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Commentary on Daniel 11 verses 21–45
All this is a prophecy of the reign of Antiochus Epiphanes, the little horn spoken of before (Dan 8:9) a sworn enemy to the Jewish religion, and a bitter persecutor of those that adhered to it. What troubles the Jews met with in the reigns of the Persian kings were not so particularly foretold to Daniel as these, because then they had living prophets with them, Haggai and Zechariah, to encourage them; but these troubles in the days of Antiochus were foretold, because, before that time, prophecy would cease, and they would find it necessary to have recourse to the written word. Some things in this prediction concerning Antiochus are alluded to in the New Testament predictions of the antichrist, especially Dan 11:36, Dan 11:37. And as it is usual with the prophets, when they foretel the prosperity of the Jewish church, to make use of such expressions as were applicable to the kingdom of Christ, and insensibly to slide into a prophecy of that, so, when they foretel the troubles of the church, they make use of such expressions as have a further reference to the kingdom of the antichrist, the rise and ruin of that. Now concerning Antiochus, the angel foretels here,
I. His character: He shall be a vile person. He called himself Epiphanes - the illustrious, but his character was the reverse of his surname. The heathen writers describe him to be an odd-humoured man, rude and boisterous, base and sordid. He would sometimes steal out of the court into the city, and herd with any infamous company incognito - in disguise he made himself a companion of the common sort, and of the basest strangers that came to town. He had the most unaccountable whims, so that some took him to be silly, others to be mad. Hence he was called Epimanes - the madman. He is called a vile person, for he had been a long time a hostage at Rome for the fidelity of his father when the Romans had subdued him; and it was agreed that, when the other hostages were exchanged, he should continue a prisoner at large.
II. His accession to the crown. By a trick he got his elder brother's son, Demetrius, to be sent a hostage to Rome, in exchange for him, contrary to the cartel; and, his elder brother being made away with by Heliodorus (Dan 11:20), he took the kingdom. The states of Syria did not give it to him (Dan 11:21), because they knew it belonged to his elder brother's son, nor did he get it by the sword, but came in peaceably, pretending to reign for his brother's son, Demetrius, then a hostage at Rome. But with the help of Eumenes and Attalus, neighbouring princes, he gained an interest in the people, and by flatteries obtained the kingdom, established himself in it, and crushed Heliodorus, who made head against him with the arms of a flood; those that opposed him were overflown and broken before him, even the prince of the covenant, his nephew, the rightful heir, whom he pretended to covenant with that he would resign to him whenever he should return, Dan 11:22. But (Dan 11:23) after the league made with him he shall work deceitfully, as one whose avowed maxim it is that princes ought not to be bound by their word any longer than it is for their interest. And with a small people, that at first cleave to him, he shall become strong, and (Dan 11:24) he shall enter peaceably upon the fattest places of the kingdom of Syria, and, very unlike his predecessors, shall scatter among the people the prey, and the spoil, and riches, to insinuate himself into their affections; but, at the same time, he shall forecast his devices against the strong-holds, to make himself master of them, so that his generosity shall last but for a time; when he has got the garrisons into his hands he will scatter his spoil no more, but rule by force, as those commonly do that come in by fraud. He that comes in like a fox reigns like a lion. Some understand these verses of his first expedition into Egypt, when he came not as an enemy, but as a friend and guardian to the young king Ptolemaeus Philometer, and therefore brought with him but few followers, yet those stout men, and faithful to his interest, whom he placed in divers of the strong-holds in Egypt, thereby making himself master of them.
III. His war with Egypt, which was his second expedition thither. This is described, Dan 11:25, Dan 11:27. Antiochus shall stir up his power and courage against Ptolemaeus Philometer king of Egypt. Ptolemy, thereupon, shall be stirred up to battle against him, shall come against him with a very great and mighty army; but Ptolemy, though he has such a vast army, shall not be able to stand before him; for Antiochus's army shall overthrow his, and overpower it, and great multitudes of the Egyptian army shall fall down slain. And no marvel, for the king of Egypt shall be betrayed by his own counsellors; those that feed of the portion of his meat, that eat of his bread and live upon him, being bribed by Antiochus, shall forecast devices against him, and even they shall destroy him; and what fence is there against such treachery? After the battle, a treaty of peace shall be set on foot, and these two kings shall meet at one council-board, to adjust the articles of peace between them; but they shall neither of them be sincere in it, for they shall, in their pretences and promises of amity and friendship, lie to one another, for their hearts shall be at the same time to do one another all the mischief they can. And then no marvel that it shall not prosper. The peace shall not last; but the end of it shall be at the time appointed in the divine Providence, and then the war shall break out again, as a sore that is only skinned over.
IV. Another expedition against Egypt. From the former he returned with great riches (Dan 11:28), and therefore took the first occasion to invade Egypt again, at the time appointed by the divine Providence, two years after, in the eighth year of his reign, Dan 11:29. He shall come towards the south. But this attempt shall not succeed, as the two former did, nor shall he gain his point, as he had done before once and again; for (Dan 11:30) the ships of Chittim shall come against him, that is, the navy of the Romans, or only ambassadors from the Roman senate, who came in ships. Ptolemaeus Philometer, king of Egypt, being now in a strict alliance with the Romans, craved their aid against Antiochus, who had besieged him and his mother Cleopatra in the city of Alexandria. The Roman senate thereupon sent an embassy to Antiochus, to command him to raise the siege, and, when he desired some time to consider of it and consult with his friends about it, Popilius, one of the ambassadors, with his staff drew a circle about him, and told him, as one having authority, he should give a positive answer before he came out of that circle; whereupon, fearing the Roman power, he was forced immediately to give orders for the raising of the siege and the retreat of his army out of Egypt. So Livy and others relate the story which this prophecy refers to. He shall be grieved, and return; for it was a great vexation to him to be forced to yield thus.
V. His rage and cruel practices against the Jews. This is that part of his government, or mis-government rather, which is most enlarged upon in this prediction. In his return from his expedition into Egypt (which is prophesied of, Dan 11:28) he did exploits against the Jews, in the sixth year of his reign; then he spoiled the city and temple. But the most terrible storm was in his return from Egypt, two years after, prophesied of Dan 11:30. Then he took Judea in his way home; and, because he could not gain his point in Egypt by reason of the Romans interposing, he wreaked his revenge upon the poor Jews, who gave him no provocation, but had greatly provoked God to permit him to do it, Dan 8:23.
1.He had a rooted antipathy to the Jews' religion: His heart was against the holy covenant, Dan 11:28. And (Dan 11:30) he had indignation against the holy covenant, that covenant of peculiarity by which the Jews were incorporated a people distinct from all other nations, and dignified above them. He hated the law of Moses and the worship of the true God, and was vexed at the privileges of the Jewish nation and the promises made to them. Note, That which is the hope and joy of the people of God is the envy of their neighbours, and that is the holy covenant. Esau hated Jacob because he had got the blessing. Those that are strangers to the covenant are often enemies to it.
2.He carried on his malicious designs against the Jews by the assistance of some perfidious apostate Jews. He kept up intelligence with those that forsook the holy covenant (Dan 11:30), some of the Jews that were false to their religion, and introduced the customs of the heathen, with whom they made a covenant. See the fulfilling of this, 1 Macc. 1:11-15, where it is expressly said, concerning those renegado Jews, that they made themselves uncircumcised and forsook the holy covenant. We read (2 Macc. 4:9) of Jason, the brother of Onias the high priest, who by the appointment of Antiochus set up a school at Jerusalem, for the training up of youth in the fashions of the heathen; and (2 Macc. 4:23, etc.) of Menelaus, who fell in with the interests of Antiochus, and was the man that helped him into Jerusalem, now in his last return from Egypt. We read much in the book of the Maccabees of the mischief done to the Jews by these treacherous men of their own nation, Jason and Menelaus, and their party. These upon all occasions he made use of. "Such as do wickedly against the covenant, such as throw up their religion, and comply with the heathen, he shall corrupt with flatteries, to harden them in their apostasy, and to make use of them as decoys to draw in others," Dan 11:32. Note, It is not strange if those who do not live up to their religion, but in their conversations do wickedly against the covenant, are easily corrupted by flatteries to quit their religion. Those that make shipwreck of a good conscience will soon make shipwreck of the faith.
3.He profaned the temple. Arms stand on his part (Dan 11:31), not only his own army which he now brought from Egypt, but a great party of deserters from the Jewish religion that joined with them; and they polluted the sanctuary of strength, not only the holy city, but the temple. The story of this we have, 1 Macc. 1:21, etc. He entered proudly into the sanctuary, took away the golden altar, and the candlestick, etc. And therefore (v. 25) there was a great mourning in Israel; the princes and elders mourned, etc. And (2 Macc. 5:15, etc.) Antiochus went into the most holy temple, Menelaus, that traitor to the laws and to his own country, being his guide. Antiochus, having resolved to bring all about him to be of his religion, took away the daily sacrifice, Dan 11:31. Some observe that the word Tammidh, which signifies no more than daily, is only here, and in the parallel place, used for the daily sacrifice, as if there were a designed liberty left to supply it either with sacrifice, which was suppressed by Antiochus, or with gospel-worship, which was suppressed by the Antichrist. Then he set up the abomination of desolation upon the altar (1 Macc. 1:54), even an idol altar (v. 59), and called the temple the temple of Jupiter Olympius, 2 Macc. 6:2.
4.He persecuted those who retained their integrity. Though there are many who forsake the covenant and do wickedly against it, yet there is a people who do know their God and retain the knowledge of him, and they shall be strong and do exploits, Dan 11:32. When others yield to the tyrant's demands, and surrender their consciences to his impositions, they bravely keep their ground, resist the temptation, and make the tyrant himself ashamed of his attempt upon them. Good old Eleazar, one of the principal scribes, when he had swine's flesh thrust into his mouth, did bravely spit it out again, though he knew he must be tormented to death for so doing, and was so, 2 Macc. 6:19. The mother and her seven sons were put to death for adhering to their religion, 2 Macc. 7. This might well be called doing exploits; for to choose suffering rather than sin is a great exploit. And it was by faith, by being strong in faith, that they did those exploits, that they were tortured, not accepting deliverance, as the apostle speaks, probably with reference to that story, Heb 11:35. Or it may refer to the military courage and achievements of Judas Maccabaeus and others in opposition to Antiochus. Note, The right knowledge of God is, and will be, the strength of the soul, and, in the strength of that, gracious souls do exploits. Those that know his name will put their trust in him, and by that trust will do great things. Now, concerning this people that knew their God, we are here told, (1.) That they shall instruct many, Dan 11:33. They shall make it their business to show others what they have learned themselves of the difference between truth and falsehood, good and evil. Note, Those that have the knowledge of God themselves should communicate their knowledge to those about them, and this spiritual charity must be extensive: they must instruct many. Some understand this of a society newly erected for the propagating of divine knowledge, called Assideans, godly men, pietists (so the name signifies), that were both knowing and zealous in the law; these instructed many. Note, In times of persecution and apostasy, which are trying times, those that have knowledge ought to make use of it for the strengthening and establishing of others. Those that understand aright themselves ought to do what they can to bring others to understand; for knowledge is a talent that must be traded with. Or, They shall instruct many by their perseverance in their duty and their patient suffering for it. Good examples instruct many, and with many are the most powerful instructions. (2.) They shall fall by the cruelty of Antiochus, shall be put to the torture, and put to death, by his rage. Though they are so excellent and intelligent themselves, and so useful and serviceable to others, yet Antiochus shall show them no mercy, but they shall fall for some days; so it may be read, Rev 2:10, Thou shalt have tribulation ten days. We read much, in the books of the Maccabees, of Antiochus's barbarous usage of the pious Jews, how many he slew in wars and how many he murdered in cold blood. Women were put to death for having their children circumcised, and their infants were hanged about their necks, 1 Macc. 1:60, 61. But why did God suffer this? How can this be reconciled with the justice and goodness of God? I answer, Very well, if we consider what it was that God aimed at in this (Dan 11:35): Some of those of understanding shall fall, but it shall be for the good of the church and for their own spiritual benefit. It shall be to try them, and to purge, and to make them white. They needed these afflictions themselves. The best have their spots, which must be washed off, their dross, which must be purged out; and their troubles, particularly their share in the public troubles, help to do this; being sanctified to them by the grace of God, they are means of mortifying their corruptions, weaning them from the world, and awakening them to greater seriousness and diligence in religion. They try them, as silver in the furnace is refined from its dross; they purge them, as wheat in the barn is winnowed from the chaff; and they make them white, as cloth by the fuller is cleared from its spots. See Pe1 1:7. Their sufferings for righteousness' sake would try and purge the nation of the Jews, would convince them of the truth, excellency, and power of that holy religion which these understanding men died for their adherence to. The blood of the martyrs is the seed of the church; it is precious blood, and not a drop of it should be shed but upon such a valuable consideration. (3.) The cause of religion, though it be thus run upon, shall not be run down. When they shall fall they shall not be utterly cast down, but they shall be holpen with a little help, Dan 11:34. Judas Maccabaeus, and his brethren, and a few with them, shall make head against the tyrant, and assert the injured cause of their religion; they pulled down the idolatrous altars, circumcised the children that they found uncircumcised, recovered the law out of the hand of the Gentiles, and the work prospered in their hands, 1 Macc. 2:45, etc. Note, Those that stand by the cause of religion when it is threatened and struck at, though they may not immediately be delivered and made victorious, shall yet have present help. And a little help must not be despised; but, when times are very bad, we must be thankful for some reviving. It is likewise foretold that many shall cleave to them with flatteries; when they see the Maccabees prosper some Jews shall join with them that are no true friends to religion, but will only pretend friendship either with design to betray them or in hope to rise with them; but the fiery trial (Dan 11:35) will separate between the precious and the vile, and by it those that are perfect will be made manifest and those that are not. (4.) Though these troubles may continue long, yet they will have an end. They are for a time appointed, a limited time, fixed in the divine counsels. This warfare shall be accomplished. Hitherto the power of the enemy shall come, and no further; here shall its proud waves be stayed.
5.He grew very proud, insolent, and profane, and, being puffed up with his conquests, bade defiance to Heaven, and trampled upon every thing that was sacred, Dan 11:36, etc. And here some think begins a prophecy of the antichrist, the papal kingdom. It is plain that St. Paul, in his prophecy of the rise and reign of the man of sin, alludes to this (Th2 2:4), which shows that Antiochus was a type and figure of that enemy, as Babylon also was; but, this being joined in a continued discourse with the foregoing prophecies concerning Antiochus, to me it seems probably that it principally refers to him, and in him had its primary accomplishment, and has reference to the other only by way of accommodation. (1.) He shall impiously dishonour the God of Israel, the only living and true God, called here the God of gods. He shall, in defiance of him and his authority, do according to his will against his people and his holy religion; he shall exalt himself above him, as Sennacherib did, and shall speak marvellous things against him and against his laws and institutions. This was fulfilled when Antiochus forbade sacrifices to be offered in God's temple, and ordered the sabbaths to be profaned, the sanctuary and the holy people to be polluted, etc., to the end that they might forget the law and change all the ordinances, and this upon pain of death, 1 Macc. 1:45. (2.) He shall proudly put contempt upon all other gods, shall magnify himself above every god, even the gods of the nations. Antiochus wrote to his own kingdom that every one should leave the gods he had worshipped, and worship such as he ordered, contrary to the practice of all the conquerors that went before him, 1 Macc. 1:41, 42. And all the heathen agreed according to the commandment of the king; fond as they were of their gods, they did not think them worth suffering for, but, their gods being idols, it was all alike to them what gods they worshipped. Antiochus did not regard any god, but magnified himself above all, Dan 11:37. He was so proud that he thought himself above the condition of a mortal man, that he could command the waves of the sea, and reach to the stars of heaven, as his insolence and haughtiness are expressed, 2 Macc. 9:8, 10. Thus he carried all before him, till the indignation was accomplished (Dan 11:36), till he had run his length, and filled up the measure of his iniquity; for that which is determined shall be done, and nothing more, nothing short. (3.) He shall, contrary to the way of the heathen, disregard the god of his fathers, Dan 11:37. Though an affection to the religion of their ancestors was, among the heathen, almost as natural to them as the desire of women (for, if you search through the isles of Chittim, you will not find an instance of a nation that has changed its gods, Jer 2:10, Jer 2:11), yet Antiochus shall not regard the god of his fathers; he made laws to abolish the religion of his country, and to bring in the idols of the Greeks. And though his predecessors had honoured the God of Israel, and given great gifts to the temple at Jerusalem (2 Macc. 3:2, 3), he offered the greatest indignities to God and his temple. His not regarding the desire of women may denote his barbarous cruelty (he shall spare no age or sex, no, not the tender ones) or his unnatural lusts, or, in general, his contempt of every thing which men of honour have a concern for, or it might be accomplished in something we meet not with in history. Its being joined to his not regarding the god of his fathers intimates that the idolatries of his country had in them more of the gratifications of the flesh than those of other countries (Lucian has written of the Syrian goddesses), and yet that would not prevail to keep him to them. (4.) He shall set up an unknown god, a new god, Dan 11:38. In his estate, in the room of the god of his fathers (Apollo and Diana, deities of pleasure), he shall honour the god of forces, a supposed deity of power, a god whom his fathers knew not, nor worshipped; because he will be thought in wisdom and strength to excel his fathers, he shall honour this god with gold, and silver, and precious stones, thinking nothing too good for the god he has taken a fancy to. This seems to be Jupiter Olympius, known among the Phoenicians by the name of Baal-Semen, the lord of heaven, but never introduced among the Syrians till Antiochus introduced it. Thus shall he do in the most strong holds, in the temple of Jerusalem, which is called the sanctuary of strength (Dan 11:31), and here the fortresses of munitions; there he shall set up the image of this strange god. Some read it, He shall commit the munitions of strength, or of the most strong God (that is, the city Jerusalem), to a strange god; he put it under the protection and government of Jupiter Olympius. This god he shall not only acknowledge, but shall increase with glory, by setting his image even upon God's altar. And he shall cause those that minister to this idol to rule over many, shall put them into places of power and trust, and they shall divide the land for gain, shall be maintained richly out of the profits of the country. Some by the Mahuzzim, or god of forces, that Antiochus shall worship, understand money, which is said to answer all things, and which is the great idol of worldly people.
Now here is very much that is applicable to the man of sin; he exalts himself above all that is called god or that is worshipped; magnifies himself above all; his flatterers call him our lord god the pope. By forbidding marriage, and magnifying the single life, he pretends not to regard the desire of women; and honours the god of forces, the god Mahuzzim, or strong holds, saints and angels, whom his followers take for their protectors, as the heathen did of old their demons; these they make presidents of several countries, etc. These they honour with vast treasures dedicated to them, and therein the learned Mr. Mede thinks that this prophecy was fulfilled, and that it is referred to Ti1 4:1, Ti1 4:2.
VI. Here seems to be another expedition into Egypt, or, at least, a struggle with Egypt. The Romans had tied him up from invading Ptolemy, but now that king of the south pushes at him (Dan 11:40), makes an attempt upon some of his territories, whereupon Antiochus, the king of the north, comes against him like a whirlwind, with incredible swiftness and fury, with chariots, and horses, and many ships, a great force. He shall come trough countries, and shall overflow and pass over. In this flying march many countries shall be overthrown by him; and he shall enter into the glorious land, the land of Israel; it is the same word that is translated the pleasant land, Dan 8:9. He shall make dreadful work among the nations thereabout; yet some shall escape his fury, particularly Edom and Moab, and the chief of the children of Ammon, Dan 11:41. He did not put these countries under contribution, because they had joined with him against the Jews. But especially the land of Egypt shall not escape, but he will quite beggar that, so bare will he strip it. This some reckon his fourth and last expedition against Egypt, in the tenth or eleventh year of his reign, under pretence of assisting the younger brother of Ptolemaeus Philometer against him. We read not of any great slaughter made in this expedition, but great plunder; for, it should seem, that was what he came for: He shall have power over the treasures of gold and silver, and all the precious things of Egypt, Dan 11:43. Polybius, in Athenaeus, relates that Antiochus, having got together abundance of wealth, by spoiling young Philometer, and breaking league with him, and by the contributions of his friends, bestowed a vast deal upon a triumph, in imitation of Paulus Aemilius, and describes the extravagance of it; here we are told how he got that money which he spent so profusely. Notice is here taken likewise of the use he made of the Lybians and Ethiopians, who bordered upon Egypt; they were at his steps; he had them at his foot, had them at his beck, and they made inroads upon Egypt to serve him.
VII. Here is a prediction of the fall and ruin of Antiochus, as before (Dan 8:25), when he is in the height of his honour, flushed with victory, and laden with spoils, tidings out of the east and out of the north (out of the north-east) shall trouble him, Dan 11:44. Or, He shall have intelligence, both from the eastern and northern parts, that the king of Parthia is invading his kingdom. This obliged him to drop the enterprises he had in hand, and to go against the Persians and Parthians that were revolting from him; and this vexed him, for now he thought utterly to ruin and extirpate the Jewish nation, when that expedition called him off, in which he perished. This is explained by a passage in Tacitus (though an impious one) where he commends Antiochus for his attempt to take away the superstition of the Jews, and bring in the manners of the Greeks, among them (ut teterrimam gentem in melius mutaret - to meliorate an odious nation), and laments that he was hindered from accomplishing it by the Parthian war. Now here is, 1. The last effort of his rage against the Jews. When he finds himself perplexed and embarrassed in his affairs he shall go forth with great fury to destroy and utterly to make away many, Dan 11:44. The story of this we have 1 Macc. 3:27, etc., what a rage Antiochus was in when he heard of the successes of Judas Maccabaeus, and the orders he gave to Lysias to destroy Jerusalem. Then he planted the tabernacles of his palace, or tents of his court, between the seas, between the Great Sea and the Dead Sea. He set up his royal pavilion at Emmaus near Jerusalem, in token that, though he could not be present himself, yet he gave full power to his captains to prosecute the war against the Jews with the utmost rigour. He placed his tent there, as if he had taken possession of the glorious holy mountain and called it his own. Note, When impiety grows very impudent we may see its ruin near. 2. His exit: He shall come to his end and none shall help him; God shall cut him off in the midst of his days and none shall be able to prevent his fall. This is the same with that which was foretold Dan 8:25 (He shall be broken without hand), where we took a view of his miserable end. Note, When God's time shall come to bring proud oppressors to their end none shall be able to help them, nor perhaps inclined to help them; for those that covet to be feared by all when they are in their grandeur, when they come to be in distress will find themselves loved by none; none will lend them so much as a hand or a prayer to help them; and, if the Lord do not help, who shall?
Of the kings that came after Antiochus nothing is here prophesied, for that was the most malicious mischievous enemy to the church, that was a type of the son of perdition, whom the Lord shall consume with the breath of his mouth and destroy with the brightness of his coming, and none shall help him.
Verse 24. "And there shall stand up in his place one despised, and the kingly honor shall not be given him; and he shall come privately and shall obtain the kingdom by fraud. And the arms of the fighter shall be overcome before his face and shall be broken, and the prince of the covenant as well. And after friendly advances he shall deal deceitfully with him, and shall go up and shall overcome with a small people. And he shall enter into rich and prosperous cities, and shall do things which his fathers never did, nor his fathers' fathers. He shall scatter their spoil and their booty and their wealth, and shall undertake plots against the best fortified cities, and shall continue thus for a time." Up to this point the historical order has been followed, and there has been no point of controversy between Porphyry and those of our side (variant: and us). But the rest of the text from here on to the end of the book he interprets as applying to the person of the Antiochus who was surnamed Epiphanes, the brother of Seleucus and the son of Antiochus the Great. He reigned in Syria for eleven years after Seleucus, and he seized Judaea, and it is under his reign that the persecution of God's Law is related, and also the wars of the Maccabees. But those of our persuasion believe all these things are spoken prophetically of the Antichrist who is to arise in the end time. But this factor appears to them as a difficulty for our view, namely the question as to why the prophetic discourse should abruptly cease mention of these great kings and shift from Seleucus to the end of the world. The answer is that in the earlier historical account where mention was made of the Persian kings, only four kings of Persia were presented, following after Cyrus, and many who came in between were simply skipped over, so as to come quickly to Alexander, king of the Macedonians. We hold that it is the practice of Scripture not to relate all details completely, but only to set forth what seems of major importance. Those of our school insist also that since many of the details which we are subsequently to read and explain are appropriate to the person of Antiochus, he is to be regarded as a type of the Antichrist, and those things which happened to him in a preliminary way are to be completely fulfilled in the case of the Antichrist. We hold that it is the habit of Holy Scripture to set forth by means of types the reality of things to come, in conformity with what is said of our Lord and Savior in the Seventy-first Psalm, a psalm which is noted at the beginning as being Solomon's, and yet not all the statements which are made concerning can be applied to Solomon. For certainly he neither endured "together with the sun and before the moon from generation to generation," (Psalm 72:5) nor did he hold sway from sea to sea, or from the River unto the ends of the earth; neither did all the nations serve him, nor did his name endure before the sun; neither were all the tribes of earth blessed in him, nor did all races magnify him. But in a partial way these things were set forth in advance, by shadows as it were, and by a mere symbol of the reality, in the person of Solomon, in order that they might be more perfectly fulfilled in our Lord and Savior. And so, just as the Savior had Solomon and the other saints as types of His advent, so also we should believe that the Antichrist very properly had as a type of himself the utterly wicked king, Antiochus, who persecuted the saints and defiled the Temple. Let us therefore follow along with the explanation point by point, and let us briefly observe in the case of each item what it signifies to those of the other school of thought and what it signifies to those of our school, in accordance with each of the two explanations. Our opponents say that the one who was to "stand up in the place of" Seleucus was his brother, Antiochus Epiphanes. The party in Syria who favored Ptolemy would not at first grant him the kingly honor, but he later secured the rule of Syria by a pretense of clemency. And as Ptolemy fought and laid everything waste, his arms were overcome and broken before the face of Antiochus. Now the word arms implies the idea of strength, and therefore also the host of any army is known as a hand. And not only does the text say that he conquered Ptolemy by fraud, but also the prince of the covenant he overcame by treachery, that is, Judas Maccabaeus. Or else this is what is referred to, that after he had secured peace with Ptolemy and he had become the prince of the covenant, he afterwards devised a plot against him. Now the Ptolemy meant here was not Epiphanes, who was the fifth Ptolemy to reign in Egypt, but Ptolemy Philometor, the son of Antiochus' sister, Cleopatra; and so Antiochus was his maternal uncle. And when after Cleopatra's death Egypt was ruled by Eulaius, the eunuch who was Philometor's tutor, and by Leneus, and they were attempting to regain Syria, which Antiochus had fraudulently seized, warfare broke out between the boy Ptolemy and his uncle. And when they joined battle between Pelusium and Mt. Casius, Ptolemy's generals were defeated. But then Antiochus showed leniency towards the boy, and making a pretense of friendship, he went up to Memphis and there received the crown after the Egyptian manner. Declaring that he was looking out for the lad's interests, he subjected all Egypt to himself with only a small force of men, and he entered into rich and prosperous cities. And so he did things which his father had never done, nor his fathers' fathers. For none of the kings of Syria had ever laid Egypt waste after this fashion and scattered all their wealth. Moreover he was so shrewd that he even overcame by his deceit the well-laid plans of those who were the boy-king's generals. This is the line of interpretation which Porphyry followed, pursuing the lead of Sutorius with much redundancy, discoursing of matters which we have summarized within a brief compass. But the scholars of our viewpoint have made a better and correcter interpretation, stating that the deeds are to be performed by the Antichrist at the end of the world. It is he who is destined to arise from a small nation, that is from the Jewish people, and shall be so lowly and despised that kingly honor will not be granted him. But by means of intrigue and deception he shall secure the government and by him shall the arms of the fighting nation of Rome be overcome and broken. He is to effect this result by pretending to be the prince of the covenant, that is, of the Law and Testament of God. And he shall enter into the richest of cities and shall do what his fathers never did, nor his fathers' fathers. For none of the Jews except the Antichrist has ever ruled over the whole world. And he shall form a design against the firmest resolves of the saints and shall do everything for a time, for as long as God's will shall have permitted him to do these things.
Although all his fathers and forefathers had honored the Jewish nation, he does everything to the contrary. He steals, plunders and enslaves—and bestows all these things on his troops. “And he shall make plans against Egypt, and yet only until a certain time.” That is to say, he will not rule for long.
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SUMMARY
Daniel 11:24 offers a remarkably precise prophecy detailing the cunning and unprecedented tactics of a future ruler, widely understood to be Antiochus IV Epiphanes. This verse describes his method of gaining control and wealth not through conventional military conquest, but by entering "peaceably" into prosperous regions, employing novel strategies of distributing plunder and riches, and meticulously planning his schemes against fortified positions for a set period. It highlights a departure from ancestral methods, emphasizing his unique blend of diplomacy, bribery, and strategic foresight in consolidating power.
CONTEXT
Literary Context: Daniel 11 is a prophetic chapter of unparalleled detail, often referred to as the "most detailed prophecy in the Bible." It meticulously outlines the geopolitical landscape and conflicts that would arise following the death of Alexander the Great, primarily focusing on the Ptolemaic (Kings of the South) and Seleucid (Kings of the North) dynasties. Verses 21-35 specifically zero in on the actions of Antiochus IV Epiphanes, a Seleucid king whose reign (175-164 BC) was marked by extreme cruelty, particularly towards the Jewish people. Verse 24 serves as a crucial introduction to his character and initial modus operandi, setting the stage for his later, more direct and brutal assaults on Jerusalem and the Temple, culminating in the "abomination that makes desolate" described in Daniel 11:31. The verse immediately precedes descriptions of his military campaigns and his escalating persecution of God's people.
Historical & Cultural Context: The historical backdrop for Daniel 11:24 is the Hellenistic period, following Alexander the Great's death in 323 BC, which led to the division of his vast empire among his generals (the Diadochi). The Seleucid Empire, headquartered in Syria, and the Ptolemaic Kingdom, based in Egypt, were the dominant powers that frequently clashed over control of Judea, which lay strategically between them. Antiochus IV Epiphanes inherited a kingdom in financial straits and sought to expand his influence and wealth. His predecessors typically relied on direct military campaigns or established diplomatic protocols. However, Antiochus, known for his erratic and often deceptive behavior, adopted innovative and unconventional methods. His "peaceable" entry and distribution of spoils were a stark contrast to the typical siege and plunder, reflecting a calculated political strategy rather than a sudden, impulsive act of generosity.
Key Themes: Daniel 11:24 contributes significantly to several overarching themes within the book of Daniel. Firstly, it underscores Divine Sovereignty and Foreknowledge, demonstrating God's absolute control over human history and the rise and fall of empires, even foretelling the precise tactics of individual rulers centuries in advance, as also seen in Daniel 2:21. Secondly, it highlights the theme of Deceptive Power and Worldly Wisdom, illustrating how ungodly rulers employ cunning, manipulation, and false promises ("peaceably") to achieve their ends, contrasting sharply with the righteous governance God desires. This foreshadows the ultimate deception of the "little horn" or "man of lawlessness" in later biblical prophecy. Thirdly, it touches upon the Persecution of God's People, as Antiochus's initial deceptive maneuvers would eventually lead to severe oppression against the Jews, a recurring motif throughout Daniel and other prophetic books, emphasizing the endurance of the faithful amidst tribulation, as exemplified by the steadfastness of Daniel and his friends in Daniel 3.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 11:24 employs several significant literary devices to convey its prophetic message. The phrase "He shall enter peaceably" creates a powerful Irony, as the subsequent actions of scattering "prey, and spoil, and riches" and forecasting "devices against the strong holds" reveal a sinister, manipulative intent beneath the veneer of peace. This highlights the deceptive nature of the ruler. The declaration that he "shall do [that] which his fathers have not done, nor his fathers' fathers" employs Hyperbole to emphasize the unprecedented and shocking nature of his tactics, setting him apart from historical norms and underscoring his unique cunning. The detailed description of his actions, from entering "fattest places" to scattering "prey" and devising plans against "strong holds," functions as Foreshadowing, painting a clear picture of the character and methods of Antiochus IV Epiphanes, whose later actions would be even more overtly hostile and destructive, particularly towards God's people. The specific details also contribute to the Verisimilitude of the prophecy, making it feel historically grounded and precise.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 11:24 profoundly illustrates God's meticulous foreknowledge and sovereign control over human history, even down to the specific, unconventional tactics of a pagan king. It reveals that no human scheme, however cunning or unprecedented, falls outside the purview of divine oversight. This prophecy serves as a powerful reminder that worldly power, often acquired through deceptive means and self-serving strategies, stands in stark contrast to God's righteous governance. It underscores the transient nature of earthly kingdoms and the ultimate futility of human efforts to establish lasting power apart from God's will. The scattering of "prey, and spoil, and riches" highlights the manipulative use of material wealth to gain influence, a timeless temptation that seeks to buy loyalty or pacify opposition, rather than building genuine relationships based on truth and justice.
REFLECTION AND APPLICATION
Daniel 11:24 offers profound insights for believers navigating a world often characterized by political intrigue, deceptive leadership, and the pursuit of power through unrighteous means. Firstly, it calls us to a deep and abiding trust in God's sovereignty. If God can foretell the specific and peculiar tactics of an ancient king centuries before his birth, then surely He is in control of all current events, no matter how chaotic or unpredictable they may seem. This should engender peace and confidence, freeing us from anxiety about worldly affairs and the machinations of human leaders. Secondly, the prophecy serves as a powerful call to discernment. The "peaceable" entry and the scattering of "prey, and spoil, and riches" highlight how deceptive appearances and calculated generosity can mask sinister intentions. Believers are exhorted to look beyond superficial promises and attractive facades, to critically evaluate the motives and character of those in power, and to test all things against the unchanging truth of God's Word. We are called to be wise as serpents and innocent as doves, standing firm in integrity and truth, and not being swayed by the allure of worldly gain or deceptive peace.
Questions for Reflection
FAQ
What is the significance of Antiochus IV Epiphanes's tactics being described as "that which his fathers have not done, nor his fathers' fathers"?
Answer: This phrase emphasizes the unprecedented and unique nature of Antiochus IV Epiphanes's strategies for gaining power and wealth. Unlike his predecessors, who typically relied on direct military conquest or established diplomatic norms, Antiochus employed a novel blend of deceptive "peaceable" entry, calculated generosity (distributing spoils and riches), and meticulous, often insidious, planning against fortified positions. This highlights his cunning and unpredictable character, setting him apart as a particularly devious ruler in the prophetic narrative. It underscores that his methods were a radical departure from traditional royal conduct, making his actions even more remarkable as a fulfillment of prophecy.
How does Daniel 11:24 relate to the broader theme of God's foreknowledge in the Bible?
Answer: Daniel 11:24 is a prime example of God's absolute and detailed foreknowledge, a theme prevalent throughout the book of Daniel and the Bible. It demonstrates that God is not merely aware of the future, but He orchestrates and permits events, even the intricate schemes of human rulers, to unfold according to His divine purpose. This level of specificity, predicting tactics centuries before they occurred, serves as powerful evidence of God's sovereignty over all history, assuring believers that His plans cannot be thwarted by human will or worldly power. It reinforces the truth that God declares "the end from the beginning" (Isaiah 46:10).
CHRIST-CENTERED FULFILLMENT
While Daniel 11:24 describes a worldly ruler who gains power through deception, manipulation, and the distribution of ill-gotten gains, it subtly points to the profound contrast with the true King, Jesus Christ. Antiochus Epiphanes entered "peaceably" only to plunder and oppress, but Jesus, the Prince of Peace, entered Jerusalem humbly on a donkey, bringing genuine peace and salvation, not through cunning devices but through sacrificial love (Zechariah 9:9 and Matthew 21:5). Unlike Antiochus, who scattered "prey, and spoil, and riches" to gain control, Jesus "gave his life as a ransom for many" (Matthew 20:28), freely bestowing spiritual riches, forgiveness, and eternal life upon those who believe, without any self-serving agenda. The "strong holds" that Antiochus schemed against were physical fortifications, but Christ's mission was to dismantle the spiritual "strongholds" of sin, death, and the devil that enslave humanity (2 Corinthians 10:4-5). Ultimately, the temporary reign and deceptive tactics of Antiochus foreshadow the fleeting nature of all earthly power, contrasting sharply with the eternal, righteous, and truly peaceful reign of Christ, whose kingdom is "not of this world" (John 18:36) and whose victory is secured not by human cunning, but by divine power and perfect love.