23After the treaty made with him he will work deceitfully; for he will come up, and will become strong, with a small people.
24In time of security he will come even on the fattest places of the province. He will do that which his fathers have not done, nor his fathers’ fathers. He will scatter among them prey, plunder, and substance. Yes, he will devise his plans against the strongholds, even for a time.
25“He will stir up his power and his courage against the king of the south with a great army; and the king of the south will wage war in battle with an exceedingly great and mighty army; but he won’t stand; for they will devise plans against him.
26Yes, those who eat of his dainties will destroy him, and his army will be swept away. Many will fall down slain.
27As for both these kings, their hearts will be to do mischief, and they will speak lies at one table; but it won’t prosper, for the end will still be at the appointed time.
28Then he will return into his land with great wealth. His heart will be against the holy covenant. He will take action, and return to his own land.
29“He will return at the appointed time, and come into the south; but it won’t be in the latter time as it was in the former.
30For ships of Kittim will come against him. Therefore he will be grieved, and will return, and have indignation against the holy covenant, and will take action. He will even return, and have regard to those who forsake the holy covenant.
31“Forces will stand on his part, and they will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate.
32He will corrupt those who do wickedly against the covenant by flatteries; but the people who know their God will be strong, and take action.
33“Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days.
34Now when they fall, they will be helped with a little help; but many will join themselves to them with flatteries.
35Some of those who are wise will fall, to refine them, and to purify, and to make them white, even to the time of the end; because it is yet for the time appointed.
36“The king will do according to his will. He will exalt himself, and magnify himself above every god, and will speak marvelous things against the God of gods. He will prosper until the indignation is accomplished; for that which is determined will be done.
37He won’t regard the gods of his fathers, or the desire of women, or regard any god; for he will magnify himself above all.
38But in his place he will honor the god of fortresses. He will honor a god whom his fathers didn’t know with gold, silver, and with precious stones and pleasant things.
39He will deal with the strongest fortresses by the help of a foreign god. He will increase with glory whoever acknowledges him. He will cause them to rule over many, and will divide the land for a price.
40“At the time of the end the king of the south will contend with him; and the king of the north will come against him like a whirlwind, with chariots, with horsemen, and with many ships. He will enter into the countries, and will overflow and pass through.
41He will enter also into the glorious land, and many countries will be overthrown; but these will be delivered out of his hand: Edom, Moab, and the chief of the children of Ammon.
42He will also stretch out his hand on the countries. The land of Egypt won’t escape.
43But he will have power over the treasures of gold and of silver, and over all the precious things of Egypt. The Libyans and the Ethiopians will be at his steps.
44But news out of the east and out of the north will trouble him; and he will go out with great fury to destroy and utterly to sweep away many.
45He will plant the tents of his palace between the sea and the glorious holy mountain; yet he will come to his end, and no one will help him.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~896 words.
Matthew Henry. 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. 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? 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. 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. 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. 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.
Jamieson–Fausset–Brown. TREGELLES notes three divisions in the history of the "vile person," which is continued to the end of the chapter: (1) His rise (Dan 11:21-22). (2) The time from his making the covenant to the taking away of the daily sacrifice and setting up of the abomination of desolation (Dan 11:23-31). (3) His career of blasphemy, to his destruction (Dan 11:32-45); the latter two periods answering to the "week" of years of his "covenant with many" (namely, in Israel) (Dan 9:27), and the last being the closing half week of the ninth chapter. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus hands. great army--as distinguished from the "small people" (Dan 11:23) with which he first came. both . . . to do mischief--each to the other. speak lies at one table--They shall, under the semblance of intimacy, at Memphis try to deceive one another (see on Dan 11:3; Dan 11:25). it shall not prosper--Neither of them shall carry his point at this time. yet the end shall be--"the end" of the contest between them is reserved for "the time appointed" (Dan 11:29-30). they that understand--who know and keep the truth of God (Isa 11:2). instruct many--in their duty to God and the law, not to apostatize. yet they shall fall--as Eleazar (2 Maccabees 6:18, &c.). The godly are to wait patiently for "the end" of "the time" of trial; "for it is (to last) yet for a time appointed" by God.
John Calvin. They shall destroy him, says he, and his army shall be overwhelmed He shews that many were prepared for this duty, who would boldly and freely expose their lives to danger for their king's safety and their country's defense, but many should fall wounded He signifies that there should be a great slaughter in his army, and the issue of the battle would not be according to his wish, because his generals would not preserve their fidelity to their sovereign. And both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. 27. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. 28. For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 30. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 35. And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. 40.
Matthew Henry
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The angel Gabriel, in this chapter, performs his promise made to Daniel in the foregoing chapter, that he would "show him what should befal his people in the latter days," according to that which was "written in the scriptures of truth:" very particularly does he here foretel the succession of the kings of Persia and Grecia, and the affairs of their kingdoms, especially the mischief which Antiochus Epiphanes did in his time to the church, which was foretold before (Dan 8:11-12). Here is, I. A brief prediction of the setting up of the Grecian monarchy upon the ruins of the Persian monarchy, which was now newly begun (Dan 11:1-4). II. A prediction of the affairs of the two kingdoms of Egypt and Syria, with reference to each other (v. 5-20). III. Of the rise of Antiochus Epiphanes, and his actions and successes (Dan 11:21-29). IV. Of the great mischief that he should do to the Jewish nation and religion, and his contempt of all religion (Dan 11:30-39). V. Of his fall and ruin at last, when he is in the heat of his pursuit (Dan 11:40-45).
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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 Philomet…
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Jamieson–Fausset–Brown
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TREGELLES notes three divisions in the history of the "vile person," which is continued to the end of the chapter: (1) His rise (Dan 11:21-22). (2) The time from his making the covenant to the taking away of the daily sacrifice and setting up of the abomination of desolation (Dan 11:23-31). (3) His career of blasphemy, to his destruction (Dan 11:32-45); the latter two periods answering to the "week" of years of his "covenant with many" (namely, in Israel) (Dan 9:27), and the last being the closing half week of the ninth chapter. But the context so accurately agrees with the relations of Antiochus to Ptolemy that the primary reference seems to be to the "league" between them. Antitypically, Antichrist's relations towards Israel are probably delineated. Compare Dan 8:11, Dan 8:25, with Dan 11:22 here, "prince of the covenant."
work deceitfully--Feigning friendship to young Ptolemy, as if he wished to order his kingdom for him, he took possession of Memphis and all Egypt ("the fattest places," Dan 11:34) as far as Alexandria.
with a small people--At first, to throw off suspicion, his forces were small.
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peaceably--literally, "unexpectedly"; under the guise of friendship he seized Ptolemy Philometer.
he shall do that which his fathers have not done--His predecessors, kings of Syria, had always coveted Egypt, but in vain: he alone made himself master of it.
scatter among them . . . prey--among his followers (1 Maccabees 1:19).
forecast his devices against . . . strongholds--He shall form a studied scheme for making himself master of the Egyptian fortresses. He gained them all except Alexandria, which successfully resisted him. Retaining to himself Pelusium, he retired to Judea, where, in revenge for the joy shown by the Jews at the report of his death, which led them to a revolt, he subdued Jerusalem by storm or stratagem.
for a time--His rage shall not be for ever; it is but for a time limited by God. CALVIN makes "for a time" in antithesis to "unexpectedly," in the beginning of the verse. He suddenly mastered the weaker cities: he had to "forecast his plans" more gradually ("for a time") as to how to gain the stronger fortresses.
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A fuller detail of what was summarily stated (Dan 11:22-24). This is the first of Antiochus' three (Dan 11:29) open invasions of Egypt.
against the king of the south--against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus hands.
great army--as distinguished from the "small people" (Dan 11:23) with which he first came. This was his first open expedition; he was emboldened by success to it. Antiochus "entered Egypt with an overwhelming multitude, with chariots, elephants, and cavalry" (1 Maccabees 1:17).
stirred up--by the necessity, though naturally indolent.
not stand--Philometer was defeated.
they shall forecast, &c.--His own nobles shall frame treacherous "devices" against him (see Dan 11:26). Euloeus and Lenoeus maladministered his affairs. Antiochus, when checked at last at Alexandria, left Ptolemy Philometer at Memphis as king, pretending that his whole object was to support Philometer's claims against the usurper Physcon.
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they that feed of . . . his meat--those from whom he might naturally have looked for help, his intimates and dependents (Psa 41:9; Joh 13:18); his ministers and guardians.
his army shall overflow--Philometer's army shall be dissipated as water. The phrase is used of overflowing numbers, usually in a victorious sense, but here in the sense of defeat, the very numbers which ordinarily ensure victory, hastening the defeat through mismanagement.
many shall fall down slain--(1 Maccabees 1:18, "many fell wounded to death"). Antiochus, when he might have slain all in the battle near Pelusium, rode around and ordered the enemy to be taken alive, the fruit of which policy was, he soon gained Pelusium and all Egypt [DIODORUS SICULUS, 26.77].
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both . . . to do mischief--each to the other.
speak lies at one table--They shall, under the semblance of intimacy, at Memphis try to deceive one another (see on Dan 11:3; Dan 11:25).
it shall not prosper--Neither of them shall carry his point at this time.
yet the end shall be--"the end" of the contest between them is reserved for "the time appointed" (Dan 11:29-30).
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(1 Maccabees 1:19, 20, &c.).
against the holy covenant--On his way back to Syria, he attacked Jerusalem, the metropolis of Jehovah's covenant-people, slew eighty thousand, took forty thousand prisoners, and sold forty thousand as slaves (2 Maccabees 5:5-14).
he shall do exploits--He shall effect his purpose. Guided by Menelaus, the high priest, he entered the sanctuary with blasphemies, took away the gold and silver vessels, sacrificed swine on the altar, and sprinkled broth of the flesh through the temple (2 Maccabees 5:15-21).
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At the time appointed--"the time" spoken of in Dan 11:27.
return--his second open invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile.
it shall not be as the former--not successful as the former expedition. Popilius Loenas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the decree of the senate; on Antiochus replying that he would consider what he was to do, Popilius drew a line round him with a rod and said, "I must have a reply to give to the senate before you leave this circle." Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus.
or as the latter--that mentioned in Dan 11:42-43 [TREGELLES]. Or, making this the third expedition, the sense is "not as the first or as the second" expeditions [PISCATOR]. Rather "not as the former, so shall be this latter" expedition [GROTIUS].
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ships of Chittim--the Roman ambassadors arriving in Macedonian Grecian vessels (see on Jer 2:10). Chittim, properly Cyprian, so called from a Phœnician colony in Cyprus; then the islands and coasts of the Mediterranean in general.
grieved--humbled and dispirited through fear of Rome.
indignation against the holy covenant--Indignant that meantime God's worship had been restored at Jerusalem, he gives vent to his wrath at the check given him by Rome, on the Jews.
intelligence with them that forsake the . . . covenant--namely, with the apostates in the nation (1 Maccabees 1:11-15). Menelaus and other Jews instigated the king against their religion and country, learning from Greek philosophy that all religions are good enough to keep the masses in check. These had cast off circumcision and the religion of Jehovah for Greek customs. Antiochus, on his way home, sent Apollonius (167 B.C.) with twenty-two thousand to destroy Jerusalem, two years after its capture by himself. Apollonius slew multitudes, dismantled and pillaged the city. They then, from a fortress which they built commanding the temple, fell on and slew the worshippers; so that the temple service was discontinued. Also, Antiochus decreed that all, on pain of death, should conform to the Greek religion, and the temple was consecrated to Jupiter Olympius. Identifying himself with that god, with fanatical haughtiness he wished to make his own worship universal (1 Maccabees 1:41; 2 Maccabees 6:7). This was the gravest peril which ever heretofore threatened revealed religion, the holy people, and the theocracy on earth, for none of the previous world rulers had interfered with the religious worship of the covenant-people, when subject to them (Dan 4:31-34; Dan 6:27-28; Ezr 1:2, Ezr 1:4; Ezr 7:12; Neh 2:18). Hence arose the need of such a forewarning of the covenant-people as to him--so accurate, that PORPHYRY, the adversary of revelation, saw it was hopeless to deny its correspondence with history, but argued from its accuracy that it must have been written subsequent to the event. But as Messianic events are foretold in Daniel, the Jews, the adversaries of Jesus, would never have forged the prophecies which confirm His claims. The ninth chapter was to comfort the faithful Jews, in the midst of the "abominations" against "the covenant," with the prospect of Messiah who would "confirm the covenant." He would show by bringing salvation, and yet abolishing sacrifices, that the temple service which they so grieved after, was not absolutely necessary; thus the correspondence of phraseology would suggest comfort (compare Dan 9:27 with Dan 11:30-31).
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14 more notes on this passage are in the library.
John Calvin
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Daniel 11:23
23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.
23. Et a conjunctione cum eo faciet dolum, et ascendet, et praevalebit cum exigua gente, vel, manu.
The angel points out some interruption of the wars, because Antiochus would be content for a time with Syria, and would not make an attempt of Egypt. It was a great point to repel the attempts of all those who wished to recover the rights of his nephew. There is no doubt that the whole country was impoverished and exhausted with the continual expense of these wars; for whenever fresh commotion's arose, it was necessary to draw new levies from these provinces, and This occasioned very great expense. It is not surprising, then, if Antiochus, who was of a cunning disposition, negotiated a temporary peace with his nephew Ptolemy Philometor the king of Egypt. His sister Cleopatra still survived, and this was an honorable excuse. The angel, then, states first, the proposal of a truce leading to settled peace between the two sovereigns. He adds, however, the perfidious conduct of Antiochus in his friendships. During, or after these agreements, he shall deal treacherously with him Although, therefore, he pretended to be the friend and ally of his nephew, yet he conducted himself deceitfully towards him. And he shall ascend, and shall prevail by a small band; meaning, he shall attack the boy suddenly. For when Ptolemy anticipated a lasting friendship with his uncle, Antiochus took the opportunity of fraudulently attacking some cities with a small force: He thus deceived his enemy, who thought all things would be tranquil with him; and so when Ptolemy had no fear of his uncle, he suddenly lost some of his cities. The angel means this; he shall rise by deceit, and shall prevail without large forces, because there shall be no suspicion of warfare. It is easy enough to oppress an enemy in a state of tranquillity, and in the absence of all fear. It is afterwards added, --
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Daniel 11:24
24. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time.
24. In pace, et in pinguedinibus regionis, aut provinciae, veniet, hoc est, in deliciis, et faciet quae non fecerunt patres ejus, et patres patrum ejus: spolia et praedam, et substantiam illis dispertiet, [172] et super munitiones cogitabit cogitationes suas, idque ad tempus.
The history is here continued: The angel shews how Antiochus in a short time and with a small band should acquire many cities, as he should come in peace upon the fatness of the province, implying his oppressing them while sleeping in security. He shews also how he should become conqueror, not by any hostile invasion of Egypt, but by cunning and stealth he should deprive King Ptolemy of his cities when he least expected it. There should be no appearance of war; hence he says, he shall come in peace upon the fatness of the land The word "fatness" is used metaphorically for "richness." When the Egyptians supposed all danger to be far removed, and were persuaded of the friendship of Antiochus towards them, and relied on him as an ally should any adversity arise, they indulged themselves in luxuries till Antiochus came suddenly and subdued them. He next adds, He shall despise the spoil, and prey, and goods, which belonged to them Some take the words for spoil and prey in the sense of "soldiers," and join it with the verb yvzvr ibzor, "he shall disperse," meaning, he shall distribute their possessions among his soldiers, to conciliate their good will, and to prepare them for new wars, as we know how easily soldiers are enticed when they receive the rewards of their service; for they are actuated solely by covetousness and avarice. Some writers expound it in this way -- Antiochus shall divide the prey among his soldiers, but I prefer the other sense -- he shall disperse the prey, and the spoil, and the goods, of the Egyptians After suddenly oppressing the Egyptians, he shall proceed to spoil them like a robber.
He afterwards adds, And against the fortifications shall he devise machinations, meaning, he shall lay his plans for seizing the fortified cities. For at; first he penetrated as far as certain cities, and occupied first Coelo-Syria, and afterwards Phoenica, but could not quickly possess the fortified towns; hence he deferred the execution of his plans to a more suitable time. Therefore, the angel says, he shall arrange his plans against the fortified cities, but only for the time; meaning, he shall not immediately bring forward his intentions, hoping to oppress his nephew when off his guard. Thus under the disguise of peace an access to these cities would always be open to him, and he would reconcile to himself all whom he could corrupt by either gifts or other devices. We perceive, then, how a summary is here presented to us of the arts and schemes by which Antiochus should deprive his nephew of a portion of his territory and its towns, how suddenly he should invade some of the weakest in a state of unsuspecting tranquillity; and how by degrees he should invent machinations for seizing upon the stronger towns as well as he could. He also says, for the time The cunning and malice of Antiochus was always apparent throughout these transactions. He did not engage in open warfare, but was always endeavoring to add to his possessions by indirect frauds, -- a course which was not without its success.
When it is said, He shall do what neither his fathers nor his fathers' fathers did, this must be restricted solely to Egypt. For Seleucus the first king of Syria enjoyed a wide extent of dominion, then he prospered in warfare, and his fame flourished even to a good old age, and though at last he was unsuccessful in battle, yet on the whole he was a super…
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Daniel 11:25
25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.
25. Et excitabit robur suum, et cor suum adversus regem austri, cum exercitu magno: et rex austri irritabitur ad praelium cum exercitu magno, et robusto valde: et non stabit, quia cogitabunt contra eum cogitationes. [173]
The angel here announces how Antiochus Epiphanes after prevailing by fraud, should become bolder in his daring. He should venture to levy a hostile army and invade Egypt openly, without any further dissimulation. He therefore says, at length he shall rouse his strength and his courage He had previously crept along through hiding-places and fastnesses, and had not roused either his strength or his courage when remaining quiet at home; meanwhile he obtained the possession of various towns by treachery and other artifices. This was only creeping on by burrowing underground. But he now openly declares war, and brings his forces into the field of battle, and thus stirs up his strength and his courage As I have already said, his new method of warfare is here described as unusual with him, as his audacity, doubtless, gradually increased through that series of success which he had enjoyed, and by which he had become more powerful than his nephew, through the practice of deceit. He afterwards adds, with a great army. He had mentioned a small band, he now places opposite to it a large army; for it required a long space of time to collect extensive pecuniary resources for carrying on the war, and also for enlarging and extending his own boundaries. He was thus able to enroll fresh levies, while his prosperity induced many to become his auxiliaries. As he found himself in every way superior to his nephew, he collected a great army. The king of the south also shall be irritated; that is, he shall not dare to harass his own uncle Antiochus, but shall be forced to open warfare. He shall come, then, with a great army, very great, strong, and powerful, says he, but he shall not stand, because they shall devise devices against him; meaning, he shall be conquered by treachery. Here the angel signifies that Ptolemy should have sufficient courage to resist, had he not been betrayed by his adherents. We shall more clearly perceive this in the next verse to-morrow.
Footnotes:
[173] That is, they shall agitate against him perfidious counsels. -- Calvin. PRAYER.
Grant, Almighty God, that we may remain quiet under thy shelter and protection, hi the midst of those numerous disturbances which thou ever submittest to our eyes in this world. May we never lose our courage when an occasion is given to Satan and our enemies to oppress us, but may we remain secure trader thy protection, and every hour and every moment may we fly to thy guardianship. Relying on thine unconquered power, may we never hesitate so to pass through all commotion's, as to repose with quiet minds upon thy grace, till at length we are gathered into that happy and eternal rest which thou hast prepared for us in heaven, by Jesus Christ our Lord. -- Amen.
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Daniel 11:26
26. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.
26. Et qui comedent portionem cibi ejus, conterent eum, et exercitus ejus obruetur, et cadent vulnerati multi.
The angel predicted, yesterday, that Ptolemy should not stand forth in battle, through the treachery of his own adherents. He now expresses the kind of treachery, for his chief courtiers or counselors should be the authors of this perfidy. He opposes the common soldiers to their leaders, for in the second clause, he shews how the soldiers should discharge their duty without sparing either their life or their blood. We now understand the Holy Spirit's intention in this verse, for he says the authors of this perfidy should not be ordinary men, but the chief among the counselors. They are said to eat at the king's table, as in the first chapter we saw how a portion was given to Daniel, and to his companions, from the royal food at the king's table. Thus he shews how dishonorable this perfidy was, as they eat at his table, and were his intimate companions. They shall destroy him, says he, and his army shall be overwhelmed He shews that many were prepared for this duty, who would boldly and freely expose their lives to danger for their king's safety and their country's defense, but many should fall wounded He signifies that there should be a great slaughter in his army, and the issue of the battle would not be according to his wish, because his generals would not preserve their fidelity to their sovereign. By this example the angel describes to us the ordinary situation of kings. They choose their counselors not by their honesty, but by the mere appearance of congeniality in their affections and tastes. If a king is avaricious, or cunning, or cruel, or sensual, he desires to have friends and attendants who will not check either his avarice or his craftiness, his cruelty or his lust. Hence they deserve the conduct which they receive, and experience treachery from those whom they ought not to treat with so much honor, if they considered themselves in duty bound to God and to their people. It now follows,-
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27
Daniel 11:27
27. And both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed.
27. Et duorum regum cor ipsorum, hoc est, et cor his duobus regibus, in malum: et in mensa eadam, una, mendacium loquentur, et non prospere eveniet, quia adhuc finis ad tempus statutum.
The angel here narrates that the close of this war should be by treaties and a hollow pretense of peace after the slaughter which Ptolemy had sustained. Although Antiochus might have followed up his own good fortune, yet he durst not venture to push his advantage to the extremity, but according to his disposition, he thought it more to his interest to make peace with his enemy. We have already alluded to his craftiness and his want of openness and integrity. The angel predicts the existence of bad faith in both these kings; the uncle and nephew will meet, says he, and sup together, and pretend the greatest friendship, but they shall speak lies, says he, at the same table; meaning, they shall plot against each other, and each shall act fraudulently for his own ends. This prophecy indeed seems to be of little consequence to the faithful; but it was needful to shew that in such a state of confusion they could not hold out without being furnished with all kinds of support. If the angel had only said generally, first there shall be war, and then a temporary peace, this would not have been sufficient to sustain the minds of the pious; but when the details are so clearly pointed out, a remarkable confirmation is afforded them. Thus the faithful have no reason for doubting that God has spoken, when the angel predicts the future so exactly, and so openly narrates it, as if a matter of history.
He next adds, Yet it shall not prosper, because the end is for the time, says he. The angel recalls the faithful to the providence of God, as our minds always naturally rest in the midst of earthly things. We apprehend with our minds only as far as we see with our eyes. We always ask the reasons "why this happens" and "why that course of proceeding has not turned out well," entirely omitting the will of God. Hence the angel meets this fault and stupidity of men by saying, that whatever these kings were plotting should fail of success, since the end was for the time; meaning, God would hold many occurrences in suspense. While, therefore, we are considering only second causes, we perceive how the supreme power resides with God alone, and he governs by his will the mutual transactions of mankind. No slight advantage would result to the faithful from this instruction, because, while kings are devising many schemes, and using great cunning and all the perverse artifices of diplomacy, God still restrains their minds. He holds events by his secret bridle, and allows nothing to happen without his heavenly decree. Although we may gather this general instruction from this passage, yet the angel doubtless restricts what I have said to the historical events immediately before us. The end had not yet approached, yet the fitting time was fixed beforehand by God's secret counsel, so that Antiochus conquers at one period and retreats at another, as we shall see. It follows: --
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28
Daniel 11:28
28. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.
28. Et revertetur in terram suam cum opibus magnis, et cor ejus ad foedus sanctitatis, et faciet, et revertetur in terram suam.
Here the angel predicts the calamitous nature of that peace for the people of God, because Antiochus should turn his arms against Jerusalem and the whole Jewish people. It is said, He shall return to his own land, because he shall not possess Egypt. This return implies the victory of Antiochus, and yet his betaking himself within the boundaries of his own realm. When he adds, with great pomp, or great riches, he shews the source whence that wealth should be derived, -- his heart should be against the holy covenant. He partially destroyed Jerusalem and the temple of God. He was compelled to leave the temple and many treasures, through either shame, or reverence, or a miracle, as we read in the 2nd Book of Maccabees (Maccabees 5:2.) He would willingly have stripped the whole temple, but God then restrained him, while he had gathered for himself great wealth. Hence the angel joins the two events, he should return to Syria with great wealth, and his heart should be against the holy covenant. Some refer this to persons, as if the angel meant the people who were in covenant with God. But the simpler sense pleases me better, -- he should carry on war against God, because he was not enriched with such ample spoils as he had expected. We have mentioned his making peace with his enemy: lest, therefore, this expedition should be fruitless, he spoiled the temple of God. Thus his heart was elated against God and against his holy covenant The other exposition is too cold and too forced.
And he shall do it and shall return to his own land. This return at the end of the verse is taken in a different sense from that at the beginning, as now he should use his own will as a conqueror, and no one should oppose his arrival in his own territories. These two expressions are to be read together, -- he shall do it and return to his own dominions The meaning of the word for "do" we have already explained. The angel signifies the absence of every obstacle which could prevent the destruction of the city and temple by Antiochus. This was a severe trial, and would cause the minds of the faithful to be disturbed and tossed about because God gave up his temple to this cruel tyrant, and permitted the sacred vessels and the hidden treasures to be carried off with the greatest ignominy. It was necessary, then, to inform the faithful beforehand of this grievous slaughter, lest its novelty should astonish them and overthrow the constancy of their faith. Hence we gather this practical instruction -- God often predicts many sorrowful events for us, and yet this instruction ought not to embitter our feelings; for he wishes to fortify us against the trial which the novelty of the event, must occasion. Thus the angel, while treating of occurrences by no means agreeable, was a useful herald of all the calamities which must happen, lest anything unusual or unexpected should fall upon the pious. Thus they would acknowledge the affliction to proceed from God's hand; and while they were exposed to the lust of Antiochus, yet God by his certain and incomprehensible counsel allowed much license to this impious tyrant. It afterwards follows
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29
Daniel 11:29-30
29. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter.
29. Ad tempus revertetur et veniet in AEgyptum: et non erit ut prius, it a posterius. [174]
30. For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.
30. Et venient contra eum naves Cithim, et debilitabitur, [175] et revertetur, et indignabitur adversus foedus sanctitatis, et faciet, et revertetur, et intelliget, [176] ad desertores foederis sanctitatis.
First of all, the angel says, Antiochus should return a short time afterwards and take possession of Egypt. This was the fruit of that pretended peace and perfidious friendship which has already been mentioned. For the uncle and nephew banqueted together in mutual distrust, as the angel has already stated, and as we found in the 27th verse of this chapter. This deception was shortly afterwards dissolved, when Antiochus, without any reasonable impulse, returned to Egypt. In this way he shewed his want of nothing but an opportunity for breaking the truce, and he only delayed it for a time, because he had no wish to oppress his nephew in haste. This, then, is one point. We may take the word mvd mogned, "time," for a period divinely predetermined; but as this explanation may seem too forced, I am contented with the common one. He shall return, then, for a time, and shall come, says he, to Egypt; but the latter exposition shall not be like the former; for the whole preparation for war which had struck such terror into Egypt should lose its effect. He had seized on a portion of the kingdom, and King Ptolemy Philometor was besieged when Publius Popilius arrived, of whom the angel will presently speak. For the cause of his return is added, --
ships shall come from Chittim We have explained this word elsewhere. By comparing all the passages of Scripture in which the word occurs, we shall find all the Gentiles denoted by it, from Macedon through the whole of Greece, as far as Illyricum and Italy. The ancients used another term for the Macedonians; they call them Maketoe, and some think the letter M a useless addition. But whether this be so or not, the circumstances shew the Macedonians, and Greeks, and other transmarine nations, to have been called Chittim. If any one still disputes about this word, let us desist from all contention; still, we cannot help observing what the perpetual tenor of Scripture enables us to discover, -- that the Macedonians, Greeks, and Italians are included under this term. This passage is free from all doubt, because Antiochus was restrained not by the Greeks but by the Romans. Ambassadors were sent by them, not for this purpose alone, but to investigate the whole state of Greece and Asia Minor. The affairs of Greece were then very unsettled, and the Romans were turning their attention towards Achaia, for they thought the Achaean league would become too powerful. Among these ambassadors was P. Popilius, a stern man, as we may venture to conjecture, but austere and barbarous. When he met with Antiochus, who was then besieging Alexandria, and held the boy-king in captivity, he addressed him after his own manner. King Antiochus received him graciously, and mildly, and even blandly, and wished even to salute him, for, as we have already stated, his disposition was naturally servile. Popilius rejected all these advances, and ordered him to keep his familiarities for private intercourse; for Antiochus had been intimate with him when a hostage at Rome, during his father's lifetime. He rejected all these acts of courtesy, and explained to him the commands of the Senate, and ordered him instantly to depart from Egypt. The king said he would consult with his friends. But he was unable to lay aside his accustomed sternness; he drew a circle w…
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31
Daniel 11:31-32
31. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
31. Et brachia ab ispso stabunt, et profanabunt sanctuarium roboris, aut virtutis, et abolebunt juge, sacrificium scilicet, et ponent abominationem quae obstupefaciet. [177]
32. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits.
32. Et impie agentes contra foedus abducet in errorem blanditiis, [178] et populus intelligentes [179] Deum suum roborabuntur et facient.
Here the angel describes the intestine evils of the Church, and more fully explains what he touched on in the last verse. He says, The arms shall stand up for Antiochus Some explain this of the garrison which that tyrant imposed on Jerusalem But it is seems too far-fetched. I do not hesitate to suppose the angel to refer here to the apostates and forsakers of the Law. Arms, then, shall stand up from him, meaning, he shall not contend in his own strength, but shall rely upon the people's assistance. Many should offer themselves in obedience to him, and thus Antiochus would find a party devoted to himself at Jerusalem, which should willingly prostitute itself to his will. He afterwards adds, They shall profane the sanctuary of strength The angel here joins together Antiochus and these impious apostates. (2 Maccabees 5:2.) To favor him, the temple is said to be polluted, and this was fulfilled when the statue of Jupiter Olympius was erected there. The tyranny and violence of Antiochus continued long afterwards, as we shall see in its own place. He brought the statue of the Olympian Jove into the temple, for the purpose of overthrowing the worship of God, and then he introduced other corruption's, which vitiated the purity of God's service. He might in one moment have overthrown the whole Law, but he first tried to mingle many superstitions with God's Law, and thus to estrange the Jews by degrees from true and sincere piety. The angel speaks of the sanctuary of power, to shew the faithful that Antiochus is not the conqueror of God, who was never deprived of his power, but continued the guardian and keeper of his temple even unto the end. He uses this epithet for the temple, to assure the pious that God had not given way to the violence of the tyrant. His authority stood untouched and untainted, although his temple was exposed to such foul pollution.
Lastly, he wished the faithful to retain by this teaching a sense of God's unconquered power in choosing that temple for his dwelling-place, although for a time Antiochus was so insulting, and was permitted to profane it with his impious crew. This instruction urged the pious to look upon God's power with the eye of faith, although it was then hidden from their view, and was trampled under foot by the impious in the pride of their audacity. Sorrowful indeed was the spectacle of this statue erected within the temple, for God, according to our previous statement, promised to be the defender of that sacred mountain. When the impious were raging thus insultingly, who would not have thought God to be altogether conquered and unable to defend his residence any longer? The angel then here encourages the faithful to cultivate far different thoughts from those suggested by the prospect before them. The temple, then, seemed weak and deprived of every protection, and yet with respect to God it was still a sanctuary of strength. He next adds, And they shall abolish the continual sacrifice, which really occurred; but I pass it over shortly now, as I shall have another opportunity of explaining it suitably and fully. And they shall place, or set up, that abomination which shall cause astonishment For who would not have been astonished when he saw the temple deserted by the Almighty? For if God cared for the temple services, why did he no…
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