40“At the end time the king of the South will collide with him, and the king of the North will storm against him with chariots, with horsemen and with many ships; and he will enter countries, overflow them and pass through. 41“He will also enter the Beautiful Land, and many countries will fall; but these will be rescued out of his hand: Edom, Moab and the foremost of the sons of Ammon. 42“Then he will stretch out his hand against other countries, and the land of Egypt will not escape. 43“But he will gain control over the hidden treasures of gold and silver and over all the precious things of Egypt; and Libyans and Ethiopians will follow at his heels. 44“But rumors from the East and from the North will disturb him, and he will go forth with great wrath to destroy and annihilate many. 45“He will pitch the tents of his royal pavilion between the seas and the beautiful Holy Mountain; yet he will come to his end, and no one will help him.

Parallel Verses

New American Standard Bible (©1995)
"He will take action against the strongest of fortresses with the help of a foreign god; he will give great honor to those who acknowledge him and will cause them to rule over the many, and will parcel out land for a price.

GOD'S WORD® Translation (©1995)
With the help of a foreign god, he will deal with strong fortresses. He will give high honors to those who acknowledge him, make them rulers over many people, and distribute land for a price.

King James Bible
Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.

Douay-Rheims Bible
And he shall do this to fortify Maozim with a strange god, whom he hath acknowledged, and he shall increase glory and shall give them power over many, and shall divide the land gratis.

Darby Bible Translation
And he will practise in the strongholds of fortresses with a strange +god: whoso acknowledgeth him will he increase with glory; and he shall cause them to rule over the many, and shall divide the land to them for a reward.

English Revised Version
And he shall deal with the strongest fortresses by the help of a strange god; whosoever acknowledgeth him he will increase with glory: and he shall cause them to rule over many, and shall divide the land for a price.

Webster's Bible Translation
Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.

World English Bible
He shall deal with the strongest fortresses by the help of a foreign god: whoever acknowledges [him] he will increase with glory; and he shall cause them to rule over many, and shall divide the land for a price.

Young's Literal Translation
And he hath dealt in the fortresses of the strongholds with a strange god whom he hath acknowledged; he multiplieth honour, and hath caused them to rule over many, and the ground he apportioneth at a price.

Cross References

Daniel 11:38 "But instead he will honor a god of fortresses, a god whom his fathers did not know; he will honor him with gold, silver, costly stones and treasures.

Daniel 11:40 "At the end time the king of the South will collide with him, and the king of the North will storm against him with chariots, with horsemen and with many ships; and he will enter countries, overflow them and pass through.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 21-45

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

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

II. His accession to the crown. By a trick he got his elder brother's son, Demetrius, to be sent a hostage to Rome, in exchange for him, contrary to the cartel; and, his elder brother being made away with by Heliodorus (v. 20), he took the kingdom. The states of Syria did not give it to him (v. 21), because they knew it belonged to his elder brother's son, nor did he get it by the sword, but came in peaceably, pretending to reign for his brother's son, Demetrius, then a hostage at Rome. But with the help of Eumenes and Attalus, neighbouring princes, he gained an interest in the people, and by flatteries obtained the kingdom, established himself in it, and crushed Heliodorus, who made head against him with the arms of a flood; those that opposed him were overflown and broken before him, even the prince of the covenant, his nephew, the rightful heir, whom he pretended to covenant with that he would resign to him whenever he should return, v. 22. But (v. 23) after the league made with him he shall work deceitfully, as one whose avowed maxim it is that princes ought not to be bound by their word any longer than it is for their interest. And with a small people, that at first cleave to him, he shall become strong, and (v. 24) he shall enter peaceably upon the fattest places of the kingdom of Syria, and, very unlike his predecessors, shall scatter among the people the prey, and the spoil, and riches, to insinuate himself into their affections; but, at the same time, he shall forecast his devices against the strong-holds, to make himself master of them, so that his generosity shall last but for a time; when he has got the garrisons into his hands he will scatter his spoil no more, but rule by force, as those commonly do that come in by fraud. He that comes in like a fox reigns like a lion. Some understand these verses of his first expedition into Egypt, when he came not as an enemy, but as a friend and guardian to the young king Ptolemaeus Philometer, and therefore brought with him but few followers, yet those stout men, and faithful to his interest, whom he placed in divers of the strong-holds in Egypt, thereby making himself master of them.

III. His war with Egypt, which was his second expedition thither. This is described, v. 25, 27. Antiochus shall stir up his power and courage against Ptolemaeus Philometer king of Egypt. Ptolemy, thereupon, shall be stirred up to battle against him, shall come against him with a very great and mighty army; but Ptolemy, though he has such a vast army, shall not be able to stand before him; for Antiochus's army shall overthrow his, and overpower it, and great multitudes of the Egyptian army shall fall down slain. And no marvel, for the king of Egypt shall be betrayed by his own counsellors; those that feed of the portion of his meat, that eat of his bread and live upon him, being bribed by Antiochus, shall forecast devices against him, and even they shall destroy him; and what fence is there against such treachery? After the battle, a treaty of peace shall be set on foot, and these two kings shall meet at one council-board, to adjust the articles of peace between them; but they shall neither of them be sincere in it, for they shall, in their pretences and promises of amity and friendship, lie to one another, for their hearts shall be at the same time to do one another all the mischief they can. And then no marvel that it shall not prosper. The peace shall not last; but the end of it shall be at the time appointed in the divine Providence, and then the war shall break out again, as a sore that is only skinned over.

IV. Another expedition against Egypt. From the former he returned with great riches (v. 28), and therefore took the first occasion to invade Egypt again, at the time appointed by the divine Providence, two years after, in the eighth year of his reign, v. 29. He shall come towards the south. But this attempt shall not succeed, as the two former did, nor shall he gain his point, as he had done before once and again; for (v. 30) the ships of Chittim shall come against him, that is, the navy of the Romans, or only ambassadors from the Roman senate, who came in ships. Ptolemaeus Philometer, king of Egypt, being now in a strict alliance with the Romans, craved their aid against Antiochus, who had besieged him and his mother Cleopatra in the city of Alexandria. The Roman senate thereupon sent an embassy to Antiochus, to command him to raise the siege, and, when he desired some time to consider of it and consult with his friends about it, Popilius, one of the ambassadors, with his staff drew a circle about him, and told him, as one having authority, he should give a positive answer before he came out of that circle; whereupon, fearing the Roman power, he was forced immediately to give orders for the raising of the siege and the retreat of his army out of Egypt. So Livy and others relate the story which this prophecy refers to. He shall be grieved, and return; for it was a great vexation to him to be forced to yield thus.

V. His rage and cruel practices against the Jews. This is that part of his government, or mis-government rather, which is most enlarged upon in this prediction. In his return from his expedition into Egypt (which is prophesied of, v. 28) he did exploits against the Jews, in the sixth year of his reign; then he spoiled the city and temple. But the most terrible storm was in his return from Egypt, two years after, prophesied of v. 30. Then he took Judea in his way home; and, because he could not gain his point in Egypt by reason of the Romans interposing, he wreaked his revenge upon the poor Jews, who gave him no provocation, but had greatly provoked God to permit him to do it, Dan. 8:23.

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

2. He carried on his malicious designs against the Jews by the assistance of some perfidious apostate Jews. He kept up intelligence with those that forsook the holy covenant (v. 30), some of the Jews that were false to their religion, and introduced the customs of the heathen, with whom they made a covenant. See the fulfilling of this, 1 Mac. 1:11-15, where it is expressly said, concerning those renegado Jews, that they made themselves uncircumcised and forsook the holy covenant. We read (2 Mac. 4:9) of Jason, the brother of Onias the high priest, who by the appointment of Antiochus set up a school at Jerusalem, for the training up of youth in the fashions of the heathen; and (2 Mac. 4:23, etc.) of Menelaus, who fell in with the interests of Antiochus, and was the man that helped him into Jerusalem, now in his last return from Egypt. We read much in the book of the Maccabees of the mischief done to the Jews by these treacherous men of their own nation, Jason and Menelaus, and their party. These upon all occasions he made use of. "Such as do wickedly against the covenant, such as throw up their religion, and comply with the heathen, he shall corrupt with flatteries, to harden them in their apostasy, and to make use of them as decoys to draw in others," v. 32. Note, It is not strange if those who do not live up to their religion, but in their conversations do wickedly against the covenant, are easily corrupted by flatteries to quit their religion. Those that make shipwreck of a good conscience will soon make shipwreck of the faith.

3. He profaned the temple. Arms stand on his part (v. 31), not only his own army which he now brought from Egypt, but a great party of deserters from the Jewish religion that joined with them; and they polluted the sanctuary of strength, not only the holy city, but the temple. The story of this we have, 1 Mac. 1:21, etc. He entered proudly into the sanctuary, took away the golden altar, and the candlestick, etc. And therefore (v. 25) there was a great mourning in Israel; the princes and elders mourned, etc. And (2 Mac. 5:15, etc.) Antiochus went into the most holy temple, Menelaus, that traitor to the laws and to his own country, being his guide. Antiochus, having resolved to bring all about him to be of his religion, took away the daily sacrifice, v. 31. Some observe that the word Tammidh, which signifies no more than daily, is only here, and in the parallel place, used for the daily sacrifice, as if there were a designed liberty left to supply it either with sacrifice, which was suppressed by Antiochus, or with gospel-worship, which was suppressed by the Antichrist. Then he set up the abomination of desolation upon the altar (1 Mac. 1:54), even an idol altar (v. 59), and called the temple the temple of Jupiter Olympius, 2 Mac. 6:2.

4. He persecuted those who retained their integrity. Though there are many who forsake the covenant and do wickedly against it, yet there is a people who do know their God and retain the knowledge of him, and they shall be strong and do exploits, v. 32. When others yield to the tyrant's demands, and surrender their consciences to his impositions, they bravely keep their ground, resist the temptation, and make the tyrant himself ashamed of his attempt upon them. Good old Eleazar, one of the principal scribes, when he had swine's flesh thrust into his mouth, did bravely spit it out again, though he knew he must be tormented to death for so doing, and was so, 2 Mac. 6:19. The mother and her seven sons were put to death for adhering to their religion, 2 Mac. 7. This might well be called doing exploits; for to choose suffering rather than sin is a great exploit. And it was by faith, by being strong in faith, that they did those exploits, that they were tortured, not accepting deliverance, as the apostle speaks, probably with reference to that story, Heb. 11:35. Or it may refer to the military courage and achievements of Judas Maccabaeus and others in opposition to Antiochus. Note, The right knowledge of God is, and will be, the strength of the soul, and, in the strength of that, gracious souls do exploits. Those that know his name will put their trust in him, and by that trust will do great things. Now, concerning this people that knew their God, we are here told, (1.) That they shall instruct many, v. 33. They shall make it their business to show others what they have learned themselves of the difference between truth and falsehood, good and evil. Note, Those that have the knowledge of God themselves should communicate their knowledge to those about them, and this spiritual charity must be extensive: they must instruct many. Some understand this of a society newly erected for the propagating of divine knowledge, called Assideans, godly men, pietists (so the name signifies), that were both knowing and zealous in the law; these instructed many. Note, In times of persecution and apostasy, which are trying times, those that have knowledge ought to make use of it for the strengthening and establishing of others. Those that understand aright themselves ought to do what they can to bring others to understand; for knowledge is a talent that must be traded with. Or, They shall instruct many by their perseverance in their duty and their patient suffering for it. Good examples instruct many, and with many are the most powerful instructions. (2.) They shall fall by the cruelty of Antiochus, shall be put to the torture, and put to death, by his rage. Though they are so excellent and intelligent themselves, and so useful and serviceable to others, yet Antiochus shall show them no mercy, but they shall fall for some days; so it may be read, Rev. 2:10, Thou shalt have tribulation ten days. We read much, in the books of the Maccabees, of Antiochus's barbarous usage of the pious Jews, how many he slew in wars and how many he murdered in cold blood. Women were put to death for having their children circumcised, and their infants were hanged about their necks, 1 Mac. 1:60, 61. But why did God suffer this? How can this be reconciled with the justice and goodness of God? I answer, Very well, if we consider what it was that God aimed at in this (v. 35): Some of those of understanding shall fall, but it shall be for the good of the church and for their own spiritual benefit. It shall be to try them, and to purge, and to make them white. They needed these afflictions themselves. The best have their spots, which must be washed off, their dross, which must be purged out; and their troubles, particularly their share in the public troubles, help to do this; being sanctified to them by the grace of God, they are means of mortifying their corruptions, weaning them from the world, and awakening them to greater seriousness and diligence in religion. They try them, as silver in the furnace is refined from its dross; they purge them, as wheat in the barn is winnowed from the chaff; and they make them white, as cloth by the fuller is cleared from its spots. See 1 Pt. 1:7. Their sufferings for righteousness' sake would try and purge the nation of the Jews, would convince them of the truth, excellency, and power of that holy religion which these understanding men died for their adherence to. The blood of the martyrs is the seed of the church; it is precious blood, and not a drop of it should be shed but upon such a valuable consideration. (3.) The cause of religion, though it be thus run upon, shall not be run down. When they shall fall they shall not be utterly cast down, but they shall be holpen with a little help, v. 34. Judas Maccabaeus, and his brethren, and a few with them, shall make head against the tyrant, and assert the injured cause of their religion; they pulled down the idolatrous altars, circumcised the children that they found uncircumcised, recovered the law out of the hand of the Gentiles, and the work prospered in their hands, 1 Mac. 2:45, etc. Note, Those that stand by the cause of religion when it is threatened and struck at, though they may not immediately be delivered and made victorious, shall yet have present help. And a little help must not be despised; but, when times are very bad, we must be thankful for some reviving. It is likewise foretold that many shall cleave to them with flatteries; when they see the Maccabees prosper some Jews shall join with them that are no true friends to religion, but will only pretend friendship either with design to betray them or in hope to rise with them; but the fiery trial (v. 35) will separate between the precious and the vile, and by it those that are perfect will be made manifest and those that are not. (4.) Though these troubles may continue long, yet they will have an end. They are for a time appointed, a limited time, fixed in the divine counsels. This warfare shall be accomplished. Hitherto the power of the enemy shall come, and no further; here shall its proud waves be stayed.

5. He grew very proud, insolent, and profane, and, being puffed up with his conquests, bade defiance to Heaven, and trampled upon every thing that was sacred, v. 36, etc. And here some think begins a prophecy of the antichrist, the papal kingdom. It is plain that St. Paul, in his prophecy of the rise and reign of the man of sin, alludes to this (2 Th. 2:4), which shows that Antiochus was a type and figure of that enemy, as Babylon also was; but, this being joined in a continued discourse with the foregoing prophecies concerning Antiochus, to me it seems probably that it principally refers to him, and in him had its primary accomplishment, and has reference to the other only by way of accommodation. (1.) He shall impiously dishonour the God of Israel, the only living and true God, called here the God of gods. He shall, in defiance of him and his authority, do according to his will against his people and his holy religion; he shall exalt himself above him, as Sennacherib did, and shall speak marvellous things against him and against his laws and institutions. This was fulfilled when Antiochus forbade sacrifices to be offered in God's temple, and ordered the sabbaths to be profaned, the sanctuary and the holy people to be polluted, etc., to the end that they might forget the law and change all the ordinances, and this upon pain of death, 1 Mac. 1:45. (2.) He shall proudly put contempt upon all other gods, shall magnify himself above every god, even the gods of the nations. Antiochus wrote to his own kingdom that every one should leave the gods he had worshipped, and worship such as he ordered, contrary to the practice of all the conquerors that went before him, 1 Mac. 1:41, 42. And all the heathen agreed according to the commandment of the king; fond as they were of their gods, they did not think them worth suffering for, but, their gods being idols, it was all alike to them what gods they worshipped. Antiochus did not regard any god, but magnified himself above all, v. 37. He was so proud that he thought himself above the condition of a mortal man, that he could command the waves of the sea, and reach to the stars of heaven, as his insolence and haughtiness are expressed, 2 Mac. 9:8, 10. Thus he carried all before him, till the indignation was accomplished (v. 36), till he had run his length, and filled up the measure of his iniquity; for that which is determined shall be done, and nothing more, nothing short. (3.) He shall, contrary to the way of the heathen, disregard the god of his fathers, v. 37. Though an affection to the religion of their ancestors was, among the heathen, almost as natural to them as the desire of women (for, if you search through the isles of Chittim, you will not find an instance of a nation that has changed its gods, Jer. 2:10, 11), yet Antiochus shall not regard the god of his fathers; he made laws to abolish the religion of his country, and to bring in the idols of the Greeks. And though his predecessors had honoured the God of Israel, and given great gifts to the temple at Jerusalem (2 Mac. 3:2, 3), he offered the greatest indignities to God and his temple. His not regarding the desire of women may denote his barbarous cruelty (he shall spare no age or sex, no, not the tender ones) or his unnatural lusts, or, in general, his contempt of every thing which men of honour have a concern for, or it might be accomplished in something we meet not with in history. Its being joined to his not regarding the god of his fathers intimates that the idolatries of his country had in them more of the gratifications of the flesh than those of other countries (Lucian has written of the Syrian goddesses), and yet that would not prevail to keep him to them. (4.) He shall set up an unknown god, a new god, v. 38. In his estate, in the room of the god of his fathers (Apollo and Diana, deities of pleasure), he shall honour the god of forces, a supposed deity of power, a god whom his fathers knew not, nor worshipped; because he will be thought in wisdom and strength to excel his fathers, he shall honour this god with gold, and silver, and precious stones, thinking nothing too good for the god he has taken a fancy to. This seems to be Jupiter Olympius, known among the Phoenicians by the name of Baal-Semen, the lord of heaven, but never introduced among the Syrians till Antiochus introduced it. Thus shall he do in the most strong holds, in the temple of Jerusalem, which is called the sanctuary of strength (v. 31), and here the fortresses of munitions; there he shall set up the image of this strange god. Some read it, He shall commit the munitions of strength, or of the most strong God (that is, the city Jerusalem), to a strange god; he put it under the protection and government of Jupiter Olympius. This god he shall not only acknowledge, but shall increase with glory, by setting his image even upon God's altar. And he shall cause those that minister to this idol to rule over many, shall put them into places of power and trust, and they shall divide the land for gain, shall be maintained richly out of the profits of the country. Some by the Mahuzzim, or god of forces, that Antiochus shall worship, understand money, which is said to answer all things, and which is the great idol of worldly people.

Now here is very much that is applicable to the man of sin; he exalts himself above all that is called god or that is worshipped; magnifies himself above all; his flatterers call him our lord god the pope. By forbidding marriage, and magnifying the single life, he pretends not to regard the desire of women; and honours the god of forces, the god Mahuzzim, or strong holds, saints and angels, whom his followers take for their protectors, as the heathen did of old their demons; these they make presidents of several countries, etc. These they honour with vast treasures dedicated to them, and therein the learned Mr. Mede thinks that this prophecy was fulfilled, and that it is referred to 1 Tim. 4:1, 2.

VI. Here seems to be another expedition into Egypt, or, at least, a struggle with Egypt. The Romans had tied him up from invading Ptolemy, but now that king of the south pushes at him (v. 40), makes an attempt upon some of his territories, whereupon Antiochus, the king of the north, comes against him like a whirlwind, with incredible swiftness and fury, with chariots, and horses, and many ships, a great force. He shall come trough countries, and shall overflow and pass over. In this flying march many countries shall be overthrown by him; and he shall enter into the glorious land, the land of Israel; it is the same word that is translated the pleasant land, ch. 8:9. He shall make dreadful work among the nations thereabout; yet some shall escape his fury, particularly Edom and Moab, and the chief of the children of Ammon, v. 41. He did not put these countries under contribution, because they had joined with him against the Jews. But especially the land of Egypt shall not escape, but he will quite beggar that, so bare will he strip it. This some reckon his fourth and last expedition against Egypt, in the tenth or eleventh year of his reign, under pretence of assisting the younger brother of Ptolemaeus Philometer against him. We read not of any great slaughter made in this expedition, but great plunder; for, it should seem, that was what he came for: He shall have power over the treasures of gold and silver, and all the precious things of Egypt, v. 43. Polybius, in Athenaeus, relates that Antiochus, having got together abundance of wealth, by spoiling young Philometer, and breaking league with him, and by the contributions of his friends, bestowed a vast deal upon a triumph, in imitation of Paulus Aemilius, and describes the extravagance of it; here we are told how he got that money which he spent so profusely. Notice is here taken likewise of the use he made of the Lybians and Ethiopians, who bordered upon Egypt; they were at his steps; he had them at his foot, had them at his beck, and they made inroads upon Egypt to serve him.

VII. Here is a prediction of the fall and ruin of Antiochus, as before (ch. 8:25), when he is in the height of his honour, flushed with victory, and laden with spoils, tidings out of the east and out of the north (out of the north-east) shall trouble him, v. 44. Or, He shall have intelligence, both from the eastern and northern parts, that the king of Parthia is invading his kingdom. This obliged him to drop the enterprises he had in hand, and to go against the Persians and Parthians that were revolting from him; and this vexed him, for now he thought utterly to ruin and extirpate the Jewish nation, when that expedition called him off, in which he perished. This is explained by a passage in Tacitus (though an impious one) where he commends Antiochus for his attempt to take away the superstition of the Jews, and bring in the manners of the Greeks, among them (ut teterrimam gentem in melius mutaret-to meliorate an odious nation), and laments that he was hindered from accomplishing it by the Parthian war. Now here is, 1. The last effort of his rage against the Jews. When he finds himself perplexed and embarrassed in his affairs he shall go forth with great fury to destroy and utterly to make away many, v. 44. The story of this we have 1 Mac. 3:27, etc., what a rage Antiochus was in when he heard of the successes of Judas Maccabaeus, and the orders he gave to Lysias to destroy Jerusalem. Then he planted the tabernacles of his palace, or tents of his court, between the seas, between the Great Sea and the Dead Sea. He set up his royal pavilion at Emmaus near Jerusalem, in token that, though he could not be present himself, yet he gave full power to his captains to prosecute the war against the Jews with the utmost rigour. He placed his tent there, as if he had taken possession of the glorious holy mountain and called it his own. Note, When impiety grows very impudent we may see its ruin near. 2. His exit: He shall come to his end and none shall help him; God shall cut him off in the midst of his days and none shall be able to prevent his fall. This is the same with that which was foretold ch. 8:25 (He shall be broken without hand), where we took a view of his miserable end. Note, When God's time shall come to bring proud oppressors to their end none shall be able to help them, nor perhaps inclined to help them; for those that covet to be feared by all when they are in their grandeur, when they come to be in distress will find themselves loved by none; none will lend them so much as a hand or a prayer to help them; and, if the Lord do not help, who shall?

Of the kings that came after Antiochus nothing is here prophesied, for that was the most malicious mischievous enemy to the church, that was a type of the son of perdition, whom the Lord shall consume with the breath of his mouth and destroy with the brightness of his coming, and none shall help him.

Calvin's Commentary

38. But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.

38. Et Deum fortitudinum, vel, munitionum, in loco suo honorabit: et Deum quem non cognoverunt patres ejus honorabit cum auro, et argento, et lapide pretioso, et desiderabilibus, [189] hoc est, rebus omnibus pretiosis.

39. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.

39. Et faciet adversus munitiones fortitudinum cum Deo alieno, quem agnoverit, multiplicabit gloriam, et dominari faciet eos in multis, et terram dividet pretio.

As I have already hinted, at the first glance these statements seem opposed to each other; the king of whom we are now treating shall despise all deities, and yet shall worship a certain god in no ordinary way. This agrees very well with the Romans, if we study their dispositions and manners. As they treated the worship of their deities simply as a matter of business, they were evidently destitute of any perception of the divinity, and were only pretenders to religion. Although other profane nations groped their way in darkness, yet they offered a superstitious worship to some divinities. The Romans, however, were not subject to either error or ignorance, but they manifested a gross contempt of God, while they maintained the appearance of piety. We gather this opinion from a review of their whole conduct. For although they fetched many deities from every quarter of the world, and worshipped in common with other nations Minerva, Apollo, Mercury, and others, yet we observe how they treated all other rites as worthless. They considered Jupiter as the supreme deity. But what was Jupiter to them in his own country? Did they value him a single farthing, or the Olympian deity? Nay, they derided both his worshippers and himself. What then really was their supreme god? why the glow of the Capitol; without the additional title of Lord of the Capitol, he was nobody at all. That title distinguished him as specially bound to themselves. For This reason the Prophet calls This Roman Jupiter a god of bulwarks, or of powers. The Romans could never be persuaded that any other Jupiter or Juno were worthy of worship; they relied upon their own inherent strength, considered themselves of more importance than the gods, and claimed Jupiter as theirs alone. Because his seat was in their capital, he was more to them than a hundred heavenly rulers, for their pride had centered the whole power of the deity in their own capital. They thought themselves beyond the reach of all changes of fortune, and such was their audacity, that every one fashioned new deities according to his pleasure. There was a temple dedicated to fortune on horseback; for this gratified the vanity of the general who had made good use of it is cavalry, and obtained a victory by their means; and in building a temple to equestrian fortune, he wished the multitude to esteem himself as a deity. Then Jupiter Stator was a god, and why? because this pleased somebody else; and thus Rome became full of temples. One erected an image of fortune, another of virtue, a third of prudence, and a fourth of any other divinity, and every one dared to set up his own idols according to his fancy, till Rome was completely filled with them. In this way Romulus was deified; and what claim had he to this honor? If any one object here -- other nations did the same -- we admit it, but we also know in what a foolish, brutal, and barbarous state of antiquity they continued. But; the Romans, as I have already intimated, were not instigated to this manufacture of idols by either error or superstition, but by an arrogant vanity which elevated themselves to the first rank among mankind, and claimed superiority over all deities. For instance, they allowed a temple to be erected to themselves in Asia, and sacrifices to be offered, and the name of deity to be applied to them. What pride is here! Is this a proof of belief in the existence of either one god or many? Rome is surely the only deity, -- and she must be reverently worshipped before all others!

We observe then how the expression of this verse is very applicable to the Romans; they worshipped the god of bulwarks, meaning, they claimed a divine power as their own, and only granted to their gods what they thought useful for their own purposes. With the view of claiming certain virtues as their own, they invented all kinds of deities according to their taste. I omit the testimony of Plutarch as not quite applicable to the present subject. He says in his problems, it was unlawful to utter the name of any deity under whose protection and guardianship the Roman State was placed. He tells us how Valerius Soranus was carried off for foolishly uttering that deity's name, whether male or female. These are his very words. And he adds as the reason, their practice of using magical incantations in worshipping their unknown divinity. Again, we know in what remarkable honor they esteemed "the good goddess." The male sex were entirely ignorant of her nature, and none but females entered the house of the high priest, and there celebrated her orgies. And for what purpose? What was that "good goddess?" Surely there always existed this god of bulwarks, since the Romans acknowledged no deity but their own selves. They erected altars to themselves, and sacrificed all kinds of victims to their own success and good fortune; and in this way they reduced all deities within their own sway, while they offered them only the specious and deceptive picture of reverence. There is nothing forced in the expression of the angel, -- he will pay no attention to the gods of his fathers; meaning, he will not follow the usual custom of all nations in retaining superstitious ceremonies with error and ignorance. For although the Greeks were very acute, yet they did not dare to make any movement, or propose any discussions on religious matters. One thing we know to be fixed among them, to worship the gods which had been handed down by their fathers. But the Romans dared to insult all religious with freedom and petulance, and to promote atheism as far as they possibly could. Therefore the angel says, he should pay attention to the god of his fathers And why? They will have regard to themselves, and acknowledge no deity except their own confidence in their peculiar fortitude. I interpret the phrase, the desire of women, as denoting by that figure of speech which puts apart for the whole, the barbarity of their manners. The love of women is a scriptural phrase for very peculiar affection; and God has instilled this mutual affection into the sexes to cause them to remain united together as long as they retain any spark of humanity. Thus David is said to have loved Jonathan beyond or surpassing the love of women. (2 Samuel 1:26.) No fault is there found with this agreement, otherwise the love of David towards Jonathan would be marked with disgrace. We know how sacred his feelings were towards him, but "the love of women" is here used par excellence, implying the exceeding strength of this affection. As therefore God has appointed this very stringent bond of affection between the sexes as a natural bond of union throughout the human race, it is not surprising if all the duties of humanity are comprehended under this word by a figure of speech. It is just as if the angel had said; this king of whom he prophesies should be impious and sacrilegious, in thus daring to despise all deities; then he should be so evil, as to be utterly devoid of every feeling of charity. We observe then how completely the Romans were without natural affection, loving neither their wives nor the female sex. I need not refer to even a few examples by which this assertion may be proved. But throughout the whole nation such extreme barbarity existed, that it ought really to fill us with horror. None can obtain an adequate idea of this, without becoming thoroughly versed in their histories; but whoever will study their exploits, will behold as in a mirror the angel's meaning. This king, then, should cultivate neither piety nor humanity.

And he shall not pay attention to other gods, because he shall magnify himself against them all. The cause is here assigned why this king should be a gross despiser of all deities, and fierce and barbarous against all mortals, because he should magnify himself above them all That pride so blinded the Romans, as to cause them to forget both piety and humanity; and so this intolerable self-confidence of theirs was the reason why they paid no honor to any deity, and trampled all mortals under foot. Humility is certainly the beginning of all true piety; and this seed of religion is implanted in the heart of man, causing them whether they will or not to acknowledge some deity. But the Romans were so puffed up by self-consequence, as to exalt themselves above every object of adoration, and to treat all religions with contemptuous scorn; and in thus despising all celestial beings, they necessarily looked down on all mankind, which was literally and notoriously the fact. Now, the second clause is opposed to this, He shall worship or honor the god of fortitude's He had previously used this word of the Temple, but this explanation does not seem suitable here, because the angel had before expressed the unity of God, while he now enumerates many gods. But the angel uses the word "fortitude's," or "munitions," for that perverse confidence by which the Romans were puffed up, and were induced to treat both God and men as nothing hi comparison to themselves. How then did these two points agree -- the contempt of all deities among the Romans, and yet the existence of some worship? First, they despised all tradition respecting the gods, but afterwards they raised themselves above every celestial object, and becoming ashamed of their barbarous impiety, they pretended to honor their deities. But where did they seek those deities, as Jupiter for instance, to whom all the tribe of them were subject? why, in their own capitol. Their deities were the offspring of their own imaginations, and nothing was esteemed divine but what pleased themselves. Hence it is said, He shall honor him in his own place. Here the angel removes all doubt, by mentioning the place in which this god of fortitude's should be honored. The Romans venerated other deities wherever they met with them, but this was mere outward pretense. Without doubt they limited Jupiter to his own capitol and city; and whatever they professed respecting other divinities, there was no true religion in them, because they adored themselves in preference to those fictitious beings. Hence he shall worship the god of ramparts in his place, and shall honor a strange god whom his fathers knew not [190]

Again, He shall honor him in gold, and silver, and precious stones, and all desirable things; meaning, he shall worship his own deity magnificently and with remarkable pomp. And we know how the riches of the whole world were heaped together to ornament their temples. For as soon as any one purposed to erect any temple, he was compelled to seize all things in every direction, and so to spoil all provinces to enrich their own temples. Rome, too, did not originate this splendor for the sake of superstition, but only to raise itself and to become the admiration of all nations; and thus we observe how well this prophecy is explained by the course of subsequent events. Some nations, in truth, were superstitious in the worship of their idols, but the Romans were superior to all the rest. When first they became masters of Sicily, we know what an amount of wealth they abstracted from a single city. For if ever any temples were adorned with great and copious splendor and much riches, surely they would confess the extreme excellence of those of Sicily. But Marcellus stripped almost all temples to enrich Rome and to ornament the shrines of their false deities. And why so? Was it because Jupiter, and Juno, and Apollo, and Mercury, were better at Rome than elsewhere? By no means; but because he wished to enrich the city, and to turn all sorts of deities into a laughingstock, and to lead them in triumph, to shew that there was no other deity or excellence except at Rome, the mistress of the world. He afterwards adds, He shall perform Here, again, the angel seems to speak of prosperity. Without doubt he would here supply courage to the pious, who would otherwise vacillate and become backsliders when they observed such continued and incredible success, in a nation so impious and sacrilegious, and remarkable for such barbarous cruelty. Hence he states how the Romans should obtain their ends in whatever they attempted, if their fortitude should prevail, as if it were their deity. Although they should despise all deities, and only fabricate a god for themselves through a spirit of ambition; yet even this should bring them success. This is now called a foreign deity. Scripture uses this word to distinguish between fictitious idols and the one true God. The angel seems to say nothing which applies especially to the Romans. For the Athenians and Spartans, the Persians and the Asiatics, as well as all other nations, worshipped strange gods. What, then, is the meaning of the name? for clearly the angel did not speak after the ordinary manner. He calls him strange, as he was not handed down from one to another; for while they boasted vainly in their veneration of the idols received from their ancestors, together with all their sacred institutions and their inviolable rites, yet they inwardly derided them, and did not esteem them worth a straw, but only wished to retain some fallacious form of religion through a sense of shame. We remember the saying of Cato concerning the augurs, "I wonder when one meets another how he can refrain from laughing!" thus shewing how he ridiculed them. If any one had asked Cato either in the senate or privately, What think you of the augurs and all our religion? he would reply, "Ah! let the whole world perish before the augurs; for these constitute the very safety of the people and of the whole republic: we received them from our ancestors, therefore let us keep them for ever!" Thus that crafty fellow would have spoken, and thus also would all others. But while they prated thus to each other, they were not ashamed to deny the existence of a Deity, and so to ridicule whatever had been believed from the very beginning, as entirely to reduce to nothing the traditions received from their forefathers. It does not surprise us to find the angel speaking of a strange god which was worshipped at Rome, not, as I have said, through superstition or mistake, but only to prevent their barbarity from becoming abominable throughout the world. That God, says he, whom he had acknowledged: great weight is attached to this word. The angel means, that the whole divinity rested on the opinion and will of the sovereign people, because it was agreeable to its inclination, and promoted its private interest. As the plan of worshipping any gods would be approved, and they would pride themselves in their own pleasure, they should boast with great confidence, that there could be no piety but at Rome. But why so? Because they acknowledge strange gods, and determine and decree the form of worship which was to be preserved. The angel thus places the whole of the religion of Rome in lust, and shews them to be impure despisers of God.

He afterwards says, He shall multiply the glory This may be referred to God, but I rather approve of a different interpretation. The Romans should acquire great wealth for themselves, and should increase wonderfully in opulence, in the magnitude of their empire, and in all other sources of strength. Therefore they shall multiply the glory, meaning, they shall acquire new territories, and increase their power, and accumulate a multitude of treasures. This explanation fits in very well with the close of the verse, where he adds, he shall make them rule far and wide This is a portion of that glory which this king shall heap upon himself, for he should be superior to the kings over many lands, and should distribute the booty which he had acquired, and that, too, for a price He says, therefore, he shall make them rule over many; for the relative is without a subject, which is a frequent practice of the Hebrews. Whom, then, should the Roman king, or the Roman empire, thus cause to have dominion? Whoever rendered them any assistance should receive his reward from a stranger, as we know Eumenes to have been enriched by the booty and spoil of Antiochus. The provinces also were distributed according to their will. The island was given up to the Rhodians, while a kingdom was wrested from another, and the AEtolians enlarged their dominions. As each party labored hard for their benefit, and incurred large expenses, so the Romans conferred riches upon them. After conquering Antiochus, they became the more liberal towards Attalus and Eumenes, and thus they became masters of the greater part of Asia. Again, when they had deprived Nabis, the tyrant of Sparta, of the greater part of his territories, those who had taken care to gratify the Romans, were favored with the spoils they had seized from him. We have another instance in the favor's conferred upon Massinissa after the conquest of Carthage; for after being expelled from his own kingdom, his dominion extended far and wide throughout the continent of Africa: after being deprived of his paternal sovereignty, he had not a spot in the world on which to plant his foot until they bestowed upon him what they had seized from the Carthaginians. And how did they manage this? They shall divide the soil for a price, says the angel; thus obliquely reproving the cunning of the senate and Roman people, because they did not give away these ample dominions gratuitously; they would willingly have devoured whatever they had acquired, but they found it better policy to sell them than to retain them. They did not sell at any fixed price -- for the word "price" here need not be restricted to a definite sum of money -- but displayed their avarice, and sold and distributed for the sake of gain, just as much as if all these territories had been immediately reduced into provinces of their empire. They had need of great resources; it was objectionable to continue their garrison in perpetuity in the cities of Greece, and hence they proclaim perfect freedom through them all. But what sort of liberty was this? Each state might choose its senate according to the pleasure of the Romans, and thus as each acquired rank and honor in his own nation, he would become attached and enslaved to the Roman people. And then, in this condition of affairs, if any war should spring up, they sought aid from these friends and allies. For had they been only confederate, the Romans would never have dared to exact so much from each tributary state. Let us take the case of the Carthaginians. After being reduced by many exaction's to the lowest pitch of poverty, yet when the Romans made war against Philip and Macedon, and against Antiochus, they demanded ships from these allies. They demanded besides, as a subsidy, an immense quantity of gold, silver, provisions, garments, and armor, till at length these wretched Carthaginians, whose very life-blood the Romans had drained, still sent for the war whatever gold they had remaining, and all they could scrape together. Thus Philip king of Macedon is compelled to destroy himself, by plunging his own sword into his body; for every state of Greece was forced to contribute its own portion of the expenses of the war.

We perceive, then, how the lands were divided for a price, each with regard to its own utility, not by fixing a certain defined money value, but according to the standard of political expediency. And what kind of bargaining did they afterwards mutually execute? We have an instance of it in the prevalence of proscription among the Romans, by which they turned their rapacity against their own vitals. They had previously confiscated the goods of their enemies. Philip, for instance, was forced to pay a large sum of money to repurchase the name of king and the portion of territory which remained his own. Antiochus and the Carthaginians were subject to the same hardship. The Romans, in short, never conquered any one without exhausting both the monarch and his dominions to satisfy their insatiable avarice and cupidity. We now perceive how they divided the lands for a price, holding all kings in subjection to themselves, and bestowing largesses upon one from the property of another.

We now perceive the angel's meaning throughout this verse, The King should be so powerful as to bestow dominion on whomsoever he pleased in many and ample territories, but not gratuitously. We have had examples of some despoiled of their royal dignity and power, and of others restored to the authority of which they had been deprived. Lucullus, for instance, chose to eject one king from his dominions, while another general restored him to his possessions. A single Roman citizen could thus create a great monarch; and thus it often happened. Claudius proposed to the people to proscribe the king of Cyprus, although he was of the royal race; his father had been the friend and ally of the Roman people, he had committed no crime against the Roman empire, and there was no reason for declaring war against him. Meanwhile he remained in security at home, while none of those ceremonies by which war is usually declared took place. He was proscribed in the market-place by a few vagabonds, and Cato is immediately sent to ravage the whole island. He took possession of it for the Romans, and this wretched man is compelled to cast himself into the sea in a fit of despair. We observe, then, how his prediction of the angel was by no means in vain; the Roman proconsuls distributed kingdoms and provinces, but yet for a price, for they seized everything in the world, and drew all riches, all treasures, and every particle of value into the whirlpool of their unsatisfied covetousness. We shall put off the remainder.

Links

Daniel 11 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Acknowledge Acknowledges Acknowledgeth Action Attack Cause Deal Distribute Divide Division Foreign Fortresses Gain Glory Great Greatly Help High Holds Honor Increase Land Magnify Mass Mightiest Note Places Price Rule Rulers Strange Strong Strongest

Jump to Next Occurrence
Acknowledge Acknowledges Acknowledgeth Action Attack Cause Deal Distribute Divide Division Foreign Fortresses Gain Glory Great Greatly Help High Holds Honor Increase Land Magnify Mass Mightiest Note Places Price Rule Rulers Strange Strong Strongest

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: a acknowledge action against and at attack cause distribute for foreign fortresses give god great greatly He help him honor land make many mightiest of out over parcel people price rule rulers strongest take the them those to who will with

Bible Browser

Questions.
LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's …
Charlotte Mary Yonge—The Chosen People

Some General Uses from this Useful Truth, that Christ is the Truth.
Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point. First. This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For, 1. They are not yet delivered from that dreadful plague of …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Watching the Horizon
"Thy Kingdom Come." "Thou art coming! We are waiting With a hope that cannot fail; Asking not the day or hour, Resting on Thy word of power, Anchored safe within the veil. Time appointed may be long, But the vision must be sure: Certainty shall make us strong, Joyful patience must endure. "O the joy to see Thee reigning, Thee, my own beloved Lord! Every tongue Thy name confessing, Worship, honour, glory, blessing, Brought to Thee with glad accord! Thee, my Master and my Friend, Vindicated and enthroned! …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Of the Matters to be Considered in the Councils.
Let us now consider the matters which should be treated in the councils, and with which popes, cardinals, bishops, and all learned men should occupy themselves day and night, if they loved Christ and His Church. But if they do not do so, the people at large and the temporal powers must do so, without considering the thunders of their excommunications. For an unjust excommunication is better than ten just absolutions, and an unjust absolution is worse than ten just excommunications. Therefore let …
Martin Luther—First Principles of the Reformation

The Return of the Exiles
The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken: "Thus saith the Lord to His anointed, to Cyrus, whose …
Ellen Gould White—The Story of Prophets and Kings

A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep …
John Bunyan—The Works of John Bunyan Volumes 1-3