Daniel 11 commentary

The angel shows Daniel the succession of the Persian and Grecian empires. The kings of Egypt and Syria are noticed: Judea was between their dominions, and affected by their contests. From 5-30, is generally considered to relate to the events which came to pass during the continuance of these governments; and from 21, to relate to Antiochus Epiphanes, who was a cruel and violent persecutor of the Jews. See what decaying, perishing things worldly pomp and possessions are, and the power by which they are gotten. God, in his providence, sets up one, and pulls down another, as he pleases. This world is full of wars and fightings, which come from men's lusts. All changes and revolutions of states and kingdoms, and every event, are plainly and perfectly foreseen by God. No word of God shall fall to the ground; but what he has designed, what he has declared, shall infallibly come to pass. While the potsherds of the earth strive with each other, they prevail and are prevailed against, deceive and are deceived; but those who know God will trust in him, and he will enable them to stand their ground, bear their cross, and maintain their conflict.

The remainder of this prophecy is very difficult, and commentators differ much respecting it. From Antiochus the account seems to pass to antichrist. Reference seems to be made to the Roman empire, the fourth monarchy, in its pagan, early Christian, and papal states. The end of the Lord's anger against his people approaches, as well as the end of his patience towards his enemies. If we would escape the ruin of the infidel, the idolater, the superstitious and cruel persecutor, as well as that of the profane, let us make the oracles of God our standard of truth and of duty, the foundation of our hope, and the light of our paths through this dark world, to the glorious inheritance above.

Interpreters explain this verse in various ways. Some think the angel fought for the Persian king, and follow up their opinion, because he did not for the first time begin now to defend that monarchy in favor of the chosen people, but had done so from the very beginning. Others refer this to Michael, as the angel declares that he introduced the assistance of Michael. But that is forced and cold. I do not hesitate to state the argument to be from the greater to the less, and we have an instance of this in a tragedy of Ovid’s. I have been able to preserve you; do you ask whether I can destroy you? Thus the angel says, I have erected the Persian monarchy; I have not the slightest doubt of my present power to restrain these kings, lest they should pour forth their fury upon the people. The full meaning is this, the king of the Persians is nothing, and can do nothing except through me. I was God’s servant in transferring the monarchy of the Medes and Chaldeans to the Persians, as well as that of the Babylonians to the Medes. God, says he, entrusted me with that office, and so I placed Darius upon the throne. You now see how completely I have him in my power, and how I can prevent him from injuring my people should he be so inclined. When the angel boasts of his standing forward to help Darius, he claims nothing to himself, but speaks as it were in the person of God. For angels have no power distinct from God’s when he uses their agency and assistance. There is no reason for any inquiry whether the angel ought to use this boastful language and claim anything for himself. For he does not claim anything as really his own, but he skews himself to have been an agent in the change of dynasty when Babylon was subdued by the Medes, and the empire transferred to Darius. For although, as we have previously shewn, Cyrus obtained the victory, yet he transferred the honors of government to his uncle Cyaxares. The Hebrews are accustomed to consider him as king for the first two years; Cyrus began to reign after this period; and now, when the angel appears to Daniel, the third year had arrived, as we saw at the beginning of the chapter.

PRAYER.

Grant, Almighty God, as thou daily and familiarly deignest to grant us the light of heavenly doctrine, that we may come to thy school with true humility and modesty. May our docility be really apparent; may we receive with reverence whatever proceeds from thy lips, and may thy majesty be conspicuous among us. May we taste of that goodness which thou dost manifest to us in thy word, and be enabled to rejoice in thee as our Father; may we never dread thy presence, but may we enjoy the sweet testimony of thy paternal grace and favor. May thy word be more precious to us than gold and worldly treasures, and, meanwhile, may we feed upon its sweetness, until we arrive all that full satiety which is laid up for us in heaven through Christ our Lord. — Amen.

Lecture Fify-Sixth

Daniel 11:2

2. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia.

2. Et nunc veritatem annuntio tibi: ecce adhuc tres reges stabunt in Perside, et quartus ditabitur opibus mignis, Or, he shall be rich with great opulence. — Calvin prae omnibus et secundum fortitudinem suam, in, inquam, opibus suis, Or, with his riches, that is, when he shall prevail. — Calvin excitabit omnes contra regnum Graecorum.

We must now understand God’s intention in thus informing his servant Daniel of future events. He was clearly unwilling to gratify a vain curiosity, and he enlarged upon events necessary to be known, thus enabling the Prophet not only privately to rely on God’s grace, through this manifestation of his care for his Church, but also to exhort others to persevere in the faith. This chapter seems like a historical narrative under the form of an enigmatic description of events then future. The angel relates and places before his eyes occurrences yet to come to pass. We gather from this very clearly how God spoke through his prophets; and thus Daniel, in his prophetic character alone, is a clear proof to us of God’s peculiar favor towards the Israelites. Here the angel discusses, not the general state of the world, but first the Persian kingdom, then the monarchy of Alexander, and afterwards the two kingdoms of Syria and Egypt. From this we cleverly perceive how the whole discourse was directed to the faithful. God did not regard the welfare of other nations, but wished to benefit his Church, and principally to sustain the faithful under their approaching troubles. It was to assure them of God’s never becoming forgetful of his covenant, and of his so moderating the convulsions then taking place throughout the world, as to be ever protecting his people by his assistance. But we shall have to repeat this again, and even more than once, as we proceed.

First of all, the angel states, Three kings shall yet stand up in Persia With respect to the clause, Behold! I announce to you the truth, I explained in yesterday’s Lecture how frequently he confirmed his prophecy whenever he treated events of the greatest importance, which seemed almost incredible. I shall tell you the real truth; three kings shall stand up. The Jews are not only very ignorant of everything, but very stupid also- then they have no sense of shame, and are endued with a perverse audacity; for they think there were only three kings of Persia, and they neglect all history, and mingle and confound things perfectly clear and completely distinct. There were eight kings of Persia of whom no mention is made here. Why, then, does the angel say, three kings should stand up? This was the first year of Darius, as we saw before. Hence, in their number of kings, Cyrus, the first monarch, is included, together with his son Cambyses. When these two kings have been decided on, a new question will arise again; for some add Smerdis to Cambyses, though he was only an impostor; for the Magi falsely thrust him in as the son of Darius, for the purpose of acquiring the sovereignty to themselves. Thus he was acknowledged as king for seven months; but when the cheat was discovered he was slain by seven of the nobles, among whom was Darius the son of Hystaspes, and he, according to the common narrative, was created king by the consent of the others on the neighing of his horse. The variations of interpreters might hinder us from reading them, and so we must gather the truth from the event. For Smerdis, as I have stated, cannot be reckoned among the kings of Persia, as he was but an impostor. I therefore exclude him, following the prudence of others who have considered the point with attention.

We must now observe why Daniel mentions four kings, the fourth of whom, he states, should be very rich Cambyses succeeded Cyrus, who was reigning when the prophecy was uttered. He was always moving about to distant places; he scarcely allowed himself rest for a single year; he was exceedingly desirous of glory, insatiable in his ambition, and ever stirring up new wars. Cambyses, his son, who had slain his brother, died in Egypt, and yet added this country to the Persian Empire. Darius, the son of Hystaspes, succeeded, and Xerxes followed him. They are deceived who think Darius, the son of Hystaspes, is the fourth king; without doubt the Prophet meant Xerxes, who crossed the sea with a mighty army. he led with him 900,000 men; and, however incredible this may appear, all historians constantly affirm it. He was so puffed up with pride that he said he came to put fetters upon the Hellespont, while his army covered all the neighboring country. This is one point; the four kings were Cyrus, Cambyses, Darius the son of Hystaspes, and Xerxes, omitting Smerdis. We may now inquire why the angel limits the number to four, as the successor of Xerxes was Artaxerxes, or Darius Longimanus, the long-handed, and some others after him. This difficulty is solved by the following probable method, — Xerxes destroyed the power of the Persian Empire by his rashness; he escaped with the greatest disgrace, and was scarcely saved by the baseness of his flight. He brought away but few companions with him hastily in a small boat, and could not obtain a single transport, although the Hellespont had been previously covered with his ships. His whole army was almost cut to pieces, first at Thermopylee, then at Leuctra, and afterwards at other places. From that period the Persian Empire declined, for when its warlike glory was annihilated, the people gave themselves up to sloth and idleness, according to the testimony of Xenophon. Some interpreters expound the phrase, three kings stood up, of the flourishing period of the Persian monarchy: they take the words “stood up” emphatically, since from that period the nation’s power began to wane. For Xerxes on his return was hated by the whole people, first for his folly, then for his putting his brother to death, for his disgraceful conduct towards his sister, and for his other crimes; and as he was so loaded with infamy before his own people, he was slain by Artabanus, who reigned seven months. As the power of Persia was then almost entirely destroyed, or at least was beginning to decline, some interpreters state these three kings to stand up, and then add Xerxes as the fourth and the most opulent. But suppose we take the word “stood up” relatively, with respect to the Church? For the angel states that the Persian prince, Cambyses, stood before him, in an attitude of hostility and conflict. The angel seems rather to hint at the standing up of four kings of Persia, for the purpose of reminding the Jews of the serious evils and the grievous troubles which they must suffer under their sway. In this sense I interpret the verb “to stand,” referring it to the contests by which God harassed the Church until the death of Xerxes. For at that period, when the power of the Persians declined, a longer period of rest and relaxation was afforded to the people of God. This is the reason why the angel omits and passes over in silence all the kings from Artabanus to Darius the son of Arsaces; for Arsaces was the last king but one, and although Ochus reigned before him, we know from profane historians how his posterity were reduced to the lowest rank under the last Darius, whom Alexander conquered, as we shall see by and bye. For this reason I think this to be the genuine sense of the passage, — from Cyrus to Xerxes kings of Persia should stand up against the Israelites, and during the whole of that period the contests should be renewed, and the Jews would almost perish through despair under that continued series of evils. Some say, four kings should stand forth until all the Jews were led out; and we know this never to have been completed, for a small portion only returned. As to my own opinion, I am unwilling to contend with others, yet I hesitate not to enforce the angel’s wish to exhort all the pious to endurance, for he announced the standing up of these four kings, who should bring upon them various tribulations. As to the fourth king, the statement of this passage suits Xerxes exactly. The fourth, he says, shall be enriched with wealth; for the noun is of similar meaning with the verb, as they both spring from the same root. Truly enough Darius the son of Hystaspes determined to carry on war with Greece; he made the attempt but without success, especially at the battle of Marathon. He was cut off by sudden death when his treasures were prepared and many forces were collected He thus left the material of war for his son. Xerxes, in the flower of his age, saw every preparation for war made ready to his hands; he eagerly embraced the occasion, and gave no heed to sound advice. For, as we have already stated, he destroyed himself and the whole monarchy, not by a single slaughter only, but by four. And this power of raising an army of 900,000 men was no ordinary occurrence. If he had only carried with him across the sea 100,000 men, this would have been a large force. But his power of feeding such large forces while he passed through so many provinces, and then of passing them across the sea, exceeds the ordinary bounds of our belief. We are not surprised, then, at the angel’s predicting the extreme wealth of this king.

He adds, In his fortitude and in his riches he shall stir them all up against the realm of the Greeks. This was not accomplished by Darius the son of Hystaspes. According to my former statement, he attacked certain Grecian cities, but without producing confusion throughout the whole East, as Xerxes his successor did. As to the phrase, the kingdom of Javan, I willingly subscribe to their opinion who think the word equivalent to the Greek word Ionia. For Javan went forth in that direction, and dwelt there with his posterity in the Grecian territory, whence almost the whole of Greece obtained its present name. The whole Grecian nation is often called “Chittim,” and some see good reason for their being termed “Machetae,” from Chittim the son of Jayan, and thus by the addition of a letter we arrive at the Macedonians. For the conjecture is probable that this people were first called Maketae, and afterwards Macedonians. Without doubt, in this passage and in many others, Javan. is put for the whole of Greece, since Ionia was the portion of the country most celebrated in Judea and throughout the East generally. Xerxes then stirred up against the realm of Javan — meaning Greece — all the people of the East; for it is very well known how his empire spread far and wide in every direction. It follows: —

Daniel 11:3

3. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.

3. Et stabit rex fortis, et dominabitur dominatione magna, et faciet secundum voluntatem suam. That is, as he wishes, or according to his lust. — Calvin

This refers to Alexander of Macedon. I have already shortly stated the reason why the angel passed over all the Persian kings from Artabanus to the last Darius, they did not engage in any contests with the Jews up to Xerxes But when Alexander invaded Asia, he struck the Jews with terror, as well as all other nations. He came like lightning, and it is by no means surprising that the Jews should be frightened at his arrival, because, as we formerly expressed it, he flew with amazing swiftness. Alexander then rose up, not only by the riches and might of his warlike preparations, but he necessarily inspired the Jews with trepidation when they perceived their inability to resist him, and thus he was deservedly hostile to them, because, from the very beginning, they had despised his empire. Josephus also informs us how he was moved at the sight of the high priest, and how he determined to mitigate his rage against the Jews. For when he was at home, before passing over into Asia, the vision of the high priest was offered to him, for God had sent his angel under that disguise. There are various minor errors in the edition 1617, which are correct in the edition of 1571. For example, on folio 94, verse 3, violavit occurs for volavit; and on folio 95, verse 3, non begins the sentence instead of nam — Ed. Alexander supposed it to be some deity; but when the high priest met him in procession, the vision returned to his recollection, and he was struck as if he had seen God appearing to him from heaven. Whatever was the object of this occurrence, Alexander clearly came into Judea with the intention of utterly destroying the whole nation. This is the reason why the angel carefully predicts this change. A brave king, therefore, shall stand up, and rule with extensive dominion, and do according to his pleasure; that is, he shall succeed as if he had all the events of the war under his own hand and according to his own pleasure, as the event itself most fully proved. It follows: —

Daniel 11:4

4. And when he shall stand up, his kingdom shall be broken, and divided shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others besides those.

4. Et ubi constiterit, frangetur, vel, conteretur, regnum ejus, et dividetur in quatuor ventos coelorum, hoc est, in quatuor plagas mundi, et non posteritati ejus, et non secundum dominationem ejus, qua dominatus fuerit: quia extirpabitur, radicitus evelletur, regnum ejus, et aliis absque illis.

This language is concise, but there is no ambiguity in the sense. First of all the angel says, After that brave king had stood up, his empire should be broken in pieces: for when Alexander had arrived at his height, he suddenly fell sick, and shortly afterwards died at Babylon. Ambassadors had assembled round him from every quarter. He was quite intoxicated by prosperity, and very probably poisoned himself. Historians, however, have viewed him as a remarkable example of singular valor, and so they have pretended and have related, because at least they thought so, that he was deceitfully poisoned by Cassander. But we all know how intemperately and immoderately he indulged in drinking; he almost buried himself in wine, and was seized with disease amidst his cups, and sank under it, because no remedy was found for him. This, then, was Alexander’s poison. Whichever way we understand it, he fell suddenly, almost as soon as he began to stand. After conquering nearly the whole East, he came to Babylon, and was uncertain in his plans as to the employment of his forces, after he had procured peace for the whole East. He was then anxious to transfer his armies to either Europe or Africa. The angel says, After he had stood up, meaning, after he had acquired the monarchy of the whole East, his kingdom should be broken up. He uses this simile, because the whole power of Alexander was not so much extinguished as broken into separate parts. We know how the twelve chiefs who were his generals drew the spoils to themselves; every one took a portion of his kingdom, and divided it among themselves, as we have previously stated, just as if it were torn from their master’s body. All consented in raising his brother Aridaeus to the dignity of king, and they called him Philip, that, while his sons were young, the memory of his father might commend them to the world. But four kingdoms at length issued from Alexander’s monarchy. It is unnecessary here to refer to what we may read at our leisure in the writings of historians.

The Prophet only touches shortly on those points which relate to the instruction of the Church; he does not relate in order or in detail the events narrated in history; he only says, His empire shall be broken, and shall be divided, says he, towards the four winds of heaven The angel omits that partition which assigned the treasure to one, and gave the office of counselor to Philip: Perdiccas was the guardian of his son, and he with others obtained a portion of his dominions. Seleucus obtained Syria, to whom his son Antiochus succeeded; Antigonus became prefect of Asia Minor; Cassander, the father of Antipater, seized the kingdom of Macedon for himself; Ptolemy, the son of Lagus, who had been a common soldier, possessed Egypt. These are the four kingdoms of which the angel now treats. For Egypt was situated to the south of Judea, and Syria to the north, as we shall afterwards have occasion to observe. Macedonia came afterwards, and then Asia Minor, both east and west. But the angel does not enter into any complicated details, but shortly enumerates whatever was necessary for the common instruction of the elect people. The common consent of all writers has handed down these facts, — four kingdoms were constituted at length out of many portions, after the chiefs had been so mutually slain by one another that four only survived, namely, Ptolemy, Seleucus, Antigonus, and Cassander. Afterwards the kingdom of Antiochus was extended when Antigonus was conquered; for Antiochus added Asia Minor to the kingdom of Syria. But Antiochus stood only for a time, and hence the angel truly and properly states this empire to have been divided into four parts.

He next adds, And not to his posterity No one could have guessed what the angel predicted so many years before Alexander’s birth; for he was not born till a hundred years after this period. Those who know the boldness of his warlike schemes, the rapidity of his movements, and the success of his measures, would never be persuaded of this result, — the complete destruction of all his posterity, and the utter extinction of his race.

Had Alexander lived quietly at home, he might have married, and have become the father of children who would have been his undisputed successors. He died young, soon after reaching the age of thirty; still he might have married, and have had heirs to his throne. He had a brother, Aridaeus, and other relations, among whom was his uncle Pyrrhus, king of Epirus, and a royal offspring might thus have been preserved, and a successor prepared for him. After he had subdued both upper and lower Asia, he became master of Syria, Egypt, and Judea, and extended his power to the Persians, while his fame extended over Africa and Europe. Since no one dared to raise a finger against him, as he possessed a most magnificent army, and all his generals were bound to him by most important benefits, and so many of his prefects were enriched by his extreme liberality, who would have thought that all his posterity and relations would be thus blotted out? He left; two sons, but they were slain as well as his brother Aridaeus, while his wives and his mother, aged eighty years, shared the same fate. Nor did Cassander spare her, for she intrigued against him. At length, as if God would punish so many slaughters committed by Alexander, he wished his whole posterity to be extinguished. And yet, as I have stated, no foreign enemy was the agent in inflicting such heavy punishments. He had subjugated the whole East, and his bearing was such, as if the whole monarchy of that portion of the world had descended to him from his ancestors by hereditary right. As the world contained no enemy for him, his foes sprang from his own home; they slew his mother, his wives, his children, and all his relatives, and utterly rooted out all his race. We observe, then, with what clearness and certainty the angel predicts events entirely concealed from that age, and for hundred years afterwards, and such as would never be, credited by mankind. There seems a great contrast in the language; his kingdom shall be broken, it shall be divided towards the four winds of heaven, and not to his posterity; that is, although the four kingdoms should spring up in the four quarters of the world, yet, none of Alexander’s posterity should remain in a single place, or obtain even the least portion of his dominions. This was a remarkable proof of God’s wrath against the cruelty of Alexander; not that he was savage by nature, but ambition seized upon him, and made him bloodthirsty, and indisposed him to desire any end to his warfare. God, therefore, avenged that grasping disposition of Alexander’s, by allowing the whole of his race thus to perish with disgrace and horrible cruelty. On this account that. pride of his which wished to be thought a son of Jupiter, and which condemned to death all his friends and followers who would not prostrate themselves before him as a god; — that pride, I say, never could secure a single descendant to reign in his place, or even to hold a single satrapy. Not to his posterity, says the angel, and not according to his dominion.

He passes to the four kings of which he had spoken: It shall not break forth, he says, namely, from the four kings. He had already stated their foreign extraction, not in any way derived from the family of that king; for none of the four should equal his power, because his kingdom should be expired. Here the angel seems to omit intervening events, and speaks of an ultimate destruction. We know how the past king Perseus was conquered by the Romans, and how the kingdom of Antiochus was partly destroyed by war, and partly oppressed by fraud. And the angel seems to mark this. We may interpret it more to the point, by considering the cessation of Alexander’s empire, with reference to his own race, as if the angel had stated that none of his successors should acquire equal power with himself. And why so? Not one of them could accomplish it. Alexander acquired so mighty a name that all people willingly submitted to his sway, and no single successor could sustain the burden of the whole. Hence his kingdom, as far as it related to himself and His posterity, was divided, and no one succeeded to his power and his opulence. And it shall be given to others. The angel here explains his meaning. The destruction of the kingdom ought not to be explained particularly of single parts, for each seized his own portion for himself, and his successors were all strangers. And to others besides those; meaning, his kingdom shall be seized upon by officers who are not of his posterity; that is, strangers shall rush into Alexander’s place, and no successor shall arise from his own kindred. It afterwards follows, —

Daniel 11:5

5. And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion.

5. Et roborabitur rex austri, et ex principibus ejus, et roborabitur adversus eum, et dominabitur: dominatio magna, dominatio ejus.

Here the angel begins to treat of the kings of Egypt and of Syria. He does not mention the king of Syria yet, but will do so in the next verse; but he begins with the king of Egypt, the neighboring monarchy to that of Israel. He says, the king of the south, meaning, the king of Egypt, would be brave. He next adds, and one of his princes. Many take this in one context; but I think the angel transfers his discourse to Antiochus the son of Seleucus. And one of his princes, he says, meaning, one of Alexander’s princes, shall strengthen himself against him. For the letter ו, vau, is taken in the sense of opposing, and implies an opposition between Ptolemy the son of Lagus, and Antiochus king of Syria. Hence the king of the south shall grow strong — another of Alexander’s chiefs shall grow strong against him, and shall have dominion. We know how much larger and more wealthy the kingdom of Syria was than that of Egypt, especially when Asia Minor was added to it. Without doubt, the angel was acquainted with the future superiority of Antiochus to Ptolemy, when these two kings are mutually compared. But the rest to-morrow.

PRAYER.

Grant, Almighty God, since thou not only deignedst to unfold future events to thy servant Daniel, and to the pious who waited for the advent of thine only-begotten Son, that they might be prepared for all sufferings, and might perceive the Church to repose under thy care and protection, but also wishedst these prophecies to profit us at this day, and to confirm us in the same doctrine: Grant us to learn how to cast all our cares and anxieties on thy paternal providence. May we never doubt thy oversight of the cares of thy Church in these days, and thy protection against the fury of the ungodly who try all means of destroying it. May we repose in peace under that guardianship which thou hast promised us, and struggle on under the standard of the cross; and possess our souls in patience, until at length thou shalt appear as our Redeemer with outstretched hand, at the manifestation of thy Son, when he returns to judge the world. — Amen.

Lecture Fifty-Seventh

Daniel 11:6

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 all 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 beget her, and he that strengthened her in these times.

6. Et in fine annorum sociabuntur, convenient inter se, et filia regis austri veniet ad regem aquilonis ut faciat recta: et non retinebit vires brachii, et non stabit ipse, neque semen ejus, et dabitur ipsa, et qui adduxerit eam, et qui genuerit ipsam, et roborabit eam temporibus illis, vel, roboraverit.

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.

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, —

Daniel 11:7

7. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:

7. Et stabit ex germine, vel, surculo, radicum ejus, nempe Berenice, The relative article is in the feminine gender. — Calvin. in gradu suo, Some translate, “in its degree;” but I see no reason for it. — Calvin. et veniet cum exercitu, אל al, is here used in the sense of “with;” yet some translate it literally, to his army; but the former exposition is preferable. — Calvin. et veniet in munitionem regis Aquilonis, et faciet in illis, That is, among the fortifications, or among the people. The number is changed, and it can only be referred to the people — Calvin. et praevalebit.

The angel treats here of Ptolemy Euergetes, the third king of Egypt, who succeeded his father Philadelphus. He collected large forces to revenge the insult offered to his sister, and thus carried on the war with Seleucus Callinicus, who had become king after his father’s death. The angel, therefore, now touches shortly on this war, by saying, There shall stand up a shoot from the root of that queen. Very possibly he was younger than his sister Berenice. He says, He shall stand in his own degree, meaning, in the royal rank. The interpretation of those who translate, He shall stand in his father’s rank, is forced. What is it then? He shall stand in his own rank; that is, he shall arrive at his own rank by hereditary right. Although, therefore, at first all thought the death of Berenice would be unrevenged through her father being dead, here the angel announces that her brother should be like a branch, and become the avenger of this great wickedness. He shall stand, then, in his rank, meaning, he shall arrive at the royal throne, from the branch or germ of her root, namely, Berenice. He shall come with an army against Callinicus. Profane writers bear witness to this. And he shall come even to the fortification of the king of the north He entered Syria, and caused so great a terror that many fortified cities surrendered themselves to him. During this war he drew to himself many cities which seemed impregnable; whence it is not surprising to find the angel stating his arrival at the fortifications. Some translate it “dwelling-place,” but without reason, and thus injure the Prophet’s meaning. He shall come unto the very fortification, meaning, he shall arrive in Syria, and shall posses many fortified cities.

He next adds, And he shall work on them, meaning, he shall prosper; for this word when used without any addition, implies in Hebrew performing great exploits. He shall proceed and acquire power over the greater part of Syria, and shall prevail. By this last word he explains how superior he should be to Callinicus. For this king sent for his younger brother whose fidelity he suspected, and thought it the safest course to treat with his enemy. But young Hierax, the hawk, determined to use that expedition to his own advantage. He was not content with his own province of Asia Minor, but he anticipated being his father’s sole heir, especially as he had hired some troops from Gaul, who had invaded Asia Minor, Bithynia, and other provinces. He was greatly puffed up, and betrayed his own covetousness. Seleucus Callinicus preferred making peace with his enemy to fostering his brother’s resources. At length Hierax more and more developed the perversity of his mind. For he openly declared war against his brother, to whose assistance he pretended to have come, after having been sent for according to agreement. His brother Seleucus had promised him a portion of Asia as far as Mount Taurus; and when he saw himself the victim of his impious and disgraceful snares, he openly waged war with his brother. But he was conquered at length, and thus received the reward of his impiety. Thus Ptolemy Euergetes prevailed, while he departed from Syria after spoiling his enemy, according to what follows —

Daniel 11:8

8. And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north.

8. Atque etiam deos ipsorum cum conflatibus ipsorum, et cum vasis pretiosis ipsorum, That is, with desirable vessels, as I formerly stated on this word.-Calvin, auri et argenti in captivatem ducent in AEgyptum, Or, they shall lead captive into Egypt their gods, together with their images and their desirable vessels of silver and gold. — Calvin. et ipse pluribus annis stabit quam rex aquilonis.

The angel explains more fully what he had already stated briefly, namely, Ptolemy should be the conqueror, and spoil the whole of Syria almost according to his pleasure. Profane writers also shew us the great number of images which were taken away, and how Egypt recovered its gods of silver and gold which it had lost a long time ago. Thus the event proved the truth of the angel’s prophecy. The particle גם gem, is interposed for the sake of amplifying the subject, to inform us of the unequal condition of the peace, and how Ptolemy exercised the rights of a conqueror in spoiling the whole of Syria according to his lust. It is added, He shall stand for more years than the king of the north. Some restrict this to the duration of the life of each king, and others extend it farther. Probably the angel speaks of Ptolemy Euergetes, who reigned forty-six years. As God extended his life so long, we are not surprised at the angel’s saying it should last longer than the king of Syria’s. This explanation is applicable to the present case, for if he had died before, Callinicus might have recovered the effects of the war; but as Ptolemy survived, he dared not attempt any-thing, being assured of the utter fruitlessness of any effort against the king who had vanquished him. It follows: —

Daniel 11:9

9. So the king of the south shall come into his kingdom, and shall return into his own land.

9. Et veniet in rename rex austri, et redibit in terram suam.

This clause belongs to the former verse; as if he had said, Ptolemy shall return by a peaceful march after this hostile invasion of Syria. For he might have some fears lest his enemy should not be completely prostrated. But as he departed as conqueror, the angel announces his safe arrival in his own land. The words “come” and “return” are used emphatically, implying the absence of all harass, fear, and danger. The edition of 1617 has modestia incorrectly for molestia The error is corrected in subsequent editions. The reader of the original must be prepared for many verbal inaccuracies in this edition. — Ed. He returned to his kingdom and his own land, since he could not trust to the quietness of the enemies whom he had laid prostrate. It follows: —

Daniel 11:10-11

10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

10. Et filii ejus provocabuntur, et congregabunt multitudinem copiarum magnarum: et veniendo veniet, inundabit et transibit: revertetur et incitabitur usque ad munitionem ejus.

11. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand.

11. Tum exacerbabitur rex austri, et egressus pugnabit adversus eum, adversus regem aquilonis, et stare faciet, statuet, multitudinem magnam, tradeturque multitudo illa in manum ejus.

Here the angel passes to the third war, namely, that which the son of Callinicus stirred up against Ptolemy Philopator. After the death of Euergetes, the two sons of Callinicus united their forces, and endeavored to recover Syria, and especially that part of it of which they had been deprived. When they were already on their expedition, and their forces were on their march, the elder Seleucus died, and his surviving brother was Antiochus, called the Great. Ptolemy, called Philopator, which means a lover of his father, was then alive. He was so called in consequence of the parricide of which he was guilty, having put to death both parents, together with his brother. The word is used by way of ridicule, and a sense the opposite to that expressed is implied by this epithet, which is honorable in itself, and expresses the virtue of filial piety. But he slew his father, mother, and brother, and on account of all these impious murders, the name of Philopator was applied to him as a mark of disgrace. As, therefore, he was so thoroughly hated by his own people, the sons of Callinicus, namely, Seleucus Ceraunus the elder, and Antiochus the Great, thought the time had arrived for the recovery of the lost cities of Syria. For he was detested and despised in consequence of his numerous crimes. They therefore anticipated little trouble in recovering their possessions, when their enemy was thus branded with infamy, and had many domestic foes. This is the reason why the angel says of the sons of Callinicus, They shall be provoked, and shall lead a multitude of great armies; it may mean “great forces,” as some historians relate the collection of two very strong armies. Unless I am mistaken, Antiochus the Great had 70,000 foot and 5000 horse. Ptolemy excelled in cavalry as he had 6000 horse but only 62,000 foot, as Polybius informs us in his fifth book. Calvin quoting from memory has not stated the numbers accurately. See Polyb., lib. 5, p. 421, edit. Casaubon. Paris; also the Dissertations at the end of this volume. — Ed They were nearly equal in forces, but the confidence of the two sons of Callinicus, of whom alone the angel now speaks, was increased when they beheld their wicked enemy so greatly detested in consequence of his parricide. He afterwards says, He shall come. He changes the number, since the elder brother, being the eldest son of Callinicus, namely, Seleucus Ceraunus, died while they were preparing for the war, and they say he was slain by his attendants in passing through Asia Minor. Whether this was so or not, all historians unite in stating that Antiochus the Great alone carried on the war with Philopator. He shall come so as to overflow and pass through He recovered that part of Syria which he had lost, and when he approached Egypt, then Philopator met him. Profane historians state him to have been a coward, and never to have obtained power by open bravery, but by fear alone. He was too late in preparing his forces for resisting his enemy.

This is the reason why the angel says, The king of Syria, or of the north, should come, even to the citadels, or fortifications; for at length Philopator roused himself from slumber, for he never put on his arms to repel an enemy except when compelled by the direst necessity. Hence he adds, The king of the south shall be irritated, or exasperated. He uses the word “exasperated,” because, as I have just said, he would never have opposed himself to his enemy Antiochus except lie had perceived his own kingdom placed in great jeopardy. He might have taken patiently the loss of Syria, so long as Egypt had been safe; but when his life and all his possessions were in danger, he became sufficiently exasperated to attack his foe; and yet he prevailed, as we shall afterwards see. I cannot complete this subject to-day, and so I shall draw to a close. Philopator became victorious, and yet he was so sluggish that he distrusted his friends and foes alike, and was forced by this very fear to make peace with his enemy, although he was really the conqueror. Not only could he have driven back his enemy whom he had vanquished, but he might have taken possession of his territories; but he did not dare to do this, he was conscious of being a parricide, and knew to his cost how hateful his name was among all men. Hence, although superior in strength, and actually the conqueror of his enemy in battle, he dared not proceed further. But we will explain the remainder another time.

PRAYER.

Grant, Almighty God, as thou hast deigned to set before our eyes as in a glass that peculiar providence of thine by which thou defendest thy Church: Grant, that being confirmed by these examples, we may learn to repose entirely upon thee. Amidst the numerous disturbances by which the world is at this time agitated, may we remain quiet under thy protection. May we so commit our safety to thee as never to hesitate, whatever may happen, as to our future safety and security. Whatever we may suffer, may it all issue in our salvation, while we are protected by thy hand; thus will we call upon thy name with sincerity of mind, and thou wilt in return shew thyself as our Father in thine only-begotten Son. — Amen.

Lecture Fifty-Eighth

In our last Lecture we explained why the angel mentions the exasperation of King Ptolemy. Unless he had been dragged into the war, his disposition was so sluggish that he would have suffered many cities to be wrested from him, and he would never have been moved by either the disgrace or the loss. But at length he took up arms, on seeing with what a stern and bold enemy he had to deal. he afterwards adds, He shall go out to battle against the king of the North, meaning Antiochus king of Syria. And he shall set in array a large multitude. This may be referred to either of them, for Antiochus then brought into the field a large army; he had 5000 horse and 70,000 foot. Ptolemy was superior in his cavalry, which amounted to 6000 men. This clause will suit the case of Antiochus. He shall bring into the field a great multitude, and the multitude shall be given into his hand, meaning Ptolemy’s. The context seems thus to flow on more easily: yet if any one prefers considering it as applicable to Ptolemy himself, I will not contend the point. It is not of much consequence, because the angel simply pronounces the superiority of Ptolemy in this battle, in which he conquered Antiochus the Great. Besides, we must notice, that he was not the conqueror by his own industry, or valor, or counsel, or military skill; but because the Lord, who regulates the events of battles, wished at that time to subdue the pride of Antiochus the Great. It now follows, —

Daniel 11:12

12. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it

12. Et tolletur multitudo illa, hoc est, sese attollet, et elevabitur cor ejus, et dejiciet myriades, hoc est, magnas copias, et non roborabitur.

The angel here marks the close of the war. Had Ptolemy’s valor seconded his good fortune, he might easily have seized upon the whole kingdom of Syria, as profane historians report. But he was so given up to his own lusts, that he willingly entered into treaty with his enemy. On his return to his kingdom he slew his wife Eurydice, and was guilty of other enormities; he suffered a wicked woman, the sister of Agathocles, a victim of his passions, to rule over his kingdom, and lastly, he became a very foul example of a very cruel and degraded man. Therefore, the angel says at the beginning, his army should raise him aloft; his heart should be elevated, in consequence of his prosperity. He not only caused terror to Antiochus, but through all the neighboring regions. Where he might have drawn to himself the whole power of the East, he then declined in his course. He subdued, indeed, a hostile army, and in this exploit he was in no slight degree assisted by his sister Arsinoe, as historians relate, but yet after great slaughters he did not retain his position. And what was the obstacle? His idleness and drunkenness, and his caring for nothing but banquets and debaucheries, and the most obscene pleasures. This caused his fall, after he had been raised even to the clouds by his victories. It afterwards follows, —

Daniel 11:13-14

13. For the king of the north shall return, and shall set forth a multitude greater than the former, shall certainly come after certain years with a great army and with much riches.

13. Et redibit rex aquilonis, rex Syriae, et statuet multitudinem magnam praeut antea, That is, he will collect a greater army than before — Calvin. et circiter finem That is, at the close, at a fixed time, at the end — Calvin. temporum annorum, ad verbum, veniendo veniet cum exercitu magno, et cum opibus magnis. Or, “many,” for there are two words in the original, “great and many.” — Calvin.

14. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

14. Et temporibus illis multi stabunt contra regem AEgypti, et filii dissipatores populi tui sese attollent, ad stabiliendam visionem, et corruent.

Here the angel prophesies of other wars. For he first describes the war which was carried on by Antiochus against the Egyptians, after the death of Philopater, who left as his heir, a little son named Ptolemy Epiphanes. When, therefore, he perceived the land deprived of its king, he drew up an army and invaded Egypt. As the Egyptians had no strength to resist him, an embassy was sent to Rome; and we know how eager the Romans were to become involved in all the business of the world. With the view of extending their empire still further and wider, they sent immediately to Antiochus the Great, and commanded him to desist from the war; but after many trials he failed of success, until he engaged in a very desperate battle with Scopas, and at length obtained a victory. In the meantime, the Egyptians were far from idle: although they hoped to be able to subdue the empire of Antiochus by the assistance of the Senate, yet they carefully fitted out an armament of their own under their General Scopas, who was successful in many of his plans, but was finally defeated in the borders of Judea. The angel now describes this war. The king of Syria shall return, he says; meaning, after the death of Ptolemy Philopator, he rested for a while, because he had been unsuccessful with his forces, and they were so entirely disorganized that he had no confidence in the success of any expedition. But he thought Egypt would give him no trouble, as it had lost its head and was like a lifeless corpse. Then he was elevated with fresh confidence, and returned to Egypt. And he shall arrange a greater multitude than at the first He had a large and powerful army, as we have said, and a noble armament of cavalry: he had 70,000 foot, and was still collecting greater forces. The angel signifies the future arrival of the king of Syria, after the interval of a certain time. At the end of the times of the years he shall surely come, that is he shall break forth. The angel seems to use this expression for the sake of increasing its certainty; for he at first despised the Romans in consequence of their great distance from him, and he had no fear of what afterwards occurred. He never supposed they had such boldness in them as to cross the sea against him.

He afterwards adds, And in those times many shall stand against the king of the South, or Egypt. The angel hints, that Antiochus the Great would not be his only enemy; and historians inform us of his treaty and alliance with Philip king of Macedon, for carrying on this war. Without doubt, the two kings stirred up the whole of Asia Minor, and they were so unitedly powerful, that many were excited to take part with them. It seemed to be all over with the kingdom of Egypt, and thus the angel says, many should stand up against the king of the South He adds, and his sons dissipation. The Hebrews call “robbers” פריצים pheritzim. The root of this word is פרף, pheretz, which signifies to break or dissipate, and sometimes to destroy. Without doubt, the angel here uses the word to imply factious men, for the people had no other chance of standing, except by remaining quiet and united. The word then applies to those who violated that unity; for when any one attached himself to foreign monarchs, Judea became exposed as a prey to either the Syrians or Egyptians. Some interpreters apply this passage to the younger Onias, who seized on Heliopolis, and drew some exiles with him, and there built a temple, as we learn from Josephus and the Book of Maccabees. For he pretended to have the prophecy in Isaiah 19, on his side, where it is said, And there shall be an altar to God in the midst of Egypt, (Isaiah 19:19.) Without doubt, the Prophet here predicts the enlargement of God’s kingdom through the propagation of his religion throughout the whole world. As Egypt was to the last degree devoted to idolatry, Isaiah here shews how the pure and perfect worship of God should prevail in Egypt. As if he had said, Even the Egyptians who have, hitherto endeavored to abolish true and sincere piety, shall be added to God’s people, and shall worship him acceptably. We know the Prophet to be here treating figuratively of the spiritual reign of Christ, and to be always bringing forward the shadows of his own time. By the word “altar” he simply means the worship of God. That impostor, Onias, when he erected his profane temple and polluted the sacred altar, boasted in his fulfillment of this prophecy of Isaiah.

This then is the meaning of the passage. The sons — dissipaters of thy people — shall exalt themselves to establish the vision; that is, under a fallacious pretext of fulfilling Isaiah’s prediction, and yet they shall fall. It may also have all indefinite meaning, as if the angel declared that; these multitudes should not come forth unless by God’s secret counsel. We know how much this thought tends to lighten the sorrow of the pious, and how much consolation it brings, when we recognize all the tumults of the world as springing from the fixed counsel of God. Nothing then appears to happen at random, but mortals are agitated because God desires to inflict his punishments upon them, and the Church is often shaken because God wishes to prove and examine the patience of his people. We may, therefore, take this prophecy absolutely; as if the angel had said. These apostates and dissipaters never proposed to fulfill this prophecy of Isaiah’s, and yet there was nothing confused, or out of order in all these events, as God was fulfilling what he had testified by his own Prophets. Wherefore we may receive this prediction simply, just as we do other similar ones scattered throughout the prophets. We have already heard how the Prophet was forewarned of the many distresses of the Church, on purpose to lead the faithful to acquiesce in the providence of God, when they saw things so disturbed throughout the world. It afterwards follows, —

Daniel 11:15

15. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

15. Et veniet rex aquilonis et fundet aggerem, That is, he shall build up a mound by casting up stones, and wood, and earth. — Calvin. et capiet urbem munitionum; et brachia austri, hoc est, AEgypti, non stabunt, neque populus electorum ejus, neque virtus erit ad standum.

The angel follows up the same sentiment. He says, When Antiochus the Great shall burst forth, there shall be no valor in the Egyptians to resist him, for he shall take a fortified city. There is a change of number here, for he means fortified cities. For he should recover the cities which he had formerly lost, and should arrive at the city Raphia in Egypt. The explanation follows, The arms of Egypt shall not stand, nor the people of its levies. This relates to Scopas, who was sent forth with large forces: at first he prospered, but he was afterwards vanquished in the conflict, and had no courage to persevere in resistance. It afterwards follows, —

Daniel 11:16

16. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed.

16. Et faciet veniens ad eum pro beneplacito suo, hoc est, pro suo libidine, et nullus stabit coram facie ejus, et stabit in terra desiderabili, et consumetur, alii nomen esse volunt, consumptio, in manu ejus.

The angel proceeds with the same discourse. He says, Antiochus the Great should accomplish his wishes, and should spread the terror of his arms in every direction, and thus no one would dare to oppose him. He shall do therefore according to his will, he says, and none shall stand before his face; and he shall stand in the desirable land; meaning, he shall bring his victorious army into Judea, and there shall be a great consumption under his hand, or Judea shall be consumed and ruined under his hand. We originally stated, that the angel’s mission did not authorize him to great these events as military exploits are usually narrated by historians. Enough is revealed to lead the faithful to acknowledge God’s continual regard for their safety. Experience also assures us of every occurrence being divinely foreseen, and thus they would acknowledge how everything tended to promote their welfare. God’s predictions of future events were never in vain, and the angel now declares the future coming of Antiochus to the desirable land. We have previously given the reason for the use of this epithet as applied to Judea, — not through any natural excellence over other lands, but because God had chosen it for himself as his seat and dwelling-place. The excellence of this land depended entirely on the gratuitous beneficence of God. It might seem inconsistent to grant such license to an impious tyrant and robber, and to allow him to overrun Judea, which God had marked out with peculiar honor, in adopting it as his dwelling-place, and calling it his residence. (Psalm 132:14.) But we know that the Church, while on its pilgrimage in this world, enjoys no freedom from many infliction’s; for it is profitable for the sons of God to be humbled under the cross, lest they should grow restive in the world, and give themselves up to luxuries, and sleep upon the desires of the flesh. The angel, indeed, omits the reason why God suffered Antiochus thus cruelly to oppress the sacred land; but the faithful had been taught by the Law and the Prophets how the Church was subject to various tribulations. It is sufficient, then, to relate the event with simplicity: and the pleasant land shall be consumed under his hand, or there shall be a consumption. It matters but little which way we read it as far as the sense is concerned. The angel here encourages Daniel and all others to the exercise of patience, lest they should faint under this divine scourge; for he permitted Antiochus to wander about like a robber, and to exercise severe tyranny and cruelty against the Jews I need not discuss these events at greater length, as they are found in the Books of the Maccabees I will only touch on one point briefly; Antiochus did not of his own accord harass the Jews by leading his army into their country, but he was stirred up by impious priests. So great was their perfidy and barbarity that they willingly betrayed God’s Temple, and exposed their nation to the most distressing calamities. That was a severe trial: hence God consulted the interests of his own worshippers by predicting events which might weaken their confidence and cause them to indulge in despair. It follows, —

Daniel 11:17

17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.

17. Et ponet faciem suam That is, he shall turn himself. — Calvin. ad veniendum cum potentia totius regni, et rectitudines cum eo: Some translate, “the upright,” pl., (recti) “with him.” The copula may be superfluous, as we often find it in the Scriptures. We must read it in one context, — he shall make alliances with him, as we saw before. — Calvin. et faciet, et filiam mulierum dabit illi ad perdendum eam, sed non stabit ipsa, et non erit ipsa ei. That is, she shall not obey his will, nor stand by him. — Calvin.

He here describes the second war of Antiochus against Epiphanes, who was then growing old; and so he gave, him his daughter Cleopatra in marriage, hoping in this way, by subtle contrivances, to subdue the kingdom of Egypt. For he thought his daughter would remain faithful to his interests; but she rather preserved her conjugal fidelity to her husband, and hesitated not to espouse her husband’s quarrel against her father. She faithfully adhered to her husband’s interests according to her duty, and never listened to the cunning designs of Antiochus. Thus he was deprived of his expectation, and his daughter never became the means of his acquiring authority over Egypt. Before this marriage of his daughter with Ptolemy, he had tried the effect of war, bug in this he failed; and when he perceived the interposition of the Romans, he desisted from future hostilities, and consoled himself with the thought which we have already expressed, of receiving immediate assistance against Egypt through his daughter. He turns, therefore, to come with the power of his whole kingdom; meaning, he collects all his forces to overwhelm Ptolemy Epiphanes, who was then but a young man, and had neither obtained any great authority, nor arrived at sound wisdom and discretion. When he perceived his want of success in the fortune of war, he gave him the daughter of women, referring to her beauty. This is the explanation of interpreters, who suppose the phrase to imply her remarkable beauty.

As to the next clause, those who translate it, and the upright with him, think the Jews are intended, for Antiochus had received them in surrender, and there were many who openly espoused his cause. They think the Jews so called as a mark of honor, and as upright with respect to the worship of God. But this appears to me too forced. I hesitate not to suppose the angel to signify the superior character of the agreement between Antiochus and Ptolemy, when the former found the impossibility of obtaining his adversary’s kingdom by open warfare. Although the Romans had not yet sent forth any armament, yet Antiochus began to fear them, and he preferred the use of cunning in providing for his own interests. Besides this, as we lately mentioned, he was longing for other booty, for he immediately transferred the war into Greece, as the angel will inform us. But he first announces, his giving away his daughter to destroy her He here reproves the artifice of Antiochus the Great, in thus basely selling his (laughter, as if she were a harlot. As far as he possibly could, he induced her to slay her husband either by poison or by other devices. Hence, he gave up his daughter to destroy her, but she did not stand by him, and was not for him; meaning, she did not assent to her father’s impious desires, and was unwilling to favor such monstrous wickedness. We read in profane writers the fulfillment of these predictions of the angel, and thus it more clearly appears how God placed before the eyes of the pious, a mirror in which they might behold his providence in ruling and preserving his Church. It now follows, —

Daniel 11:18

18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.

18. Et vertet faciem suam ad insulas, et capiet multas, et quiescere faciet, hoc est, retorquebit, princeps opprobrium ejus apud ipsum. Ideo non torquebit opprobrium suum in ipsum.

There is some obscurity in these words, but the history will afterwards determine the angel’s meaning. First, as to the word “islands,” he doubtless means Asia Minor and the maritime coasts; also Greece, Cyprus, and all the islands of the Mediterranean Sea. It was a Jewish custom to call all places beyond the sea “islands,” as they were not very well skilled in navigation. Therefore he says, He will turn his face to the islands; that is, he shall turn to the opposite regions of the world. The Mediterranean Sea is known to be between Syria and Asia Minor; Cilicia, too, is between them, which was also under the dominion of Antiochus, although the seed of his power was Syria. Hence he calls Asia Minor, and Greece, and the Mediterranean islands, all “isles,” with respect to Syria and Judea. This occurred when the AEtolians renewed the war after the defeat of Philip. The Romans were the originators of this war in Greece, and they had the honorable pretext of liberating the whole of Greece after Philip of Macedon had seized upon many cities most skillfully fortified. But the Etolians were proud and puffed up with the desire of superiority, as the event ultimately proved. They boasted themselves to be the liberators of Greece; they used the help of the Romans, but professed to be the principal leaders in the war, and when they saw Chalcis and other cities held by the Romans, the spirit of envy took possession of them. Titus Flaminius withdrew his garrisons from their cities, but yet the AEtolians were not satisfied; for they wished for the sole pre-eminence and the entire departure of the Romans. With this view they sent their ambassadors to Nabis the tyrant of the Lacedaemonians, to king Philip, and also to Antiochus. Thoas was the principal author of this contention, for after stirring up the neighboring nations, he set out himself to Antiochus. When the AEtolians were puffed up by the large promises which he brought back, they expected to produce peace throughout Greece without the slightest trouble. Meanwhile Antiochus only advanced as far as Asia Minor with but a small force. He led Hannibal with him, whose fame alone inspired the Romans with dread; and had he taken his advice, he would certainly have had no difficulty in expelling the Romans. But the flatterers of His court did not allow Hannibal’s advice to prevail with this foolish king. Then Villius also cunningly rendered Antiochus suspicious of his advice: for he had been sent as ambassador into Asia Minor, had insinuated himself into his favor, and had acquired his friendship, and was so engaged in daily conference with him, that Antiochus suspected the fidelity of Hannibal to his interests. Hence he carried on that war entirely without method, or plan, or perseverance. When he arrived at Chalcis, he was smitten with the passion for a damsel there, and celebrated a foolish marriage with her, as if he had been completely at peace Thus he had citizen of Chalcis for his father-in-law, while he was mighty monarch, unequaled by any throughout the world. Although he conducted himself thus he considerately, yet the celebrity of his fame rather than his personal exertions, enabled him at first to take many cities, not only in Asia Minor and on the coast of the Mediterranean Sea, but also in Greece itself. He recovered Chalcis and other cities which had been seized upon by the Romans. The angel relates this as if the event had already occurred, and yet we are aware of them all being as yet future.

He will turn his face to the islands, and will take many, and a general shall cause him to cease, and shall turn his reproach against himself Antiochus often fought against the Romans, and always without success, although he sometimes thought himself superior; but from the time when Attilius the prefect of the fleet intercepted his supplies, and thus stopped his progress, M. Acilius the consul began to gain the mastery by land, and his power became gradually more and more enfeebled. When conquered in a naval engagement by Livius the praetor, he suffered a severe loss, and then when too late he acknowledged his error in not obeying the counsels of Hannibal; but he had lost the opportunity of renewing the war. Hence the angel here says, A leader should make his reproach return upon himself This signifies how Antiochus should be puffed up with foolish pride, and how his insane boastings should rebound upon his own head, as he had vomited them forth with open mouth against the Romans. When he speaks here of his disgrace, I interpret it actively, as making his reproach remain; for the word חרפת cherepheth, means reproach, but there are two ways of interpreting it, actively and passively. But as I have already said, the angel more probably speaks of his foolish boasting, for he had despised the Romans with contempt and insult. We know how foolishly he insulted them by his ambassadors among all the assemblies of Greece. A leader, then, either Acilius or Lucius Scipio, who drove him beyond Mount Taurus, made his disgrace rest upon himself, and he shall not turn away his own disgrace; that is, Antiochus vomited forth his reproaches against the Romans with swollen cheeks, but with utter futility. All these disgraceful speeches came to nothing, and never injured the Romans in the least; but that leader, either Lucius Scipio or Acilius, according to my statement, returned these reproaches upon himself by which he hoped to lay the Romans prostrate, but they turned out nothing but wind. The angel therefore derides the pride of Antiochus by saying, A leader should come who should throw back these reproaches upon himself, and prevent them from returning upon either this leader or the Romans. He takes the head as representing. the whole body.

PRAYER.

Grant, Almighty God, since it pleases thee to exercise our confidence by not allowing us any fixed or stable rest upon earth, that we may learn to rest in thee while the world rolls over and over even a hundred times. May we never doubt either our protection under thy hand, or the perpetual issue of all things in our good. Although we are not beyond the reach of darts, yet may we know the impossibility of our suffering under any deadly wound, when thou puttest forth thy hand to shield us. May we have full confidence in thee, and never cease to march under thy standard with constant and invincible courage, until at length thou shalt gather us into that happy rest which is laid up for us in heaven, by Christ our Lord. — Amen.

Lecture fifty-ninth

Daniel 11:19

19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.

19. Et vertet faciem suam ad munitiones terrae suae, et impinget, et cadet, neque invenietur.

Here either the base end of Antiochus is denoted, who was slain in a popular tumult while spoiling the temple of Belus, or else the event of the war between him and the Romans is described. This war was conducted under the auspices of Lucius Scipio, because Cneius Scipio, the conqueror of Africa, had offered himself as his brother’s lieutenant-general, and after his death that province was committed to him. But, as we have said, the resources of Antiochus had been cut off before this. He had lost, the cities of Asia, and if he had ceded them at first, he might have quietly retained the greater part of Asia Minor. But as he extended his wings over Greece, and hoped by this means to become completely master of the whole of Greece and Macedonia, he could not be induced to withdraw his garrisons from those cities, but at length was compelled to give up Asia Minor. In this way, then, the angel describes the progress of the war by saying, He will turn his face towards the fortifications of his own land; that is, when compelled to relinquish Greece, he will betake himself to fortified places. He was very safe there, and in a region sufficiently at peace; he had almost impregnable towns on all sides, and appeared to be free from warfare. Historians relate this to have been done by the skill of Cneius Scipio. For his son was then a captive under Antiochus, and he knew him to have greater authority than his brother, although he only possessed the title of lieutenant-general. They record his persuading Antiochus not to try his fortune by any decisive engagement. However it was, it is quite evident that he delayed fighting till he was compelled by a sense of shame, as all men accused him of cowardice in not daring to try the issue of an engagement, when he possessed so large an army. The Romans had scarcely ever taken the field against so strong a force, and yet, according to the narrative of Titus Livius, they never displayed less terror or concern. The extent of the forces of Antiochus is readily apparent from the slaughter which occurred; in one day 50,000 men perished; and this would be almost incredible, unless it were borne out by numerous and trustworthy testimonies. In this way the angel said, Antiochus should return, as he did not go forth to meet Lucius Scipio, but suffered him to pass on. Had he given the least sign of resistance, without doubt Philip had in iris hand and power the whole force of the Romans. Many indeed pronounced the conduct of L. Scipio to be rash, in daring to allow Philip such license, as he had been lately conquered, and was still exasperated in consequence of the loss and disgrace which he had suffered. For if Antiochus had been on the alert to restrain the enemy, it would have been all over with the Roman army in those narrow and rugged defiles; but, as we have stated, he kept his army in idleness and luxury among fortified towns. If another and a probable sense is preferred, the sentence applies to his base retreat to further Asia, where he fell, slain by the rustic population. He shall fall, and shall not be found Antiochus in truth continued to reign from the period of the destruction of his army and of his acceptance of the conditions which the Romans imposed. He obtained peace, but not without the payment of a heavy fine while he retained the name of king. Although he united with the Romans in an honorable treaty, yet he was forced to retire beyond Mount Taurus, to pay a large sum of money on account of the expenses of the war, to give hostages, and to divide the ships equally with the Romans. In this latter case he was grossly and fraudulently deluded, for L. Scipio commanded all the ships to be cut to pieces, and delivered the materials to Antiochus, to whom they were utterly worthless. He knew the man to be deceptive and restless, and so he treated him with barbarity, according to his deserts. As far as the hostages are concerned, we find Antiochus and Demetrius his sons as hostages at Rome even after his death. He was left in peace indeed, but was deprived of the cities of Asia Minor, and was ordered to betake himself beyond Mount Taurus. Those ravines were the boundary of his empire; a part of Asia was assigned to Eumenes, and many cities became independent. Antiochus, by way of concealing his disgrace, made a joke of it, saying he had managed cleverly, for the government of Asia Minor was a great trouble to him. He had another ample and opulent kingdom with which he might well be content: I have hitherto been but a steward in Asia, he used to say, and the Romans have relieved me of that encumbrance.

When, therefore, the angel says, After his fall, he should be no longer king; this may be understood of his ignominious death which followed shortly afterwards. His avarice was insatiable, and when compelled to pay a large tribute to the Romans, he pretended to be reduced to extreme poverty; then he wished to spoil the temple of Jupiter Dodoneus, and was slain there during a tumult. This last word ought properly to be referred to this event, for King Antiochus was not found, because these rustics slew him in the tumult which arose. Thus far concerning Antiochus the Great; Seleucus now follows, who was his first successor. He had three sons, Seleucus whom many call Ceraunus, then Antiochus Epiphanes, and Demetrius. Concerning Seleucus the angel speaks as follows, —

Daniel 11:20

20. Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle.

20. Et stabit super locum ejus transire faciens exactorem in honore regni, Some translate this word as if in opposition with the last, — “the honor or glory of the realm.” — Calvin. et diebus paucis conteretur, idque non ira, neque in praelio.

Seleucus, it is well known, did not long survive his father, for he was put to death either by poison, or by his domestics. Suspicion fell upon his brother Antiochus, who was sent back to his country after his father’s death was known. Demetrius alone was retained, who afterwards escaped by flight, for he left the city under the pretense of hunting, and followed the bank of the Tiber as far as Ostia, where he embarked on a small vessel, preferring to run all risks to remaining in perpetual banishment. Concerning Seleucus, the angel says, he shall stand in his place, meaning, he shall succeed by hereditary right to the office of Antiochus the Great. Thus he shall cause the exactor to pass over Some translate, He shall take away the exactor; for the verb עבר gneber, in Hiphil, signifies to take away. The Hebrews use the verb of this clause in the sense of excluding. Some interpreters think this language implies the praise of Seleucus for lessening the tributes imposed by his father, but historians shew this view to be false, and condemn his avarice and rapacity. In some points he was superior to his brother Antiochus; although both lustful and cruel to those around him. Through indulgence in great expenses, he could not be moderate and lenient towards his subjects; for luxury and prodigality always draw with them cruelty in the exaction of tribute. For he who is thus profuse, must necessarily extract the very blood from his people. As Seleucus was thus devoted to self-indulgence, this sense is more appropriate — he made the exactor to pass through, meaning, he laid new and fresh taxes on all his subjects. Nothing but this is said of him, since he was immediately put to death, as the second clause of the verse informs. us. If we prefer taking the words — the glory of the kingdom — by way of opposition, Seleucus will be praised as an honor and an ornament. But I think we must supply the letter ל, l, and understand the passage thus, — He who shall cause the exactor to pass through shall stand in his place, and shall be destroyed in a few days By the word “destroyed,” he signifies a bloody death. But not in anger, says he. I wonder why some translate it “in mutual conflict,” because the Hebrews imply “anger” by this word; meaning, he should not perish in open warfare, or in the course of a battle, but by the hands of his domestics. Historians differ as to the kind of death which he died, some saying he was poisoned, and others, slain by the sword. But this difference is of no consequence. Antiochus Epiphanes next succeeds him.

Daniel 11:21

21. And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.

21. Et stabit super locum ejus probrosus, et non dabunt ei That is, they shall not commit to him. — Calvin. decorem regni, That is, they shall not confer the glory of the kingdom. — Calvin. et veniet cum pace, et apprehendet regnum per blanditias.

Historians agree in representing Antiochus Epiphanes to have been of a very crafty disposition, and some state his departure from Rome to have been by stealth. He was most probably dismissed by the Romans, on the news of his father’s death, as they were content with his brother Demetrius. They had other hostages besides, who were among the chief nobles of the land, as well as this third son of the king. However this was, all are agreed in relating his cunning. He was so cruel and fierce, that Polybius says he was called Epimanes by way of a nickname, and as he assumed the name of Illustrious, he was called the Madman, on account of his turbulent disposition. He was a monster puffed up with various vices; being of a slavish and flattering temperament, he endeavored to acquire the favor of Rome by artifice, as we shall afterwards discover. But when he was not actuated by fear, his cruelty and ferocity were beyond all bounds. For this reason he is called contemptible. He was held in some esteem at Rome, and was received by a portion of his people with great applause. But he was not endued with any heroic or even regal qualities, for he always flattered the Romans, and insinuated himself into the favor of the citizens in this way, until he came to his kingdom as a suppliant; and then the angel calls him a contemptible or despicable person. Another reason equally probable may be brought forward, namely, his seizing upon the throne by fraud and wickedness, after setting aside the legitimate heir. For Seleucus left a successor whom this perfidious plotter deprived of his rights, and thus fraudulently acquired the kingdom for himself. We know of what importance God makes every one’s calling, and how he restrains men from rashly arrogating anything to themselves, as they ought always to be satisfied with that station which is assigned them by God. As, therefore, Antiochus seized on the kingdom without any right to it, and drove out the lawful heir, he was contemptible before God, and would never have been king at all except; by violence and tyranny on his part, as well as by deceit. and cunning devices. I have no hesitation in stating that the angel here censures the perverse conduct of Antiochus, by calling him despised through the absence of all nobleness of feeling.

He next adds, They shall not confer upon him the honor of royalty. By these words he announces the injustice of his reign through not being chosen by the votes of the people. We have stated that the son of Seleucus ought to have reigned without any dispute, but the very person who should have been his nephew’s guardian, wickedly deprived his ward of his paternal inheritance. Hence the angel speaks of him rather as a robber than as a king, because he seized upon the kingdom, and was not elected by the popular choice. It follows, — he shall come in peace, and seize the kingdom by flatteries This is the explanation of the last clause. It might be asked, how did he deprive his nephew of his kingdom? the reply is — he shall come peacefully, meaning, he shall lay aside everything which he was agitating in his mind, and should not openly boast of his being king, but should deceitfully act in the character of guardian until he had the power of ruining his ward. He shall come, then, peacefully, and shall seize the kingdom by flatteries Thus we see the angel’s meaning in these words. Besides, although Daniel did not see all these things, nor even many of the chosen people, yet they tasted enough of these prophecies to satisfy them, and to banish anxiety from their minds. They were permitted to perceive God speaking through his angel, and experience taught them the truth of everything which is contained here, even if many events should be hidden from them. But it was God’s object to support the spirits of the pious, even to the advent of Christ, and to retain them in tranquillity amidst the greatest disturbances. Thus they would acknowledge the value of the promise of the Redeemer, after he had been set forth, as will be mentioned at the close of the chapter. I will now proceed to the next words.

Daniel 11:22

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.

22. Et brachia inundatione obruentur, ad verbum, inundabuntur, a conspectu ejus, et conterentur, atque etiam dux foederis.

We may naturally conjecture that the dominions of Antiochus were not immediately at peace, because a portion of his court favored the lawful heir. As it always happens in every change of government, there were many tumults in Syria before Antiochus could remove his adversaries out of his way. For although the kingdom of Egypt was then destitute of a head, as Ptolemy, called Philometor, was then only a boy, his counselors were in favor of the son of Seleucus, and so by secret supplies afforded their aid to the faction opposed to Antiochus. He had much trouble not only with his own people, but also with the neighboring nations. All pitied the lot of his ward, and his being quite undeserving of it moved many to render him every possible help. The boy was aided by the favor of Egypt, and of other nations. Thus Antiochus was subject to many severe commotions, but the angel announces his final conquest. The arms, he says, shall be inundated This is a metaphorical expression; for whatever aid the son of Seleucus acquired, was not by his own efforts, for he could use none, but by that of his friends. The arms, then, meaning, all the auxiliaries which should assist in the restoration of the son of Seleucus, should be overwhelmed by an inundation This is another metaphor, signifying, they shall be drowned as by a deluge; and by this figure the angel hints not only at the victory of Antiochus, but at its great facility. It was like a deluge, not by its own strength, but because God wished to use the hand of this tyrant in afflicting the Israelites, as we shall afterwards see, and also in harassing both Egypt and Syria. Antiochus was in truth God’s scourge, and is thus compared to a deluge. Hence he says, out of his sight. He shews the terror of Antiochus to be so great, that at his very appearance he should dispirit and prostrate his enemies, although he was without forces, and was neither a bold nor a persevering warrior.

And they shall be broken, says he, and also the leader of the covenant; meaning, Ptolemy shall take the part of His relative in vain. For the son of Seleueus was the cousin of Ptolemy Philometor, since, as we have said, Cleopatra had married Ptolemy Philopator, whence this Philometor was sprung, and Seleueus was the brother of Cleopatra. He, then, was the leader of the covenant Ptolemy, indeed, who was but a boy, could neither undertake nor accomplish anything by his own counsel, but such was his dignity in the kingdom of Egypt, that he was deservedly called leader of the covenant, since all others followed the power of that king. The event fully proved with what ill success all who endeavored to eject Antiochus from his possessions, contended against him. It now follows, —

Daniel 11:23

23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.

23. Et a conjunctione cum eo faciet dolum, et ascendet, et praevalebit cum exigua gente, vel, manu.

The angel points out some interruption of the wars, because Antiochus would be content for a time with Syria, and would not make an attempt of Egypt. It was a great point to repel the attempts of all those who wished to recover the rights of his nephew. There is no doubt that the whole country was impoverished and exhausted with the continual expense of these wars; for whenever fresh commotion’s arose, it was necessary to draw new levies from these provinces, and This occasioned very great expense. It is not surprising, then, if Antiochus, who was of a cunning disposition, negotiated a temporary peace with his nephew Ptolemy Philometor the king of Egypt. His sister Cleopatra still survived, and this was an honorable excuse. The angel, then, states first, the proposal of a truce leading to settled peace between the two sovereigns. He adds, however, the perfidious conduct of Antiochus in his friendships. During, or after these agreements, he shall deal treacherously with him Although, therefore, he pretended to be the friend and ally of his nephew, yet he conducted himself deceitfully towards him. And he shall ascend, and shall prevail by a small band; meaning, he shall attack the boy suddenly. For when Ptolemy anticipated a lasting friendship with his uncle, Antiochus took the opportunity of fraudulently attacking some cities with a small force: He thus deceived his enemy, who thought all things would be tranquil with him; and so when Ptolemy had no fear of his uncle, he suddenly lost some of his cities. The angel means this; he shall rise by deceit, and shall prevail without large forces, because there shall be no suspicion of warfare. It is easy enough to oppress an enemy in a state of tranquillity, and in the absence of all fear. It is afterwards added, —

Daniel 11:24

24. He shall enter peaceably even upon the fattest places 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: yea, and he shall forecast his devices against the strong holds, even for a time.

24. In pace, et in pinguedinibus regionis, aut provinciae, veniet, hoc est, in deliciis, et faciet quae non fecerunt patres ejus, et patres patrum ejus: spolia et praedam, et substantiam illis dispertiet, Or, he shall disperse their property. — Calvin. et super munitiones cogitabit cogitationes suas, idque ad tempus.

The history is here continued: The angel shews how Antiochus in a short time and with a small band should acquire many cities, as he should come in peace upon the fatness of the province, implying his oppressing them while sleeping in security. He shews also how he should become conqueror, not by any hostile invasion of Egypt, but by cunning and stealth he should deprive King Ptolemy of his cities when he least expected it. There should be no appearance of war; hence he says, he shall come in peace upon the fatness of the land The word “fatness” is used metaphorically for “richness.” When the Egyptians supposed all danger to be far removed, and were persuaded of the friendship of Antiochus towards them, and relied on him as an ally should any adversity arise, they indulged themselves in luxuries till Antiochus came suddenly and subdued them. He next adds, He shall despise the spoil, and prey, and goods, which belonged to them Some take the words for spoil and prey in the sense of “soldiers,” and join it with the verb יבזור ibzor, “he shall disperse,” meaning, he shall distribute their possessions among his soldiers, to conciliate their good will, and to prepare them for new wars, as we know how easily soldiers are enticed when they receive the rewards of their service; for they are actuated solely by covetousness and avarice. Some writers expound it in this way — Antiochus shall divide the prey among his soldiers, but I prefer the other sense — he shall disperse the prey, and the spoil, and the goods, of the Egyptians After suddenly oppressing the Egyptians, he shall proceed to spoil them like a robber.

He afterwards adds, And against the fortifications shall he devise machinations, meaning, he shall lay his plans for seizing the fortified cities. For at; first he penetrated as far as certain cities, and occupied first Coelo-Syria, and afterwards Phoenica, but could not quickly possess the fortified towns; hence he deferred the execution of his plans to a more suitable time. Therefore, the angel says, he shall arrange his plans against the fortified cities, but only for the time; meaning, he shall not immediately bring forward his intentions, hoping to oppress his nephew when off his guard. Thus under the disguise of peace an access to these cities would always be open to him, and he would reconcile to himself all whom he could corrupt by either gifts or other devices. We perceive, then, how a summary is here presented to us of the arts and schemes by which Antiochus should deprive his nephew of a portion of his territory and its towns, how suddenly he should invade some of the weakest in a state of unsuspecting tranquillity; and how by degrees he should invent machinations for seizing upon the stronger towns as well as he could. He also says, for the time The cunning and malice of Antiochus was always apparent throughout these transactions. He did not engage in open warfare, but was always endeavoring to add to his possessions by indirect frauds, — a course which was not without its success.

When it is said, He shall do what neither his fathers nor his fathers’ fathers did, this must be restricted solely to Egypt. For Seleucus the first king of Syria enjoyed a wide extent of dominion, then he prospered in warfare, and his fame flourished even to a good old age, and though at last he was unsuccessful in battle, yet on the whole he was a superior and celebrated warrior. Besides this we know him to have been one of the chief generals of Alexander the Great. As to his son Antiochus, we have previously observed the wide extent of his dominion, and how highly he was esteemed for prudence and valor. The angel does not compare Antiochus Epiphanes generally with either his fat, her, or grandfather, or great-grandfather, but only with respect to Egypt. For his ancestors always longed after Egypt, but their designs against it were entirely frustrated; he, however, was more successful in his aggression where his ancestors had failed in their attempts. Hence it becomes manifest how God overrules the events of war, so that the conqueror and the triumphant hero is not the man who excels in counsel, or in prudence, or valor, but he who fights under the heavenly leader. It pleases God at one time to afflict nations, and at another to set over them kings who are really his servants. So he wished to punish Egypt by the hands of this robber. It afterwards follows, —

Daniel 11:25

25. 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.

25. Et excitabit robur suum, et cor suum adversus regem austri, cum exercitu magno: et rex austri irritabitur ad praelium cum exercitu magno, et robusto valde: et non stabit, quia cogitabunt contra eum cogitationes. That is, they shall agitate against him perfidious counsels. — Calvin.

The angel here announces how Antiochus Epiphanes after prevailing by fraud, should become bolder in his daring. he should venture to levy a hostile army and invade Egypt openly, without any further dissimulation. He therefore says, at length he shall rouse his strength and his courage He had previously crept along through hiding-places and fastnesses, and had not roused either his strength or his courage when remaining quiet at home; meanwhile he obtained the possession of various towns by treachery and other artifices. This was only creeping on by burrowing underground. But he now openly declares war, and brings his forces into the field of battle, and thus stirs up his strength and his courage As I have already said, his new method of warfare is here described as unusual with him, as his audacity, doubtless, gradually increased through that series of success which he had enjoyed, and by which he had become more powerful than his nephew, through the practice of deceit. He afterwards adds, with a great army. He had mentioned a small band, he now places opposite to it a large army; for it required a long space of time to collect extensive pecuniary resources for carrying on the war, and also for enlarging and extending his own boundaries. He was thus able to enroll fresh levies, while his prosperity induced many to become his auxiliaries. As he found himself in every way superior to his nephew, he collected a great army. The king of the south also shall be irritated; that is, he shall not dare to harass his own uncle Antiochus, but shall be forced to open warfare. He shall come, then, with a great army, very great, strong, and powerful, says he, but he shall not stand, because they shall devise devices against him; meaning, he shall be conquered by treachery. Here the angel signifies that Ptolemy should have sufficient courage to resist, had he not been betrayed by his adherents. We shall more clearly perceive this in the next verse to-morrow.

PRAYER.

Grant, Almighty God, that we may remain quiet under thy shelter and protection, hi the midst of those numerous disturbances which thou ever submittest to our eyes in this world. May we never lose our courage when an occasion is given to Satan and our enemies to oppress us, but may we remain secure trader thy protection, and every hour and every moment may we fly to thy guardianship. Relying on thine unconquered power, may we never hesitate so to pass through all commotion’s, as to repose with quiet minds upon thy grace, till at length we are gathered into that happy and eternal rest which thou hast prepared for us in heaven, by Jesus Christ our Lord. — Amen.

Lecture sixtieth

Daniel 11:26

26. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.

26. Et qui comedent portionem cibi ejus, conterent eum, et exercitus ejus obruetur, et cadent vulnerati multi.

The angel predicted, yesterday, that Ptolemy should not stand forth in battle, through the treachery of his own adherents. He now expresses the kind of treachery, for his chief courtiers or counselors should be the authors of this perfidy. He opposes the common soldiers to their leaders, for in the second clause, he shews how the soldiers should discharge their duty without sparing either their life or their blood. We now understand the Holy Spirit’s intention in this verse, for he says the authors of this perfidy should not be ordinary men, but the chief among the counselors. They are said to eat at the king’s table, as in the first chapter we saw how a portion was given to Daniel, and to his companions, from the royal food at the king’s table. Thus he shews how dishonorable this perfidy was, as they eat at his table, and were his intimate companions. They shall destroy him, says he, and his army shall be overwhelmed He shews that many were prepared for this duty, who would boldly and freely expose their lives to danger for their king’s safety and their country’s defense, but many should fall wounded He signifies that there should be a great slaughter in his army, and the issue of the battle would not be according to his wish, because his generals would not preserve their fidelity to their sovereign. By this example the angel describes to us the ordinary situation of kings. They choose their counselors not by their honesty, but by the mere appearance of congeniality in their affections and tastes. If a king is avaricious, or cunning, or cruel, or sensual, he desires to have friends and attendants who will not check either his avarice or his craftiness, his cruelty or his lust. Hence they deserve the conduct which they receive, and experience treachery from those whom they ought not to treat with so much honor, if they considered themselves in duty bound to God and to their people. It now follows,-

Daniel 11:27

27. 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.

27. Et duorum regum cor ipsorum, hoc est, et cor his duobus regibus, in malum: et in mensa eadam, una, mendacium loquentur, et non prospere eveniet, quia adhuc finis ad tempus statutum.

The angel here narrates that the close of this war should be by treaties and a hollow pretense of peace after the slaughter which Ptolemy had sustained. Although Antiochus might have followed up his own good fortune, yet he durst not venture to push his advantage to the extremity, but according to his disposition, he thought it more to his interest to make peace with his enemy. We have already alluded to his craftiness and his want of openness and integrity. The angel predicts the existence of bad faith in both these kings; the uncle and nephew will meet, says he, and sup together, and pretend the greatest friendship, but they shall speak lies, says he, at the same table; meaning, they shall plot against each other, and each shall act fraudulently for his own ends. This prophecy indeed seems to be of little consequence to the faithful; but it was needful to shew that in such a state of confusion they could not hold out without being furnished with all kinds of support. If the angel had only said generally, first there shall be war, and then a temporary peace, this would not have been sufficient to sustain the minds of the pious; but when the details are so clearly pointed out, a remarkable confirmation is afforded them. Thus the faithful have no reason for doubting that God has spoken, when the angel predicts the future so exactly, and so openly narrates it, as if a matter of history.

He next adds, Yet it shall not prosper, because the end is for the time, says he. The angel recalls the faithful to the providence of God, as our minds always naturally rest in the midst of earthly things. We apprehend with our minds only as far as we see with our eyes. We always ask the reasons “why this happens” and “why that course of proceeding has not turned out well,” entirely omitting the will of God. Hence the angel meets this fault and stupidity of men by saying, that whatever these kings were plotting should fail of success, since the end was for the time; meaning, God would hold many occurrences in suspense. While, therefore, we are considering only second causes, we perceive how the supreme power resides with God alone, and he governs by his will the mutual transactions of mankind. No slight advantage would result to the faithful from this instruction, because, while kings are devising many schemes, and using great cunning and all the perverse artifices of diplomacy, God still restrains their minds. He holds events by his secret bridle, and allows nothing to happen without his heavenly decree. Although we may gather this general instruction from this passage, yet the angel doubtless restricts what I have said to the historical events immediately before us. The end had not yet approached, yet the fitting time was fixed beforehand by God’s secret counsel, so that Antiochus conquers at one period and retreats at another, as we shall see. It follows: —

Daniel 11:28

28. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.

28. Et revertetur in terram suam cum opibus magnis, et cor ejus ad foedus sanctitatis, et faciet, et revertetur in terram suam.

Here the angel predicts the calamitous nature of that peace for the people of God, because Antiochus should turn his arms against Jerusalem and the whole Jewish people. It is said, He shall return to his own land, because he shall not possess Egypt. This return implies the victory of Antiochus, and yet his betaking himself within the boundaries of his own realm. When he adds, with great pomp, or great riches, he shews the source whence that wealth should be derived, — his heart should be against the holy covenant. He partially destroyed Jerusalem and the temple of God. He was compelled to leave the temple and many treasures, through either shame, or reverence, or a miracle, as we read in the 2nd Book of Maccabees (Maccabees 5:2.) He would willingly have stripped the whole temple, but God then restrained him, while he had gathered for himself great wealth. Hence the angel joins the two events, he should return to Syria with great wealth, and his heart should be against the holy covenant. Some refer this to persons, as if the angel meant the people who were in covenant with God. But the simpler sense pleases me better, — he should carry on war against God, because he was not enriched with such ample spoils as he had expected. We have mentioned his making peace with his enemy: lest, therefore, this expedition should be fruitless, he spoiled the temple of God. Thus his heart was elated against God and against his holy covenant The other exposition is too cold and too forced.

And he shall do it and shall return to his own land. This return at the end of the verse is taken in a different sense from that at the beginning, as now he should use his own will as a conqueror, and no one should oppose his arrival in his own territories. These two expressions are to be read together, — he shall do it and return to his own dominions The meaning of the word for “do” we have already explained. The angel signifies the absence of every obstacle which could prevent the destruction of the city and temple by Antiochus. This was a severe trial, and would cause the minds of the faithful to be disturbed and tossed about because God gave up his temple to this cruel tyrant, and permitted the sacred vessels and the hidden treasures to be carried off with the greatest ignominy. It was necessary, then, to inform the faithful beforehand of this grievous slaughter, lest its novelty should astonish them and overthrow the constancy of their faith. Hence we gather this practical instruction — God often predicts many sorrowful events for us, and yet this instruction ought not to embitter our feelings; for he wishes to fortify us against the trial which the novelty of the event, must occasion. Thus the angel, while treating of occurrences by no means agreeable, was a useful herald of all the calamities which must happen, lest anything unusual or unexpected should fall upon the pious. Thus they would acknowledge the affliction to proceed from God’s hand; and while they were exposed to the lust of Antiochus, yet God by his certain and incomprehensible counsel allowed much license to this impious tyrant. It afterwards follows

Daniel 11:29-30

29. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter.

29. Ad tempus revertetur et veniet in AEgyptum: et non erit ut prius, it a posterius. That is, the issue should be different, for the latter expedition should not succeed as the former one did. — Calvin.

30. For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.

30. Et venient contra eum naves Cithim, et debilitabitur, Or, he shall grieve, which sense I rather prefer. — Calvin. et revertetur, et indignabitur adversus foedus sanctitatis, et faciet, et revertetur, et intelliget, That is, he shall apply his mind. — Calvin. ad desertores foederis sanctitatis.

First of all, the angel says, Antiochus should return a short time afterwards and take possession of Egypt. This was the fruit of that pretended peace and perfidious friendship which has already been mentioned. For the uncle and nephew banqueted together in mutual distrust, as the angel has already stated, and as we found in the 27th verse of this chapter. This deception was shortly afterwards dissolved, when Antiochus, without any reasonable impulse, returned to Egypt. In this way he shewed his want of nothing but an opportunity for breaking the truce, and he only delayed it for a time, because he had no wish to oppress his nephew in haste. This, then, is one point. We may take the word מועד mogned, “time,” for a period divinely predetermined; but. as this explanation may seem too forced, I am contented with the common one. He shall return, then, for a time, and shall come, says he, to Egypt; but the latter exposition shall not be like the former; for the whole preparation for war which had struck such terror into Egypt should lose its effect. He had seized on a portion of the kingdom, and King Ptolemy Philometor was besieged when Publius Popilius arrived, of whom the angel will presently speak. For the cause of his return is added, —

ships shall come from Chittim We have explained this word elsewhere. By comparing all the passages of Scripture in which the word occurs, we shall find all the Gentiles denoted by it, from Macedon through the whole of Greece, as far as Illyricum and Italy. The ancients used another term for the Macedonians; they call them Maketoe, and some think the letter M a useless addition. But whether this be so or not, the circumstances shew the Macedonians, and Greeks, and other transmarine nations, to have been called Chittim. If any one still disputes about this word, let us desist from all contention; still, we cannot help observing what the perpetual tenor of Scripture enables us to discover, — that the Macedonians, Greeks, and Italians are included under this term. This passage is free from all doubt, because Antiochus was restrained not by the Greeks but by the Romans. Ambassadors were sent by them, not for this purpose alone, but to investigate the whole state of Greece and Asia Minor. The affairs of Greece were then very unsettled, and the Romans were turning their attention towards Achaia, for they thought the Achaean league would become too powerful. Among these ambassadors was P. Popilius, a stern man, as we may venture to conjecture, but austere and barbarous. When he met with Antiochus, who was then besieging Alexandria, and held the boy-king in captivity, he addressed him after his own manner. King Antiochus received him graciously, and mildly, and even blandly, and wished even to salute him, for, as we have already stated, his disposition was naturally servile. Popilius rejected all these advances, and ordered him to keep his familiarities for private intercourse; for Antiochus had been intimate with him when a hostage at Rome, during his father’s lifetime. He rejected all these acts of courtesy, and explained to him the commands of the Senate, and ordered him instantly to depart from Egypt. The king said he would consult with his friends. But he was unable to lay aside his accustomed sternness; he drew a circle with the wand which he held in his hand, and ordered the king to summon his counselors, and to deliberate on the spot, otherwise he must declare war at once. When the king perceived this barbarian acting so decisively, he dared no longer to hesitate or dissemble, but threw himself at once into the power of the Senate, and suddenly retired from the country. This history is now described by the angel. All these events were as yet unperformed, but God set before the eyes of the pious what was then entirely concealed and contrary to the expectation of mankind. The angel therefore states the reason wily that expedition of Antiochus should be quite unlike the last one. There shall come against him, says he, ships of Chittim, meaning Italy, and he shall grieve and return; that is, he shall obey, although he shall feel indignant at such imperious treatment, and be compelled to retreat with every mark of disgrace. It was unworthy of a king to demean himself so humbly at the mere word of his adversary.

This accounts for his indignation: But he shall return and be indignant against the covenant of holiness; meaning, he shall turn his rage against the temple and city of God. This second return involved the Jews in a far longer period of slaughter than the former one. Antiochus was then unwilling to return home, unless laden with spoil, after pretending to establish peace; but now he was compelled to retreat with great disgrace, and this only exasperated and enraged him. Hence he acted most outrageously towards both the people and the temple of God. Thus the angel says, He shall be indignant against the holy covenant, and shall do so and return He repeats the same language twice as if he had said, Antiochus should return to Syria without effecting his object, through obeying the Roman Senate, or rather his old friend whom he had known at Rome. We have already stated the reason, which we shall afterwards more fully explain, why the angel predicted the fury of the king as turned against the holy covenant It is this, — the confidence of the pious would naturally be injured by observing the divine permission granted to the tyrant for spoiling the temple.

He next adds, And he shall act with intelligence towards the forsakers of the holy covenant The angel here points out the manner in which secret agreements should take place between Antiochus and those apostates who should desert God’s holy covenant. It is quite clear that he was summoned to Jerusalem, first, by Jason, and then by Menelaus. (2 Maccabees 4:19-23.) I shall touch but briefly events recorded in history. Profane authors inform us accurately of these occurrences, and besides this, a whole book of Maccabees gives us similar information, and places clearly before us what the angel here predicts. Every one who wishes to read these prophecies with profit, must make himself familiar with these books, and must try to remember the whole history. Onias the elder was a holy man; his son has been previously mentioned. (2 Maccabees 3:1.) For, with the view of escaping from snares, he set out for Egypt and built a temple, as Josephus informs us, and pretended to fulfill that passage in Isaiah which says, There shall be an altar to God in Egypt. But Onias the elder, who discharged faithfully and sacredly the office of high priest, was put to flight, and eventually put to death. Then Jason, whom he had sent to appease Antiochus, assumed the high priesthood, and betrayed the temple and the whole nation, as well as the worship of God. (2 Maccabees 4:35-37; also 7.) He afterwards met with the reward which he deserved, for he was slain, and then Menelaus succeeded him, and conciliated the favor of Antiochus. (2 Maccabees 5:9; 4:27.) The authority of the priesthood prevailed so far as to enable him to draw with him a great portion of the people. Here, then, the angel predicts how Antiochus, on approaching the city, should have deserters and apostates as His companions. The words are, He shall apply his mind to the forsakers of the holy covenant, and the sense is by no means obscure. Antiochus should not make open war against the Jews, but one faction should go forth to meet him and ingratiate themselves with him. I run through these events briefly, because when I afterwards arrive at a general summary, it will be far more convenient to elicit the general improvement. The angel says next:

Daniel 11:31-32

31. And arms 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.

31. Et brachia ab ispso stabunt, et profanabunt sanctuarium roboris, aut virtutis, et abolebunt juge, sacrificium scilicet, et ponent abominationem quae obstupefaciet. We have treated this word before. — Calvin

32. 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.

32. Et impie agentes contra foedus abducet in errorem blanditiis, That is, he shall pervert them more and more by flatteries. — Calvin. et populus intelligentes That is, all the people who acknowledge. — Calvin. Deum suum roborabuntur et facient.

Here the angel describes the intestine evils of the Church, and more fully explains what he touched on in the last verse. He says, The arms shall stand up for Antiochus Some explain this of the garrison which that tyrant imposed on Jerusalem But it is seems too far-fetched. I do not hesitate to suppose the angel to refer here to the apostates and forsakers of the Law. Arms, then, shall stand up from him, meaning, he shall not contend in his own strength, but shall rely upon the people’s assistance. Many should offer themselves in obedience to him, and thus Antiochus would find a party devoted to himself at Jerusalem, which should willingly prostitute itself to his will. He afterwards adds, They shall profane the sanctuary of strength The angel here joins together Antiochus and these impious apostates. (2 Maccabees 5:2.) To favor him, the temple is said to be polluted, and this was fulfilled when the statue of Jupiter Olympius was erected there. The tyranny and violence of Antiochus continued long afterwards, as we shall see in its own place. He brought the statue of the Olympian Jove into the temple, for the purpose of overthrowing the worship of God, and then he introduced other corruption’s, which vitiated the purity of God’s service. He might in one moment have overthrown the whole Law, but he first tried to mingle many superstitions with God’s Law, and thus to estrange the Jews by degrees from true and sincere piety. The angel speaks of the sanctuary of power, to shew the faithful that Antiochus is not the conqueror of God, who was never deprived of his power, but continued the guardian and keeper of his temple even unto the end. He uses this epithet for the temple, to assure the pious that God had not given way to the violence of the tyrant. His authority stood untouched and untainted, although his temple was exposed to such foul pollution.

Lastly, he wished the faithful to retain by this teaching a sense of God’s unconquered power in choosing that temple for his dwelling-place, although for a time Antiochus was so insulting, and was permitted to profane it with his impious crew. This instruction urged the pious to look upon God’s power with the eye of faith, although it was then hidden from their view, and was trampled under foot by the impious in the pride of their audacity. Sorrowful indeed was the spectacle of this statue erected within the temple, for God, according to our previous statement, promised to be the defender of that sacred mountain. When the impious were raging thus insultingly, who would not have thought God to be altogether conquered and unable to defend his residence any longer? The angel then here encourages the faithful to cultivate far different thoughts from those suggested by the prospect before them. The temple, then, seemed weak and deprived of every protection, and yet with respect to God it was still a sanctuary of strength. He next adds, And they shall abolish the continual sacrifice, which really occurred; but I pass it over shortly now, as I shall have another opportunity of explaining it suitably and fully. And they shall place, or set up, that abomination which shall cause astonishment For who would not have been astonished when he saw the temple deserted by the Almighty? For if God cared for the temple services, why did he not resist rage like this? Why did he suffer himself to be subjected to such disgraceful indignity? The angel meets such temptations as these by saying, even if the very best men are astonished at such disgrace, yet nothing happens by chance; for God had already foreseen and decreed all things. They would not have been predicted, unless God had wished to prove the people’s faith, and to exact the penalty for their ingratitude. But I cannot complete the subject to-day.

PRAYER.

Grant, Almighty God, that as we are instructed by thy Spirit and armed by thy sacred teaching, we may carry on the war bravely with open enemies and with all who boldly oppose true religion. May we also constantly despise all domestic foes and apostates, and resist them manfully. May we never be disturbed, even if various tumults should arise in thy Church. May we fix our eyes upon thee, and always expect a happier issue than appears possible at the time, until at length thou shalt fulfill thy promises. And may all events which now seem contrary to us, issue in our salvation, when thy Son our Redeemer shall appear. — Amen.

Lecture Sixty-First

We stated in the last Lecture, the seriousness of the test by which God proved the faithfulness of his people, in allowing Antiochus such unbounded liberty to pollute the Temple, and to abolish, for a time, all the sacrifices and services. He next set up in the midst of the Temple that abomination which cast down the spirits of the pious; for that prodigy could not be witnessed without the most profound astonishment. No one could suppose it possible, that God would expose his own sanctuary to such dishonor, as it was the only one which he had chosen in the whole world. It now follows, And he shall deceive the transgressors of the covenant with blandishment, but a people knowing their God will retain it firmly and practice it Here Daniel more clearly expresses what he had previously said of the corruption and overthrow of God’s worship, as Antiochus should enticingly win over to himself a perfidious portion of those who were nominally, at, least, God’s people. He thus repeats what we observed before. These hypocrites were like the arms of Antiochus; for had he captured the city by the force of arms, still he would not have dared to offer these insults to God’s Temple, unless he had received assistance from those apostates who rejected all fear of the Almighty, and whom ambition and avarice alone had impelled to unite with that impious tyrant, who was the avowed and professed enemy of their religion. The angel, then, here confirms what he had previously said, shewing how the wicked and impious despisers of the covenant should be tools in the hand of this robber. For the first word of verse 32 is derived from רשע reshegn, “to do wickedly,” and refers to that special act of sinfulness, their despising God’s covenant. This refers to those intestine enemies who had previously boasted themselves to be sons of Abraham, and who were masked by circumcision, the sign of that covenant. He does not here point out any of the mere dregs of the people, but the impious priests, Menelaus, Jason, and others like them, as the passage has already been explained. He says then, these should be deceived by the blandishments of Antiochus He doubtless offered to the priests and to others what he thought they would value most; one he set over the Temple, another he deceived with vain and fallacious promises for a time, by distributing a variety of gifts among them. In this way he corrupted them all by his flatteries. To these the Prophet opposes the sincere worshippers of God, and the Hebrew copula ought to be understood here as implying this contrast. He had already spoken of many as deceived by vain promises, and had called them transgressors of the covenant: he now adds, But the people who know God shall strengthen themselves and shall do it The angel means that the perfidy of those of whom he had spoken, should not prevail with the pious to lead them into the same alliance of wickedness, and to hurl them headlong into the same snares. Although such was the perfidy of these revolters, yet all who know God, says he, shall strengthen themselves

This passage is specially worthy of notice, as experience teaches how very few stand their ground, when many fall away. The example of one often draws with it a hundred into the same rule; but the constancy of a hundred is scarcely sufficient to retain one in his position. In this case we behold the depth of our natural depravity. For we are not only moved, but shaken by the very slightest breezes, and even when God sets before us a firm resting-place, still we do not cease our vacillation. When an Apostle sets before us the examples of the saints, he says, a cloud of witnesses is ever gazing upon us, with the view of retaining us in the fear of God, and in the pure confession of our faith. (Hebrews 12:1.) But that cloud vanishes too soon from our view. Meanwhile, if any trifler whom we know to be a man of no weight, and whom we have ourselves condemned, — if such a one should decline even so little from the right way, we think such an example sufficient to excuse us. Wherefore, I had good reason for stating how this passage lays open to us our perverse and malignant disposition. We can scarcely be attracted towards God by a multiplicity of appliances, but we are easily dragged towards the devil to our own destruction. Hence we ought diligently to meditate upon this passage, and continually to reflect upon the Prophet’s language. Although apostates may be deceived by flatteries and reject God’s worship, betray the Church and throw off all semblance of piety, yet all the pious shall stand fast in the faith. Let no one therefore quote the example of the thoughtless to excuse his fault, if he trait are the perfidious, the double-minded, and the hypocritical. The angel here depicts to us a picture of the Church, by shewing how many should prove backsliders; but this levity, inconsistency, and perfidy ought never to be an obstacle to the foes of God to impede their progress in faith and piety.

We should also notice the epithet which designates the pious. They are called a people knowing their God. The people may be supposed to mean the vulgar, but this is forced. It may also be simply opposed to the profane Gentiles; but I think there is here an implied contrast between the true and genuine sons of Abraham, and the false Israelites, who boasted themselves to be members of the Church when they had nothing but the empty title. For in the prophets as in the writings of Moses, the name “people” is often used in a favorable sense for that elect nation which God had adopted as peculiarly his own. All the Israelites who were descendants of Abraham after the flesh, used to boast with much vanity in their being the elect people, and thus the word was ever on their lips. Wherefore the Prophet reproves the foolish boasting of those who were a. accustomed to shelter themselves under the name of God, and without having anything real in themselves. Hence the people, meaning God’s people, shall strengthen themselves; but, by way of correcting any erroneous view, he adds, who shall know God, as in the 73d Psalm, (Psalm 73:1.) How good is the God of Israel to those who are upright in heart! Here the Prophet restricts the name of Israel to the elect sons of Abraham who cultivate piety seriously and heartily, as it had become a prevalent habit carelessly to misuse this name of God. So here, the people who shall know their God, means his true people — those whom he acknowledges as his elect. The angel here makes a distinction between the pious sons of Abraham and the pious worshippers of God. It is worthy of careful observation, that the angel assigns their knowledge of God as the cause and foundation of their constancy. How then, we may ask, does it come to pass, that some few are left, when the apostates thus prostitute themselves? Because their knowledge of God shall prevail, and enable them to overcome these attacks, and bravely to repel them, and to become superior to any temptations. We see, then, the source whence our own fortitude is derived — the knowledge of God. This acknowledgment is no vain and cold imagination, but springs from that faith which spreads its living root in our hearts. Hence it follows, we do not really acknowledge God, unless we boldly contend when we are put to the test, and remain firm and stable, although Satan endeavors, by various machinations, to weaken our faithfulness. And unless we persist in that firmness which is here described, it is quite clear, that God has never been truly and really acknowledged by us. The relation too is not without its weight in the phrase, the people who shall know their God Here is a silent reproof, since God revealed himself to the Israelites as far as was sufficient to retain their allegiance. No one, therefore, could offer any excuse without being guilty of impiety, sacrilege, and perfidy, after being so fully instructed by the Law and the prophets. This instruction must now be applied to our own times.

We observe in these days how many fall off from the Church. Persecution sifts all those who profess to belong to Christ, and thus many are winnowed like chaff, and but a small portion remain steadfast. Their backsliding ought not to overthrow our faithfulness when they so carelessly forsake all piety, either through being enticed by the allurements of Satan, or deceived by the conduct of the ungodly. Let us bear in mind the assertion of the angel, and thus the true knowledge of God will reign supreme in our hearts, and we shall still proceed in the course we have pursued. And to shew how consistently the faithful progress in the teaching of the Law and the Gospel, he says, they shall strengthen themselves and shall do it. Here the word “to do” is taken in the sense of to “execute” — “exploiter,” as we say in France; meaning, they shall summon their courage to discharge their duty; for the word “to do,” or “to execute,” is referred to the vocation of the pious; they should not be sluggish or slothful in the discharge of their duty, says the Prophet, but should gather courage for these contests. And whence? from the acknowledgment of God. We observe, too, that faith is no idle feeling or cold imagination, lying suffocated in our minds, but an energizing principle. For we may say that from faith springs strength, and from strength execution, and thus we avoid all slothfulness hi our calling. It follows —

Daniel 11:33-34

33. 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.

33. Et intelligentes populi docebunt multos, et cadent in gladio, et flamma, et exilio, vel, captivitate, et direptione, diebus multis.

34. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.

34. Et in cadendo, When they shall fall. — Calvin. juvabuntur auxilio These two words spring from the same root; as “they shall be fortified,” comes from “fortitude,” so “they shall be assisted,” from “assistance.” — Calvin. modico: et adjungent se illis multi in blanditiis.

With reference to the words, they mean, those who shall be taught among the people shall make many understand Some take the first word of the verse transitively, as “those who shall instruct,” but this is wrong; and they shew their ignorance by supposing the relative pronoun understood before the next verb, as if it were, “and those who shall teach.” The simple sense is, “Those who shall be wise among the people shall teach many.” Here the Prophet, under the angel’s guidance, predicts the multitude of apostates as well as the existence of some of an opposite character, who should retain the people within the pure worship and fear of God. Without doubt, he speaks specially of the priests. The greater part were defaulters, and they implicated the foolish vulgar in their wickedness. We observe similar effects at this day in the Papacy, as they corrupt the whole world by their sacrifices. At that time the priests laid snares for the people, and drew them almost all with them into the same impiety. The angel here allows the existence of some wise men among the people; I do not restrict this entirely to the priests, although I suppose the angel to begin with them. A small portion of them taught the truth, and God joined a party with them, but yet the angel predicts the existence of another remnant. Yet afterwards, in the second place, he embraces others who were truly proficient in God’s law, and although the obligations of the priesthood did not bind them, yet they labored to recall the wandering into the way of salvation. He says, then, Whosoever should be skillful should teach many. There is also here a tacit contrast between the honest servants of God and those fictitious teachers who pride themselves on their titles; as we observe an instance of this in these days in the Papacy. For bishops and cardinals, abbots and pretenders of this kind, strut about with insolence and stupefy the miserable vulgar. What? do not we represent the Church? Is not judgment with us, as well as the interpretation of the Law and of Scripture? As, therefore, in these times these impostors arrogate to themselves all knowledge and wish to be thought equal to the angels, so we know it came to pass among the ancient people. The Prophet, therefore, here chastises that foolish confidence by saying, Those who shall be understanding among the people; meaning, the truly wise. As if he had said, those masked hypocrites acquire reputation for themselves, but without the slightest reason. God considers those only intelligent who remain in the pure doctrine of his Law, and practice piety with simplicity and sincerity. Hence he calls these, the intelligent among the people. He repeats the word “people,” in the same sense as before, implying that all who use this name are not true Israelites before God, as true knowledge of him is required. What kind of knowledge or skill is meant, we easily ascertain from the next verse. For all knowledge which men think they possess without this acquaintance with God, is nothing but vanity. These, therefore, shall teach many This prediction of the angel not only asserts the existence of some among the people who should remain constant amidst such grievous assaults, and should preserve the integrity of their faith, but says they should be the directors of others; as if he had said, God will grant to each of his elect, not only the power of a bold resistance and of preserving himself pure and uncontaminated amidst every corruption, but at the same time he will render these good men the supporters of others, either in preventing their decline, or if they have fallen off, in bringing them back into the right path.

Lastly, the angel signifies how small a seed God should preserve in his Church as the teachers and rulers of others, though but few in number; as Isaiah says, God shall consume his people, but that consumption should leave some remnant, and then it shall flow forth. (Isaiah 10:22.) The sentiment of this passage is the same; even if many should degenerate and depart from the faith, and this spirit should extend to the whole people, yet some few should stand firm perhaps ten in a thousand — and these should be God’s ministers in gathering together a new Church; and thus the land which was formerly sterile, should profit by this irrigation and produce new seed. Those, therefore, who shall be wise among the people shall teach many. While the angel is here predicting the future, we ought to take to ourselves this admonition: the more each of us becomes a proficient in the faith, the more he ought to exert his utmost endeavors to teach his rude and ignorant neighbors according to this exhortation of the angel. God does not stretch forth his hand to us to lead each of us to follow his own course, but to assist others and to advance their spiritual progress. We read therefore here, a condemnation of the slothfulness of those on whom God has bestowed much knowledge and faith, when they fail to use the trust committed to them for the edification of their brethren. This prediction of the angel ought to influence each of us, as a law and rule, to seek the profit of his brethren according to the measure of his intelligence. The angel adds, — these should not be teachers of shadows, who prescribe men’s duty at their ease, and dispute without inconvenience, danger, or personal trouble, about what is right in itself and pleasing to God, but they should be strenuous warriors for the truth. Here, therefore, the angel joins his instruction with fortitude, as by this measure it would overcome all dangers, anxieties, and terrors. The passage becomes, in this way, most useful to us in these days, if we only learn to reflect upon what God delivers to us by his angel and his prophet. In conclusion then, the angel demonstrates how God never approves of any teachers as true and legitimate, unless they deliver their message as if ready to defend it, and prepared to seal it with their blood whenever it shall be necessary. We must read the two clauses together, Those who teach many the worship of God shall fall by the sword and the flame; meaning, they would rather fall or perish a hundred times by the sword and the flame than desist from their office of teaching. Besides, the angel here mentions the various kinds of death, for the sake of exhortation; for, had he mentioned only the sword, he would not have fully expressed the usefulness of this instruction. Whatever teachers God sets over his Church, they are not fully proved in the discharge of their duty by overcoming a single form of temptation, but they must contend with foes on the right hand and on the left, and must not allow the variety of their perils to weaken either their constancy or their fortitude. If the sword threaten them on one side, and fire on the other, — if they must suffer the spoiling of their goods and banishment from home, nevertheless these teachers must persevere in their course. We observe, then, the multiplicity of conflicts here enumerated by the angel, to teach us the strength of the grace of the Spirit in supporting the teachers and rulers of the Church, and in preventing them from yielding to any temptations while contending even with the sword, and fire, and exile, and the spoiling of their goods.

He adds, And that too for many days This circumstance possesses great weight, as we observe many endure for a time with a manly and intrepid courage, who afterwards languish, and then vanish away and become utterly unlike their former selves. The angel, however, here promises to those who should be sustained by the Spirit of God an invincible constancy. They should gather fresh courage for fresh conflicts, not only for a single day, or month, or year, but it should never fail them. He adds next,

And when they shall fall, or shall have fallen, they shall be strengthened, or assisted, with a small help Without the slightest doubt, the angel here speaks of the Maccabees, by whose assistance the faithful were gathered together and completely separated from those apostates who had betrayed God’s temple and worship. He calls the help small, and truly it was so. For what could the Maccabees do to resist Antiochus? The powerful influence of this king is well known; and what was Judea when compared with Syria? The Jews indeed had destroyed their own power; we have already seen how they violated treaties, and corrupted the majority of their own people there was neither skill, nor plan, nor concert among them. The help, then, was small, which God sent them. But then the angel shews how God would afford succor to his people when in distress, and allow them some alleviation from the cruelty of the tyrant.

He adds next, Many shall join themselves to them by flatteries Even from this small number the angel cuts off the greater part, and informs them of the miserable condition of the Church, because very few should dare to oppose the madness of the tyrant, and out of these few many should be hypocrites The whole of this chapter must be interpreted of Antiochus, and yet doubtless God wishes to promote our improvement by these prophecies. They belong equally to us; for as God governs his Church in a variety of ways, so he always sustains it under its various crosses and trials.

Besides this, the old enemy the devil, who formerly opposed the Church, is equally troublesome to us. He assails us partly by enemies without and partly by enemies within. Such teaching as this was useful, not only to the ancients, but, to us also in the present day. First of all, the angel predicts the assistance to be received by the faithful as small. Let us learn, then, when God wishes to succor and to help us, — that he does not always exert the fullness of his power. He does not thunder from heaven and overthrow our enemies by the first stroke of his lightning; but he enables us to contend successfully with our cross, and thus we are far separated from the reprobate by our firmness in resistance. Again, from the second clause we must notice the absolute certainty of many hypocrites being found mingled with the souls of God, and when God purges his Church, but a small portion will remain sincere, just as in these days the very counterpart of this prophecy is exhibited before our eyes. The whole Papacy is called the Church of God; we 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! If God should search narrowly into small Churches, still among these few, some would be found deceivers. It never has been otherwise, or shall be different. until the end of the world. Here, then, we are admonished to desire, as far as lies in our power, the purity of the Church, and to avoid all impurity, because, in desiring auxiliaries too eagerly on the pressure of any urgent necessity, we shall be certain to become sprinkled with many stains which may ultimately cover us with confusion. The angel doubtless here reproves a fault in the conduct of the Maccabees. Although God stirred them up to afford some consolation to his Church, their proceedings are not to be approved; for it does not follow that all their actions were praiseworthy because their cause was pious and holy. But I must defer this subject till to-morrow.

PRAYER.

Grant, Almighty God, as at this day thou dost try the faith of thy people by many tests, that they may obtain strength from the unconquered fortitude of thy Holy Spirit. May we constantly march under thy standard, even to the end, and never succumb to any temptation. May we there join intelligence with zeal in building up thy Church: as each of us is endowed with superior gifts, so may he strive for the edification of his brethren with greater boldness, manliness, and fervor, while he endeavors to add numbers to the cause. And should the number of those who are professed members of thy Church diminish, yet may some seed always remain, until abundant produce shall flow forth from it, and such fruitfulness arise as shall cause thy name to be glorified throughout the whole world, in Jesus Christ our Lord. — Amen.

Lecture Sixty-Second

We began yesterday to explain what the angel said about the future persecution of the Church, and its subsequent consolation. He first shewed how all the intelligent among the people should be subject to the cruelty of their enemies, in consequence of their manly perseverance in teaching others. We have shewn how inefficient those teachers whom God has set over his Church would be, if they discharged their duties at ease and in the shade, and were unprepared to undergo all contests, and intrepidly to expose their lives to a variety of dangers. This, then, is a living and efficacious method of touching, when we do not cease to discharge our duties in the midst of sword and flame. But, on the other hand, we must notice how much this instruction is sought for when these fatal conflicts arise. Many in these days listen to our instruction concerning Christ; only they must continue without injury or annoyance. We observe many greedily drinking in the evangelical doctrines; but yet when anything disperses the crowd they flee immediately, and with as little consideration as when they first joined the assembly. That conduct which we daily observe was equally common in former times. Clearly enough this fault has been rampant throughout all ages, and it is innate in men not only to escape the cross and all things vexatious, but especially to disclose their own infirmities, because they are unwilling to undergo any danger for the worship of God and the free confession of the truth. This passage, then, must be noticed, since the Prophet not only exhorts the learned and the wise to instruct others, but he prescribes a rule for the infirm and unlearned, urging them to strengthen theme-selves against all temptations, when they see all things in confusion, and Satan plotting for the complete annihilation of piety. As this is the angel’s language, we must diligently notice the circumstances of the times, for he was not here instituting a peaceful school, and discoursing like philosophers at their ease concerning virtue without any practical contest; but he enforces the duty of both learning and teaching, even if a variety of deaths should be placed before our eyes. He speaks next, as I have lately stated, the language of consolation. God shews how he would afford help to his elect, although it might possibly seem of no consequence to them. For he dwells on the smallness of the assistance — which literally happened. Without doubt the angel referred to Mattathias and his sons, usually called the Maccabees. (1 Maccabees 2:1.) A restriction is put upon that help by an allusion to the members who should prove hypocritical out of that small band. We are fully aware how the Church would be reduced in its extent, for all would not prove sound in the faith, but the greater part would be drawn aside by those fallacies which the angel here calls blandishments. This was a very grievous trial to the faithful when they perceived their own fewness and weakness in the face of their enemies. Besides, they dared not trust those allies who had pledged their faith to them and made wonderful promises, since many were deceived by these flatteries, and abandoned the cause through want of sincerity of mind.

We have already adverted to the usefulness of such instruction for our own times.; for we ought to apply it personally to ourselves, as our circumstances are similar to those of the ancients. Out of the great multitude of those who wish to be esteemed Christians, we observe how very few retain the pure and uncorrupted worship of God. The Papists treat their own community, which is defiled with filth of all kinds, as the only Church; there piety is utterly subverted or else contaminated with the multitude of superstitions. And even in that small company which has withdrawn itself from the Papal idolatries, the greater part is full of perfidy and deceit. They pretend to remarkable zeal, but if you thoroughly examine them, you will find them full of deception. For if God should probe his Church to the quick, as he did some years ago in Germany, and as he may do shortly in our own case, in all these serious conflicts, and amidst these persecutions, many will boast in the bravery of their championship, and yet their zeal will quickly ooze away. When the Lord, therefore, exercises us by methods similar to those by which he proved the ancient Church, this ins6ruetion ought always to occur to our remembrance, lest our minds should grow dull and languid.

This passage may lead us to inquire whether the angel approved of all the exploits of the Maccabees. We may reply to the question in two opposite ways. First of all, if any one persists in contending from the angel’s words for God’s approval of every action of the Maccabees, this view is by no means correct. God might use the Maccabees in succoring the wretched Israelites, and yet it does not follow that they conducted the good cause properly and lawfully. It very often occurs, when the faithful offer their services to God, and have one object set before them, that they fail either through inconsiderate zeal, or through partial ignorance. Whether we take this view or not, our object is often good when our manner of proceeding is objectionable. And thus it was with the Maccabees; God, doubtless, stirred up Mattathias to collect the dispersed remnant of the people, to restore his worship, and to purge his temple from the abominations which Antiochus had set up. Yet in the troublous times which occurred, his sons, doubtless, failed in many points of duty. The cause which they undertook was just, while particular actions of theirs cannot be approved by us. It now follows —

Daniel 11:35

35. 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.

35. Et ex intelligentibus cadent ad probandum Or, to be tried; the word properly signifies to pour out. — Calvin in ipsis, That is, to purify them. — Calvin. et mundandos, Or, to purge them again. — Calvin. et dealbandos usque ad tempus finis, id est, finitum, quoniam adhuc usque ad praefixum tempus.

The angel pursues the same sentiment as before shewing us how the children of God, in their eagerness to defend the cause of piety, should be subject to many grievous persecutions. Some of the learned shall fall; meaning, that calamity shall not be for a single moment only; for those who earnestly desired to defend the true worship of God should perish by the sword, and by fire, and by other methods of destruction, and their successors, too, should suffer the same calamities. The phrase, the learned should fall, implies the perishing of the very flower of the Church. There will always be much refuse among a people, and the greater part of it flies off and revolts when their religion requires of them the sacrifice of their life. A few remain, here called intelligent, who, as we stated yesterday, are not wise after the flesh. Making provision for the flesh, implies taking care of themselves, and of their own interests, running no risks, and avoiding all troubles; while those are called intelligent, who, forgetful of their own lives, offer themselves in sacrifice to God. They do not hesitate to incur universal hatred, and are prepared to meet death with fortitude. The angel, therefore, predicts the perishing of the flower of the Church. For who could have expected the name of God to have existed upon earth when all His sincere worshippers were thus murdered with impunity? The severity of the despotism of Antiochus is notorious, no one dared to utter a word, all the sacred books were burnt, and he thought the worship of God entirely abolished. Women with their children were promiscuously seized for burning, and the satellites of this tyrant did not spare the mothers with infants hanging on their breasts. (1 Maccabees 1.) During the progress of such atrocious cruelty, who would not have thought the whole seed of God to have been extinct? But the angel here shews the true result to have been different, namely, that the sons of God should be purged, cleansed, and whitened He signifies that all events should not prove so destructive, but should rather promote their salvation. This passage unfolds to us the nature of true prudence in the sight of God; for we ought to be prepared for death, rather than be turned aside from the free and ingenuous profession of the heavenly doctrine, and from the true worship of God. For this necessity is imposed on the sons of God — to fall either by the sword or by fire, and to suffer the spoiling of their goods, and banishment from their homes. The angel points out from the result how persecutions which seem to issue in the destruction of the Church, are yet profitable and salutary to the sons of God, as This is the method of their being purified, and cleansed, and whitened But we must always remember how some defiling dregs, which require clearing out, remain in the elect, nay, even among the holy Martyrs. The angel does not here treat of hypocrites, or of ordinary believers, but of whatever is most conspicuous and most perfect in the Church, and yet asserts their need of purification. None, therefore, he concludes, possess such sanctity and purity as to prevent the remnant of some pollution which requires to be removed. Hence it becomes necessary for them to pass through the furnace, and to be purified like gold and silver. This is extended to all God’s martyrs.

This reminds us of the great folly of the Papists, in imagining the merits of saints to be transferred to us, as if they had more than they required for themselves. Indulgences, as they call them, depend upon this error, according to the following reasoning, — had Peter lived to the ordinary period of human life, he would have proved faithful to the end, and then would have merited the crown of the heavenly kingdom; but when he went beyond this, and poured out his blood in martyrdom, some merits were superabundant; these ought not to be lost, and hence the blood of Peter and Paul profit us at this day for the remission of sins. This is the Papal theology, and these miserable sophists are not ashamed of these gross blasphemies, while they vomit forth such foul sacrilege. But the angel’s teaching is far different; — the martyrs themselves are benefited by meeting death for their adherence to the truth, because God purges, and cleanses, and refines, and whitens them. The angel would not have said this except some admixture of dross still defiled the purity of the saints. But this doctrine ought to be more than enough to animate us to undergo all dangers, when we see ourselves stained and polluted with hidden dross; besides this, we ought certainly to determine that death would be profitable in this sense, as God will then purge us from those vices by which we are both infected and defiled. Whence the value of the repetition here; the angel does not simply say to purge them, but adds, to cleanse and whiten them. Whatever holiness may shine forth in the best of men, yet many stains and much defilement he concealed within them; and thus in consequence of their many failings, persecution was always useful to them.

The angel mitigates whatever might seem exceedingly bitter, by saying, until the time of an end, meaning, a fixed and definite time. These words imply the merciful character of God, in not urging his people beyond their strength, as Paul also states his faithfulness in granting them a happy issue out of their trials, and in not pressing’ us beyond the measure of that strength and fortitude which he has conferred upon us. (1 Corinthians 10:13.) The angel predicts an end to these evils, and confirms this opinion by saying, even to a determined time In the last clause he signified the temporary nature of the persecutions of which he had spoken; for they should not cease directly, nor yet for two or three years. By the words, as yet even to a time determined, he urges the sons of God to prepare themselves for new contests, as they should not reach the goal for the space of a year. But if God wished to humble them for three, or ten, or a hundred years, they should not despond, but wait for the time divinely predetermined, without depending on their own will. This is the substance of the instruction conveyed. It now follows:

Daniel 11:36

36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.

36. Et faciet secundum voluntatem suam, vel, libidinem, rex: et extollet se, et magnificabit se supra omnem Deum, et contra Deum deorum loquetur mirabilia, et prospere aget usque ad consummationem irae, quoniam decisio facta est, vel decisa est, nempe consumptio.

This passage is very obscure, and has consequently been explained in very opposite ways by interpreters. And whatever is obscure, is usually doubtful, and there would be little utility and no termination, if I were to narrate the opinions of them all. I shall therefore follow another method, and omitting all superfluous labor, I shall simply inquire the angel’s meaning. I must, however, refer briefly to opinions received by the consent of the majority, because they occupy the minds of many, and thus close the door to the correct interpretation. The Jews, for instance, are not agreed among themselves, and their difference of opinion only serves to produce and perpetuate darkness, rather than to diffuse the clearness of light. Some explain it of Antiochus, and others of the Romans, but in a manner different to that which I shall afterwards state. The Christian expositors present much variety, but the greater number incline towards Antichrist as fulfilling the prophecy. Others, again, use greater moderation by supposing Antichrist to be here obliquely hinted at, while they do not exclude Antiochus as the type and image of Antichrist. This last opinion has great probability, but. I do not approve of it, and can easily refute it. Antiochus did not long survive the pollution of the Temple, and then the following events by no means suit the occurrences of this time. Nor can his sons be fairly substituted in his place, and hence we must pass on to some other king, distinct from Antiochus and his heirs. As I have already stated, some of the Rabbis explain this of the Romans, but without judgment, for they first apply the passage to Vespasian, and Titus his son, and then extend it to the present times, which is utterly without reason, as they chatter foolishly, according to their usual custom. Those who explain it of Antichrist, have some color of reason for their view, but there is no soundness in their conclusion, and we shall perceive this better in the progress of our exposition. We must now discover what king the angel here designates. First of all, I apply it entirely to the Roman Empire, but I do not The edit. of 1617 has nunc instead of non, which is the correct reading. — Ed. consider it to begin at the reign of the Caesars, for this would be unsuitable and out of date, as we shall see. By the word “king” I do not think a single person indicated, but an empire, whatever be its government, whether by a senate, or by consuls, or by proconsuls. This need not appear either harsh or absurd, as the Prophet had previously discussed the four monarchies, and when treating of the Romans he calls their power a kingdom, as if they had but a single ruler over them. And when he spoke of the Persian monarchy, he did not refer to a single ruler, but included them all, from Cyrus to the last Darius, who was conquered by Alexander. This method of speech is already very familiar to us, as the word “king” often means “kingdom.” The angel, then, when saying, a king shall do anything, does not allude to Antiochus, for all history refutes this. Again, he does not mean any single individual, for where shall we find one who exalted himself against all gods? who oppressed God’s Church, and fixed his palace between two seas, and seized upon the whole East? The Romans alone did this. I intend to shew more clearly to-morrow how beautifully and appositely everything related by the angel applies to the Roman empire; and if anything should appear either obscure or doubtful, a continued interpretation will bring it to light and confirm it.

We lay this down at once; the angel did not prophesy of Antiochus, or any single monarch, but of a new empire, meaning, the Roman. We have the reason at hand why the angel passes directly from Antiochus to the Romans. God desired to support the spirits of the pious, lest they should be overwhelmed by the number and weight of the massacres which awaited them and the whole Church even to the advent of Christ. It was not sufficient to predict the occurrences under the tyranny of Antiochus; for after his time, the Jewish religion was more and more injured, not only by foreign enemies, but by their own priesthood. Nothing remained unpolluted, since their avarice and ambition had arrived at such a pitch, that they trod under foot the whole glory of God, and the law itself. The faithful required to be fortified against such numerous temptations, until Christ came, and then God renewed the condition of his Church. The time, therefore, which intervened between the Maccabees and the manifestation of Christ ought not to be omitted. The reason is now clear enough why the angel passes at once from Antiochus to the Romans.

We must next ascertain how the Romans became connected with the elect people of God. Had their dominion been limited to Europe alone, the allusion to them would have been useless and out of place. But from the period of the kings of Syria being oppressed by many and constant devastation’s in war, both at home and abroad, they were unable to injure the Jews as they had previously done; then new troubles sprang up through the Romans. We know, indeed, when many of the kings of Syria were indulging in arrogance, how the Romans interposed their authority, and that, too, with bad faith, for the purpose of subjecting the east to themselves. Then when Attalus made the Roman people his heir, the whole of Asia Minor became absorbed by them. They became masters of Syria by the will of this foolish king, who defrauded his legal heirs, thinking by this conduct to acquire some regard for his memory after his death. From that period, when the Romans first acquired a taste of the wealth of these regions, they never failed to find some cause for warfare. At length Pompey subdued Syria, and Lucullus, who had previously carried on war with Mithridates, restored the kingdom to Tigranes. Pompey, as I have already remarked, subjected Syria to the Romans. He left, indeed, the Temple untouched, but we may conjecture the cruelty which he exercised towards the Jews by the ordinary practice of this people. The clemency of the Romans towards the nations which they subdued is notorious enough. After Crassus, the most rapacious of all men, had heard much of the wealth of the Jews, he desired that province as his own. We know, too, how Pompey and Caesar, while they were friends, partitioned the whole world among themselves. Gaul and Italy were assigned entirely to Caesar; Pompey obtained Spain, and part of Africa and Sicily; while Crassus obtained Syria and the regions of the east, where he miserably perished, and his head, filled with gold, was Carried about in mockery from place to place. A second calamity occurred during that incursion of Crassus, and from this time the Jews were harassed by many and continual wars. Before this period, they had entered into an alliance with the Romans, as we are informed by the books of the Maccabees, as well as by profane writers. Therefore, when they granted liberty to the Jews, (1 Maccabees 8, and 14) it; was said The Latin is “ille dicebat,” the French has “un quidam disoit,” — a curious mixture which implies uncertainty. Can it be Crassus? — Ed. they were generous at the expense of others. This was their ordinary and usual practice; at first they received with friendship all who sought their alliance by treaty, and then they treated them with the utmost cruelty. The wretched Jews were treated in this way. The angel then alludes to them first, and afterwards speaks of Antiochus. All these points, thus briefly mentioned, we must bear in mind, to enable us to understand the context, and to shew the impossibility of interpreting the prophecy otherwise than of the Romans.

I now proceed to the words, The king shall do according to his will I have stated that we need not restrict this expression to a single person, as the angel prophesies of the continued course of the Roman monarchy. He shall raise himself and magnify himself, says he, above every god. This will be explained by and bye, where the king is said to be a despiser of all deities. But with reference to the present passage, although impiety and contempt of God spread throughout the whole world, we know how peculiarly this may be said of the Romans, because their pride led them to pass an opinion upon the right of each deity to be worshipped. And, therefore, the angel will use an epithet for God, meaning fortitude’s and munitions, מעזים megnezim as in Daniel 11:38. That passage, I shall show you to-morrow, has been badly explained; for interpreters, as we shall discover, are utterly “at sea” as to its meaning. See the Dissertations at the end of this volume. But here the angel, by attributing contempt of the one God and of all deities to the Romans, implies their intense pride and haughtiness, in which they surpassed other profane nations. And, truly, they did not preserve even a superstitious fear of God; and while they vauntingly paraded the superior piety of both their ancestors and themselves, yet, an accurate perusal of their writings will disclose what they really thought. They made a laughingstock of all divinities, and ridiculed the very name and appearance of piety, and used it only for the purpose of retaining their subjects in obedience. The angel then says most truly of his empire, it shall magnify itself against all deities; and it shall speak wonderful things against the God of gods, by which the Jewish religion is intended. For before they had passed into Asia Minor, and penetrated beyond Mount Taurus, they were ignorant of the law of God, and had never heard of the name of Moses. They then began to take notice of the worship of some peculiar god by that nation, and of the form of their piety being distinct from that of all other people. From the period of the knowledge of the peculiarities of the Jewish religion being spread among the Romans, they began to vomit forth their blasphemies against the God of gods We need not gather together the proof of this from their histories; but Cicero in his oration for Flaccus, (section. 28,) tears most contemptuously to pieces the name of the true God; and that impure slanderer — for he deserves the name — so blurts out his calumnies, as if the God who had revealed himself to His elect people by his law, was unworthy of being reckoned with Venus or Bacchus, or their other idols. Lastly, he treats the numerous massacres to which the Jews were exposed, as a proof of their religion being hated by all the deities; and this he thinks ought to be a sufficient sign of the detestable character of their religion. The angel then has every reason to declare the Romans puffed up with pride and haughtiness, as they did not hesitate to treat the name of the true God with such marked contempt.

He shall utter, says he, remarkable things against the God of gods The angel seems to refer to a single individual, but we have stated his reference to be to this empire. He adds next, And he shall prosper until the consumption, or completion, or consummation of the indignation, since the determination has been made Here also the angel treats of a long succession and series of victories, which prevent the application of the passage to Antiochus. For he died immediately after he had spoiled the Temple; all his offspring perished by each other’s hands; and the Romans, to their great disgrace, acquired possession of Syria and that portion of the East. We must necessarily explain this of the Romans, as they notoriously prospered in their wars, especially on the continent of Asia. And if they were sometimes in difficulties, as we shall see to-morrow when treating the words which the angel will then use, they soon recovered their usual success. The angel here says, This king shall prosper till the end of the indignation; meaning, until God should punish the hypocrites, and thus humble his Church. I refer this to God, as I shall explain more at length tomorrow.

PRAYER.

Grant, Almighty God, as in these days the affairs of the world are in a state of disturbance, and as wherever we turn our eyes we see nothing but horrible confusion: Grant, I pray, that we may be attentive to thy teaching. May we never wander after our own imaginations, never be drawn aside by any cares, and never turn aside from our stated course. May we remain fixed in thy word, always seeking thee and always relying on thy providence. May we never hesitate concerning our safety, as thou hast undertaken to be the guardian of our salvation, but ever call upon thee in the name of thine only-begotten Son. — Amen.

Lecture Sixty-Third

We yesterday commenced an explanation of the prophecy, in which the angel begins to treat of the Roman Empire. I then shewed the impossibility of applying any other exposition to the passage, as it would have been absurd to pass by the point most necessary to be known. At the very beginning, we stated that God did not inform Daniel of other occurrences for the purpose of pandering to the foolish and vain curiosity of the many, but to fortify his servants, and to prevent their falling away in the midst of these most grievous contests. But after the death of Antiochus, we know by what various and grievous machinations Satan had endeavored to overthrow the faith of all the pious. For this reason their courage required propping up. If the whole of this period had been passed over in silence, God would have appeared to have neglected his servants. Therefore either our yesterday’s subject of comment would have been useless, or else this clause ought to be added, lest the prophecy should appear either defective or mutilated. And we previously observed, while the angel was predicting future changes, there was no omission of the Roman Empire, which is again introduced here. Let us remember, then, that the angel is not now speaking of Antiochus, nor does he make a leap forwards to Antichrist, as some think, but he means a perpetual series. Thus the faithful would be prepared for all assaults which might be made upon their faith, if this rampart had not been interposed. The remainder of the verse now remains to be explained, Even to the end of the wrath, because the decision has been made The angel had narrated the perverseness of this king in not sparing the living God, but in darting his calumnies against him. He now adds, He shall prosper even to the end of the wrath The angel doubtless here meets the next trial which might utterly overwhelm the faithful, unless they hoped for some termination to it. By wrath he does not mean the rage of those who were sent as proconsuls into Asia and the East, or even the bitterness and rigor of the Roman people and Senate, but the word refers to God. We must remember, then, what I have previously impressed, namely, the sons of God are called upon to examine their faults, to humble themselves before God, without either murmuring or complaining when chastised by his rods. We know how impatient human nature is in bearing adversity, and how grudgingly men submit to the cross, not only stubbornly refusing it, but openly rebelling against God. Hence those who are oppressed by his hand are always outrageous, unless he displays himself as their judge. The angel then here presents us with a reason why God did not rashly expose his Church to the lust of the impious; he only wished to exact the punishment due to their sins; and judgment ought always to begin at the house of God, as we learn from another prophet. (Isaiah 10:12; Jeremiah 25:29; 1 Peter 4:17.)

The conclusion, then, the angel, in the first place, exhorts the pious to repentance, and shews them how deservedly God laid his hand upon them, because it was absolutely necessary. He then mitigates what would otherwise have been too severe, by adding, till the end, or completion. The word signifies both consumption and end, but it here means end, or completion. The explanation next follows, since the determination, or decision, has been made, says he. This means, God will not pursue his children to extremities without moderation, but will bring their punishment to an end after they have been humbled. As we read in the 40th chapter of Isaiah, the time of their warfare was completed, when God pitied his Church, and freed it from the tyranny of its enemies. (Isaiah 40:2.) Isaiah there speaks in the person of God; the Church had received double, meaning, sufficient punishment had been exacted. It almost implies his being displeased with himself for having been too severe against his Church, as we are familiar with the indulgence with which he usually treated his children. He says, then, in this passage, Even to the end of the wrath; meaning, the punishment should be but temporary, as God had prescribed a certain termination which should put an end to all their troubles and anxieties. It follows: —

Daniel 11:37

37. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.

37. Et ad deos patrum suorum non attendet, et ad desiderium, vel, amorem, mulierum, et ad ullum Deum non attendet, quia super omne, super omnia, sese magnificabit.

I do not wonder at those who explain this prophecy of Antiochus, experiencing some trouble with these words; for they cannot satisfy themselves, because this prediction of the angel’s was never accomplished by Antiochus, who did neither neglect all deities nor the god of his fathers. Then, with regard to the love of women, this will not suit this person. But it is easy to prove by other reasons already mentioned, the absence of all allusion here to Antiochus. Some refer this prophecy to the Pope and to Mohammed, and the phrase, the love of women, seems to give probability to this view. For Mohammed allowed to men the brutal liberty of chastising their wives, and thus he corrupted that conjugal love and fidelity which binds the husband to the wife. Unless every man is content with a single wife, there can be no love, because there can be no conjugal happiness whenever rivalry exists between the inferior wives. As, therefore, Mohammed allowed full scope to various lusts, by permitting a man to have a number of wives, this seems like an explanation of his being inattentive to the love of women. Those who think the Pope to be intended here remind us of their enforcing celibacy, by means of which the honor of marriage is trodden under foot. We know with what foulness the Roman Pontiffs bark when marriage is hinted to them, as we may see in the decrees of Pope Siricius, in the seventh chapter of the first volume of the Councils. The French edition altogether omits this reference to the Concilia — Ed. They quote the passage, Those who are in the flesh cannot please God; and thus compare marriage with fornication, thereby disgracefully and reproachfully throwing scorn upon an ordinance sanctioned by God. We observe, then, some slight correspondence, but the remaining points will not suit this idea. Some assert that as Mohammed invented a new form of religion, so did the Pope; true indeed, but neither of them are intended here, and the reason is, because God wished to sustain the spirits of his people until the first coming of Christ. Hence he predicts by his angel the sufferings to be endured by the Church until Christ was manifest in the flesh. We must now come to the Romans, of whom we began to explain the passage.

The angel says, The king shall pay no regard to the gods of his fathers. The application of this clause is at first sight obscure; but if we come to reflect upon the outrageous pride and barbarity of the Romans, we shall no longer doubt the meaning of the Prophets words. The angel states two circumstances; this king should be a despiser of all deities, and yet he should worship one god, while the singular and magnificent pomp displayed should exceed all common practices. These two points, so apparently opposite, were found united in the Romans. Our explanation will appear clearer by adding the following verses,

Daniel 11:38-39

38. But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.

38. Et Deum fortitudinum, vel, munitionum, in loco suo honorabit: et Deum quem non cognoverunt patres ejus honorabit cum auro, et argento, et lapide pretioso, et desiderabilibus, That is, with all precious things. — Calvin. hoc est, rebus omnibus pretiosis.

39. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.

39. Et faciet adversus munitiones fortitudinum cum Deo alieno, quem agnoverit, multiplicabit gloriam, et dominari faciet eos in multis, et terram dividet pretio.

As I have already hinted, at the first glance these statements seem opposed to each other; the king of whom we are now treating shall despise all deities, and yet shall worship a certain god in no ordinary way. This agrees very well with the Romans, if we study their dispositions and manners. As they treated the worship of their deities simply as a matter of business, they were evidently destitute of any perception of the divinity, and were only pretenders to religion. Although other profane nations groped their way in darkness, yet they offered a superstitious worship to some divinities. The Romans, however, were not subject to either error or ignorance, but they manifested a gross contempt of God, while they maintained the appearance of piety. We gather this opinion from a review of their whole conduct. For although they fetched many deities from every quarter of the world, and worshipped in common with other nations Minerva, Apollo, Mercury, and others, yet we observe how they treated all other rites as worthless. They considered Jupiter as the supreme deity. But what was Jupiter to them in his own country? Did they value him a single farthing, or the Olympian deity? Nay, they derided both his worshippers and himself. What then really was their supreme god? why the glow of the Capitol; without the additional title of Lord of the Capitol, he was nobody at all. That title distinguished him as specially bound to themselves. For This reason the Prophet calls This Roman Jupiter a god of bulwarks, or of powers. The Romans could never be persuaded that any other Jupiter or Juno were worthy of worship; they relied upon their own inherent strength, considered themselves of more importance than the gods, and claimed Jupiter as theirs alone. Because his seat was in their capital, he was more to them than a hundred heavenly rulers, for their pride had centered the whole power of the deity in their own capital. They thought themselves beyond the reach of all changes of fortune, and such was their audacity, that every one fashioned new deities according to his pleasure. There was a temple dedicated to fortune on horseback; for this gratified the vanity of the general who had made good use of it is cavalry, and obtained a victory by their means; and in building a temple to equestrian fortune, he wished the multitude to esteem himself as a deity. Then Jupiter Stator was a god, and why? because this pleased somebody else; and thus Rome became full of temples. One erected an image of fortune, another of virtue, a third of prudence, and a fourth of any other divinity, and every one dared to set up his own idols according to his fancy, till Rome was completely filled with them. In this way Romulus was deified; and what claim had he to this honor? If any one object here — other nations did the same — we admit it, but we also know in what a foolish, brutal, and barbarous state of antiquity they continued. But; the Romans, as I have already intimated, were not instigated to this manufacture of idols by either error or superstition, but by an arrogant vanity which elevated themselves to the first rank among mankind, and claimed superiority over all deities. For instance, they allowed a temple to be erected to themselves in Asia, and sacrifices to be offered, and the name of deity to be applied to them. What pride is here! Is this a proof of belief in the existence of either one god or many? Rome is surely the only deity, — and she must be reverently worshipped before all others!

We observe then how the expression of this verse is very applicable to the Romans; they worshipped the god of bulwarks, meaning, they claimed a divine power as their own, and only granted to their gods what they thought useful for their own purposes. With the view of claiming certain virtues as their own, they invented all kinds of deities according to their taste. I omit the testimony of Plutarch as not quite applicable to the present subject. He says in his problems, it was unlawful to utter the name of any deity under whose protection and guardianship the Roman State was placed. He tells us how Valerius Soranus was carried off for foolishly uttering that deity’s name, whether male or female. These are his very words. And he adds as the reason, their practice of using magical incantations in worshipping their unknown divinity. Again, we know in what remarkable honor they esteemed “the good goddess.” The male sex were entirely ignorant of her nature, and none but females entered the house of the high priest, and there celebrated her orgies. And for what purpose? What was that “good goddess?” Surely there always existed this god of bulwarks, since the Romans acknowledged no deity but their own selves. They erected altars to themselves, and sacrificed all kinds of victims to their own success and good fortune; and in this way they reduced all deities within their own sway, while they offered them only the specious and deceptive picture of reverence. There is nothing forced in the expression of the angel, — he will pay no attention to the gods of his fathers; meaning, he will not follow the usual custom of all nations in retaining superstitious ceremonies with error and ignorance. For although the Greeks were very acute, yet they did not dare to make any movement, or propose any discussions on religious matters. One thing we know to be fixed among them, to worship the gods which had been handed down by their fathers. But the Romans dared to insult all religious with freedom and petulance, and to promote atheism as far as they possibly could. Therefore the angel says, he should pay attention to the god of his fathers And why? They will have regard to themselves, and acknowledge no deity except their own confidence in their peculiar fortitude. I interpret the phrase, the desire of women, as denoting by that figure of speech which puts apart for the whole, the barbarity of their manners. The love of women is a scriptural phrase for very peculiar affection; and God has instilled this mutual affection into the sexes to cause them to remain united together as long as they retain any spark of humanity. Thus David is said to have loved Jonathan beyond or surpassing the love of women. (2 Samuel 1:26.) No fault is there found with this agreement, otherwise the love of David towards Jonathan would be marked with disgrace. We know how sacred his feelings were towards him, but “the love of women” is here used par excellence, implying the exceeding strength of this affection. As therefore God has appointed this very stringent bond of affection between the sexes as a natural bond of union throughout the human race, it is not surprising if all the duties of humanity are comprehended under this word by a figure of speech. It is just as if the angel had said; this king of whom he prophesies should be impious and sacrilegious, in thus daring to despise all deities; then he should be so evil, as to be utterly devoid of every feeling of charity. We observe then how completely the Romans were without natural affection, loving neither their wives nor the female sex. I need not refer to even a few examples by which this assertion may be proved. But throughout the whole nation such extreme barbarity existed, that it ought really to fill us with horror. None can obtain an adequate idea of this, without becoming thoroughly versed in their histories; but whoever will study their exploits, will behold as in a mirror the angel’s meaning. This king, then, should cultivate neither piety nor humanity.

And he shall not pay attention to other gods, because he shall magnify himself against them all. The cause is here assigned why this king should be a gross despiser of all deities, and fierce and barbarous against all mortals, because he should magnify himself above them all That pride so blinded the Romans, as to cause them to forget both piety and humanity; and so this intolerable self-confidence of theirs was the reason why they paid no honor to any deity, and trampled all mortals under foot. Humility is certainly the beginning of all true piety; and this seed of religion is implanted in the heart of man, causing them whether they will or not to acknowledge some deity. But the Romans were so puffed up by self-consequence, as to exalt themselves above every object of adoration, and to treat all religions with contemptuous scorn; and in thus despising all celestial beings, they necessarily looked down on all mankind, which was literally and notoriously the fact. Now, the second clause is opposed to this, He shall worship or honor the god of fortitude’s He had previously used this word of the Temple, but this explanation does not seem suitable here, because the angel had before expressed the unity of God, while he now enumerates many gods. But the angel uses the word “fortitude’s,” or “munitions,” for that perverse confidence by which the Romans were puffed up, and were induced to treat both God and men as nothing hi comparison to themselves. How then did these two points agree — the contempt of all deities among the Romans, and yet the existence of some worship? First, they despised all tradition respecting the gods, but afterwards they raised themselves above every celestial object, and becoming ashamed of their barbarous impiety, they pretended to honor their deities. But where did they seek those deities, as Jupiter for instance, to whom all the tribe of them were subject? why, in their own capitol. Their deities were the offspring of their own imaginations, and nothing was esteemed divine but what pleased themselves. Hence it is said, He shall honor him in his own place. Here the angel removes all doubt, by mentioning the place in which this god of fortitude’s should be honored. The Romans venerated other deities wherever they met with them, but this was mere outward pretense. Without doubt they limited Jupiter to his own capitol and city; and whatever they professed respecting other divinities, there was no true religion in them, because they adored themselves in preference to those fictitious beings. Hence he shall worship the god of ramparts in his place, and shall honor a strange god whom his fathers knew not The word “Mahuzzin” has occasioned a great variety of translations. See Wintle in loco, and the Dissertation on this passage at the end of this volume.

Again, He shall honor him in gold, and silver, and precious stones, and all desirable things; meaning, he shall worship his own deity magnificently and with remarkable pomp. And we know how the riches of the whole world were heaped together to ornament their temples. For as soon as any one purposed to erect any temple, he was compelled to seize all things in every direction, and so to spoil all provinces to enrich their own temples. Rome, too, did not originate this splendor for the sake of superstition, but only to raise itself and to become the admiration of all nations; and thus we observe how well this prophecy is explained by the course of subsequent events. Some nations, in truth, were superstitious in the worship of their idols, but the Romans were superior to all the rest. When first they became masters of Sicily, we know what an amount of wealth they abstracted from a single city. For if ever any temples were adorned with great and copious splendor and much riches, surely they would confess the extreme excellence of those of Sicily. But Marcellus stripped almost all temples to enrich Rome and to ornament the shrines of their false deities. And why so? Was it because Jupiter, and Juno, and Apollo, and Mercury, were better at Rome than elsewhere? By no means; but because he wished to enrich the city, and to turn all sorts of deities into a laughingstock, and to lead them in triumph, to shew that there was no other deity or excellence except at Rome, the mistress of the world. He afterwards adds, He shall perform Here, again, the angel seems to speak of prosperity. Without doubt he would here supply courage to the pious, who would otherwise vacillate and become backsliders when they observed such continued and incredible success, in a nation so impious and sacrilegious, and remarkable for such barbarous cruelty. Hence he states how the Romans should obtain their ends in whatever they attempted, if their fortitude should prevail, as if it were their deity. Although they should despise all deities, and only fabricate a god for themselves through a spirit of ambition; yet even this should bring them success. This is now called a foreign deity. Scripture uses this word to distinguish between fictitious idols and the one true God. The angel seems to say nothing which applies especially to the Romans. For the Athenians and Spartans, the Persians and the Asiatics, as well as all other nations, worshipped strange gods. What, then, is the meaning of the name? for clearly the angel did not speak after the ordinary manner. He calls him strange, as he was not handed down from one to another; for while they boasted vainly in their veneration of the idols received from their ancestors, together with all their sacred institutions and their inviolable rites, yet they inwardly derided them, and did not esteem them worth a straw, but only wished to retain some fallacious form of religion through a sense of shame. We remember the saying of Cato concerning the augurs, “I wonder when one meets another how he can refrain from laughing!” thus shewing how he ridiculed them. If any one had asked Cato either in the senate or privately, What think you of the augurs and all our religion? he would reply, “Ah! let the whole world perish before the augurs; for these constitute the very safety of the people and of the whole republic: we received them from our ancestors, therefore let us keep them for ever!” Thus that crafty fellow would have spoken, and thus also would all others. But while they prated thus to each other, they were not ashamed to deny the existence of a Deity, and so to ridicule whatever had been believed from the very beginning, as entirely to reduce to nothing the traditions received from their forefathers. It does not surprise us to find the angel speaking of a strange god which was worshipped at Rome, not, as I have said, through superstition or mistake, but only to prevent their barbarity from becoming abominable throughout the world. That God, says he, whom he had acknowledged: great weight is attached to this word. The angel means, that the whole divinity rested on the opinion and will of the sovereign people, because it was agreeable to its inclination, and promoted its private interest. As the plan of worshipping any gods would be approved, and they would pride themselves in their own pleasure, they should boast with great confidence, that there could be no piety but at Rome. But why so? Because they acknowledge strange gods, and determine and decree the form of worship which was to be preserved. The angel thus places the whole of the religion of Rome in lust, and shews them to be impure despisers of God.

He afterwards says, He shall multiply the glory This may be referred to God, but I rather approve of a different interpretation. The Romans should acquire great wealth for themselves, and should increase wonderfully in opulence, in the magnitude of their empire, and in all other sources of strength. Therefore they shall multiply the glory, meaning, they shall acquire new territories, and increase their power, and accumulate a multitude of treasures. This explanation fits in very well with the close of the verse, where he adds, he shall make them rule far and wide This is a portion of that glory which this king shall heap upon himself, for he should be superior to the kings over many lands, and should distribute the booty which he had acquired, and that, too, for a price He says, therefore, he shall make them rule over many; for the relative is without a subject, which is a frequent practice of the Hebrews. Whom, then, should the Roman king, or the Roman empire, thus cause to have dominion? Whoever rendered them any assistance should receive his reward from a stranger, as we know Eumenes to have been enriched by the booty and spoil of Antiochus. The provinces also were distributed according to their will. The island was given up to the Rhodians, while a kingdom was wrested from another, and the AEtolians enlarged their dominions. As each party labored hard for their benefit, and incurred large expenses, so the Romans conferred riches upon them. After conquering Antiochus, they became the more liberal towards Attalus and Eumenes, and thus they became masters of the greater part of Asia. Again, when they had deprived Nabis, the tyrant of Sparta, of the greater part of his territories, those who had taken care to gratify the Romans, were favored with the spoils they had seized from him. We have another instance in the favor’s conferred upon Massinissa after the conquest of Carthage; for after being expelled from his own kingdom, his dominion extended far and wide throughout the continent of Africa: after being deprived of his paternal sovereignty, he had not a spot in the world on which to plant his foot until they bestowed upon him what they had seized from the Carthaginians. And how did they manage this? They shall divide the soil for a price, says the angel; thus obliquely reproving the cunning of the senate and Roman people, because they did not give away these ample dominions gratuitously; they would willingly have devoured whatever they had acquired, but they found it better policy to sell them than to retain them. They did not sell at any fixed price — for the word “price” here need not be restricted to a definite sum of money — but displayed their avarice, and sold and distributed for the sake of gain, just as much as if all these territories had been immediately reduced into provinces of their empire. They had need of great resources; it was objectionable to continue their garrison in perpetuity in the cities of Greece, and hence they proclaim perfect freedom through them all. But what sort of liberty was this? Each state might choose its senate according to the pleasure of the Romans, and thus as each acquired rank and honor in his own nation, he would become attached and enslaved to the Roman people. And then, in this condition of affairs, if any war should spring up, they sought aid from these friends and allies. For had they been only confederate, the Romans would never have dared to exact so much from each tributary state. Let us take the case of the Carthaginians. After being reduced by many exaction’s to the lowest pitch of poverty, yet when the Romans made war against Philip and Macedon, and against Antiochus, they demanded ships from these allies. They demanded besides, as a subsidy, an immense quantity of gold, silver, provisions, garments, and armor, till at length these wretched Carthaginians, whose very life-blood the Romans had drained, still sent for the war whatever gold they had remaining, and all they could scrape together. Thus Philip king of Macedon is compelled to destroy himself, by plunging his own sword into his body; for every state of Greece was forced to contribute its own portion of the expenses of the war.

We perceive, then, how the lands were divided for a price, each with regard to its own utility, not by fixing a certain defined money value, but according to the standard of political expediency. And what kind of bargaining did they afterwards mutually execute? We have an instance of it in the prevalence of proscription among the Romans, by which they turned their rapacity against their own vitals. They had previously confiscated the goods of their enemies. Philip, for instance, was forced to pay a large sum of money to repurchase the name of king and the portion of territory which remained his own. Antiochus and the Carthaginians were subject to the same hardship. The Romans, in short, never conquered any one without exhausting both the monarch and his dominions to satisfy their insatiable avarice and cupidity. We now perceive how they divided the lands for a price, holding all kings in subjection to themselves, and bestowing largesses upon one from the property of another.

We now perceive the angel’s meaning throughout this verse, The King should be so powerful as to bestow dominion on whomsoever he pleased in many and ample territories, but not gratuitously. We have had examples of some despoiled of their royal dignity and power, and of others restored to the authority of which they had been deprived. Lucullus, for instance, chose to eject one king from his dominions, while another general restored him to his possessions. A single Roman citizen could thus create a great monarch; and thus it often happened. Claudius proposed to the people to proscribe the king of Cyprus, although he was of the royal race; his father had been the friend and ally of the Roman people, he had committed no crime against the Roman empire, and there was no reason for declaring war against him. Meanwhile he remained in security at home, while none of those ceremonies by which war is usually declared took place. He was proscribed in the market-place by a few vagabonds, and Cato is immediately sent to ravage the whole island. He took possession of it for the Romans, and this wretched man is compelled to cast himself into the sea in a fit of despair. We observe, then, how his prediction of the angel was by no means in vain; the Roman proconsuls distributed kingdoms and provinces, but yet for a price, for they seized everything in the world, and drew all riches, all treasures, and every particle of value into the whirlpool of their unsatisfied covetousness. We shall put off the remainder.

PRAYER.

Grant, Almighty God, as in all ages the blindness of mankind has been so great as to lead them to worship thee erroneously and superstitiously, and since they manifest such duplicity and pride as to despise thy name, and also the very idols which they have fashioned for themselves: Grant, I pray thee, that true piety may be deeply rooted in our hearts. May the fear of thy name be so engraven within us, that we may be sincerely and unreservedly devoted to thee. May each of us heartily desire to glorify thy name, and may we endeavor to lead our brethren in the same course. Do thou purge us more and more from all dissimulation, until at length we arrive at that perfect purity which is laid up for us in heaven, through Jesus Christ our Lord. — Amen.

Lecture Sixty-Fourth

Daniel 11:40

40. And at the time of the end 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; and he shall enter into the countries, and shall overflow and pass over.

40. Et im tempore finis configet cum eo rex austri, et tanquam turbo iruet rex aquilonis, cum curru et equitibus, et navibus multis: et veniet in terras, et exundabit, et transibit, pervadet

As to the time here mentioned, it is a certain or predetermined period’ the kings of the south and the north we have already shewn to refer to Egypt and Syria, such being their position with respect to Judea. The word נגח neech, confliget, is literally he shall “push with the horns,” while the word translated, “he shall rush as a whirlwind,” is deduced from שער segner, “to be stormy.” The angel here predicts the numerous victories by means of which the Romans should extend their empire far and wide, although not without great difficulties and dangers. He states, The king of the south should carry on war with the Romans for a definite period I dare not fix the precise time intended by the angel. So great was the power of Egypt, that had the kings of that country relied upon their native resources, they might have summoned courage to make war upon the Romans. Gabinius the proconsul led his army there for the sake of restoring Ptolemy. He expelled Archelaus without much trouble, and then like a mercenary he risked his life and his fame there, as well as his army. Caesar was in danger there, after vanquishing Pompey; then Antony next made war upon Augustus, assisted by the forces of Cleopatra; then Egypt put forth all her strength, and at his failure was reduced herself to a province of Rome. The angel did not propose to mark a continued series of times, but only briefly to admonish the faithful to stand firm amidst those most grievous concussions which were then at hand. Whatever be the precise meaning, the angel doubtless signified the difficult nature of the struggle between the Romans and the Egyptians. I have already stated the witness of history to the fact, that the Egyptians never made war against the Romans in their own name; sometimes events were so confused that the Egyptians coalesced with the Syrians, and then we must read the words conjointly — thus the king of the south, assisted by the king of the north, should carry on war with the Romans. The angel thus shews us how the king of Syria should furnish greater forces and supplies than the Egyptian monarch, and this really happened at the beginning of the triumvirate. He states next, The king of the south should come with chariots and horses and many ships. Nor is it necessary here to indicate the precise period, since the Romans carried on many wars in the east, during which they occupied Asia, while a part of Libya fell to them by the will of its king without arms or force of any kind.

With reference to these two kingdoms which have been so frequently mentioned, many chiefs ruled over Syria within a short period. First one of the natives was raised to the throne and then another, till the people grew tired of them, and transferred the sovereignty to strangers. Then Alexander rose gradually to power, and ultimately acquired very great fame: he was not of noble birth, for his father was of unknown origin. This man sprang from an obscure family, and at one period possessed neither authority nor resources. He was made king of Syria, because he pretended to be the son of Seleucus, and was slain immediately, while his immediate successor reigned for but a short period. Thus Syria passed over to the Romans on the death of this Seleucus. Tigranes the king of Armenia was then sent for, and he was made ruler over Syria till Lucullus conquered him, and Syria was reduced to a province. The vilest of men reigned over Egypt. Physcon, who was restrained by the Romans when attempting to wrest Syria from the power of its sovereign, was exceedingly depraved both in body and mind and hence he obtained this disgraceful appellation. For the word is a Greek one, equivalent to the French andouille; for physce means that thicker intestine into which the others are usually inserted. This deformity gave rise to his usual name, signifying “pot-bellied,” implying both bodily deformity and likeness to the brutes, while he was not endowed with either intellect or ingenuity. The last king who made the Romans his son’s guardians, received the name of Auletes, and Cicero uses this epithet of “flute-player,” because he was immoderately fond of this musical instrument In each kingdom then there was horrible deformity, since those who exercised the royal authority were more like dogs or swine than mankind. Tigranes, it is well known, gave the Romans much trouble. On the other side, Mithridates occupied their attention for a very long period, and with various and opposite success. The Romans throughout all Asia were at one period put to the sword, and when a close engagement was fought, Mithridates was often superior, and he afterwards united his forces with those of Tigranes, his father-in-law. When Tigranes held Armenia, he was a king of other kings, and afterwards added to his dominions a portion of Syria. At length when the last Antiochus was set over the kingdom of Syria by Lucullus, he was removed from his command by the orders of Pompey, and then, as we have stated, Syria became a province of Rome. Pompey crossed the sea, and subdued the whole of Judea as well as Syria’ he afterwards entered the Temple, and took away some part of its possessions, but spared the sacred treasures. Crassus succeeded him — an insatiable whirlpool, who longed for this province for no other reason than his unbounded eagerness for wealth. He despoiled the Temple at Jerusalem; and lastly, after Cleopatra was conquered, Egypt lost its royal race, and passed into a Roman province. If the Romans, had conquered a hundred other provinces, the angel would not have mentioned them here; for I have previously noticed his special regard to the chosen people. Therefore he dwells only on those slaughters which had more or less relation to the wretched Jews. First of all he predicts the great contest which should arise between the kings of Egypt and Syria, who should come on like a whirlwind, while the Romans should rush upon the lands like a deluge, and pass over them. He compares the king of Syria to a whirlwind, for at first he should rush on impetuously, filling both land and sea with his forces. Thus he should possess a well-manned fleet, and thus excite fresh terrors, and yet vanish away rapidly like a whirlwind. But the Romans are compared to a deluge. The new king of whom he had spoken should come, says he, and overflow, burying all the forces of both Egypt and Syria; implying the whole foundations of both realms should be swept away when the Romans passed over them. He shall pass over, he says; meaning, wherever they come, the way shall be open for them and nothing closed against them. He will repeat this idea in another form. He does not speak now of one region only, but says, they should come over the lands, implying a wide-spread desolation, while no one should dare to oppose them by resisting their fury.

Daniel 11:41-42

41. He shall enter also into the glorious land, 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.

41. Et veniet in terram desiderii, et multae, regiones scilicet, cadent, et hae evadent e manu ejus, Edom, Moab, et principium filiorum Ammon.

42. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape.

42. Et mittet, hoc est, extendet, manum suam in terras, et terra AEgypti non erit in evasionem. That is, “shall not escape,” or “snatch itself away.” — Calvin.

The land of Judea is called the pleasant or desirable land, because God thought it worthy of his peculiar favor. He chose it for his dwelling-place, called it his resting-place, and caused his blessing to remain in it. In this verse also, regions are treated, and not merely cities, as the regions of Edom and of Moab. After the angel had briefly predicted the occurrence of the most grievous wars with the Romans, he now adds what he had briefly commenced in the last verse, — namely their becoming conquerors of all nations. They shall come, he says, into the desirable land This is the reason why the angel prophesies of the Roman empire, for he was not sent to explain to Daniel the history of the whole world, but to retain the faithful in their allegiance, and to persuade them under the most harassing convulsions to remain under the protection and guardianship of God. For this reason he states, — they shall come into the desirable land This would be a dreadful temptation, and might overthrow all feelings of piety, as the Jews would be harassed on all sides, first by the Syrians and then by the Egyptians. And we know with what cruelty Antiochus endeavored not only to oppress but utterly to blot out the whole nation. Neither the Syrians nor the Egyptians spared them. The Romans came almost from the other side of the globe; at first they made an alliance with these states, and then entered Judea as enemies. Who would have supposed that region under God’s protection, when it was so exposed to all attacks of robbery and oppression? Hence it was necessary to admonish the faithful not to fall away through this utter confusion.

They shall come, then, into the desirable land, and many regions shall fall; meaning, no hope should remain for the Jews after the arrival of the Romans, as victory was already prepared to their hand. The angel’s setting before the faithful this material for despair was not likely to induce confidence and comfort, but. as they were aware of these divine predictions, they knew also that the remedy was prepared by the same God who had admonished them by means of the angel. It was in his power to save his Church from a hundred deaths. This prophecy became an inestimable treasury, inspiring the faithful with the hope of the promised deliverance. The angel will afterwards add the promise intended to support and strengthen and revive their drooping spirits. But he here announces that God’s aid should not immediately appear, because he would give the Romans full permission to exercise a cruel sway, tyranny, and robbery, throughout the whole of Asia and the East. He says, The lands of Edom, Moab, and a portion of Ammon should escape from their slaughter This trial would in no slight degree affect the minds of the pious: What does he mean? He suffers the land that he promised should be at rest, to be now seized and laid waste by its enemies! The land of Moab is at peace and enjoys the greatest tranquillity, and the condition of the sons of Ammon is prosperous! We should here bear in mind what the prophets say of these lands: Esau was banished into the rugged mountains, and God assigned to the Moabites a territory beyond the borders of the land of blessings. (Malachi 1:3.) The Jews alone had any peculiar right and privilege to claim that territory in which the Lord had promised them perfect repose. Now, when Judea is laid waste and their foes according to their pleasure not only seize upon everything valuable in the city and the country, but seem to have a special permission to ravage the land at their will, what could the Jews conjecture? The angel therefore meets this objection, and alleviates these feelings of anxiety to which the faithful could be subject from such slaughters. He states that the territories of Edom and Moab, and of the children of Ammon, should be tranquil and safe from those calamities. By the expression, to the beginning of the children of Ammon, he most probably refers to that, retreat whence the Ammonites originated. For doubtless the Romans would not have spared the Ammonites unless they had been concealed among the mountains, for every district in the neighborhood of Judea was subject to the same distress. Those who interpret this passage of Antichrist, suppose safety to be extended only to that portion of the faithful who shall escape from the world and take refuge in the deserts. But there is no reason in this opinion, and it is sufficient to retain the sense already proposed as the genuine one. He afterwards adds, The Romans should send their army into the land, and even in the land of Egypt, they should not escape The angel without doubt here treats of the numerous victories which the Romans should obtain in a short time. They carried on war with Mithridates for a long period, and then Asia was almost lost; but they soon afterwards began to extend their power, first over all Asia Minor, and then over Syria; Armenia was next added to their sway, and Egypt after that: meanwhile this was but a moderate addition, till at length they ruled over the Persians, and thus their power became formidable. Wherefore this prophet was fulfilled by their extending their power over many regions, and by the land of Egypt becoming a portion of their booty It follows:

Daniel 11:43

43. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.

43. Et dominabitur thesauris auri, et argenti, et omnibus desiderabilibus That is, over all precious things. — Calvin. AEgypti, et Lybiae, et Aethiopiae ingressibus suis.

I have previously stated that though the language applies to a single king, yet a kingdom is to be understood, and our former observations are here confirmed. Although many nations should endeavor to resist the Romans, they should yet be completely victorious, and finally acquire immense booty. Their avarice and covetousness were perfectly astonishing; for he says, they should acquire dominion over the treasures of gold and silver, and should draw to themselves all the precious things of Egypt, Libya, and Ethiopia; and that, too, in their footsteps. In these words he more clearly explains our previous remarks upon the emblem of the deluge. All lands should be laid open to them; although the cities were fortified, and would thus resist them by their closed gates, yet the way should be open to them, and none should hinder them from bursting forth over the whole east, and subduing at the same time cities, towns, and villages. This we know to have been actually accomplished. Hence there is nothing forced in the whole of this context, and the prophecy is fairly interpreted by the history. He afterwards adds, —

Daniel 11:44

44. But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.

44. Rumores vero, Probably “reports” or “statements” which should be heard. — Calvin. terrebunt eum ab oriente, et ab aquilone: egredieturque cum ira magna, ut perdat et internecione deleat multos.

The angel’s narrative seems here to differ somewhat from the preceding one, as the Romans should not succeed so completely as to avoid being arrested in the midst of their victorious course. He says, they shall be frightened by rumors, and the events suit this case, for although the Romans subdued the whole east with scarcely any trouble, and in a few years, yet they were afterwards checked by adversity. For Crassus perished miserably after spoiling the temple, and destroyed himself and the flower of the Roman army; he was conquered at Carrse, near Babylon, in an important engagement, through betrayal by a spy in when he had placed too much confidence. Antony, again, after dividing the world into three parts between himself, and Octavius, and Lepidus, suffered miserably in the same neighborhood against the Parthians. We are not surprised at the angel’s saying, The Romans should be frightened from the east and the north, as this really came to pass. Then he adds, they should come in great wrath; meaning, although they should lose many troops, yet this severe massacre should not depress their spirits. When their circumstances were desperate, they were excited to fury like savage beasts of prey, until they rushed upon their own destruction. This came to pass more especially under the reign of Augustus; for a short period he contended successfully with the Parthians, and compelled them to surrender. He then imposed upon them conditions of peace; and as the Roman eagles had been carried into Persia, much to their disgrace, he compelled this people to return them. By this compulsion he blotted out the disgrace which they had suffered under Antony. We see, then, how exceedingly well this suits the context, — the Romans shall come with great wrath to destroy many; as the Parthians expected to enjoy tranquillity for many ages, and to be perfectly free from any future attempt or attack from the Romans. It now follows, —

Daniel 11:45

45. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.

45. Et figet tabernacula palatii sui inter maria ad montem desiderii sanctitatis, et veniet ad finem suum, et non auxiliator ei.

The angel at length concludes with the settled sway of the Romans in Asia Minor and the regions of the coast, as well as in Syria, Judea, and Persia. We have already shewn how everything here predicted is related by profane historians, and each event is well known to all who are moderately versed in the knowledge of those times. We must now notice the phrase, The Roman king should fix the tents of his palace This expression signifies not only the carrying on of the war by the Romans in the east, but their being lords of the whole of that region. When he had said they should fix their tents according to the usual practice of warfare, he might have been content with the usual method of speech, but he contrasts the word “palace” with frequent migrations, and signifies their not measuring their camp according to the usage of warfare, but their occupying a fixed station for a permanence. Why then does he speak of tents? Because Asia was not the seat of their empire; for they were careful in not attributing more dignity to any place than was expedient for themselves. For this reason the proconsuls took with them numerous attendants, to avoid the necessity of any fixed palace they had their own tents, and often remained in such temporary dwellings as they found on their road. This language of the angel — they shall fix the tents of their palace — will suit the Romans exceedingly well, because they reigned there in tranquillity after the east was subdued; and yet they had no fixed habitation, because they did not wish any place to become strong enough to rebel against them. When he says, between the seas, some think the Dead Sea intended, and the Lake of Asphalt, as opposed to the Mediterranean Sea. I do not hesitate to think the Persian Sea is intended by the angel. He does not say the Romans should become masters of all the lands lying between the two seas, but he only says they should fix the tents of their palace between the seas; and we know this to have been done when they held the dominion between the Euxine and the Persian Gulf. The extent of the sway of Mithridates is well known, for historians record twenty-two nations as subject to his power. Afterwards, on one side stood Asia Minor, which consisted of many nations, according to our statement elsewhere, and Armenia became theirs after Tigranes was conquered, while Cilicia, though only a part of a province, was a very extensive and wealthy region. It had many deserts and many stony and uncultivated mountains, while there were in Cilicia many rich cities, though it did not form a single province, like Syria and Judea, so that it is not surprising when the angel says the Romans should fix their tents between the seas, for their habitation was beyond the Mediterranean Sea. They first passed over into Sicily and then into Spain; thirdly, they began to extend their power into Greece and Asia Minor against Antiochus, and then they seized upon the whole east. On the one shore was Asia Minor and many other nations; and on the other side was the Syrian Sea, including Judea as far as the Egyptian Sea. We observe, then, the tranquillity of the Roman Empire between the seas, and yet it had no permanent seat there, because the proconsuls spent their time as foreigners in the midst of a strange country.

At length he adds, They should come to the mountain of the desire of holiness I have already expressed the reason why this prophecy was uttered; it was to prevent the novelty of these events from disturbing the minds of the pious, when they saw so barbarous and distant a nation trampling upon them, and ruling with pride, insolence, and cruelty. When, therefore, so sorrowful a spectacle was set before the eyes of the pious, they required no ordinary supports lest they should yield to the pressure of despair. The angel therefore predicts future events, to produce the acknowledgment of nothing really happening by chance; and next, to shew how all these turbulent motions throughout the world are governed by a divine power. The consolation follows, they shall come at length to their end, and no one shall bring them help This was not fulfilled immediately, for after Crassus had despoiled the temple, and had suffered in an adverse engagement against the Parthians, the Romans did not fail all at once, but their monarchy flourished even more and more under Augustus. The city was then razed to the ground by Titus, and the very name and existence of the Jewish nation all but; annihilated. Then, after this, the Romans suffered disgraceful defeats; they were east out of nearly the whole east, and compelled to treat with the Parthians, the Persians, and other nations, till their empire was entirely ruined. If we study the history of the next hundred years no nation will be found to have suffered such severe punishments as the Romans, and no monarchy was ever overthrown with greater disgrace. God then poured such fury upon that nation as to render them the gazing-stock of the world. Tim angel’s words are not in vain, their own end should soon come; after they had devastated and depopulated all lands, and penetrated and pervaded everywhere, and all the world had given themselves up to their power, then the Romans became utterly ruined and swept away. They should have gone to help them Without doubt this prophecy may be here extended to rite promulgation of the gospel; for although Christ was born about one age before the preaching of the gospel, yet he truly shone forth to the world by means of that promulgation. The angel therefore brought up his prophecy to that point of time. He now subjoins, —

CHAPTER 12

Daniel 12:1

1. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.

1. Et tempore illo stabit Michael princeps, magnus stans pro filiis populi tui, et erit tempus afflictionis, quale non fuit abesse gentem, hoc est, ex quo coeperunt esse gentes, ad tempus illud usque: et tempore illo servabitur populus tuus quicunque inventus fuerit scriptus in libro.

CHAPTER 11

Da 11:1-45. This chapter is an enlargement of the eighth: The Overthrow of Persia by Grecia: The Four Divisions of Alexander's Kingdom:

Conflicts between the Kings of the South and of the North, the Ptolemies and Seleucidæ: Antiochus Epiphanes.

1. I--the angel (Da 10:18).

first year of Darius--Cyaxares II; the year of the conquest of Babylon (Da 5:31). Cyrus, who wielded the real power, though in name subordinate to Darius, in that year promulgated the edict for the restoration of the Jews, which Daniel was at the time praying for (Da 9:1, 2, 21, 23).

stood--implying promptness in helping (Psa 94:16).

strengthen him--namely, Michael; even as Michael (Da 10:21, "strengtheneth himself with me") helped the angel, both joining their powers in behalf of Israel [Rosenmuller]. Or, Darius, the angel "confirming him" in his purpose of kindness to Israel.

2. three kings in Persia--Cambyses, Pseudo-Smerdis, and Darius Hystaspes. (Ahasuerus, Artaxerxes, and Darius, in Ezr 4:6, 7, 24). The Ahasuerus of Esther (see on Da 9:1) is identified with Xerxes, both in Greek history and in Scripture, appearing proud, self-willed, careless of contravening Persian customs, amorous, facile, and changeable (Da 11:2).

fourth ... riches ... against ... Grecia--Xerxes, whose riches were proverbial. Persia reached its climax and showed its greatest power in his invasion of Greece, 480 B.C. After his overthrow at Salamis, Persia is viewed as politically dead, though it had an existence. Therefore, Da 11:3, without noticing Xerxes' successors, proceeds at once to Alexander, under whom, first, the third world kingdom, Grecia, reached its culmination, and assumed an importance as to the people of God.

stir up all--Four years were spent in gathering his army out of all parts of his vast empire, amounting to two millions six hundred and forty-one thousand men. [Prideaux, Connexion, 1.4. l. 410].

3. mighty king ... do according to his will--answering to the he-goat's "notable horn" (Da 8:6, 7, 21). Alexander invaded Persia 334 B.C., to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, Arrian, Alexander. 2.14.7).

4. kingdom ... divided toward ... four winds--the fourfold division of Alexander's kingdom at his death (Da 8:8, 22), after the battle of Ipsus, 301 B.C.

not to his posterity--(See on Da 8:8; Da 8:22).

nor according to his dominion--None of his successors had so wide a dominion as Alexander himself.

others besides those--besides Alexander's sons, Hercules by Barsine, Darius' daughter, and Alexander by Roxana, who were both slain [Maurer]. Rather, besides the four successors to the four chief divisions of the empire, there will be other lesser chiefs who shall appropriate smaller fragments of the Macedonian empire [Jerome].

5. Here the prophet leaves Asia and Greece and takes up Egypt and Syria, these being in continual conflict under Alexander's successors, entailing misery on Judea, which lay between the two. Holy Scripture handles external history only so far as it is connected with God's people, Israel [Jerome]. Tregelles puts a chasm between the fourth and fifth verses, making the transition to the final Antichrist here, answering to the chasm (in his view) at Da 8:22, 23.

king of ... south--literally, "of midday": Egypt (Da 11:8, 42), Ptolemy Soter, son of Lagus. He took the title "king," whereas Lagus was but "governor."

one of his princes--Seleucus, at first a satrap of Ptolemy Lagus, but from 312 B.C. king of the largest empire after that of Alexander (Syria, Babylon, Media, &c.), and called therefore Nicator, that is, "conqueror." Connect the words thus, "And one of his (Ptolemy's) princes, even he (Seleucus) shall be strong above him" (above Ptolemy, his former master).

6. in ... end of years--when the predicted time shall be consummated (Da 11:13, Margin; Da 8:17; 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, Jr 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 (Da 11:8, 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.

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].

7. a branch of her roots ... in his estate--Ptolemy Euergetes, brother of Berenice, succeeding in the place (Margin) of Philadelphus, avenged her death by overrunning Syria, even to the Euphrates.

deal against them--He shall deal with the Syrians at his own pleasure. He slew Laodice.

8. carry ... into Egypt their gods, &c.--Ptolemy, on hearing of a sedition in Egypt, returned with forty thousand talents of silver, precious vessels, and twenty-four hundred images, including Egyptian idols, which Cambyses had carried from Egypt into Persia. The idolatrous Egyptians were so gratified, that they named him Euergetes, or "benefactor."

continue more years--Ptolemy survived Seleucus four years, reigning in all forty-six years. Maurer translates, "Then he for several years shall desist from (contending with) the king of the north" (compare Da 11:9).

9. come into his kingdom--Egypt: not only with impunity, but with great spoil.

10. his sons--the two sons of the king of the north, Seleucus Callinicus, upon his death by a fall from his horse, namely, Seleucus Ceraunus and Antiochus the Great.

one shall ... come--Ceraunus having died, Antiochus alone prosecuted the war with Ptolemy Philopater, Euergetes' son, until he had recovered all the parts of Syria subjugated by Euergetes.

pass through--like an "overflowing" torrent (Da 11:22, 26, 40; Is 8:8). Antiochus penetrated to Dura (near Cæsarea), where he gave Ptolemy a four months' truce.

return--renew the war at the expiration of the truce (so Da 11:13).

even to his fortress--Ptolemy's; Raphia, a border-fortress of Egypt against incursions by way of Edom and Arabia-Petræa, near Gaza; here Antiochus was vanquished.

11. the king of the south ... moved with choler--at so great losses, Syria having been wrested from him, and his own kingdom imperilled, though otherwise an indolent man, to which his disasters were owing, as also to the odium of his subjects against him for having murdered his father, mother, and brother, whence in irony they called him Philopater, "father-lover."

he shall set forth a great multitude--Antiochus, king of Syria, whose force was seventy thousand infantry and five thousand cavalry.

but ... multitude ... given into his hand--into Ptolemy's hands; ten thousand of Antiochus' army were slain, and four thousand made captives.

12. when he hath taken away--that is, subdued "the multitude" of Antiochus.

heart ... lifted up--instead of following up his victory by making himself master of the whole of Syria, as he might, he made peace with Antiochus, and gave himself up to licentiousness [Polybius, 87; Justin, 30.4], and profaned the temple of God by entering the holy place [Grotius].

not be strengthened by it--He shall lose the power gained by his victory through his luxurious indolence.

13. return--renew the war.

after certain years--fourteen years after his defeat at Raphia. Antiochus, after successful campaigns against Persia and India, made war with Ptolemy Epiphanes, son of Philopater, a mere child.

14. many stand up against the king of the south--Philip, king of Macedon, and rebels in Egypt itself, combined with Antiochus against Ptolemy.

robbers of thy people--that is, factious men of the Jews shall exalt themselves, so as to revolt from Ptolemy, and join themselves to Antiochus; the Jews helped Antiochus' army with provisions, when on his return from Egypt he besieged the Egyptian garrison left in Jerusalem [Josephus, Antiquities, 12:3.3].

to establish the vision--Those turbulent Jews unconsciously shall help to fulfil the purpose of God, as to the trials which await Judea, according to this vision.

but they shall fall--Though helping to fulfil the vision, they shall fail in their aim, of making Judea independent.

15. king of ... north--Antiochus the Great.

take ... fenced cities--Scopas, the Egyptian general, met Antiochus at Paneas, near the sources of the Jordan, and was defeated, and fled to Sidon, a strongly "fenced city," where he was forced to surrender.

chosen people--Egypt's choicest army was sent under Eropus, Menocles, and Damoxenus, to deliver Scopas, but in vain [Jerome].

16. he that cometh against him--Antiochus coming against Ptolemy Epiphanes.

glorious land--Judea (Da 11:41, 45; Da 8:9; Eze 20:6, 15).

by his hand shall be consumed--literally, "perfected," that is, completely brought under his sway. Josephus [Antiquities, 12:3.3] shows that the meaning is not, that the Jews should be utterly consumed: for Antiochus favored them for taking his part against Ptolemy, but that their land should be subjected to him [Lengkerke]. Grotius translates, "shall be perfected by him," that is, shall flourish under him. English Version gives a good sense; namely, that Judea was much "consumed" or "desolated" by being the arena of conflict between the combatants, Syria and Egypt. Tregelles refers (Da 11:14), "robbers of thy people," to the Gentiles, once oppressors, attempting to restore the Jews to their land by mere human effort, whereas this is to be effected only by divine interposition: their attempt is frustrated (Da 11:16) by the wilful king, who makes Judea the scene of his military operations.

17. set his face--purpose steadfastly. Antiochus purpose was, however, turned from open assault to wile, by his war with the Romans in his endeavor to extend his kingdom to the limits it had under Seleucus Nicator.

upright one--Jasher, or Jeshurun (De 32:15; Is 44:2); the epithet applied by the Hebrews to their nation. It is here used not in praise; for in Da 11:14 (see on Da 11:14) they are called "robbers," or "men of violence, factious": it is the general designation of Israel, as having God for their God. Probably it is used to rebuke those who ought to have been God's "upright ones" for confederating with godless heathen in acts of violence (the contrast to the term in Da 11:14 favors this).

thus shall he do--Instead of at once invading Ptolemy's country with his "whole strength," he prepares his way for doing so by the following plan: he gives to Ptolemy Epiphanes his daughter Cleopatra in marriage, promising Coelo-Syria and Judea as a dowry, thus securing his neutrality in the war with Rome: he hoped through his daughter to obtain Syria, Cilicia, and Lycia, and even Egypt itself at last; but Cleopatra favored her husband rather than her father, and so defeated his scheme [Jerome]. "She shall not stand on his side."

18. isles--He "took many" of the isles in the Ægean in his war with the Romans, and crossed the Hellespont.

prince for his own behalf shall cause the reproach ... to cease--Lucius Scipio Asiaticus, the Roman general, by routing Antiochus at Magnesia (190 B.C.), caused the reproach which he offered Rome by inflicting injuries on Rome's allies, to cease. He did it for his own glory.

without his own reproach--with untarnished reputation.

19. Then he shall turn ... toward ... his own land--Compelled by Rome to relinquish all his territory west of the Taurus, and defray the expenses of the war, he garrisoned the cities left to him.

stumble ... not be found--Attempting to plunder the temple of Jupiter at Elymais by night, whether through avarice, or the want of money to pay the tribute imposed by Rome (a thousand talents), he was slain with his soldiers in an insurrection of the inhabitants [Justin, 32.2].

20. in his estate--in Antiochus' stead: his successor, Seleucus Philopater, his son.

in the glory of the kingdom--that is, inheriting it by hereditary right. Maurer translates, "one who shall cause the tax gatherer (Heliodorus) to pass through the glory of the kingdom," that is, Judea, "the glorious land" (Da 11:16, 41; Da 8:9). Simon, a Benjamite, in spite against Onias III, the high priest, gave information of the treasures in the Jewish temple; and Seleucus having reunited to Syria Coelo-Syria and Palestine, the dowry formerly given by Antiochus the Great to Cleopatra, Ptolemy's wife, sent Heliodorus to Jerusalem to plunder the temple. This is narrated in 2 Maccabees 3:4, &c. Contrast Zec 9:8, "No oppressor shall pass through ... any more."

within few days ... destroyed--after a reign of twelve years, which were "few" compared with the thirty-seven years of Antiochus' reign. Heliodorus, the instrument of Seleucus' sacrilege, was made by God the instrument of his punishment. Seeking the crown, in the absence at Rome of Seleucus' only son and heir, Demetrius, he poisoned Seleucus. But Antiochus Epiphanes, Seleucus' brother, by the help of Eumenes, king of Pergamos, succeeded to the throne, 175 B.C.

neither in anger, nor in battle--not in a popular outbreak, nor in open battle.

21. vile--Antiochus called Epiphanes, that is, "the illustrious," for vindicating the claims of the royal line against Heliodorus, was nicknamed, by a play of sounds, Epimanes, that is, "the madman," for his mad freaks beneath the dignity of a king. He would carouse with the lowest of the people, bathe with them in the public baths, and foolishly jest and throw stones at passers-by [Polybius, 26.10]. Hence, as also for his crafty supplanting of Demetrius, the rightful heir, from the throne, he is termed "vile."

they shall not give ... kingdom: but ... by flatteries--The nation shall not, by a public act, confer the kingdom on him, but he shall obtain it by artifice, "flattering" Eumenes and Attalus of Pergamos to help him, and, as he had seen candidates at Rome doing, canvassing the Syrian people high and low, one by one, with embraces [Livy, 41.20].

22. shall they be overflown ... before him--Antiochus Epiphanes shall invade Egypt with overwhelming forces.

prince of the covenant--Ptolemy Philometer, the son of Cleopatra, Antiochus' sister, who was joined in covenant with him. Ptolemy's guardians, while he was a boy, sought to recover from Epiphanes Coelo-Syria and Palestine, which had been promised by Antiochus the Great as Cleopatra's dowry in marrying Ptolemy Epiphanes. Hence arose the war. Philometer's generals were vanquished, and Pelusium, the key of Egypt, taken by Antiochus, 171 B.C.

23. Tregelles notes three divisions in the history of the "vile person," which is continued to the end of the chapter: (1) His rise (Da 11:21, 22). (2) The time from his making the covenant to the taking away of the daily sacrifice and setting up of the abomination of desolation (Da 11:23-31). (3) His career of blasphemy, to his destruction (Da 11:32-45); the latter two periods answering to the "week" of years of his "covenant with many" (namely, in Israel) (Da 9:27), and the last being the closing half week of the ninth chapter. But the context so accurately agrees with the relations of Antiochus to Ptolemy that the primary reference seems to be to the "league" between them. Antitypically, Antichrist's relations towards Israel are probably delineated. Compare Da 8:11, 25, with Da 11:22 here, "prince of the covenant."

work deceitfully--Feigning friendship to young Ptolemy, as if he wished to order his kingdom for him, he took possession of Memphis and all Egypt ("the fattest places," Da 11:34) as far as Alexandria.

with a small people--At first, to throw off suspicion, his forces were small.

24. peaceably--literally, "unexpectedly"; under the guise of friendship he seized Ptolemy Philometer.

he shall do that which his fathers have not done--His predecessors, kings of Syria, had always coveted Egypt, but in vain: he alone made himself master of it.

scatter among them ... prey--among his followers (1 Maccabees 1:19).

forecast his devices against ... strongholds--He shall form a studied scheme for making himself master of the Egyptian fortresses. He gained them all except Alexandria, which successfully resisted him. Retaining to himself Pelusium, he retired to Judea, where, in revenge for the joy shown by the Jews at the report of his death, which led them to a revolt, he subdued Jerusalem by storm or stratagem.

for a time--His rage shall not be for ever; it is but for a time limited by God. Calvin makes "for a time" in antithesis to "unexpectedly," in the beginning of the verse. He suddenly mastered the weaker cities: he had to "forecast his plans" more gradually ("for a time") as to how to gain the stronger fortresses.

25. A fuller detail of what was summarily stated (Da 11:22-24). This is the first of Antiochus' three (Da 11:29) open invasions of Egypt.

against the king of the south--against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus' hands.

great army--as distinguished from the "small people" (Da 11:23) with which he first came. This was his first open expedition; he was emboldened by success to it. Antiochus "entered Egypt with an overwhelming multitude, with chariots, elephants, and cavalry" (1 Maccabees 1:17).

stirred up--by the necessity, though naturally indolent.

not stand--Philometer was defeated.

they shall forecast, &c.--His own nobles shall frame treacherous "devices" against him (see Da 11:26). Euloeus and Lenoeus maladministered his affairs. Antiochus, when checked at last at Alexandria, left Ptolemy Philometer at Memphis as king, pretending that his whole object was to support Philometer's claims against the usurper Physcon.

26. they that feed of ... his meat--those from whom he might naturally have looked for help, his intimates and dependents (Psa 41:9; Joh 13:18); his ministers and guardians.

his army shall overflow--Philometer's army shall be dissipated as water. The phrase is used of overflowing numbers, usually in a victorious sense, but here in the sense of defeat, the very numbers which ordinarily ensure victory, hastening the defeat through mismanagement.

many shall fall down slain--(1 Maccabees 1:18, "many fell wounded to death"). Antiochus, when he might have slain all in the battle near Pelusium, rode around and ordered the enemy to be taken alive, the fruit of which policy was, he soon gained Pelusium and all Egypt [Diodorus Siculus, 26.77].

27. both ... to do mischief--each to the other.

speak lies at one table--They shall, under the semblance of intimacy, at Memphis try to deceive one another (see on Da 11:3; Da 11:25).

it shall not prosper--Neither of them shall carry his point at this time.

yet the end shall be--"the end" of the contest between them is reserved for "the time appointed" (Da 11:29, 30).

28. (1 Maccabees 1:19, 20, &c.).

against the holy covenant--On his way back to Syria, he attacked Jerusalem, the metropolis of Jehovah's covenant-people, slew eighty thousand, took forty thousand prisoners, and sold forty thousand as slaves (2 Maccabees 5:5-14).

he shall do exploits--He shall effect his purpose. Guided by Menelaus, the high priest, he entered the sanctuary with blasphemies, took away the gold and silver vessels, sacrificed swine on the altar, and sprinkled broth of the flesh through the temple (2 Maccabees 5:15-21).

29. At the time appointed--"the time" spoken of in Da 11:27.

return--his second open invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile.

it shall not be as the former--not successful as the former expedition. Popilius Loenas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the decree of the senate; on Antiochus replying that he would consider what he was to do, Popilius drew a line round him with a rod and said, "I must have a reply to give to the senate before you leave this circle." Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus.

or as the latter--that mentioned in Da 11:42, 43 [Tregelles]. Or, making this the third expedition, the sense is "not as the first or as the second" expeditions [Piscator]. Rather "not as the former, so shall be this latter" expedition [Grotius].

30. ships of Chittim--the Roman ambassadors arriving in Macedonian Grecian vessels (see on Jr 2:10). Chittim, properly Cyprian, so called from a Phoenician colony in Cyprus; then the islands and coasts of the Mediterranean in general.

grieved--humbled and dispirited through fear of Rome.

indignation against the holy covenant--Indignant that meantime God's worship had been restored at Jerusalem, he gives vent to his wrath at the check given him by Rome, on the Jews.

intelligence with them that forsake the ... covenant--namely, with the apostates in the nation (1 Maccabees 1:11-15). Menelaus and other Jews instigated the king against their religion and country, learning from Greek philosophy that all religions are good enough to keep the masses in check. These had cast off circumcision and the religion of Jehovah for Greek customs. Antiochus, on his way home, sent Apollonius (167 B.C.) with twenty-two thousand to destroy Jerusalem, two years after its capture by himself. Apollonius slew multitudes, dismantled and pillaged the city. They then, from a fortress which they built commanding the temple, fell on and slew the worshippers; 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 Olympius. Identifying himself with that god, with fanatical haughtiness he wished to make his own worship universal (1 Maccabees 1:41; 2 Maccabees 6:7). This was the gravest peril which ever heretofore threatened revealed religion, the holy people, and the theocracy on earth, for none of the previous world rulers had interfered with the religious worship of the covenant-people, when subject to them (Da 4:31-34; 6:27, 28; Ezr 1:2, 4; 7:12; Ne 2:18). Hence arose the need of such a forewarning of the covenant-people as to him--so accurate, that Porphyry, the adversary of revelation, saw it was hopeless to deny its correspondence with history, but argued from its accuracy that it must have been written subsequent to the event. But as Messianic events are foretold in Daniel, the Jews, the adversaries of Jesus, would never have forged the prophecies which confirm His claims. The ninth chapter was to comfort the faithful Jews, in the midst of the "abominations" against "the covenant," with the prospect of Messiah who would "confirm the covenant." He would show by bringing salvation, and yet abolishing sacrifices, that the temple service which they so grieved after, was not absolutely necessary; thus the correspondence of phraseology would suggest comfort (compare Da 9:27 with Da 11:30, 31).

31. arms--namely, of the human body; not weapons; human forces.

they--Antiochus' hosts confederate with the apostate Israelites; these latter attain the climax of guilt, when they not only, as before, "forsake the covenant" (Da 11:30), but "do wickedly against" it (Da 11:32), turning complete heathens. Here Antiochus' actings are described in language which reach beyond him the type to Antichrist the antitype [Jerome] (just as in Psa 72:1-20 many things are said of Solomon the type, which are only applicable to Christ the Antitype); including perhaps Rome, Mohammed, and the final personal Antichrist. Sir Isaac Newton refers the rest of the chapter from this verse to the Romans, translating, "after him arms (that is, the Romans) shall stand up"; at the very time that Antiochus left Egypt, the Romans conquered Macedon, thus finishing the reign of Daniel's third beast; so here the prophet naturally proceeds to the fourth beast. Jerome's view is simpler; for the narrative seems to continue the history of Antiochus, though with features only in type applicable to him, fully to Antichrist.

sanctuary of strength--not only naturally a place of strength, whence it held out to the last against the besiegers, but chiefly the spiritual stronghold of the covenant-people (Psa 48:1-3, 12-14). Apollonius "polluted" it with altars to idols and sacrifices of swine's flesh, after having "taken away the daily sacrifice" (see on Da 8:11).

place ... abomination that maketh desolate--that is, that pollutes the temple (Da 8:12, 13). Or rather, "the abomination of the desolater," Antiochus Epiphanes (1 Maccabees 1:29, 37-49). Compare Da 9:27, wherein the antitypical desolating abomination of Rome (the eagle standard, the bird of Jupiter, sacrificed to by Titus' soldiers within the sacred precincts, at the destruction of Jerusalem), of Mohammed and of the final Antichrist, is foretold. 1 Maccabees 1:54, uses the very phrase, "the fifteenth day of the month Casleu, in the hundred forty-fifth year, they set up the abomination of desolation on the altar"; namely, an idol-altar and image of Jupiter Olympius, erected upon Jehovah's altar of burnt offerings. "Abomination" is the common name for an idol in the Old Testament. The Roman emperor Adrian's erection of a temple to Jupiter Capitolinus where the temple of God had stood, A.D. 132; also the erection of the Mohammedan mosque of Omar in the same place (it is striking, Mohammedanism began to prevail in A.D. 610, only about three years of the time when Popery assumed the temporal power); and the idolatry of the Church of Rome in the spiritual temple, and the final blasphemy of the personal Antichrist in the literal temple (2Th 2:4) may all be antitypically referred to here under Antiochus the type, and the Old Testament Antichrist.

32. (1 Maccabees 1:52).

corrupt--seduce to apostasy.

by flatteries--promises of favor.

people that ... know their God--the Maccabees and their followers (1 Maccabees 1:62, 63).

33. they that understand--who know and keep the truth of God (Is 11:2).

instruct many--in their duty to God and the law, not to apostatize.

yet they shall fall--as Eleazar (2 Maccabees 6:18, &c.). They shall be sorely persecuted, even to death (He 11:35, 36, 37; 2 Maccabees 6, 7). Their enemies took advantage of the Sabbath to slay them on the day when they would not fight. Tregelles thinks, from comparison with Da 11:35, it is the people who "fall," not those of understanding. But Da 11:35 makes the latter "fall," not an unmeaning repetition; in Da 11:33 they fall (die) by persecution; in Da 11:35 they fall (spiritually) for a time by their own weakness.

flame--in caves, whither they had retired to keep the Sabbath. Antiochus caused some to be roasted alive (2 Maccabees 7:3-5).

many days--rather, "certain days," as in Da 8:27. Josephus [Antiquities, 12:7.6,7] tells us the persecution lasted for three years (1 Maccabees 1:59; 4:54; 2 Maccabees 10:1-7).

34. a little help--The liberty obtained by the Maccabean heroes for the Jews was of but short duration. They soon fell under the Romans and Herodians, and ever since every attempt to free them from Gentile rule has only aggravated their sad lot. The period of the world times (Gentile rule) is the period of depression of the theocracy, extending from the exile to the millennium [Roos]. The more immediate reference seems to be, the forces of Mattathias and his five sons were originally few (1 Maccabees 2:1-5).

many shall cleave to them--as was the case under Judas Maccabeus, who was thus able successfully to resist Antiochus.

with flatteries--Those who had deserted the Jewish cause in persecution, now, when success attended the Jewish arms, joined the Maccabean standard, for example, Joseph, the son of Zecharias, Azarias, &c. (1 Maccabees 5:55-57; 2 Maccabees 12:40; 13:21). Maurer explains it, of those who through fear of the Maccabees' severity against apostates joined them, though ready, if it suited their purpose, to desert them (1 Maccabees 2:44; 3:58).

35. to try them--the design of affliction. Image from metals tried with fire.

to purge--Even in the elect there are dregs which need to be purged out (1Pe 1:7). Hence they are allowed to fall for a time; not finally (2Ch 32:31; Lu 22:31). Image from wheat cleared of its chaff by the wind.

make ... white--image from cloth (Re 7:9).

to ... time of ... end--God will not suffer His people to be persecuted without limitation (1Co 10:13). The godly are to wait patiently for "the end" of "the time" of trial; "for it is (to last) yet for a time appointed" by God.

36. The wilful king here, though primarily Antiochus, is antitypically and mainly Antichrist, the seventh head of the seven-headed and ten-horned beast of Re 13:1-18, and the "beast" of Armageddon (Re 16:13, 16; 19:19). Some identify him with the revived French emperorship, the eighth head of the beast (Re 17:11), who is to usurp the kingly, as the Pope has the priestly, dignity of Christ--the false Messiah of the Jews, who will "plant his tabernacle between the seas in the holy mountain," "exalting himself above every god" (2Th 2:4; Re 13:5, 6). This last clause only in part holds good of Antiochus; for though he assumed divine honors, identifying himself with Jupiter Olympius, yet it was for that god he claimed them; still it applies to him as the type.

speak marvellous things against ... God of gods--so Da 7:25, as to the "little horn," which seemingly identifies the two (compare Da 8:25). Antiochus forbade the worship of Jehovah by a decree "marvellous" for its wickedness: thus he was a type of Antichrist. Compare Da 7:8, "a mouth speaking great things."

indignation ... accomplished--God's visitation of wrath on the Jews for their sins (Da 8:19).

that ... determined--(Da 9:26, 27; 10:21).

37. Neither ... regard ... the desire of women--(Compare Eze 24:16, 18). The wife, as the desire of man's eyes, is the symbol of the tenderest relations (2Sa 1:26). Antiochus would set at naught even their entreaties that he should cease from his attack on Jehovah's worship [Polanus]. Maurer refers it to Antiochus' attack on the temple of the Syrian Venus, worshipped by women (1 Maccabees 6:1, &c.; 2 Maccabees 1:13). Newton refers it to Rome's "forbidding to marry." Elliott rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman (Ge 30:23; Lu 1:25, 28).

nor regard any god--(2Th 2:4).

38. God of forces--probably Jupiter Capitolinus, to whom Antiochus began to erect a temple at Antioch [Livy, 41.20]. Translate, "He shall honor the god of fortresses on his basis," that is, the base of the statue. Newton translates, "And the god 'Mahuzzim' (guardians, that is, saints adored as 'protectors' in the Greek and Roman churches) shall he honor."

honour with gold, &c.--Compare Re 17:4 as to Antiochus' antitype, Antichrist.

39. Newton translates, "to be defenders of Mahuzzim (the monks and priests who uphold saint worship), together with the strange god whom he shall acknowledge, he shall multiply honor." English Version is better: He shall do (exploits) in the most strongholds (that is, shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, namely, Jupiter Capitolinus, whose worship he imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusium, Memphis.

cause them--Antiochus "caused" his followers and the apostates "to rule over many" Jews, having "divided their land" (Judea), "for gain" (that is, as a reward for their compliance).

40. The difficulty of reconciling this with Antiochus' history is that no historian but Porphyry mentions an expedition of his into Egypt towards the close of his reign. This Da 11:40, therefore, may be a recapitulation summing up the facts of the first expedition to Egypt (171-170 B.C.), in Da 11:22, 25; and Da 11:41, the former invasion of Judea, in Da 11:28; Da 11:42, 43, the second and third invasions of Egypt (169 and 168 B.C.) in Da 11:23, 24, 29, 30. Auberlen takes rather Porphyry's statement, that Antiochus, in the eleventh year of his reign (166-165 B.C.), invaded Egypt again, and took Palestine on his way. The "tidings" (Da 11:44) as to the revolt of tributary nations then led him to the East. Porphyry's statement that Antiochus starting from Egypt took Arad in Judah, and devastated all Phoenicia, agrees with Da 11:45; then he turned to check Artaxias, king of Armenia. He died in the Persian town Tabes, 164 B.C., as both Polybius and Porphyry agree. Doubtless, antitypically, the final Antichrist, and its predecessor Mohammed, are intended, to whom the language may be more fully applicable than to Antiochus the type. The Saracen Arabs "of the south" "pushed at" the Greek emperor Heraclius, and deprived him of Egypt and Syria. But the Turks of "the north" not merely pushed at, but destroyed the Greek empire; therefore more is said of them than of the Saracens. Their "horsemen" are specified, being their chief strength. Their standards still are horse tails. Their "ships," too, often gained the victory over Venice, the great naval power of Europe in that day. They "overflowed" Western Asia, and then "passed over" into Europe, fixing their seat of empire at Constantinople under Mohammed II [Newton].

41. Antiochus, according to Porphyry, marching against Ptolemy, though he turned from his course to wreak his wrath on the Jews, did not meddle with Edom, Moab, and Ammon on the side of Judea. In 1 Maccabees 4:61; 5:3; &c., it is stated that he used their help in crushing the Jews, of whom they were the ancient enemies. Compare Is 11:14, as to Israel's future retribution, just as the Maccabees made war on them as the friends of Antiochus (1 Maccabees 5:1-68). Antitypically, the Turks under Selim entered Jerusalem on their way to Egypt, and retain "the glorious land" of Palestine to this day. But they never could conquer the Arabs, who are akin to Edom, Moab, and Ammon (Ge 16:12). So in the case of the final Antichrist.

42-43. Egypt ... Libyans ... Ethiopians--The latter two, being the allies of the first, served under Antiochus when he conquered Egypt. Antitypically, Egypt, though it held out long under the Mamelukes, in A.D. 1517 fell under the Turks. Algiers, Tunis, and other parts of Africa, are still under them.

at his steps--following him (Ex 11:8, Margin; Jud 4:10).

44. tidings out of the east and out of the north--Artaxias, king of Armenia, his vassal, had revolted in the north, and Arsaces, leader of the Parthians, in the east (1 Maccabees 3:10, &c., 1 Maccabees 3:37; Tacitus, Histories, 5.8). In 147 B.C. Antiochus went on the expedition against them, on the return from which he died.

great fury--at the Jews, on account of their successes under Judas Maccabeus, whence he desired to replenish his treasury with means to prosecute the war with them; also at Artaxias and Arsaces, and their respective followers. De Burgh makes the "tidings" which rouse his fury, to be concerning the Jews' restoration; such may be the antitypical reference.

45. plant ... between the seas--the Dead Sea and the Mediterranean.

tabernacles of ... palace--his palace-like military tents, such as Oriental princes travel with. See on Da 11:40, as to the time of Antiochus' attack on Judea, and his subsequent "end" at Tabes, which was caused by chagrin both at hearing that his forces under Lysias were overcome by the Jews, and at the failure of his expedition against the temple of Elymais (2 Maccabees 9:5).

holy mountain--Jerusalem and Mount Zion. The desolation of the sanctuary by Antiochus, and also the desecration of the consecrated ground round Jerusalem by the idolatrous Roman ensigns, as also by the Mohammedan mosque, and, finally, by the last Antichrist, are referred to. So the last Antichrist is to sit upon "the mount of the congregation" (Is 14:13), but "shall be brought down to hell" (compare Note, see on Da 7:26; 2Th 2:8).

In the first year of Darius the Mede - This is a continuation of the preceding discourse. Bp. Newton, who is ever judicious and instructing, remarks: It is the usual method of the Holy Spirit to make the latter prophecies explanatory of the former; and thus revelation "is a shining light, that shineth more and more unto the perfect day." The four great empires shown to Nebuchadnezzar, under the symbol of a great image, were again more particularly represented to Daniel under the forms of four great wild beasts. In like manner, the memorable events that were revealed to Daniel in the vision of the ram and he-goat, are here more clearly revealed in this last vision by an angel; so that this latter prophecy may not improperly be said to be a comment on the former. It comprehends many signal events. The types, figures, and symbols of the things are not exhibited in this, as in most other visions, and then expounded by the angel; but the angel relates the whole: and, not by way of vision, but by narration, informs Daniel of that which is noted in the Scripture of truth, Dan 10:21.

There shall stand up yet three kings - Gabriel had already spoken of Cyrus, who was now reigning; and after him three others should arise. These were,

1. Cambyses, the son of Cyrus.

2. Smerdis, the Magian, who was an impostor, who pretended to be another son of Cyrus. And,

3. Darius, the son of Hystaspes, who married Mandane, the daughter of Cyrus.

Cambyses reigned seven years and five months; Smerdis reigned only seven months; and Darius Hystaspes reigned thirty-six years.

The fourth shall be far richer than they all - This was Xerxes, the son of Darius, of whom Justin says. "He had so great an abundance of riches in his kingdom, that although rivers were dried up by his numerous armies, yet his wealth remained unexhausted."

He shall stir up all against the realm of Grecia - His military strength was such, that Herodotus, who lived in that time, informs us that his army amounted to five millions, two hundred and eighty-three thousand, two hundred and twenty men. Besides these, the Carthaginians furnished him with an army of three hundred thousand men, and a fleet of two hundred ships. He led an army against the Greeks of eight hundred thousand men, and twelve hundred and seven ships, with three banks of rowers each. As he marched along, he obliged all the people of the countries through which he passed to join him.

A mighty king shall stand up - This was Alexander the great. It is not said that this mighty king shall stand up against Xerxes, for he was not born till one hundred years after that monarch; but simply that he should stand up, i.e., that he should reign in Greece.

His kingdom shall be broken - Shall, after his death, be divided among his four chief generals, as we have seen before. See Dan 8:22.

And not to his posterity - The family of Alexander had a most tragical end:

1. His wife Statira was murdered soon after his death by his other wife Roxana.

2. His brother Aridaeus who succeeded him, was killed, together with his wife Euridice, by command of Olympias, Alexander's mother, after he had been king about six years and some months.

3. Olympias herself was killed by the soldiers in revenge.

4. Alexander Aegus, his son, together with his mother Roxana, was slain by order of Cassander.

5. Two years after, his other son Hercules, with his mother Barsine, was privately murdered by Polysperchon; so that in fifteen years after his death not one of his family or posterity remained alive! "Blood calls for blood." He (Alexander) was the great butcher of men. He was either poisoned, or killed himself by immoderate drinking, when he was only thirty-two years and eight months old: and a retributive Providence destroyed all his posterity, so that neither root nor branch of them was left on the face of the earth. Thus ended Alexander, the great butcher; and thus ended his family and posterity.

The king of the south - This was Ptolemy Lagus, one of his generals, who had the government of Egypt, Libra, etc., which are on the south of Judea. He was strong, for he had added Cyprus, Phoenicia, Caria, etc., to his kingdom of Egypt.

And one of his princes - shall be strong above him - This was Seleucus Nicator, who possessed Syria, Babylon, Media, and the neighboring countries. This was the king of the north, for his dominions lay north of Judea.

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.

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.

But out of a branch of her roots - A branch from the same root from which she sprang. This was Ptolemy Euergetes, her brother, who, to avenge his sister's death, marched with a great army against Seleucus Callinicus, took some of his best places, indeed all Asia, from Mount Taurus to India, and returned to Egypt with an immense booty, forty thousand talents of silver, precious vessels, and images of their gods two thousand five hundred, without Callinicus daring to offer him battle. I can but touch on these historic facts, for fear of extending these notes to an immoderate length.

He shall continue more years - Seleucus Callinicus died (an exile) by a fall from his horse; and Ptolemy Euergetes survived him four or five years. - Bp. Newton.

So the king of the south - Ptolemy Euergetes: -

Shall come into his kingdom - That of Seleucus Callinicus.

And shall return - Having heard that a sedition had taken place in Egypt, Ptolemy Euergetes was obliged to return speedily in order to repress it; else he had wholly destroyed the kingdom of Callinicus.

But his sons shall be stirred up - That is, the sons of Callinicus, who were Seleucus Ceraunus and Antiochus, afterwards called the Great.

Shall assemble a multitude - Seleucus Ceraunus did assemble a multitude of forces in order to recover his father's dominions; but, not having money to pay them, they became mutinous, and he was poisoned by two of his own generals. His brother Antiochus was then proclaimed king; so that one only of the sons did certainly come, and overflow, and pass through; he retook Seleucia, and regained Syria. He then returned, and overcame Nicolaus the Egyptian general; and seemed disposed to invade Egypt, as he came even to his fortress, to the frontiers of Egypt.

The king of the south - Ptolemy Philopater, who succeeded his father Euergetes.

Shall come forth and fight with him - He did come forth to Raphia, where he was met by Antiochus, when a terrible battle was fought between these two kings.

And he (Antiochus, the king of the north) shall set forth a great multitude - Amounting to sixty-two thousand foot, six thousand horse, and one hundred and two elephants; but yet the multitude was given into his hand, the hand of the king of the south; for Ptolemy gained a complete victory. Raphia, and other neighbouring towns, declared for the victor; and Antiochus was obliged to retreat with his scattered army to Antioch, from which he sent to solicit a peace. See 3 Maccabees 1:1-6, and Polybius, lib. v.

His heart shall be lifted up - Had Ptolemy improved his victory, he might have dispossessed Antiochus of his whole empire; but giving way to pride, and a criminally sensual life, he made peace on dishonorable terms; and though he had gained a great victory, yet his kingdom was not strengthened by it, for his subjects were displeased, and rebelled against him, or at least became considerably disaffected.

The king of the north shall return - after certain years - In about fourteen years Antiochus did return, Philopater being dead, and his son Ptolemy Epiphanes being then a minor. He brought a much larger army and more riches; these he had collected in a late eastern expedition.

Many stand up against the king of the south - Antiochus, and Philip king of Macedon, united together to overrun Egypt.

Also the robbers of thy people - The Jews, who revolted from their religion, and joined Ptolemy, under Scopas: -

Shall exalt themselves to establish the vision - That is, to build a temple like that of Jerusalem, in Egypt, hoping thereby to fulfil a prediction of Isaiah, Isa 30:18-25, which seemed to intimate that the Jews and the Egyptians should be one people. They now revolted from Ptolemy, and joined Antiochus; and this was the means of contributing greatly to the accomplishment of prophecies that foretold the calamities that should fall upon the Jews.

But they shall fall - For Scopas came with a great army from Ptolemy; and, while Antiochus was engaged in other parts, reduced Coelesyria and Palestine, subdued the Jews, placed guards on the coasts of Jerusalem, and returned with great spoils to Egypt.

So the king of the north - Antiochus came to recover Judea. Scopas was sent by Ptolemy to oppose him; but he was defeated near the fountains of Jordan, and was obliged to take refuge in Sidon with ten thousand men. Antiochus pursued and besieged him; and he was obliged by famine to surrender at discretion, and their lives only were spared. Antiochus afterwards besieged several of the fenced cities, and took them; in short, carried all before him; so that the king of the south, Ptolemy, and his chosen people, his ablest generals, were not able to oppose him.

He shall stand in the glorious land - Judea. For he reduced Palestine; and the Jews supplied him with provisions, and assisted him to reduce the garrison that Scopas had left in the citadel of Jerusalem.

Which by his hand shall be consumed - Or, which shall be perfected in his hand. For Antiochus showed the Jews great favor: he brought back those that were dispersed, and reestablished them in the land; freed the priests and Levites from all tribute, etc.

He shall also set his face to enter - Antiochus purposed to have marched his army into Egypt; but he thought it best to proceed by fraudulence, and therefore proposed a treaty of marriage between him and his daughter Cleopatra, called here the daughter of women, because of her great beauty and accomplishments. And this he appeared to do, having "upright ones with him." Or, as the Septuagint have it και ευθεια παντα μετ' αυτου ποιησει, "and he will make all things straight with him;" that is, he acted as if he were influenced by nothing but the most upright views. But he intended his daughter to be a snare to Ptolemy, and therefore purposed to corrupt her that she might betray her husband.

But she shall not stand on his side - On the contrary, her husband's interests became more dear to her than her father's; and by her means Ptolemy was put upon his guard against the intentions of Antiochus.

Shall he turn his face unto the isles - Antiochus had fitted out a great fleet of one hundred large ships and two hundred smaller, and with this fleet subdued most of the maritime places on the coast of the Mediterranean, and took many of the isles, Rhodes, Samos, Euboea, Colophon, and others.

But a prince for his own behalf - Or, a captain. The consul Acilius Glabrio caused the reproach to cease; beat and routed his army at the straits of Thermopylae, and expelled him from Greece. So he obliged him to pay the tribute which he hoped to impose on others; for he would grant him peace only on condition of paying the expense of the war, fifteen thousand talents; five hundred on the spot, - two thousand five hundred when the peace should be ratified by the senate, - and the remaining twelve thousand in twelve years, each year one thousand. See Polybius in his Legations, and Appian in the Wars of Syria. And thus: -

Without his own reproach - Without losing a battle, or taking a false step, Acilius caused the reproach which he was bringing upon the Romans to turn upon himself.

Be shall turn his face toward the fort of his own land - After this shameful defeat, Antiochus fled to Sardis, thence to Apamea, and the next day got into Syria, and to Antioch, his own fort, whence he sent ambassadors to treat for peace; and was obliged to engage to pay the immense sum of money mentioned above.

But he shall stumble and fall - Being under the greatest difficulties how to raise the stipulated sums, he marched into his eastern provinces to exact the arrears of taxes; and, attempting to plunder the temple of Jupiter Belus at Elymais, he was opposed by the populace, and he and his attendants slain. This is the account that Diodorus Siculus, Strabo, and Justin give of his death. But it is variously related by others; some saying that he was assassinated by some of his own people whom he had punished for being drunk at a feast. - So Aurelius Victor. St. Jerome says he lost his life in a battle against the inhabitants of Elymais. In short, the manner of his death is uncertain; and perhaps even this circumstance is referred to by the prophet, when he says, "He shall stumble and fall, and Not Be Found."

Then shall stand up in his estate a raiser of taxes - Seleucus Philopater succeeded his father Antiochus. He sent his treasurer Heliodorus to seize the money deposited in the temple of Jerusalem, which is here called the glory of the kingdom, see 2 Maccabees 9:23. He was so cramped to pay the annual tax to the Romans, that he was obliged to burden his subjects with continual taxes.

He shall be destroyed, neither in anger - fighting against an enemy, nor in battle - at the head of his troops; but basely and treacherously, by the hand of Heliodorus his treasurer, who hoped to reign in his stead.

In his estate shall stand up a vile person - This was Antiochus, surnamed Epiphanes - the Illustrious. They did not give him the honor of the kingdom: he was at Athens, on his way from Rome, when his father died; and Heliodorus had declared himself king, as had several others. But Antiochus came in peaceably, for he obtained the kingdom by flatteries. He flattered Eumenes, king of Pergamus, and Attalus his brother, and got their assistance. He flattered the Romans, and sent ambassadors to court their favor, and pay them the arrears of the tribute. He flattered the Syrians, and gained their concurrence; and as he flattered the Syrians, so they flattered him, giving him the epithet of Epiphanes - the Illustrious. But that he was what the prophet here calls him, a vile person, is fully evident from what Polybius says of him, from Athenians, lib. v.: "He was every man's companion: he resorted to the common shops, and prattled with the workmen: he frequented the common taverns, and ate and drank with the meanest fellows, singing debauched songs," etc., etc. On this account a contemporary writer, and others after him, instead of Epiphanes, called him Epimanes - the Madman.

And with the arms of a flood - The arms which were overflown before him were his competitors for the crown. They were vanquished by the forces of Eumenes and Attalus; and were dissipated by the arrival of Antiochus from Athens, whose presence disconcerted all their measures.

The prince of the covenant - This was Onias, the high priest, whom he removed, and put Jason in his place, who had given him a great sum of money; and then put wicked Menelaus in his room, who had offered him a larger sum. Thus he acted deceitfully in the league made with Jason.

He shall come up - From Rome, where he had been a hostage for the payment of the tax laid on his father.

Shall become strong with a small people - At first he had but few to espouse his cause when he arrived at Antioch, the people having been greatly divided by the many claimants of the crown; but being supported by Eumenes and Attalus, his few people increased, and he became strong.

He shad enter peaceably even upon the fattest places - The very richest provinces - Coelesyria and Palestine.

He shall do that which his fathers have not done, nor his fathers' fathers - He became profuse in his liberalities, and scattered among them the prey of his enemies, the spoil of temples, and the riches of his friends, as well as his own revenues. He spent much in public shows, and bestowed largesses among the people. We are told in 1 Maccabees 3:30, that "in the liberal giving of gifts he abounded above all the kings that went before him." These are nearly the words of the prophet; and perhaps without any design to copy them on the part of the apocryphal writer. He would sometimes go into the streets, and throw about a handful of money, crying out, "Let him take it, to whom Fortune sends it."

He shall forecast his devices - As Eulaeus and Lenaeus, who were the guardians of the young Egyptian king Ptolemy Philometer, demanded from Antiochus the restitution of Coelesyria and Palestine, which he refused, he foresaw that he might have a war with that kingdom; and therefore he forecast devices - fixed a variety of plans to prevent this; visited the strong holds and frontier places to see that they were in a state of defense. And this he did for a time - he employed some years in hostile preparations against Egypt.

He shall stir up his power - Antiochus marched against Ptolemy, the king of the south, (Egypt), with a great army; and the Egyptian generals had raised a mighty force.

Stirred up to battle - The two armies met between Pelusium and Mount Casius; but he (the king of the south) could not stand - the Egyptian army was defeated. The next campaign he had greater success; he routed the Egyptian army, took Memphis, and made himself master of all Egypt, except Alexandria, see 1 Maccabees 1:16-19. And all these advantages he gained by forecasting devices; probably by corrupting his ministers and captains. Ptolemy Macron gave up Cyprus to Antiochus; and the Alexandrians were led to renounce their allegiance to Ptolemy Philometer, and took Euergetes, or Physcon his younger brother, and made him king in his stead. All this was doubtless by the corruptions of Antiochus. See below.

Yea, they that feed of the portion of his meat - This is the proof of what has been last noted, that the intrigues of Antiochus, corrupting the ministers and officers of Ptolemy, were the cause of all the disasters that felt on the Egyptian king. They that fed of the portion of his meat - who were in his confidence and pay, and possessed the secrets of the state, betrayed him; and these were the means of destroying him and his army, so that he was defeated, as was before observed.

And both these kings' hearts shall be to do mischief - That is, Antiochus, and Ptolemy Philometer, who was nephew to the former, and whose interest he now pretended to have much at heart, since the Alexandrians had renounced their allegiance to him, and set his younger brother Euergetes upon the throne. When Antiochus came to Memphis, he and Philometer had frequent conferences at the same table; and at these times they spoke lies to each other, Antiochus professing great friendship to his nephew and concern for his interests, yet in his heart designing to ruin the kingdom by fomenting the discords which already subsisted between the two brothers. On the other hand, Philometer professed much gratitude to his uncle for the interest he took in his affairs, and laid the blame of the war upon his minister Eulaeus; while at the same time he spoke lies, determining as soon as possible to accommodate matters with his brother, and join all their strength against their deceitful uncle.

But it shall not prosper - Neither succeeded in his object; for the end of the appointed time was not yet come.

Then shall he return onto his land with great riches - Antiochus did return, laden with riches, from the spoils that he took in Egypt; see 1 Maccabees 1:19, 20. And hearing that there had been a report of his death, at which the citizens of Jerusalem had made great rejoicings: -

His heart shall be against the holy covenant - He was determined to take a severe revenge, and he had an ostensible pretext for it, for Jason, who had been deprived of the high priesthood, hearing the report of the death of Antiochus, raised forces, marched against Jerusalem, took it, and obliged Menelaus, the high priest, to shut himself up in the castle. Antiochus brought a great army against Jerusalem; took it by storm; slew forty thousand of the inhabitants; sold as many more for slaves; boiled swine's flesh, and sprinkled the temple and the altar with the broth; broke into the holy of holies; took away the golden vessels and other sacred treasures, to the value of one thousand eight hundred talents; restored Menelaus to his office; and made one Philip, a Phrygian, governor of Judea. 1 Maccabees 1:24; 2 Maccabees 5:21. Prideaux and Newton. These are what we term exploits; which having finished, he returned to his own land.

At the time appointed he shall return - Finding that his treachery was detected, and that the two brothers had united their counsel and strength for their mutual support, he threw off the mask; and having collected a great army early in the spring, he passed through Coelesyria; entered Egypt; and the inhabitants of Memphis having submitted to him, he came by easy marches to Alexandria. But, says the prophet, "it shall not be as the former or as the latter:" he had not the same success as the former, when he overthrew the Egyptian army at Pelusium; nor as the latter, when he took Memphis, and subdued all Egypt, except Alexandria. See the reason.

For the ships of Chittim shall come against him - Chittim is well known to mean the Roman empire. Antiochus, being now in full march to besiege Alexandria, and within seven miles of that city, heard that ships were arrived there from Rome, with legates from the senate. He went to salute them. They delivered to him the letters of the senate, in which he was commanded, on pain of the displeasure of the Roman people, to put an end to the war against his nephews. Antiochus said he would go and consult his friends; on which Popilius, one of the legates, took his staff, and instantly drew a circle round Antiochus on the sand where he stood, and commanded him not to pass that circle till he had given a definitive answer. Antiochus, intimidated, said, he would do whatever the senate enjoined; and in a few days after began his march, and returned to Syria. This is confirmed by Polybius, Livy, Velleius, Paterculus, Valerius Maximus, and Justin.

Therefore he shall be grieved - "Grieving and groaning," says Polybius; both mortified, humbled, and disappointed.

Have indignation against the holy covenant - For he vented his rage against the Jews; and he sent his general, Apollonius, with twenty-two thousand men against Jerusalem, plundered and set fire to the city, pulled down the houses round about it, slew much of the people, and built a castle on an eminence that commanded the temple, and slew multitudes of the poor people who had come up to worship, polluted every place, so that the temple service was totally abandoned, and all the people fled from the city. And when he returned to Antioch he published a decree that all should conform to the Grecian worship; and the Jewish worship was totally abrogated, and the temple itself consecrated to Jupiter Olympius. How great must the wickedness of the people have been when God could tolerate this!

In the transacting of these matters he had intelligence with them that forsake the holy covenant; with wicked Menelaus the high priest; and the apostate Jews united with him, who gave from time to time such information to Antiochus as excited him against Jerusalem the temple, and the people. See 1 Maccabees 1:41, 62; 2 Maccabees 6:1-9; confirmed by Josephus, War, book 1 chap. 1, s. 1. The concluding reflection of Bp. Newton here is excellent: - "It may be proper to stand a little here, and reflect how particular and circumstantial this prophecy is, concerning Egypt and Syria, from the death of Alexander to the time of Antiochus Epiphanes. There is not so concise, comprehensive, and regular an account of their kings and affairs to be found in any authors of those times. The prophecy is really more perfect than any history, and is so wonderfully exact, not only to the time of Antiochus Epiphanes, but likewise equally so beyond that time, that we may conclude in the words of the inspired writer, 'No one could thus declare the times and seasons, but he who hath them in his own power.'"

And arms shall stand on his part - After Antiochus, arms, that is, the Romans, shall stand up: for arms in this prophecy every where denote military potter, and standing up, the power in activity and conquering. Both Sir Isaac Newton and Bp. Newton agree, that what follows is spoken of the Romans. Hitherto Daniel has described the actions of the kings of the north and of the south, that of the kings of Syria and Egypt; but, upon the conquest of Macedon by the Romans, he has left off describing the actions of the Greeks, and begun to describe those of the Romans in Greece, who conquered Macedon, Illyricum, and Epirus, in the year of the era of Nabonassar, 580. Thirty-five years after, by the will of Attalus, they inherited all Asia westward of Mount Taurus; sixty-five years after they conquered the kingdom of Syria, and reduced it into a province; and thirty-four years after they did the same to Egypt. By all these steps 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, - the temple, (so called by reason of its fortifications), and took away the daily sacrifice and placed the abomination that maketh desolate, or of the desolator; for that this abomination was thus placed after the time of Christ, appears from Mat 24:15.

In the sixteenth year of the Emperor Adrian, a.d. 132, they placed this abomination by building a temple to Jupiter Capitolinus, where the temple of God in Jerusalem stood; upon which the Jews, under Barchocab, rose up against the Romans. But in this war they had fifty cities demolished, nine hundred and fifty of their best towns destroyed, and eighty thousand men were slain by the sword; and in the end of the war, a.d. 136, were banished Judea on pain of death; and thenceforth the land became desolate. See Observations on Daniel, and Bp. Newton on the Prophecies.

Such as do wickedly against the covenant - This if understood of the Christian Jews, for the New had now succeeded to the Old, the whole of the Jewish ritual having been abolished, and Jerusalem filled with heathen temples. And he - the Roman power, did all he could by flatteries, as well as threats, to corrupt the Christians, and cause them to sacrifice to the statues of the emperors.

But the people that do know their God - The genuine Christians.

Shall be strong - Shall be strengthened by his grace and Spirit.

And do exploits - Continue steadfast in all temptations, hold fast their faith, and enjoy a good conscience.

And they that understand - The apostles and primitive Christians in general, who understood from the prophets, and his own actions, that Jesus was the true Messiah.

Instruct many - Preach the Gospel every where, and convert multitudes to the faith.

Yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days - They were exposed to the malice and fury of their enemies, during Ten State Persecutions, and suffered all kinds of tortures, with but little intermission, for three hundred years. - Newton.

Now when they shall fall - When the storm of the tenth persecution under Diocletian, which lasted ten years, fell upon them, they were sorely oppressed.

They shall be holpen with a little help - By Constantine; who, while he removed all persecution, and promoted the temporal prosperity of the Christian Church, yet added little to its spiritual perfection and strength. For many, now seeing the Christians in prosperity: -

Cleave to them with flatteries - Became Christians Because the Emperor was such.

And some of them of understanding - Disputes on certain points of religion soon agitated the Christian Church; and now, having no outward persecution, they began to persecute each other. And many excellent men, men of understanding, fell victims because they would not embrace erroneous doctrines, when professed by the state. But this was permitted: -

To try them, and to purge, and to make them white - To bring all to the pure profession, possession, and practice of Christianity.

To the time of the end - To the time that God shall cause pure and undefiled religion every where to prevail. But when is the time appointed for this?

And the king shall do according to his will - This may apply to Antiochus, who exalted himself above every god, called himself a god, sported with all religion, profaned the temple, etc., etc. But others think an antichristian power in the Church is intended; for in the language of this prophecy king is taken for power, a kingdom, etc. That such a power did spring up in the Church that acted in an arbitrary manner against all laws, human and Divine, is well known. This power showed itself in the Greek emperors in the east, and in the bishops of Rome in the west. And this is to continue.

Till the indignation be accomplished: for that that is determined shall be done - This is the same as what was called in Dan 8:19, the last end of the indignation; and Dan 9:27, the consummation; and means the end or consummation of God's indignation against the Jews. And this seems more clearly expressed, Dan 12:7 : "When he shall have accomplished to scatter the power of the holy people." We see this still subsisting in the Church of Rome; and it was a saying of Rabbi David Kimchi, "When Rome shall be laid waste, then shall be redemption for Israel." For the destruction of Rome and the restoration of the Jews shall fall out about the same time. - Bp. Newton.

Neither shall he regard the God of his fathers - That God who sent the evangelists and apostles to preach the pure doctrine. These true fathers of the Christian Church, and their God, this Church has not regarded, but put councils, and traditions, and apocryphal writings in their place.

Nor the desire of women - Both the Greek and Latin Church, in their antichristian enactments, have discouraged, and in several cases proscribed, marriage, under the pretense of greater chastity, to the discredit of God's ordinance, and Christianity itself.

Nor regard any god - For the mandates and decrees of that Church have been often in defiance of God and his word, for it has magnified itself above all power and authority in heaven and on earth. It professes to hold the keys, and to open and shut heaven at pleasure, both to states and individuals.

Shall he honor the god of forces - מעזים mauzzim, or gods protectors, as in the margin; worshipping saints and angels as guardians, and protectors, and mediators; leaving out, in general, the true God, and the only Mediator, Jesus Christ.

And a god whom his fathers knew not - For these gods guardians, the Virgin Mary, saints and angels, were utterly unknown as mediators and invocable guardians in the primitive apostolic Church.

Shall he honor with gold, and silver, and with precious stones - How literally does this apply to the Church of Rome! See the house of our lady at Loretto; the shrines of saints; the decorated images, costly apparel, gold, jewels, etc., profusely used about images of saints angels, and the blessed virgin, in different popish churches. This superstition began to prevail in the fourth century, and was established in 787, by the seventh general council; for in that the worship of images was enacted.

In the most strong holds with a strange god - Bishop Newton proposed the following translation, after justly finding fault with our common Version: "Thus shall he do to the defenders of Mauzzim, together with the strange god whom he shall acknowledge: he shall multiply honor, and he shall cause him to rule over many; and the earth he shall divide for a reward." The defenders of Mauzzim, these saint and angel gods protectors, were the monks, priests, and bishops; of whom it may be truly said, "They were increased with honor, ruled over many, and divided the land for gain." They have been honored and reverenced almost to adoration; their jurisdiction was extended over the purses and consciences of men; they have been enriched with the noblest buildings and largest endowments, and the choicest lands have been appropriated for Church lands. These are points of such public notoriety, that they require no proof. - Newton.

At the time of the end shall the king of the south push at him - These kings are to be understood in reference to the times of which the prophet speaks. While the kingdoms of Egypt and Syria were subsisting, the king of the south and the north applied to them exclusively: but they did not exist at the time of which the prophet speaks; therefore other southern and northern powers must be sought. These we may find in the Saracens, who were of the Arabians, who came from the south, headed by the false prophet Mohammed, who pushed at him - made war on the Greek emperor Heraclius, and with amazing rapidity deprived him of Egypt, Syria, and many of his finest provinces.

And the king of the north - The Turks, who were originally Scythians, seized on the remains of the Greek empire; and in process of time rendered themselves masters of the whole. They are represented as coming like a whirlwind, with chariots, and with horsemen; their armies being chiefly composed of cavalry.

And with many ships - With these they got possession of many islands and maritime countries; and were so powerful in their fleets, that they entirely defeated the Venetians; and at last their fleets became of the utmost consequence to them in besieging, and afterwards taking, Constantinople, a.d. 1453, which they hold to the present day. So they entered into the countries, and overflowed, rendering themselves masters of all Asia Minor and Greece.

He shall enter also into the glorious land - Entirely subdue Judea.

And many countries shall be overthrown - Aleppo, Damascus, Gaza, and many other cities were forced to submit to them; and they hold them still.

But these shalt escape - Edom and Moab, and the chief of the children of Ammon - These and other Arabians they have never been able to subdue. They still occupy the deserts; and receive a yearly pension of forty thousand crowns of gold from the Ottoman emperors, to permit the caravans, with the pilgrims for Mecca, to have a free passage.

He shall stretch forth his hand - He - the Ottoman emperors, have stretched forth the hand, not only on European, but also upon Asiatic and African countries. Egypt - has not escaped; it is a province of the Turkish government, as are also Fez, Morocco, Algiers, and many other African countries. And as the prophecy says they "got power over the silver and gold, and the precious things of Egypt," so it was; for when Selim conquered Egypt, a.d. 1517, he took all its spoils; and the immense sums drawn from it to the present day, and the wretchedness of the land in consequence, are almost incredible.

The Libyans and the Ethiopians - The Cushim - unconquered Arabs, all sought their friendship; and many of them are tributary to the present time.

But tidings out of the east and out of the north shall trouble him - This part of the prophecy is allowed to be yet unfulfilled; and what is portented, the course of prophetic events will show. Were we to understand it as applying to Antiochus, then the news might be of the preparations which he heard, that the provinces of the east, and Artaxerxes, king of Armenia, on the north were intending to rise up against him. But if the Turkish power be understood, as in the preceding verses, it may mean that the Persians on the east, and the Russians on the north, will at some time greatly embarrass the Ottoman government. And how completely has this been fulfilled; first, by the total destruction of the Egyptian fleet, by the combined fleets of England, France, and Russia, in the Bay of Navarino; and, secondly, by the total overthrow of the Turkish army by the Russians, in the years 1828 and 1829, when the sultan was obliged to accept any conditions that the emperor of Russia was pleased to give! [N.B. - The former part of this note was written for the first edition of this work, printed in 1825].

He shalt plant the tabernacles - He shall make a last stand in Judea, and there shall his power be smitten.

He shall come to his end, and none shall help him - All his confederate and tributary kingdoms, states, and provinces shall desert him and leave that government to come to a shameful end.

In the interpretation of this chapter I have generally followed Bp. Newton, in his most excellent Dissertations on the Prophecies, consulting other eminent authors occasionally.

From the beginning of the chapter to the end of Dan 11:30 all is very clear and plain, relative to the Grecian, Syrian, and Egyptian histories; from the thirty-first verse to the end, the mode of interpretation is not so satisfactory, in its application to the times since Christ. Yet possibly these alone may be intended; though the whole might be, with considerable ease, applied to the remaining part of the Syrian and Egyptian history. It is a wonderful piece of prophecy, and of great utility to the cause of Divine revelation.

He - Xerxes was more potent than all the other three, because his father Darius had gathered an incredible mass for him, which he himself increased for six years together, before he made his expedition against Greece. There were more kings of Persia besides those four, but they had no concern with the people of God.

A mighty king - Alexander the great.

When he shall stand up - When he is come to his highest point. Nor according to his dominion - They did not reign as kings at first, but only as captains; and as to the extent of their dominion, it was far less than Alexander's, yea, all four fell short of his. Even for others - Some lesser commanders shared several parts of the empire.

The king of the south - This king was Ptolemy, the first king of Egypt after Alexander who is brought in, because he took Jerusalem by treachery; for the angel minds only those persons and things which related to the Jews. One of his princes - Seleucus Nicanor, who overcame Demetrius, and added Asia to his empire.

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.

Shall one stand up - Of Bernice shall come Ptolemaeus Euergetes, who shall revenge the wrong done to his sister. Shall enter into the fortress - For he invaded Syria, and took many strong - holds.

He shall continue more years - He continued forty - six years.

Return - So he did with a booty of forty thousand talents of silver.

But his sons - He means the sons of the king of the north, shall be incensed with the deeds of Ptolemaeus Euergetes, and his son Ptolemaeus Philopator. One shall come - Antiochus the great, shall pass through Syria and recover what the king of Egypt took from his father. Even to his fortress - To Raphia, which was a strong fortress at the entrance of Egypt.

His hand - Into the hand of Ptolemy.

His heart shall be lifted up - He might have recovered all, but he grew proud of his victory, and returned again to his luxury.

But he - Antiochus, that comes against Ptolemy. The glorious land - Judea. Antiochus held all Judea, and with the provision and product of it, maintained his army.

He shall also set his face - He shall use all the force he can to master Egypt, and engross it to himself. Upright ones - Many of the religious Jews joined with him: the rest of his army was a profane rabble of rude Heathens. He shall give - Antiochus shall give Cleopatra his daughter to young Ptolemy, called the daughter of women, for her beauty. Corrupting her - Persuading her to betray her husband: but she stuck to her husband's interest, and not her father's.

The isles - The isles and sea - coasts of the Mediterranean and Aegean sea. But a prince - The Roman ambassador Scipio beat Antiochus at his own weapons of power and policy, and turned the reproach upon his own head.

Then - Then he turned his face home - ward, yet was he not in safety, but was quickly after killed.

A raiser of taxes - Seleucus Philopator, who peeled his subjects, and spared not to rob the temple. Within few days - For he lived not out the third part of his father's reign. Not in battle - Not by open force, but by poison.

A vile person - Antiochus, called Epiphanes by his flatterers, but the people of God accounted him infamous, base, and treacherous. They - Neither peers nor people, nor was he the heir, but his nephew; but he crept in by flatteries.

Overflown - The Egyptian force near Pelusium, where they fell by the power of Antiochus, with a great slaughter, near the river Nile. The prince - The high - priest with his place and honour, for he put out Onias, and set up in his stead, Jason his brother.

After the league - For he made a league with Egypt, and came with a few, (but chosen men) and took the passes, and put all in subjection to him.

He shall enter peaceably - He shall come in upon the Egyptians under pretence of peace, in a plentiful and delicious country, and among a mass of treasures which the kings successively had heaped up; the greatest part of which Antiochus distributed among his confidants, whereby he obliged them the faster to him. He did herein what his fathers had not done; the kings of Syria before him, could never attain to this success over Egypt. Against the strong - holds - Having succeeded thus far, he shall proceed to the places of greatest strength in that kingdom. For a time - That is 'till God put a stop to his career, for the Egyptians found means to deliver themselves from his yoke.

But he shall not stand - He might have prospered, if he had not been betrayed by Eulaius, Benaeus, and the rest of his nobles, corrupted by Antiochus.

Yea - His most familiar friends and confidants; for he shall be overthrown with a great slaughter, as when the Nile overflows the country.

At one table - They shall meet under pretence of peace. But it shall not prosper - For neither shall Antiochus gain Egypt by all his artifice, nor Ptolemy, Syria. At the time appointed - By the Lord, whose purpose and counsel shall stand.

Then shall he return - Antiochus shall depart with his booty gotten in Egypt. Against the holy covenant - Against the law of God, with the people that worshipped God according to his will.

Toward the south - Egypt, to fight against Ptolemy. But - This shall not be so prosperous as the two former expeditions, but shall fail both of his victory and booty.

The ships of Chittim - The Romans out of Italy, and the Archipelago. This made his heart boil with rancor, which he spit out against the Jews; especially being solicited to it by Jason first, and Menelaus after, who were apostates, and betrayers of their brethren.

And arms - Not only of his own army, but many Jews. The sanctuary - Even the holy of holies. The abomination - The statue of Jupiter placed in the temple.

The king - Antiochus was an eminent type of antichrist; to whom many things that follow may be applied by way of accommodation: altho' they principally refer to Antiochus, and had their primary accomplishment in him. For that that is determined - That which God hath decreed to be done by him shall be done; and that which God hath purposed to be done upon him.

But in his estate - In the room of his father's god. The God of forces - This seems to be Jupiter Olympius, never introduced among the Syrians, 'till Antiochus did it.

With a strange god - Using all art and authority to propagate his worship.

The children of Ammon - He will not hurt them; because they helped him against the Jews.

At his steps - He had them at his foot, at his beck.

None shall help him - God shall cut him off in the midst of his days. And when he destroys, who can help?

1 ALso I in the first year of Darius the Mede , even I stood to confirm, and to strengthen him.

Thus speakes the Angel to Daniel; because Darius had the rule of Babylon by the consent of Cyrus, he settled the Monarchy of the Medes and Persians upon the Ruines of the Babylonian, for the verifying of Prophesies, and for protection and preservation of the Church.

This first verse should have been the last verse of the Tenth Chapter, for it pertains to it; and the second verse of this Chapter should have been the first; which neglect, those who divided the Scripture into Chapters have been found guilty of more than once.

Marginal references: ch[illegible: 1 letter]p. 5.31.

2 And now will I shew thee the truth . Behold, there shall stand up yet three kings in Persia , and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia .

This is that thing which Daniel saith chap. 10.1▪ was revealed unto him, and was true; i. e. plain without any obscurity, and should suddenly and certainly come to pass.

Which notes their flourishing and strength; for after them that Monarchy declined. These three are Cyrus, Smerdis, Darius Hystaspis. Others put Cambyses for Cyrus; others add Xerxes, who is added as the fourth in this same verse▪ and made more potent than all the other three, because [illegible: 1 word] [illegible: 1 letter]ather Darius had gather'd an incredible Mass for him, and he also himself drove the same trade for six years together before he made his expedition against Greece. There were more Kings of Persia besides those four, but they had no concern with the people of God: but those four had, either in hindring or helping the Building of the Temple▪ and therefore the Angels instructions from God to Daniel, was principally touching those four who are mentioned.

He had vast Territories from India to Ethiopia; He had a Navy of 1200 Ships▪ and an Army of 800000 as C[illegible: 1 letter]esias writers, but Herodotus speaks of a prodigious Army that Xerxes had little short of five millions and near an half 5283000, and all against the Realm of Greece, where he made incredible Havock at Thermopylae and Athens, as the Greek and Latin Histories mention.

3 And a mighty king shall stand up, that shall rule with great dominion; and do according to his will .

This was Great Alexander the He-goat, who moved with choler for the Persian Invasion, run down the Ram and stamped on it, and got a golden Fleece from him by that, and after many Victories, after he did according to his will, even what he would without controulment by any. See Dan. 8.7, 8.

Marginal references: chap. 8.4.

4 And when he shall stand up, his kingdom shall be broken , and shall be divided toward the four winds of heaven, and not to his posterity , nor according to his dominion , which he ruled: for his kingdom shall be pluckt up, even for others besides those .

When he is come to his highest, as Monarch of the World, &c.

After he had enjoyed that Title a little while, his Kingdom was broken as the Text saith. So it was into four pieces whereof we have spoken, Dan. 7 and 8 Chapters.

But to four of his chief Commanders, who should reign in the four quarters of the World, i. e. Alexanders Conquest, though here he only mentions two of them, Egypt and Syria, i. e. the South and the North; Alexander had a Brother named A[illegible: 1 letter]idaeus, and two Sons, Alexander and Hercules, besides others of his blood, but the Nobles destroyed them all, and so the whole race of Alexander was rooted out to fulfil this Prophesie; but judicially for his great Cruelty, Pride and Luxury.

They did not reign as Kings at first, but only as Captains; and as to the extent of their Dominion, it was far less than Alexanders, yea all four fell short of his.

Some lesser Commanders shared several parts of that Empire, as Eu[illegible: 1 letter]enes, Philotes, with many more, at least ten; as Histories tell us.

5 And the king of the south shall be strong, and one of his princes , and he shall be strong above him, and have dominion: his dominion shall be a great dominion .

This King was Ptolomy the son of Lagus, the first King of Egypt after Alexander, who is brought in, because he took Ierusalem by Treachery, for the Angel minds only those Persons, and things, which related to the Iewes, passing over many things that pertained not to them.

His Riches by Land and Sea, and his Territory besides Egypt, that Theocritus takes notice of it in Idvllio, what this first Ptolomeus the father of Ptolomeus Philadelphus added, viz. Cyprus, Phaenicia with many other Countreys to Egypt, and left all to his son with an incredible Treasure and an invincible Army. One of his Princes, i. e. either one of these Ptolomies, or Antioch[illegible: 2 letters], or Nicanor, or Sele[illegible: 1 letter] cus Nicanor; so called for his great Victories, who overcame Demetrius, and added Asia to his Empire; he overcame the King of Thrace, and a King of Iudia, and built many Cities: And Iudaea lying in the midst of them, was much afflicted by him, and his Antagonists and Allies.

6 And in the end of years they shall joyn themselves together : for the kings 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 .

i. e. The Successors of those first Kings of Egypt and Syri[illegible: 1 letter] shall join and make leagues.

This Confederacy was two several times; The first peace was concluded between Ptolomy L[illegible: 1 letter] gus and Antiochus Soter. 2. The other (which is here meant) was between Ptolomy Philadelphus and Antiochus T[illegible: 1 letter]eo the son of Soter. So Ianius and Polanus.

Bernice shall come from Egy[illegible: 1 letter]t and marry with Antiochus Theus, who was the Son of Antio[illegible: 4 letters] Soter and Nephew to Seleuc[illegible: 1 letter]s 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 others Kingdom, and covered all with a league▪ and a marriage; for Antiochus put away his lawful Wife Laodi[illegible: 1 letter]e, by whom he had two Children, that he might take her Sister to Wife. Thus sacred Wedlock and Leagues were violated.

She continued not in Favor and Authority.

For Antiochus no[illegible: 1 letter] put away Bernice and took Laodice again, for she made away Antiochus by poyson, 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 politicks most commonly end in their Ruine: for so it did to these two Families, which thing God by his Angel instructs D[illegible: 1 letter] niel in, to inform, and satisfie him about these wonderful Providences relating to his Church and their Enemies.

Marginal references: Heb. shall associate themselves; [illegible: 1 paragraph]; [illegible: 1 paragraph]

7 But out of a branch of her roots shall one stand up in his estate , which shall come with an army, and shall enter into the fortress of the king of the north , and shall deal against them, and shall prevail.

i. e. Of Bernice, shall come Ptolomeus Euergetes; who shall be King, and revenge the wrong done to his Sister.

For be invaded Syria, and took many strong holds, with a great part of Syria, and prevail, i. e. shall be Conquerour, and destroy C[illegible: 2 letters] nicus with his mother, whose Treachery was hereby repaid.

8 And shall also carry captives into Egypt their gods, with their princes and with their precious vessels of silver and of gold , and he shall continue moe years than the king of the north .

Which with other Vessels amounted to 2500 among which were the images which Cambyses long before had carried out of Egypt into Persia, for which good act the Egyptians called this Ptolomeus Euergetes the Benefactor.

Marginal references: [illegible: 1 paragraph]; He continued 46 years, and had subdued all Seleucus his Kingdom, had he not been recalled.

9 So the king of the south shall come into [illegible: 1 word] kingdom, and shall return into his own land .

So he did with a Booty of 40000 Talents of Silver, without fear or danger.

10 But his sons shall be stirred up, and shall assemble a multitude of great forces , and one shall certainly come, and overflow, and pass through : then shall he return, and be stirred up even to his fortress .

He means the sons of the King of the North, i. e. Antiochus, and Seleucus Ceraunus, shall be incensed with the deeds of Ptolomeus Euergetes, and his Son Ptolomeus Philopator.

He means Antiochus the Great, because the other, viz. Seleucus Cera[illegible: 4 letters] is taken off by poison at the beginning, he shall pass through Syria and recover what the King of Egypt took from his Father.

i. e. To the entering of Egypt Raphia, which was check to any irruptions from Arabia or Idumea, besides many other places. The cause of which Success was partly the Egyptian Kings Luxury, and the hatred his people had against him for his Cruelty in slaying his Father, Mother and Sister: called Philopator ironically and reproachfully.

Marginal references: [illegible: 1 paragraph]

11 And the king of the south shall be moved with choler , and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude, but the multitude shall be given into his hand.

Inraged by his losses, and the affronts put upon him, fought with Antiochus, and slew 10000 of his Army, and took 4000 prisoners. So Historians relate of it; Polybius and Strabo.

12 And when he hath taken away the multitude, his heart shall be lifted up , and he shall cast down many ten thousands: but he shall not be strengthened by it.

He might have conquer'd and recover'd all again, but he grew proud of his Victory, and returned again to his Luxury. Entering Iudea he entred into the Temple of God at Ier[illegible: 1 letter]salem and the holy place against the Law; yet though [illegible: 1 letter]e cast down many thousands, he was not strengthened by it.

13 For the king of the north shall return, and shall set forth a multitude greater than the former , and shall certainly come after certain years with a great army, and with much riches.

Antiochus the great shall raise great forces, even from Babylon and Media; Philopator being dead, and Ptolomeus Epipha[illegible: 1 letter]es his Son yet a Child, under whom Agathocles a dissolute proud person hated of all, governed Egypt as his Viceroy.

Marginal references: [illegible: 1 word] after the [illegible: 1 word] of

14 And in those times there shall many stand up against the king of the South : also the robbers of thy people shall exalt themselves to establish the vision, but they shall fall.

i. e. Many of the Grecians, Arabians, Edomites, &c. and some add, many of the profane Apostate Iewes shall joyn with the rest for plunder and spoil, whereby they fulfil what was foretold of them by Moses and the Prophets.

Marginal references: [illegible: 1 paragraph].

15 So the king of the north shall come , and cast up a mount, and take the most fenced cities, and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

Antiochus [illegible: 1 word] shall march on irresistably and victoriously, besieging, and taking fence Cities, and strong Holds, as Sidon, Samaria, &c. nor shall all the power of Egypt withstand him.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

16 But he that cometh against him , shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land which by his hand shall be consumed.

i. e. Antiochus, shall do after his own will, as he listeth with out controul.

i. e. Judaea, the word may be rendred pleasant, desireable, noble, Dan. 8.9. Antiochus held all Judea, the Jewes not opposing, and with the provision and product of it maintained his Army; Josephus. And to win them to his side from the Egyptians, he gave them Liberties, as to their Religion, incouraging their Sacrifices▪ and easing their Taxes. For so Iosephus translates [non-Latin text not transcribed] by [non-Latin text not transcribed] to consummate and make perfect, and not to consume, as some render it; and thus the 70 likewise.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

17 He shall also set his face to enter with the strength of his whole kingdom , and upright ones with him : thus shall he do, and he shall give him the daughter of women corrupting her: but she shall not stand on his side q, neither be for him.

He shall use all the force and fraud he can to master Egypt, and ingross it to himself, because Ptolomy [illegible: 1 word] then young, and not able to match him.

i. e. Many of [illegible: 1 word] Religious Iews joined with him, Numb. 23.10. called righteous in opposition, to the rest of his Arm[illegible: 2 letters] which was composed of Idolaters, and a prophane rabble of rude Heathens.

i. e. Antiochus shall give Cleopatra his Daughter which was young, to young Ptolomy, called the daughter of women for her beauty, and rare parts which she afterwards discovered; and gave in dowry with her Coelosyria, Phenice, and Iudea, dividing the Tribute and Revenues between them. As S[illegible: 2 letters]l gave Michal to David to be a snare to her husband, to betray him, and destroy him but she stuck to her Husbands interest, and not her Fathers.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

18 After this shall he turn his face unto the isles, and shall take many : but a prince for his own behalf shall cause the reproach offered by him to cease ; without his own reproach he shall cause it to turn upon him.

i. e. The Isles, and Sea-coasts of that part of the Mediterranean and Aegean Sea, as Cyprus, Rhodes, &c. also Asia the less with the Grecian coasts, for the Hebrews call Countreys bordering on the Sea, Isles; particularly Greece and Italy. The meaning is that this Antiochus craftily desisted for a time from his enterprize against Egypt, for fear of the Romans, and dissembling with them both, presumed he should outwit them all, and therefore perswaded as many of the Greeks as he could, to take part with him against the Romans, slighting and reviling them.

i. e. A brave Roman Embassador, and Commanders sent by the Roman Senate, viz. Atilius, and chiefly Scipio, beat Antiochus at his own weapons of power and policy, and turned the reproach upon his own head; for they fell upon him, because Ptolomy required help of them, who was besieged by Antiochus; they raised the siege, and recovered all that he had gotten from them; for the Romans were dexterous in protecting their Allies, and in retorting indignities and affronts offer'd them by incroachers and oppressours.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

19 Then he shall turn his face towards the fort of his own land , but he shall stumble and fall, and not be found.

Being beaten in Battle by Scipio, with 30000 Romans, he himself having 70000, and rejecting the counsel of Hannibal, he yielded upon dishonourable terms to deliver his Ships and Elephants to the Romans, and all the places he had taken from them, which turned to his disgrace: Then he turned his face homeward, and made to be content with the narrow limits of the remotest corner of his Kingdom, and though he sported himself with his retirement, yet was he not in safety so, but was slain, when he sought to enrich himself by the Sacrilegious spoiles of the Temple. Thus Antiochus called Magnus, came to nothing.

20 Then shall stand up in his estate a raiser of taxes in the glory of his kingdom: but within few days he shall be destroyed , neither in anger, nor in battle .

This was Selen[illegible: 1 letter]us Philopator, a very covetous griper who peeled his Subjects; who being told by his friends, this would alienate his friends from him, answered, money was his best friend, and therefore spared not to rob the Temple, for which cause he sent Hiliodorus to rifle that Treasury, 2 Mac. 3.7. therefore said to raise taxes in the glory of the Kingdom.

For he lived not out the third part of his Fathers Reign.

Not by open force, but by poison or secret wiles, and treachery of H[illegible: 1 letter] liodorus; as some write of him; the seed of evil doers are never renowned in life or death.

Marginal references: Heb. one that causeth an exactor to pass over; Heb. angers.

21 And in his estate shall stand up a vile person , to whom they shall not give the honour of the kingdom : but he shall come in peaceably, and obtain the kingdom by flatteries.

Antiochus called Epiphan[illegible: 1 letter]s, i. e. illustrious; thus he was called by his flatterers and admirers: but the people of God accounted him contrary, i. e. infamous, base, treacherous, barbarous, such were his manners, and accordingly the Angel calls him here a vile person, the type of Antichrist, Epimanes a mad Persecutor.

i. e. Neither Peers nor people, nor was he the Heir, but his Nephew, or Brother, Philopators Son, but he cheated him of the Kingdom, and crope in by flatteries, i. e. he was a great flatterer of the Romans, as well as of his people, till he gat up, and shut out Demetrius the Son of Seleucus; so vile a flatterer was he, that he would bathe in the same bath, with mean people, to make them believe he was good natured, and not proud. He soothed and courted the Nobles with much kindness, and presents, and said he was but guardian to his Brothers Son the Heir, till he destroyed him.

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 .

i. e. The Egyptian force near Pelusium, where they fell by the power of Antiochus, with a great slaughter, and it was near the River Nil[illegible: 1 letter]s, to which the Holy Ghost alludes here by the phrase, arms of a flood.

i. e. The High Priest with his place and honour, for he put out Onias, and set up in his stead Iason his Brother, ambitious of that honour. Thus he opposed the people and worship of God with the same stratagems as he did the [illegible: 2 letters]ing of Egypt.

And after the league made with him, he shall work deceitfully : for he shall come up, and shall become strong with a small people.

For he made a league with Egypt, and came with a few in comparison, (but they were chosen men) and he took the passes and set Garrisons, and put all in subjection to him.

24 He shall enter peaceably even upon the fattest places 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; yea, and he shall forecast his devices against the strong-holds , even for a time .

He shall come in upon the Egyptians under pretence of peace, and in time of Peace, to a secure People in a plentiful, and delicious Countrey, and among a mass of Treasures which the Kings successively had heaped up, the greatest part of which this Antiochus took and distributed among his chiefest Confidents whereby he obliged them the faster to him, for he was large hearted and liberal. He did herein (saith the Text) what his Fathers had not done, the Kings of Syria before him could never attain to this success over Aegypt, as he did.

i. e. Having succeeded thus far in the lesser places of the Countrey he shall proceed to the most important Cities and Places of greatest strength in that Kingdom.

That is till God put a stop to his carriere, for he held Aegypt not long, the Aegyptians found means to deliver themselves from his yoke when their King grew to riper years, yet against this did Antiochus fore-cast his devices, as saith the Text.

Marginal references: Or, into the peaceable and fat, &c.; Heb. think his thoughts.

25 And he shall stir up his power and his courage against the king of the [illegible: 1 letter]outh with a great army , and the king of the [illegible: 1 letter]outh shall be stirred up to battel with a very great and mighty army ; but he shall not stand: for they shall forecast devices against him .

Antiochus Epiphanes being emboldned by his former successes shall wage War against Ptolomy King of Egypt, with all his might, and with open force.

Being exasperated against Antiochus.

He might have prospered, if he had not been betrayed by Eulaius, Lenaeus, and the rest of his Nobles being corrupted by Antiochus.

26 Yea, they that feed of the portion of his meat, shall destroy him , and his army shall overflow: and many shall fall down slain.

His most familiar Friends and Confidents, shall be False and Treacherous to him, for he shall be overthrown with a great slaughter, as when Nilus overflows the Countrey, for there was the Battle between mount Casius and Pelusium.

27 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 .

They shall meet under pretence of Peace, but with treacherous intents on both sides; they both plaid the Gipsies with each other at Memphis, where Ptolomy invited Antiochus to a feast, these interviews of Neighbour Kings jealous one of another, have ever proved fatal; though under the smoothest promises.

For neither shall Antiochus gain Aegypt by all his Artifice, nor Ptolomy Syria.

Viz. By the Lord whose purpose and counsel shall stand, whatever the devices of mens Hearts are.

Marginal references: Heb. their hearts.

28 Then shall he return into his land with great riches , and his heart shall be against the holy covenant : and he shall do exploits, and return to his own land .

Antiochus shall depart with his booty gotten in Egypt, into his Kingdom of Syria, and be content with the bounds of that, leaving Aegypt behind him.

Against the Law and Covenant of God, with the people that Worshipped God according to his Rule, and Will.

He shall greatly afflict and vex the People of God, yet was it a mercy they had this warning of this sore tryal. Antiochus was a fit instrument of the Devil for this work, being rich and proud, and thought he might take this in his way: God permitting this horn to push and gore, for his peoples sins, and for a preparation to his own ruine.

29 At the time appointed he shall return, and come toward the south , but it shall not be as the former, or as the latter .

i. e. Aegypt, to fight against Ptolomy and his Wife Cleopatra, Sister to Antiochus.

This shall not be so prosperous as the two former Expeditions, but shall fail of his victory and booty.

30 For the ships of Chittim shall come against him : therefore he shall be grieved and return, and have indignation against the holy covenant : so shall he do, he shall even return, and have intelligence with them that forsake the holy covenant.

i. e. The Romans out of Italy, and parts of the Archipelago, under them shall come with force and they shall vex and afflict him; for the Romans had Harbours for their Ships and Gallies in Cilicia, Macedonia and other Parts of those Coasts; whereby after they had subdued Greece, they pursued Antiochus in Asia, and sent into Aegypt to prevent his going into Alexandria, Liv. l. 45. This grieved and fretted him: For when he lingred and framed excuses, Popilius the Roman Embassador made a Circle about him with his rod, commanding he should not stir thence till he gave him a positive present answer, by which sore against his will he was [illegible: 1 letter]ain to pack away out of Aegypt, and withdraw his Garrisons and Navy thence. This made his heart boyl with rancor, which he spit out all against the Iews, therefore its said, he shall, &c.

Especially being sollicited to it by Iason first, and Menelaus after, who were Apostates, and betrayers of their Brethren, and the true Worship of God, 2 Mac. 4.26, 27, &c. because Onias was in power, this they envyed, therefore went to Antiochus.

31 And arms 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.

i. e. Antiochus shall come with armed power to assist the desertors, and force the faithful Iews by his Garrisons.

For he polluted the Sanctuary by taking away the Holy vessels, and forbidding the publick Worship, but he added a third pollution, by setting up in the Temple the abomination of desolation, i. e. The abominable Idol of Iupiter Olympius, with many more, 1 Macc. 1.21, 22, 23, 41, to the end. 2 Macc. 5.24.

Marginal references: chap. 8.11. [illegible: 1 letter] 12.11.; Ezek. 24.21.; Or, [illegible: 1 span]

32 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 .

For by Gifts, Preferments, and Promises he drew away great multitudes of this wretched people of Iudea, alwayes bent to backsliding, to his Idololatrical and Heathenish practises and interest.

They that adhere to the true Worship of God and are zealous for it, shall scorn Antiochus's Gifts, and abhorr his Ways, and defie his force, not loving their Lives to the Death; as you have many instances, 1 Macc. 1.62, 63. 2 Macc. chap. 5, 6, 7, 8. and also how Iudas Maccabeus and his few followers did exploits against Nicanor and others.

Marginal references: Or, [illegible: 1 span]; Heb. [illegible: 1 word] that [illegible: 1 span]

33 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 .

Such as Eleazar that old Scribe, 2 Macc. 6.18. and some others Learned in the Lawes of God, and Holy in Heart, and Life shall instruct many in the Righteous ways of God, and retain them from Apostacy when others fall off.

Many of the People shall fall, yea of their pious and learned Teachers, as well as their Disciples, 1 Macc. 1.52, 66. 2 Macc. 6.

Marginal references: chap [illegible: 1 span] & 10.4▪

34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries .

i. e. God in their affliction when it is great, wherein he never leaves himself without witness, shall raise up some succour, to be witnesses to this Truth, to vindicate his honour and save his people from utter destruction, viz. by the Maccabus. Read what Mattathias and his Sons did at Modin, 1 Macc. 2. read the chapter, who would not be flattered out of their Religion.

35 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 .

We see hereby that the best of men have some drosse, which makes afflictions, yea fiery trials necessary for them, for the word signifies all kind of examination and tryals, either as Founders try Mettals to purge them, or as Corn is winnowed to cleanse it from chaff, or as Fullers that wash and scour to take out spots, Mal. 3.1, 2, 3.

Now mark here the spirit of God seems to slide into the Roman Monarchy, for this began in the Reign of Antiochus, so that he did begin that which the Romans afterward in process of time acted more highly against the Iews and Christians too. For Antiochus is made by all a Type of Antichrist; as Maldonate confesseth, and thus you find the Prophets, and our Saviour too; David brings in Christ, Psal. 72.8. when the rest is spoken of Solomon. So Ps. 1[illegible: 1 letter] ▪ [illegible: 1 letter]sa. 49, 54, and 60. So our Saviour speaking of the Temple, speaks with it of the end of the World, and thus the end of this chapter is clearly of Antichrist, and this Prophesie of Daniel ends with the Worlds end. Therefore Antiochus is a Type of Antichrist, in his Pride, Coveteousness, Craft, and Cruelty against the People of God, and blasphemies and Idolatries to the reproach of Christ. Therefore it is here added, because it is yet for the time appointed.

Marginal references: chap. [illegible: 1 span]; Or, [illegible: 1 span]

36 And the king shall do according to his will , and he shall exalt himself, and magnifie himself above every god, and shall speak marvellous things against the GOD of Gods , and shall prosper till the indignation be accomplished : for that that is determined shall be done .

The King, i. e. The Roman Government, whether by the Senate, or by Emperours, or by the Bishop of Rome, who shall shove out the Imperial Power not only from Rome, but from Italy, and all the Western Empire as far as he could by striking in with the barbarous Nations that invaded it, who are called Ten Kings. Read for all this Rev. 17.10, 11, 12, 13. as all the seven or eight Governments of Rome are called Horns, and the Horns, Kings, ver. 10, 11. The summe is this, though it is granted some of these things are applicable to Anti[illegible: 1 letter]chus, yet the Angel speaks of him here and henceforward, but by the by and very lightly. His main scope is Antichrist, as will appear in the interpretation.

Antiochus did according to his Will: he shall be Arbitrary in his actions notwithstanding any cl[illegible: 1 letter]ecks of Divine and humane Laws, the cause follows.

This is true of the Romans, who would deifie what they please, and d[illegible: 1 letter]fie it or ungod it. Most true of the Persecutors of Christ, and Christians in the time of the Emperours, but most notoriously of the Ro[illegible: 3 letters] Antichrist. See how this agrees with that Prophesie. 2 [illegible: 1 word]. 2.3, 4. to verse 10. Rev. 17.3.

Then shall Antichrist continue long and prevail, read for this, Rev. 13. pe[illegible: 1 letter] t[illegible: 1 letter]t[illegible: 1 letter]m.

That which God hath decreed to be done by him against the Saints shall be done, and that which God hath purposed to be done upon him, shall be executed also to his destruction.

Marginal references: chap [illegible: 2 letters] & 8.2[illegible: 1 letter]

37 Neither shall he regard the God of his fathers , nor the desire of women , nor regard any god for he shall magnifie himself above all.

He shall so far degenerate from the rule of Christ, and from primitive Christianity, that he shall be the head of that Apostacy, 1 Tim. 4.1. 2 Thess. 2.3. mark those places, the first whereof is so fully opened by Mr. Ioseph Mede in his Doctrine of Daemons. The other by Bishop Iewel in his Com. on that place.

i. e. The desire of Wiving, i. e. forbidding to Marry, forbidding Priests marriage.

38 But in his estate shall he honour the God of forces : and a god whom his fathers knew not, shall he honour with gold, and silver, and with precious stones, and pleasant things.

Ma[illegible: 1 letter]zzim of strengths or strong holds, the Phaenicians Worshipped Mars the God of Wars, which Antiochus did Worship but we are come to the Romans; and though many have conjectured several senses of this [non-Latin text not transcribed] translated God of Forces, yet none comes nearer then Mr. Mede, who interprets it of Daemons, or tutelar Gods which the Romans should Worship with Christ, supposing them to be Angels or Saints: This is not to be thought a novel opinion, for many of the Fathers say that this Ma[illegible: 1 letter]zzim is the Idol that Antichrist should worship. So the meaning is that in Christs seat or place the Temple, they should worship Saints and Angels with Christ, as the preposition imports, together with Christ. Which its notorious they do, that which made this place obscure was, that men generally took this strange God for an Idol, which indeed the Iews call the Gentiles Gods so, and so doth V.T. often, because forrein to the true God, which was their God, but the true God was forreign and strange to the Romans because their Gods was Idols. Therefore the Philosophers called Christ, [non-Latin text not transcribed], a strange God, this God they should honour with Gold and Silver and pretious Stones; the vulgar Translates Ma[illegible: 1 letter]zzim Protector, and we know too well how the Romanists adorn the Churches and Shrines of these their patrons and tutelar Saints, Psal. 27.1. and 28.8. and 31 3. And the Fathers sometimes fatally hit upon this expression at the first setting, and honouring of Martyrs, calling them strong Holds, and strong Towers of defence, but the Council of Constantinople called them the Devils strong Holds, thus they called their Images also.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]; [illegible: 1 paragraph]

39 Thus shall he do in the most strong holds with a strange god , whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain .

We have laid by the interpretation of these things of Antiochus, though Polanus, Iunius and others apply all to him, but the Angel speaks of the Romans, and its plainly verified of Antichrist, who did not only take upon him to dispose of Kingdoms and Provinces by usurped power, for his profit, drawing incredible Masses of Money from them, but upon a pretended Religious account, appointing Tutelar Saints over them.

Marginal references: [illegible: 1 letter] fortress [illegible: 1 word].; A confirmation and ingemination of what he said before he shall use all Art and Authority to propagate this Idolatrous Worship.; [illegible: 1 word] a price.

40 And at the time of the end 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, and he shall enter into the countries, and shall overflow and pass over .

In the last times towards the end of the World, for it cannot be true of Antiochus who dyed the 11th. year of his Reign, and these things are joined to the last resurrection, chap. 12.2. Therefore some understand the Turk ▪ and Saracen ▪ who is without the Church, as Antichrist beforementioned sate in the Temple, he extending his Dominions into Asia and Africa will be a great stop to Antichrists proceedings and incroachments.

i. e. The Turk from the North shall invade, and run down the Saracen, Mede.

41 He shall enter also into the glorious land, and many countreys shall be overthrown: but these shall escape out of his hand: even Edom, and Moab, and the chief of the children of Ammon .

When the Turk should subdue Iudea those People of Edo[illegible: 1 letter], Moab and Ammon shall be left, because all along to this day these Arabians live partly by Robberies, and partly by Turkish Salaries to secure their Caravans, these shall live, and not be overthrown, by Mahometans.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

42 He shall stretch forth his hand also upon the countreys, and the land of Egypt shall not escape .

Though Aegypt (and the adiacent Countreys) long stood out under the mamalucks yet was forced to submit to the Otto[illegible: 1 letter]an Anno 1517.

Marginal references: Heb. [illegible: 1 word] forth

43 But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps .

i. e. The parts West-ward from Aegypt along the Barbary Coast, and Ethiopia, not the Abi[illegible: 2 letters]i[illegible: 1 letter]es, but Arabia.

44 But tidings out of the east, and out of the north shall trouble him . Therefore he shall go forth with great fury to destroy, and utterly to make away many.

The Christian Princes of the North, and the dispersed Israelites, and the Jews carried Captive into the North, Ier. 16.14, 15. called also Kings of the E[illegible: 2 letters]t shall come and trou[illegible: 1 letter]le him, and all his power shall not be able to withstand. See Rev. 16.12.

45 And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.

The Euxine, and Mediterranean, at Constantinople and even to the Red Sea, in the glorious holy mountain in the Church of Christ Eastern. So the Turk. Or in the Western Seas, Mediterranean, and Adriatick, so the Pope reaching to the Western Ocean; both Antichrists, one without, and the other within the Temple of God.

Marginal references: Or, [illegible: 1 word].; Heb. [illegible: 1 word] of d[illegible: 1 letter]light, or [illegible: 2 letters] li[illegible: 1 letter]ess.

Dan 11:1

The first verse of the eleventh chapter belongs to Dan 10:21; the ואני (also I) is emphatically placed over against the mention of Michael, whereby the connection of this verse with Dan 10:21 is placed beyond a doubt, and at the same time the reference of לו (Dan 11:1) to מיכאל (Daniel 10:21 b) is decided. Hengstenberg indeed thinks (Christol. iii. 2, p. 53) that the reference of the לו to Michael is “against all that is already spoken in relation to Michael, and particularly against that which immediately goes before,” under a reference to Hitzig. But Hitzig only says that in Dan 10:21 Michael is of one lineage with the speaker; but, on the contrary, the expressions למחזיק (to confirm) and למעוז (to strengthen) are so strong, that in לו we must think on one inferior, a man. Moreover, Hitzig can think of nothing done by Michael under Darius, since the transference of the kingdom to the Medes changed nothing in the fortune of the Jews. This was first effected by Cyrus. But Hengstenberg himself does not recognise this last reason, but remarks that Dan 11:1 relates to the transference of the sovereignty from the Chaldeans to the Persians, whereby a way was opened for the return of Israel, and rightly, with Häv., thus determines the meaning of the verse in general: “As at that time the Lord made the change of the monarchy a cause of blessing to the covenant people, so in all the troubles that may arise to them in the heathen monarchies He will show Himself to be the same true and gracious God.” The other reason, namely, that the strong expressions, “to confirm and strengthen,” necessitate us to think of one inferior as referred to in לו, affects only the view already refuted above, that the speaker is either Gabriel or another inferior angel. If, on the contrary, the speaker is one person with him who is clothed in linen, i.e., with the Angel of the Lord, who is like unto God, then this person can also say of himself that he was a help and protection to the angel-prince Michael, because he stands higher than Michael; and the reference of the לו to Michael, which the “also I” in contrast to “Michael your prince” demands, corresponds wholly with that which is said of Michael. Besides, the reference of לו to Darius (Häv., Hengstb.) is excluded by this, that the name of Darius the Mede is not at all the object of the statements of the verse to which לו could refer, but occurs only in a subordinate or secondary determination of time. The thought of the verse is accordingly the following: “In the first year of Darius the Mede, Michael effected this, that Babylon, which was hostile to the people of God, was overthrown by the power of Medo-Persia, in doing which the Angel of the Lord rendered to him powerful help.” To this follows in order in Dan 11:2 the announcement of the future, which is introduced by the formula 'וגו ועתּה resumed from Dan 10:21.

The Revelation of the Future - Daniel 11:2-12:3

Proceeding from the present, the angel reveals in great general outlines the career of the Persian world-kingdom, and the establishment and destruction, which immediately followed, of the kingdom which was founded by the valiant king of Javan, which would not descend to his posterity, but would fall to others (Dan 11:2-4). Then there follows a detailed description of the wars of the kings of the south and the north for the supremacy, wherein first the king of the south prevails (Dan 11:5-9); the decisive conflicts between the two (Dan 11:10-12), wherein the south is subjugated; and the attempts of the kings of the north to extend their power more widely, wherein they perish (Dan 11:13-20); finally, the coming of a “vile person,” who rises suddenly to power by cunning and intrigue, humbles the king of the south, has “indignation against the holy covenant,” desolates the sanctuary of God, and brings severe affliction upon the people of God, “to purge and to make them white to the time of the end” (Dan 11:21-35). At the time of the end this hostile king shall raise himself above all gods, and above every human ordinance, and make the “god of fortresses” his god, “whom he will acknowledge and increase with glory” (Dan 11:36-39). But in the time of the end he shall pass through the countries with his army as a flood, enter into the glorious land, and take possession of Egypt with its treasures; but, troubled by tidings out of the east and the north, shall go forth in great fury utterly to destroy many, and shall come to his end on the holy mountain (Dan 11:40-45). At this time of greatest tribulation shall the angel-prince Michael contend for the people of Daniel. Every one that shall be found written in the book shall be saved, and the dead shall rise again, some to everlasting life, some to everlasting shame (Dan 12:1-3).

This prophecy is so rich in special features which in part have been literally fulfilled, that believing interpreters from Jerome to Kliefoth have found in it predictions which extend far beyond the measure of prophetic revelation, while rationalistic and naturalistic interpreters, following the example of Porphyry, from the speciality of the predictions, conclude that the chapter does not contain a prophetic revelation of the future, but only an apocalyptic description of the past and of the present of the Maccabean pseudo-Daniel. Against both views Kranichfeld has decidedly declared himself, and sought to show that in these prophetic representations “the prediction does not press itself into the place of historical development, i.e., that it does not concern itself with such future dates as do not connect themselves with the historical present of the prophetic author (Daniel), as the unfolding of religious moral thought animated by divine influence.” This is on the whole correct. Here also the prophecy does not become the prediction of historical dates which do not stand in inner connection with the fundamental idea of the book, which is to announce the unfolding of the heathen world-power over against the kingdom of God. This vision, also, as to its contents and form, is accounted for from the circumstances of time stated in Dan 10:1, and contains much which a supposed Maccabean origin makes in the highest degree improbable, and directly contradicts. First, it is “against the nature of a fictitious production which should be written in the time of the greatest national commotion, that the great repeated victories of the people over the Syrian power should have been so slightingly spoken of as is the case here (Dan 11:34),” i.e., should be designated only as “a little help.” Then the prophetic representation over against the historical facts of the case is full of inaccuracies; and these historical inconveniences are found not only in the description which had reference to the history of the times preceding the author, but also, above all, in the history of the times of the Maccabees themselves. Thus, e.g., in Dan 11:40-45 an Egyptian expedition of Antiochus Epiphanes shortly before his death is prophesied, for which, besides Porphyry, no voucher and, in general, no historical probability exists (Kran.).

Kranichfeld, however, goes too far when he holds all the special features of the prophetic revelation to be only individualizing paintings for the purpose of the contemplation, and therein seeks to find further developed only the fundamental thoughts of the great inner incurable enmity of the heathen ungodly kingdom already stated in Dan 2:41-43; Dan 7:8, Dan 7:20,Dan 7:24; Dan 8:8, Dan 8:22, Dan 8:24. The truth lies in the middle between these two extremes.

This chapter contains neither mere individualizing paintings of general prophetic thoughts, nor predictions of historical dates inconsistent with the nature of prophecy, but prophetic descriptions of the development of the heathen world-power from the days of Cyrus to the fall of the Javanic world-kingdom, as well as of the position which the two kingdoms (arising out of this kingdom) of the north and south, between which the holy land lay, assumed toward each other and toward the theocracy; for by the war of these two kingdoms for the sovereignty, not merely were the covenant land and the covenant people brought in general into a sorrowful condition, but they also were the special object of a war which typically characterizes and portrays the relation of the world-kingdom to the kingdom of God. This war arose under the Seleucidan Antiochus Epiphanes to such a height, that it formed a prelude of the war of the time of the end. The undertaking of this king to root out the worship of the living God and destroy the Jewish religion, shows in type the great war which the world-power in the last phases of its development shall undertake against the kingdom of God, by exalting itself above every god, to hasten on its own destruction and the consummation of the kingdom of God.

The description of this war as to its origin, character, and issue forms the principal subject of this prophecy. It is set forth in the revelation of the angel from Dan 11:21 to the end (Dan 12:3), while the preceding description, as well of the course of the Persian and Javanic world-kingdoms as of the wars of the kings of the north and the south (Daniel 11:2-20), prepares for it. But this preparatory description is not merely individualizing pictures of the idea of the incurable hostility of the heathen ungodly kingdom, but a prophetic delineation of the chief lines of the process which the heathen world-power shall pass through till it shall advance to the attempt to destroy the kingdom of God. These chief lines are so distinctly laid down, that they contain their concrete fulfilment in the historical development of the world-power. In like manner are so described the appearance and the wars of the enemy of God, who desolates the sanctuary of God and takes away the daily sacrifice, that we can recognise in the assault of Antiochus Epiphanes against the temple and the worship of the people of Israel a fulfilling of this prophecy. Yet here the foretelling (Weissagung) does not renounce the character of prophecy (Prophetie): it does not pass over into prediction (Praediction) of historical facts and events, but so places in the light of the divine foresight and predetermination the image of this enemy of God, and his wickedness against the sanctuary and the people of God, that it brings under contemplation, and places under the point of view of the purification of the covenant people for the time of the end (Dan 11:35), the gradual progress of his enmity against God till he exalts himself above all divine and human relations.

From the typical relation in which Antiochus, the O.T. enemy of God, stands to Antichrist, the N.T. enemy, is explained the connection of the end, the final salvation of the people of God, and the resurrection from the dead, with the destruction of this enemy, without any express mention being made of the fourth world-kingdom and of the last enemy arising out of it; from which the modern critics have drawn the erroneous conclusion, that the Maccabean pseudo-Daniel expected the setting up of the Messianic kingdom in glory along with the overthrow of Antiochus Epiphanes. At the foundation of this conclusion there lies an entire misapprehension of the contents and object of this prophecy, namely, the idea that the prophecy seeks to furnish a historical sketch, clothed in an apocalyptic form, of the development of the world-kingdoms from Cyrus to Antiochus Epiphanes. In support of this error, it is true that the church interpretation given by Jerome is so far valid, in that it interprets the prophecy partially considered under the point of view of the very special predictions of historical persons and events, and from this view concludes that Dan 11:21-35 treat of Antiochus Epiphanes, and Dan 11:36-45 of Antichrist; according to which there would be in Dan 11:36 an immediate passing from Antiochus to the Antichrist, or in Dan 12:1 a sudden transition from the death of Antiochus to the time of the end and the resurrection from the dead. But the prophecy does not at all correspond to this representation. The Angel of the Lord will reveal to Daniel, not what shall happen from the third year of Cyrus to the time of Antiochus, and further to the resurrection of the dead, but, according to the express declaration of Dan 10:14, what shall happen to his people בּאחרית  היּמים, i.e., in the Messianic future, because the prophecy relates to this time. In the אחרית takes place the destruction of the world-power, and the setting up of the Messianic kingdom at the end of the present world-aeon. All that the angel says regarding the Persian and the Javanic world-kingdoms, and the wars of the kings of the north and the south, has its aim to the end-time, serves only briefly to indicate the chief elements of the development of the world-kingdoms till the time when the war that brings in the end shall burst forth, and to show how, after the overthrow of the Javanic world-kingdom, neither the kings of the north nor those of the south shall gain the possession of the dominion of the world. Neither by the violence of war, nor by covenants which they will ratify by political marriages, shall they succeed in establishing a lasting power. They shall not prosper, because (Dan 11:27) the end goes yet to the times appointed (by God). A new attempt of the king of the north to subjugate the kingdom of the south shall be defeated by the intervention of the ships of Chittim; and the anger awakened in him by this frustration of his plans shall break forth against the holy covenant, only for the purifying of the people of God for the time of the end, because the end goes yet to the appointed time (Dan 11:35). At the time of the end his power will greatly increase, because that which was determined by God shall prosper till the end of the indignation (Dan 11:36); but in the time of the end he shall suddenly fall from the summit of his power and come to his end (Dan 11:45), but the people of God shall be saved, and the wise shall shine in heavenly glory (Dan 12:1-3).

Accordingly the revelation has this as its object, to show how the heathen world-kingdoms shall not attain to an enduring stability, and by their persecution of the people of God shall only accomplish their purification, and bring on the end, in which, through their destruction, the people of God shall be delivered from all oppression and be transfigured. In order to reveal this to him (that it must be carried forward to completion by severe tribulation), it was not necessary that he should receive a complete account of the different events which shall take place in the heathen world-power in the course of time, nor have it especially made prominent that their enmity shall first come to a completed manifestation under the last king who should arise out of the fourth world-kingdom. For that the Javanic world-kingdom shall not form the last embodiment of the world-power, but that after it a fourth more powerful kingdom shall arise - this was already revealed to Daniel in Daniel 7. Moreover, in Daniel 8 the violent enemy of the people of Israel who would arise from the Diadoch-kingdoms of the Javanic world-monarchy, was already designated as the type of the last enemy who would arise out of the ten kingdoms of the fourth world-kingdom. After these preceding revelations, the announcement of the great tribulation that would come upon the people of God from these two enemies could be presented in one comprehensive painting, wherein the assault made by the prefigurative enemy against the covenant people shall form the foreground of the picture for a representation of the daring of the antitypical enemy, proceeding even to the extent of abolishing all divine and human ordinances, who shall bring the last and severest tribulation on the church of God, at the end of the days, for its purification and preparation for eternity.

Dan 11:2

The events of the nearest future - Daniel 11:2-20

The revelation passes quickly from Persia (Dan 11:2) and the kingdom of Alexander (Dan 11:3, Dan 11:4), to the description of the wars of the kingdoms of the south and the north, arising out of the latter, in which wars the Holy Land, lying between the two, was implicated. Regarding Persia it is only said that yet three kings shall arise, and that the fourth, having reached to great power by his riches, shall stir up all against the kingdom of Javan. Since this prophecy originates in the third year of the Persian king Cyrus (Dan 10:1), then the three kings who shall yet (עוד) arise are the three successors of Cyrus, viz., Cambyses, the pseudo-Smerdis, and Darius Hystaspes; the fourth is then Xerxes, with whom all that is said regarding the fourth perfectly agrees. Thus Hävernick, Ebrard, Delitzsch, Auberlen, and Kliefoth interpret; on the contrary, v. Lengerke, Maurer, Hitzig, and Kranichfeld will make the fourth the third, so as thereby to justify the erroneous interpretation of the four wings and the four heads of the leopard (Dan 7:6) of the first four kings of the Persian monarchy, because, as they say, the article in הרביעי necessarily requires that the fourth is already mentioned in the immediately preceding statements. But the validity of this conclusion is not to be conceived; and the assertion that the O.T. knows only of four kings of Persia (Hitzig) cannot be established from Ezr 4:5-7, nor from any other passage. From the naming of only four kings of Persia in the book of Ezra, since from the end of the Exile to Ezra and Nehemiah four kings had reigned, it in no way follows that the book of Daniel and the O.T. generally know of only four. Moreover, this assertion is not at all correct; for in Neh 12:22, besides those four there is mention made also of a Darius, and to the Jews in the age of the Maccabees there was well known, according to 1 Macc. 1:1, also the name of the last Persian king, Darius, who was put to death by Alexander. If the last named, the king who by great riches (Dan 11:2) reached to a higher power, is included among the three previously named, then he should have been here designated “the third.” The verb עמד, to place oneself, then to stand, is used here and frequently in the following passages, as in Dan 8:23, in the sense of to stand up (= קוּם), with reference to the coming of a new ruler. The gathering together of greater riches than all (his predecessors), agrees specially with Xerxes; cf. Herodot. iii. 96, vi. 27-29, and Justini Histor. ii. 2. The latter says of him: ”Divitias, non ducem laudes, quarum tanta copia in regno ejus fuit, ut, cum flumina multitudine consumerentur, opes tamen regiae superessent.” חזקתו is the infinit. or nomen actionis, the becoming strong; cf. 2Ch 12:1 with 2Ki 14:5 and Isa 8:11. בּעשׁרו is not in apposition to it, “according to his riches” (Häv.); but it gives the means by which he became strong. “Xerxes expended his treasures for the raising and arming of an immense host, so as by such חזק (cf. Amo 6:13) to conquer Greece” (Hitzig). יון מלכוּת את is not in apposition to הכּל, all, namely, the kingdom of Javan (Maurer, Kranichfeld). This does not furnish a suitable sense; for the thought that הכּל, “they all,” designates the divided states of Greece, and the apposition, “the kingdom of Javan,” denotes that they were brought by the war with Xerxes to form themselves into the unity of the Macedonian kingdom, could not possibly be so expressed. Moreover, the reference to the circumstances of the Grecian states is quite foreign to the context. מ יון את is much rather a second, more remote object, and את is to be interpreted, with Hävernick, either as the preposition with, so far as יעיר involves the idea of war, conflict, or simply, with Hitzig, as the accusative of the object of the movement (cf. Exo 9:29, Exo 9:33), to stir up, to rouse, after the kingdom of Javan, properly to make, to cause, that all (הכּל = every one, cf. Psa 14:3) set out towards. Daniel calls Greece מלכוּת, after the analogy of the Oriental states, as a united historical power, without respect to the political constitution of the Grecian states, not suitable to prophecy (Kliefoth).

From the conflict of Persia with Greece, the angel (Dan 11:3) passes immediately over to the founder of the Grecian (Macedonian) world-kingdom; for the prophecy proceeds not to the prediction of historical details, but mentions only the elements and factors which constitute the historical development. The expedition of Xerxes against Greece brings to the foreground the world-historical conflict between Persia and Greece, which led to the destruction of the Persian kingdom by Alexander the Great. The reply of Alexander to Darius Codomannus (Arrian, Exped Alex. ii. 14. 4) supplies a historical document, in which Alexander justifies his expedition against Persia by saying that Macedonia and the rest of Hellas were assailed in war by the Persians without any cause (οὐδὲν προηδικημένοι), and that therefore he had resolved to punish the Persians. A deeper reason for this lies in this, that the prophecy closes the list of Persian kings with Xerxes, but not in this, that under Xerxes the Persian monarchy reached its climax, and partly already under him, and yet more after his reign, the fall of the kingdom had begun (Hävernick, Auberlen); still less in the opinion, proved to be erroneous, that the Maccabean Jew knew no other Persian kings, and confounded Xerxes with Darius Codomannus (v. Lengerke, Maurer, Hitzig).

Dan 11:3-4

But only brief notices, characterizing its nature, were given regarding the Macedonian kingdom, which agree with the prophecies Dan 7:6 and Dan 8:5-8, Dan 8:21-22, without adding new elements. The founder of the kingdom is called גּבּור מלך, “brave king,” “hero-king,” and his kingdom “a great dominion.” Of his government it is said כּרצונו עשׂה, he does, rules, according to his will (cf. Dan 8:4), so that his power might be characterized as irresistible and boundless self-will. Similarly Curtius writes of him (x. 5. 35): Fatendum est, cum plurimum virtuti debuerit, plus debuisse fortunae, quam solus omnium mortalium in potestate habuit. Hujus siquidem beneficio agere videbatur gentibus quidquid placebat. By the כ in כּעמדו the coming of the king and the destruction of his kingdom are stated as synchronous, so as to express with great force the shortness of its duration. עמדו is not to be otherwise interpreted than עמד in Dan 11:3, and is thus not to be translated: “when he thus stands up,” sc. in the regal power described in Dan 11:3 (Kran.), or: “on the pinnacle of his might” (Häv.), but: “when (or as) he has made his appearance, his kingdom shall be broken.” In the words, also, there does not lie the idea “that he himself in his life-time is deprived of this throne and his kingdom by a violent catastrophe” (Kran.); for the destruction of the kingdom does not necessarily include in it the putting to death of the ruler. The thought is only this: “when he has appeared and founded a great dominion, his kingdom shall be immediately broken.” תּשּׁבר (shall be broken) is chosen with reference to Dan 8:8, “toward the four winds of heaven.” We may neither supply תחץ (shall be divided) to לאחריתו ולא (and not to his posterity), nor is this latter expression “connected with תחץ in pregnant construction;” for תחץ, from חצה, signifies to divide, from which we are not to assume the idea of to allot, assign. We have simply to supply היא in the sense of the verb. subst., shall be, as well here as in the following clause, כמשׁלו ולא. The אחרית e signifies here as little as in Amo 4:2; Amo 9:1, posterity = זרע, but remnant, that which is left behind, the survivors of the king, by which we are to understand not merely his sons, but all the members of his family. כמשׁלו ולא, “and it shall not be according to the dominion which he ruled.” This thought, corresponding to בכחו ולא in Dan 8:22, is the natural conclusion from the idea of division to all the four winds, which the falling asunder into several or many small kingdoms involves. הנּתשׁ, “shall be plucked up” (of plants from the earth), denotes the rooting up of that which is table, the destroying and dissolving of the kingdom into portions. In this division it shall pass to others מלּבד־אלּה, “with the exclusion of those” (the אחרית), the surviving members of the family of Alexander. To ולאחרים (and for others) supply תּהיה (shall be).

In Dan 11:4, accordingly, the prophetic thought is expressed, that the Javanic kingdom, as soon as the brave king has founded a great dominion, shall be broken to pieces and divided toward the four winds of heaven, so that its separate parts, without reaching to the might of the broken kingdom, shall be given not to the survivors of the family of the founder, but to strangers. This was historically fulfilled in the fact, that after the sudden death of Alexander his son Hercules was not recognised by his generals as successor on the throne, but was afterwards murdered by Polysperchon; his son also born by Roxana, along with his guardian Philip Arideus, met the same fate; but the generals, after they had at first divided the kingdom into more than thirty parts, soon began to war with each other, the result of which was, that at last four larger kingdoms were firmly established. Cf. Diod. Sic. xx. 28, xix. 105; Pausan. ix. 7; Justini hist. xv. 2, and Appiani Syr. c. 51.

Dan 11:5-6

From the 5th verse the prophecy passes to the wars of the kings of the south and the north for the supremacy and for the dominion over the Holy Land, which lay between the two. Dan 11:5 describes the growing strength of these two kings, and Dan 11:6 an attempt made by them to join themselves together. חזק, to become strong. The king of the south is the ruler of Egypt; this appears from the context, and is confirmed by Dan 11:8. שׂריו וּמן is differently interpreted; מן, however, is unanimously regarded as a partitive: “one of his princes,” as e.g., Neh 13:28; Gen 28:11; Exo 6:25. The suffix to שׂריו (his princes) does not (with C. B. Michaelis, Bertholdt, Rosenmüller, and Kranichfeld) refer to גּבּור מלך, Dan 11:3, because this noun is too far removed, and then also עליו must be referred to it; but thereby the statement in Dan 11:5, that one of the princes of the king of Javan would gain greater power and dominion than the valiant king had, would contradict the statement in Dan 11:4, that no one of the Diadochs would attain to the dominion of Alexander.This contradiction is not set aside, but only strengthened, by translating עליו יחזק “he overcame him” (Kran.), according to which the king of Javan must be thought of as overcome by one of his princes, the king of the south. For the thought that the king of Javan survived the destruction of his kingdom, and that, after one of his princes had become the king of the south and had founded a great dominion, he was overcome by him, contradicts too strongly the statement of Dan 11:5, that the kingdom of the valiant king of Javan would be destroyed, and that it would not fall to his survivors, but to others with the exception of those, for one to be able to interpret the words in this sense.

The suffix to שׂריו can only be referred to the immediately preceding הנגב מלך: “one of the princes of the king of the south.” But then  וin וּמן cannot be explicative, but is only the simple copula. This interpretation also is not opposed by the Atnach under שׂריו, for this accent is added to the subject because it stands before separately, and is again resumed in ויחזק by the copula ,ו as e.g., Eze 34:19. The thought is this: one of the princes of the king of the south shall attain to greater power than this king, and shall found a great dominion. That this prince is the king of the north, or founds a dominion in the north, is not expressly said, but is gathered from Dan 11:6, where the king of the south enters into a league with the king of the north.

Dan 11:7

A violent war shall then break out, in which the king of the north shall be overcome. One of the offspring of her roots shall appear. מן in מנּצר is partitive, as Dan 11:5, and נצר is used collectively. The figure reminds us of Isa 11:1. The suffix to שׁרשׁיה refers to the king’s daughter, Dan 11:6. Her roots are her parents, and the offspring of her roots a brother of the king’s daughter, but not a descendant of his daughter, as Kranichfeld by losing sight of נצר supposes. כּנּו is the accusative of direction, for which, in Dan 11:20, Dan 11:21, Dan 11:38, כּנּו על stands more distinctly; the suffix refers to the king of the south, who was also the subject in יעמד, Dan 11:6. אל־החיל יבא does not mean: he will go to the (to his) army (Michaelis, Berth., v. Leng., Hitz., Klief.); this would be a very heavy remark within the very characteristic, significant description here given (Kran., Häv.); nor does it mean: he attained to might (Häv.); but: he shall come to the army, i.e., against the host of the enemy, i.e., the king of the north (Kran.). אל בּוא, as Gen 32:9; Isa 37:33, is used of a hostile approach against a camp, a city, so as to take it, in contradistinction to the following בּמעוז יבא: to penetrate into the fortress. מעוז has a collective signification, as בּהם referring to it shows. ב עשׂה, to act against or with any one, cf. Jer 18:23 (“deal with them”), ad libidinem agere (Maurer), essentially corresponding to כּרצונו in Dan 11:33, Dan 11:36. החזיק, to show power, i.e., to demonstrate his superior power.

Dan 11:8-9

To bring the subjugated kingdom wholly under his power, he shall carry away its gods along with all the precious treasures into Egypt. The carrying away of the images of the gods was a usual custom with conquerors; cf. Isa 46:1., Jer 48:7; Jer 49:3. In the images the gods themselves were carried away; therefore they are called “their gods.” נסכיהם signifies here not drink-offerings, but molten images; the form is analogous to the plur. פּסילים, formed from פּסל; on the contrary, נסיכם libationes, Deu 32:38, stands for נסכּיהם, Isa 41:29. The suffix is not to be referred to אלהים, but, like the suffix in חמדּתם, to the inhabitants of the conquered country. וזהב כּסף are in apposition to חמדּתם כּלי, not the genitive of the subject (Kran.), because an attributive genitive cannot follow a noun determined by a suffix. Häv., v. Leng., Maurer, Hitzig, Ewald, and Klief. translate 'וגו יעמד שׁנים והוּא: he shall during (some) years stand off from the king of the north. Literally this translation may perhaps be justified, for עמד, c. מן, Gen 29:35, has the meaning of “to leave off,” and the expression “to stand off from war” may be used concisely for “to desist from making war” upon one. But this interpretation does not accord with the connection. First, it is opposed by the expressive והוּא, which cannot be understood, if nothing further should be said than that the king of the south, after he had overthrown the fortresses of the enemies’ country, and had carried away their gods and their treasures, abstained from war for some years. The והוּא much rather leads us to this, that the passage introduced by it states some new important matter which does not of itself appear from the subjugation of the enemy and his kingdom. To this is to be added, that the contents of Dan 11:9, where the subject to בּא can only be the king of the north, do not accord with the abstaining of the king of the south from warring against the king of the north. By Ewald’s remark, “With such miserable marchings to and fro they mutually weaken themselves,” the matter is not made intelligible. For the penetrating of the king of the south into the fortresses of his enemy, and the carrying away of his gods and his treasures, was not a miserable, useless expedition; but then we do not understand how the completely humbled king of the north, after his conqueror abstained from war, was in the condition to penetrate into his kingdom and then to return to his own land. Would his conqueror have suffered him to do this? We must, therefore, with Kranichfeld, Gesenius, de Wette, and Winer, after the example of the Syriac and Vulgate, take מן יעמד in the sense of: to stand out before, מן in the sense of מפּני, contra, as in Psa 43:1 it is construed with ריב, which is supported by the circumstance that עמד in Dan 11:6, Dan 11:15, Dan 11:17, and Dan 11:25, has this meaning. By this not only is והוּא rightly translated: and he, the same who penetrated into the fortresses of his adversary and carried away his gods, shall also take his stand against him, assert his supremacy for years; but also Dan 11:9 contains a suitable addition, for it shows how he kept his ground. The king of the north shall after some time invade the kingdom of the king of the south, but shall return to his own land, namely, because he can effect nothing. Kran. takes the king of the south as the subject to וּבא, Dan 11:9; but this is impossible, for then the word must be בּמלכוּתו, particularly in parallelism with אדמתו. As the words stand, הנגב מלך, can only be the genitive to בּמלכוּת; thus the supposition that “the king of the south is the subject” is excluded, because the expression, “the king of the south comes into the kingdom of the south and returns to his own land,” has no meaning when, according to the context, the south denotes Egypt. With the וּבא there also begins a change of the subject, which, though it appears contrary to the idiom of the German [and English] language, is frequently found in Hebrew; e.g., in Dan 11:11 and Dan 11:9. By the mention of an expedition of the king of the north into the kingdom of the king of the south, from which he again returned without having effected anything, the way is opened for passing to the following description of the supremacy of the king of the north over the king of the south.

Dan 11:10-11

The decisive wars - Dan 11:10-12

Here the suffix in בּנו refers to the king of the north, who in Dan 11:9 was the person acting. Thus all interpreters with the exception of Kranichfeld, who understand בנו of the son of the Egyptian prince, according to which this verse ought to speak of the hostilities sought, in the wantonness of his own mind, of the king of the south against the king of the north. But this interpretation of Kranichfeld is shattered, not to speak of other verbal reasons which oppose it, against the contents of Dan 11:11. The rage of the king of the south, and his going to war against the king of the north, supposes that the latter had given rise to this rage by an assault. Besides, the description given in Dan 11:10 is much too grand to be capable of being referred to hostility exercised in mere wantonness. For such conflicts we do not assemble a multitude of powerful armies, and, when these powerful hosts penetrate into the fortresses of the enemy’s country, then find that for the victorious invaders there is wanting the occasion of becoming exasperated for new warfare. The Kethiv בנו is rightly interpreted by the Masoretes as plur., which the following verbs demand, while the singulars ועבר ושׁטף וּבא (shall come, and overflow, and pass through) are explained from the circumstance that the hosts are viewed unitedly in המון (multitude). בּוא בּא expresses the unrestrained coming or pressing forward, while the verbs ועבר שׁטף, reminding us of Isa 8:8, describe pictorially the overflowing of the land by the masses of the hostile army. וישׁב (jussive, denoting the divine guidance), and shall return, expresses the repetition of the deluge of the land by the hosts marching back out of it after the עבּר, the march through the land, - not the new arming for war (Häv.), but renewed entrance into the region of the enemy, whereby they carry on the war מעזּה עד, to the fortress of the king of the south, corresponding with the הצּפון מלך בּמעוז in Dan 11:7 (to the fortress of the king of the north). יתגּרוּ signifies properly to stir up to war, i.e., to arm, then to engage in war. In the first member of the verse it has the former, and in the last the latter meaning. The violent pressing forward of the adversary will greatly embitter the king of the south, fill him with the greatest anger, so that he will go out to make war with him. The adversary marshals a great multitude of combatants; but these shall be given into his hand, into the hand of the king of the south. רב המון העמיד (he raised up a great multitude) the context requires us to refer to the king of the north. בּידו נתּן, v. Leng., Maurer, and Hitzig understand of the acceptance of the command over the army - contrary to the usage of the words, which mean, to give into the hand = to deliver up, cf. 1Ki 20:28; Dan 1:2; Dan 8:12-13, and is contrary also to the context. The marshalling of the host supposes certainly the power to direct it, so that it needs not then for the first time to be given into the power of him who marshalled it. The expression also, “to give into his hand,” as meaning “to place under his command,” is not found in Scripture. To this is to be added, that the article in ההמון refers back to רב המון. But if ההמון is the host assembled by the king of the north, then it can only be given up into the hand of the enemy, i.e., the king of the south, and thus the suffix in בּידו can only refer to him. The statements in Dan 11:12 are in harmony with this, so far as they confessedly speak of the king of the south.

Dan 11:12

This verse illustrates the last clause of Dan 11:11, i.e., explains more fully how the great multitude of the enemy are given into his hand. The first two clauses of Dan 11:12 stand in correlation to each other, as the change of the time and the absence of the copula before ירוּם show (the Keri ורם proceeds from a misunderstanding). The meaning is this: “As the multitude rises up, so his heart is lifted up.” ההמון, with the article, can only be the host of the king of the north mentioned in Dan 11:12. The supposition that the Egyptian army is meant, is the result of the difficulty arising out of the misapprehension of the right relation in which the perfect ונשּׂא (hath lifted up raised) stands to the imperfect ירוּם. נשּׂא as in Isa 33:10 : they raise themselves to the conflict. לבב רוּם, the lifting up of the heart, commonly in the sense of pride; here the increase of courage, but so that pride is not altogether to be excluded. The subject to ירוּם is the king of the south, to whom the suffix to בּידו, Dan 11:11, points. With excited courage he overthrows myriads, namely, the powerful multitude of the enemies, but he yet does not reach to power, he does not attain to the supremacy over the king of the north and over his kingdom which he is striving after. The Vulgate, without however fully expressing the meaning, has rendered יעוז ולא by sed non praevalebit.

Dan 11:13

This thought is expanded and proved in these verses. - Dan 11:13. The king of the north returns to his own land, gathers a host together more numerous than before, and shall then, at the end of the times of years, come again with a more powerful army and with a great train. רכוּשׁ, that which is acquired, the goods, is the train necessary for the suitable equipment of the army-”the condition to a successful warlike expedition” (Kran.). The definition of time corresponding to the בּעתּים in Dan 11:6 is specially to be observed: שׁנים העתּים לקץ הע (at the end of times, years), in which שׁנים is to be interpreted (as ימים with שׁבעים, Dan 10:3-4, and other designations of time) as denoting that the `itiym stretch over years, are times lasting during years. העתּים, with the definite article, are in prophetic discourse the times determined by God.

Dan 11:14

In those times shall many rise up against the king of the south (על עמד as Dan 8:20); also עמך פריצי בּני, the violent people of the nation (of the Jews), shall raise themselves against him. פריצים .mih ts בּני are such as belong to the classes of violent men who break through the barriers of the divine law (Eze 18:10). These shall raise themselves חזון להעמיד, to establish the prophecy, i.e., to bring it to an accomplishment. ha`amiyd = qayeem, Eze 13:6, as עמד = קוּם in Daniel, and generally in the later Hebrew. Almost all interpreters since Jerome have referred this to Daniel’s vision of the oppression under Antiochus Epiphanes, Dan 8:9-14, Dan 11:23. This is so far right, as the apostasy of one party among the Jews from the law of their fathers, and their adoption of heathen customs, contributed to bring about that oppression with which the theocracy was visited by Antiochus Epiphanes; but the limiting of the חזון to those definite prophecies is too narrow. חזון without the article is prophecy in undefined generality, and is to be extended to all the prophecies which threatened the people of Israel with severe chastisements and sufferings on account of their falling away from the law and their apostasy from their God. ונכשׁלוּ, they shall stumble, fall. “The falling away shall bring to them no gain, but only the sufferings and tribulation prophesied of” (Kliefoth).

Dan 11:15

In this verse, with ויבא the בּוא eht וי יבוא, Dan 11:13, is again assumed, and the consequence of the war announced. סוללה שׁפך, to heap up an entrenchment; cf. Eze 4:2; 2Ki 19:32. מבצרות עיר, city of fortifications, without the article, also collectively of the fortresses of the kingdom of the south generally. Before such power the army, i.e., the war-strength, of the south shall not maintain its ground; even his chosen people shall not possess strength necessary for this.

Dan 11:16

The Further Undertakings of the King of the North - Dan 11:16-19

Having penetrated into the kingdom of the south, he shall act there according to his own pleasure, without any one being able to withstand him; just as before this the king of the south did in the kingdom of the north (Dan 11:7). With ויעשׂ the jussive appears instead of the future - cf. וישׂם, יתּן (Dan 11:17), ישׁב (Dan 11:18 and Dan 11:19) - to show that the further actions and undertakings of the king of the north are carried on under the divine decree. אליו הבּא is he that comes into the land of the south, the king of the north (Dan 11:14, Dan 11:15). Having reached the height of victory, he falls under the dominion of pride and haughtiness, by which he hastens on his ruin and overthrow. After he has subdued the kingdom of the southern king, he will go into the land of beauty, i.e., into the Holy Land (with reference to הצּבי ארץ, Dan 8:9). בּידו וכלה, and destruction is in his hand (an explanatory clause), כלה being here not a verb, but a substantive. Only this meaning of כלה is verbally established, see under Dan 9:27, but not the meaning attributed to the word, from the unsuitable introduction of historical events, accomplishing, perfection, according to which Häv., v. Leng., Maur., and Kliefoth translate the clause: and it (the Holy Land) is wholly given into his hand. כלה means finishing, conclusion, only in the sense of destruction, also in 2Ch 12:2 and Eze 13:13. For the use of בּידו of spiritual things which one intends or aims at, cf. Job 11:14, Isa. 54:20. The destruction, however, refers not to the Egyptians (Hitzig), but to the Holy Land, in which violent (rapacious) people (Dan 11:14) make common cause with the heathen king, and thereby put arms into his hands by which he may destroy the land.

Dan 11:17

This verse has been very differently expounded. According to the example of Jerome, who translates it: et ponet faciem suam ut veniat ad tenendum universum regnum ejus, and adds to this the explanatory remark: ut evertat illum h. e. Ptolemaeum, sive illud, h. e. regnum ejus, many translate the words וגו בּתקף לבוא by to come in or against the strength of his whole (Egyptian)kingdom (C. B. Michaelis, Venema, Hävernick, v. Lengerke, Maurer), i.e., to obtain the superiority over the Egyptian kingdom (Kliefoth). But this last interpretation is decidedly opposed by the circumstance that תּקף means strength not in the active sense = power over something, but only in the intransitive or passive sense, strength as the property of any one. Moreover, both of these explanations are opposed by the verbal use of בּוא c. ב rei, which does not signify: to come in or against a matter, but: to come with - cf. בּחיל בּוא, to come with power, Dan 11:13, also Isa 40:10; Psa 71:16 - as well as by the context, for of the completely subjugated south (according to Dan 11:15, Dan 11:16) it cannot yet be said מלכוּתו תּקף. Correctly, Theodot. translates: εἰσελθεῖν ἐν ἰσχύι” πάσης τῆς βασιλείας αὐτοῦ; Luther: “to come with the strength of his whole kingdom.” Similarly M. Geier, Hitzig, and Kran. The king of the north intends thus to come with the force of his whole kingdom to obtain full possession of the kingdom of the south. עמּו וישׁרים is an explanatory clause defining the manner in which he seeks to gain his object. ישׁרים, plur. of the adjective ישׁר, in a substantive signification, that which is straight, recta, as Pro 16:13, proba (Ewald’s Gram. §172; while in his commentary he translates the word by agreement). עמּו, with him, i.e., having in intention. The sense of the passage is determined according to מישׁרים לעשׂות, Dan 11:6 : with the intention of establishing a direct, right relation, namely, by means of a political marriage to bring to himself the kingdom of the south. ועשׂה forms a clause by itself: he shall do it, carry it out; there is therefore no need for Hitzig’s arbitrary change of the text into יעשׂה.

The second half of this verse (Dan 11:17) describes how he carries out this intention, but yet does not reach his end. “He shall give him the daughter of women.” הנּשׁים, of women, the plur. of the class, as אריות כּפיר, Jdg 14:5, a young lion (of lionesses); בּן אתנות, Zec 9:9, the foal of an ass (of she-asses). The suffix to להשׁחיתהּ (corrupting her, E.V.) is referred by many to מלכוּתו (his kingdom); but this reference fails along with the incorrect interpretation of the בּתקף as the end of the coming. Since in the first half of the verse the object of his undertaking is not named, but in Dan 11:16 is denoted by אליו, the suffix in question can only be referred to הנּשׁים בּת. Thus J. D. Michaelis, Bertholdt, Rosenmüller; the former, however, gives to the word להשׁחיתהּ the verbally untenable meaning: “to seduce her into a morally corrupt course of conduct;” but Hitzig changes the text, strikes out the suffix, and translates: “to accomplish vileness.” השׁחית means only to destroy, to ruin, hence “to destroy her” (Kran.). This, it is true, was not the object of the marriage, but only its consequence; but the consequence is set forth as had in view, so as forcibly to express the thought that the marriage could lead, according to a higher direction, only to the destruction of the daughter.

The last clauses of the verse express the failure of the measure adopted. The verbs are fem., not neut.; thus the meaning is not: “it shall neither stand, nor succeed to him” (v. Leng., Maurer, Hitzig), but: “she (the daughter) shall not stand,” not be able to carry out the plan contemplated by her father. The words תּהיה ולא־לו do not stand for לו (<) תּהיה ולא: “she shall not be to him” or “for him.” In this case לא must be connected with the verb. According to the text, לא־לו forms one idea, as כּוח לא, impotent (cf. Ewald, §270): “she shall be a not for him” (ein Nichtihm), i.e., he shall have nothing at all from her.

Dan 11:18-19

His fate further drives him to make an assault on the islands and maritime coasts of the west (איּים), many of which he takes. וישׁב is not, after the Keri, to be changed into וישׂם; for turning himself from Egypt to the islands, he turns back his face toward his own land in the north. The two following clauses are explained by most interpreters thus: “but a captain shall stop his scorn (bring it to silence), and moreover shall give back (recompense) scorn to him in return.” This is then, according to the example of Jerome, referred to the expedition of Antiochus Epiphanes against the Grecian islands which were under the protection of Rome, for which he was assailed and overcome by the consul Lucius Scipio (Asiaticus) in a battle fought at Magnesia ad Sipylum in Lydia. But the translation in question affords a tolerable sense only when we take בּלתּי in the meaning moreover, in addition to; a meaning which it has not, and cannot have according to its etymology. In all places where it is so rendered a negative sentence goes before it, cf. Gen 43:3; Gen 47:18; Jdg 7:14, or a sentence asking a question with a negative sense, as Amo 3:3-4; according to which, לא must here stand before השׁבּית if we would translate it by besides that or only. בּלתּי has the idea of exception, and can only be rendered after an affirmative statement by however, for the passage introduced by its limits the statement going before. Thus Theodot. rightly: καταπαύσει ἄρχοντας ὀνειδισμοῦ αὐτῶν, πλὴν ὁ ὀνειδισμὸς αὐτοῦ ἐπιστρέψει αὐτῷ; and in close connection with this, Jerome has: et cessare faciet principem opprobrii sui et opprobrium ejus convertetur in eum. In like manner the Peshito. This rendering we must, with Kranichfeld, accede to, and accordingly understand וגו והשׁבּית of the king of the north, and interpret the indefinite קצין (leader, chief) in undefined generality or collectively, and חרפּתו (his reproach) as the second object subordinated to קצין, and refer לו as the dative to קצין. Thus the second חרפּתו gains expressiveness corresponding to its place before the verb as the contrast to לו (<) חרפּתו: “however his reproach,” i.e., the dishonour he did to the chiefs, “shall they recompense to him.” The subject to ישׁיב is the collective קצין. The statement of the last clause introduces us to the announcement, mentioned in Dan 11:19, of the overthrow of the king of the north, who wished to spread his power also over the west. Since the chiefs (princes) of the islands rendered back to him his reproach, i.e., required to him his attack against them, he was under the necessity of returning to the fortresses of his own land. With that begins his fall, which ends with his complete destruction.

Dan 11:20

Another stands up in his place, who causeth נוגשׂ to pass over, through his eagerness for riches. נוגשׂ most understand as a collector of tribute, referring for this to 2Ki 23:35, and מלכוּת הדר מלכוּת  as the Holy Land, and then think on Heliodorus, whom Seleucus Nicator sent to Jerusalem to seize the temple treasure. But this interpretation of the words is too limited. נגשׂ denotes, no doubt (2Ki 23:35), to collect gold and silver; but it does not thence follow that נוגשׂ, when silver and gold are not spoken of, means to collect tribute. The word in general designates the taskmaster who urges on the people to severe labour, afflicts and oppresses them as cattle. מלכוּת הדר is not synonymous with הצּבי ארץ, Dan 11:16, but stands much nearer to מלכוּת הוד, Dan 11:21, and designates the glory of the kingdom. The glory of the kingdom was brought down by נוגשׂ, and העביר refers to the whole kingdom of the king spoken of, not merely to the Holy Land, which formed but a part of his kingdom. By these oppressions of his kingdom he prepared himself in a short time for destruction. אחדים ימים (days few), as in Gen 27:44; Gen 29:20, the designation of a very short time. The reference of these words, “in days few,” to the time after the pillage of the temple of Jerusalem by Heliodorus is not only an arbitrary proceeding, but is also contrary to the import of the words, since ב in בּימים does not mean post. מאפּים ולא, in contradistinction and contrast to במלחמה ולא, can only denote private enmity or private revenge. “Neither by anger (i.e., private revenge) nor by war” points to an immediate divine judgment.

If we now, before proceeding further in our exposition, attentively consider the contents of the revelation of vv. 5-20, so as to have a clear view of its relation to the historical fulfilment, we shall find the following to be the course of the thoughts exhibited: - After the fall of the Javanic world-kingdom (Dan 11:4) the king of the south shall attain to great power, and one of his princes shall found (Dan 11:5) a yet greater dominion in the north. After the course of years they shall enter into an agreement, for the king of the south shall give his daughter in marriage to the king of the north so as to establish a right relationship between them; but this agreement shall bring about the destruction of the daughter, as well as of her father and all who co-operated for the effecting of this marriage (Dan 11:6). Hereupon a descendant of that king of the south shall undertake a war against the king of the north, victoriously invade the country of the adversary, gather together great spoil and carry it away to Egypt, and for years hold the supremacy. The king of the north shall, it is true, penetrate into his kingdom, but he shall again return home without effecting anything (Dan 11:7-9). His sons also shall pass over the kingdom of the south with a multitude of hosts, but the multitude shall be given into the hand of the king, who shall not come to power by casting down myriads. The king of the north shall return with a host yet more numerous; against the king of the south many, also faithless members of the Jewish nation, shall rise up, and the king of the north shall take the fortified cities, without the king of the south having the power to offer him resistance (Dan 11:10-15). The conqueror shall now rule in the conquered lands after his own pleasure, and set his foot on the Holy Land with the intention of destroying it. Thereupon he shall come with the whole might of his kingdom against the king of the south, and by the marriage of his daughter seek to establish a right relationship with him, but he shall only thereby bring about the destruction of his daughter. Finally, he shall make an assault against the islands and the maritime countries of the west; but he shall be smitten by his chiefs, and be compelled to return to the fortresses of his own land, and shall fall (Dan 11:16-19). But his successor, who shall send taskmasters through the most glorious regions of the kingdom, shall be destroyed in a short time (Dan 11:20).

Thus the revelation depicts how, in the war of the kings of the south and of the north, first the king of the south subdued the north, but when at the summit of his conquest he sank under the power of his adversary through the insurrections and the revolt of an apostate party of the Jews; whereupon, by an assault upon the west in his endeavour, after a firmer establishment and a wider extension of his power, he brings about his own overthrow, and his successor, in consequence of the oppression of his kingdom, comes to his end in a few days.

Now, since the king who comes into his place (Dan 11:21.) after he has become strong raises himself up against the holy covenant, takes away the daily worship in the temple of the Lord, etc., is, according to the historical evidence found in the books of the Maccabees, the Seleucidan Antiochus Epiphanes, so the prophetic announcement, vv. 5-20, stretches itself over the period from the division of the monarchy of Alexander among his generals to the commencement of the reign of Antiochus Epiphanes in the year 175 b.c., during which there reigned seven Syrian and six Egyptian kings, viz. -

Syrian Kings (from b.c.)

Egyptian Kings (from b.c.)

Seleucus Nicator 310-280

Ptolemy Lagus 323-284

Antiochus Sidetes 280-260

Ptolemy Philadelphus 284

Antiochus Theus 260-245

Ptolemy Euergetes 246-221

Seleucus Callinicus 245-225

Ptolemy Philopator 221-204

Seleucis Ceraunus 225-223

Ptolemy Epiphanes 204-180

Antiochus the Great 223-186

Ptolemy Philometor 180

But in the prophetic revelation there is mention made of only four kings of the north (one in Dan 11:5-9; his sons, Dan 11:10-12; a third, Dan 11:13-19; and the fourth, Dan 11:20) and three kings of the south (the first, Dan 11:5 and Dan 11:6; the “branch,” Dan 11:7-9; and the king, Dan 11:10-15), distinctly different, whereby of the former, the relation of the sons (Dan 11:10) to the king indefinitely mentioned in Dan 11:11, is admitted, and of the latter the kings of the south, it remains doubtful whether he who is spoken of in Dan 11:9-15 is different from or is identical with “the branch of her roots” (Dan 11:7). This circumstance shows that the prophecy does not treat of individual historical personages, but only places in view the king of the south and the king of the north as representatives of the power of these two kingdoms. Of these kings special deeds and undertakings are indeed mentioned, which point to definite persons; e.g., of the king of the north, that he was one of the princes of the king of the south, and founded a greater dominion than his (Dan 11:5); the marriage of the daughter of the king of the south to the king of the north (Dan 11:6); afterwards the marriage also of the daughter of the king of the north (Dan 11:17), and other special circumstances in the wars between the two, which are to be regarded not merely as individualizing portraitures, but denote concrete facts which have verified themselves in history. But yet all these specialities do not establish the view that the prophecy consists of a series of predictions of historical facta, because even these features of the prophecy which find their actual fulfilments in history do not coincide with the historical reality.

Thus all interpreters regard the king of the south, Dan 11:5, as Ptolemy Lagus, and that one of his princes (מן־שׂריו) who founded a greater dominion as Seleucus Nicator, or the “Conqueror,” who, in the division of the countries which the conquerors made after the overthrow and death of Antiochus, obtained, according to Appian, Syr. c. 55, Syria from the Euphrates to the Mediterranean Sea and Phrygia; then by using every opportunity of enlarging his kingdom, he obtained also Mesopotamia, Armenia, and a part of Cappadocia, and besides subjugated the Persians, Parthians, Bactrains, Arabians, and other nations as far as the Indus, which Alexander had conquered; so that, after Alexander, no one had more nations of Asia under his sway than Seleucus, for from the borders of Phyrgia to the Indus all owned his sway. While this extension of his kingdom quite harmonizes with the prophecy of the greatness of his sovereignty, yet the designation “one of his princes” does not accord with the position of Ptolemy Lagus. Both of these were certainly at the beginning generals of Alexander. Seleucus, afterwards vicegerent of the Babylonians, found himself, however, from fear of Antigonus, who sought to put him to death, under the necessity of fleeing to Egypt to Ptolemy, by whom he was hospitably received, and with whom and other vicegerents he entered into a league against Antigonus, and when war arose, led an Egyptian fleet against Antigonus (Diod. Sic. xix. 55-62). He was accordingly not one of Ptolemy’s generals.

Moreover, the marriage of the king’s daughter, Dan 11:6, is thus explained by Jerome, and all interpreters who follow him: - Ptolemy Philadelphus made peace with Antiochus Theus, after many years’ war, on the condition that Antiochus should put away his own wife Laodice, who was at the same time his half-sister, and disinherit her son, and should marry Berenice, the daughter of Ptolemy, and should appoint her first-born son as his successor on the throne of the kingdom (Appian, Syr. c. 65, and Jerome). This factum can be regarded as a fulfilling of the prophecy, Dan 11:6; but the consequences which resulted from this political marriage do not correspond with the consequences prophesied of. According to the testimony of history, Ptolemy died two years after this marriage, whereupon Antiochus set aside Berenice, and took to himself again his former wife Laodice, along with her children. But she effected the death of her husband by poison, as she feared his fickleness, and then her son Seleucus Callinicus ascended the throne. Berenice fled with her son to the asylum of Daphne, but she was there murdered along with him. The prophecy, according to this, differs from the historical facts, not merely in regard to the consequences of the events, but also in regard to the matter itself; for it speaks not only of the daughter, but also of her father being given up to death, while the natural death of her father is in no respect connected with that marriage, and not till after his death did the consequences fatal to his daughter and her child develop themselves.

Further, as to the contents of Dan 11:7-9, history furnishes the following confirmations: - In order to save his sister, who was put aside by Antiochus Theus, her brother, Ptolemy Euergetes, invaded the Syrian kingdom, in which Seleucus Callinicus had succeeded his father on the throne, in alliance with the armies of the Asiatic cities, and put to death his mother Laodice, since he had come too late to save his sister, in revenge for her murder, overthrew all the Syrian fortresses from Cilicia to the Tigris and Babylonia, and would have conquered the whole of the Syrian kingdom, if an insurrection which had broken out in Egypt had not caused him to return thither, carrying with him many images of the gods, and immense treasure, which he had taken from the vanquished cities. Then, while engaged in Egypt, Callinicus recovered the cities of Asia Minor, but failed to conquer the maritime countries, because his fleet was wrecked in a storm; and when he thereupon undertook a land expedition against Egypt, he was totally defeated, so that he returned to Antioch with only a few followers: cf. Justin, Hist. xxvii. 1, 2; Polyb. v. 58; and Appian, Syr. c. 65. On the other hand, the announcement of the war of his sons with many hosts overflowing the land, Dan 11:10, is not confirmed by history. After the death of Callinicus in captivity, his son Seleucus Ceraunus succeeded to the government, a very incompetent man, who after tow years was poisoned by his generals in the war with Attalus, without having undertaken anything against Egypt. His brother Antiochus, surnamed the Great, succeeded him, who, in order to recover Coele-Syria and Phoenicia, renewed the war against the king of Egypt (not till about two years after he ascended the throne, however, did Ptolemy Philopator begin to reign), in which he penetrated twice to Dura, two (German) miles north from Caesarea (Polyb. x. 49), then concluded a four months’ truce, and led his host back to the Orontes (Polyb. v. 66; Justin, xxx. 1). After the renewal of hostilities he drove the Egyptian army back to Sidon, conquered Gilead and Samaria, and took up his winter-quarters in Ptolemais (Polyb. v. 63-71). In the beginning of the following year, however, he was defeated by the Egyptians at Raphia, not far from Gaza, and was compelled, with great loss in dead and prisoners, to return as quickly as possible to Antioch, and to leave Coele-Syria, Phoenicia, and Palestine to the Egyptians (Polyb. v. 79, 80, 82-86). Dan 11:11 and Dan 11:12 refer to this war. Thirteen our fourteen years after this, Antiochus, in league with Philip III of Macedon, renewed the war against the Egyptians, when, after Philopator’s death, Ptolemy Epiphanes, being five years old, had ascended the throne, retook the three above-named countries (Coele-Syria, Phoenicia, and Palestine), vanquished the Egyptian host led by Scopas near Paneas, and compelled the fortress of Sidon, into which the Egyptians had fled, to surrender after a lengthened siege, and then concluded a peace with Ptolemy on the condition that he took to wife the daughter of Antiochus, Cleopatra, who should bring with her, as her dowry, Coele-Syria, Phoenicia, and Palestine (Polyb. xv. 20, xxviii. 17; App. Syr. c. i.; Liv. xxxiii. 19; and Joseph. Antt. xii. 4. 1). Since the time of Jerome, the prophecy Dan 11:13-17 has been referred to this last war. But also here the historical events fall far behind the contents of the prophecy. The prophecy points to the complete subjugation of the king of the south, while this war was carried on only for the possession of the Asiatic provinces of the Egyptian kingdom. Also the rising up of many (רבּים, Dan 11:14) against the king of the south is not historically verified; and even the relation spoken of by Josephus (Antt. xii. 3. 3) in which the Jews stood to Antiochus the Great was not of such a kind as to be capable of being regarded as a fulfilling of the “exalting themselves” of the פריצים בּני, Dan 11:14. Still less does the statement of Dan 11:16, that the king of the north would stand in the glorious land, agree with כּלה interpreted of conduct of Antiochus the Great toward the Jews; for according to Josephus, Antt. l.c., he treated the Jews round about Jerusalem favourably, because of their own accord they had submitted to him and had supported his army, and granted to them not only indulgence in regard to the observance of their religious ordinances, but also afforded them protection.

Moreover, Dan 11:18, containing the prophecy of the undertaking of the king of the north against the islands, has not its historical fulfilment in the expedition of Antiochus the Great against the coasts and islands of Asia Minor and the Hellespont; but Dan 11:19, that which is said regarding his return to the fortresses of his own land and his overthrow, does not so correspond with the historical issues of the reign of this king that one would be able to recognise therein a prediction of it. Finally, of his successor, Seleucus Philopator, to whom Dan 11:20 must refer, if the foregoing verses treat of Antiochus the Great, nothing further is communicated, than that he quum paternis cladibus fractas admodum Syriae opes accepisset, post otiosum nullisque admodum rebus gestis nobilitatum annorum duodecim regnum, was put to death through the treachery of Heliodorus,unius ex purpuratis (Liv. xli. 19, cf. App. Syr. c. 45), and the mission of Heliodorus to Jerusalem to seize the treasures of the temple, which is fabulously described in 2 Macc. 3:4ff. The ישּׁבר (shall be destroyed) of this king אחדים בּימים (within few days) does not harmonize with the fact of his twelve years’ reign.

From this comparison this much follows, that the prophecy does not furnish a prediction of the historical wars of the Seleucidae and the Ptolemies, but an ideal description of the war of the kings of the north and the south in its general outlines, whereby, it is true, diverse special elements of the prophetical announcement have historically been fulfilled, but the historical reality does not correspond with the contents of the prophecy in anything like an exhaustive manner. This ideal character of the prophecy comes yet more prominently forward to view in the following prophetic description.

Dan 11:21

The further Unveiling of the Future

In this section we have (Dan 11:21) first the description of the prince who, in striving after supremacy, sues all the means that cunning and power can contrive, and in his enmity against the holy covenant knows no bounds. This description is divided into two parts - (1) Dan 11:21-25, and (2) vv. 36-12:3-which designate the two stadia of his proceedings. In the first part are described, (1) his gradual rising to power, Dan 11:21-24; (2) his war with the king of the south for the supremacy, Dan 11:25-27; (3) his rising up against the covenant people, even to the desecration of the sanctuary by the taking away of the daily sacrifice and the setting up of the abomination of desolation, Dan 11:28-32; (4) the effect and consequence of this for the people of God, Dan 11:32-35. This prince is the enemy of the holy God who is prophesied of in Dan 8:9-13, Dan 8:23-25, under the figure of the little horn, and is typically represented in the rising up of the Syrian king Antiochus Epiphanes against the covenant people and their worship of God.The prince’s advancement to power. - He appears as נבזה, one despised, i.e., not such an one as by reason of birth has any just claim to the throne, and therefore as an intruder, also one who finds no recognition (Kranichfeld); which Hitzig has more definitely explained by mentioning that not Antiochus Epiphanes, but his nephew Demetrius, the son of the murdered Seleucus Philopator, was the true heir, but was of such a character that he was not esteemed worthy of the throne. נבזה, is despised, not = bad, unworthy, but yet supposes unworthiness. There was not laid on him the honour or majesty of the kingdom. The dignity of the kingdom requires הוד, splendour, majesty, such as God lays upon the king of Israel, Psa 21:6 (5), 1Ch 29:25. But here the subject spoken of is the honour which men give to the king, and which was denied to the “despised one” on account of his character. He comes בּשׁלוה, in security, i.e., unexpectedly (cf. Dan 8:25), and takes possession of the kingdom. החזיק, to grasp, here to draw violently to himself. בּחלקלקּות, properly, by smoothnesses, intrigues and cunning, not merely flatteries or smooth words, but generally hypocritical behaviour in word and deed; cf. Dan 11:34.

Dan 11:22

The kingdom he seized he also knew how to hold fast with great power. השׁטף זרעות, arms (i.e., warlike strength) of an inundation, i.e., armies overflowing the land are swept away before him, destroyed by yet stronger military forces. It is not merely the enemy, but also the “prince of the covenant,” whom he destroys. בּרית נגיד is analogous to בּרית בּעלי, Gen 14:13, and בּרית אנשׁי, Oba 1:7, cf. Mal 2:14, and, as the absence of the article shows, is to be taken in a general sense. The interpretation of בּרית נגיד of the high priest Onias III, who at the commencement of the reign of Antiochus Epiphanes was driven from his office by his brother, and afterwards, at the instigation of Menelaus, was murdered by the Syrian governor Andronicus at Daphne near Antioch, 2 Macc. 4:1ff., 33ff. (Rosenmüller, Hitzig, etc.) - this interpretation is not warranted by the facts of history. This murder does not at all relate to the matter before us, not only because the Jewish high priest at Antioch did not sustain the relation of a “prince of the covenant,” but also because the murder was perpetrated without the previous knowledge of Antiochus, and when the matter was reported to him, the murderer was put to death by his command (2 Macc. 4:36-38). Thus also it stands in no connection with the war of Antiochus against Egypt. The words cannot also (with Hävernick, v. Leng., Maurer, Ebrard, Kliefoth) be referred to the Egyptian king Ptolemy Philometor, because history knows nothing of a covenant entered into between this king and Antiochus Epiphanes, but only that soon after the commencement of the reign of Antiochus Epiphanes the guardians of the young Philometor demanded Coele-Syria from Antiochus, which Antiochus the Great had promised as a dowry to his daughter Cleopatra, who was betrothed to Ptolemy Philometor, but Antiochus did not deliver it up, and hence a war arose between them. To this is to be added, that, as Dereser, v. Lengerke, Maurer, and Kranichfeld have rightly remarked, the description in Dan 11:22-24 bears an altogether general character, so that v. Leng. and Maurer find therein references to all the three expeditions of Antiochus, and in Dan 11:25-27 find more fully foretold what is only briefly hinted at in Dan 11:22-24. The undertaking of the king against Egypt is first described in Dan 11:24. We must therefore, with Kranichfeld, understand בּרית נגיד in undefined generality of covenant princes in general, in the sense already given.

Dan 11:23-24

In these verses there is a fuller statement of the manner in which he treats the princes of the covenant and takes possession of their territory. The  וat the beginning of Dan 11:23 is explicative, and the suffix in אליו, pointing back to נגיד ב, is also to be interpreted collectively. אליו מן־התחבּרוּת, literally, “from the confederating himself with them” (התחבּרוּת is infin. formed in the Syriac manner), i.e., from the time when he had made a covenant with them, he practised deceit. This was done by his coming (עלה of a warlike coming) and gaining strength with a few people, namely (Dan 11:24), by his coming unexpectedly into the fattest and richest places of the province, and there doing unheard-of things - things which no previous king, no one of his predecessors, had ever done, scattering among them (his followers) spoil and prey and riches. Thus rightly, after the Syriac and the Vulgate (dissipabit), Rosenmüller, Kranichfeld, and Ewald; while, on the contrary, v. Leng., Maurer, Hitzig, and Kliefoth interpret בּזר in the sense of to distribute, and refer the words to the circumstance that Antiochus Epiphanes squandered money lavishly, and made presents to his inferiors often without any occasion. But to distribute money and spoil is nothing unheard of, and in no way does it agree with the “fattest provinces.” The contest decidedly refers to conduct which injured the fat provinces. This can only consist in squandering and dissipating the wealth of this province which he had plundered to its injury (להם [to them], dativ. incommodi). An historical confirmation is found in 1 Macc. 3:29-31. To bring the provinces wholly under his power, he devises plans against the fortresses that he might subdue them. ועד־עת, and indeed (he did this) even for a time. We cannot, with Klief., refer this merely to the last preceding passage, that his assaults against the fortresses succeeded only partly and for a time. The addition (“and that for a time”) denotes a period determined by a higher power (cf. Dan 11:24 and Dan 12:4, Dan 12:6), and relates to the whole proceedings of this prince hitherto described; as C. B. Michaelis has already rightly explained: nec enim semper et in perpetuum dolus ei succedet et terminus suus ei tandem erit.

Dan 11:25

These verses describe the victorious war of the king who had come to power against the king of the south, the war of Antiochus Epiphanes against king Ptolemy Philometor, which is described in 1 Macc. 1:16-19, with manifest reference to this prophecy. ויער (he shall stir up) is potentialis in the sense of divine decree: “he shall stir up his power and his heart.” כּח is not warlike power, which is mentioned in בּחיל־גּדול (Dan 11:25), but the power which consists in the bringing of a great army under his command; לבב, the mental energy for the carrying out of his plans. For יעמד לא, cf. Dan 8:4. The subject is the last-named king of the south, who, notwithstanding his very great and powerful army, shall not stand in battle, but shall give way, because devices are contrived against him. The subject to יחשׁבוּ is not the enemy, the king of the north, with his army, but, according to Dan 11:26, his table-companions.

Dan 11:26

Here it is more definitely stated why he cannot stand. פתבּגו אכּלי, who eat his food (פּתבּג, see under Dan 1:5), i.e., his table-companions (cf. Psa 41:10[9]), persons about him. ישׁבּרוּהוּ, shall break him, i.e., cast him to the ground. His army shall therefore overflow, but shall execute nothing, only many shall fall down slain. The first member of the verse points to treachery, whereby the battle was lost and the war was fruitless. Hitzig incorrectly interprets ישׁטוף rushes away, i.e., is disorganized and takes to flight. But שׁטף cannot have this meaning.

Dan 11:27

Here then is described how the two kings seek through feigned friendship to destroy one another. The two kings are of course the two kings of the north and the south previously named. Of a third, namely, of two kings of Egypt, Philometor and Physkon, Daniel knows nothing. The third, Physkon, is introduced from history; and hence Hitzig, v. Lengerke, and others understand by the “two kings,” the two kings Antiochus and Philometor confederated against the king of the south, but Kliefoth, on the contrary, thinks of Antiochus and Physkon, the latter of whom he regards as the king of the south, Dan 11:25. All this is arbitrary. Jerome has already rejected the historical evidence for this, and remarks: verum ex eo, quia scriptura nunc dicit: duos fuisse reges, quorum cor fuerit fraudulentum ... hoc secundum historiam demonstrari non potest. למרע לבבם Hitzig translates: “their heart belongs to wickedness,” contrary to the context. ל denotes also here only the direction: “their heart goes toward wicked deeds,” is directed thereto. מרע (from רעע), formed after מצר (cf. Ewald, §160 a), the evil-doing, consists in this, that the one seeks to overthrow and destroy the other under the cloak of feigned friendship; for they eat as friends at one table, and “speak lies” - the one tells lies to the other, professing friendship. But their design shall not succeed. All interpretations of these words which are determined by historical facta are arbitrary. The history of Antiochus Epiphanes furnishes no illustrations for this. In the sense of the prophecy תצלח לא has only this meaning: the design of the king of the north to destroy the king of the south, and to make himself master both of the north and the south, shall not succeed, and the king of the south will not fulfil what he promises to his deceitful adversary. For yet the end shall be at the time appointed. These words state the reason why the מרע shall not succeed. Hitzig incorrectly translates: “but the end holds onwards to the appointed time;” for כּי cannot in this connection be rendered by but, and ל cannot express the idea of holding to anything. ל denotes here, as generally, the direction toward the end, as Dan 11:35, and Dan 8:17, Dan 8:19. The end goes yet on to the time appointed by God. That this מועד (appointment of time) does not lie in the present, but in the future, is denoted by עוד, although we do not, with Hävernick, interpret עוד by “for the end lies yet further out,” nor, with v. Lengerke and Maurer, may we supply the verb “withdraws itself, is reserved.” עוד stands before קץ because on it the emphasis lies. קץ is, however, not the end of the war between Antiochus and Egypt (v. Leng., Maur., Hitzig), but cannot be otherwise taken than קץ עת, Dan 11:35, Dan 11:40, and Dan 12:4. But in the latter passage קץ עת is the time of the resurrection of the dead, thus the end of the present course of the world, with which all the oppression of the people of God ceases. Accordingly קץ in the verse before us, as in Dan 11:35, Dan 11:40, is the time in which the conduct of the kings previously described, in their rising up and in their hostility against the people of God, reaches its end (Dan 11:45); and with the overthrow of these enemies the period of oppression also comes to an end. This end comes only למועד, at the time which God has determined for the purifying of His people (Dan 11:35). So long may the kings of the north and the south prosecute their aims; so long shall they strive for the possession of the kingdom without succeeding in their plans. למועד has here and in Dan 11:35 the definite article, because in both verses the language refers not to any definite time, but to the time determined by God for the consummation of His kingdom. The placing of the article in this word in the verse before us is not, with Kliefoth, to be explained from a reference to Dan 8:17, Dan 8:19. The two revelations are separated from each other by too long a space of time for this one to refer back to that earlier one by the mere use of the article, although both treat of the same subject. The למועד occurs besides in Dan 11:29, where it is natural to suppose that it has the same meaning as here; but the contents of the verse oppose such a conclusion. Dan 11:29 treats, it is true, of a renewed warlike expedition against the south, which, however, brings neither the final deciding of the war with the south (cf. Dan 11:40), nor yet the end of the oppression of the people of God; המועד is thus only the time determined for the second aggression against the south, not the time of the end.

Dan 11:28

The success gained by the crafty king of the north in his war against the king of the south (Dan 11:25.) increases his endeavours after the enlarging of his dominions. Returning from Egypt with great riches, i.e., with rich spoil, he raises his heart against the holy covenant. By the potentialis ישׁב (he shall return) this new undertaking is placed in the point of view of a divine decree, to denote that he thereby brings about his own destruction. קדשׁ בּרית signifies not the holy people in covenant with God (v. Lengerke, Maurer, and many older interpreters), but the divine institution of the Old Covenant, the Jewish Theocracy. The Jews are only members of this covenant, cf. Dan 11:30. Calvin is right when he says: Mihi simplicior sensus probatur, quod scilicet bellum gerat adversus Deum. The holy covenant is named instead of the covenant people to represent the undertaking as an outrage against the kingdom of God, which was founded in Israel. ועשׂה, and he shall do, perform, that which his heart thinks, or that which he has in his mind against the holy covenant. The historical fulfilment is narrated in 1 Macc. 1:22-29. לארצו ושׁב resumes ארצו וישׁב, and teaches us that Antiochus undertook the first assault against the holy covenant on his return from Egypt into his kingdom (to Antioch), as is expressly stated in 1 Macc. 1:20.

Dan 11:29-30

In order that he might bring Egypt wholly under his power, he undertook a new expedition thither (וּבא ישׁוּב, he comes again). But this expedition, like the first, was not successful (כ־כ, as-so, cf. Jos 14:11; Eze 18:4). For the ships of Chittim come against him. כּתּים ציּים, ships the Chittaei, for כּתּים מיד צים, Num 24:24, whence the expression is derived כּתּים is Cyprus with its chief city Κίττιον (now Chieti or Chitti); see under Gen 10:4. Ships coming from Cyprus are ships which come from the west, from the islands and coasts of the Mediterranean. In 1 Macc. 1:1 and 8:5 כּתּים is interpreted of Macedonia, according to which Bertholdt and Dereser think of the Macedonian fleet with which the Roman embassy sailed to Alexandria. This much is historically verified, that the Roman embassy, led by Popillius, appeared with a fleet in Alexandria, and imperiously commanded Antiochus to desist from his undertaking against Egypt and to return to his own land (Liv. xlv. 10-12). The lxx have therefore translated these words by: καὶ ἥξουσι  ̔Ρηωμαῖοι καὶ ἐχώσουσιν αὐτὸν καὶ ἐμβριμήσονται αὐτῷ, and correctly, so far as the prophecy has received the first historical accomplishment in that factum. ונכאה, he shall lose courage, is rightly explained by Jerome: non quod interierit, sed quod omnem arrogantiae perdiderit magnitudinem.The historical facts have been briefly and conclusively brought together by Hitzig thus: “On the complaint of the Alexandrians the Roman senate sent an embassage, at the head of which was C. Popillius Laenas (Polyb. xxix. 1; Liv. xliv. 19). After being detained at Delos (Liv. xliv. 29), they set sail to Egypt after the battle at Pydna (Liv. xlv. 10). Here he met Antiochus four Roman miles from Alexandria, and presented to him the message of the senate. When Antiochus explained that he wished to lay the matter before his counsellors, Popillius described with the staff he carried on his hand a circle round the king, and commanded him to give his answer before he left this circle. Antiochus, confounded by the circumstance, submitted and withdrew from Egypt (Liv. xlv. 12; Polyb. xxix. 11; Appian, Syr. c. 66; Justin. xxxiv. 3).” וזעם ושׁב, not: he was again enraged, for nothing is said of a previous זעם. ושׁב, and he turned round (back) from his expedition against Egypt. Since he was not able to accomplish anything against the נגב (the south), he turns his indignation against Judah to destroy the covenant people (cf. Dan 11:28). The ושׁב in Dan 11:30 resumes the ושׁב in Dan 11:30, so as further to express how he gave vent to his anger. Hitzig’s interpretation of the first ושׁב of the return to Palestine, of the second, of the return from Palestine to Antiochus, is not justified. ויבן, he shall observe, direct his attention to the Jews who forsook the holy covenant, i.e., the apostate Jews, that he might by their help execute his plans against the Mosaic religion - partim ornando illos honoribus, partim illorum studiis ad patriam religionem obliterandam comparatis obsecundando, as C. B. Michaelis excellently remarks; cf. 1 Macc. 1:11-16 with 2:18.

Dan 11:31

Here is stated what he accomplished by the help of the apostate Jews. זרעים, arms, figuratively for help (Dan 11:5), are warlike forces, as Dan 11:15, Dan 11:22. That the plur. has here the masculine form, while in those verses it has the fem. form, furnishes no reason for a difference of meaning, since זרוע in its proper sense of arm occurs promiscue with both endings in the plur.; cf. for זרעים Gen 49:24; Isa 51:5; 2Ki 9:24. מן in ממּנּוּ is not partitive, a part of him, i.e., the host as a part of the king (Hitzig), but out from him, or by his command. יעמדוּ, to stand up, not to stand still, as Hitzig, on the ground of the supposition that Antiochus on his return from Egypt placed a standing army-corps in Jerusalem, would interpret it, contrary to the usage of the word, since עמד does not signify to stand still in the sense of to remain behind, though it means to endure, to keep the ground (Dan 11:6, Dan 11:15). It is disputed whether these זרעים denote military forces, troops of the hostile king (Hävernick, v. Leng., Maur., Hitz., Klief.), or his accomplices of the apostate party of the Jews, and thus essentially identical with בּרית עזבי, Dan 11:30 (Calvin, Hengstb. Christol. iii. 1, p. 110, Kran., and others). In favour of the latter view, Kranichfeld argues that the בּרית עזבי (those that forsake the covenant), according to Dan 11:30, come under consideration as a support to the king, and the ממּנּוּ of this verse before us evidently refers to the king’s own army, and therefore would be superfluous. But these two reasons prove nothing. The ממּנּוּ is not superfluous, even though it were used of the king’s own army. Since in Dan 11:30, Dan 11:32 the king of the north is the subject of the clause, it was necessary in זרעים to define in what relation they stood to the king. But the other remark, that the בּרית עזבי come into view as a support to the king, does not prove that these are the same who desecrate the sanctuary and set up the abomination of desolation. On the contrary, if ממּנּוּ denotes the causal exit, the זרעים cannot be the apostate Jews, but only warlike forces which the king leads forth. If we refer זרעים to the apostate Jews, then we must, with Hengstenberg and Gesenius, take ממּנּוּ in the sense of eo jubente. Moreover, the זרעים manifestly stand in contrast to the בּרית מרשׁיעי of Dan 11:32. By his troops (military forces) the king lays waste the sanctuary, and he makes by means of smooth words those who sin against the covenant heathen. Kranichfeld himself recognises this contrast, and therefore will understand as the subject to וחלּלוּ not merely “those that forsake the covenant” (Dan 11:30), but these along with and including the warlike power of the hostile king. An expedient which the difficulty suggested. המקדּשׁ is the temple, and המעוז (the strength) is in apposition. This apposition, however, does not say that the temple was fortified (v. Leng., Hitzig, Ewald), but it points out the temple as the spiritual fortress of Israel. The temple is the “Feste Burg” (firm tower) of the holy covenant (Dan 11:28), as the dwelling-place of Jehovah, which is a firm fortress to His people; cf. Psa 31:4-5, (3, 4); Isa 25:4; Psa 18:3 (2). חלּלוּ is essentially identical with מקדּשׁו מכון השׁלך, Dan 8:11. The two following clauses state what the desecration consists in: in the taking away, the removal of the stated worship of Jehovah, and in the placing, setting up of the abomination of desolation, i.e., of the idol-altar on Jehovah’s altar of burnt-offering; see under Dan 8:11. משׁמם is not the genitive, but an adjective to השּׁקּוּץ (without the article after the definite noun, as e.g., Dan 8:13): the desolating abomination, i.e., the abomination which effects the desolation. With reference to the fulfilment, cf. 1 Macc. 1:37, 45, 54.

Dan 11:32 The consequences to the people of Israel which result from this sin against the holy covenant. - The ungodly shall become heathen, i.e., shall wholly apostatize from the true God; but, on the other hand, the pious shall be strengthened in their confidence in the Lord. This is in general the import of Dan 11:32, the first half of which, however, has been very differently interpreted. בּרית מרשׁיעי signifies neither “those who sinfully make a covenant” (Hävernick), nor “sinners among the covenant people” (v. Lengerke), nor “those who condemn the covenant,” i.e., those who reject the sign of the covenant, circumcision (Hitzig). The latter meaning is altogether arbitrary. Against the second is the fact that רשׁעים is in use for sinners; against the first, that בּרית הרשׁיע could only mean: “to declare the covenant punishable.” הרשׁיע means to act wickedly, to sin, and בּרית can only be the accusative of reference, which is subordinated to the participle for the purpose of limitation (Ewald, §288); literally, “the acting wickedly with reference to the covenant.” The absence of the article in בּרית is no proof against he reference of the word to the holy covenant. The article is wanting in Daniel where otherwise the determination is found from the connection, e.g., Dan 8:13. Sinning against the covenant is, it is true, a stronger expression than בּרית עזב (to forsake the covenant), but it does not include the idea of the entire apostasy from God, but only insolent violation of the covenant law, so that of בּרית מרשׁיעי it can very well be predicated יחניף. החניף does not mean to pollute (Kran.), but to desecrate, to make profane; and spoken of persons, to make them as heathen, as frequently in the Syriac. חלקּות, flatteries, here deceitful promises of earthly advantage; cf. under Dan 11:21. For the subject spoken of here, see 1 Macc. 2:18. אלהיו ידעי are the true confessors of the Lord. The suffix to אלהיו is neither to be interpreted distributively nor to be referred to עם. To יחזיקוּ we are to supply בּבּרית from the context: “to hold fast to the covenant.” ועשׂוּ, as Dan 11:17, Dan 11:28, Dan 11:30, to carry out the design. In what way this is done is explained in Dan 11:33 and Dan 11:34.

Dan 11:33 משׂכּילי is not the teachers, but intelligentes, those who have insight or understanding. The pious are meant by the word, those who know their God (Dan 11:32). This is seen from the contrast רשׁעים, Dan 12:10. According to the O.T. view, wisdom, insight, are correlative ideas with the fear of God, piety, Psa 14:1; Job 28:28; and לרבּים with the article, the many, the great multitude of the people who bring themselves forward to view by the judicious appearance of the pious, are moved to hold fast by the law of the Lord. Yet they who understand shall for a time fall by the sword, etc. The subject to נכשׁלוּ is not the רבּים, or those with the teachers (Hitzig), but the עם משׂכּילי, but not all, but, according to Dan 11:35, a number of them; for in Dan 11:35 falling is not first specially predicated of the teachers, as Hitzig thinks, but only the effect which that would have on the whole people. The words point to a warlike rising up of the faithful members of the covenant people against the hostile king, and have had their first historical fulfilment in the insurrection of the Maccabees against Antiochus Epiphanes; cf. 1 Macc. 2ff. In 1 Macc. 1:57; 2:38; 3:41; 5:13, 2 Macc. 6:11, there are examples of this falling by the sword. The רבּים after ימים in several Codd. is a worthless gloss.

Dan 11:34

Through the fall of the pious in war little help shall come to the people of God. מעט (little) is not “spoken contemptuously” (Hitzig), but the help is so named in comparison with the great deliverance which shall come to the people of God in the time of the end by the complete destruction of the oppressor. We may not therefore, with Hitzig and others, limit this expression to the circumstance that with the victories of Judas Maccabaeus (1 Macc. 3:11ff., 23ff., 4:14, etc.) they were far from gaining all, for they also met with a defeat (1 Macc. 5:60f.). For with the overthrow of Antiochus and the liberation of the Jews from the Syrian yoke, full help was not yet rendered to the people of God. The “little help” 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, as the following clauses express, the purifying of the people of God is brought about. This purifying is the design and the fruit of the oppression which God brings upon His people by means of the hostile king. The attaining of this end is a “little help” in comparison with the complete victory over the arch-enemy of the time of the end. Many shall connect themselves with the משׂכּילים (intelligentes, Dan 11:33) with flatteries (as Dan 11:21). “The successes of Judas, and the severity with which he and Mattathias treated the apostates (1 Macc. 2:44; 3:5, 8), had the result of causing many to join them only through hypocrisy (1 Macc. 7:6; 2 Macc. 14:6), who again forsook them as soon as opportunity offered; 1 Macc. 6:21ff., 9:23” (Hitzig, Kliefoth).

Dan 11:35

Such has been the experience in all periods of the church’s history. Therefore does the church need to pass through the purifying process of affliction, in which not only the lukewarm fall away in the time of conflict, but also many even מן־המּשׂכּילים. מן is here partitive. יכּשׁלוּ (they shall fall) is to be understood (cf. Dan 11:33, בח נכשׁלוּ) not merely of death in battle, but of other calamities, such as being imprisoned, plundered, etc. בּהם לצרוף to melt, i.e., to purify by them, not as to them; for ב rof ;meht  does not represent the accusative, as Kranichfeld thinks, referring in confirmation to Ewald, §282. The use of ב there spoken of is of a different nature. The suffix in בּהם refers neither to “those that understand” alone (Häv.), nor to the “many,” Dan 11:33 (v. Leng.), still less to the flatterers in Dan 11:34 (Maurer), but to all of these together, or to the whole company of the people of God in the sum of their individuals. The verbs וללבּן לברר serve to strengthen the expression (ללבּן for ללבּין on account of the assonance). קץ עד־עת (to the time of the end) is connected with יכּשׁלוּ, the chief idea of the passage. The stumbling and falling of “those who understand” (the pious) shall continue to the time of the end, to bring about the purification of the people for their glorification in the time of the end. For the end stretches itself out yet to the time appointed (cf. Dan 11:27); i.e., it does not come in with the “little help” which Israel received by the rising up of “those who understand” against the hostile king, thus not with the afflictions that came upon them by Antiochus, but it shall come afterwards at the time appointed by God. The assertion that “the end is connected with the death of king Antiochus Epiphanes” (Hitzig, Bleek, and others) is founded on a misunderstanding of the following section, Dan 11:36-45. On the contrary, Kranichfeld has rightly remarked, that “the statements made in Dan 11:36-39 incl. regarding the king of the north, now fall, in accordance with the context, into the period which shall expire at that time of the end are then to be prophesied.

Dan 11:36

The Hostile King Exalting Himself above All Divine and Human Ordinances at the Time of the End - Dan 11:36-39

This exaltation of the king is here introduced by the formula כרצנו ועשׂה, which expresses the self-will and the irresistible might of his proceeding; cf. Dan 3:16 and Dan 8:4 - ”a feature common to Antiochus and Antichrist” (Klief.). He shall raise himself above every god, not merely “subjectively in his lofty imagination” (Hitzig), but also by his actions. כּל־אל, every god, not merely the God of Israel, but also the gods of the heathen. This does not agree with Antiochus. The ἰσόθεα φρονεῖν ὑπερηφανῶς which is said of him, 2 Macc. 9:12, is not an exalting of himself above every god. “Antiochus was not an ἄθεος; he even wished to render the worship of Zeus universal; and that he once spoiled the temple does not imply his raising himself above every god” (Klief.). Of Antiochus much rather, as is said by Livy (41:20), in duabus tamen magnis honestisque rebus fere regius erat animus, in urbium donis et deorum cultu. On the contrary, these words before us are expressly referred to Antichrist, 2Th 2:4.

Yet further, in his arrogance he shall speak נפּלאות, wonderful, i.e., impious and astonishing things, against the God of gods, i.e., the true God. This clause expounds and strengthens the מלּל רברבן (speaking great things), which is said of the enemy at the time of the end, Dan 7:8, Dan 7:11, Dan 7:20. In this he will prosper, but only till the anger of God against His people (זעם as Dan 8:19) shall be accomplished. Regarding כלה see at Dan 9:27. This anger of God is irrevocably determined (נחרצה), that His people may be wholly purified for the consummation of His kingdom in glory. The perf. נעשׂתה does not stand for the imperf. because it is decreed, but in its proper meaning, according to which it represents the matter as finished, settled. Here it accordingly means: “for that which is irrevocably decreed is accomplished, is not to be recalled, but must be done.”

Dan 11:37

The exalting of himself above all on the part of the king is further described. “He shall not regard the gods of his fathers,” i.e., shall cast aside the worship of the gods transmitted to him from his fathers. This again does not accord with Antiochus Epiphanes, regarding whom it is true that history records that he wished to suppress the worship practised by the Jews, but it knows nothingThe statement in 1 Macc. 1:41ff., “Moreover king Antiochus wrote to his 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,” does not amount to a proof of this. “For,” as Grimm rightly remarks, “the account of such a decree of Antiochus to all (not Hellenic) peoples of his kingdom is very doubtful. No profane historian records anything about it, neither does Josephus, nor the author of the second book of the Maccabees in the parallel passages. It is true that Antiochus, according to Livy, xli. 20, put great honour upon Jupiter by building a splendid temple to Tages, and according to Polybius, xxvi. 10, 11, he excelled all kings who preceded him in expensive sacrifices and gifts in honour of the gods; but this is no proof of a proselytizing fanaticism.” The contrary rather appears from Josephus, Antt. xii. 5. 5, where the Samaritans, in a letter to Antiochus, declare, contrary to the opinion entertained regarding them by their governor, that by descent and custom they were not Jews. Their letter rests on the supposition that the royal decree was directed only against the Jews. Cf. Falthe, Gesch. Macedoniens, ii. p. 596. Diodorus also (xxxiv. 1), to whom Hitzig refers, only states that Antiochus wished to dissolve τὰ νόμιμα of the Jewish people, and to compel the Jews to abandon their manner of life (τὰς ἀγωγὰς μεταθέσθαι. of attempts made by him to destroy the gods and the worship of other nations. The words which follow, נשׁים על־חמדּת, the old interpreters understood of the love of women, or of conjugal love; the modern, after the example of J. D. Michaelis and Gesenius, on the contrary, understand them of the goddess Anaïtis or Mylitta, the Assyrian Venus, and refer them specially to the spoiling of the temple of this goddess in Elymaïs (1 Macc. 6:1, cf. 2 Macc. 1:13). Ewald finally would understand by the expression “the desire of women,” the Syrian deity Tammuz-Adonis. The connection requires us to think on a deity, because these words are placed between two expressions which refer to the gods. But the connection is not altogether decisive; rather the כּל על in the clause at the end of the verse denotes that the subject spoken of is not merely the king’s raising himself above the gods, but also above other objects of pious veneration. A verbal proof that נשׁים חמדּת denotes the Anaïtis or Adonis as the favourite deity of women has not been adduced. For these words, desiderium mulierum, denote not that which women desire, but that which women possess which is desirable; cf. under 1Sa 9:20. But it is impossible that this can be Anaïtis or Adonis, but it is a possession or precious treasure of women. This desirable possession of women is without doubt love; so that, as C. B. Michaelis has remarked, the expression is not materially different from נשׁים אהבת, the love of women, 2Sa 1:26. The thought: “he shall not regard the desire of women, or the love of women,” agrees perfectly with the connection. After it has been said in the first clause: he shall set himself free from all religious reverence transmitted from his fathers, from all piety toward the gods in which he had been trained, it is then added in the second clause: not merely so, but generally from all piety toward men and God, from all the tender affections of the love of men and of God. The “love of women” is named as an example selected from the sphere of human piety, as that affection of human love and attachment for which even the most selfish and most savage of men feel some sensibility. Along with this he shall set himself free from כּל־אלוהּ, from all piety or reverence toward God or toward that which is divine (Klief.). This thought is then established by the last clause: “for he shall magnify himself above all.” To כּל על we may not supply אלוהּ; for this clause not only presents the reason for the foregoing clause, וגו כּל־אלוהּ על, but for both of the foregoing clauses. Hitzig and Kliefoth are right in their interpretation: “above everything, or all, gods and men,” he shall magnify himself, raise himself up in arrogance.

Dan 11:38

On the other hand, he will honour the god of fortresses. That מעזּים is not, with Theodotion, the Vulgate, Luther, and others, to be regarded as the proper name of a god, is now generally acknowledge. But as to which god is to be understood by the “god of fortresses,” there is very great diversity of opinion. Grotius, C. B. Michaelis, Gesenius, and others think on Mars, the god of war, as the one intended; Hävernick, v. Lengerke, Maurer, and Ewald regard Jupiter Capitolinus, to whom Antiochus purposed to erect a temple in Antioch (Livy, xli. 20); others, Jupiter Olympius; while Hitzig, by changing מעזּים into ים מעז, fortress of the sea, thinks that Melkart, or the Phoenician Hercules, is referred to. But according to the following passage, this god was not known to his fathers. That could not be said either of Mars, or Jupiter, or Melkart. Add to this, “that if the statement here refers to the honouring of Hercules, or Mars, or Zeus, or Jupiter, then therewith all would be denied that was previously said of the king’s being destitute of all religion” (Klief.). The words thus in no respect agree with Antiochus, and do not permit us to think on any definite heathen deity. כּנּו על does not signify on his foundation, pedestal (Häv., v. Leng., Maurer, Hitzig, Ewald), because the remark that he honoured God on his pedestal would be quite inappropriate, unless it had been also said that he had erected a statue to him. כּנּו על has here the same meaning as in Dan 11:7, Dan 11:20, Dan 11:21 : “in his place or stead” (Gesenius, de Wette, Kliefoth, and others). But the suffix is not, with Klief., to be referred to כּל על: in the place of all that, which he did not regard, but it refers to כּל־אלוהּ: in the place of every god; which is not overthrown by the objection that in that case the suffix should have been plur., because the suffix is connected with the singular אלוה. The “god of fortresses” is the personification of war, and the thought is this: he will regard no other god, but only war; the taking of fortresses he will make his god; and he will worship this god above all as the means of his gaining the world-power. Of this god, war as the object of deification, it might be said that his fathers knew nothing, because no other king had made war his religion, his god to whom he offered up in sacrifice all, gold, silver, precious stones, jewels.

Dan 11:39

With the help of this god, who was unknown to his fathers, he will so proceed against the strong fortresses that he rewards with honour, might, and wealth those who acknowledge him. This is the meaning of the verse, which has been very differently rendered. The majority of modern interpreters separate the two parts of the verse from each other, for they refer the first hemistich to the preceding, and in the second they find a new thought expressed. Hävernick and v. Lengerke supply a demonstrative כּה, thus: - thus shall he do to the armed fortresses together with the strange gods, i.e., fill the fortified temples with treasures, and promote their worship. But the supplement כּה is here just as arbitrary as is the interpreting of the armed fortresses of temples. Hitzig misses the object to עשׂה, and seeks it by changing עם into עם: he prepares for the armed fortresses a people of a strange god; but apart from the fact that the change of the text is arbitrary, the use of the expression “people of a strange god” for colonists is most singular. Ewald translates the expression thus: “he proceeds with the strong fortresses as with the strange god,” and explains: “he loves the fortresses only just as a god;” but he has given no proof that ל עשׂה means to love. The missing object to ועשׂה follows in the second hemistich, just as in Deu 31:4; Jos 8:2; Isa 10:11. עשׂה means simply to do anything to one (Kran., Klief.). נכר אלוהּ עם, with the help of the strange god (עם of assistance, as in 1Sa 14:45), not: in the mind of the strange god (Kliefoth). מעזּים מבצרי, fortified, i.e., strong fortresses, are not the fortified walls and houses, but the inhabitants of the fortified cities. With these he does according to his will with the help of his god, i.e., of war, namely in this, that he rewards with honour and power only those who acknowledge him. הכּיר אשׁר, who acknowledges, sc. him, the king who made war his god. Hitzig has incorrectly interpreted: whom he acknowledges. The Keri יכּיר for the Kethiv הכּיר is an unnecessary emendation here, as in Isa 28:15 with עבּר. The verb הכּיר is chosen to reflect upon the word נכר. It means to recognise, properly to acknowledge him as what he is or wishes to be; cf. Deu 21:17. Such an one he shall increase with honour, confer upon him sovereignty over many, and divide the land. בּמחיר is not for payment, for recompense, as the contrast to חנּם (gratuitously) (Kran.). That is not a suitable rendering here. The word rather means pro praemio, as a reward (Maur., Klief.), as a reward for the recognition accorded to him. The Vulgate renders it rightly according to the sense, gratuito. In this most modern interpreters find a reference to the circumstance that Antiochus occupied the Jewish fortresses with heathen garrisons, and rewarded his adherents with places of honour and with possessions of land (2 Macc. 4:10, 24; 5:15). But this is what all conquerors do, and it was not peculiar to Antiochus, so that it could be mentioned as characteristic of him. The words contain the altogether common thought that the king will bestow honour, power, and possessions on those who acknowledge him and conduct themselves according to his will, and they accord with the character of Antichrist in a yet higher degree than with that of Antiochus.

Dan 11:40-43

The last Undertakings of the Hostile King, and His End

By the words קץ בּעת, which introduce these verses, the following events are placed in the time of the end. Proceeding from the view that the whole of the second half of this chapter (vv. 21-45) treats of Antiochus and his undertakings, most modern interpreters find in the verses the prophecy of a last expedition of this Syrian king against Egypt, and quote in support of this view the words of Jerome: Et haec Porphyrius ad Antiochum refert, quod undecimo anno regni sui rursus contra sororis filium, Ptolem. Philometorem dimicaverit, qui audiens venire Antiochum congregaverit multa populorum millia, sed Antiochus quasi tempestas valida in curribus et in equitibus et in classe magna ingressus sit terras plurimas et transeundo universa vastaverit, veneritque ad Judaeam et arcem munierit de ruinis murorum civitatis et sic perrexerit in Aegyptum. But regarding this expedition not only are historians silent, but the supposition of such a thing stands in irreconcilable contradiction to the historical facts regarding the last undertakings of Antiochus. According to 1 Macc. 3:27ff., Antiochus, on receiving tidings of the successful insurrection of the Maccabees, and of the victory which Judas had won, since he found that money was wanting to him to carry on the war, resolved to return to Persia, “there to collect the tribute of the countries” (1 Macc. 3:31); and after he had made Lysias governor, he delivered to him the one half of his army, that he might with it “destroy and root out the strength of Israel,” and with the other half departed from Antioch and crossed the Euphrates into the high countries, i.e., the high-lying countries on the farther side of the Euphrates (1 Macc. 3:33-37). There he heard of the great treasures of a rich city in Persia, and resolved to fall upon this city and to take its treasures; but as the inhabitants received notice of the king’s intention, he was driven back and compelled to return to Babylon, having accomplished nothing. On his return he heard in Persia the tidings of the overthrow of Lysias in a battle with the Maccabees, and of the re-erection of the altar of Jehovah at Jerusalem; whereupon he was so overcome with terror and dismay, that he fell sick and died (1 Macc. 6:1-16). The historical truth of this report is confirmed by Polybius, who mentions (Fragm. xxxi. 11) that Antiochus, being in difficulty for want of money, sought to spoil the temple of Artemis and Elymaïs, and in consequence of the failure of his design he fell ill at Tabae in Persia, and there died. By these well-established facts the supposition of an invasion of Egypt by Antiochus in the eleventh, i.e., the last year of his reign, is excluded. The Romans also, after they had already by their intervention frustrated his design against Egypt, would certainly have prevented a new war, least of all would they have permitted an entire subjugation of Egypt and the south, which we must accept after Dan 11:42, Dan 11:43. Besides, the statement made by Porphyry shows itself to be destitute of historical validity by this, that according to it, Antiochus must have made the assault against Egypt, while on the contrary, according to the prophecy, Dan 11:40, the king of the south begins the war against the king of the north, and the latter, in consequence of this attack, passes through the lands with a powerful host and subdues Egypt.

For these reasons, therefore, v. Lengerke, Maurer, and Hitzig have abandoned the statement of Porphyry as unhistorical, and limited themselves to the supposition that the section (Dan 11:40-45) is only a comprehensive repetition of that which has already been said regarding Antiochus Epiphanes, according to which “the time of the end” (Dan 11:40) denotes not the near time of the death of Antiochus, but generally the whole period of this king. But this is, when compared with Dan 11:27, Dan 11:35, impossible. If thus, according to Dan 11:35, the tribulation with which the people of God shall be visited by the hostile king for their purification shall last till the time of the end, then the time of the end to which the prophecies of Dan 11:40-45 fall cannot designate the whole duration of the conduct of this enemy, but only the end of his reign and of his persecutions, in which he perishes (Dan 11:40). On the contrary, the reference to Dan 8:17 avails nothing, because there also קץ עת has the same meaning as here, i.e., it denotes the termination of the epoch referred to, and is there only made a more general expression by means of לעת than here, where by בּעת and the connection with Dan 11:35 the end is more sharply defined. To this is to be added, that the contents of Dan 11:40-45 are irreconcilable with the supposition that in them is repeated in a comprehensive form what has already been said of Antiochus, for here something new is announced, something of which nothing has been said before. This even Maurer and Hitzig have not been able to deny, but have sought to conceal as much as possible, - Maurer by the remark: res a scriptore iterum ac saepius pertractatas esse, extremam vero manum operi defuisse; and Hitzig by various turnings - ”as it seems,” “but is not more precisely acknowledged,” “the fact is not elsewhere communicated” - which are obviously mere make-shifts.

Thus Dan 11:40-45 do not apply to Antiochus Epiphanes, but, with most ancient interpreters, they refer only to the final enemy of the people of God, the Antichrist. This reference has been rightly vindicated by Kliefoth. We cannot, however, agree with him in distinguishing this enemy in Dan 11:40 from the king of the south and of the north, and in understanding this verse as denoting “that at the time of this hostile king, which shall be the time of the end, the kings of the south as well as of the north shall attack him, but that he shall penetrate into their lands and overthrow them.” Without taking into account the connection, this interpretation is not merely possible, but it is even very natural to refer the suffix in עליו and in עמּו to one and the same person, namely, to the king who has hitherto been spoken of, and who continues in Dan 11:40-45 to be the chief subject. But the connection makes this reference impossible. It is true, indeed, that the suffix in עמּו refers without doubt to this king, but the suffix in עליו can be referred only to the king of the south named immediately before, who pushes at him, because the king against whom the king of the south pushes, and of whom mention is made vv. 21-39, is not only distinctly designated as the king of the north (Dan 11:13-21), but also, according to Dan 11:40-43, he advances from the north against the Holy Land and against Egypt; thus also, according to Dan 11:40-43, must be identical with the king of the north. In Dan 11:40-43 we do not read of a war of the hostile king against the king of the south and the king of the north. The words in which Kliefoth finds indications of this kind are otherwise to be understood. Dan 11:40

If we now more closely look into particulars, we find that קץ עת is not the end of the hostile king, but, as in Dan 11:27, Dan 11:35, the end of the present world-period, in which also, it is true, occurs the end of this king (קצּו, Dan 11:45). For the figurative expression יתנגּח (shall push), cf. Dan 8:4. In the word there lies the idea that the king of the south commences the war, makes an aggression against the hostile king. In the second clause the subject is more precisely defined by “the king of the north” for the sake of distinctness, or to avoid ambiguity, from which it thence follows that the suffix in עליו refers to the king of the south. If the subject were not named, then “the king of the south” might have been taken for it in this clause. The words, “with chariots, and with horsemen, and with many ships,” are an oratorical exemplification of the powerful war-host which the king of the north displayed; for the further statement, “he presses into the countries, overflows and passes over” (ועבר שׁטף as Dan 11:10), does not agree with the idea of a fleet, but refers to land forces. The plur. בּארצות (into the countries) does not at all agree with the expedition of a Syrian king against Egypt, since between Syria and Egypt there lay one land, Palestine; but it also does not prove that “the south-land and the north-land, the lands of the kings of the south and of the north, are meant” (Klief.), but it is to be explained from this, that the north, from which the angry king comes in his fury against the king of the south, reached far beyond Syria. The king of the north is thought of as the ruler of the distant north.

Dan 11:45 נטע of planting a tent, only here instead of the usual word נטה, to spread out, to set up, probably with reference to the great palace-like tent of the oriental ruler, whose poles must be struck very deep into the earth. Cf. The description of the tent of Alexander the Great, which was erected after the oriental type, in Polyaen. Strateg. iv. 3. 24, and of the tent of Nadir-Schah in Rosenmüller, A. u. N. Morgl. iv. p. 364f. These tents were surrounded by a multitude of smaller tents for the guards and servants, a circumstance which explains the use of the plur. אהלי is incorrectly taken by Theodotion, Porphyry, Jerome, and others for a nomen propr., meaning in Syria, palace or tower. להר בּין = וּבּין בּין, Gen 1:6; Joe 2:17, of a space between two other places or objects. צבי-קדשׁ-צב הר, the holy hill of the delight, i.e., of Palestine (cf. Dan 8:9), is without doubt the mountain on which stood the temple of Jerusalem, as v. Leng., Maur., Hitzig, and Ewald acknowledge. The interpretation of the mountain of the temple of Anaïtis in Elymaïs (Dereser, Hävernick) needs no refutation. According to this, ימּים cannot designate the Mediterranean and the Dead Sea, as Kliefoth supposes, but it is only the poetic plur. of fulness, as a sign of the great Mediterranean Sea. Since now this scene where the great enemy of the people of God comes to his end, i.e., perishes, in no respect agrees with the place where Antiochus died, then according to Hitzig the pseudo-Daniel does not here accurately distinguish the separate expeditions from one another, and must have omitted between the first and the second half of the verse the interval between the return of Antiochus from Egypt and his death, because Antiochus never again trod the soil of Palestine. Such expedients condemn themselves. With “he shall come to his end,” cf. Dan 8:25, where the end of this enemy of God is described as a being “broken without the hand of man.” Here the expression “and none shall help him” is added to designate the hopelessness of his overthrow.

The placing of the overthrow of this enemy with his host near the temple-mountain agrees with the other prophecies of the O.T., which place the decisive destruction of the hostile world-power by the appearance of the Lord for the consummation of His kingdom upon the mountains of Israel (Eze 39:4), or in the valley of Jehoshaphat at Jerusalem, or at Jerusalem (Joe 3:2, Joe 3:12.; Zec 14:2), and confirms the result of our exposition, that the hostile king, the last enemy of the world-power, is the Antichrist. With this also the conclusion, Dan 12:1-3, is in harmony.

Ruin of the Persian Monarchy. (b. c. 534.)

1 Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. 2 And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. 3 And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. 4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.

Here, 1. The angel Gabriel lets Daniel know the good service he has done to the Jewish nation (v. 1): "In the first year of Darius the Mede, who destroyed Babylon and released the Jews out of that house of bondage, I stood a strength and fortress to him, that is, I was instrumental to protect him, and give him success in his ward, and, after he had conquered Babylon, to confirm him in his resolution to release the Jews," which, it is likely, met with much opposition. Thus by the angel, and at the request of the watcher, the golden head was broken, and the axe laid to the root of the tree. Note, We must acknowledge the hand of God in the strengthening of those that are friends to the church for the service they are to do it, and confirming them in their good resolutions; herein he uses the ministry of angels more than we are aware of. And the many instances we have known of God's care of his church formerly encourage us to depend upon him in further straits and difficulties. 2. He foretels the reign of four Persian kings (v. 2): Now I will tell thee the truth, that is, the true meaning of the visions of the great image, and of the four beasts, and expound in plain terms what was before represented by dark types. (1.) There shall stand up three kings in Persia, besides Darius, in whose reign this prophecy is dated, ch. ix. 1. Mr. Broughton makes these three to be Cyrus, Artaxasta or Artaxerxes, called by the Greeks Cambyses, and Ahasuerus that married Esther, called Darius son of Hystaspes. To these three the Persians gave these attributes—Cyrus was a father, Cambyses a master, and Darius a hoarder up. So Herodotus. (2.) There shall be a fourth, far richer than they all, that is, Xerxes, of whose wealth the Greek authors take notice. By his strength (his vast army, consisting of 800,000 men at least) and his riches, with which he maintained and paid that vast army, he stirred up all against the realm of Greece. Xerxes's expedition against Greece is famous in history, and the shameful defeat that he met with. He who when he went out was the terror of Greece, in his return was the scorn of Greece. Daniel needed not to be told what disappointment he would meet with, for he was a hinderer of the building of the temple; but soon after, about thirty years after the first return from captivity, Darius, a young king, revived the building of the temple, owning the hand of God against his predecessors for hindering it, Ezra vi. 7. 3. He foretels Alexander's conquests and the partition of his kingdom, v. 3. He is that mighty king that shall stand up against the kings of Persia, and he shall rule with great dominion, over many kingdoms, and with a despotic power, for he shall do according to his will, and undo likewise, which, by the law of the Medes and Persians, their kings could not. When Alexander, after he had conquered Asia, would be worshipped as a god, then this was fulfilled, that he shall do according to his will. That is God's prerogative, but was his pretension. But (v. 4) his kingdom shall soon be broken, and divided into four parts, but not to his posterity, nor shall any of his successors reign according to his dominion; none of them shall have such large territories nor such an absolute power. His kingdom was plucked up for others besides those of his own family. Arideus, his brother, was made king in Macedonia; Olympias, Alexander's mother, killed him, and poisoned Alexander's two sons, Hercules and Alexander. Thus was his family rooted out by its own hands. See what decaying perishing things worldly pomp and possessions are, and the powers by which they are got. Never was the vanity of the world and its greatest things shown more evidently than in the story of Alexander. All is vanity and vexation of spirit.

The Affairs of Egypt and Syria; The Reign of Antiochus Magnus; The Fall of Antiochus Magnus. (b. c.  534.)

5 And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. 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. 7 But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: 8 And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. 9 So the king of the south shall come into his kingdom, and shall return into his own land. 10 But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. 11 And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. 12 And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. 13 For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. 14 And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. 15 So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. 16 But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. 17 He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. 18 After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. 19 Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. 20 Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle.

Here are foretold,

I. The rise and power of two great kingdoms out of the remains of Alexander's conquests, v. 5. 1. The kingdom of Egypt, which was made considerable by Ptolemæus Lagus, one of Alexander's captains, whose successors were, from him, called the Lagidæ. He is called the king of the south, that is, Egypt, named here, v. 8, 42, 43. The countries that at first belonged to Ptolemy are reckoned to be Egypt, Phœnicia, Arabia, Libya, Ethiopia, &c. Theocr. Idyl. 17. 2. The kingdom of Syria, which was set up by Seleucus Nicanor, or the conqueror; he was one of Alexander's princes, and became stronger than the other, and had the greatest dominion of all, was the most powerful of all Alexander's successors. It was said that he had no fewer than seven-two kingdoms under him. Both these were strong against Judah (the affairs of which are particularly eyed in this prediction); Ptolemy, soon after he gained Egypt, invaded Judea, and took Jerusalem on a sabbath, pretending a friendly visit. Seleucus also gave disturbance to Judea.

II. The fruitless attempt to unite these two kingdoms as iron and clay in Nebuchadnezzar's image (v. 6): "At the end of certain years, about seventy after Alexander's death, the Lagidæ and the Seleucidæ shall associate, but not in sincerity. Ptolemy Philadelphus, king of Egypt, shall marry his daughter Berenice to Antiochus Theos, king of Syria," who had already a wife called Laodice. "Berenice shall come to the king of the north, to make an agreement, but it shall not hold: She shall not retain the power of the arm; neither she nor her posterity shall establish themselves in the kingdom of the north, neither shall Ptolemy her father, nor Antiochus her husband (between whom there was to be a great alliance), stand, nor their arm, but she shall be given up and those that brought her," all that projected that unhappy marriage between her and Antiochus, which occasioned so much mischief, instead of producing a coalition between the northern and southern crowns, as was hoped. Antiochus divorced Berenice, took his former wife Laodice again, who soon after poisoned him, procured Berenice and her son to be murdered, and set up her own son by Antiochus to be king, who was called Seleucus Callinicus.

III. A war between the two kingdoms, v. 7, 8. A branch from the same root with Berenice shall stand up in his estate. Ptolemæus Euergetes, the son and successor of Ptolemæus Philadelphus, shall come with an army against Seleucus Callinicus, king of Syria, to avenge his sister's quarrel, and shall prevail; and he shall carry away a rich booty both of persons and goods into Egypt, and shall continue more years than the king of the north. This Ptolemy reigned forty-six years; and Justin says that if his own affairs had not called him home he would, in this war, have made himself master of the whole kingdom of Syria. But (v. 9) he shall be forced to come into his kingdom and return into his own land, to keep peace there, so that he can no longer carry on the war abroad. Note, It is very common for a treacherous peace to end in a bloody war.

IV. The long and busy reign of Antiochus the Great, king of Syria. Seleucus Callinicus, that king of the north that was overcome (v. 7) and died miserably, left two sons, Seleucus and Antiochus; these are his sons, the sons of the king of the north, that shall be stirred up, and shall assemble a multitude of great forces, to recover what their father had lost, v. 10. But Seleucus the elder, being weak, and unable to rule his army, was poisoned by his friends, and reigned only two years; and his brother Antiochus succeeded him, who reigned thirty-seven years, and was called the Great. And therefore the angel, though he speaks of sons at first, goes on with the account of one only, who was but fifteen years old when he began to reign, and he shall certainly come, and overflow, and over-run, and shall be restored at length to what his father lost. 1. The king of the south, in this war, shall at first have very great success. Ptolemæus Philopater, moved with indignation at the indignities done by Antiochus the Great, shall (though otherwise a slothful prince) come forth, and fight with him, and shall bring a vast army into the field of 70,000 foot, and 5000 horse, and seventy-three elephants. And the other multitude (the army of Antiochus, consisting of 62,000 foot, and 6000 horse, and 102 elephants) shall be given into his hand. Polybius, who lived with Scipio, has given a particular account of this battle of Raphia. Ptolemæus Philopater, having gained this victory, grew very insolent; his heart was lifted up; then he went into the temple of God at Jerusalem, and, in defiance of the law, entered the most holy place, for which God has a controversy with him, so that, though he shall cast down many myriads, yet he shall not be strengthened by it, so as to secure his interest. For, 2. The king of the north, Antiochus the Great, shall return with a greater army than the former; and, at the end of times (that is, years) he shall come with a mighty army, and great riches, against the king of the south, that is, Ptolemæus Epiphanes, who succeeded Ptolemæus Philopater his father, when he was a child, which gave advantage to Antiochus the Great. In this expedition he had some powerful allies (v. 14): Many shall stand up against the king of the south. Philip of Macedon was confederate with Antiochus against the king of Egypt, and Scopas his general, whom he sent into Syria; Antiochus routed him, destroyed a great part of his army; whereupon the Jews willingly yielded to Antiochus, joined with him, helped him to besiege Ptolemæus's garrisons. They the robbers of thy people shall exalt themselves to establish the vision, to help forward the accomplishment of this prophecy; but they shall fall, and shall come to nothing, v. 14. Hereupon (v. 15) the king of the north, this same Antiochus Magnus, shall carry on his design against the king of the south another way. (1.) He shall surprise his strong-holds; all that he has got in Syria and Samaria, and the arms of the south, all the power of the king of Egypt, shall not be able to withstand him. See how dubious and variable the turns of the scale of war are; like buying and selling, it is winning and losing; sometimes one side gets the better and sometimes the other; yet neither by chance; it is not, as they call it, the fortune of war, but according to the will and counsel of God, who brings some low and raises others up. (2.) He shall make himself master of the land of Judea (v. 16): He that comes against him (that is, the king of the north) shall carry all before him and do what he pleases, and he shall stand and get footing in the glorious land; so the land of Israel was, and by his hand it was wasted and consumed, for with the spoil of that good land he victualled his vast army. The land of Judea lay between these two potent kingdoms of Egypt and Syria, so that in all the struggles between them that was sure to suffer, for to it they both bore ill will. Yet some read this, By his hand it shall be perfected; as if it intimated that the land of Judea, being taken under the protection of this Antiochus, shall flourish, and be in better condition than it had been. (3.) He shall still push on his war against the king of Egypt, and set his face to enter with the strength of his whole kingdom, taking advantage of the infancy of Ptolemy Epiphanes, and the upright ones, many of the pious Israelites, siding with him, v. 17. In prosecution of his design, he shall give him his daughter Cleopatra to wife, designing, as Saul in giving his daughter Cleopatra to David, that she should be a snare to him, and do him a mischief; but she shall not stand on her father's side, nor be for him, but for her husband, and so that plot failed him. (4.) His war with the Romans is here foretold (v. 18): He shall turn his face to the isles (v. 18), the isles of the Gentiles (Gen. x. 5), Greece and Italy. He took many of the isles about the Hellespont-Rhodes, Samos, Delos, &c., which by war or treaty he made himself master of; but a prince, or state (so some), even the Roman senate, or a leader, even the Roman general, shall return his reproach with which he abused the Romans upon himself, or shall make his shame rest on himself, and without his own shame, or any disgrace to himself, shall pay him again. This was fulfilled when the two Scipios were sent with an army against Antiochus. Hannibal was then with him, and advised him to invade Italy and waste it as he had done; but he did not take his advice; and Scipio joined battle with him, and gave him a total defeat, though Antiochus had 70,000 men and the Romans but 30 000. Thus he caused the reproach offered by him to cease. (5.) His fall. When he was totally routed by the Romans, and was forced to abandon to them all he had in Europe, and had a very heavy tribute exacted from him, he turned to his own land, and, not knowing which way to raise money to pay his tribute, he plundered a temple of Jupiter, which so incensed his own subjects against him that they set upon him, and killed him; so he was overthrown, and fell, and was no more found, v. 19. (6.) His next successor, v. 20. There rose up one in his place, a raiser of taxes, a sender forth of the extortioner, or extorter. This character was remarkably answered in Seleucus Philopater, the elder son of Antiochus the Great, who was a great oppressor of his own subjects, and exacted abundance of money from them; and, when he was told he would thereby lose his friends, he said he knew no better friend he had than money. He likewise attempted to rob the temple at Jerusalem, which this seems especially to refer to. But within a few days he shall be destroyed, neither in anger nor in battle, but poisoned by Heliodorus, one of his own servants, when he had reigned but twelve years, and done nothing remarkable.

V. From all this let us learn, 1. That God in his providence sets up one, and pulls down another, as he pleases, advances some from low beginnings and depresses others that were very high. Some have called great men the foot-balls of fortune; or, rather, they are the tools of Providence. 2. This world is full of wars and fightings, which come from men's lusts, and make it a theatre of sin and misery. 3. All the changes and revolutions of states and kingdoms, and every event, even the most minute and contingent, were plainly and perfectly foreseen by the God of heaven, and to him nothing is new. 4. No word of God shall fall to the ground; but what he has designed, what he has declared, shall infallibly come to pass; and even the sins of men shall be made to serve his purpose, and contribute to the b ringing of his counsels to birth in their season; and yet God is not the author of sin. 5. That, for the right understanding of some parts of scripture, it is necessary that heathen authors be consulted, which give light to the scripture, and show the accomplishment of what is there foretold; we have therefore reason to bless God for the human learning with which many have done great service to divine truths.

The Reign of Antiochus Epiphanes; Cruelty and Impiety of Antiochus; The Death of Antiochus. (b. c.  534.)

21 And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. 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. 23 And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. 24 He shall enter peaceably even upon the fattest places 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: yea, and he shall forecast his devices against the strong holds, even for a time. 25 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. 26 Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. 27 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. 28 Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. 29 At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. 30 For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 31 And arms 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. 32 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. 33 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. 34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 35 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. 36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. 38 But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things. 39 Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain. 40 And at the time of the end 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; and he shall enter into the countries, and shall overflow and pass over. 41 He shall enter also into the glorious land, 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. 42 He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. 43 But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. 44 But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 45 And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.

All this is a prophecy of the reign of Antiochus Epiphanes, the little horn spoken of before (ch. viii. 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 v. 36, 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.

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 (v. 20), he took the kingdom. The states of Syria did not give it to him (v. 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, v. 22. But (v. 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 (v. 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 Ptolemæus 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, v. 25, 27. Antiochus shall stir up his power and courage against Ptolemæus 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 (v. 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, v. 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 (v. 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. Ptolemæus 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, v. 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 v. 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. viii. 23.

1. He had a rooted antipathy to the Jews' religion: His heart was against the holy covenant, v. 28. And (v. 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 (v. 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 Mac. i. 11-15, where it is expressly said, concerning those renegado Jews, that they made themselves uncircumcised and forsook the holy covenant. We read (2 Mac. iv. 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 Mac. iv. 23, &c.) 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," v. 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 (v. 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 Mac. i. 21, &c. He entered proudly into the sanctuary, took away the golden altar, and the candlestick, &c. And therefore (v. 25) there was a great mourning in Israel; the princes and elders mourned, &c. And (2 Mac. v. 15, &c.) 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, v. 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 Mac. i. 54), even an idol altar (v. 59), and called the temple the temple of Jupiter Olympius, 2 Mac. vi. 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, v. 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 Mac. vi. 19. The mother and her seven sons were put to death for adhering to their religion, 2 Mac. vii. 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. xi. 35. Or it may refer to the military courage and achievements of Judas Maccabæus 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, v. 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. ii. 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 Mac. i. 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 (v. 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 1 Pet. i. 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, v. 34. Judas Maccabæus, 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 Mac. ii. 45, &c. 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 (v. 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, v. 36, &c. 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 (2 Thess. ii. 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, &c., to the end that they might forget the law and change all the ordinances, and this upon pain of death, 1 Mac. i. 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 Mac. i. 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, v. 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 Mac. ix. 8, 10. Thus he carried all before him, till the indignation was accomplished (v. 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, v. 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. ii. 10, 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 Mac. iii. 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, v. 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 Phœnicians 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 (v. 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, &c. 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 1 Tim. iv. 1, 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 (v. 40), makes an attempt upon some of his territories, where upon 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 through 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, ch. viii. 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, v. 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 Ptolemæus 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, v. 43. Polybius, in Athenæus, 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 Æmilius, 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 (ch. viii. 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, v. 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, v. 44. The story of this we have 1 Mac. iii. 27, &c., what a rage Antiochus was in when he heard of the successes of Judas Maccabæus, 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 ch. viii. 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.

CHAP. XI.

Ver. 1. ALſo I] i. e. I Gabriel the Angel, glad of ſuch an office, for the good of Gods people, whereunto alſo I was ſent by Chriſt, ch. 10 9, 10.

In the firſt year of Darius the Mede] Who now began to think of ſending home the captive Jews, but had ſome heſitations and fluctuations of mind about it.

I ſtood to confirm and to ſtrengthen him] Angels cannot inlighten the mind, or powerfully incline the will of man (for ſo the Holy Ghoſt only doth:) but, as inſtruments of the Holy Ghoſt, they can ſtir up phantaſms of the Word read or heard; they can alſo propoſe truth and right to the mind, adviſe and perſwade to it as Counſellors, and inwardly inſtigate as it were by ſpeaking and doing after a ſpiritual manner, ſuggeſting good thoughts, as devils do evil: Yea they can ſtrangely wind themſelves into mens imaginations, ſo as to appear to them in their dreams, Matth. 1.

Ver. 2. And now I will ſhew thee the truth] The plain naked truth, in proper and downright terms, dealing with thee more like an Hiſtorian then a Prophet. Truth is, like our firſt Parents, moſt beautiful when naked.

Behold there ſhall ſtand up yet three Kings in Perſia] Three beſides Darius; viz. Cyrus, Cambyſes, and Darius Hyſtaſpis: for, as for Smerdis or the Magus, who took upon him to be the ſon of Cyrus, and uſurped the throne after Cambyſes, for ſix moneths, Herodot. in Thalia. the holy Angel holds him not worth naming.

And the fourth ſhall be far richer then they all] This was Xerxes, who was called the Hoarder of his Kingdom, like as his Father Darius had been called the Huckſter, Regni caupo. for his unmeaſurable riches gathered out of all the Eaſt, and prepared for the war againſt Greece.

And when he ſhall be ſtrengthned by his riches] Which were never true to thoſe that truſted them.

He ſhall ſtir up all] He ſhall bring into the field a million of men, and cover the ſeas with his ſhips, thinking to bear down all before him; but was ſhamefully defeated by the Grecians, and forced in a ſmall fiſher-boat, to get back into Aſia, where falling into inordinate luſt and cruelty, he was killed by Artabanus, and left this war hereditary to his ſucceſſors, until the ruine of the Perſian Kingdom by great Alexander, of whom in the next verſe.

Ver. 3. But a mighty King ſhall ſtand up] Alexander the Great, the founder of the Greek Monarchy; who with 30000 footmen and 5000 horſemen over-ran and ſubdued a great part of the habitable world. See chap. 8. The devil by his oracles foretold him of his victories, having ſtollen his skill out of this Prophecy of Daniel.

Ver. 4. And when he ſhall ſtand up] And ſeemeth to be beſt underlaid, ſet to live, as we ſay, when he ſtandeth on his beſt bottom, expecting Embaſſadours at Babylon from all the world, requiring divine honours from his Grecians, and enjoyning the Jews that their dates ſhould be taken from his raign, and that all the Prieſts ſons born that year ſhould be called Alexanders.

His Kingdom ſhall be broken] As brittle ware is apt to be.

And ſhall be divided toward the four winds] Sic tranſit gloria mundi, fitly compared to the wind, as chap. 2. to a dream, to a ſhadow, to a dream of a ſhadow. Great Alexander's Kingdom was firſt broken into many pieces by twelve of his Princes, until, eleven years after his death, it became quadripartite, &c. Here is foretold, being divided amongſt four of his Chieftains, Caſſander, Antigonus, Seleucus and Ptolomy: till at length, theſe two laſt ga[illegible: 1 letter] all into their hands, and yet were ever jarring and warring, as appeareth by what here followeth.

And not to his poſterity] For all his Kindred were killed up by Caſſander; with whom it chei[illegible: 1 letter]ed accordingly.

Nor according to his dominion] For although they were all ſoveraign Princes, yet they fell far ſhort of Alexander in command and warlike fame, chap. 8.22.

Antiq. lib. 1 2. cap. 1. Ver. 5. And the King of the South ſhall be ſtrong] Ptolomy King of Egypt together with his whole family, line, and race, the Lagidae, ſhall be eminently ſtrong; and a great enemy he was to the poor Jews, as Joſephus ſtorieth.

And one of his Princes] i. e. O[illegible: 1 letter] Alexanders Princes, meaning Seleucus Nicanor King of Syria, together with his houſe and line called the Seleucidae.

And he ſhall be ſtrong above him] i. e. Stronger then Ptolomy, and that the poor Church ſhall feel; for Judaea lay betwixt theſe two potent Princes, and was therefore beaten on both ſides: perinde ac Iſthmus inter duo maria interjacens, or as bread-corn ground betwixt two milſtones. This was here foretold, and much more, three hundred years before it fell out, that we may know that there is an Omnipotent and Omniſcient Majeſty, who decreeth and doth whatſoever himſelf pleaſeth.

His dominion ſhall be a great dominion] Viz. as long as it will hold. Beſides Syria and Babylon, Seleucus had more of Aſia then ever any had but only Alexander. So our Henry the ſixth, till depoſed, had been the moſt potent Monarch for dominions that ever England had: yet afterwards he was not the maſter of a mole-hill, nor owner of his own liberty, as hath been ſaid before.

Ver. 6. And in the end of years] In proceſſe of time, after that theſe two Kings had ſufficiently worried and wearied out one another, in bloody wars.

They ſhall joyn themſelves together] Heb. ſhall aſſociate themſelves, viz in a friendly amity: and ſhall make interchangeable marriages, but to little purpoſe, as it proved.Tu[illegible: 1 letter]k. Hiſt: 464. So Calo Joannes the Chriſtian Emperour of Trapezond gave his daughter Despina in marriage to Ʋſuncaſſanes King of Perſia, but with ill ſucceſſe: for he ſoon after loſt his Empire.

For the Kings daughter of the South] Bernice (or as others call her, Berenice or Beronice, i. e. the daughter of innocency or purity) the daughter Ptolomie Philadelph ſo called, for that he married his own ſiſter;Junius. and therefore his daughter Beronice was not right-named.

Shall come to the King of the North] to Antiochus Theus King of Syria (ſo the Mileſians firſt ſirnamed him,Pauſan. Appian. 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.

To make an agreement] Marriages made in policy, to ſerve diſhoneſt ends, are ever of ill ſucceſſe, 1 Sam. 18.21, 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 Ann of Cleeve was here) but ſent out of the world, together with her ſon,In Syriac. and all her retinue, by Laodice, whom Appian maketh to be her own ſiſter: but that's 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 Ptolomy Philadelph, who dyed ſoon after.

Ver. 7. But out of the branch of her roots] One of her ſtock, her own brother both by father and mother.

Shall one ſtand up in his eſtate] Ptolomy Euergetes ſhall ſucceed his father Philadelph: and making war againſt Seleucus Callinicus, ſon of Antiochus Theus by Laodice, in revenge of his ſiſter Bernices death ſhall prevaile and over-run the greateſt part of Callinicus his Kingdom.

Ver. 8, And ſhall alſo carry captives their gods] Goodly gods they were the while, and likely to defend their worſhippers. He brought back alſo the Egyptian mawmets, carried away by Cambyſes (rather in ſcorn of all religion, then hatred of idolatry) and was thereupon called by that ſuperſtitious people, Euergetes, that is, Benefactour.

Ver. 9. So the King of the South ſhall come into his Kingdom] Called out of Syria by a commotion at home, the Parthians invading Egypt: but he ſoon quelled them, and quieted his own country. Joſephus writeth, Lib. 2. cont. Appian. that this Ptolomy Euergetes in his return out of Syria went to Jeruſalem; and in thankfulneſs to the God of the Jews, offered his oblations at the Temple there.Antiq. l. 12. c. 2▪ Of his father Philadelphus alſo he reporteth, that he redeemed one hundred and twenty thouſand Jews that were ſlaves in Egypt, and ſent them home, and beſtowed many rich gifts upon the Temple at Jeruſalem.

Ver. 10. But his ſons] Callinicus his ſons; viz. Seleucus Ceraunus, and Antiochus Magnus—quaſi duo fulmina belli.

Shall be stirred up] At not enduring that Ptolomy Philepator ſon of Euergetes ſhould poſſeſſe any part of Syria under their noſes.

Lib 5. Shall aſſemble a multitude of great forces] Seventy thouſand footmen, and fifty thouſand horſemen, ſaith Polybius.

Ceraunius id eſt fulminem: quod audaci & veloci ingenio praeditus. Juſtin. And one ſhall certainly come] One, not both; becauſe Ceraunus (who ſeemed to be as ſwift and as irreſiſtible as Lightning, and therehence had his name) was ſlain by Nicanor: ſo that Antiochus Magnus was King alone.

And ſhall overflow and paſſe thorough] To wit, againſt the Captains of Ptolomy in Syriae, Attalus and Theodatus.

And he ſhall be ſtirred up even to his fortreſſe] To Ptolomies fortreſs, or fortified City Raphia, which lyeth in the entrances of Egypt, ſaith Hierom.

Ver. 11. And the King of the South] Ptolomaeus Philopator, ſo called ſay ſome per Antiphraſin, becauſe he killed his father; he ſlew alſo his both ſiſter and wife Eurydice: and was otherwiſe very vicious, and yet victorious.

Even with the King of the North] i. e. With Antiochus Magnus, who was ſo called perhaps, ſaith one, for undertaking much, and performing little.

Pauſan. lib. 5. Spoliaviſſet regno Antiochum, ſi fortunam virtute juviſſet. Juſtin. And he ſhall ſet forth a great multitude] Sixty two thouſand footmen, and ſix thouſand horſemen.

And the multitude] Antiochus his army: himſelf hardly eſcaping with life through the deſerts.

Ver. 12. His heart ſhall be lifted up] So that he ſhall flight his enemy, and not purſue his victory, but give himſelf up to a luxurious life. Vincere ſcis Annibal, victoriauti neſcis, ſaid that Roman General.

Ver. 13. For the King of the North] Antiochus Magnus.

Shall return] After Philopators death, to fight againſt his yong ſon and ſucceſſor Epiphanos.

Hierom. And ſhall ſet forth a multitude greater then the former] Gathered out of the upper parts of Babylon: He called in the help alſo of Philip King of Macedon, and other Princes. His army is ſaid to have conſiſted of three hundred thouſand footmen, beſides horſe and Elephants.

And ſhall certainly come] Heb. by coming he ſhall come, i. e. ſurely, ſwiftly, ſuddenly: but to ſmall purpoſe.

Lib. 2. c. 8. Lib. 5. c. 5. And with much riches] Gold, ſilver, purple, ſilkes, ivory, at Florus and G[illegible: 1 letter]llius teſtifie:

Ver. 14. And in thoſe times there ſhall many ſtand up againſt the King of the South] Many of the Jews who ſupplyed Antiochus, in this expedition of his againſt Egypt, Effractores, Praevaricato[illegible: 1 letter]es. both with men and other warlike proviſion. Howbeit ſundry Jews (called here robbers or refractories, fierce, furious and deſperate fellows) adhered to Ptolomy Epiphanes, who gave them leave to build a Temple in Egypt: which was accordingly alſo done by Onias, not far from Memphis, upon pretence of fulfilling that prophecy, Iſa. 19.19. called here eſtabliſhing the viſion.

But they ſhall fall] As they did afterwards by the Romans, who deſtroyed the Jews there in great multitudes, and burnt their mock Temple.

Ver. 15. So the King of the North ſhall come] i. e. Not the Romans (as ſome would have it) but Antiochus Magnus ſtill. He had been foiled at Raphia, now he greatly prevaileth againſt the Egyptians. If we Princes (ſaid our Henry the ſeventh) ſhall take every occaſion that is offered, the world ſhall never be quiet, but wearied with continual wars.

And the armes of the South ſhall not withſtand] Scopas the Egyptian General, though very skilful and valiant, ſhall be beaten by Antiochus into Sidon, beſiged there, and forced to yeild: all the power of Egypt being not able to raiſe the ſiege, and relieve Scopas. The battle is not alwayes to the ſtrong, Eccleſ. 9.11.

Ver. 16. And he ſhall ſtand in the glorious land] Heb. the land of ornaments, that is Judaea, which lying betwixt theſe two potent Princes, was perpetually afflicted, as corn is ground aſunder lying betwixt two heavy milſtones. Now Judaea is called the glorious or beautiful land, Ezek. 20.6, 15. it is called the comelineſs of all countries, not ſo much for the fertility thereof (Babylon was much more fertile) nor for the miracles done therein (many great works had been likewiſe done in Egypt) as for the ſincere ſervice of God there ſet up. This is the beauty and bulwark of any Nation. Forrain writers have termed England The fortunate Iſland, the Terraflorida, the Kingdom of God, the Paradiſe of pleaſure, &c, Plato commendeth the Attick Country for this, that the Inhabitants were [non-Latin text not transcribed], the right Natives that grew out of it at firſt: [non-Latin text not transcribed]. Thucyd. [non-Latin text not transcribed]. Plato. but eſpecially for this, that it was [non-Latin text not transcribed] a place that loved God and was interchangeably beloved of God. May that be evermore Englands commendation!

Which by his hand ſhall be conſumed] Gods Church goes to wrack both by South and North. All she comfort is that whether North or South-wind blow on Gods garden, they ſhall blow good to it at length, Cant. 4.16.

Ver. 17. He ſhall alſo ſet his face] Antiochus longed ſore to be Lord of Egypt, and therefore undertook a third expedition againſt Epiphanes: but that not ſucceeding to his mind, he ſeweth the Foxes skin to the Lyons hide, and ſeeketh to get that by treachery, which by open hoſtility he could not.

And upright ones with him] Or equal conditions with him: he ſhall palliate his treachery with very fair pretences: he ſhall ſeem to do righteous things, drawing a fair glove over a foul hand: Thus ſhall he do.

And he ſhall give him the daughter of women] The fair Cleopatra, his beautiful daughter: like as Saul gave Michal to David, to be a ſnare to him.Filiam è mulieribus ſelectam[illegible: 1 letter]

Munera pulchrae quidem mittis, ſed mittis in hamo.Martial.

Corrupting her] Suborning her to make away her husband Ptolomaeus Epiphanes. This was deviliſh policy; Simulata neceſſitudo duplex ſimultas: but it took not.

But ſhe ſhall not ſtand on his ſide, neither be for him] As became a good wife, ſhe [illegible: 1 letter]lave to her husband: ſo did the above-mentioned Michal, in whom though we find no great ſtore of religion (for both ſhe had an image in the houſe, and afterwards mocked David for his devotion) yet nature had taught her to prefer an husband to a father.

Ver. 18. After this he ſhall turn his face unto the Iſles] Miſſing of his deſign for Egypt, and loſing alſo much in Aſia Minor, which Epiphanes got of him, by means of his Queen Cleopatra, Antiochus, as an inraged Lyon, falleth upon forrain countries, as Helleſpont, Cherſoneſus, Eubaea, Rhodes, Cyprus, Samos, Colophon, &c. He marched alſo with his army into Greece, being ſtirred up thereunto by Hannibal, who being vanquiſhed in Africa by Scipio, had fled to Antiochus into Aſia, and there hatched what miſchief he could againſt the Romans.

But a Prince for his own behalf] i. e. Scipio the Roman Conſul, or as ſome will, M. Acilius their General.

Shall cauſe the reproach offered by him to ceaſe] i. e. Shall recover the countries that he had taken from the Roman State, and ſhall alſo drive back again, down his throat, thoſe contumelies and opprobrious ſpeeches that he had thrown out againſt the Romans; who afterwards overcame him thrice by ſea and land, forced him to accept of very hard conditions, ſhred him of a great part of his Kingdom,Liv. Dec. 4. l. 8; Appian. in Syriac. and called him in contempt Antiochus ſometime the Great.

Ver. 19. Then he ſhall turn his face] Not accepting the aforeſaid hard conditions, till beaten again by the Romans, he was forced ſo to do; he fled into the utmoſt parts of his Kingdom of Syria, and there kept him in forts, not daring to wage war any more.

But he ſhall ſtumble and fall and not be found] He and his Army ſhall be hewn in pieces by the rude rabble in the Elymeans Country,Strabo. lib. 16. whilſt he went about to rob the Temple of their Jupiter Belus.

Ver. 20. Then ſhall ſtand up in his eſtate a raiſer of taxes] Heb. one that cauſeth an exactour to paſſe over, who ſhall gather no leſs ſums of curſes then of coyn. This was Seleucus Philopator, ſon to Antiochus the great, and his fathers darling (whence alſo he had his ſirname) but not the peoples darling, as Scipio was at Rome, whom they called Corculum or ſweet heart. For this Seleucus King of Syria being the Romans tribute-gatherer (to whom he was to pay according to his fathers agreement a thouſand talents by the year) he was hated of the people, and poyſoned by Heliodorus a great man about him, in favour of Antiochus Epiphanes his brother, and ſucceſſour in the Kingdom.

Ver. 21. And in his eſtate ſhall ſtand up a vile perſon] This was his true title (as Wicked was Hamans, Illuſtrious. Eſth. 7.6.) though he affected to be called Epiphanes or Famous: and Joſephus reporteth that the Samaritans (to curry favour with him when he tormented the Jews) ſtiled him Antiochus the mighty god. O deteſtable! ſurely that which is highly eſteemed amongſt men, is abomination in the ſight of God, Luk. 16.15. But the bramble thinketh it a goodly thing to raign: ſo doth not the Vine and Figtree, Judg. 9. A good man honoureth them that fear the Lord: but contemneth a vile perſon, Pſal. 15 4. Mr. Fox, when one asked him, ſaying, Do ye not remember ſuch an honeſt poor man for whom you did ſomething? yes, ſaid he, I forget Lords and Ladyes to remember ſuch. And again when a great Lord and wicked met him in the ſtreets, and asked him How do you Mr. Fox? he ſaid little: do you not know me? ſaid the great Lord: No, not I, ſaid Mr. Fox. I am ſuch a one, ſaid he. Sir, I deſire, ſaid Mr. Fox, to know none but Chriſt and him crucified.

To whom they ſhall not give the honour of the Kingdom] But he ſhall take it whether the Nobles will or not: and ſo might well have been called as his father ſometimes was, Antiochus Hierax, the Hawk or Puttock, for his ſwooping and ravaging.

But he ſhall come in peaceably] Under pretence of a Protector to his nephew Demetrius, as did our Richard the third.

And ſhall obtain the Kingdom by flatteries[ Winning mens hearts by preſents, curteſies, and ſecret practiſes.

Ver. 22. And with the armes of a flood ſhall they be over flown] The Egyptians ſhall by the forces of Antiochus Epiphanes, who in the minority of his ſiſter Cleopatra's ſon Ptolomy Philometor, invaded Egypt, and overthrew his two Captains Euleus and Leneus, as with a ſtorm or flood.

Yea alſo the Prince of the Covenant] Tryphon the chief contriver of a Covenant betwixt the two Kings, after the former overthrow. He was made away by Antiochus, that himſelf might do what he lifted in Egypt, during the non-age of his nephew Philometor.

Ver. 23. He ſhall work deceitfully] Outwitting the wiſeſt among the Egyptians, who yet were held great Politicians. See Eſa. 19.11, 13.

And ſhall become ſtrong with a ſmall people] He ſhall come in (as Protector and coad[illegible: 1 letter]utor to his nephew Philometor) with a ſmall number, left the Egyptians ſhould be affrighted: but being thus gotten in, he ſhall play his pranks to ſome purpoſe.

Ver. 24. He ſhall enter peaceably even upon the fatteſt places of the Province] i. e. Upon Memphis in the very heart of the Country.

And he ſhall do that which his fathers have not done] i. e. Rob and ſpoile, as never any of his Anceſtors did before in Egypt.

Ptolo. hypom. lib. 1. & 5. And he ſhall ſcatter among them the prey] Throwing handfuls of mony among the vulgar as he went along the ſtreets: and all to ingratiate and to ſteal away their hearts. Abſolom did the like at Jeruſalem, 2 Sam. 20.

And he ſhall forecaſt his devices againſt the ſtrong-holds] By ſowing diſſenſion betwixt Philometor, and Phyſcon his younger brother. The devil was as great a Maſter then as ſince, with his D[illegible: 1 letter]vide & impera, make diviſion, and get dominion.

Ver. 25. And he ſhall ſtir up his power and his courage] Antiochus ſhall: himſelf being ſtirred up by the devil, that reſtleſs ſpirit, who continually maketh adoe in the world. Fuit etiam Antiochus ingenio inquieto, verſatili, turbido, vago & vario: unde multa machinatus eſt, pauca ad felicem exitum perduxit. Howbeit in this ſecond expedition againſt Egypt, he proſpered.

Ver. 26. Yea they that feed of the portion of his meat] His own Courtiers, Captains and Penſioners, corrupted by Antiochus, betrayed Philometor: ſee 1 Mac. 1. In truſt I have oft found treaſon, ſaid Queen Elizabeth.

Ver. 27. And both theſe Kings hearts ſhall be to do miſchef Philometor being beaten ſhall ſeek agreement, give great gifts to Antiochus, and feaſt him: ſed reconciliatione vultirâ, but with a fox-like and fained amity, each of them ſtill re[illegible: 2 letters]ining their ancient hatreds. Burning lips and a wicked heart, are like a potſheard covered with ſilver-dreſſe, Prov. 26.23.

And they ſhall ſpeak lyes] This is ordinary with the wicked, Pſal. 62.9. but it is the property of the godly man to ſpeak the truth from his heart, Pſal. 15.

For yet the end ſhall be at the time appointed] i. e. The end of thoſe wars ſhall be when God ſeeth good, and hath predetermined it.

Ver. 28. Then ſhall he return into his land with great riches] But little content. Gain, when it is either the Mammon of unrighteouſneſſe, or wages of wickedneſſe, is true loſſe.

And his heart ſhall be againſt the holy Covenant] i. e. Againſt the Jews, Gods Covenanters, and againſt the true religion. The Church is, haeres crucis, ſaith Luther: the truth goes ſeldom without a ſcratcht face.

Ver. 29. At the time appointed] After two years.

And come toward the South] Toward Egypt, 1 Mac. 1.30.

But it ſhall not be as the former] Expedition, ver. 25.

Or as the latter] Mentioned ver. 40. God oft croſſeth the wicked in the height of their hopes, Job 20 6.

Ver. 30. For the ſhips of Chittim ſhall come againſt him] i. e. Publius Popilius the Roman Legat ſhall come in Italian or Grecian ſhips, and ſhall,Joſeph. l. 12.c. 6. Liv. dec. 5. l. 5. [illegible: 1 letter]pplan. in Syr. [illegible: 1 letter]uſtin. in the name of the Senat and people of Rome, command Antiochus to depart with his army out of Egypt, and that forthwith. So true found Antiochus that of the Poet Omne, ſub regni graviore, regnum eſt.

Therefore he ſhall be grieved and return] And reck his teen upon the poor Church of God: turning his rage againſt the Jews.

And have intelligence with them that forſake the Covenant] None are ſo dangerous and deſperate enemies to the truth as Apoſtates, and Renegado's, ſuch as were here, Jaſon, Menelaus, &c. 2 Mac. 4. who privily pack'd with Antiochus againſt the City and people.

Ver. 31. And arms ſhall ſtand on his part] i. e. Antiochus his Princes and Commanders, whom he ſent to ſpoil Jeruſalem; ſuch as were Philip the Phrygian, Andronicus, Apollonius, Bacchides, &c. who made havock of Gods people, and revelled in their ruines.

And they ſhall place the abomination of deſolation] The abominable idol of Jupiter Olympius. The like whereunto was done here in England in thoſe Marian times, of abhor[illegible: 1 letter]ed memory, which yet laſted no longer then thoſe of Antiochus, ſc. five or ſix years.

Ver. 32. And ſuch as do wickedly againſt the Covenant] Apoſtates ſin not common ſins, as Karab and his complices dyed not common deaths. Forſakers of the Covenant, ver. [illegible: 1 letter]0. will ſoon become wicked doers againſt the Covenant, as here: till they become altogether filthy, Pſal. 53.3. See 1 Pet. 2.20, 22. Matth. 12.43, 45. Luke 9.62.

— non debet aeratro,Sedulius. Dignum opus ixercens, vulium in ſua terga referre.

But the people that do know their God] The faithful Haſſideans, and zealots,Irritamenta & Terriculamenta. who know and worſhip their G[illegible: 1 letter]d aright; theſe ſhall perſevere, and overcome all Allurements and Affrightments of the World.

Ver. 33. And they that underſtand, &c.] God ſhall provide in the worſt of times, that his people ſhall have Teachers and faithful Monitors. I find in the regiſters (and wonder at it, ſaith Mr. Fox) that in Queen Maryes dayes, one neighbour reſorting to, and conferring with another,Act. & Mon. eftſoones with a few words of their firſt or ſecond talk, did win and turn their minds to that wherein they deſired to perſwade them touching the truth of Gods Word and Sacraments.

Yet they ſhall fall by the ſword and by flame] The Inſtructers eſpecially ſhall. Of this perſecution the Apoſtle ſeemeth to ſpeak, Heb. 11.35, 37.

Ver. 34. They ſhall be holpen with a little help] With the valiant Aſmonians or Maccabees who were but a handful, and yet did great exploits againſt the Antiochians; ſo did the Huſſites in Bohemia againſt the Pontificians. But why were they holpen with a little help? that through weaker means, they might ſee Gods greater ſtrength.

But many ſhall cleave to them with flatteries] So did the falſe Samaritans: See on ver. 21. And ſo the Donatiſts went to the Gothes, when the Arians prevailed. Hypocrites will not ſail in a ſtorm. Something they will do for God, but little or nothing tis they will ſuffer.

Ver. 35. And ſome of them of underſtanding ſhall fall] Depth of divine knowledge, and height of holineſſe, is no target againſt perſecution: the beſt fall under it ſooneſt. None out of hell have ever ſuffered more then Saints.

To try them] As hard weather tryes what health: hang heavy weights on rotten boughs, and they ſuddenly break. Withered leaves fall off in a ſtrong wind: not ſo the green, that have ſap.

Act. & Mon. And to purge and to make them white] As foul and ſtained cloathes are whitened by laying abroad in cold froſty nights. Black ſope maketh white cloathes: ſo, ſaid that Martyr, doth the black croſſe help us to more whiteneſſe, if God ſtrike with his batteldors. You know the veſſel before it be made bright (ſaid John Careles the Martyr in a letter to Mr. Philpot another Martyr) is ſoyled with oyle and other things that it may ſcour the better. Oh happy be you, that you be now in this ſcouring houſe: Ib. 1743. for ſhortly you ſhall be ſet upon the celeſtial ſhelf as bright as Angels,&c. Refiners of ſugar, ſaith Another Author, taking ſugar out of the ſame cheſt,D. Goodwin. ſome thereof they melt but once; other again and again; not that it hath more droſſe in it, but becauſe they would have it more refined: ſo dealeth the Lord with his beſt children, &c.

Ver. 36. And the King ſhall do according to his will] In Judaea he ſhall, though in Egypt he could not, becauſe the Romans trumped in his way, ver. 30. put a ſtop to his rage there. But the Jews were looked upon by the proud Romans as a deſpicable people: and of the God of the Jews Cicero ſpeaketh baſely, not holding him worthy to be compared with Bacchus or Venus, Orat. pro. Flacco. &c.

And he ſhall exalt himſelf, &c.] A type and picture of the Pope of Rome, 2 Theſ. 2.4.

Till the indignation be accompliſhed] Till God have avenged the quarrel of his Covenant, and the ſet time of deliverance be come.

Ver. 37. Neither ſhall he regard the God of his Fathers] He ſhall diſannul his own ancient religion, caring neither for the old Mumpſimus, nor the new Sumpſimus, as they ſay, but ſhewing himſelf to be a rank Atheiſt: See 1 Maccab. 1.43.

Nor the deſire of women] ſc. in an honeſt lawful way of matrimony; But be addicted to vagrant luſt, yea and to the ſin againſt nature with women (as ſome ſenſe it) à Deo prohibito & perdito: in which caſe the Turkiſh women, when ſo abuſed by their husbands (thoſe filthy beaſts) may ſue a divorce;St. Henry Blounts voy. into the Levant. which they do by taking off their ſhooes before the Judge, and holding them the ſoles upward, but ſpeaking nothing, for the unnameableneſſe of the fact.

Nor regard any God] See my Common place of Atheiſm.

Ver. 38. But in his eſtate ſhall be honour the God of forces] Or, As for the Almighty God, in his ſeat he ſhall honour, yea he ſhall honour a god whom his fathers knew not, &c. that is in Gods holy Temple at Jeruſalem Antiochus ſhall ſet up Jupiter Olympius, who was none of the dii Syri: for the Syrians worſhipped Apollo, Diana, Atargatis, Geog. l. 16. as Strabo teſtifieth. See 2 Maccab. 6.2.

Shall he honour] This doubling of the word ſeemeth to ſhew the Angels indignation, at the indignity of the fact. See the like, Gen. 49.4.

Ver. 31.Ver. 39. Thus ſhall he do in the moſt ſtrong holds] Heb. in the fortreſſes of munitions, i. e. both in the Temple (called elſewhere a ſtrong-hold) and in the places of defence near unto the Temple, where he ſet a garriſon, to force the people to worſhip his Idols.

Whom he ſhall acknowledge and increaſe with glory] Or, thoſe whom he ſhall acknowledge (to be favourers and furtherers of his abominable idolatry) thoſe he ſhall increaſe with glory: he ſhall raiſe and prefer them, as he did Jaſon, Menelaus, &c.

And he ſhall cauſe them to rule over many] In praeſtantes illos (ſo Piſcator rendreth it) over the godly Jews, Gods Rabbines.

And he ſhall divide the land] ſc. Of Judaea.

For gain] Heb. for a price. Sic omnia Romae vaenalia: All things are ſaleable and ſoluble at Rome.

Ver. 40. And at the time of the end] The year before his death.

Shall the King of the South] Ptolomie Philometor.

And the King of the North] Antiochus his third expedition into Egypt (ſee ver. 39) in favour of Phyſcon.

And ſhall overflow] i. e. Victoriouſly overrun Egypt.

Ver. 41. He ſhall enter alſo into the glorious land] Judaea, as ver. 16. but for no good. In Greece they ſay, Where the Grand Signior once ſetteth his foot, there groweth no more graſſe.

But theſe ſhall eſcape] Becauſe they ſhall ſide with him.

Ver. 42. He ſhall ſtretch forth his hand alſo] He ſhall be very victorious toward his latter end, that he may be the riper for ruine: fatted ware are but fitted for deſtruction.

Ver. 43. Shall be at his ſteps] i. e. Obey him as their Captain.

Ver. 44. But tidings out of the Eaſt, &c.] It it ſeldom ſeen that God alloweth to the greateſt darlings of the world a perfect contentment: but ſomething or other they muſt have to trouble them ſtill.

Ver. 45. And he ſhall plant the Tabernacles of his palace] i, e: 1 Mac. 3.40. & 4 3. He ſhall pitch his tent royal (in token of full power given to his Captains Lyſias and the reſt) in Emmaus, near to Jeruſalem, to keep the Jews in ſubjection.

Between the Seas] The Dead Sea, and the Midland Sea, Polyb. Joſeph. l. 12. c. 12. which are the bounds of Judaea, called here the glorious holy mountain.

Yet he ſhall come to his end] A loathſome and lamentable one: See 1 Maccab. 6.8. 2 Maccab. 9. not ſo much becauſe he would have ſpoiled the Temple of Diana, but becauſe he did ſpoil the Temple at Jeruſalem.