Daniel 8:8–27

Daniel 8:9 9. And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. 9. Et ex uno illorum egressum est cornu unum parvum, et magnificatum fuit eximie versus Meridiem, et ad Orientum, et ad glorium. [52] Now God shews his Prophet what peculiarly concerned the welfare of his Church. For it was of very great importance to warn the Jews of the calamities which were about to oppress them. There is nothing which more torments the minds of men than their becoming bewildered in false imaginations, and thinking the world the sport of chance, while they never ponder over the providence of God nor reflect upon his judgments. Hence, with this design, God wished to teach the Prophet and all the pious the nature of their future afflictions, since they would thus understand how events never happened by chance, but all these scourges proceeded from God; for the same God both determines and executes his decrees, as he also predicts future events. For if nothing had been predicted, the pious would have glided gently downwards to despair in consequence of their heavy afflictions. We know also how magnificently the prophets extol the grace of God when they promise return and deliverance. Isaiah, too, has elsewhere spoken to this effect: Not in haste nor in tumult shall ye go forth, but with a standard displayed. Again, The wealth of all the nations shall flow towards you; kings shall come, and submit, and bow the knee to thee. (Isaiah 52:10; Isaiah 55:12; Isaiah 55:6.) The Jews were permitted to return to their own land; but we know how cruelly they were harassed by all their neighbors, so that they did not dwell in that corner of the world without the greatest difficulties. The building of both the city and the Temple was hindered by many enemies, till at length they became tributary to the kings of Syria. Antiochus, indeed, who is here alluded to, advanced with cruel tyranny against the people of God. If this had not been predicted, they would have thought themselves deceived by the splendid promises concerning their return. But when they perceived everything occurring according as they had been opportunely forewarned, this became no slight solace in the midst of their woes; they could then determine at once how completely it was in the power of God to relieve them from so many and such oppressive evils. With what intention, then, had God predicted all these things to his Prophet Daniel? clearly that the Jews might look forward to a happy result, and not give way to despair under events so full of anxiety and confusion. This, then, was the utility of the prophecy, with reference to that particular period. When the Prophet says, Out of one of those four horns a little horn arose, Antiochus Epiphanes is most distinctly pointed out. The title Epiphanes entails "illustrious," as, after the capture of his father, he was detained as a hostage at Rome, and then escaped from custody. Historians inform us of his possessing a servile disposition, and being much addicted to gross flattery. As he had nothing royal or heroic in his feelings, but was simply remarkable for cunning, the Prophet is justified in calling him the little horn He was far more powerful than his neighbors; but the horn is called little, not in comparison with the kingdoms of either Egypt, or Asia, or Macedon, but because no one supposed he would ever be king and succeed his father. He was the eldest of many brothers, and singularly servile and cunning, without a single trait worthy of future royalty. Thus he was the little horn who escaped secretly and fraudulently from custody, as, we have already mentioned, and returned to his native country, which he afterwards governed. He now adds, This horn was very mighty towards the south, and the east, and "the desire"' for unless he had been checked by the Romans, he would have obtained possession of Egypt. There is a remarkable and celebrated story of Pompilius, who, was sent to him to command him to abstain from Egypt at the, bidding of the senate. After he had delivered his message, Antiochus demanded time for deliberation, but Pompilius drew a circle with the staff which he held in his hand, and forbade him to move his foot until he gave him an answer. Though he claimed Egypt as his own by right of conquest, yet he dared not openly to deny the Romans their request; at first he pretended to be merely the guardian of his nephew, but he certainly seized upon the kingdom in his own name. However, he dared not oppose the Romans, but by changing his ground wished to dismiss Pompilius. They had been mutual acquaintances, and a great familiarity had arisen between them while he was a hostage at Rome; hence he offered to salute Pompilius at the interview, but he rejected him disdainfully, and, as I have said, drew a line around him, saying, "Before you go out of this circle answer me; do not delude me by asking time to consult with your councilors; answer at once, otherwise I know how to treat thee." He was compelled to relinquish Egypt, although he had formerly refused to do so. The language of the Prophet, then, was not in vain, The small horn became mighty towards the south, that is, towards Egypt, and the east; for he extended his kingdom as far as Ptolemais. In the third place, he uses the word glory; that is, Judea, the sanctuary of God, which he had chosen as his dwelling, and desired his name to be invoked. Thus this small horn extended itself to the glory, or the land of glory or desire. There is nothing doubtful in the sense, though the interpretation scarcely agrees with the words. It afterwards follows: -- Footnotes: [52] Or, desire; some translate it in the genitive, and understand "desirable land;" for Judea was often called the desirable land, because God of his own free will chose to be worshipped there; but we may receive it simply for glory." -- Calvin.

Daniel 8:10 10. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. 10. Et magnificatum est cornu illud parvum ad exercitum coelorum, dejecit in terram ex illo exercitu, nenipe coelesti, et ex stellis, et calcavit eas. Here Daniel continues the vision which he had received. We have already shewn he object of the Almighty to be the preparation of the faithful to bear serious calamities, because nothing new or unexpected should happen to them. Now, Daniel's dwelling upon this point is not surprising, for it becomes his duty to inform the faithful of the heavy calamities which were at hand, and thus to mould them to patience and equity. Thus he says, The horn became magnificent, even to the army of the heavens. Without the slightest doubt this figure marks the elect people of God. Although the Church often lies prostrate in the world, and is trodden under foot and buried, yet it is always precious before God. Hence the Prophet adorns the Church with this remarkable praise, not to obtain for it any honor before men, but because God has separated it from the world, and provided a sure inheritance in heaven. Although the sons of God are pilgrims on earth, and have scarcely any dwelling-place here, becoming like castaways before men, yet they are nevertheless citizens of heaven. The usefulness of this teaching to us is apparent, by its inducing us to bear it patiently whenever we are often thrown prostrate on the ground, and whenever tyrants and the despiser's of God look down upon us with scorn. Meanwhile our seat is laid up in heaven, and God numbers us among the stars, although, as Paul says, we are as dung and the offscouring of all things. (1 Corinthians 4:13.) In fine, God here shews his Prophet, as in a mirror, the estimation in which he holds his Church, however contemptible it is on earth. That horn, then, was magnified before the army of the heavens, and cast down some of that army upon the earth, and trod them out of the stars Exactly as if he proclaimed the loosening of the reins from the tyrant, permitting him to treat the Church with contempt, to tread it under foot;, and to draw down the stars from heaven, just as if God never appeared for its protection. For when God permits us to be safe and secure in his hand, and pronounces it impossible to prevail against his help, while tyrants harass and oppress us by their lust, it is like drawing down stars from heaven. God therefore, while he takes us under his guardianship, does not offer us any succor, but dissembles as if he wished to betray us to our enemies. Nothing therefore is superfluous in these expressions of the Prophet -- The stars were trodden down and the heavenly army thrown down to earth He now adds --

Daniel 8:11 11. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. 11. Et ad Principem exercitus magnificatum est [53] et ab eo ablatum fuit juge, [54] et projectus fuit [55] locus sancturii ejus. Daniel announces something still more atrocious here, namely, the exaltation of the little horn against God. Some take "the prince of the army" for the high priest, as princes are sometimes called kvhnym, kuhnim, as well as srym, serim; but that is too forced. The true sense of the passage imputes such arrogance and folly to Antiochus as to urge him to declare war with the stars of heaven, implying not only his opposition to God's Church, which is separate from the world, but also his daring defiance of God himself and his resistance to his power. He not only exercised his cruelty against the faithful, but profaned the temple itself, and endeavored to extinguish all piety, and to abolish the worship of God throughout Judea, as we shall explain more fully in other passages. As, therefore, Antiochus not only raged against men, but used his utmost endeavors to overthrow religion, Daniel relates how that horn was raised up even against the prince of the army God is deservedly entitled to this appellation, because he defends his Church, and cherishes it under his wings. This expression ought to be explained not only of God's glory and empire, but also of his paternal favor towards us, as he deigns to manifest his care for us as if he were our Prince. From him, says he, was the perpetual sacrifice utterly snatched away, and the place of his sanctuary cast down These words are horrible in their import; God was thus spoiled of his rights, since he had chosen but a single corner in the world for his special worship. What heathen, then, would not despise this forbearance of God, in permitting himself to be deprived of his legitimate honor by that sordid tyrant? As we have already stated, Antiochus had neither greatness of mind nor warlike courage, being skillful only in cunning and in the basest acts of flattery. Besides, granting him to have comprised a hundred Alexanders in his own person, what can be the Almighty's design in allowing his temple to be polluted, and all true sacrifices to cease throughout the world? One corner alone, as we have lately mentioned, was left where God wished to be worshipped, and now Antiochus seizes upon the temple, and profanes and defiles it with the utmost possible indignity, thus leaving no single place sacred to the Almighty. For this reason I have asserted the prophecy to appear very harsh. The Prophet now increases the indignity when he speaks of the perpetual sacrifice For God had often borne witness to his temple being his perpetual "rest," or "station," or "seat;" yet he is now ejected from this spot, as if exiled from the earth entirely. The temple could not exist without sacrifices, for the whole worship under the law was a kind of appendage to the temple. As God had promised the sacrifice should be perpetual and eternal, who would not assert, when Antiochus destroyed it, either all the promises to have been deceptive, or all authority to have departed from God, who failed to defend his right against that impious tyrant. Surely this must have been a distressing calamity, overwhelming all the faithful! And when even at this moment we read the prophecy, all our senses are horrified by its perusal. No wonder, then, that God forewarned his servant of such sorrowful events, and such incredible evils, to admonish his whole Church in due season, and to arm them against the severest temptations, which might otherwise strike down even the most courageous. The sacrifice, then, says he, was snatched away from God himself, and the place of his sanctuary was cast down or dissipated. It afterwards follows: -- Footnotes: [53] That is, proceeded even to the prince of the army. -- Calvin. [54] Namely, the sacrifice. -- Calvin. [55] Or, dissipated. -- Calvin.

Daniel 8:12 12. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. 12. Et tempus [56] datum est super jugi sacrificio in scelere, [57] et projiciet veritatem in terram et faciet, [58] et prospere aget. The Prophet mitigates the asperity which he now records. It seems absurd for God to allow such license to Antiochus, that his temple should be spoiled and all sacrifices and all worship exterminated. It is difficult to reconcile this, for the opinion will naturally creep in, -- possibly God is constrained and deprived of power to subdue his foes. The, Prophet therefore clearly states here how the license for vexing and oppressing' the Church would never have been granted to Antiochus without God's permission. Time, therefore, shall be given him, says he. By the words, time shall be given. he refers to the will of God, meaning, the pious shall have no cause for desponding while they see all things disturbed and confused in every direction, as God will rule all these perplexities by his secret judgment. Time, then, shall be given, implying, Antiochus can do nothing by his unbridled and furious audacity, unless divinely permitted and previously limited.tsv' tzeba, signifies both "army" and "time," but the latter meaning is the most suitable here; for when it is translated "an army shall be given him," the sense appears forced. I more willingly embrace the sense of time being allowed; that is, God will try the patience of his Church for a certain definite time, and will then bring their troubles to an end. We, know it to be impossible to sustain the spirits of the faithful, otherwise that by their expectation of a favorable termination, and by the hope of their emerging from the abyss of sorrow. This, then, is the reason why God shews his Prophet by a vision the temporary duration of the sway of Antiochus. A period, then, shall be appointed to him over the perpetual sacrifice; meaning, whatever he may intend, he shall not abolish the worship of God. For, however he may exert himself, God will not permit the sacrifices to perish utterly and forever; he will restore them in his own time, as we shall afterwards see, and when we come to the close, we shall find the context flowing on in accordance with this meaning -- a time shall be given him over the continual sacrifice. He afterwards adds vphs, beph-sheng, "in wickedness," or "in sin." I prefer the simple translation "in sin" to "by sin," although different senses are elicited according to the different views of interpreters. It is better to leave it to every one's free choice, and thus simply to translate "in wickedness" or "sin." Some refer it to Antiochus, because he wickedly polluted God's temple, and abolished the sacrifices. This sense is probable, but I will add others, and then say which of them I like best. Some understand "in sin" of the priests, because, through the perfidy of Jason, Antiochus entered the city, spoiled the temple, and introduced those abominations which exterminated all piety and divine worship. (2 Maccabees. 4:7.) As Jason desired to snatch the priesthood from his brother Onias, he opened the gates to Antiochus; then a great slaughter followed, in which all the adherents of Onias were cruelly slain. Afterwards Menelaus expelled Jason again by similar perfidy. Some translate "by means of wickedness," as these priests induced Antiochus to exercise cruelty in the holy city, and to violate the temple itself. Others approach nearer the real sense, by supposing the sacrifices to have ceased through wickedness, because they were adulterated by the priests. But this appears to me too restricted. In my judgment, I rather hold towards the view of those who take "wickedness" as a cause arid origin, thereby teaching the Jews how justly they were punished for their sins. I have already explained how properly the vision was limited as to time, and controlled by God's permission and secret counsel. The cause is here expressed; for it might still be objected, "How happens it that God submits himself and his sacred name to the ridicule of the impious, and even deserts his own people? What does he intend by this?" The Prophet, therefore, assigns this cause -- the Jews must feel the profanation of the temple, the sad devastation of the whole city and their horrible slaughter, to be the reward due to their sins. A time, therefore, shall be assigned over the perpetual sacrifice in sin; that is, on account of sin. We here see how God on the one hand moderates the weight of the evils which pressed upon the Jews, and shews them some kindness, lest sorrow, anxiety, and despair should consume the wretched people; on the other hand, he humbles them and admonishes them to confess their sins, and then he urges them to apply their minds to repentance, by stating their own sins to be the cause of their afflictions. He thus shews how the source of all their evils was in the Jews themselves, while God's anger was provoked by their vices. It is necessary to stop here till tomorrow. Footnotes: [56] Some translate "army" but I approve of the other sense, and shall give the reason by and bye. -- Calvin. [57] Or, on "account of wickedness," verbally, "time shall be given" - the future tense. -- Calvin. [58] That is, shall have execution prepared, as we commonly say. -- Calvin. PRAYER. Grant, Almighty God, as thou hast enlightened us by the teaching of thy Gospel, and set before our eyes thine only begotten Son as a Sun of righteousness to rule us, and hast deigned to separate us from the whole world, and to make us thy peculiar people, and to prepare for us a certain seat in heaven: Grant, I pray thee, that we may be heirs of eternal life. Grant us also, to be mindful of thy sacred calling, and to make our pilgrimage on earth with spirits looking upwards and tending towards thee. May we meditate upon the righteousness of thy kingdom, and be entirely devoted to thee. Do thou protect us by thy hand even to the end, and may we march boldly under thy standard, till at length we arrive at that blessed rest, where the fruit of our victory is laid up for us in Jesus Christ our Lord. -- Amen.

Daniel 8:13-14 13. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? 13. Et audivi sanctum unum loquentum: dixit ergo sanctus unus mirabili, dicemus postea de voce, loquens, Quousque visiom jugis sacrificii, et sceleris vastantis ad dandum, [59] et sanctuarium, et exercitus conculcatio. [60] 14. And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. 14. Et dixit mihi, ad vesperum, mane, [61] duo millia et trecenti anni: et justificabitur sanctuarium. Here he expresses more clearly, what I formerly said, unfolding God's intention of consoling and soothing the sorrows of the pious lest they should sink under the severity of their trials, at the sight of an impious tyrant domineering in the sanctuary of God. Besides, the spot which God had promised should be his perpetual dwelling-place, was exposed to impious superstitions, for the idol of Jupiter Olympius was erected there, the history of the Maccabees informs us. (2 Maccabees. 1:57; 2 Maccabees. 6:2.) God therefore wished to uphold his servants, lest too severe a temptation should overwhelm them, and lest trial in so many forms should cause them to yield and become deficient in piety through want of courage. But while Daniel is stupefied through astonishment, God provides for his infirmity by means of an angel. Daniel himself, without doubt, inquired concerning the vision as we shall see he did afterwards; but here God desired to meet him, as he saw the holy man so overcome by fear as scarcely to dare to make any inquiry. God, therefore, here affords no common proof of his paternal goodness and indulgence, in interposing and sending his angel to make inquiries in the Prophet's name. He says, then, he heard a holy one, meaning an angel. For, although God deigns to call the faithful while dwelling in the world by this honorable title, yet the superior purity of angels is familiar to us, as they are altogether free from the lusts of the flesh. But we, alas! are detained in this prison-house, we are bound down in slavery to sin, and are polluted by much corruption. The holiness of angels, however, is far greater than that of mortals, and thus this attribute of "holiness" is properly applied to them. When Daniel was caught up by the prophetic spirit, he was separated from the society of men, and was admitted to that of angels. An angel then, said to the wonderful one The Hebrews often use this expression when they mean "whoever it may be" -- ploni almoni and apply it to places as well as persons. They use it also of any place unknown to them or concealed from them. They treat the noun as compounded of two words, and many interpret it of any one unknown, but I think the word to be more emphatic than this. [62] Daniel here brings forward an angel speaking, and adds dignity to his description by calling him "holy." Without doubt, then, the person of whom the angel asked the question was his superior; it is not likely that he would be called "a certain one," while the angel is termed a holy one. Reason, then, requires the expression to be applied to some angel whose glory was incomprehensible, or at least far superior to ordinary ones; for, as Daniel calls one angel "holy," so he would have called the rest, as we shall afterwards see. When treating, however, of a distinct being, he uses the word phlmvny, palmoni, and its etymology guides us to its sense, as meaning something mysterious and incomprehensible. Then, who does not see that Christ is denoted, who is the chief of angels and far superior to them all? In the ninth chapter of Isaiah, (Isaiah 9:6,) he is called phl' pela, "wonderful." The word in the text is a compound one, as we have said, but as phl' pela, signifies "hidden" in Hebrew, as Christ is so called, and as in Judges 3:1, God claims this name as peculiarly his own, all these points agree well together. The sense then is, an angel comes to Christ for the sake of Daniel and of the whole Church, and seeks from him as from the supreme teacher and master, the meaning of the declarations which we have just heard. We need not feel surprise at angels inquiring into eternity, as if it were unknown to them. It is the property of Deity alone to know all things, while the knowledge of angels is necessarily limited. Paul teaches us to wonder at the Church being collected out of profane and strange people; this was a mystery hidden from angels themselves, before God really showed himself the father of the whole world. (Ephesians 3:10.) Hence, there is no absurdity in supposing angels to inquire into mysteries, as ignorance is not necessarily deserving of blame, and as God has not raised his creatures for his own level. It is his peculiar province to know all things, and to have everything under his eye. The angel desires to understand this mystery, not so much for his own sake as on account of the whole Church; for we know them to be our ministers, according to the clear testimony of the Apostle. (Hebrews 1:14.) As they keep watch over us so carefully, it does not surprise us to find the angel inquiring so anxiously concerning this vision, and thus benefiting the whole Church by the hand of Daniel. Meanwhile, we must notice, how Christ is the chief of angels and also their instructor, because he is the eternal Wisdom of God. Angels, therefore, must draw all the light of their intelligence from that single fountain. Thus angels draw us to Christ by their example, and induce us to devote ourselves to him through the persuasion that this is the supreme and only wisdom. If we are his disciples, being obedient, humble, and teachable, we shall desire to know only what he will make manifest to us. But the angel asks. What is the meaning of the vision of the perpetual sacrifice, and of the sin? that is, what, is the object of the vision concerning the abrogation of the perpetual sacrifice, and concerning the sin which lays waste? As to the second point, we explained yesterday the various opinions of interpreters, some twisting it to Antiochus, who impiously dared to violate God's temple, and others to the priests. But we said the people were intended, lest many, as they are accustomed, should blame the Almighty for so heavily afflicting the Church. But God wished to bear witness to the origin of this devastation from the sins of the people. It is just as if the angel had said, How long will the sacrifices cease? How long will this vengeance, by which God will chastise the wickedness of his people, endure? For the sin is called devastating, through being the cause of that calamity. It is afterwards added, how long will the sanctuary and the army be trodden, down? that is, how long will the worship of God, and true piety, and the people itself, be trodden down under this cruel tyranny of Antiochus? But this question has far more efficacy, than if the Prophet had said, as we saw yesterday, that the punishment should be uniform and temporal. It was now necessary to explain what had already been stated more clearly. Thus this question was interposed with the view of rendering Daniel more attentive, and of stirring up the people by this narrative to the pursuit of learning. For it is no common event when angels approach Christ for our sakes, and inquire into the events which concern the state and safety of the Church. As, therefore, angels discharge this duty, we must be worse than stony, if we are not urged to eagerness and carefulness in the pursuit of divine knowledge. We see, then, why this passage concerning the angel is interposed. The phrase, And he said to me, now follows. This ought to be referred not to the angel inquiring, but to the Wonderful One. Whence we, rather gather the great anxiety of the angel concerning the interpretation of the prophecy, not for his own sake, but for the common benefit of the pious. Respecting this Wonderful One, though I am persuaded he was the Son of God, yet whoever he was, he certainly does not reject the angel's request. Why then does he address Daniel rather than the angel? Because the angel was not seeking his own benefit, but took up the cause of the whole Church, as we have Shawn how angels are occupied in our salvation. Thus also we see how the angel notices the Prophet's astonishment, when he was almost dead, and had not thought of inquiring for himself, or at least did not dare to break forth at once; for he afterwards recovered himself, and was raised up by the angel's hand, as we shall soon perceive. The Wonderful One said to me -- that is, the incomprehensible or the mysterious one said to me -- for two thousand three hundred evenings and mornings, then the sanctuary shall be justified Here the Hebrews are mutually at variance whether they ought to understand the number of years or of months; but it is surprising to perceive how grossly they are deluded in so plain a matter. The expression, to evening and morning, is not doubtful, since Christ, clearly means two thousand three hundred days; for what else can the phrase, morning and evening, signify? It cannot be used of either years or months. Evidently we ought to understand natural days here, consisting of twenty-four hours each. Those who receive it of years and months are wretchedly mistaken, and even ridiculous in their calculations. For some begin to calculate the, time from Samuel, they next descend to the reign of Saul, and next to that of David; and thus they foolishly trifle, through not understanding the intention of Christ, who wished his Church to be forewarned of the coming empires and slaughters, with the view of rendering the faithful invincible, however sorely they may be oppressed on all sides. Christ therefore wished to hold up a light to direct all the elect through the approaching darkness under the tyranny of Antiochus, and to assure them that in the very depths of it they would not be deserted by the favor of God. Hope would thus elevate their minds and all their senses unto the promised termination. To what purpose, then, do those interpreters speak of the reigns of Saul and David? We see this to be altogether foreign and adverse to the mind of Christ, and to the use of this prophecy. No less absurd is the guess of those who prate about months. Their refutation would occupy three or four hours, and would be a waste of time, utterly profitless. It is sufficient to gather this simple meaning from the words -- Christ does not speak here of years or months, but of days. We must now seek the true interpretation of the passage from the whole context. We have shewn how impossible it is to explain this prophecy otherwise than by Antiochus: the event itself proves this to be its meaning. Blind indeed must be those who do not hold this principle -- the small horn sprang from one of those remarkable and illustrious persons who came forth in place of one very large horn. Boys even know this by reading the accredited history of those times. As Christ here alluded to the tyranny of Antiochus, we must observe how his words accord with the facts. Christ numbers 2300 days for the pollution of the sanctuary, and this period comprehends six years and about four months. We know the Jews to have used lunar years as well as months. They afterwards used interealary periods, since twelve lunar months did not correspond with the sun's course. The same custom prevailed among both Greeks and Romans. Julius Caesar first arranged for us the solar year, and supplied the defect by intercalary days, so that the months might accord with the sun's course. But however that was, these days, as I have said, fill up six years and three months and a half. Now, if we compare the testimony of history, and especially of the book of Maccabees, with this prophecy, we shall find that miserable race oppressed…

little horn--not to be confounded with the little horn of the fourth kingdom in Dan 7:8. The little horn in Dan 7:8 comes as an eleventh horn after ten preceding horns. In Dan 8:9 it is not an independent fifth horn, after the four previous ones, but it arises out of one of the four existing horns. This horn is explained (Dan 8:23) to be "a king of fierce countenance," &c. Antiochus Epiphanes is meant. Greece with all its refinement produces the first, that is, the Old Testament Antichrist. Antiochus had an extraordinarly love of art, which expressed itself in grand temples. He wished to substitute Zeus Olympius for Jehovah at Jerusalem. Thus first heathen civilization from below, and revealed religion from above, came into collision. Identifying himself with Jupiter, his aim was to make his own worship universal (compare Dan 8:25 with Dan 11:36); so mad was he in this that he was called Epimanes (maniac) instead of Epiphanes. None of the previous world rulers, Nebuchadnezzar (Dan 4:31-34), Darius (Dan 6:27-28), Cyrus (Ezr 1:2-4), Artaxerxes Longimanus (Ezr 7:12), had systematically opposed the Jews' religious worship. Hence the need of prophecy to prepare them for Antiochus. The struggle of the Maccabees was a fruit of Daniel's prophecy (1 Maccabees 2:59). He is the forerunner of the final Antichrist, standing in the same relation to the first advent of Christ that Antichrist does to His second coming. The sins in Israel which gave rise to the Greek Antichrist were that some Jews adopted Hellenic customs (compare Dan 11:30, Dan 11:32), erecting theaters, and regarding all religions alike, sacrificing to Jehovah, but at the same time sending money for sacrifices to Hercules. Such shall be the state of the world when ripe for Antichrist. At Dan 8:9 and Dan 8:23 the description passes from the literal Antiochus to features which, though partially attributed to him, hold good in their fullest sense only of his antitype, the New Testament Antichrist. The Mohammedan Antichrist may also be included; answering to the Euphratean (Turk) horsemen (Rev 9:14-21), loosed "an hour, a day, a month, a year" (391 years, in the year-day theory), to scourge corrupted, idolatrous Christianity. In A.D. 637 the Saracen Moslem mosque of Omar was founded on the site of the temple, "treading under foot the sanctuary" (Dan 8:11-13); and there it still remains.The first conquest of the Turks over Christians was in A.D. 1281; and 391 years after they reached their zenith of power and began to decline, Sobieski defeating them at Vienna. Mohammed II, called "the conqueror," reigned A.D. 1451-1481, in which period Constantinople fell 391 years after brings us to our own day, in which Turkey's fall is imminent. waxed . . . great, toward . . . south-- (Dan 11:25). Antiochus fought against PTOLEMY Philometer and Egypt, that is, the south. toward the east--He fought against those who attempted a change of government in Persia. toward the pleasant land--Judea, "the glorious land" (Dan 11:16, Dan 11:41, Dan 11:45; compare Psa 48:2; Eze 20:6, Eze 20:15). Its chief pleasantness consists in its being God's chosen land (Psa 132:13; Jer 3:19). Into it Antiochus made his inroad after his return from Egypt.

great, even to . . . host of heaven--explained in Dan 8:24, "the mighty and holy people," that is, the Jews (Dan 7:21) and their priests (compare Isa 24:21). The Levites' service is called "a warfare" (Num 8:24-25, Margin). Great civil and religious powers are symbolized by "stars" (Mat 24:29). See 1 Maccabees 1:25, &c.; 1 Maccabees 2:35, &c.; 1 Maccabees 5:2, 12, 13. TREGELLES refers "stars" to those Jews whose portion from God is heavenly glory (Dan 12:3), being believers in Him who is above at God's right hand: not the blinded Jews. cast . . . stars to the ground--So Babel, as type of Antichrist, is described (Isa 14:13-14), "I will exalt my throne above the stars of God." Compare Rev 12:4; 2 Maccabees 9:10, as to Antiochus.

to the prince of the host--that is, God Himself, the Lord of Sabaoth, the hosts in heaven and earth, stars, angels, and earthly ministers. So Dan 8:25, "he shall stand up against the Prince of princes"; "against the God of gods" (Dan 11:36; compare Dan 7:8). He not only opposes God's ancient people, but also God Himself. daily sacrifice--offered morning and evening (Exo 29:38-39). taken away--by Antiochus (1 Maccabees 1:20-50). sanctuary . . . cast down--Though robbed of its treasures, it was not strictly cast down" by Antiochus. So that a fuller accomplishment is future. Antiochus took away the daily sacrifice for a few years; the Romans, for many ages, and "cast down" the temple; and Antichrist, in connection with Rome, the fourth kingdom, shall do so again after the Jews in their own land, still unbelieving, shall have rebuilt the temple, and restored the Mosaic ritual: God giving them up to him "by reason of transgression" (Dan 8:12), that is, not owning the worship so rendered [TREGELLES]; and then the opposition of the horn to the "truth" is especially mentioned.

an host--rather, "the host was given up to him," that is, the holy people were given into his hands. So in Dan 8:10 "the host" is used; and again in Dan 8:13, where also "give" is used as here for "giving up" for destruction (compare Dan 11:6) [MAURER]. against . . . daily sacrifice--rather (the host was given up for him to tread upon), "together with the daily sacrifice" (compare Dan 8:13). by reason of transgression--1 Maccabees 1:11-16 traces all the calamities suffered under Antiochus to the transgression of certain Jews who introduced heathen customs into Jerusalem just before. But transgression was not at the full (Dan 8:23) under Antiochus; for Onias the high priest administered the laws in godliness at the time (2 Maccabees 3:1). Therefore the "transgression" must refer to that of the Jews hereafter restored to Palestine in unbelief. the truth--the worship of the true God. Isa 59:14, "Truth is fallen in the street." practised, and prospered--Whatever he undertook succeeded (Dan 8:4; Dan 11:28, Dan 11:36).

that certain saint--Daniel did not know the names of these two holy angels, but saw only that one was speaking to the other. How long shall be the vision concerning . . . daily sacrifice--How long shall the daily sacrifice be suspended? transgression of desolation--literally, "making desolate," that is, Antiochus desolating profanation of the temple (Dan 11:31; Dan 12:11). Compare as to Rome and the last Antichrist, Mat 24:15.

unto me--The answer is to Daniel, not to the inquirer, for the latter had asked in Daniel's name; as vice versa the saint or angel (Job 15:15; Psa 89:6-7) speaks of the vision granted to Daniel, as if it had been granted to himself. For holy men are in Scripture represented as having attendant angels, with whom they are in a way identified in interests. If the conversation had been limited to the angels, it could have been of no use to us. But God conveys it to prophetical men, for our good, through the ministry of angels. two thousand . . . three hundred days--literally, "mornings and evenings," specified in connection with the morning and evening sacrifice. Compare Gen 1:5. Six years and a hundred ten days. This includes not only the three and a half years during which the daily sacrifice was forbidden by Antiochus [JOSEPHUS, Wars of the Jews, 1:1.1], but the whole series of events whereby it was practically interrupted: beginning with the "little horn waxing great toward the pleasant land," and "casting down some of the host" (Dan 8:9-10); namely, when in 171 B.C., or the month Sivan in the year 142 of the era of the SeleucidÃ&brvbr, the sacrifices began to be neglected, owing to the high priest Jason introducing at Jerusalem Grecian customs and amusements, the palÃ&brvbrstra and gymnasium; ending with the death of Antiochus, 165 B.C., or the month Shebath, in the year 148 of the Seleucid era. Compare 1 Maccabees 1:11-15; 2 Maccabees 4:9, &c. The reason for the greater minuteness of historical facts and dates, given in Daniel's prophecies, than in those of the New Testament, is that Israel, not having yet the clear views which Christians have of immortality and the heavenly inheritance, could only be directed to the earthly future: for it was on earth the looked-for Messiah was to appear, and the sum and subject of Old Testament prophecy was the kingdom of God upon earth. The minuteness of the revelation of Israel's earthly destiny was to compensate for the absence, in the Old Testament, of views of heavenly glory. Thus, in Dan 9:24-27, the times of Messiah are foretold to the very year; in Dan 8:14 the times of Antiochus, even to the day; and in Dan. 11:5-20 the Syro-Egyptian struggles in most minute detail. TREGELLES thinks the twenty-three hundred "days" answer to the week of years (Dan 9:27), during which the destroying prince (Dan 9:26) makes a covenant, which he breaks in the midst of the week (namely, at the end of three and a half years). The seven years exceed the twenty-three hundred days by considerably more than a half year. This period of the seven years' excess above the twenty-three hundred days may be allotted to the preparations needed for setting up the temple-worship, with Antichrist's permission to the restored Jews, according to his "covenant" with them; and the twenty-three hundred days may date from the actual setting up of the worship. But, says AUBERLEN, the more accurate to a day the dates as to Antiochus are given, the less should we say the 1290, or 1335 days (Dan 12:11-12) correspond to the half week (roughly), and the twenty-three hundred to the whole. The event, however, may, in the case of Antichrist, show a correspondence between the days here given and Dan 9:27, such as is not yet discernible. The term of twenty-three hundred days cannot refer twenty-three hundred years of the treading down of Christianity by Mohammedanism, as this would leave the greater portion of the time yet future; whereas, Mohammedanism is fast waning. If the twenty-three hundred days mean years, dating from Alexander's conquests, 334 B.C. to 323, we should arrive at about the close of the sixth thousand years of the world, just as the 1260 years (Dan 7:25) from Justinian's decree arrive at the same terminus. The Jews' tradition represents the seventh thousand as the millennium. CUMMING remarks, 480 B.C. is the date of the waning of the Persian empire before Greece; deducting 480 from 2300, we have 1820; and in 1821, Turkey, the successor of the Greek empire, began to wane, and Greece became a separate kingdom. See on Dan 12:11. cleansed--literally, "justified," vindicated from profanation. Judas Maccabeus celebrated the feast of dedication after the cleansing, on the twenty-fifth of the ninth month, Kisleu (1 Maccabees 4:51-58; 2 Maccabees 10:1-7; Joh 10:22). As to the antitypical dedication of the new temple, see Eze. 43:1-27, &c.; also Amo 9:11-12.

Therefore the he goat waxed very great,.... The Grecian monarchy, under Alexander, became very powerful, and was very extensive; he not only conquered the Persian empire, but also the Indies, yea, the whole world, as he imagined; and indeed he did bring into subjection to him the greatest part of the then known world; and he was very great in his own esteem, at least reckoned himself lord of the world, called himself the son of Jupiter Ammon, and affected to be worshipped as a god: and when he was strong, the great horn was broken; when the Grecian monarchy was established, and became very powerful, and reached to the greatest part of the earth, then Alexander the first king of it, a great horn, and powerful monarch, died, or was broken; not as the two horns of the ram, by the power of the enemy; not by violence, but by intemperance, in a drunken fit, or, as was suspected, by poison; and that when he was in the height of his glory, swelled with his victories; and that in the prime of his days, when in his full strength, being in the "thirty third" year of his age: and for it, or in the room and stead of it (z), came up four notable ones; or, "four horns of vision" (a); very famous and conspicuous, like that in Daniel 8:5, which were the four kingdoms into which the empire was divided some time after Alexander's death, and the four kings that were over them: the kingdoms were those of Egypt, Greece, Asia, and Syria. Ptolemy was king of Egypt, to which belonged Lybia, Palestine, Arabia, and Caelesyria. Cassander was king of Macedonia and Greece. Lysimachus was king of Asia, to which belonged Thrace, Bithynia, and other places; and Seleucus was king of Syria, and of the eastern countries: these are the four heads of the leopard, or third beast, which signifies the Grecian monarchy, Daniel 7:6 and these were toward the four winds of heaven; east, west, north, and south: Egypt, with its appendages, lay to the south; Asia, and what belonged to that, to the north; Macedonia and Greece to the west; and Syria to the east: and thus was the Grecian empire divided into four kingdoms, among the successors of Alexander: there were some partitions of it before this into provinces among governors, under the brother and son of Alexander; but after the battle of Ipsus, in which Antigonus, one of Alexander's captains, and a very principal, active, and ambitious man, was slain, and his army routed; the four confederate princes against him, above named, divided by consent the empire between them into separate kingdoms, and became really, and not in title only, kings of them (b); which is what is here prophesied of. (z) "loco ejus, vel illius", Junius & Tremellius, Piscator, Cocceius, Michaelis. (a) "quatuor cornua conspicua", Junius & Tremellius, Piscator; "cornua aspectus quatuor", Michaelis. (b) See Prideaux's Connexion, part 1. B. 8. p. 558, 559.

And out of one of them came forth a little horn,.... Meaning not the kingdom of Titus Vespasian, as Jarchi; nor the kingdom of the Turks, as Saadiah; but the kingdom of Antiochia, as Aben Ezra and Jacchiades; or rather Antiochus Epiphanes, who sprung from the kingdom of the Seleucidae in Syria, or from Seleucus king of Syria, one of the four horns before mentioned: this is that sinful root said to come out from thence, in the Apocrypha: "And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks.'' (1 Maccabees 1:10) called "a horn", because he had some power and authority, and which he usurped and increased in; though but a "little" one in comparison of Alexander the great horn; or at his beginning, being an hostage at Rome; from whence he got away by stealth, and seized the kingdom of Syria, which belonged to his elder brother's son, whom he dispossessed of it; and by mean, artful, and deceitful methods, got it into his hands, who had no right unto it, nor any princely qualities for it: which waxed exceeding great toward the south; towards Egypt, which lay south of Syria; into which Antiochus entered, and fought against Ptolemy Philometer, king of it, took many cities, and besieged Alexandria; and in all probability would have subdued the whole country, had not the Romans (c) restrained him, by sending their ambassador Popilius to him, who obliged him to desist and depart; "17 Wherefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, 18 And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death. 19 Thus they got the strong cities in the land of Egypt and he took the spoils thereof. 20 And after that Antiochus had smitten Egypt, he returned again in the hundred forty and third year, and went up against Israel and Jerusalem with a great multitude,'' (1 Maccabees 1) and toward the east; towards Armenia and Persia, the Atropatii in Media, and the countries beyond the Euphrates, whom he made tributary to him; in the Apocrypha: "Wherefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money.'' (1 Maccabees 3:31) "1 About that time king Antiochus travelling through the high countries heard say, that Elymais in the country of Persia was a city greatly renowned for riches, silver, and gold; 2 And that there was in it a very rich temple, wherein were coverings of gold, and breastplates, and shields, which Alexander, son of Philip, the Macedonian king, who reigned first among the Grecians, had left there.'' (1 Maccabees 6) and toward the pleasant land; the land of Judea, so called because of its delightful situation, and great fruitfulness; and because God chose it above all others for his habitation; where his word, and worship, and ordinances, were observed and enjoyed; and where the Messiah should be born and dwell; into this Antiochus led his army, and greatly afflicted and distressed it; he made himself master of most places in Galilee and Judea. The Arabic version reads "toward the west"; no mention is made of the north, because there he himself reigned; Syria being north to Egypt, as that was south to Syria; hence afterwards the king of Egypt is called the king of the south, and the king of Syria the king of the north. (c) See Joseph. Antiqu. l. 12. c. 5. sect. 2.

And it waxed great, even to the host of heaven,.... The people of the Jews, the army of the living God, the church militant, among whom were many of the citizens of heaven, whose names are written there; such was the insolence of this king, as to molest and disturb them: and it cast down some of the host and of the stars to the ground, and stamped them; some of the common people he persecuted and destroyed, or prevailed upon them, either by threats or flatteries, to relinquish their religion; and even some of the "stars", the lights of the people, the priests and Levites, that ministered unto them; or the princes, and elders of the people, whom he slew, as Jacchiades interprets it; or removed from their posts so that they could not do their office; or they turned apostates; and those that did not he barbarously put to death, and insulted over them, and used them in a very contemptuous manner, as old Eleazar, the mother and her seven sons; see 2 Maccabees chapter 7.

Yea, he magnified himself even to the prince host,.... Either the high priest Onias, whom he disposed of his office, and put Jason a wicked man into it; or Judas Maccabeus, the prince of the Jewish nation; or rather, as Jacchiades, God himself, the Lord God of Israel, the King, Prince, Governor, and defender of them, whom Antiochus blasphemed; whose worship he puts stop to; and whose temple he profaned, and ill used his people; all which was against God himself, and is a proof of the pride and insolence of this king: and by him the daily sacrifice was taken away; the lambs in the morning and evening were forbid to be sacrificed; or they could not be offered, because the altar was pulled down, or profaned; and so all other sacrifices were made to cease, as well as this, which is put for all: or, "from him" (d), the prince, "the daily sacrifice was taken away"; either from the priest, who used to offer it; or from God, to whom it was offered: and the place of his sanctuary was cast down: not that the temple was destroyed by him, but it was profaned and rendered useless; the worship of God was not carried on in it, but the image of Jupiter was set up in it, and it was devoted to the service of an idol; yea, the altar was pulled down, and all the vessels and ornaments of the temple were taken away and destroyed; in the Apocrypha: "And the table of the shewbread, and the pouring vessels, and the vials, and the censers of gold, and the veil, and the crown, and the golden ornaments that were before the temple, all which he pulled off.'' (1 Maccabees 1:22) "Now Jerusalem lay void as a wilderness, there was none of her children that went in or out: the sanctuary also was trodden down, and aliens kept the strong hold; the heathen had their habitation in that place; and joy was taken from Jacob, and the pipe with the harp ceased.'' (1 Maccabees 3:45) "And lo, the heathen are assembled together against us to destroy us: what things they imagine against us, thou knowest.'' (1 Maccabees 3:52) (d) "ab eo", Pagninus, Montanus, Cocceius, "ab ipso", Junius & Tremellius, Piscator, Michaelis.

And an host was given him against the daily sacrifice by reason of transgression,.... Which some interpret of a garrison of soldiers placed by Antiochus, through his sin and wickedness, to hinder the oblation of the daily sacrifice, as Grotius: others, of a host of apostates among the Jews, who advised Antiochus against the daily sacrifice, and to kill swine, and offer them on the altar, as Jacchiades; or rather it may be rendered, "and the host was given over", or "delivered", i.e. to the enemy, "because of the transgression against the daily sacrifice" (e); that is, because of the transgression of the priests or the people, in neglecting the daily sacrifice, the host or people of the Jews were delivered up into the hands of Antiochus; or they were delivered up, together with the daily sacrifice, for their sins (f). The word is by Jarchi and Ben Melech interpreted a set time, a fixed time which shall have an end; and Calvin inclines to this sense, that though the daily sacrifice would be taken away, because of the transgression of the people, yet it was only for a certain time, and would be restored again when that time was up; and so is spoken for the comfort of the Lord's people: and it cast down the truth to the ground: that is, the little horn Antiochus, or his host and army; he did all that in him lay to extirpate and abolish true religion and godliness; he cut in pieces the copies of the book of the law, and burnt them, called the law of truth in Malachi 2:6, as Jacchiades observes, and put to death the professors of the truth; and showed all the contempt of true doctrine and worship he was capable of; see the Apocrypha: "57 And whosoever was found with any the book of the testament, or if any committed to the law, the king's commandment was, that they should put him to death. 58 Thus did they by their authority unto the Israelites every month, to as many as were found in the cities. 59 Now the five and twentieth day of the month they did sacrifice upon the idol altar, which was upon the altar of God. 60 At which time according to the commandment they put to death certain women, that had caused their children to be circumcised.'' (1 Maccabees 1) and it practised, and prospered; he did what he pleased, and he succeeded in his attempts for a while, there being none to oppose him. (e) "exercitusque traditus est propter trangressionem contra res circa illud juge sacrificium", Vatablus. (f) "Et exercitus tradetur una cum sacrificio jugi ob praevaricationem", Michaelis.

Then I heard one saint speaking,.... An angel, either a created angel, pure and holy in his nature, as Gabriel; or the uncreated Angel Jesus Christ, the Word of God; what he was speaking of is not said; perhaps Daniel did not hear what he said, though he heard him speaking, or perceived that he spake; yet did not understand what he said, or what was the subject of his discourse; very probably it was something relative to the vision now seen: and another saint said unto that certain saint that spake; another angel said to him that spake, whose name is unknown, only called such an one, or Palmoni, which some render "the wonderful numberer"; or, "the numberer of secrets", or "that has all secrets numbered" (g); and apply it to Christ, whose name is "Pele", wonderful; the eternal Word of God, that is in the bosom of the Father, and knows all secrets, and the number of times and seasons, how long they will last; what created angels know not, he does; and therefore they apply to him for instruction and knowledge in hidden things: how long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot? that is, how long will this vision last? or when will this prophecy be at an end, and have its full and final accomplishment? how long will the sacrifice be taken away, or made to cease? how long will that transgression, that abomination, making the temple desolate, the image of Jupiter Olympius set up by Antiochus, continue in it? how long shall it be given to him, or he be permitted to tread under foot, and use in the most contemptuous manner, the temple of the Lord, and his people? (g) "illi qui occulta in numerato habet", Junius & Tremellius.

And he said unto me,.... That is, "Palmoni", the wonderful person, to whom the angel put the above question, gave the answer to it; not unto the angel that asked it, but unto Daniel that stood by; knowing that it was for his and his people's sake the question was asked, and therefore gave the answer to him, as follows: unto two thousand and three hundred days; or so many "mornings" and "evenings" (h); which shows that not so many years, as Jacchiades, and others, are meant; but natural days, consisting of twenty four hours, and which make six years, three months, and eighteen days; and reckoning from the fifteenth day of the month Cisleu, in the year 145 of the Selucidae, in which Antiochus set up the abomination of desolation upon the altar, in the Apocrypha: "Now the five and twentieth day of the month they did sacrifice upon the idol altar, which was upon the altar of God.'' (1 Maccabees 1:59) to the victory obtained over Nicanor by Judas, on the thirteenth day of the month Adar, Anno 151, are just 2300 days; which day the Jews kept as an annual feast, in commemoration of that victory; and from that time enjoyed peace and rest from war (i): this way goes L'Empereur after Capellus; but others begin from the defection of the people from the pure religion by Menelaus, Anno 141; though Antiochus did not enter on his impieties till the following year; and, reckoning from the sixth day of the sixth month in that year, to the twenty fifth day of Cisleu in the year 148, when the Jews offered the daily sacrifice on the new altar of burnt offerings, in the Apocrypha: "Now on the five and twentieth day of the ninth month, which is called the month Casleu, in the hundred forty and eighth year, they rose up betimes in the morning, 53 And offered sacrifice according to the law upon the new altar of burnt offerings, which they had made. '' (1 Maccabees 4:52) were just six years, three months, and eighteen days: and so it follows, and then shall the sanctuary be cleansed; as it was by Judas Maccabeus at the time above mentioned; when he purified the holy places, sanctified the courts, rebuilt the altar, renewed the vessels of the sanctuary, and put all in their proper places; in the Apocrypha: "41 Then Judas appointed certain men to fight against those that were in the fortress, until he had cleansed the sanctuary. 42 So he chose priests of blameless conversation, such as had pleasure in the law: 43 Who cleansed the sanctuary, and bare out the defiled stones into an unclean place. 44 And when as they consulted what to do with the altar of burnt offerings, which was profaned; 45 They thought it best to pull it down, lest it should be a reproach to them, because the heathen had defiled it: wherefore they pulled it down, 46 And laid up the stones in the mountain of the temple in a convenient place, until there should come a prophet to shew what should be done with them. 47 Then they took whole stones according to the law, and built a new altar according to the former; 48 And made up the sanctuary, and the things that were within the temple, and hallowed the courts. 49 They made also new holy vessels, and into the temple they brought the candlestick, and the altar of burnt offerings, and of incense, and the table. 50 And upon the altar they burned incense, and the lamps that were upon the candlestick they lighted, that they might give light in the temple. 51 Furthermore they set the loaves upon the table, and spread out the veils, and finished all the works which they had begun to make.'' (1 Maccabees 4) Indeed, as Antiochus was a type of antichrist, and his persecution of that desolation made by antichrist in the church; these 2300 days may be considered as so many years, which will bring it down to the end of the sixth Millennium, or thereabout; when it may be hoped there will be a new face of things upon the sanctuary and church of God, and a cleansing of it from all corruption in doctrine, discipline, worship, and conversation. (h) "vespero matutina", Castalio; "vespertina matutinaque tempora", Junius & Tremellius, Piscator. (i) Joseph. Antiqu. l. 12. c. 10. sect. 5.

Here is, I. The date of this vision, Dan 8:1. It was in the third year of the reign of Belshazzar, which proved to be his last year, as many reckon; so that this chapter also should be, in order of time, before the fifth. That Daniel might not be surprised at the destruction of Babylon, now at hand, God gives him a foresight of the destruction of other kingdoms hereafter, which in their day had been as potent as that of Babylon. Could we foresee the changes that shall be hereafter, when we are gone, we should the less admire, and be less affected with, the changes in our own day; for that which is done is that which shall be done, Ecc 1:9. Then it was that a vision appeared to me, even to me, Daniel. Here he solemnly attests the truth of it: it was to him, even to him, that the vision was shown; he was the eye-witness of it. And this vision puts him in mind of a former vision which appeared to him at the first, in the first year of this reign, which he makes mention of because this vision was an explication and confirmation of that, and points at many of the same events. That seems to have been a dream, a vision in his sleep; this seems to have been when he was awake. II. The scene of this vision. The place where that was laid was in Shushan the palace, one of the royal seats of the kings of Persia, situated on the banks of the river Ulai, which surrounded the city; it was in the province of Elam, that part of Persia which lay next to Babylon. Daniel was not there in person, for he was now in Babylon, a captive, in some employment under Belshazzar, and might not go to such a distant country, especially being now an enemy's country. But he was there in vision; as Ezekiel, when a captive in Babylon, was often brought, in the spirit, to the land of Israel. Note, The soul may be a liberty when the body is in captivity; for, when we are bound, the Spirit of the Lord is not bound. The vision related to that country, and therefore there he was made to fancy himself to be as strongly as if he had really been there. III. The vision itself and the process of it. 1. He saw a ram with two horns, Dan 8:3. This was the second monarchy, of which the kingdoms of Media and Persia were the two horns. The horns were very high; but that which came up last was the higher, and got the start of the former. So the last shall be first, and the first last. The kingdom of Persia, which rose last, in Cyrus, became more eminent than that of the Medes. 2. He saw this ram pushing all about him with his horns (Dan 8:4), westward (towards Babylon, Syria, Greece, and Asia the less), northward (towards the Lydians, Armenians, and Scythians), and southward (towards Arabia, Ethiopia, and Egypt), for all these nations did the Persian empire, one time or other, make attempts upon for the enlarging of their dominion. And at last he became so powerful that no beasts might stand before him. This ram, though of a species of animal often preyed upon, became formidable even to the beasts of prey themselves, so that there was no standing before him, no escaping him, none that could deliver out of his hand, but all must yield to him: the kings of Persia did according to their will, prospered in all their ways abroad, had an uncontrollable power at home, and became great. He thought himself great because he did what he would; but to do good is that which makes men truly great. 3. He saw this ram overcome by a he-goat. He was considering the ram (wondering that so weak an animal should come to be so prevalent) and thinking what would be the issue; and, behold, a he-goat came, Dan 8:5. This was Alexander the Great, the son of Philip king of Macedonia. He came from the west, from Greece, which lay west from Persia. He fetched a great compass with his army: he came upon the face of the whole earth; he did in effect conquer the world, and then sat down and wept because there was not another world to be conquered. Unus Pellaeo juveni non sufficit orbis - One world was too little for the youth of Pellae. This he-goat (a creature famed for comeliness in going, Pro 30:31) went on with incredible swiftness, so that he touched not the ground, so lightly did he move; he rather seemed to fly above the ground than to go upon the ground; or none touched him in the earth, that is, he met with little or no opposition. This he-goat, or buck, had a notable horn between his eyes, like a unicorn. He had strength, and knew his own strength; he saw himself a match for all his neighbours. Alexander pushed his conquests on so fast, and with so much fury, that none of the kingdoms he attacked had courage to make a stand, or give check to the progress of his victorious arms. In six years he made himself master of the greatest part of the then known world. Well might he be called a notable horn, for his name still lives in history as the name of one of the most celebrated commanders in war that ever the world knew. Alexander's victories and achievements are still the entertainment of the ingenious. This he-goat came to the ram that had two horns, Dan 8:6. Alexander with his victorious army attacked the kingdom of Persia, an army consisting of no more than 30,000 foot and 5000 horse. He ran unto him, to surprise him ere he could get intelligence of his motions, in the fury of his power. He came close to the ram. Alexander with his army came up with Darius Codomannus, then emperor of Persia, being moved with choler against him, Dan 8:7. It was with the greatest violence that Alexander pushed on his war against Darius, who, though he brought vast numbers into the field, yet, for want of skill, was an unequal match for him, so that Alexander was too hard for him whenever he engaged him, smote him, cast him down to the ground, and stamped upon him, which three expressions, some think, refer to the three famous victories that Alexander obtained over Darius, at Granicus, at Issus, and at Arbela, by which he was at length totally routed, having, in the last battle, had 600,000 men killed, so that Alexander became absolute master of all the Persian empire, broke his two horns, the kingdoms of Media and Persia. The ram that had destroyed all before him (Dan 8:4) now is himself destroyed; Darius has no power to stand before Alexander, not has he any friends or allies to help to deliver him out of his hand. Note, Those kingdoms which, when they had power, abused it, and, because none could oppose them, withheld not themselves from the doing of any wrong, may expect to have their power at length taken from them, and to be served in their own kind, Isa 33:1. 4. He saw the he-goat made hereby very considerable; but the great horn, that had done all this execution, was broken, Dan 8:8. Alexander was about twenty years old when he began his wars. When he was about twenty-six he conquered Darius, and became master of the whole Persian empire; but when he was about thirty-two or thirty-three years of age, when he was strong, in his full strength, he was broken. He was not killed in war, in the bed of honour, but died of a drunken surfeit, or, as some suspect, by poison and left no child living behind him to enjoy that which he had endlessly laboured for, but left a lasting monument of the vanity of worldly pomp and power, and their insufficiency to make a man happy. 5. He saw this kingdom divided into four parts, and that instead of that one great horn there came up four notable ones, Alexander's four captains, to whom he bequeathed his conquests; and he had so much that, when it was divided among four, they had each of them enough for any one man. These four notable horns were towards the four winds of heaven, the same with the four heads of the leopard (Dan 7:6), the kingdoms of Syria and Egypt, Asia and Greece - Syria lying to the east, Greece to the west, Asia Minor to the north, and Egypt to the south. Note, Those that heap up riches know not who shall gather them, nor whose all those things shall be which they have provided. 6. He saw a little horn which became a great persecutor of the church and people of God; and this was the principal thing that was intended to be shown to him in this vision, as afterwards, Dan 11:30, etc. All agree that this was Antiochus Epiphanes (so he called himself) - the illustrious, but others called him Antiochus Epimanes - Antiochus the furious. He is called here (as before, Dan 7:8), a little horn, because he was in his original contemptible; there were others between him and the kingdom, and he was of a base servile disposition, had nothing in him of princely qualities, and had been for some time a hostage and prisoner at Rome, whence he made his escape, and, though, the youngest brother, and his elder living, got the kingdom. He waxed exceedingly great towards the south, for he seized upon Egypt, and towards the east, for he invaded Persia and Armenia. But that which is here especially taken notice of is the mischief that he did to the people of the Jews. They are not expressly named, or prophecies must not be too plain; but they are here so described that it would be easy for those who understood scripture-language to know who were meant; and the Jews, having notice of this before, might be awakened to prepare themselves and their children beforehand for these suffering trying times. (1.) He set himself against the pleasant land, the land of Israel, so called because it was the glory of all lands, for fruitfulness and all the delights of human life, but especially for the tokens of God's presence in it, and its being blessed with divine revelations and institutions; it was Mount Zion that was beautiful for situation, the joy of the whole earth, Psa 48:2. The pleasantness of that land was that there the Messiah was to be born, who would be both the consolation and the glory of his people Israel. Note, We have reason to reckon that a pleasant place which is a holy place, in which God dwells, and where we may have opportunity of communing with him. Surely, It is good to be here. (2.) He fought against the host of heaven, that is, the people of God, the church, which is the kingdom of heaven, the church-militant here on earth. The saints, being born from above, and citizens of heaven, and doing the will of God, by his grace, in some measure, as the angels of heaven do it, may be well called a heavenly host. Or the priests and Levites, who were employed in the service of the tabernacle, and there warred a good warfare, were this host of heaven. These Antiochus set himself against; he waxed great to the host of heaven, in opposition to them and in defiance of them. (3.) He cast down some of the host (that is, of the stars, for they are called the host of heaven) to the ground, and stamped upon them. Some of those that were most eminent both in church and state, that were burning and shining lights in their generation, he either forced to comply with his idolatries or put them to death; he got them into his hands, and then trampled upon them and triumphed over them; as good old Eleazar, and the seven brethren, whom he put to death with cruel tortures, because they would not eat swine's flesh, 2 Macc. 6:7. He gloried in it that herein he insulted Heaven itself and exalted his throne above the stars of God, Isa 14:13. (4.) He magnified himself even to the prince of the host. He set himself against the high priest, Onias, whom he deprived of his dignity, or rather against God himself, who was Israel's King of old, who reigns for ever Zion's King, who himself heads his own host that fight his battles. Against him Antiochus magnified himself; as Pharaoh, when he said, Who is the Lord? Note, Those who persecute the people of God persecute God himself. (5.) He took away the daily sacrifice. The morning and evening lamb, which God appointed to be offered every day upon his altar to his honour, Antiochus forbade and restrained the offering of. No doubt he took away all other sacrifices, but only the daily sacrifice is mentioned, because t…

Daniel 8:16 16. And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. 16. Et audivi vocem hominis in Ulai [63] et clamavit, et dixit, Gabriel, doce hane visionem. He does not use the particle implying fitness, but says he heard the voice of a man, because he treats no longer of either a man or a figure, but of a voice. It is sufficient to say at once, he was like a man, not really so, but only under the image and appearance of one. Christ therefore appeared as a man, and is called one, since Scripture often records how angels often appeared under the form of men, and are called indiscriminately, either angels or men. (Judges 8:3, etc.) So in this place Daniel relates the appearance of a man, or the aspect of one, improperly indeed, but without any danger of mistake; for he afterwards admonishes the faithful, how this person was not clothed with the substance of flesh, but had only a human form and aspect. I heard then a human voice in the midst of the river We gather from this that the same person is here intended of whom mention was lately made, because he commands the angel; whence this can be referred to Christ alone. Gabriel, says he, teach him. We observe the speaker from the midst of the river here commanding Gabriel, as if superior to him. For Gabriel as the name of an angel, is sufficiently known from other passages of Scripture; (Luke 1:19, 26;) and its etymology, "The strength of God," is very suitable to this meaning. Without ally doubt, the angel here receives his commands from Christ. Thus, we see the supreme power and authority represented under the form and aspect of a man, as well as obedience portrayed in Gabriel, who discharges the duty enjoined upon him. From this Christ's divinity is inferred, as he could not issue orders to angels, without either having special authority, or being God himself. But when the phrase "like a man" is used, we are taught his manifest superiority to man. And what does this imply? not angelic nature but divine. Christ by thus presenting himself under a human form, shews, by a kind of foreshadowing, how he would become a man, when the fullness of time arrived. Then he would really manifest himself as the head of the Church, and the guardian of the salvation of the pious. For he proves himself to have power over all angels, when he orders Gabriel to discharge the office of the Prophet's instructor. We will put off the remainder. Footnotes: [63] That is, between the two banks of the river. -- Calvin. PRAYER. Grant, Almighty God, since in these days the earth is full of defilement's which pollute the sacred worship of thy name, as there is scarcely a corner of the world which Satan has not corrupted, and as thy truth is everywhere adulterated, that we may persevere and remain steadfast in our course of piety. May we always be attentive to that light which thou didst first set before us in the Law, and which shines upon us now more fully under the Gospel. May we never become plunged into that darkness in which we see the world wrapped up, and in which those who seem to be themselves most acute are still involved. Grant us always to follow that life which thou shewest us, until we arrive at that goal which thou hast set before us, and to which thou daily invitest us by thine only-begotten Son. -- Amen.

Daniel 8:17 17. So he came near where I:stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. 17. Et venit ad stationem meam: et cum veniret territus sum, et cecidi super faciem meam: tunc dixit ad me, Intellige, fil hominis, quai ad tempus finis visio. [64] I will not repeat what I have already explained. I will proceed with what I had commenced, namely, the Prophet's need of instruction, because he could not understand the vision without an interpreter; wherefore the angel was ordered to explain his revelation of God more fully. But, before he narrates this, he says, he was frightened at the approach of the angel. Without doubt, this reverence was always present to his mind. Whenever he perceived himself called or taught by God, he was doubtless struck with fear; but here some special feeling is expressed, as God desired to influence his mind to set us an example, and to render us more attentive. Here Daniel explains his own mind to us, commending the magnitude and importance of the vision, lest we should read with carelessness what he will afterwards relate, and not treat the occasion with sufficient seriousness. For God used the angel as his servant to explain his intention to the Prophet; at the same time he inwardly touched his mind by his Spirit to show us the way, and thus he would not only train us to docility, but also to fear. He says, then, he was frightened and fell down This, as I have said, was usual with the Prophet, as it ought to be with all the pious. Paul also, in celebrating the effect and power of prophecy, says, if any unbelievers should enter into the assembly and hear a prophet speaking in God's name, he would prostrate himself, says he, upon his face. (1 Corinthians 14:25.) If this happened to unbelievers, how great will be our troubles, unless we receive most reverently and humbly, what we know to have been uttered by the mouth of God? Meanwhile, we should remember what I have lately touched upon, -- the importance of the present oracle as here commended to us by the Prophet; for he fell upon his face through his fright, as he will repeat in the next verse. Nor is the following exhortation superfluous; understated, says he, O son of Adam It would be of little use to us to be moved and excited for a time, unless our minds were afterwards composed for hearing. For many are touched by fear when God appears to them; that is, when he compels them to feel the force and power of his sway; but they continue in their stupidity, and thus their fright is rendered profitless. But Daniel here makes a difference between himself and the profane, who are only astonished and by no means prepared for obedience. At the same time, he relates how his own excitement was effected by the assistance of the angel. The fear, then, of which we have lately made mention, was preparation for docility; but; this terror would have been useless by itself, unless it had been added, that he might understand We ought to understand how piety does not consist merely in acknowledging the fear of God, but obedience is also required, preparing us to receive with tranquil and composed feelings whatever we shall be taught. We ought diligently to observe this order. It now follows: Because there shall be an end of the vision at a fixed time. Some join lt-qph legneth-ketz, making the sense "at the end of the time," qph ketz, in this sense being in the genitive case by way of an epithet, as the Hebrews commonly use it. They elicit this sense -- the vision shall be for a prefixed time. But others prefer -- the end of the vision shall be for a time. I think this latter sense is better, as the former seems to me forced. On the whole, it is not of much consequence, yet as that form of expression is the easier, namely, the end or fulfillment of the vision should be at a definite time, I had rather follow that interpretation. The angel asserts, then, that this was no vain speculation, but a cause joined with its effect, which should have its completion at a stated period. There shall be an end, then, of the vision in its time; meaning, what you now behold shall neither vanish away nor be destroyed, but its end shall happen when the time shall arrive which God has determined. qph, ketz, is often taken in this sense. Hence there shall be an end of the vision,; that is, the vision shall be completed when the fitting time shall arrive. We ought to bear in mind this exhortation of the angel, because unless we are certainly persuaded of the fixedness of anything when God speaks, we shall not be ready to receive whatever he pronounces. But when we are convinced of this saying, God never separates his hand from his mouth -- meaning, he is never unlike himself, but his power follows up his word, and thus he fulfills whatever he declares; this becomes a sure and firm foundation for our faith. This admonition of the angel ought to be extended generally to the whole of Scripture, since God does not throw words into the air, according to the common phrase. For nothing happens rashly, but as soon as he speaks, his truth, the matter itself and its necessary effect, are all consistent. It follows: -- Footnotes: [64] Or, at the end of the vision. -- Calvin.

Daniel 8:18 18. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. 18. Et cum loqueretur mecum, sopitus corrui super faciem meam in terram, et tetigit me, [65] et restituit me super stationem meam. [66] The Prophet repeats what he had said, namely, how he had been frightened by the magnitude of this vision; meanwhile, he was raised up by the angel, lest he should remain in that state of stupor. Yet these two clauses must be noticed: Daniel was astonished at the outset, for he could not otherwise be sufficiently composed to listen to the angel's voice; but at the same time another clause is added, stating, the angel set him upright in his place. Whenever God addresses us, we must necessarily be subject to fear and dread, to produce humility, and to render us docile and obedient. Fears the true preparation for obedience; but, as we formerly said, another feeling ought to follow; namely, as God has previously prostrated and cast us down, he will also raise us up, thereby preparing us for listening; and this disposition cannot arise except our minds are sedate and composed. The Prophet then expresses both these states of mind here. This, as I have said, is common to all the pious; but a peculiarity is noticed here, lest the readers of the vision should become torpid, and receive it carelessly; for they ought to collect all their senses, conscious of their inability to understand it, unless the fear of God should precede, and thus form the mind for obedience. While he was speaking with me, therefore, I fell into a swoon with my face upon the ground; that is, I lay astonished, and he touched me. I have already stated the opinion of others, that the angel approached him, but it is only tolerable. He now adds: -- Footnotes: [65] Some translate, "approached me," an interpretation which is tolerable. -- Calvin. [66] Verbally, "upon my standing," as in old French, "en mon estre." -- Calvin.

Daniel 8:19 19. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. 19. Et dixit, Ecce ego docebo te [67] quod erit in fine irae: quia ad praefixum, vel statutem tempus finis. Those who read the noun qph ketz, "end," in the genitive case in Daniel 8:17, understand in this place the word "vision" again, as if the Prophet had said, "At the time of the end there shall be a vision." But as mvd, meveged, or moed, signifies a "time fixed and settled beforehand," there is nothing superfluous in that method of speech; then ketz, as I have said, is properly taken for the effect itself, and it would be harsh and far-fetched to say "at the time of the end there shall be a vision," in the, sense of the filling up of the vision. For this word expresses all which such interpreters wish it to imply. Besides, all are agreed as to the matter itself, since the angel bears witness to his being the interpreter chosen by God, who explains futurity to the Prophet. Behold, therefore, says he, I will explain to thee He here acquires confidence for himself from his office, as he had accepted the commands divinely laid upon him. And we should remark this also, since our faith will never rest or become firm unless the authority on which it is founded be fixed. As then the angel declares himself to be executing an office divinely enjoined upon him, ought we to put confidence in men who conduct themselves with rashness, and, though they assume authority in God's name, yet have no certain and lawful calling? We may learn, then, how neither angels nor men ought to be held in such honor as to induce us to receive whatever they bring forward, unless the Almighty has appointed them to be his ministers and interpreters. He then says, I will announce to thee what shall happen even at the end of the wrath. Without doubt, the angel asserts by this phrase the suddenness of God's wrath. We are aware how instantaneously on the return of the people their enemies attacked them in Judea, and never ceased to inflict upon them numberless troubles. Wherefore, as soon as the Jews had returned from exile, God began to exercise them in various ways, and not without sufficient reason. Every one privately studied his own interests, but without any regard for the temple and any desire for the worship of God, and thus they were given up to avarice and caprice. They also defrauded God himself in tithes and offerings, as is evident from the prophets Malachi and Haggai. (Haggai 1:12; Malachi 3:8.) From that period God began to punish them, but deferred his vengeance till the time of Antiochus. The angel, therefore, calls the end of the vengeance that severer punishment which God inflicted after the people had abused his forbearance. Therefore I will teach thee, or lay before time, what shall happen at the close of the vengeance, because, says he, it shall be the time of the end. He here repeats what he had said concerning the effect of the prophecy, meaning, the fulfillment should take place at its own appointed season. We must; now notice the noun moed, because it is here opposed to our fervor and intemperance. Haste in desiring anything leads, as they say, to delay; for as soon as God bears witness to anything, we wish it to be fulfilled at the very first moment, and if he suspend its execution only a very few days, we not only wonder but cry out with vexation. God, therefore, here admonishes us by his angel that he has a settled time, and thus we are to learn to put a bridle on ourselves, and not to be rash and unseasonably hasty, according to our usual habit. We ought, then, to remember the explanation given, and perceive how the effect of the vision is shewn here, and thus it will obtain from us its just reverence. It follows: -- Footnotes: [67] Or I will open to thee, or verbally, make thee to know. -- Calvin.

Daniel 8:20-21 20. The ram which thou sawest having two horns are the kings of Media and Persia. 20. Et aries quem vidisti habentem duo cornua, reges sunt Medorum et Persarum. 21. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. 21. Et hircus caprae, qui natus erit ex hirco, rex Graecae, et cornu magnum quod erat inter oculos, ejus, est rex primus. By the word "Javan" the Hebrews designate not only the Greeks but the: Macedonians, and the whole of that tract which is divided by the Hellespont, from Asia Minor as far as Illyricmn. Therefore the meaning is -- the king of Greece.

Daniel 8:22-23 22. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. 22. Et confractum est, [68] et extiterunt quatuor, cornua scilicet, loco ejus: quatuor regna a gente exsurgent, vel, existent, et non pro fortitudine illius. 23. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. 23. Et in fine regni illorum, ubi perfecti fuerint scelerati, existet rex praefractus facie, [69] et intelligens aenigmata. Hence Luther, indulging his thoughts too freely, refers this passage to the masks of Antichrist, but we shall trace this point afterwards. [70] Footnotes: [68] That is, the horn was broken. -- Calvin. [69] Verbally, "in faces." -- Calvin. [70] The English reader may consult Michelet's Life of Luther. Hazlitt's Ed., 1846.

Daniel 8:24-25 24. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. 24. Et roborabitur fortitudo ejus, et non in fortitudine sua, [71] et mirabilia [72] evertet, prosperabitur, et efficiet, et perdet, repetit idem verbum, robustos, et populum sanctorum. 25. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. 25. Et pro intelligentia sua prosperabitur dolus in manu ejus, et in corde suo magnificabit se, et in pace perdet multos, vel fortes, et contra Principem principum stabit, vel exsurget, et absque manu frangetur. We have previously given a brief explanation of all these subjects. But here the angel removes all doubt, lest we should still anxiously inquire the meaning of the ram which Daniel saw, and of the he-goat which followed and prostrated the ram. The angel, therefore, here pronounces the ram to represent two kingdoms, which coalesced in one. Cyrus, as we have said, granted it for a time to his father-in-law Cyaxares, but yet; drew the whole power to himself, and the Persians began to extend their sway over all the realms of the East. But God in this vision had respect to the beginning of that monarchy. When, however, the Persians and Medes, were united, then the ram bore two horns; then the he-goat succeeded, and he threw down the ram, as we have already seen. In that he-goat there was first one great horn and then four small ones. The angel then answers concerning the he-goat representing the kingdom of the Greeks. There is not the slightest doubt here, since Alexander seized upon the whole East, and thus the Persian monarchy was utterly destroyed. In the he-goat, therefore, the kingdom of Greece or Macedon was displayed, but the horns will mark something special. That great, horn, says Daniel, was the first king, namely, Alexander; afterwards four smaller horns arose in his place. We have already explained these. For when much blood had been shed, and the greater part of the leaders had been slain, and after the followers of Alexander had mutually attacked and destroyed each other, those who remained divided his dominions among themselves. Cassander the son of Antipater obtained Macedon; Seleueus, Syria; Ptolemy, Egypt; and Antigonus his own fourth share. In this way the smaller horns succeeded Alexander, according to the clear testimony of profane history. From the frequency with which God sets this prophecy before us, we gather his intention of giving us a conspicuous sign of his majesty. For how could Daniel conjecture future events for so long a period before they happened? He does not pronounce mere enigmas, but; narrates things exactly as if they were already fulfilled. At the present time Epicureans despise the Scriptures and laugh at our simplicity, as if we were too ridiculous. But they rather display their own prodigious madness, and blindness, by not acknowledging the prediction of Daniel to be divine. Nay, from this prophecy alone we may prove with certainty the unity of God. If any one was inclined to deny that first principle, and utterly reject the doctrine of his divinity, he might be convinced by this single prophecy. Not only is this subject treated here, but Daniel points with his finger to the God of Israel as the only one in whose hand and will are all things, and from whom nothing either escapes or is concealed. From this prophecy alone the authority of Scripture is established by proofs perfectly sure and undoubted, as the Prophet treats with perfect clearness events at the time unknown, and which no mortal could ever have divined. First of all he says, The ram which, thou sawest, having two horns, means the kings of the Medes and Persians This had not then occurred, for that ram had not yet risen and seized upon Babylon, as we have stated already. Thus Daniel was raised up as it were to heaven, and observed from that watch-tower things hidden from the minds of men. He afterwards adds, The he-goat is the king of Greece. Philip, the father of Alexander, although a strenuous and a most skillful warrior, who surpassed all the kings of Macedon for cleverness, yet, superior as he was, never dared to cross over the sea. It, was sufficient for him if he could strengthen his power in Greece, and render himself formidable against his neighbors in Asia Minor. But he never dared to attack the power of Persia, or even to harass them, and much less to overcome the whole East. Alexander, inflamed rather by rashness and pride than by good judgment, thought nothing would prove difficult to him. But when Daniel saw this vision, who ever would have thought of any king of Greece invading that most powerful monarchy, and not only seizing upon the whole of Asia, but obtaining sway in Egypt, Syria, and other regions? Although Asia Minor was an extensive region, and well known to be divided into many rich and fertile provinces, yet it was but a small addition to his immense empire. Nay, when Nineveh was conquered by Babylon, and the Chaldeans became masters of Assyria, this also was an addition to the Persian monarchy. We are familiar with the amazing riches of the Medes, and yet they were entirely absorbed. Darius drew with him 800,000 men, and quite buried the earth under his army. Alexander met him at the head of 30,000. What comparison was there between them! When Xerxes [73] came to Greece he brought with him 800,000 men, and threatened to put fetters upon the sea; yet Daniel speaks of his incredible event just as if it had already taken place, and were matter of history. These points must be diligently noticed that the Scriptures may inspire us with the confidence which they deserve. The great horn, says he, which was between his eyes was the first king, and when it was broken, four others sprang up. Alexander, as we have mentioned, perished in the flower of his age, and was scarcely' thirty years old when he died, through the influence of either poison or disease. Which of the two is uncertain, although great suspicion of fraud attaches to the manner of his death; and whichever way it happened, that horn was broken. In his place there arose four horns, which sprang up, say's he, from that nation. Here we must notice this, since I very much wonder what has come into some persons' minds, to cause them to translate it "from the nations" and yet these are persons skilled in the Hebrew language. First, they show great ignorance by changing the number, and next, they do not comprehend the intention of the angel. For he confirms what he formerly said concerning the unity of the kingdom and its division into four parts, and he assigns the reason here. They shall spring, says he, from a nation, meaning the Greeks, and all from a single origin. For by what right did Polemy obtain the empire? solely by being one of Alexander's generals. At the beginning, he dared not use the royal name, nor wear the diadem, but only after a lapse of time. The same is true of Selcucus, and Antigonus, and Cassander. We see, then, how correctly the kingdom of the Greeks is represented to us under the figure of a single beast, although it was immediately dispersed and torn into four parts. The kingdoms, then, which sprang from the nation meaning; Greece, shall stand, but not in full strength The copula is here taken in the sense of "but;" the four kingdom shall stand, but not by his strength, for Alexander had touched upon the Indian sea, and enjoyed the tranquil possession of his empire throughout the whole east, having filled all men with the fear of his industry, valor, and speed. Hence, the;angel states the four horns to be so small, that not one of them should be equal to the first king. And at the end of their reign, when the wicked shall be at their height, one king shall stand By saying at the end of their kingdom, he does not mean to imply the destruction of the four kingdoms had ceased. The successors of Antiochus were not directly cast down from their sway, and Syria was not reduced into a province till about eighty or a hundred years after Antiochus the Great had been completely conquered. He again left heirs, who, without doubt, succeeded to the throne, as we shall see more clearly in the eleventh chapter. But this point is certain -- Perseus was the last king of Macedon, and the Ptolemies continued to the times of Julius Caesar and Augustus, and we are well aware how completely Cleopatra was conquered and ruined by Antony. As women succeeded to the throne, we could not place the destruction of the Macedonian empire under Antiochus Epiphanes. But the angel means, at the end of their kingdom, when they had really come to the close of their reigns, and their final ruin was at hand. For when Antiochus Epiphanes returned to his country, he seemed to have re-established his power though it very soon afterwards began to die away. Similar circumstances also happened to Egypt and to Macedon, for the reign of all their kings was precarious, and although not directly overthrown, yet they depended on the Romans, and thus their royal majesty was but fleeting. At the end, therefore, of their kingdom, that is, when they arrived at the height, and their fall led them on to ruin, then, says he, when the wicked were consummated or perfected. Some apply this to the professed and outward enemies of the Church, but I rather approve of another opinion, which supposes the angel to be speaking of the impious, who provoked God's wrath, till it became necessary for grievous and severe penalties to be inflicted on the people, to whom God had so magnificently promised a happy and a tranquil state. This, however, was no common temptation, after the prophets had treated so fully of the happy and prosperous state of the people after their return from captivity, to behold the horrible dispersion, and to witness these tyrants making their assault not only upon men, but upon the temple of God itself. Wherefore the angel, as before, fortifies the Prophet and all the rest of the pious against this kind of trial, and shews how God had not changed his counsels in afflicting his Church, to which he had promised tranquillity, but had been grievously provoked by the sins of the people. He then shews the urgent necessity which had compelled God to exercise this severity. When, therefore, the impious had come to their height, that is, when they had arrived at the highest pitch, and their intolerable obstinacy had become desperate. We perceive how the angel here meets the trial, and instructs the pious beforehand, unfolding to them the inviolability of God's word, while the people's impiety compelled him to treat, them severely, although he had determined to display liberality in every way. Then, he says, a king shall stand with a fierce countenance But the rest tomorrow. Footnotes: [71] Or, according to his fortitude; we shall treat this phrase also. -- Calvin [72] That is, "in wonderful ways" "wonderfully;" the noun being used in the place of the adverb. -- Calvin. [73] The edit. Gen., 1617 read Merces incorrectly: that of Vincent, 1571, and the French of Perrin, 1569, are correct, as in the text. -- Ed PRAYER. Grant, Almighty God, since we see thy Church throughout all ages to have been exercised by the Cross in various ways, and with constant suffering, that we also may prepare ourselves for undergoing whatever thou mayest lay upon us. May we learn also to consider our sins as the cause of whatever adversity happens to us; may we consider thee to be not only faithful in all thy promises, but also a Father -- propitious to those wretched ones who suppliantly fly to thee for pardon. When we are humbled under thy powerful hand, may we be raised up by the hope of eternal salvation which is prepared for us.…

Daniel 8:26 26. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. 26. Et visio matutina, et vespertina, quae pronuntiata fuit, veritas est, Tu ergo obsigna, vel claude, visionem, quia ad dies multos, protenditur. The angel again confirms the assertion that no part of this vision was shewn to the Prophet in vain, because not even the slightest portion of it should fail of its effect. The necessity of this method of confirming our faith is notorious, because, although the events may be well known to us, yet we cannot acquiesce in God's word, unless he should testify so repeatedly to the truth of his assertions, and sanction by such repetition whatever appears to us ambiguous. When it becomes perfectly obvious that the angel discourses upon obscure events, and such as were utterly incredible at the time, it does not surprise us when he announces again, that the Prophet had seen nothing which God would not accomplish. This vision, therefore, says he, is truth. He calls it "the vision of the evening and morning," because while the angel was treating of the six years and almost a half, he used this form of speech. And we said this was purposely expressed, lest any one should extend it to years or months, as some did; as if the angel had said, -- Behold! by calculating single days up to six years and about a half, the completion of this prophecy when the Temple shall be cleansed, shall be accurately discovered. Again it is asserted, that the vision is certain, because God had computed day by day the time of the profanation of the Temple until the period of its cleansing. Do thou, therefore, says he, seal or close the vision, because it is for many days. It may surprise us why God should wish what he had explained to his servant to remain concealed. For Daniel was not instructed in futurity for his own private advantage, but for the common usefulness of the whole people. It seems, therefore, contrary to his office to be commanded to close up the vision, and to keep it in complete obscurity. But the angel means, if the greater part of the people should reject this prophecy, this formed no reason why Daniel should hesitate. Be thou, therefore, the guardian of this prophecy, as if God had deposited a treasure in the hands of his servant, and had said, "Pay no regard to any who despise this prophecy; many may deride thee, and others think thou art narrating fables, and very few will have confidence in thee but do not relax on this account, but faithfully guard this treasure," since it is for many days; that is, although its effect is not immediately apparent, because God will suspend for some time the punishments of which entreats, and will not restore the Temple all at once, nor wrest His people immediately out of the hand of the tyrant. In consequence, then, of his deferring his judgments as well as his pity for many days, do thou close up this visions, that is, keep it to thyself, as if thou art alone. Thus God does not simply command his Prophet to be silent, or to conceal what he had learnt, but rather confirms him in his consistency, lest he should estimate this prophecy according to the ordinary opinions of his countrymen. And at the same time he shews, that though the Jews did not pay attention to what Daniel announced to them, yet nothing whatever should be in vain. It follows, --

Daniel 8:27 27. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it. 27. Et ergo Daniel deliquium passus, vel, fractus sum, et aegrotavi dies, [74] et surrexi, [75] feci opus regis, [76] et obstupui propter visionem: neque intelligens. [77] Again, Daniel shews himself to have been so touched with the secret instinct of God, that he knew for certain this vision to have been divinely presented to him. For God wished so to affect his servant, that he might embrace with greater reverence what he both heard and saw. I have already referred to our want of attention in listening to God's word as it deserves unless some kind of fear precedes it which may rouse our minds by some means from their torpor; but this prophecy had a special intention. In an ordinary case, God did not humble his servant; but by the disease which is here mentioned, he wishes to show how this prediction related to some event of serious magnitude. Daniel, therefore, states himself to have been astonished, as if suffering under some defect, and afflicted by disease This disease did not happen to the Prophet naturally, but it fell upon him in consequence of his being suddenly terrified. And he afterwards shews this, by saying, no one understood the prediction. Here, then, he admonishes all the pious, neither to hear nor read this narrative with carelessness, but to summon up their utmost attention, and to perceive that God here shews them things of the greatest importance, and which vitally concern their salvation. This forms a reason why Daniel ought to suffer dejection and to be afflicted by disease. He next says, he returned to the king's business, meaning his ordinary occupation. We infer from this expression, the grievous error of those who think him to have been in Persia at this period, because he could not return to his duties, unless he were present in the king's palace. But why is this added? To assure us that the Prophet was not drawn off from the duties which the king had assigned to him, although God had chosen him to perform the peculiar office of Prophet and teacher of his Church. This is a rare instance, and ought not to be drawn into a precedent, according to the usual phrase. Which of us, for instance, would be sufficient for those duties of political government assigned to Daniel, and also for those incumbent upon a pastor and teacher? But God made use of his servant Daniel in an extraordinary way, because he had many reasons for wishing him occupied in the king's palace. We have previously seen how God's glory was illustrated by his position, for Daniel admonished Belshazzar of his approaching death, when his enemies had already partially captured the city. And the utility of this was proved by Cyrus and Darius sparing the Jews. As long as the Chaldeans held the supreme power, Daniel was of no slight benefit to those miserable exiles; for even if he lived under cruel tyrants, yet he had some authority remaining, and this enabled him to alleviate many of the sufferings of his nation. God, therefore, was consulting the advantage of the whole people, when he desired Daniel to proceed in the course of his usual duties. Besides this, he wished to confer upon him the extraordinary gift of prophecy, an endowment, as I have said, peculiar to Daniel. It now follows, -- Footnotes: [74] That is, for a time. -- Calvin. [75] That is, after I rose up. -- Calvin. [76] That is, I discharged my duty to which the king had appointed me. -- Calvin. [77] That is, there is no one who could understand. -- Calvin.

the time of the end--so Dan 8:19; Dan 11:35-36, Dan 11:40. The event being to take place at "the time of the end" makes it likely that the Antichrist ultimately referred to (besides the immediate reference to Antiochus) in this chapter, and the one in Dan 7:8, are one and the same. The objection that the one in the seventh chapter springs out of the ten divisions of the Roman earth, the fourth kingdom, the one in the eighth chapter and the eleventh chapter from one of the four divisions of the third kingdom, Greece, is answered thus: The four divisions of the Grecian empire, having become parts of the Roman empire, shall at the end form four of its ten final divisions [TREGELLES]. However, the origin from one of the four parts of the third kingdom may be limited to Antiochus, the immediate subject of the eighth and eleventh chapter, while the ulterior typical reference of these chapters (namely, Antichrist) may belong to one of the ten Roman divisions, not necessarily one formerly of the four of the third kingdom. The event will tell. "Time of the end" may apply to the time of Antiochus. For it is the prophetic phrase for the time of fulfilment, seen always at the end of the prophetic horizon (Gen 49:1; Num 24:14).

the last end of the indignation--God's displeasure against the Jews for their sins. For their comfort they are told, the calamities about to come are not to be for ever. The "time" is limited (Dan 9:27; Dan 11:27, Dan 11:35-36; Dan 12:7; Hab 2:3).

the first king--Philip was king of Macedon before Alexander, but the latter was the first who, as a generalissimo of Greece, subdued the Persian empire.

not in his power--not with the power which Alexander possessed [MAURER]. An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi.

transgressors are come to the full--This does not hold good of the times of Antiochus, but of the closing times of the Christian era. Compare Luk 18:8, and Ti2 3:1-9, as to the wickedness of the world in general just before Christ's second coming. Israel's guilt, too, shall then be at the full, when they who rejected Christ shall receive Antichrist; fulfilling Jesus words, "I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him ye will receive" (compare Gen 15:16; Mat 23:32; Th1 2:16). of fierce countenance-- (Deu 28:50); one who will spare neither old nor young. understanding dark sentences--rather, "artifices" [GESENIUS]. Antiochus made himself master of Egypt and Jerusalem successively by craft (1 Maccabees 1:30, &c.; 2 Maccabees 5:24, &c.).

not by his own power--which in the beginning was "little" (Dan 8:9; Dan 7:8); but by gaining over others through craft, the once little horn became "mighty" (compare Dan 8:25; Dan 11:23). To be fully realized by Antichrist. He shall act by the power of Satan, who shall then be permitted to work through him in unrestricted license, such as he has not now (Rev 13:2); hence the ten kingdoms shall give the beast their power (Th2 2:9-12; Rev 17:13). prosper and practise--prosper in all that he attempts (Dan 8:12). holy people--His persecutions are especially directed against the Jews.

by peace--by pretending "peace" and friendship; in the midst of security [GESENIUS], suddenly striking his blow (compare Note, see on Jer 15:8). "A spoiler at noon-day." also . . . against the Prince of princes--not merely against the Jews (Dan 8:11; Dan 11:36). broken without hand--by God's special visitation. The stone "cut out of the mountain without hands," that is, Christ is to smite the world power image on his feet (Dan 2:34), that is, in its last development (compare Dan 7:11). Antiochus horrible death by worms and ulcers, when on his way to Judea, intending to take vengeance for the defeat of his armies by the Maccabees, was a primary fulfilment, foreshadowing God's judgment on the last enemy of the Jewish Church.

shut . . . up . . . vision--implying the vision was not to be understood for the present. In Rev 22:10 it is said, "Seal not the vision, for the time is at hand." What in Daniel's time was hidden was more fully explained in Revelation, and as the time draws nearer, it will be clearer still. it shall be for many days--It refers to remote times (Eze 12:27).

I . . . was sick--through grief at the calamities coming on my people and the Church of God (compare Psa 102:14). afterward I . . . did the king's business--He who holds nearest communion with heaven can best discharge the duties of common life. none understood it--He had heard of kings, but knew not their names; He foresaw the events, but not the time when they were to take place; thereupon he could only feel "astonished," and leave all with the omniscient God [JEROME]. The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme. Next: Daniel Chapter 9

And it came to pass, when I, even I Daniel, had seen the vision,.... The whole of the preceding vision, concerning the ram, he goat, and little horn, and what were done by them; the prophet not only affirms he saw this vision, but repeats the affirmation, expressing his own name, partly for the sake of emphasis, and partly for the greater confirmation of his words; wherefore it was a most impudent thing Porphyry to say, that the true Daniel never saw this vision; but what is here related was written after Antiochus's reign, and falsely ascribed to him. It being so clear a prophecy concerning Alexander, and the destruction of the Persian empire by him, this acute spiteful Heathen had no other way of evading the evidence of it in favour of true religion but by this false and lying assertion: and I sought for the meaning; that is, of the vision; for a more perfect, clear, and explicit meaning of it; something he had learnt concerning the latter part of it, relating to the desolation of the temple, and the continuance of it, from what passed between the two saints or angels; but he was desirous of knowing more; which he either signified by making application to the angel that stood near him; or rather by secret ejaculations in prayer to God; and he, who is afterwards described as a man, though the eternal God that knows all things, knew the secret desires of his soul, and immediately took care they should be answered: then, behold, there stood before me as the appearance of a man: not really a man, but in form and appearance; not Gabriel, or any created angel in human form, in which angels sometimes appeared but the eternal Son of God, who was to be incarnate, and was often seen in the form of a man before his incarnation; in like manner he was now seen by Daniel, right over against (k) whom he stood; this is the same with the speaking saint, or Paimoni the wonderful One, in Daniel 8:13. Jacchiades says, this is the holy blessed God; as it is indeed the Immanuel, God that was to be manifested in the flesh. (k) "ex adverso mei", Michaelis.

And I heard a man's voice between the banks of Ulai,.... Near to which Daniel was, Daniel 8:2 and it seemed to him as if the appearance of the man was in the midst of the river, between the banks of it, from whence the voice came; or between the arms of it, it bending and winding about; or rather between Shushan and the river; or between the prophet and that: this voice was the voice of the person that appeared as a man in the preceding verse: which called, and said, Gabriel; the voice was loud, audible, and commanding; even to an angel, one of great note, Gabriel, the man of God, the mighty one; and shows, that the person that made this appearance, and spoke in this authoritative way, was the Lord, and head of angels, even of all principalities and power, at whose beck and command they are: make this man to understand the vision; the above vision of the ram, he goat, and little horn; give him a full explanation of it; tell him what the several figures mean, represented in it; that he may have a clear understanding of all things contained in it; the saints and people of God are sometimes instructed by angels, and particularly the prophets of old were; and which was more common in the times of the former dispensation than now; for God has not put in subjection to angels the world to come, or the Gospel dispensation, Hebrews 2:5.

So he came near where I stood,.... The angel immediately obeyed the divine Person in human form, and came near the prophet, in order to instruct him, and carry on a familiar conversation with him: and when he came, I was afraid, and fell upon my face; not being able to bear the glory that attended him; and especially when he considered him as the messenger of a divine Person sent to instruct him, and being conscious of his own frailty and weakness: but he said unto me, understand, O son of man: give attention in order to understand the vision, which the angel, by a divine command, was about to give him the full meaning of; and which he could not so well attend unto in his present circumstance and posture; and therefore suggests he should shake off his fear, and stand on his feet, and listen to what he was about to say: he calls him "son of man", a title only given to him and Ezekiel; and so may be considered as a mark of honour and respect, as being one greatly beloved and honoured by the Lord; or to express his tender regard to him, and accommodating himself to him, considering he was a frail mortal man; or to put him in mind that he should so consider himself, though now among angels, and favoured with revelations of secrets, that so he might not be exalted with them above measure: for at the time of the end shall be the vision; or rather, "for a time is the end of the vision" (l); there is a set, fixed, and determined time, when the vision shall end, and have its full accomplishment; namely, when the 2300 days are expired. (l) "ad tempus, finis visionis", Munster, Montanus, Calvin.

Now as he was speaking with me,.... Addressing him in the above manner: I was in a deep sleep on my face toward the ground; through fear he fell prostrate to the ground, and swooned away, which issued in a deep sleep; and so was unfit to attend to the explanation of the vision the angel was sent to give him; and which was not through indifference to it, or neglect of it; but through human weakness, his nature not being able to bear up under such circumstances, which struck him with such fear and dread: but he touched me, and set me upright; he jogged him out of his sleep, and took him, and raised him up, and set him on his feet; or, "on his standing" (m); which Ben Melech explains, as he "was standing at first"; and so in a better posture to attend to what was about to be revealed unto him. (m) "super stare meum", Montanus, Gejerus; "super stationem meam", Michaelis.

And he said, behold, I will make thee know,.... Or, "make known unto thee" (n); what he knew not, even things future: particularly what shall be in the last end of the indignation; the indignation of God against the people of Israel, in the sore affliction and persecution of them by Antiochus, which he suffered to be; here the angel suggests that that should not remain always, but should have an end; and he would inform the prophet what should be at the close; or rather, as Noldius (o) renders it, "what shall be unto the last end of the indignation"; all that should come to pass from the beginning of the Persian monarchy, signified by the "ram", quite through the Grecian monarchy, designed by the "he goat", unto the end of the persecution by Antiochus; for, certain it is, the angel informed the prophet of more things than what concerned the last part and, closing scene of these sorrowful times; even of all the above said things, which intervened between the setting up of the Persian monarchy, and the sufferings of the Jews in the times of Antiochus; and so Aben Ezra interprets it, here "is declared the wrath of God upon Israel in the days of wicked Greece, and in the days of Antiochus, until the Hasmonaeans cleansed the temple:'' for at the time appointed the end shall be; the end of that indignation or affliction, and so of this vision or prophecy: there was a time appointed by God for the fulfilment of the whole; and when that time was come all would be accomplished; the indignation would cease, and the persecution be at an end. (n) "ego notum faciam tibi", Piscator; "indicaturus tibi sum", Michaelis. (o) Concord. Ebr. Partic. p. 180. No. 809.

The ram which thou sawest having two horns,.... Here begins the particular explanation of the above vision, and of the first thing which the prophet saw in it, a ram with two horns: which two horns, he says, are the kings of Media and Persia; Darius the first king was a Mede, and Cyrus, that succeeded him, or rather reigned with him, was a Persian: or rather the ram with two horns signifies the two kingdoms of the Medes and Persians united in one monarchy, of which the ram was an emblem; See Gill on Daniel 8:3 for Darius and Cyrus were dead many years before the time of Alexander; and therefore could not personally be the two horns of the ram broken by him; nor is it to be understood of the kings of two different families, as the one of. Cyrus, and the other of Darius Hystaspes, in whose successors the Persian monarchy continued till destroyed by Alexander, as Theodoret.

And the rough goat is the king of Grecia,.... Including all the kings of it, from Alexander to the end of the Grecian monarchy; or rather the kingdom of Greece, which began in him, and continued until it was destroyed by the Romans: this was signified by the rough or hairy goat, especially when Alexander was at the head of it, for his strength and prowess, his swiftness in his marches over rocks and mountains, his majesty and grandeur, and also his lust and uncleanness; See Gill on Daniel 8:5, and the great host that is between his eyes is the first king; this is Alexander, who, though he was not the first king of Macedon, his father Philip, and others, were kings before him; yet was the first king of the Grecian monarchy, which took place on the Persian monarchy being destroyed by him.

Now that being broken,.... That is, the great horn Alexander, the first king of the Grecian monarchy; whose death, either by drunkenness, or by poison, is here expressed by being "broken". The sense is, he being dead, or upon his death, whereas four stood up for it; four horns rose up in the room and stead of the great one broken; see Daniel 8:8 these signified that four kingdoms shall stand up out of the nation; which were the kingdoms of Egypt, Asia, Macedonia, and Syria, into which the Grecian monarchy was divided after the death of Alexander; and the first kings of them were all of the Grecian or Macedonian nation, and not Egyptians, Armenians, Syrians, &c.: but not in his power; they did not rise and stand up in the power and strength, in the grandeur and magnificence, of Alexander; they were not equal, but greatly inferior to him, though they were notable horns, or famous kingdoms, as in Daniel 8:8. Saadiah interprets it, not of his seed or offspring; these were not his sons that were the heads of these kingdoms; but his captains or generals.

And in the latter time of their kingdom,.... Toward the close of the kingdom of the four kings that divided Alexander's kingdom; for though they were four distinct kings, and had four separate kingdoms, yet these all belonged to one kingdom or monarchy, the Grecian empire; and when that was decreasing, and coming into the hands of the Romans, there rose up, stood, and flourished awhile, King Antiochus, afterwards described, who began to reign in the hundred and thirty seventh year of the Seleucidae, "And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks.'' (1 Maccabees 1:10) and 166 B.C., and the same year that he set up the abomination of desolation in the temple at Jerusalem, as Mr. Mede (p) has observed, Aemilius the Roman consul conquered Perseus king of Macedon, whereby all Greece came into the hands of the Romans; so that this king may be truly said to arise and stand in the latter part of the Grecian empire, when that was declining, and the Roman empire was taking place: when the transgressors are come to the full; many among the Jews, who apostatized from their religion, turned Heathens, even some of the priests, when their number was completed, and they had filled up the measure of their iniquities; in the Apocrypha: "In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow. &c.'' (1 Maccabees 1:11) a king of fierce countenance, and understanding dark sentences, shall stand up; meaning Antiochus; as is generally agreed, both by Jewish and Christian interpreters, and to whom these characters agree: he was "hard of face" (q), as it may be rendered; an impudent brasen faced man, who had no shame nor fear in him; regarded neither God nor man; committed the most atrocious crimes in the most public manner; and particularly was daring and impudent in his blasphemy against God and the true religion; and it may also signify that he was cruel, barbarous, and inhuman, especially to the Jews, as his persecution of them abundantly proves: and his "understanding dark sentences", or "riddles" (r), which he could both propose and answer, shows him to be sagacious and cunning, well versed in wicked craft and policy; he had the art of inveigling and deceiving men; it was by deceit and cunning he got the kingdom from his nephew; and, by the wicked art of persuasion he was master of, he seduced many of the Jews to relinquish their religion, and embrace Heathenism; and so well skilled he was in wicked politics, that he could cover his own designs, and penetrate into the secrets of others; according to Jacchiades, he was skilful in the art of magic and astrology. This is the little horn that was to rise out of one of the four horns or kingdoms; as Antiochus did from that of Seleucus, and stood and reigned more than twelve years. (p) Works, B. 3. c. 11. p. 654. (q) "durus facie", Calvin, Piscator; "validus facie", Michaelis. (r) "aenigmata", Pagninus, Montanus, Munster, Calvin, Piscator, Polanus.

And his power shall be mighty, but not by his own power,.... He should possess a large kingdom, and that should be increased by conquests: but not in his power (s), the power of Alexander; he should not arrive to that greatness he did, as in Daniel 8:22 so Jacchiades: or, "in his own power" (t); for it was not so much by his own courage and valour, by any heroic actions of Antiochus, he became so great, as by craft and deceit: through sedition he procured the death of his father and eider brother; and by fraud got the kingdom from his nephew; and through the perfidy of Menelaus and Jason, the high priests of the Jews, and other apostates, he obtained what dominion he had over the Jews; and it was by the assistance of Eumenes king of Pergamos, and his brother Attalus, that he kept the kingdom he had usurped, who stood by him, in order to check the growing power of the Romans; and more especially it was by a power given him from above, or by the permission and providence of God, who suffered him to be so great, and to prevail particularly over the Jews; because of their sins, as Aben Ezra and Saadiah observe, to chastise them for them: so his antitype, antichrist, became great and powerful, through craft and policy, and by the help of the ten kings that gave their kingdoms to him: and he shall destroy wonderfully; or beyond all credit, countries, cities, towns, and their inhabitants; he slew fourscore thousand Jews in three days' time, bound forty thousand, and sold as many, "And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain.'' (2 Maccabees 5:14) or, "he shall destroy wonderful things" (u); the temple, and the wonderful things of worth and value in it, so Saadiah and Jacchiades; he took away the vessels of the temple, the golden lamps, the ark, and table of gold, &c.: and shall prosper and practise; for a while do what he pleased, none being able to oppose and hinder him; see Daniel 8:12. and shall destroy the mighty and the holy people; by the "mighty" may be meant the Egyptians, Parthians, and other nations he made war with; and by the "holy people" the Jews, who were sanctified and separated from other people by the Lord, to be a peculiar people; among whom were his holy temple, his holy priests, his holy word, ordinances, and worship; multitudes of these he destroyed, as before observed. Jacchiades interprets this of the sons of Aaron, the holy priests of the Lord, whom he slew. (s) "robore ipsius", Junius & Tremellius, Piscator. (t) "In fortitudine sua", Pagninus, Montanus; "per virtutem suam", Munster. (u) "mirabilia", Montanus, Polanus.

And through his policy also he shall cause craft to prosper in his hand,.... His schemes were laid in such deep policy, and he managed so artfully and craftily in the execution of them, that he commonly succeeded; as in getting the kingdom of Syria from his nephew; and, under a pretence of peace and friendship, and to defend Philometer king of Egypt, a minor, and by large promises to the nobles of the land, made himself master of it; and by deceitful methods he prevailed in Judea; see Daniel 11:21, and he shall magnify himself in his heart; swell with pride, on account of success, through his policy, craft, and cunning, and think himself above all mortals, and equal to God himself; yea, as his antitype antichrist, exalt himself above all that is called God; fancy that he could command the seas, weigh the mountains in scales, and reach heaven itself, in the Apocrypha: "And thus he that a little afore thought he might command the waves of the sea, (so proud was he beyond the condition of man) and weigh the high mountains in a balance, was now cast on the ground, and carried in an horselitter, shewing forth unto all the manifest power of God.'' (2 Maccabees 9:8) and by peace shall destroy many; under a pretence of peace enter into countries and destroy the inhabitants of them, as in Egypt and Judea; or, by leagues and treaties of peace, outwitting those he made peace with; so some political princes do themselves more service, and their enemies more hurt, by treaties than by battles: or "in peace" (w); when at peace with them, or while they are in peace and tranquillity; coming upon them unexpectedly at an unawares, when they did not so much as dream of war: he shall also stand up against the Prince of princes; not the high priest, as Grotius; nor Michael, as Aben Ezra; but God himself, as Saadiah and Jacchiades; who is King of kings, and Lord of lords, the only Pontentate, to whom all the princes above and below are subject; him Antiochus stood up against, when he profaned his temple at Jerusalem, forbid his worship, persecuted and destroyed his people, and set up the image of Jupiter in his house: but he shall be broken without hand; alluding to his being a horn; it is expressive of his death, and the manner of it; that he should not die by the hand of an enemy in battle, nor be assassinated by the hand of a ruffian, but be cut off by the immediate hand of God. Jacchiades says, that by the providence of God he fell ill of a bad disease, and at the cry of one of his elephants his chariot was overturned, and he fell on the ground, and his bones were broken. Of his death, and the manner of it, in the Apocrypha: "Now when the king heard these words, he was astonished and sore moved: whereupon he laid him down upon his bed, and fell sick for grief, because it had not befallen him as he looked for.'' (1 Maccabees 6:8) "But the Lord Almighty, the God of Israel, smote him with an incurable and invisible plague: or as soon as he had spoken these words, a pain of the bowels that was remediless came upon him, and sore torments of the inner parts;'' (2 Maccabees 9:5) "So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army.'' (2 Maccabees 9:9) which was much like that of Herod's, Acts 12:23, being stricken with a violent disorder in his bowels: his body covered with worms; his flesh flaked off, and emitted such a stench, as was intolerable to his army. Aben Ezra says, he fell from the roof of a house, and was broken, and died. (w) "in pace", Calvin, Vatablus; "in tranquillitate", Montanus, Junius & Tremellius, Piscator, Cocceius, Michaelis.

And the vision of the evening and the morning which was told is true,.... That is, of the 2300 evenings and mornings, or natural days; unto which time the daily sacrifice was to cease, and the sanctuary and host trodden under foot; and then the sanctuary would be cleansed. This account is "true", and not only to be believed, but is clear and plain, and to be literally understood of so many days, of such a term of time exactly, having no obscurity in it: wherefore shut thou up the vision; the whole vision of the ram and he goat, and the little horn: the meaning is, that he should keep it to himself, and conceal it from men; not from his own people, for whose sake it was given, but from the Chaldeans, whose destruction was near; and who would be succeeded by the Persians, who might be disgusted with this prophecy, should they see it, it foretelling the destruction of their empire: or this order was given to suggest to Daniel that the fulfilment of it would be deferred some time, during which it would not be so easy to be understood as when it was near accomplishing and accomplished; and then prophecy and facts might be compared together: for it shall be for many days; it were three hundred years, or more, from the reign of Belshazzar to the death of Antiochus, in which this vision ends.

And I Daniel fainted and was sick certain days,.... Or, "then I Daniel fainted" (x); after he had seen the vision, and had thought upon it, and considered the afflictions that were to come upon the people of God, and the condition the temple, and the worship of it, would be in; these so affected his mind, that he not only fainted away, and was struck with a kind of stupor and amazement, but had a fit of illness upon him, which continued some days; such a nearness and sympathy there are between the soul and body: afterwards I rose up; from the bed in which he had laid some days ill: and did the king's business; by which it appears, that, upon the death of Nebuchadnezzar, Daniel was as yet continued in the service of the king of Babylon, though perhaps not in the same posts as before, and was not a favourite at court, and so much known as he had been; and also that he was not in reality at Shushan, when he had this vision, but at Babylon: and I was astonished at the vision; at the things contained in it, which were of so much importance, respecting the kingdoms of the earth, especially the Persian and Grecian empires, and the state of his own people the Jews: but none understood it: to whom he showed it; none but himself, who was made to understand it by the angel, Daniel 8:16. (x) So Noldius, Concord. Ebr. Part. p. 309.

Gabriel--meaning, "the strength of God."