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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.
Verses 34, 35. "And when they shall have fallen, they shall be relieved with a small help; and many shall be joined to them deceitfully. And some of the learned shall fall, that they may be refined as by fire and that they may be chosen and made white even to the time before appointed, because there shall yet be another time." Porphyry thinks that the "little help" was Mattathias of the village of (variant: mountain of) Modin, for he rebelled against the generals of Antiochus and attempted to preserve the worship of the true God (1 Maccabees 2:1-41). He says he is called a little help because Mattathias was slain in battle; and later on his son Judas, who was called Maccabaeus, also fell in the struggle; and the rest of his brothers were likewise taken in by the deceit of their adversaries. Consult the books of Maccabees for the details. And all these events took place, he asserts, for the purpose of testing and choosing out the saints, that they might be made white until the time before appointed, inasmuch as victory was deferred until another time. Our writers, however, would have it understood that the small help shall arise under the reign of the Antichrist, for the saints shall gather together to resist him, and afterwards a great number of the learned shall fall. And this shall take place in order that they may be refined as by fire in the furnace, and that they may be made white and may be chosen out, until the time before determined arrives - for the true victory shall be won at the coming of Christ. Some of the Jews understand these things as applying to the princes Severus and Antoninus, who esteemed the Jews very highly. But others understand the Emperor Julian as the one referred to; for after they had been oppressed by Gaius Caesar and had steadfastly endured such suffering in the afflictions of their captivity, Julian rose up as one who pretended love for the Jews, promising that he would even offer sacrifice in their temple. They were to enjoy a little help from him, and a great number of the Gentiles were to join themselves to their party, although falsely and insincerely. For it would only be for the sake of their own idolatrous religion that they would pretend friendship to the Jews. And they would do this in order that those who were approved might be made manifest. For the time of their true salvation and help will be the coming of the Christ; for the Jews mistakenly imagine that he (i.e., their Messiah) is yet to come, for they are going to receive the Antichrist (when he comes) (1 Corinthians 11).
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SUMMARY
Daniel 11:34 describes a pivotal moment for God's faithful people during a period of intense tribulation, likely referring to the persecution under Antiochus IV Epiphanes. It prophesies that while they will suffer greatly and "fall," they will receive a "little help" – a limited but divinely ordained assistance that sustains them rather than fully delivering them from hardship. The verse also warns against the deceptive nature of false allies who will "cleave to them with flatteries," highlighting the importance of discernment amidst external pressures and internal vulnerabilities.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 11:34 employs several potent literary devices. The primary device is Prophecy, as the entire chapter meticulously foretells future historical events, demonstrating God's sovereign control over human affairs. The phrase "a little help" functions as Understatement or Litotes, emphasizing that while the help is not a grand, overwhelming deliverance, it is nonetheless real and divinely provided, sufficient for endurance. The use of "flatteries" is a form of Metaphor or Imagery, where smooth words are likened to "slippery things" (as per the Hebrew root), conveying the deceptive and treacherous nature of insincere support. This imagery evokes a sense of instability and danger, warning against those whose words are appealing but whose intentions are impure. The contrast between the "fall" and the "little help," followed by the deceptive "flatteries," creates a powerful Juxtaposition, highlighting the multifaceted challenges faced by the faithful—external persecution combined with internal betrayal.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 11:34 offers profound theological insights into the nature of suffering, divine providence, and the purity of the church. It teaches that God's people are not exempt from intense trials and persecution; indeed, faithfulness may often lead to it. However, it simultaneously affirms God's unwavering commitment to His covenant people, providing sufficient grace and "help" to sustain them through their darkest hours, even if that help does not immediately remove the suffering. This "little help" underscores a theology of divine sufficiency in weakness, where God's power is made perfect precisely when human strength falters. Furthermore, the warning against "flatteries" highlights the ever-present danger of hypocrisy and false allegiance within or around the community of faith, emphasizing the critical need for spiritual discernment and integrity, especially during times of crisis when opportunistic individuals may seek to exploit the vulnerable or gain advantage.
REFLECTION AND APPLICATION
Daniel 11:34 serves as a timeless mirror for believers navigating adversity in any age. It reminds us that suffering is often an integral part of the faithful walk, not an indicator of God's absence. In our own trials, whether personal, communal, or societal, we are called to endure, trusting that God's "little help"—His sustaining grace, the comfort of His Spirit, the support of true brethren, or unexpected reprieves—is always sufficient. This verse also sharpens our spiritual discernment, urging us to be wary of those who offer support with insincere motives. In an era of performative allyship and superficial connections, the call to identify genuine solidarity from opportunistic "flatteries" is more crucial than ever. It challenges us to examine our own motives: do we "cleave" to Christ and His people out of genuine conviction and love, or for personal gain, social acceptance, or fleeting comfort? True faith is demonstrated in steadfastness and integrity, not in seeking advantage or compromising truth.
Questions for Reflection
FAQ
What is the "little help" mentioned in Daniel 11:34?
Answer: The "little help" refers to a limited but divinely provided assistance that God's faithful people would receive during a period of intense persecution, specifically under Antiochus IV Epiphanes. Historically, many scholars interpret this as a reference to the Maccabean Revolt (c. 167-160 BC). While the Maccabean uprising did not bring a complete end to all Jewish suffering or fully usher in the messianic kingdom, it did provide a significant, albeit temporary, reprieve, allowing for the rededication of the Temple (celebrated as Hanukkah) and a period of Jewish autonomy. The phrase emphasizes that God's aid is sufficient to sustain His people through trials, even if it doesn't remove the trials entirely, reinforcing the theme of God's sustaining grace found throughout Scripture, such as in 2 Corinthians 12:9.
Who are the "many" who "cleave to them with flatteries"?
Answer: These "many" represent individuals who would outwardly associate with the persecuted faithful, but whose motives were insincere and opportunistic. They might offer superficial support, feign allegiance, or join the group for personal gain, protection, or social advantage, rather than out of genuine conviction or solidarity with God's covenant. This warning highlights the danger of hypocrisy and false brethren within or around the community of faith, a theme echoed in the New Testament warnings against those who would infiltrate the church with deceptive intentions (e.g., Galatians 2:4 or 2 Peter 2:1-3). Their "flatteries" are smooth, deceptive words designed to mislead or exploit.
CHRIST-CENTERED FULFILLMENT
Daniel 11:34, while rooted in the historical struggles of God's people under Antiochus Epiphanes, finds its ultimate and profound fulfillment in the person and work of Jesus Christ, and in the experience of His Church. The "falling" of God's people foreshadows the ultimate "falling" of Christ on the cross, where He bore the full weight of sin and suffering, appearing utterly defeated in the eyes of the world (as described in Isaiah 53:3-5). Yet, it was precisely through this ultimate "fall" that the "little help" of God's salvific plan was fully realized. The resurrection of Jesus was the decisive "help," not a complete removal of suffering from the world, but the ultimate victory over sin and death, providing eternal sustenance and hope for all who believe (see 1 Corinthians 15:20-22). Furthermore, the warning about "flatteries" resonates deeply in the New Covenant, where Jesus Himself warned against false prophets and those who would claim allegiance but whose hearts were far from Him (e.g., Matthew 7:21-23). The Church, as the body of Christ, continues to experience both periods of "falling" through persecution and trials (as detailed in Revelation 2:8-10) and the "little help" of the Holy Spirit's sustaining power (as promised in John 14:16-18), ensuring its perseverance until Christ's glorious return, when all suffering will finally cease (see Revelation 21:4).