Verse-by-Verse Bible Commentary
Daniel 11:38

Clarke's Commentary

Verse 38. Shall he honour 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 honour 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, c., 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.

Bridgeway Bible Commentary

Antiochus attacks the Jews (11:29-45)

Before he had a chance to launch his anti-Jewish campaign, Antiochus heard there was unrest in Egypt, so he returned south to put down the rebellion. But Egypt called in the help of a foreign navy and Antiochus was forced to flee back to Palestine. On his arrival in Jerusalem, he found that fighting had broken out between rival Jewish groups. One of these groups consisted of people who were loyal to their ancient religion, the other of people who were prepared to change their beliefs and practices to gain political benefits from their foreign overlords. Already angry because of his defeat in Egypt, Antiochus eagerly took the opportunity to attack the Jews (29-30).
The enraged Antiochus slaughtered Jews in thousands, made others slaves, and prohibited all from keeping their religious laws. Worse than this, he set up a Greek idol and a Greek altar in the Jewish temple, then sacrificed animals that the Jews considered unclean. To loyal Jews this was ‘the abomination that makes desolate’ (RSV), ‘the awful horror’ (GNB). Though some Jews joined Antiochus in order to save their lives, others stood firm no matter what it cost them (31-33).
Jewish resistance to Antiochus was led by a courageous priest and his five sons, known as the Maccabees. They persuaded many to join them in their fight for religious freedom. Amid all the persecution some Jews failed, but others stood firm and were martyred for their faith. The effect of the persecution among the people at large was one of spiritual cleansing. Purified faith enabled the faithful to stand firm, with the result that in 165 BC, after more than three years of fighting, they regained their religious independence and rededicated their temple (34-35).

In addition to blaspheming the God of the Jews, Antiochus dishonoured the Syrian and Greek gods. Considering himself to be above every god, he replaced the existing gods with others brought from elsewhere. He rewarded those who flattered him, by giving them gifts of land and promoting them to positions of power (36-39).
Towards the end of his reign Antiochus was attacked by Egypt. He began his successful counter-attack by overrunning Palestine and once again slaughtering the unfortunate Jews, though he did not invade neighbouring states that were hostile to the Jews. He then moved down to take over Egypt along with those African states that were under Egypt’s control (40-43).
When he was later attacked from the north-east by the Parthians, Antiochus left his temporary headquarters on the plains of Palestine and went out with his usual fury and confidence to meet the attack. But when returning from the battle he suddenly and unexpectedly died (44-45).

Coffman's Commentaries on the Bible

“But in his place shall he honor the god of fortresses; and a god whom his fathers knew not shall he honor with gold, and silver, and precious stones and pleasant things. 39 And he shall deal with the strongest fortress by the help of a foreign god; whosoever acknowledgeth him he will increase with glory; and he shall cause them to rule over many, and shall divide the land for a price.”

“These words in no sense agree with Antiochus, nor do they permit us to think of any heathen deity in this connection.”C. F. Keil, op. cit., p. 465. The “god of fortresses” is perhaps only another way of saying the “god of force.” “Might makes right” is the policy of such a character. Keil’s view was that:

“The god of fortresses is a personification of war;… he will regard no other god, but only war. The taking of fortresses will be his god; and he will worship this god above all as the means of his gaining world power.”Ibid., p. 466.

Daniel 11:39 means that this Lawless One, this Antichrist, shall reward with glory, riches, and honor all who acknowledge him and do his will.

Barnes' Notes on the Whole Bible

But in his estate - The marginal reading here is, “As for the Almighty God, in his seat he shall honor, yea, he shall honor a god,” etc. The more correct rendering, however, is that in the text, and the reference is to some god which he would honor, or for which he would show respect. The rendering proposed by Lengerke is the true rendering, “But the god of forces (firm places, fastnesses - der Vesten) he shall honor in their foundation” (auf seinem Gestelle). The Vulgate renders this, “But the god Maozim shall he honor in his place.” So also the Greek. The phrase “in his estate” - על־כנו 'al-kanô - means, properly, “upon his base,” or foundation. It occurs in Daniel 11:20-21, where it is applied to a monarch who would succeed another - occupying the same place, or the same seat or throne. See the notes at Daniel 11:2. Here it seems to mean that he would honor the god referred to in the place which he occupied, or, as it were, on his own throne, or in his own temple. The margin is, “or stead;” but the idea is not that he would honor this god instead of another, but that he would do it in his own place. If, however, as Gesenius and De Wette suppose, the sense is, “in his place, or stead,” the correct interpretation is, that he would honor this “god of forces,” in the stead of honoring the god of his fathers, or any other god. The general idea is clear, that he would show disrespect or contempt for all other gods, and pay his devotions to this god alone.

Shall he honor - Pay respect to; worship; obey. This would be his god. He would show no respect to the god of his fathers, nor to any of the idols usually worshipped, but would honor this god exclusively.

The God of forces - Margin, Mauzzim, or gods protectors; or, munitions. Hebrew, מעזים mâ‛uzym; Latin Vulgate, Maozim; Greek, Μαωξεὶμ Maōxeim; Syriac, “the strong God;” Luther, Mausim; Lengerke, der Vesten - fastnesses, fortresses. The Hebrew word מעוז mâ‛ôz means, properly, a strong or fortified place, a fortress; and Gesenius (Lexicon) supposes that the reference here is to “the god of fortresses, a deity of the Syrians obtruded upon the Jews, perhaps Mars.” So also Grotius, C. B. Michaelis, Staudlin, Bertholdt, and Winer. Dereser, Havernick, and Lengerke explain it as referring to the Jupiter Capitolinus that Antiochus had learned to worship by his long residence in Rome, and whose worship he transferred to his own country. There has been no little speculation as to the meaning of this passage, and as to the god here referred to; but it would seem that the general idea is plain.

It is, that the only god which he would acknowledge would be force, or power, or dominion. He would set at nought the worship of the god of his fathers, and all the usual obligations and restraints of religion; he would discard and despise all the pleadings of humanity and kindness, as if they were the weaknesses of women, and he would depend solely on force. He would, as it were, adore only the “god of force,” and carry his purposes, not by right, or by the claims of religion, but by arms. The meaning is not, I apprehend, that he would formally set up this “god of forces,” and adore him, but that this would be, in fact, the only god that he would practically acknowledge. In selecting such a god as would properly represent his feelings he would choose such an one as would denote force or dominion. Such a god would be the god of war, or the Roman Jupiter, who, as being supreme, and ruling the world by his mere power, would be a fit representative of the prevailing purpose of the monarch.

The general sentiment is, that all obligations of religion, and justice, and compassion, would be disregarded, and he would carry his purposes by mere power, with the idea, perhaps, included, as seems to be implied in the remainder of the verse, that he would set up and adore such a foreign god as would be a suitable representation of this purpose. It is hardly necessary to say that this was eminently true of Antiochus Epiphanes; and it may be equally said to be true of all the great heroes and conquerors of the world. Mars, the god of war, was thus adored openly in ancient times, and the devotion of heroes and conquerors to that idol god, though less open and formal, has not been less real by the heroes and conquerors of modern times; and, as we say now of an avaricious or covetous man that he is a worshipper of mammon, though he in fact formally worships no god, and has no altar, so it might be affirmed of Antiochus, and may be of heroes and conquerors in general, that the only god that is honored is the god of war, of power, of force; and that setting at nought all the obligations of religion, and of worship of the true God, they pay their devotions to this god alone.

Next to mammon, the god that is most adored in this world is the “god of force” - this Mauzzim that Antiochus so faithfully served. In illustration of the fact that seems here to be implied, that he would introduce such a god as would be a fit representative of this purpose of his life, it may be remarked that, when in Rome, where Antiochus spent his early years, he had learned to worship the Jupiter of the Capitol, and that he endeavored to introduce the worship of that foreign god into Syria. Of this fact there can be no doubt. It was one of the characteristics of Antiochus that he imitated the manners and customs of the Romans to a ridiculous extent (Diod. Sic. Frag, xxvi. 65); and it was a fact that he sent rich gifts to Rome in honor of the Jupiter worshipped there (Livy, lxii. 6), and that he purposed to erect a magnificent temple in honor of Jupiter Capitolinus in Antioch - Livy, xli. 20.

This temple, however, was not completed. It will be remembered, also, that he caused an altar to Jupiter to be erected over the altar of burnt-sacrifice in Jerusalem. It should be added, that they who apply this to Anti-christ, or the Pope, refer it to idol or image worship. Elliott (Apocalypse, iv. 153) supposes that it relates to the homage paid to the saints and martyrs under the Papacy, and says that an appellation answering to the word Mahuzzim was actually given to the departed martyrs and saints under the Papal apostasy. Thus he remarks: “As to what is said of the willful king’s honoring the god Mahuzzim (a god whom his fathers knew not) in place of his ancestors’ god, and the true God, it seems to me to have been well and consistently explained, by a reference to those saints, and their relics and images, which the apostasy from its first development regarded and worshipped as the Mahuzzim, or fortresses of the places where they were deposited.” - Apoc. iv. 157. But all this appears forced and unnatural; and if it be not supposed that it was designed to refer to Antichrist or the Papacy, no application of the language can be found so obvious and appropriate as that which supposes that it refers to Antiochus, and to his reliance on force rather than on justice and right.

And a god whom his fathers knew not - This foreign god, Jupiter, whom he had learned to worship at Rome.

Shall he honor with gold, and silver, and with precious stones ... - That is, he shall lavish these things on building a temple for him, or on his image. This accords with the account which Livy gives (xli. 20) of the temple which he commenced at Antioch in honor of Jupiter. Livy says that, although in his conduct he was profligate, and although in many things it was supposed that he was deranged - “Quidam hand dubie insanire aiebunt” - yet that in two respects he was distinguished for having a noble mind - for his worship of the gods, and for his favor toward cities in adorning them: “In duabus tamen magnis honestisque rebus vere regius erat animus, in urbium donis, et deorum cultu.” He then adds, in words that are all the commentary which we need on the passage before us: “Magnificentiae vero in deos vel Jovis Olympii ternplum Athenis, unum in terris inchoatum pro magnitudine dei, potest testis esse. Sed et Delon aris insignibus statuarumque copia exornavit; et Antiochiae Joyis capitolini magnificum templum, non laqueatum auro tantum, sed parietibus totis lamina inauratum, et alia multa in aliis locis pollicita, quia perbreve tempus regni ejus fuit, non perfecited.”

And pleasant things - Margin, “things desired.” That is, with ornaments, or statuary, or perhaps pictures. Compare the notes at Isaiah 2:16. e meant that the temple should be beautified and adorned in the highest degree. This temple, Livy says, he did not live to finish.

Calvin's Commentary on the Bible

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 Jupitera 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 ⁽¹⁹⁰⁾

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.

(190) 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.

Smith's Bible Commentary

Now He begins to reveal unto Daniel these things are going to transpire, as far as the future is concerned. And here Daniel gets into such interesting details that many of the Bible critics have a difficult time with the eleventh chapter of the book of Daniel. And they say that it was actually written in the year 166 B.C., after all of these events took place, because it was impossible that he could have written of these events until they had happened. However, that's of course quite a miracle in itself, because the Septuagint version was made in about 220 or so B.C., and in the Septuagint the book of Daniel is included. They accepted it as written by Daniel and as authentic. At least sixty years before these critics say the book of Daniel was written. So it's interesting that they could have had the copies sixty years before it was written and translated it into Greek. They say that figures don't lie but liars can sure figure.

Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now I will show thee the truth. Behold, there shall stand up yet three kings in Persia ( Daniel 11:1-2 );

Darius was the king at this time. The three kings that would follow would be Ahasuerus, Artaxerxes, and another Darius. These are in secular history known as Cambyses, pseudo-Smerdis, and Darius or Darius Hystaspes. So there will be three kings that will rise up.

and the fourth will be richer [this is Xerxes] than they all: and by his strength and through his riches he will stir up all against the realm of Grecia ( Daniel 11:2 ).

Xerxes was very wealthy, very powerful. And he made an expedition against Greece and was able to defeat, but yet, not conquer Greece. And so that particular part was fulfilled; there were the three kings, Ahasuerus, Artaxerxes, Darius, and then Xerxes the fourth richer than the others made the expedition against Greece.

But then Greece will arise.

And a mighty king [Alexander the Great] shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom will be broken, and shall be divided toward the four winds of heaven; but not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those ( Daniel 11:3-4 ).

So Alexander the Great will rise up, but when he falls the kingdom will not go to his family, to his posterity, nor will they receive the full extent of his dominion.

For the king of the south shall be strong, and one of his princes; and he shall be strong above, and have dominion; and his dominion shall be a great dominion ( Daniel 11:5 ).

The king of the south, and was, of course, the General Ptolemy, who took over in Egypt. General Seleucus took over in Syria. And there also was another general who took over in Greece, and another one who took over in Thracia. So Greece was divided into the four dominions. But he speaks now and he doesn't bring up the Grecian or the Thracian kingdom, but only the Syrian and Egyptian, because they are the ones that relate to Israel. For in their wars, Israel was the middle ground between Syria and Egypt, and so in their fighting each other they had to pass through the land of Israel.

Now he begins to give some interesting details that were all fulfilled in history. "The king of the south will be strong, have a dominion. His dominion shall be a great dominion."

And in the end of the years they shall join themselves together; for the king's daughter ( Daniel 11:6 )

The king of the north and the king of the south were fighting, but in the end they'll 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 ( Daniel 11:6 ).

Now, what happened is that the king of Egypt gave his daughter, Berenice, to the king of the north, who divorced his wife in order to marry Berenice. But when Ptolemy died, then he got rid of Berenice and took his wife back again, who in turn poisoned him. And she killed also Berenice and her son. Now when Berenice had a son, the former queen, her sons were X'ed out according to the agreement. But when she poisoned her husband and killed Berenice and her sons, then of course her sons were in line again for the throne. And here Daniel tells all of this intrigue and everything else is going to take place. And then the brother of Berenice gathered together an army in Egypt and came up and destroyed this wife, who had poisoned her husband and had killed his sister. So, "and he that is begotten of her," actually is referring to a family member which was her brother. And he strengthened her in these times.

And a branch of her roots [that is, her brother] shall one stand up in his estate, which shall come with an army, and shall enter the fortress of the king of the north, and shall deal against them, and prevail ( Daniel 11:7 ):

Who was Ptolemy Euergetes, the brother of Berenice, who invaded Syria just as it's described here.

He shall also carry away captives into Egypt with their gods, and their princes, and with their precious vessels of silver and gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return to his own land. 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 ( Daniel 11:8-10 ):

That is, his sons, the king of the north, who was defeated by Euergetes. And he will assemble... they will assemble a multitude of great forces. One shall certainly come and overflow and pass through.

then shall he return, and be stirred up, even to his fortress. 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. 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 ( Daniel 11:10-12 ).

This is Philopater, who is the Ptolemy Philopater who was the king of the south at this time. He gathered together a great army. Came against the king of the north, however, though he defeated him and took a lot of loot, the guy did not take full advantage and subjugate the people. He was too interested in the licentious life that he was living in Egypt. And so where it says here, "He will cast down many ten thousands," he did destroy a lot of the army, "but he will not be strengthened by it." He didn't take advantage of it. He just went back and lived a life of luxury and licentiousness in Egypt.

For the king of the north then 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. And in those times there shall many stand up against the king of the south ( Daniel 11:13-14 ):

So the king of the north came back again, which was Antiochus Megas, known as Antiochus the Great. "But many shall stand up." Philip of Macedon joined with him against Egypt at this point, plus some rebels in Egypt, plus some of the Jews who were called

the robbers of thy people will exalt themselves to establish the vision; and they shall fall. So the king of the north [Antiochus the Great] shall come, and cast up a mount, and take most of the fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that comes 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. He shall also set his face to enter with 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 ( Daniel 11:14-17 ).

Now, Euergetes is the king of the south in Egypt. When he took over he was just seven years old. So, he was just at that point a figurehead. But Antiochus the Great took his daughter Cleopatra, and she... he made a deal that she should marry Euergetes. Figuring that when she got there in the kingdom of Egypt she would be for her old man. But when the marriage some years later was made and Cleopatra became the wife of Euergetes, rather than siding with her father, Antiochus the Great, she sided with her own husband against her father. So his little plan backfired. Now Daniel tells about the plan and how it will backfire. If he had only read the Bible, he would have known better than to send his daughter down there. "He shall give him the daughter of women, corrupting her, but she shall not stand on his side, neither be for him." She won't be for him and if he had only read that he would have known better than to send her down.

Now after this shall he turn his face unto the isles ( Daniel 11:18 ),

So not being able to conquer into Egypt, he then turned and began... he gathered a navy of 300 ships and he began to travel in the Mediterranean, beginning to fight actually against Rome, which at this point was beginning to be a power in the ancient world. So he turned his face unto the isles,

and shall take away 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. And then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Then ( Daniel 11:18-20 )

Now what happened, of course, is he was defeated by the Romans and they determined then that they would charge him for all of these wars. And so he was given a sum that he was to pay every year. Well, he and his men went into a temple to take away the treasures and the people of the city were so incensed they killed him. And so he fell; he stumbled and fell, was not, you know, he was lost in the place of history.

And there shall stand up in his place [his son, Seleucus Philopater], who would be a raiser of taxes ( Daniel 11:20 )

He tried to raise the taxes to pay this Roman tribute.

in the glory of the kingdom: but within a few days he will be destroyed, neither in anger, nor in battle ( Daniel 11:20 ).

He was poisoned and killed. And after just a very short reign, because the people didn't like the taxes he was trying to exact from them.

And in his estate shall stand up a vile person [Antiochus Epiphanes], to whom they shall not give the honor of the kingdom: and he shall come in peaceably, and obtain the kingdom by flatteries ( Daniel 11:21 ).

Now this, Antiochus Epiphanes was a real treacherous person.

And with the arms with a flood shall they be overflown from before him, and be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. And he shall enter peaceably even on 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 the spoil, and the riches ( Daniel 11:22-24 ):

He began to conquer and he did what his fathers did not do, in that they amassed the wealth for themselves, but he began to give away all of the money to all of his generals and those that were with him. So his practice of distributing the loot among the men is here predicted by Daniel. "He shall scatter among them the prey and the spoil and the riches."

yes, and he shall forecast his devices against the strongholds, even for a time. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him ( Daniel 11:24-25 ).

So he came against Egypt with a tremendous army and Egypt met him, but he began to defeat the Egyptians.

Yea, they the feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings' heart shall be to do mischief ( Daniel 11:26-27 ),

Now, they were stopped by the Roman government and yet both of them sought to do mischief. And, of course, you read the history and it's interesting--the king of Egypt, his brother was in Alexandria and both of them were doing a lot of lying and cunning and all, and so the kings' heart shall be in them to do mischief.

and they shall speak lies at one table; and shall not prosper ( Daniel 11:27 ):

They were just lying to each other making treaties and everything else, which neither of them intended to honor.

for yet at the end shall be the time appointed. Then shall he return unto his land with great riches; his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. And at the time appointed he shall return, and come towards the south ( Daniel 11:27-29 );

So he sought again to invade. Antiochus Epiphanes sought again to invade Egypt.

but it shall not be as the former, or the latter. For the ships of Chittim ( Daniel 11:29-30 )

Actually, when he came this time to Alexandria, the Roman ships were there in the port. And so the Roman general, Popillius Laenas, came to him, and he said, "The Roman senate has ordered you to go home with your troops." And he said, "I will consult with my men and we will send an answer to Rome." And Popillius, the Roman general took his cane and he drew a circle in the sand around him and he said, "Make your decision before you leave that circle." And he was intimidated by the Roman general, and so he said, "I've decided to go home, tell the Roman senate." And so here, this is all predicted here. The Roman navy met him. They were waiting in port at Alexandria when he came. All predicted in advance. Amazing that God would speak in such detail of these things that had not yet transpired.

Now he was angry because he was rebuffed by Rome. And so he was determined to take it out upon the nation of Israel. And on his way back to Syria, he came to Jerusalem and really sought to desecrate the place.

he shall even return, and have intelligence with them that forsake the holy covenant. 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 ( Daniel 11:30-31 ).

He came back to Jerusalem and polluted the temple. He built an altar, a pagan altar above the altar of God and he offered a pig upon this altar to an idol that they had set up there in the temple of God.

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 ( Daniel 11:32 ).

His desecration of the temple so incensed the people that Judas Maccabaeus gathered together a group of zealots and they began to attack the Syrians in guerrilla type warfare, and they defeated every Syrian contingency that was sent against them. And they finally retook the temple and purified the temple, which period we've just gone through the Feast of Dedication or Hanukkah in the Jewish calendar to celebrate Judas Maccabaeus retaking and rededicating the temple unto God.

So the people that do know their God, Judas Maccabaeus and those Maccabean brothers will be strong and do exploits.

And they that understand among the people shall instruct many: yet they shall fall by the sword, and the flame, and by captivity, and by spoil, many days ( Daniel 11:33 ).

Both Judas and his brothers were all slain by the sword.

Now when they shall fall, they shall be helped with little help: but many shall cleave to them with flatteries. And some of them shall understand and shall fall, and try to purge, and to make them white, even to the time of the end: because it is yet for a time appointed ( Daniel 11:34-35 ).

Now at this point Daniel's prophecy goes out to the end and he sees now the man who is commonly called the antichrist. But in scripture is called the son of perdition or is called the man of sin or is called the beast.

And the king shall do according to his will; [the antichrist] he shall exalt himself, and magnify himself above every god; and shall speak marvelous things against the God of gods, and shall prosper until the indignation ( Daniel 11:36 )

Which is the Old Testament word for the Great Tribulation

shall be accomplished ( Daniel 11:36 ):

He will prosper until the Tribulation be accomplished.

for that that is determined shall be done. Neither shall he regard the God of his fathers ( Daniel 11:36-37 ),

And so he will obviously be a Jew.

nor the desire of women ( Daniel 11:37 ),

Now this "not regarding the desire of women" can have one of two meanings. It was the desire of every Jewish girl to be privileged to bear the Messiah. And Christ was called the desire of nations. But the desire, really, of every young girl--to be chosen to be the mother of the Messiah. Mary was the one that God chose. But the desire of women. That is why so many of the Jewish mothers name their child Joshua. Hoping that God would use him for the salvation of Israel.

Now it is interesting today, there is an off-branch of the Moslems known as the Druze. It's a very secretive kind of a religion. In fact, the people do not know what it's about. Only the priests know what they believe. They don't teach the people. It's a secret religion. And the priests are the ones that do all of the worship and they're the ones that know the secrets and no one else knows but them. And, of course, they're sworn not to reveal the secrets to anybody. Now you go into the Druze' villages and you see the priest and they have a special little headband by which you know that they are priests, but not only that, they have these baggy pants with a big sack, sort of a contraption here in the front. And the reason why they have this big sack contraption in the front is that among the Druze' religion they believe that the Messiah will be born of a man. And thus, they have this big sack in the front in case they get pregnant. It's true. I've got pictures of them and you can go to the Druze' villages today and it's very amusing and interesting to see these men walking with these big sacks hanging down the front of their pants there in the front and all of them in hopes that they'll be chosen to bear the Messiah and to become pregnant with the Messiah.

So, "the desire of women" would in that sense be a reference to Jesus Christ. So he does not regard the God of his fathers nor Jesus Christ. He is a man who speaks blasphemously,

not regarding any god: for he'll magnify himself above all ( Daniel 11:37 ).

So that is, no doubt, the correct interpretation. There are some that says he'll be a homosexual, not regarding the desire of women. But more apt looking at the context of the Hebrew people, rather than referring to a homosexual, it is probably referring to the fact that he does not regard Jesus Christ.

But his god is the god of forces: a god whom his father knew not shall he honor with gold, and silver, and precious stones, and pleasant things ( Daniel 11:38 ).

Look how today men are honoring the god of forces with gold and silver. Do you realize that one trillion dollars was spent this year for weapons? One trillion dollars was spent this year in order to build tanks and guns and equip the military and all. One trillion dollars, what a tragic misuse of the resources of the world. But it's all preparing for this man who honors the god of force.

Thus shall he do in the most strongholds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause him to rule over many, and shall divide the land for gain ( Daniel 11:39 ).

So the land of Israel, he will divide it for gain.

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 horsemen, many ships; and he shall enter into the countries, and overflow and pass over. And he shall enter also into the glorious land, and many countries shall be overthrown: but these will escape out of his hand, Edom, and Moab, [which is Jordan] and the chief of the children of Ammon ( Daniel 11:40-41 ).

So Jordan will not be taken by the antichrist, though Israel will. Interesting, because the Jews will actually flee for protection to Jordan at this point, to the rock city of Petra, where they will be preserved by God for three and half years, during the time of the great indignation or the wrath of God which is to be poured out upon the earth.

So Edom or Jordan escapes. However, he moves towards Egypt.

He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape ( Daniel 11:42 ).

He will take the land of Egypt.

And he shall have power over the treasures of gold and silver, and over the precious things of Egypt: and the Libyans and the Ethiopians shall be [at his doorsteps or] at his steps. But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with his great fury to destroy, and utterly make away many. And he shall plant the tabernacles of his palace between the seas and the glorious holy mountain; he shall come to his end, and none shall help him ( Daniel 11:43-45 ).

Now this is a reference to the antichrist who will be the leader of the united nations of Europe. He shall be moving towards Africa in the conquest of Africa. Taking Egypt, passing through Israel, taking Egypt moving towards Libya and Ethiopia, at which time he will hear of the troops from China and Russia coming against him. So he will turn from his proposed conquest of Africa and come back and they will meet in the Valley of Megiddo there in Israel. The tremendous force of the Chinese for whom the river Euphrates will be dried up in order that they might cross, according to the book of Revelation. Those forces that are remaining in Russia, gathering against the combined forces of Europe, and the United States will no doubt be in league with those forces of Europe at this point. And this final great world war, the major scene of battle, will be the Valley of Megiddo there in Israel. This is what is commonly called the Battle of Armageddon of which you have read and heard so much about. And this, of course, is what will perpetrate this battle, as he is moving against Africa, getting news that Chinese and the Russians have confederated together to come against him. He turns in great anger and the place of the their meeting is the Valley of Megiddo. And it is at that time where the blood will flow to the horses' bridle throughout the whole Valley of Megiddo as the slain of the earth. Millions destroyed in that great carnage and bloodshed.

"

Dr. Constable's Expository Notes

The coming ruler 11:36-39

Dr. Constable's Expository Notes

What this king will really trust in is a "god" who he believes can give him military success. Evidently this is not a god in the religious sense. He will probably idolize power. His forefathers typically acknowledged some supreme being or some pagan god or gods. He will honor his "god" by spending money to build his military arsenal. In other words, he will be a materialist. Feinberg and Ironside believed the god in view is the Roman beast (the political leader), whom they distinguished from the Antichrist. [Note: Feinberg, pp. 175-76; Ironside, pp. 221-22.] They identified the Antichrist with the religious leader in Jerusalem. This is a minority view among premillennialists.

Gill's Exposition of the Whole Bible

But in his estate shall he honour the god of forces,.... Or god Mahuzzim q; departed saints and their images, whom the Papists make their protectors, defenders, and guardians: the word signifies towers, strong holds, fortresses; and by these titles the martyrs, saints departed, are called by the ancient fathers, who first introduced the worship of them: So Basil r, speaking of the forty martyrs, says,

"these are they, who obtaining our country, like certain towers, afford us a refuge against the incursion of enemies:''

and a little after thus addresses them,

"O ye common keepers of mankind, the best companions of our cares, the suffragans of our prayers and wishes, "most powerful" ambassadors with God, c.:''

and elsewhere s he prays,

"that God would keep the church unmoved, and fortified with the great towers of the martyrs''

so Chrysostom t calls them patrons and protectors. Or, "with God he shall honour" u; these along with him, or besides him; these shall be the objects of religious worship and honour, as they are: and that "in his estate"; or in his room and stead, that is, of the true God, our Lord Jesus Christ, the only Mediator between God and man; and yet angels and departed saints are set up as mediators in his stead:

and a god whom his fathers knew not shall he honour; the host, the wafer, the breaden god, made a god by the words of a muttering priest; this is such a god as the apostles, and Peter particularly, from whom the popes of Rome pretend to, derive their succession, never knew, nor once dreamed of; and yet this is received as a god, bowed unto, and worshipped, and honoured:

with gold, silver, and with precious stones, and pleasant things; with rich and costly ornaments, with which the pyxis or box, in which it is carried in procession, is adorned.

q ולאלהוה מעזים "deum Mahuzim", V. L. Pagninus, Montanus. r Homil. in 40. Martyr. p. 151. s Homil. de Martyr. Mamant. p. 167. t Sermo in Berenice, Homil. l. in 1 Thess. See Mede's Works, B. 3. p. 673, 674. u "Ad, [vel] juxta deum Mahuzzimos in sede ejus honorabit", Medus, p. 667, 671.

Henry's Complete Commentary on the Bible

      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 (Daniel 8:9; Daniel 8:9) a sworn enemy to the Jewish religion, and a bitter persecutor of those that adhered to it. What troubles the Jews met with in the reigns of the Persian kings were not so particularly foretold to Daniel as these, because then they had living prophets with them, Haggai and Zechariah, to encourage them; but these troubles in the days of Antiochus were foretold, because, before that time, prophecy would cease, and they would find it necessary to have recourse to the written word. Some things in this prediction concerning Antiochus are alluded to in the New-Testament predictions of the antichrist, especially Daniel 11:36; Daniel 11:37. And as it is usual with the prophets, when they foretel the prosperity of the Jewish church, to make use of such expressions as were applicable to the kingdom of Christ, and insensibly to slide into a prophecy of that, so, when they foretel the troubles of the church, they make use of such expressions as have a further reference to the kingdom of the antichrist, the rise and ruin of that. Now concerning Antiochus, the angel foretels here,

      I. His character: He shall be a vile person. He called himself Epiphanes--the illustrious, but his character was the reverse of his surname. The heathen writers describe him to be an odd-humoured man, rude and boisterous, base and sordid. He would sometimes steal out of the court into the city, and herd with any infamous company incognito--in disguise he made himself a companion of the common sort, and of the basest strangers that came to town. He had the most unaccountable whims, so that some took him to be silly, others to be mad. Hence he was called Epimanes--the madman. He is called a vile person, for he had been a long time a hostage at Rome for the fidelity of his father when the Romans had subdued him; and it was agreed that, when the other hostages were exchanged, he should continue a prisoner at large.

      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 (Daniel 11:20; Daniel 11:20), he took the kingdom. The states of Syria did not give it to him (Daniel 11:21; Daniel 11:21), because they knew it belonged to his elder brother's son, nor did he get it by the sword, but came in peaceably, pretending to reign for his brother's son, Demetrius, then a hostage at Rome. But with the help of Eumenes and Attalus, neighbouring princes, he gained an interest in the people, and by flatteries obtained the kingdom, established himself in it, and crushed Heliodorus, who made head against him with the arms of a flood; those that opposed him were overflown and broken before him, even the prince of the covenant, his nephew, the rightful heir, whom he pretended to covenant with that he would resign to him whenever he should return, Daniel 11:22; Daniel 11:22. But (Daniel 11:23; Daniel 11:23) after the league made with him he shall work deceitfully, as one whose avowed maxim it is that princes ought not to be bound by their word any longer than it is for their interest. And with a small people, that at first cleave to him, he shall become strong, and (Daniel 11:24; Daniel 11:24) he shall enter peaceably upon the fattest places of the kingdom of Syria, and, very unlike his predecessors, shall scatter among the people the prey, and the spoil, and riches, to insinuate himself into their affections; but, at the same time, he shall forecast his devices against the strong-holds, to make himself master of them, so that his generosity shall last but for a time; when he has got the garrisons into his hands he will scatter his spoil no more, but rule by force, as those commonly do that come in by fraud. He that comes in like a fox reigns like a lion. Some understand Daniel 11:21-35 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, Daniel 11:25; Daniel 11:27. 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 (Daniel 11:28; Daniel 11:28), and therefore took the first occasion to invade Egypt again, at the time appointed by the divine Providence, two years after, in the eighth year of his reign, Daniel 11:29; Daniel 11:29. He shall come towards the south. But this attempt shall not succeed, as the two former did, nor shall he gain his point, as he had done before once and again; for (Daniel 11:30; Daniel 11:30) the ships of Chittim shall come against him, that is, the navy of the Romans, or only ambassadors from the Roman senate, who came in ships. 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, Daniel 11:28; Daniel 11:28) he did exploits against the Jews, in the sixth year of his reign; then he spoiled the city and temple. But the most terrible storm was in his return from Egypt, two years after, prophesied of Daniel 11:30; Daniel 11:30. Then he took Judea in his way home; and, because he could not gain his point in Egypt by reason of the Romans interposing, he wreaked his revenge upon the poor Jews, who gave him no provocation, but had greatly provoked God to permit him to do it, Daniel 8:23.

      1. He had a rooted antipathy to the Jews' religion: His heart was against the holy covenant,Daniel 11:28; Daniel 11:28. And (Daniel 11:30; Daniel 11:30) he had indignation against the holy covenant, that covenant of peculiarity by which the Jews were incorporated a people distinct from all other nations, and dignified above them. He hated the law of Moses and the worship of the true God, and was vexed at the privileges of the Jewish nation and the promises made to them. Note, That which is the hope and joy of the people of God is the envy of their neighbours, and that is the holy covenant. Esau hated Jacob because he had got the blessing. Those that are strangers to the covenant are often enemies to it.

      2. He carried on his malicious designs against the Jews by the assistance of some perfidious apostate Jews. He kept up intelligence with those that forsook the holy covenant (Daniel 11:30; Daniel 11:30), some of the Jews that were false to their religion, and introduced the customs of the heathen, with whom they made a covenant. See the fulfilling of this, 1 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," Daniel 11:32; Daniel 11:32. Note, It is not strange if those who do not live up to their religion, but in their conversations do wickedly against the covenant, are easily corrupted by flatteries to quit their religion. Those that make shipwreck of a good conscience will soon make shipwreck of the faith.

      3. He profaned the temple. Arms stand on his part (Daniel 11:31; Daniel 11:31), not only his own army which he now brought from Egypt, but a great party of deserters from the Jewish religion that joined with them; and they polluted the sanctuary of strength, not only the holy city, but the temple. The story of this we have, 1 Mac. i. 21, c. He entered proudly into the sanctuary, took away the golden altar, and the candlestick, &c. And therefore (Daniel 11:25; Daniel 11:25) 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,Daniel 11:31; Daniel 11:31. Some observe that the word Tammidh, which signifies no more than daily, is only here, and in the parallel place, used for the daily sacrifice, as if there were a designed liberty left to supply it either with sacrifice, which was suppressed by Antiochus, or with gospel-worship, which was suppressed by the Antichrist. Then he set up the abomination of desolation upon the altar (1 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,Daniel 11:32; Daniel 11:32. When others yield to the tyrant's demands, and surrender their consciences to his impositions, they bravely keep their ground, resist the temptation, and make the tyrant himself ashamed of his attempt upon them. Good old Eleazar, one of the principal scribes, when he had swine's flesh thrust into his mouth, did bravely spit it out again, though he knew he must be tormented to death for so doing, and was so, 2 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, Hebrews 11:35. 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,Daniel 11:33; Daniel 11:33. They shall make it their business to show others what they have learned themselves of the difference between truth and falsehood, good and evil. Note, Those that have the knowledge of God themselves should communicate their knowledge to those about them, and this spiritual charity must be extensive: they must instruct many. Some understand this of a society newly erected for the propagating of divine knowledge, called Assideans, godly men, pietists (so the name signifies), that were both knowing and zealous in the law; these instructed many. Note, In times of persecution and apostasy, which are trying times, those that have knowledge ought to make use of it for the strengthening and establishing of others. Those that understand aright themselves ought to do what they can to bring others to understand; for knowledge is a talent that must be traded with. Or, They shall instruct many by their perseverance in their duty and their patient suffering for it. Good examples instruct many, and with many are the most powerful instructions. (2.) They shall fall by the cruelty of Antiochus, shall be put to the torture, and put to death, by his rage. Though they are so excellent and intelligent themselves, and so useful and serviceable to others, yet Antiochus shall show them no mercy, but they shall fall for some days; so it may be read, Revelation 2:10, Thou shalt have tribulation ten days. We read much, in the books of the Maccabees, of Antiochus's barbarous usage of the pious Jews, how many he slew in wars and how many he murdered in cold blood. Women were put to death for having their children circumcised, and their infants were hanged about their necks, 1 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 (Daniel 11:35; Daniel 11:35): Some of those of understanding shall fall, but it shall be for the good of the church and for their own spiritual benefit. It shall be to try them, and to purge, and to make them white. They needed these afflictions themselves. The best have their spots, which must be washed off, their dross, which must be purged out; and their troubles, particularly their share in the public troubles, help to do this; being sanctified to them by the grace of God, they are means of mortifying their corruptions, weaning them from the world, and awakening them to greater seriousness and diligence in religion. They try them, as silver in the furnace is refined from its dross; they purge them, as wheat in the barn is winnowed from the chaff; and they make them white, as cloth by the fuller is cleared from its spots. See 1 Peter 1:7. Their sufferings for righteousness' sake would try and purge the nation of the Jews, would convince them of the truth, excellency, and power of that holy religion which these understanding men died for their adherence to. The blood of the martyrs is the seed of the church; it is precious blood, and not a drop of it should be shed but upon such a valuable consideration. (3.) The cause of religion, though it be thus run upon, shall not be run down. When they shall fall they shall not be utterly cast down, but they shall be holpen with a little help,Daniel 11:34; Daniel 11:34. 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 (Daniel 11:35; Daniel 11:35) will separate between the precious and the vile, and by it those that are perfect will be made manifest and those that are not. (4.) Though these troubles may continue long, yet they will have an end. They are for a time appointed, a limited time, fixed in the divine counsels. This warfare shall be accomplished. Hitherto the power of the enemy shall come, and no further; here shall its proud waves be stayed.

      5. He grew very proud, insolent, and profane, and, being puffed up with his conquests, bade defiance to Heaven, and trampled upon every thing that was sacred, Daniel 11:36; Daniel 11:36, 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 Thessalonians 2:4), which shows that Antiochus was a type and figure of that enemy, as Babylon also was but, this being joined in a continued discourse with the foregoing prophecies concerning Antiochus, to me it seems probably that it principally refers to him, and in him had its primary accomplishment, and has reference to the other only by way of accommodation. (1.) He shall impiously dishonour the God of Israel, the only living and true God, called here the God of gods. He shall, in defiance of him and his authority, do according to his will against his people and his holy religion; he shall exalt himself above him, as Sennacherib did, and shall speak marvellous things against him and against his laws and institutions. This was fulfilled when Antiochus forbade sacrifices to be offered in God's temple, and ordered the sabbaths to be profaned, the sanctuary and the holy people to be polluted, 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,Daniel 11:37; Daniel 11:37. He was so proud that he thought himself above the condition of a mortal man, that he could command the waves of the sea, and reach to the stars of heaven, as his insolence and haughtiness are expressed, 2 Mac. ix. 8, 10. Thus he carried all before him, till the indignation was accomplished (Daniel 11:36; Daniel 11:36), till he had run his length, and filled up the measure of his iniquity; for that which is determined shall be done, and nothing more, nothing short. (3.) He shall, contrary to the way of the heathen, disregard the god of his fathers, Daniel 11:37; Daniel 11:37. Though an affection to the religion of their ancestors was, among the heathen, almost as natural to them as the desire of women (for, if you search through the isles of Chittim, you will not find an instance of a nation that has changed its gods,Jeremiah 2:10; Jeremiah 2:11), yet Antiochus shall not regard the god of his fathers; he made laws to abolish the religion of his country, and to bring in the idols of the Greeks. And though his predecessors had honoured the God of Israel, and given great gifts to the temple at Jerusalem (2 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, Daniel 11:38; Daniel 11:38. In his estate, in the room of the god of his fathers (Apollo and Diana, deities of pleasure), he shall honour the god of forces, a supposed deity of power, a god whom his fathers knew not, nor worshipped; because he will be thought in wisdom and strength to excel his fathers, he shall honour this god with gold, and silver, and precious stones, thinking nothing too good for the god he has taken a fancy to. This seems to be Jupiter Olympius, known among the 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 (Daniel 11:31; Daniel 11:31), and here the fortresses of munitions; there he shall set up the image of this strange god. Some read it, He shall commit the munitions of strength, or of the most strong God (that is, the city Jerusalem), to a strange god; he put it under the protection and government of Jupiter Olympius. This god he shall not only acknowledge, but shall increase with glory, by setting his image even upon God's altar. And he shall cause those that minister to this idol to rule over many, shall put them into places of power and trust, and they shall divide the land for gain, shall be maintained richly out of the profits of the country. Some by the Mahuzzim, or god of forces, that Antiochus shall worship, understand money, which is said to answer all things, and which is the great idol of worldly people.

      Now here is very much that is applicable to the man of sin; he exalts himself above all that is called god or that is worshipped; magnifies himself above all; his flatterers call him our lord god the pope. By forbidding marriage, and magnifying the single life, he pretends not to regard the desire of women; and honours the god of forces, the god Mahuzzim, or strong holds, saints and angels, whom his followers take for their protectors, as the heathen did of old their demons; these they make presidents of several countries, 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 Timothy 4:1; 1 Timothy 4:2.

      VI. Here seems to be another expedition into Egypt, or, at least, a struggle with Egypt. The Romans had tied him up from invading Ptolemy, but now that king of the south pushes at him (Daniel 11:40; Daniel 11:40), 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 trough countries, and shall overflow and pass over. In this flying march many countries shall be overthrown by him; and he shall enter into the glorious land, the land of Israel; it is the same word that is translated the pleasant land,Daniel 8:9; Daniel 8:9. He shall make dreadful work among the nations thereabout; yet some shall escape his fury, particularly Edom and Moab, and the chief of the children of Ammon,Daniel 11:41; Daniel 11:41. He did not put these countries under contribution, because they had joined with him against the Jews. But especially the land of Egypt shall not escape, but he will quite beggar that, so bare will he strip it. This some reckon his fourth and last expedition against Egypt, in the tenth or eleventh year of his reign, under pretence of assisting the younger brother of 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,Daniel 11:43; Daniel 11:43. 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 (Daniel 8:25; Daniel 8:25), when he is in the height of his honour, flushed with victory, and laden with spoils, tidings out of the east and out of the north (out of the north-east) shall trouble him, Daniel 11:44; Daniel 11:44. Or, He shall have intelligence, both from the eastern and northern parts, that the king of Parthia is invading his kingdom. This obliged him to drop the enterprises he had in hand, and to go against the Persians and Parthians that were revolting from him; and this vexed him, for now he thought utterly to ruin and extirpate the Jewish nation, when that expedition called him off, in which he perished. This is explained by a passage in Tacitus (though an impious one) where he commends Antiochus for his attempt to take away the superstition of the Jews, and bring in the manners of the Greeks, among them (ut teterrimam gentem in melius mutaret--to meliorate an odious nation), and laments that he was hindered from accomplishing it by the Parthian war. Now here is, 1. The last effort of his rage against the Jews. When he finds himself perplexed and embarrassed in his affairs he shall go forth with great fury to destroy and utterly to make away many,Daniel 11:44; Daniel 11:44. 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 Daniel 8:35; Daniel 8:35 (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.