Holy Bible

Also I in the first year of Darius. Daniel 11:1-2 The Vision by the Hiddekel Joseph A. Seiss, D. D. The prophet here tells of a long and devout season of fasting and prayer to which ha had given himself. It lasted "three full weeks." At the end of this time, he was by the side of the great river Hiddekel, now known as the Tigris, far away from the scenes of court life. Lifting up his eyes, he was greeted with an overpowering vision. Before him stood a being in man's form, clothed in linen and girded with gold. His body was like the beryl — like the bluish-green, prismatic light, His face was as the appearance of lightning, insufferably bright. His ayes were as burning flame. His arms and his feet were like burnished brass, and the voice of his words had the volume and majesty of the shoutings of a multitude. Compare the vision in Revelation, ch. 1. Daniel was completely overwhelmed by the suddenness and transcendent glory of the vision. This shows how merciful it is in God to veil over the spiritual world from our fleshly sight. Were he to lift that veil, it would be impossible for flesh and blood to sustain itself under the "weight of glory." The object of this vision was to reveal to Daniel a still fuller account of the fortunes of his people "in the latter days"; that is, in the mysterious future, extending down to the end of this present world. To this revelation the whole remaining portion of this book is devoted. It was in answer to Daniel's anxieties concerning the Jewish people that this glorious apparition came. It is ever true that the histories of this world always have a background of spiritual agencies. Scripture everywhere represents the angels as largely participating in the divine government of the world, and in the whole ongoing of earthly affairs. Among the active unseen potencies there are both good and bad, often in conflict with each other. We are wont to speak in a spiritualizing way of a struggle between the good and evil principles in man, but Holy Scripture teaches us to regard the matter as a substantial reality. The glorious angel who appeared to Daniel had a struggle of three weeks with the evil angel at the head of the Persian monarchy, and only by Michael's help overcame him, and gained superior influence over the Persian king. After that he was to encounter the prince-angel of Grecia, in which no great success, even with Michael's help, was to be gained. The angel then proceeds (in Daniel 11:2-4 ) to state the course of things in its outward manifestations... But with all the tribulations thus to come upon the prophet's people in those evil times, God was to be at the helm, neither suffering them to be overwhelmed, nor allowing their afflictions to be without profit. For their sins, apostasies, and infidelities the hand of judgment was to be lifted up against them. When God lets the wicked have their way, it is that he may destroy them utterly; but when he chastises his people, it is to purify and redeem them. Nor are God's chosen ones alone in their conflicts with the ills and trials of time. The Eternal Father makes angels his ministers to the heirs of salvation. ( Joseph A. Seiss, D. D. ) But he shall not be strengthened by it. Daniel 11:12 The Secret of Strength T. R. H. Sturges. There are five principal ways of coming to a clear perception of God. 1. We may know God by vision; that is, by the inner sense of the Spirit. This is the manner in which the Lord made known his mind and nature to the Old Testament saints. They saw the object which the divine being presented to their interior eye. Every sincerely spiritual man lays tacit claims to spiritual intercourse with God; to communications, directions, assurances, and inward voices and revelations from the Lord. It is a part of our spiritual nature, of our divine equipment, to enjoy immaterial contact with the heavenly world, and to hold personal fellowship with the Father, the Son and the Holy Ghost. This spiritual insight is the beginning of the knowledge of God. The people happy enough to know God in this sense will become strong, will have their feet upon the rock of ages. 2. God communicates Himself for our knowledge by His Word. The Word must be read, remembered, and searched out daily. The Bible needs digging, and patient, devout, sympathetic and determined digging. 3. God will reveal Himself for our knowledge in our experience. The history of the world is largely the account of the modes in which God has been making Himself known in it. Long, tedious, and interwoven has been the method of the revelation of the Father to us in our trial. But in the glass of our life we look back to see what God is. In that experimental commentary we find our best explanations of His darkest enigmas. Whatever we know of His providence has come from our own deliverances, guidances, and escapes from danger. 4. We may know God in history. The people that have learned to read history do therein know their God. They can see the tendency and destination of all things. 5. We may also know the Lord in nature. Can you know nature unless you know nature's God? "The world in its sophistry knew not God! ( T. R. H. Sturges. ) But the people that do know their God shall be strong . Daniel 11:32 Strength in God J. Logan, F.R.S.E. The follies and vices which disfigure human life, do not always proceed from a principle of depravity. The indiscretions and vices into which men fall, proceed often from weakness of mind rather than from a badness of heart. There is a certain feebleness in the springs of actions, a facility of disposition, a silliness of soul which marks the characters, and runs through the life of many men, as pernicious to them in the conduct of life, as the principle of actual depravity could be. This weakness of mind is not only pernicious but criminal. There are mental defects that are inconsistent with a state of virtue. In the Scriptures a sound mind, as well as a good heart, is mentioned as an ingredient in the character of a saint. Religion and virtue go under the name of wisdom; vice and wickedness under the name of folly. In opposition to the feeble-minded, it it said in the text, that they who know their God, or are truly religious, are strong. Religion, when rightly understood, and virtue, when properly practised, give nerves and vigour to the mind, and infuse into the soul a secret strength. This strength 1. Makes us superior to the opinion and fashion of the world. In certain companies, men are ashamed of their religion. They lend a pleased ear to arguments that shake the foundations of their faith. The truly religions man performs his duty through evil report and through good report. The applause of such fools as make a mock of sin he despises. His standard of moral conduct is his own conscience well informed by the word of God. 2. Makes us superior to the difficulties and dangers we meet with in the world. The feeble-minded man is intimidated on the slightest occasion. Happy to catch at any subterfuge, he finds or makes a thousand obstacles to the discharge of his duty. What infinite mischief has this pusillanimity done in the world! Very different is the character of him who is strong in the Lord. When he is assured he is in the right path, he sees no obstacles in the way. Nothing is difficult to a determined mind. Through Christ strengthening him, the man of God can do all things. Through the divine aid, resolution is omnipotent. See St. Paul's words to the elders of Ephesus. This was not the vain boast of men who are brave when the day of battle is distant, and who, in the midst of tranquility, talk of despising danger. It was the speech of one who acted what he spoke. ( J. Logan, F.R.S.E. ) Aspect of the Times W. M. Statham. The universal consciousness of humanity acquiesces in the admission of the divine existence. God is as much a necessity of the intellect in these advanced days of enlightenment as in the world's early childhood. The great thought forms, as Mr. Morell calls them, have as much necessity for God as for space and time. Sometimes men assume the air of dictatorship, and venture to say if there be a God, he should have revealed himself thus and thus, assuming that they know the best methods of divine manifestation, and can calculate how much light the human mind can bear. We cannot find out the Almighty to perfection. It takes lifetime after lifetime to find out the history of the rocks; it takes weary years to know enough of astronomy to trace the very footprints of Creatorship; and yet men expect to know him who is from everlasting to everlasting, in the space of a few brief years. He, then, who aspires to know God, must begin with humility. The main faculties for apprehending God are not intellectual, but moral. When it pleases God to reveal himself to men, it is mainly to the conscience and the heart. Such a revelation, Paul tells us, has been made in the universal conscience; in the great moral laws of Hebrew revelation, but mainly in the Son who came forth from the Father to give life to the world. See the revelations between this knowledge and the well-being of man. 1. This was the strength of the early Church. In the days of the Church's strong faith and martyr-like devotion, what was it that made the Christians the men they were? I boldly answer: — "The knowledge of God which is in Christ Jesus our Lord." 2. This was the strength of the Reformation age. It was giving back to the world the truth concerning God. The people that do not know God, their god shall be weak, puerile, enslaved. True knowledge of God makes men strong, makes nations strong. 3. This is our strength in the present era of time. We cannot reach large enough generalisations of facts to know exactly what is our state compared with past eras. We may exalt political economy into a science; and when relations between man and man are out of order we may shrug our shoulders, and talk of the philosophy of things, and the inevitableness of injustice in the present day. We may point to great empires, and say success is with the mightiest armies; but who that troubles to think but must know that if nations are to be great and honourable, it must be, as Mr. Pressense says, by a return to the uninviting virtues of simpler times; yes to a purer and more practical faith in the living God who is the Saviour of all men. ( W. M. Statham. ) The Sources of Courage Mark Guy Pearse. What is called courage is sometimes a blind folly that cannot see danger, or a lack of sense to see it as it is. Or it is a mere love of encounter, of distinction, or of destroying. You have the picture of it in Job ( Job 39:19-25 ), where the war-horse is described. That is courage, but a thing to be checked as much as to be cheered, as much a mischief as a virtue, and it is perhaps hard to say to which it most inclines. The sublimest courage, the loftiest heroism is an inspiration. How can you measure the courage? By the measure of the love. The highest courage is sacred to love. A definition of courage may be this the life held for another s good. And this is Christianity. Its source, its strength, its life, its all, is love. Everything that can create and sustain the truest love is found in the religion of Jesus Christ, and there only. Why then have we so many so-called Christians who do not exhibit much love or courage either, but are just as selfish and fearful as other people? Because we have come to make religion an appeal to selfishness, instead of appealing to the generous appreciation of that which is love-worthy. They that do "know their God" shall do exploits. This is the source of courage as it is the source of love; and more — this is life eternal, to know the only true God, and Jesus Christ whom He hath sent. Think of the different motives that prompt men to endurance and valour, and see how they meet in Jesus Christ. 1. I can think that soldiers find some courage in the greatness of their nation, they have a pride in the vastness of the dominion. But what king can vie with our King? Well may the children of Zion be joyful in their King. Does the antiquity of the kingdom add to the stateliness and renown? The ancient kings are all in the dust, but our King — "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God." Think, too, of the blessedness of His way; and of the victories He hath won. Lift up your head, walk with firm step. Better not be His at all than be His without a courage worthy of His greatness and renown. 2. Do men find courage in Him whom they serve? Is the Spirit of the Leader able to kindle enthusiastic devotion, and daring unto death? Then how shall we speak of Our glorious Lord and Saviour? I wonder with shame and grief at myself that I can know Him at all, and yet be half-hearted in His service; that we can call Him Lord without finding an enthusiasm that fills and fires the whole heart. For such a King and Captain shall we have a timid, faltering service? It cannot be. ( Mark Guy Pearse. ) The Influence of Religion on Military Courage G. Lawson. These words are part of a prophecy which relates, as some think, to a very important period of the history of the Jews, when the Maccabees, at the head of handfuls of men, destroyed great armies of aliens, and were the happy instruments, in the hands of Divine Providence, of saving their church and nation from destruction, and of raising it to a degree of consideration and renown, equal to what they had enjoyed under the administration of some of those good kings that sprung from David. Concerning this glorious period the prophet Zechariah speaks, when the Lord says by his mouth, "I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion! against thy sons, O Greece! and made thee as the sword of a mighty man. The Lord of hosts shall defend them, and they shall devour and subdue with sling-stones, and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar; and the Lord their God shall save them in that day as the flock of his people; for they shall be as the stones of a crown, lifted up as an ensign upon His land." Others refer this prophecy to the Christian church, and to the courage displayed by the followers of Christ in holding fast his name, and spreading the favour of it all around, in defiance of those Roman tyrants who endeavoured to extirpate Christianity out of the world. I. WHO THEY ARE THAT KNOW THEIR GOD. In the language of scripture, no wicked man knows the Lord.. "The sons of Eli," it is said, were "sons of Belial; they knew not the Lord." But the Lord is known by all the upright; for "the fear of the Lord. is the beginning of wisdom; a good understanding have all they that do his commandments." Those who know the Lord know something concerning the perfections of his nature. It is but a "little portion that they hear of him, and the thunder of his power who can understand? — But they know at least, that he is the Most High over all the earth, glorious in holiness, invariable in justice, irresistible in power. They know him to be excellent and amiable in all his perfections, and would abhor themselves if they felt a latent wish that he were anything else than he is. They who know their God know that, although there is but one God, yet there are three persons to whom the glory of deity equally belongs. This knowledge of God is attended with suitable dispositions of heart. All who know God to salvation, trust in him as their God. They rejoice in his kindness, and count it their glory and joy to call him their God. They that know their God keep his commandment. Disobedience to his voice they count the worst of all evils. II. HOW THE KNOWLEDGE OF GOD FITS MEN FOR DOING EXPLOITS, IS NOW TO BE CONSIDERED. The word exploits is a supplement of our translation. But the words plainly signify, that those who know their God "shall be strong," and do such things as could not be expected from persons not under the. influence of a religious principle. The exploits done by those that know their God must be undoubtedly consistent with justice. Heroical actions have been performed for the gratification of ambition, or other corrupt dispositions of the human heart. But those who know their God would not, for the world, do an unjust action, or to risk the loss of their souls, by disobeying God. The noble army of martyrs laid down their lives, not only for their heavenly Father, but for their brethren, when they sealed the truth with their blood. But how does the knowledge of our God prepare us for doing what we may be called to do, in the defence of our country, and of ourselves? 1. They that know their God, know his will, and are disposed to do it. And this is one article of the revealed will of God, that we should be ready, when we are called by providence, to defend our king and country, our liberties, and our religion. "Honour the king." "Be subject to every ordinance of man, for the Lord's sake." The difference between those who know their God and other men, is, that most other men will do some things that God requires, but they are not ready for every good work. Where their life, their interest, their credit, may suffer by obeying the will of God, they must be excused; but the lovers of God delight to show their obedience, where self-denial must be practised. 2. They that know their God are strengthened to do exploits, by their confidence in God as their God. "They that know his name will put their trust in him"; and "through him they will do valiantly." Our confidence in God is founded on the mediation of our Lord Jesus Christ. "He is the way: no man cometh to the Father but by him." Now, when we believe in Jesus Christ for the remission of sins, and life everlasting, what have we to fear? God. We may die, but we cannot be hurt. It is a consciousness of guilt that disqualifies us for dangerous duties. 3. The people that do know God, have learned patiently to do his will. None can hope to do exploits that is unqualified to bear those things that are unpleasant to the flesh. Hardness must be endured by every good soldier of Jesus Christ. "If we faint in the day of adversity, our strength is but small." 4. The people that do know their God, are prepared for extraordinary services, by the ordinary course of their service to God. When men are daily adding sin to sin by obstinate impenitence, they prepare thorns and briars to tear their consciences, when an evil day comes. How can such. men be unappalled, when they find themselves placed in a situation that exposes them to a premature death? All that know their God, have learned to keep up an intercourse with him by prayer; and in the time of distress and danger, they pray more earnestly. Great are the victories which prayer hath obtained. 5. That the people who do know their God are strong to do exploits, because God is their helper. The Lord is good unto all, but he loves all that walk in his ways. "He is their arm every morning, their salvation in the day of trouble." How were all the heroes of Israel, in ancient times, enabled to do those mighty works for which they are held in everlasting remembrance? The Lord was with them. They were strong in his strength.He protected them by the shield of his salvation. What shall we say at the conclusion of the whole matter? 1. Seek the knowledge of God. Let those who yet know not God seek the knowledge of his excellency, of his grace, of his will. Use the means of knowledge with which God hath furnished you in great plenty. Pray for the spirit of wisdom and revelation. 2. If any of you say that you know God, consider by what course of actions you ought to verify their pretentions; for if you say that you know God, and keep not his commandments, you are liars. Great exploits were done by the heroes of God's people. You must cut off right hands and right feet, when they make you to offend. You must crucify the flesh, with the afflictions and lusts. 3. To animate us to such exploits as we may be called to perform, let us call to remembrance the exploits performed by believers in ancient times. Paul put us in mind of the many mighty works done through faith, that we may be ready, when we are called by divine providence, to follow their example. Are you called to practise virtue and holiness, admit the opposition to be expected from a crooked and perverse generation? Are you called to risk your lives in battle? Remember Abraham, who, with a little army, fought bravely and successfully against four victorious kings, to rescue his beloved nephew. 4. Those who are barren and unfruitful in the knowledge of God ought to consider their ways. Yon cannot go as missionaries to spread the light of the gospel amongst the heathen; but you may be fellow-helpers to them by your contributions and prayers. You are not called to the field of battle; but you may assist the defenders of your country by your cheerful payment of those taxes that are necessary for their support, and by your prayers to God that he may cover their heads in the day of battle. All that know the Lord love him. All that love him will desire to approve their love by those works that are pleasing in his sight. Exploits in the service of Satan indicate not only ignorance of God, but enmity against him. You must not imagine that the best means will give you the saving and sanctifying knowledge of God, without divine illumination. "There are some," says Paul, "that have not the knowledge of God; I speak this to your shame." There are some of the military order, as well as men of other descriptions that have not the knowledge of God. None know God who dare to profane his name by needless oaths and execrations. ( G. Lawson. ) And do exploits. Great exploits T. De Witt Talmage, D.D. An exploit I would define to be a heroic act, a brave feat, a great achievement. There are three opportunities open to us that are grand, thrilling, far-reaching, stupendous and overwhelming. In these you may do exploits. The three greatest things on earth to do are to save a man, or save a woman, or save a child. During the course of his life, almost every man gets into an exigency, is caught between two fires, is ground between two millstones, sits on the edge of some precipice, or in some other way comes near demolition. There are exigencies in the life of a woman. The embarrassed and humiliated woman seems to cheer up in Christian confidence. And there is another exploit you may do. You may not only save a man, and a woman, you may save a child. ( T. De Witt Talmage, D.D. ) Untold possibilities of a man of faith John Jardine During one of Mr. Moody's early visits to England, as he was about to return, a friend said to him: "The world has yet to see what God could do with a man who would let Him use him." This made such a deep impression upon Mr. Moody that he was led to put himself in the hands of the Lord for service as never before, and the blessing which attended the great evangelist's teaching, in some measure, let the world see how much God could use a man who is willing to be used. A life given to Jesus Christ as Saviour, and that life consecrated to him for service, with a realisation of the mighty power of prayer, will certainly accomplish great things for God. The Christian Hero : — I. SOME ACCOUNT OF THAT KNOWLEDGE WHICH CHRISTIANS POSSESS OF THEIR GOD. 1. By his word and spirit they know him as a God of infinite perfection. The idols of the heathen are far inferior to their makers. The Christian knows, that the God whose he is, and whom he worships and serves, is possessed of every perfection, and that in its highest degree. 2. As a reconciled God in Christ. Christ gave himself for his people. God devised the plan of our reconciliation and peace with him. 3. They know him as their own God in Christ. He hath made himself over to them, and they have accepted him, and they live in the sure possession, and in the sweet enjoyment of him. 4. They know him as their God, with whom they live in the closest correspondence. He commands, and they obey. II. SOME OF THOSE EXPLOITS WHICH CHRISTIANS SHALL PERFORM IN CONSEQUENCE OF THEM KNOWING GOD. 1. They shall be strong, and perform the most difficult pieces of duty. 2. They shall subdue strong corruptions. 3. They shall be strong in resisting strong temptations. 4. In patiently bearing heavy burdens. 5. In suspending the divine judgments, and holding back the arm of omnipotence itself. III. THE INFLUENCE WHICH THE KNOWLEDGE THAT THEY HAVE OF THEIR GOD HATH UPON THEIR BEING STRONG, AND DOING EXPLOITS. 1. By their knowledge, that the command of God is their warrant for doing these exploits. 2. That they have Jehovah Jesus for their commander. 3. They have the whole armour of God, as their military accoutrements, in the day of battle. 4. They know that they have the fulness of God, and of Christ, for their supplies. 5. They know that they are assured of complete victory over their enemies. 6. They know they shall receive a glorious reward. Admonish such (1) To make no peace with their spiritual enemies. (2) Abhor their ways. (3) Defy their force. ( John Jardine ) The Heroism and Achievements of those who know and confide in God Willam Jay. These words are found in a prophecy respecting Antiochus Epiphanes, the bitter enemy and persecutor of the Jews. I am not going to harrow up your feelings by a recital of his cruelties. Persecution has always served to enable us to "discern the righteous from the wicked, and him who serveth God from him who serveth him not." And so we find it here. The faithless Jews, by the promise of place and wealth and power, would be led to sacrifice their consciences; " And such as do wickedly against the covenant shall be corrupt by flatteries." Not so those who are "upright in heart." Their principles shall be unyielding and triumphant, "but the people that do know their God shall be strong and do exploits." Consider three things with regard to the persons here spoken of. I. THEIR KNOWLEDGE. Knowledge is the prerogative — the distinction — of humanity. The principal object of this knowledge must be God himself, whether we consider the perfections of his nature, or the various relations in which he stands to us. God in nature is God above us; God in providence is God beyond us; God in law is God against us; but God in Christ is God for us, and God with us, and God in us. We must know him in the person of his dear Son. This knowledge is not merely speculative, it is experimental. There is a great difference between knowing a thing only in theory, and knowing it in experienced by the confidence of the heart, the bias of the will, and the glowing of the affections. "Lasting" is very distinguishable from reading, and hearing, and talking about a thing. The true knowledge is ever accompanied with three things, confidence, affection and obedience. This knowledge is also appropriating. Where this appropriation is not actually realised, it is always desired. II. THEIR STRENGTH. "Shall be strong." Their strength is not natural. The fall has left us as much without strength as without righteousness. It is much easier to convince men of their guilt than of their weakness. Even Christians themselves acquire the knowledge of this weakness slowly and gradually. At first, they are found to rely much upon their convictions, purposes, and resolutions, and, perhaps, vows too; but their iniquities, like the wind, after all, carry them away. By their failings and falls, they are taught that they only are safe, "Who are kept by the power of God, through faith unto salvation." Christians, by experience, learn more and more where alone their strength lies, and they are led to trust in the Lord only. Two things with regard to this strength you must remember. The supplies of it are communicated seasonably. And it is obtained by the use of means. Some have a stupid notion that we should not engage in the exercises of religion, unless we feel in a suitable and lively frame for them. If we are in a bad frame, we need to come to God by prayer, and in the use of the means he has appointed, that we may get into a good and lively frame. III. THEIR EXPLOITS. Exploits are rare, difficult, curious, marvellous, illustrious acts anal achievements. There are many important things belonging to real religion, which are not deemed worthy of the name by the men of the world. A man who "walks by faith, not by sight," will be led to the conclusion that there is nothing really great but what relates to the soul, or eternity, or God. We are not to confine these exploits to particular ranks and conditions of men. View Christians under six characteristics, (1) as scholars. (2) As merchants. (3) As helpers. (4) As travellers. (5) As sufferers. (6) As Soldiers.Christians are no ordinary characters. They are a "peculiar people," they are men "wondered at." They profess, and they do, more than others, and you should glory in their characters. ( Willam Jay. ) And they that understand among the people shall instruct many Knowledge Commended The uninspired book of the Maccabees is perhaps the best interpreter of this passage in Daniel. The prophet, we think, refers to the great persecution under Antiochus, when the followers of Judas Maccabaeus, knowing their God and keeping close to Him amidst general defection, refused to bow before the idols of Syria; these were strong by God's grace, and did great exploits; wonders of valour we road of in the history of Judas and his brethren, and wonders of heroic Buffering never surpassed are recounted of the mother and sons and those other martyrs who, under tortures of the most amazing character, held fast their faith even to the end. In that age there were some who were stoned, who were sawn asunder, who felt the violence of fire, and yet were not separated from their God by all that the foe could do. Those by whom the exploits were performed were not ignorant, but a people who did know their God; and those who helped to keep up the light of Israel in the midst of the thick darkness were not uninstructed themselves, but they were a people who did understand. Our subject this morning is knowledge, especially knowledge of the things of God. The question is very often put to us in a very general and vague manner, "Is knowledge a good thing or not?" We are expected to give an answer promptly and without reserve; and if we do we shall very likely be caught in a trap. "Knowledge: is it a good thing in itself or not?" That depends upon several things. You might as well ask me whether air is a good thing. Why, of course, speaking loosely, it is; but then there is much bad air in old wells and cellars, and so on, which will destroy life, and therefore you cannot expect me to say at once, if I know you are on the catch, either "Yes," or "No." Air is a good thing, as a general rule; the lungs require it, man must have it; it is a good thing. So is knowledge. Knowledge heaves the intellectual lungs: it is a good thing; but then there is noxious knowledge, which it were infinitely better for us never to receive, just as there is pestilential air. Is water a good thing? Again I answer, "Yes," in the abstract. So many watery particles are absolutely necessary to the building up and sustenance of the human frame, that every thirsty man knows that water is good. Yet there is bad water; there have been poisoned wells; water stagnates and becomes putrid and injurious to life; water is good take it abstractedly. But yet there is a knowledge which, like stagnant or poisoned water, may destroy the soul. The tree of the knowledge of good and evil stood in Paradise, mark that — but it ruined Paradise, mark that, too! A man may know much, and he may still stand in his integrity; but the chances are, that while men are what they are, there will be a serpent in the tree of knowledge, seeking the ruin of souls. If you want to judge concerning the good or evil of knowledge, you must ask yourself, What is its source? To have one's lips touched with a live coal is a choice blessing if the seraph bring that coal from off the altar; but there are tongues which are set on fire of hell — and who desires to feel such accursed flame? You must know whence cometh the coal before you may consent that it shall touch your lips. Knowledge may be tested by considering its character. Some knowledge is like the light of the moon — clear, cold, barren, if not deleterious to health; but heavenly knowledge is fructifying, healthful, and genial, chasing away disease like the warm rays of the sun. You may make knowl

Benson Commentary Daniel 11:1 Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1 . Also I, in the first year of Darius, &c. — This verse should have been joined to the last chapter. The meaning of what the angel here says is, that from the time that Daniel addressed those ardent prayers to God about the affairs of his people, mentioned chap. 9., which was in the first year of Darius, from that very time HE (namely, the angel Gabriel) had strenuously co-operated with Michael, in working the deliverance of the Jewish nation. See here again the vast efficacy and power of prayer; it engages God and angels to our assistance. Daniel 11:2 And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2 . And now I will show thee the truth — Now I will show thee future things plainly, not enigmatically, or under symbolical representations. Here this chapter should begin: what goes before should be added to the former chapter. Behold, there shall stand up yet three kings in Persia — “According to the Canon, there were nine kings of the Persian empire from Cyrus to Codomanus, besides others, who, falling within a year, are not therein mentioned. Interpreters have differed, therefore, in pointing out the kings that are here meant, or in fixing the commencement of the Scripture, or writing, of truth, mentioned Daniel 10:21 . But as the vision was revealed to Daniel in the third year of Cyrus, it is most natural to trace its beginning from that time; and then the three kings yet to stand up, or after the then reigning monarch, will be Cambyses, or the Ahasuerus, and Smerdis, or the Artaxerxes, of Ezra 4:6-7 , and Darius Hystaspes; the second of whom, being a magian usurper, that reigned scarce eight months, according to Herodotus, is not in the Canon.” — Wintle. And the fourth shall be far richer than they all — That is, Xerxes, the son and successor of Hystaspes, who had inherited great riches from his father, according to Æschylus, and had amassed much more. Of him Justin truly remarks, “If you consider this king, you may praise his riches, not the general; of which there was so great abundance in his kingdom, that when rivers were dried up by his army, yet his wealth remained unexhausted.” Pythius, the Lydian, (according to Herodotus, book 7. sec. 27,) was at that time the richest subject in the world. He generously entertained Xerxes and all his army, and proffered him two thousand talents of silver, and three millions nine hundred and ninety-three thousand pieces of gold, with the stamp of Darius, toward defraying the charges of the war. But Xerxes was so far from wanting supplies, that he rewarded Pythius for his liberality, and presented him with seven thousand darics, to make up his number a complete round sum of four millions. Each of these darics was worth better than a guinea of our money. Many great and rich provinces, as India, Thrace, Macedonia, and the islands of the Ionian sea, were added by Darius to the Persian empire. And by his strength he shall stir up all — Both subjects and allies; against the realm of Grecia — “Xerxes’s expedition into Greece is one of the most memorable adventures in ancient history. Herodotus (book 7. sec. 20, 21) affirms, that Xerxes, in raising his army, searched every place of the continent, and it was the greatest army that ever was brought into the field; for what nation was there, says he, that Xerxes led not out of Asia into Greece? Herodotus lived in that age; and he, in the fore-mentioned place, recounts with great exactness the various nations of which Xerxes’s army was composed, and computes that the whole number of horse and foot, by land and sea, out of Asia and Europe, soldiers and followers of the camp, amounted to five millions two hundred and eighty-three thousand two hundred and twenty men. Nor was Xerxes content with stirring up the East, but was for stirring up the West likewise, (see Diod. Sic., book 11.,) and engaged the Carthaginians in his alliance, that, while he and his army overwhelmed Greece, they might fall upon the Greek colonies in Sicily and Italy: and the Carthaginians, for this purpose, not only raised all the forces they could in Africa, but also hired a great number of mercenaries in Spain, and Gaul, and Italy; so that their army consisted of three hundred thousand men, and their fleet of two hundred ships. Thus did Xerxes stir up all against the realm of Grecia: and after him no mention is here made of any other king of Persia. ‘It is to be noted,’ says Jerome, ‘that the prophet, having enumerated four kings of the Persians after Cyrus, slips over nine, and passes to Alexander; for the prophetic spirit did not care to follow the order of history, but only to touch upon the most famous events.’ Xerxes was the principal author of the long wars and inveterate hatred between the Grecians and Persians; and as he was the last king of Persia who invaded Greece, he is mentioned last. The Grecians then, in their turn, invaded Asia; and Xerxes’s expedition being the most memorable on one side, as Alexander’s was on the other, the reigns of these two are not improperly connected together.” — Bishop Newton. Daniel 11:3 And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. Daniel 11:3-4 . And a mighty king shall stand up, &c. — Namely, from among the Grecians; that shall rule with great dominion — This is evidently descriptive of Alexander the Great; of the rapidity and success of whose conquests: See on Daniel 7:6 ; Daniel 8:5-6 . His success was indeed universal, none being able to put a stop to the progress of his victories. So great was his dominion, that he ruled not only over Greece and the whole Persian empire, but likewise added India to his conquests. And that he did according to his will, is a fact too well known to require any particular proof; for none, not even his friends, dared to contradict or oppose him, or if they did, like Clytus and Calisthenes, they paid for it with their lives. And when he shall stand up — When he shall be in the height of his prosperity. Wintle renders it, when he shall be established; his kingdom shall be broken — Alexander died in Babylon, having lived only thirty-two years and eight months, of which he reigned twelve years and eight months. In so short a time did this sun of glory rise and set! And shall be divided toward the four winds of heaven — This is very significantly expressive of the vast empire which Alexander had brought under subjection to himself, being divided at his death among his four chief captains: see note on Daniel 7:6 ; Daniel 8:8 . And not to his posterity — For these, with all his family, were cut off in a few years after his death. “His wife Statira, the daughter of Darius, was murdered out of jealousy by his other wife Roxana; and her body was thrown into a well, and earth cast upon it. His natural brother Aridæus, who succeeded him in the throne by the name of Philip, was, together with his wife Eurydice, killed by the command of Olympias, the mother of Alexander, after he had borne the title of king six years and some months: and not long after Olympias herself was slain in revenge by the soldiers of Cassander. Alexander Ægus, his son by Roxana, in the fourteenth year of his age was privately murdered, together with his mother, in the castle of Amphipolis, by order of Cassander. In the second year after this, Hercules, the other son of Alexander, by Barcine, the widow of Memnon, was also, with his mother, privately murdered by Polysperchon. Such was the miserable end of Alexander’s family! After which the governors assumed, each in his province, the title of king, from which they had abstained as long as any just heir of Alexander was surviving. Thus was Alexander’s kingdom broken and divided, not to his posterity, but it was plucked up even for others.” — Bishop Newton. Daniel 11:4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:5 And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5 . And the king of the south, &c. — “Though the kingdom of Alexander was divided into four principal parts, yet only two of them have a place in this prophecy, Egypt and Syria. These two were by far the greatest and most considerable, and at one time were, in a manner, the only remaining kingdoms of the four; the kingdom of Macedon having been conquered by Lysimachus, and annexed to Thrace, and Lysimachus again having been conquered by Seleucus, and the kingdoms of Macedon and Thrace annexed to Syria. These two, likewise, continued distinct kingdoms after the others were swallowed up by the power of the Romans. But there is a more proper and peculiar reason for enlarging on these two particularly; because Judea, lying between them, was sometimes in the possession of the kings of Egypt, and sometimes of the kings of Syria; and it is the purpose of Holy Scripture to interweave only so much of foreign affairs as hath some relation to the Jews; and it is in respect of their situation to Judea, that the kings of Egypt and Syria are called the kings of the south and the north.” — Bishop Newton. The king of the south shall be strong, and one of his princes — That is, of Alexander’s princes. “There is manifestly either some redundance,” says Bishop Newton, “or some defect in the Hebrew copy, which should be rendered, as it is by the LXX., And the king of the south shall be strong, and one of his princes shall be strong above him.” The king of the south, Ptolemy, son of Lagus, called Soter, that is, saviour, the first king of Egypt, and the first founder of the famous library at Alexandria, was indeed very strong: for his dominion extended over Libya, Cyrene, Palestine, Cyprus, some Grecian islands, and Asiatic provinces. His wealth and strength are celebrated by Theocritus in one of his idyls, and by Appian the historian. But still the king of the north, or Seleucus Nicator, that is, the conqueror, was strong above him: for having annexed, as we have seen, the kingdoms of Macedon and Thrace to the crown of Syria, he had become master of three parts out of four of Alexander’s dominions. All historians agree in representing him, not only as the longest liver, but likewise as the most powerful of all Alexander’s successors. Appian in particular, enumerating the nations which he subdued, affirms that, after Alexander, he possessed the largest part of Asia; for that all was subject to him from Phrygia to the river Indus, and beyond it. He built Seleucia on the Tigris, and many other very considerable cities in India, Scythia, Armenia, and various parts of his wide empire; so that his dominion was indeed a great dominion. He was also, according to Appian, a person of such great strength, that, laying hold on a bull by the horn, he could stop him in his full career: the statuaries, for this reason, made his statue with two bulls’ horns on his head. This prince, “having reigned seven months after the death of Lysimachus, over the kingdoms of Macedon, Thrace, and Syria, was basely murdered; and to him succeeded, in the throne of Syria, Antiochus Soter; and to him his son, Antiochus Theus. At the same time, Ptolemy Philadelphus reigned in Egypt after his father, the first Ptolemy. There were frequent wars between the kings of Egypt and Syria, and particularly between Ptolemy Philadelphus, the second king of Egypt, and Antiochus Theus, the third king of Syria.” See Bishop Newton and Wintle. Daniel 11:6 And in the end of years they shall join themselves together; for the king's daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. Daniel 11:6 . And in the end of years — That is, after several years, for these wars lasted long. They shall join themselves together — Shall enter into a league or confederacy with each other. For the king’s daughter of the south, &c. — They agreed to make peace, upon condition that Antiochus Theus should put away his former wife, Laodice, and her two sons, and marry Berenice, the daughter of Ptolemy Philadelphus. Thus she came to the king of the north to make an agreement — For Ptolemy her father brought her to Antiochus Theus, and with her an immense treasure, so that he received the appellation of the dowry-giver. But she shall not retain the power of the arm — That is, her interest and power with Antiochus; for after some time, in a fit of love, he brought back his former wife, Laodice, with her children, to court again. Neither shall he stand, nor his arm — Or seed, for Laodice, fearing the fickle temper of her husband, lest he should recall Berenice, caused him to be poisoned; and neither did his seed by Berenice succeed him in the kingdom; but Laodice contrived to fix her eldest son, Seleucus Callinicus, on the throne of his ancestors. But she shall be given up — For Laodice, not content with poisoning her husband, caused also Berenice to be murdered. And they that brought her — Or, her Egyptian women and attendants, endeavouring to defend her, were many of them slain with her. And he that begat her — Or rather, as it is in the margin, he whom she brought forth; for the son was murdered as well as the mother, by order of Laodice. And he that strengthened her, &c. — Her husband Antiochus, as Jerome conceives; or rather, her father, who died a little before, and was so very fond of her that he took care continually to send her fresh supplies of the water of the Nile, thinking it better for her to drink of that than any other river, as Polybius relates. See Bishop Newton. Daniel 11:7 But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: Daniel 11:7-8 . But out of a branch of her roots shall one stand up — One of the same stock, or original, with Berenice, namely, her brother, Ptolemy Euergetes, shall succeed his father in the government of Egypt, and shall revenge his sister’s quarrel, by invading the territories of Seleucus Callinicus, then reigning in Syria with his mother Laodice; and shall deal, or act, against them, and shall prevail — According to Justin and other authors, he prevailed so far, that he made himself master of Syria and Cilicia, and the upper parts beyond Euphrates, and almost all Asia. And shall carry captive, &c. — Jerome relates, out of authors extant in his time, that Ptolemy carried back with him into Egypt vast plunder from all the conquered provinces, upon the whole not less than forty thousand talents of silver, with “precious vessels,” and two thousand five hundred “images of the gods:” among which were also those which Cambyses, after he had taken Egypt, had carried into Persia. And for thus restoring their gods, after many years, the Egyptians complimented him with the title of Euergetes, or benefactor. “Polybius, lib. v, observes, that he took the city Seleucia, which was kept for some years after by the garrisons of the kings of Egypt; and Justin gives us to understand, that all the fortified cities that had revolted surrendered to him. Archbishop Usher observes, from Josephus against Appian, that after Ptolemy had gained all Syria he came to Jerusalem, and there offered many eucharistic sacrifices to God, and dedicated some presents suitable to his victory. And from hence we may collect a sufficient reason why he obtains a part in the angel’s narrative, as it may in general be observed, that the history of the Jews is interwoven throughout the whole of it.” — Wintle. And he shall continue more years than the king of the north — He outlived Seleucus four or five years, the latter dying in exile of a fall from his horse. Daniel 11:8 And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:9 So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:10 But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10 . But his sons shall be stirred up — “The sons of Seleucus Callinicus were Seleucus and Antiochus, the elder of whom, Seleucus, succeeded him in the throne, and, to distinguish him from others of the same name, was denominated Ceraunus, or the thunderer. He was indeed stirred up, and assembled a multitude of great forces, in order to recover his father’s dominions: but, being destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals, after an inglorious reign of two or three years. Upon his decease, his brother, Antiochus the Great, was proclaimed king. The angel’s expression is very remarkable, that his sons should be stirred up, &c. but then the number is changed, and only ONE (he says) shall certainly come and overflow, &c. — Accordingly Antiochus came with a great army, retook Seleucia, and, by the means of Theodotus the Ætolian, recovered Syria. Then, after a truce, wherein both sides treated of peace, but prepared for war, Antiochus returned, and overcame in battle Nicolaus the Egyptian general, and had thought of invading Egypt itself.” He was stirred up even to his fortress — He made an attack on Raphia, a strong fortified town near the borders of Egypt. Daniel 11:11 And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11 . And the king of the south shall be moved with choler — The LXX. render it ????????????? , shall be made wild, or frantic; namely, at the successes of Antiochus, and the revolt of his friends. This is spoken of Ptolemy Philopater, who was king of Egypt at that time, being advanced to the crown upon the death of his father Euergetes, not long after Antiochus the Great succeeded his brother on the throne of Syria. This Ptolemy was a most luxurious and vicious prince, but was nevertheless thus roused at length by the near approach of danger. And shall come forth and fight with him — He marched out of Egypt with a numerous army to oppose the enemy, and encamped not far from Raphia, which is the nearest town to Egypt from Rhinocorura. Thither likewise came Antiochus with his army, and a memorable battle was fought there between the two kings. And he — Namely, Antiochus; set forth a great multitude — Polybius hath recited the various nations of which his army was composed, and altogether it amounted to sixty-two thousand foot, six thousand horse, and a hundred and two elephants. But yet this multitude was given into his hand — That is, into the hand of Ptolemy, who obtained a complete victory. His forces, however, were still greater than those of Antiochus, namely, seventy thousand foot, five thousand horse, and seventy-three elephants. Of Antiochus’s army there were slain not much fewer than ten thousand foot, more than three hundred horse, and above four thousand men were taken prisoners; whereas of Ptolemy’s there were killed only one thousand five hundred foot and seven hundred horse. The author of the third book of the Maccabees ascribes this victory to the passionate importunity of Arsinoe, Ptolemy’s sister, who ran about the army with her hair about her shoulders, and, by promises and entreaties, engaged the soldiers to fight with more than ordinary resolution. Upon this defeat, Raphia and the neighbouring towns contended who should be the most forward to submit to the conqueror; and Antiochus was forced to retreat with his shattered army to Antioch, and from thence sent ambassadors to solicit a peace. Daniel 11:12 And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it . Daniel 11:12 . When he hath taken away the multitude, his heart shall be lifted up — This is a description of the effect which this victory would have on Ptolemy, namely, to puff him up with pride and insolence: and so we are informed it did; for being freed by it from his fears, he now more freely indulged his lusts; and, after a few menaces and complaints, he granted peace to Antiochus, that he might be more at liberty to gratify his appetites and passions. He had before murdered his father, his mother, and his brother; and now he killed his wife, who was also his sister, and gave himself up entirely to the management of Agathoclea his harlot, and her brother, Agathocles, who was his catamite, and their equally vicious mother Oenanthe: and so, forgetful of the greatness of his name and majesty, he consumed his days in feasting, and his nights in lewdness, and became not only the spectator, but the master and leader of all wickedness. Alas! what availed it to have conquered his enemies, when he was thus overcome by his vices; he was so far from being strengthened by it, that even his own subjects, offended at his inglorious peace, and more inglorious life, rebelled against him. After the retreat of Antiochus, Ptolemy visited the cities of Cœlosyria and Palestine, which had submitted to him; and, among others, in his progress, he came to Jerusalem, “where he took a view of the temple, and even offered sacrifices, &c., to the God of Israel. But, not being satisfied with viewing it only from the outer court, beyond which no Gentile was allowed to pass, he showed a great inclination to enter the sanctuary, and even the holy of holies itself. This occasioned a great uproar all over the city; the high-priest informed him of the holiness of the place, and the express law of God, by which he was forbid to enter it. But every sort of opposition only served to inflame his curiosity; he forced in as far as the second court, where, while he was preparing to enter the temple itself, he was struck by God with such terror, that he was carried off half dead. On this he left the city, highly exasperated against the whole Jewish nation, and loudly threatening future vengeance.” At his return, therefore, to Alexandria, he began a cruel persecution against the Jewish inhabitants of that city, and cast down many ten thousands; for it appears from Eusebius, that, about this time, forty thousand Jews, or, according to Jerome, sixty thousand, were slain. The loss of so many of his Jewish subjects, and the rebellion of the Egyptians, added to the mal-administration of the state, must certainly have very much weakened, and almost totally ruined his kingdom: see Bishop Newton, Wintle, and the Univ. Hist., vol. 9. p. 220. Daniel 11:13 For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13 . For the king of the north shall return — It is here foretold that the war should be renewed between the two kings of the north and south, and that it should be begun by the former, who should attempt another invasion of Egypt. This came to pass accordingly, about fourteen years after. For Antiochus, having taken and slain the rebel Achæus, and put an end to the Asiatic war in which he had been engaged, and during which, by his martial exploits against the Medes, Parthians, and others, he had acquired a distinguished reputation throughout Asia and Europe; and having also reduced and settled the eastern parts in their obedience, he found himself at leisure to prosecute any enterprise he might think proper to undertake. And Ptolemy Philopater having died of intemperance and debauchery, and being succeeded by his son Ptolemy Epiphanes, now a child of only four or five years old, he judged it a favourable opportunity for recovering his lost provinces. Taking advantage, therefore, of the infancy of Ptolemy, he returned to invade Egypt, and set forth a multitude greater than the former, engaging Philip, king of Macedon, in his interest, and bringing with him powerful forces from the east; with much riches — With abundant supplies of all necessary provisions for his army; and especially with beasts of burden for removing their baggage, for that is the proper sense of the word ????? , here rendered riches. Polybius informs us, that from the king of Bactria, and from the king of India, he received so many elephants as made up his number one hundred and fifty, besides provisions and riches. Jerome affirms, from ancient authors, that he gathered together an incredible army out of the countries beyond Babylon; and, contrary to the league, he marched with his army, Ptolemy Philopater being dead, against his son, who was then a child. Daniel 11:14 And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14 . There shall many stand up against the king of the south — “Antiochus was not the only one who rose up against young Ptolemy: others also confederated with him. Agathocles was in possession of the young king’s person; and he was so dissolute and proud in the exercise of his power, that the provinces which before were subject to Egypt rebelled, and Egypt itself was disturbed by seditions; and the people of Alexandria rose up in a body against Agathocles, and caused him, his sister and mother, and their associates, to be put to death. Philip too, the king of Macedon, entered into a league with Antiochus, to divide Ptolemy’s dominions between them, and each to take the parts which lay nearest and most convenient to him.” Also the robbers of thy people — Hebrew, ???? ????? ???? , literally, the sons of the breakers, or, of the revolters, the factious and refractory ones, of thy people. The LXX. read it, ?? ???? ??? ?????? ??? ???? ??? , the sons of the pestilent ones of thy people. In the Vulgate it is translated, the sons also of the prevaricators of thy people shall exalt themselves to establish the vision — The Jews were at that time broken into factions, part adhering to the king of Egypt, and part to the king of Syria; but the majority were for breaking away from their allegiance to Ptolemy, and thereby contributed greatly, without their knowing it, toward the accomplishment of this prophecy concerning the calamities which should be brought upon the Jewish nation, by the succeeding kings of Syria. But they shall fall — For Scopas came with a powerful army from Ptolemy, and, Antiochus being engaged in other parts, soon reduced the cities of Cœlosyria and Palestine to their former obedience. He subdued the Jews in the winter season, placed a garrison in the castle of Jerusalem, and returned with great spoils to Alexandria. — Bishop Newton. Daniel 11:15 So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15-16 . So the king of the north shall come and take the most fenced cities — It was in the absence of Antiochus that these advantages were obtained by the arms of Egypt; but his presence soon turned the scale, and changed the whole face of affairs: for being concerned to recover Judea, and the cities of Cœlosyria and Palestine, which Scopas had taken, he came again into those parts. Scopas was sent again to oppose him, but was defeated near the sources of Jordan, lost a great part of his army, and was pursued to Sidon, where he was shut up with ten thousand men, and closely besieged. Three famous generals were sent from Egypt to raise the siege; but they could not succeed, and at length Scopas was forced by famine to surrender, upon the hard conditions of having life only granted to him and his men; they were obliged to lay down their arms, and were sent away stripped and naked. Antiochus took also Gaza, and then all the other cities of that district, namely, Abila, Samaria, and Gadara; and afterward became master of the whole country. The arms of the south could not withstand him, neither his chosen people, neither Scopas nor the other great generals, nor the choicest troops who were sent against him; but he did according to his own will, and none was able to stand before him — Among others the Jews also readily submitted to him, went forth in solemn procession to meet him, received him splendidly into their city, supplied him with plenty of provisions for all his army and elephants, and assisted him in besieging the garrison which Scopas had left in the citadel. Thus he stood in the glorious land — And his power was established in Judea. Which by his hand shall be consumed — This clause, thus rendered, may be considered as referring to Antiochus’s maintaining his army with the provisions he drew from Judea, and thereby exhausting it; and to the distresses the country suffered, by the marching and counter-marching of hostile armies through it. Thus Josephus: “While Antiochus the Great was reigning in Asia, both the Jews and the inhabitants of Cœlosyria, by the laying waste of their countries, suffered many things. For when he carried on war against Ptolemy Philopater, and against his son, surnamed Epiphanes, it happened, that whether he was conqueror or conquered, they suffered alike: so that they were like a ship at sea in a storm, tossed by the waves on both sides; for whether Antiochus prospered, or met with a reverse, their sufferings were the same.” But then they could not be said to be consumed by the hand of Antiochus particularly; they were consumed as much, or more, by Scopas: and the Hebrew, ??? ???? , is capable of another interpretation; it may be translated, Which shall be perfected, or prosper, or flourish, in his hand; a sense which agrees as well with the truth of the text, and better with the truth of history. For Antiochus, to reward and encourage the Jews in their fidelity and obedience to him, gave orders that their city should be repaired, and the dispersed Jews should return and inhabit it; that they should be supplied with cattle and other provisions for sacrifices; that they should be furnished with timber and other materials for finishing and adorning the temple; that they should live all according to the laws of their country; that the priests and elders, the scribes and Levites, should be exempted from the capitation and other taxes; that those who then inhabited the city, or should return to it within a limited time, should be free from all tribute for three years, and that the third part of their tribute should be remitted to them for ever after; and also, that as many as had been taken and forced into servitude should be released, and their substance and goods be restored to them: see Bishop Newton. Daniel 11:16 But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:17 He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side , neither be for him. Daniel 11:17 . He shall also set his face to enter with the strength of his whole kingdom — Or rather, He shall also set his face to enter, by force, the whole kingdom: and upright ones with him; thus shall he do — If this translation be right, the upright ones here intended are the Jews who marched under his banners, and are so denominated to distinguish them from the other idolatrous soldiers. But the LXX. read, ??? ?????? ????? ??? ’ ????? ??????? , he shall make all things right, or straight, or make agreement with him, that is, with Ptolemy. So also the Vulgate. Antiochus would have seized upon the kingdom of Egypt b

Expositor's Bible Commentary 00000000 INTRODUCTION TO THE CONCLUDING VISION THE remaining section of the Book of Daniel forms but one vision, of which this chapter is the Introduction or Prologue. Daniel is here spoken of in the third person. It is dated in the third year of Cyrus (B.C. 535). We have already been told that Daniel lived to see the first year of Cyrus. { Daniel 1:21 } This verse, if accepted historically, would show that at any rate Daniel did not return to Palestine with the exiles. Age, high rank, and opportunities of usefulness in the Persian Court may have combined to render his return undesirable for the interests of his people. The date-the last given in the life of the real or ideal Daniel-is perhaps here mentioned to account for the allusions which follow to the kingdom of Persia. But with the great and moving fortunes of the Jews after the accession of Cyrus, and even with the beginning of their new national life in Jerusalem, the author is scarcely at all concerned. He makes no mention of Zerubbabel the prince, nor of Joshua the priest, nor of the decree of Cyrus, nor of the rebuilding of the Temple; his whole concern is with the petty wars and diplomacy of the reign of Antiochus Epiphanes, of which an account is given, so minute as either to furnish us with historical materials unknown to any other historian, or else is difficult to reconcile with the history of that king’s reign as it has been hitherto understood. In this chapter, as in the two preceding, there are great difficulties and uncertainties about the exact significance of some of the verses, and textual emendations have been suggested. The readers of the Expositor’s Bible would not, how-ever, be interested in the minute and dreary philological disquisitions, which have not the smallest moral significance, and lead to no certain result. The difficulties affect points of no doctrinal importance, and the greatest scholars have been unable to arrive at any agreement respecting them. Such difficulties will, therefore, merely be mentioned, and I shall content myself with furnishing what appears to be the best authenticated opinion. The first and second verses are rendered partly by Ewald and partly by other scholars, "Truth is the revelation, and distress is great; therefore understand thou the revelation, since there is understanding of it in the vision." The admonition calls attention to the importance of "the word," and the fact that reality lies beneath its enigmatic and apocalyptic form. Daniel had been mourning for three full weeks, during which he ate no dainty bread, nor flesh, nor wine, nor did he anoint himself with oil. But in the Passover month of Abib or Nisan, the first month of the year, and on the twenty-fourth day of that month, he was seated on the bank of the great river, Hiddekel or Tigris, when, lifting up his eyes, he saw a certain man clothed in fine linen like a Jewish priest, and his loins girded with gold of Uphaz. His body was like chrysolite, his face flashed like lightning, his eyes were like torches of fire, his arms and feet gleamed like polished brass, and the sound of his words was as the sound of a deep murmur. Daniel had companions with him; they did not see the vision, but some supernatural terror fell upon them, and they fled to hide themselves. At this great spectacle his strength departed, and his brightness was changed to corruption; and when the vision spoke he fell to the earth face downwards. A hand touched him, and partly raised him to the trembling support of his knees and the palms of his hands, and a voice said to him, "Daniel, thou greatly beloved, stand upright, and attend: for I am sent to thee." The seer was still trembling; but the voice bade him fear not, for his prayer had been heard, and for that reason this message had been sent to him. Gabriel’s coming had, however, been delayed for three weeks, by. his having to withstand for twenty days the prince of the kingdom of Persia. The necessity of continuing the struggle was only removed by the arrival of Michael, one of the chief princes, to help him, so that Gabriel was no longer, needed to resist the kings of Persia. The vision was for many days, and he had come to enable Daniel to understand it. Once more Daniel was terrified, remained silent, and fixed his eyes on the ground, until one like the sons of men touched his lips, and then he spoke to apologise for his timidity and faintheartedness. A third time the vision touched, strengthened, blessed him, and bade him be strong. "Knowest thou," the angel asked, "why I am come to thee? I must return to fight against the Prince of Persia, and while I am gone the Prince of Greece (Javan) will come. I will, however, tell thee what is announced in the writing of truth, the book of the decrees of heaven, though there is no one to help me against these hostile princes of Persia and Javan, except Michael your prince." The difficulties of the chapter are, as we have said, of a kind that the expositor cannot easily remove. I have given what appears to be the general sense. The questions which the vision raises bear on matters of angelology, as to which all is purposely left vague and indeterminate, or which lie in a sphere wholly beyond our cognisance. It may first be asked whether the splendid angel of the opening vision is also the being in the similitude of a man who thrice touches, encourages, and strengthens Daniel. It is perhaps simplest to suppose that this is the case, and that the Great Prince tones down his overpowering glory to more familiar human semblance in order to dispel the terrors of the seer. The general conception of the archangels as princes of the nations, and as contending with each other, belongs to the later developments of Hebrew opinion on such subjects. Some have supposed that the "princes" of Persia and Javan, to whom Gabriel and Michael are opposed, are not good angels, but demoniac powers, -"the world-rulers of this darkness"-subordinate to the evil spirit whom St. Paul does not hesitate to call "the god of this world," and "the prince of the powers of the air." This is how they account for this "war in heaven," so that "the dragon and his angels" fight against "Michael and his angels." Be that as it may, this mode of presenting the guardians of the destinies of nations is one respecting which we have no further gleams of revelation to help us. Ewald regards the two last verses of the chapter as a sort of soliloquy of the angel Gabriel with himself. He is pressed for time. His coming had already been delayed by the opposition of the guardian power of the destinies of Persia. If Michael, the great archangel of the Hebrews, had not come to his aid, and (so to speak) for a time relieved guard, he would have been unable to come. But even the respite leaves him anxious. He seems to feel it almost necessary that he should at once return to contend against the Prince of Persia, and against a new adversary, the Prince of Javan, who is on his way to do mischief. Yet on the whole he will stay and enlighten Daniel before he takes his flight, although there is no one but Michael who aids him against these menacing princes. It is difficult to know whether this is meant to be ideal or real-whether it represents a struggle of angels against demons, or is merely meant for a sort of parable which represents the to-and-fro conflicting impulses which sway the destinies of earthly kingdoms. In any case the representation is too unique and too remote from earth to enable us to understand its spiritual meaning, beyond the bare indication that God sitteth above the water-floods and God remaineth a king for ever. It is another way of showing us that the heathen rage, and the people imagine a vain thing; that the kings of the earth set themselves and the rulers take counsel together; but that they can only accomplish what God’s hand and God’s counsel have predetermined to be done; and that when they attempt to overthrow the destinies which God has foreordained, "He that sitteth in the heavens shall laugh them to scorn, the Lord shall have them in derision." These, apart from all complications or developments of angelology or demonology, are the continuous lesson of the Word of God, and are confirmed by all that we decipher of His providence in His ways of dealing with nations and with men. AN ENIGMATIC PROPHECY PASSING INTO DETAILS OF THE REIGN OF ANTIOCHUS EPIPHANES IF this chapter were indeed the utterance of a prophet in the Babylonian Exile, nearly four hundred years before the events-events of which many are of small comparative importance in the world’s history-which are here so enigmatically and yet so minutely depicted, the revelation would be the most unique and perplexing in the whole Scriptures. It would represent a sudden and total departure from every method of God’s providence and of God’s manifestation of His will to the minds of the prophets. It would stand absolutely and abnormally alone as an abandonment of the limitations of all else which has ever been foretold. And it would then be still more surprising that such a reversal of the entire economy of prophecy should not only be so widely separated in tone from the high moral and spiritual lessons which it was the special glory of prophecy to inculcate, but should come to us entirely devoid of those decisive credentials which could alone suffice to command our conviction of its genuineness and authenticity. "We find in this chapter," says Mr. Bevan, "a complete survey of the history from the beginning of the Persian period down to the time of the author. Here, even more than in the earlier vision, we are able to perceive how the account gradually becomes more definite as it approaches the latter part of the reign of Antiochus Epiphanes, and how it then passes suddenly from the domain of historical facts to that of ideal expectations." In recent days, when the force of truth has compelled so many earnest and honest thinkers to the acceptance of historic and literary criticism, the few scholars who are still able to maintain the traditional views about the Book of Daniel find themselves driven, like Zockler and others, to admit that even if the Book of Daniel as a whole can be regarded as a production of the exiled seer five and a half centuries before Christ, yet in this chapter at any rate there must be large interpolations. There is here an unfortunate division of the chapters. The first verse of chapter 11 clearly belongs to the last verses of chapter 10. It seems to furnish the reason why Gabriel could rely on the help of Michael, and therefore may delay for a few moments his return to the scene of conflict with the Prince of Persia and the coming King of Javan. Michael will for that brief period undertake the sole responsibility of maintaining the struggle, because Gabriel has put him under a direct obligation by special assistance which he rendered to him only a little while previously in the first year of the Median Darius. Now, therefore, Gabriel, though in haste, will announce to Daniel the truth. The announcement occupies five sections. Daniel 11:1 Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:2 And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. FIRST SECTION { Daniel 11:2-9 } Events from the rise of Alexander the Great (B.C. 336) to the death of Seleucus Nicator (B.C. 280). There are to be three kings of Persia after Cyrus (who is then reigning), of whom the third is to be the richest; and "when he is waxed strong through his riches, he shall stir up the all against the realm of Javan." There were of course many more than four kings of Persia: viz .- Cyrus-536 Cambyses-529 Pseudo-Smerdis-522 Darius Hystaspis-521 Xerxes I-485 Artaxerxes I (Longimanus)-464 Xerxes II-425 Sogdianus-425 Darius Nothus-424 Artaxerxes II (Mnemon)-405 Artaxerxes III-359 Darius Codomannus-336 But probably the writer had no historic sources to which to refer, and only four Persian kings are prominent in Scripture-Cyrus, Darius, Xerxes, and Artaxerxes. Darius Codomannus is indeed mentioned in Nehemiah 12:22 , but might have easily been overlooked, and even confounded with another Darius in uncritical and unhistorical times. The rich fourth king who "stirs up the all against the realm of Grecia" might be meant for Artaxerxes I, but more probably refers to Xerxes (Achashverosh, or Ahaseurus), and his immense and ostentatious invasion of Greece (B.C. 480). His enormous wealth is dwelt upon by Herodotus. Daniel 11:3 (B.C. 336-323).-Then shall rise a mighty king (Alexander the Great). and shall rule with great dominion, and do according to his will. " Fortunam solus omnium mortalium in potestate habuit, " says his historian, Quintus Curtius. Daniel 11:4 (B.C. 323).-But when he is at the apparent zenith of his strength his kingdom shall be broken, and shall not descend to any of his posterity, but (B.C. 323-301) shall be for others, and shall ultimately (after the Battle of Ipsus, B.C. 301) be divided towards the four winds of heaven, into the kingdoms of Cassander (Greece and Macedonia), Ptolemy (Egypt, Coele-Syria, and Palestine), Lysimachus (Asia Minor), and Seleucus (Upper Asia). Daniel 11:5 -Of these four kingdoms and their kings the vision is only concerned with two-the kings of the South ( i.e. , the Lagidae, or Egyptian Ptolemies, who sprang from Ptolemy Lagos), and the kings of the North ( i.e. , the Antiochian Seleucidae). They alone are singled out because the Holy Land became a sphere of contentions between these rival dynasties. B.C. 306.-The King of the South (Ptolemy Soter, son of Lagos) shall bestrong, and shall ultimately assume the title of Ptolemy I, King of Egypt. But one of his princes or generals (Seleucus Nicator) shall be stronger and, asserting his independence, shall establish a great dominion over Northern Syria and Babylonia. Daniel 11:6 (B.C. 250).-The vision then passes over the reign of Antiochus II (Soter), and proceeds to say that "at the end of years" ( i.e. , some half-century later, B.C. 250) the kings of the North and South should form a matrimonial alliance. The daughter of the King of the South-the Egyptian Princess Berenice, daughter of Ptolemy II (Philadelphus), should come to the King of the North (Antiochus Theos) to make an agreement. This agreement (marg., "equitable conditions") was that Aniochus Theos should divorce his wife and half-sister Laodice, and disinherit her children, and bequeath the throne to any future child of Berenice, who would thus unite the empires of the Ptolemies and the Seleucidae. Berenice took with her so vast a dowry that she was called "the dowry-bringer." Antiochus himself accompanied her as far as Pelusium (B.C. 247). But the compact ended in nothing but calamity. For, two years after, Ptolemy II died, leaving an infant child by Berenice. But Berenice did " not retain the strength of her arm ," since the military force which accompanied her proved powerless for her protection; nor did Ptolemy II abide, nor any support which he could render. On the contrary, there was overwhelming disaster. Berenice’s escort, her father, her husband, all perished, and she herself and her infant child were murdered by her rival Laodice (B.C. 246), in the sanctuary of Daphne, whither she had fled for refuge. Daniel 11:7 (B.C. 285-247).-But the murder of Berenice shall be well avenged. For "out of a shoot from her roots" stood up one in his office, even her brother Ptolemy III (Euergetes), who, unlike the effeminate Ptolemy II, did not entrust his wars to his generals, but came himself to his armies. He shall completely conquer the King of the North (Seleucus II, Kallinikos, son of Antiochus Theos and Laodice), shall seize his fortress (Seleucia, the port of Antioch). Daniel 11:8 (B.C. 247).-In this campaign Ptolemy Euergetes, who earned the title of "Benefactor" by this vigorous invasion, shall not only win immense booty-four thousand talents of gold and many jewels, and forty thousand talents of silver-but shall also carry back with him to Egypt the two thousand five hundred molten images, and idolatrous vessels, which, two hundred and eighty years before (B.C. 527), Cambyses had carried away from Egypt. After this success he will, for some years, refrain from attacking the Seleucid kings. Daniel 11:9 (B.C. 240).-Seleucus Kallinikos makes an attempt to avenge the shame and loss of the invasion of Syria by invading Egypt, but he returns to his own land totally foiled and defeated, for his fleet was destroyed by a storm. Daniel 11:10 But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. SECOND SECTION ( Daniel 11:10-19 ) Events from the death of Ptolemy Euergetes (B.C. 247) to the death of Antiochus III (the Great, B.C. 175). In the following verses, as Behrmann observes, there is a sort of dance of shadows, only fully intelligible to the initiated. Daniel 11:10 -The sons of Seleucus Kallinikos were Seleucus III (Keraunos, B.C. 227-224) and Antiochus the Great (B.C. 224-187). Keraunos only reigned two years, and in B.C. 224 his brother Antiochus III succeeded him. Both kings assembled immense forces to avenge the insult of the Egyptian invasion, the defeat of their father, and the retention of their port and fortress of Seleucia. It was only sixteen miles from Antioch, and being still garrisoned by Egyptians, constituted a standing danger and insult to their capital city. Daniel 11:11 -After twenty-seven years the port of Seleucia is wrested from the Egyptians by Antiochus the Great, and he so completely reverses the former successes of the King of the South as to conquer Syria as far as Gaza. Daniel 11:12 (B.C. 217).-But at last the young Egyptian King, Ptolemy IV (Philopator), is roused from his dissipation and effeminacy, advances to Raphia (southwest of Gaza) with a great army of twenty thousand foot, five thousand horse, and seventy-three elephants, and there, to his own immense self-exaltation, he inflicts a severe defeat on Antiochus, and "casts down tens of thousands." Yet the victory is illusive, although it enables Ptolemy to annex Palestine to Egypt. For Ptolemy "shall not show himself strong," but shall, by his supineness, and by making a speedy peace, throw away all the fruits of his victory, while he returns to his past dissipation (B.C. 217-204). Daniel 11:13 -Twelve years later (B.C. 205) Ptolemy Philopator died, leaving an infant son, Ptolemy Epiphanes. Antiochus, smarting from his defeat at Raphia, again assembled an army, which was still greater than before (B.C. 203), and much war-material. In the intervening years he had won great victories in the East as far as India. Daniel 11:14 -Antiochus shall be aided by the fact that many-including his ally Philip, King of Macedon, and various rebel-subjects of Ptolemy Epiphanes-stood up against the King of Egypt and wrested Phoenicia and Southern Syria from him. The Syrians were further strengthened by the assistance of the "children of the violent" among the Jews, " who shall lift themselves up to fulfil the vision of the oracle ; but they shall fall. " We read in Josephus that many of the Jews helped Antiochus; but the allusion to "the vision" is entirely obscure. Ewald supposes a reference to some prophecy no longer extant. Dr. Joel thinks that the Hellenising Jews may have referred to Isaiah 19:1-25 in favour of the plans of Antiochus against Egypt. Daniel 11:15-16 -But however much any of the Jews may have helped Antiochus under the hope of ultimately regaining their independence, their hopes were frustrated. The Syrian King came, besieged, and took a well-fenced city-perhaps an allusion to the fact that he wrested Sidon from the Egyptians. After his great victory over the Egyptian general Scopas at Mount Panium (B.C. 198), the routed Egyptian forces, to the number of ten thousand, flung themselves into that city. This campaign ruined the interests of Egypt in Palestine, "the glorious land." Palestine now passed to Antiochus, who took possession "with destruction in his hand." Daniel 11:17 (B.C. 198-195).-After this there shall again be an attempt at "equitable negotiations"; by which, however, Antiochus hoped to get final possession of Egypt and destroy it. He arranged a marriage between "a daughter of women"-his daughter Cleopatra-and Ptolemy Epiphanes. But this attempt also entirely failed. Daniel 11:18 (B.C. 190).-Antiochus therefore "sets his face in another direction," and tries to conquer the islands and coasts of Asia Minor. But a captain-the Roman general, Lucius Cornelius Scipio Asiaticus-puts an end to the insolent scorn with which he had spoken of the Romans, and pays him back with equal scorn, utterly defeating him in the great Battle of Magnesia (B.C. 190), and forcing him to ignominious terms. Daniel 11:19 (B.C. 175).-Antiochus next turns his attention ("sets his face") to strengthen the fortress of his own land in the east and west; but making an attempt to recruit his dissipated wealth by the plunder of the Temple of Belus in Elymais, "stumbles and falls, and is not found." Daniel 11:20 Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. THIRD SECTION ( Daniel 11:20-27 ) Events under Seleucus Philopator down to the first attempts of Antiochus Epiphanes against Egypt (B.C. 170). Daniel 11:20 -Seleucus Philopator (B.C. 187-176) had a character the reverse of his father’s. He was no restless seeker for glory, but desired wealth and quietness. Among the Jews, however, he had a very evil reputation, for he sent an "exactor"-a mere tax-collector, Heliodorus-"to pass through the glory of the kingdom." He only reigned twelve years, and theft was "broken"- i.e . , murdered by Heliodorus, neither in anger nor in battle, but by poison administered by this "tax-collector." The versions all vary, but I feel little doubt that Dr. Joel is right when he sees in the curious phrase " nogesh heder malkooth ," "one that shall cause a raiser of taxes to pass over the kingdom"-of which neither Theodotion nor the Vulgate can make anything-a cryptographic allusion to the name "Heliodorus"; and possibly the predicted fate may (by a change of subject) also refer to the fact that Heliodorus was checked, not by force, but by the vision in the Temple. {#/RAPC 2Ma 5:18 ; 2Ma 3:24-29 } We find from #/RAPC 2Ma 4:1 that Simeon, the governor of the Temple, charged Onias with a trick to terrify Heliodorus, This is a very probable view of what occurred. Daniel 11:21 -Seleucus Philopator died B.C. 175 without an heir. This made room for a contemptible person, a reprobate, who had no real claim to royal dignity, being only a younger son of Antiochus the Great. He came by surprise, "in time of security." and obtained the kingdom by flatteries. Daniel 11:22 .-Yet "the overflowing wings of Egypt" (or "the arms of a flood") "were swept away before him and broken; yea, and even a covenanted or allied prince." Some explain this of his nephew Ptolemy Philometor, others of Onias III, "the prince of the covenant"- i.e ., the princely high priest, whom Antiochus displaced in favour of his brother, the apostate Joshua, who Graecised his name into Jason, as his brother Onias did in calling himself Menelaus. Daniel 11:23 -This mean king should prosper by deceit which he practised on all connected with him; and though at first he had but few adherents, he should creep into power. Daniel 11:24 -"In time of security shall he come, even upon the fattest places of the province." By this may be meant his invasions of Galilee and Lower Egypt. Acting unlike any of his royal predecessors, he shall lavishly scatter his gains and his booty among needy followers, and shall plot to seize Pelusium, Naucratis, Alexandria, and other strongholds of Egypt for a time. Daniel 11:25 -After this (B.C. 171) he shall, with a "great army," seriously undertake his first invasion of Egypt, and shall be met by his nephew Ptolemy Philometor with another immense army. In spite of this, the young Egyptian King shall fail through the treachery of his own courtiers. He shall be outwitted and treacherously undermined by his uncle Antiochus. Yes! even while his army is fighting, and many are being slain, the very men who "eat of his dainties," even his favourite and trusted courtiers, Eulaeus and Lenaeus, will be devising his ruin, and his army shall be swept away. Daniel 11:26-27 (B.C. 174).-The Syrians and the Egyptian King, nephew and uncle, shall in nominal amity sit at one banquet, eating from one table; but all the while they will be distrustfully plotting against each other and "speaking lies" to each other. Antiochus will pretend to ally himself with the young Philometor against his brother Ptolemy Euergetes II-generally known by his derisive nickname as Ptolemy Physkon-whom after eleven months the Alexandrians had proclaimed king. But all these plots and counter-plots should be of none effect, for the end was not yet. Daniel 11:28 Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits , and return to his own land. FOURTH SECTION ( Daniel 11:28-35 ) Events between the first attack of Antiochus on Jerusalem (B.C. 170) and his plunder of the Temple to the first revolt of the Maccabees (B.C. 167). Daniel 11:28 (B.C. 168).-Returning from Egypt with great plunder, Antiochus shall set himself against the Holy Covenant. He put down the usurping high priest Jason, who, with much slaughter, had driven out his rival usurper and brother, Menelaus. He massacred many Jews, and returned to Antioch enriched with golden vessels seized from the Temple. Daniel 11:29 -In B.C. 168 Antiochus again invaded Egypt, but with none of the former splendid results. For Ptolemy Philometor and Physkon had joined in sending an embassy to Rome to ask for help and protection. In consequence of this, "ships from Kittim"-namely, the Roman fleet-came against him, bringing the Roman commissioner, Gaius Popilius Laenas. When Popilius met Antiochus, the king put out his hand to embrace him; but the Roman merely held out his tablets, and bade Antiochus read the Roman demand that he and his army should at once evacuate Egypt. "I will consult my friends on the subject," said Antiochus. Popilius, with infinite haughtiness and audacity, simply drew a circle in the sand with his vine-stick round the spot on which the king stood, and said, "You must decide before you step out of that circle." Antiochus stood amazed and humiliated; but seeing that there was no help for it, promised in despair to do all that the Romans demanded. Daniel 11:30 -Returning from Egypt in an indignant frame of mind, he turned his exasperation against the Jews and the Holy Covenant, especially extending his approval to those who apostatised from it. Daniel 11:31 -Then (B.C. 168) shall come the climax of horror. Antiochus shall send troops to the Holy Land, who shall desecrate the sanctuary and fortress of the Temple, and abolish the daily sacrifice ( Kisleu 15), and set up the abomination that maketh desolate. Daniel 11:32 -To carry out these ends the better, and with the express purpose of putting an end to the Jewish religion, he shall pervert or "make profane" by flatteries the renegades who are ready to apostatise from the faith of their fathers. But there shall be a faithful remnant who will bravely resist him to the uttermost. "The people who know their God will be valiant, and do great deeds." Daniel 11:33 -To keep alive the national faith "wise teachers of the people shall instruct many," and will draw upon their own heads the fury of persecution, so that many shall fall by sword, and by flame, and by captivity, and by spoliation for many days. Daniel 11:34 -But in the midst of this fierce onslaught of cruelty they shall be "holpen" with a little help. "There shall arise the sect of the Chasidim," or "the Pious," bound together by " Tugendbund " to maintain the Laws which Israel received from Moses of old. These good and faithful champions of a righteous cause will indeed be weakened by the false adherence of waverers and flatterers. Daniel 11:35 -To purge the party from such spies and Laodiceans, the teachers, like the aged priest Mattathias at Modin, and the aged scribe Eleazar, will have to brave even martyrdom itself till the time of the end. Daniel 11:36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. FIFTH SECTION ( Daniel 11:36-45 , B.C. 147-164) Events from the beginning of the Maccabean rising to the death of Antiochus Epiphanes. Daniel 11:36 -Antiochus will grow more arbitrary, more insolent, more blasphemous, from day to day, calling himself "God" (Theos) on his coins, and requiring all his subjects to be of his religion, and so even more kindling against himself the wrath of the God of gods by his monstrous utterances, until the final doom has fallen. Daniel 11:37 -He will, in fact, make himself his own god, paying no regard (by comparison) to his national or local god, the Olympian Zeus, nor to the Syrian deity, Tammuz-Adonis, "the desire of women." "Tammuz came next behind, whose yearly wound in Lebanon allured the Syrian damsels to lament his fate in amorous ditties all a summer day. While smooth Adonis from his native rock ran purple to the sea-supposed with blood of Tammuz yearly wounded. The love tale infected Zion’s daughters with like heat." Daniel 11:38 -The only God to whom he shall pay marked respect shall be the Roman Jupiter, the god of the Capitol. To this god, to Jupiter Capitolinus, not to his own Zeus Olympios, the god of his Greek fathers, he shall erect a temple in his capital city of Antioch, and adorn it with gold and silver and precious stones. Daniel 11:39 -"And he shall deal with the strongest fortresses by the help of a strange god"-namely, the Capitoline Jupiter (Zeus Polieus)-and shall crowd the strongholds of Judaea with heathen colonists who worship the Tyrian Hercules (Melkart) and other idols; and to these heathen he shall give wealth and power. Daniel 11:40 -But his evil career shall be cut short. Egypt, under the now-allied brothers Philometor and Physkon, shall unite to thrust at him. Antiochus will advance against them like a whirlwind, with many chariots and horsemen, and with the aid of a fleet. Daniel 11:41-45 -In the course of his march he shall pass through Palestine, "the glorious land," with disastrous injury; but Edom, Moab, and the bloom of the kingdom of Ammon shall escape his hand. Egypt, however, shall not escape. By the aid of the Libyans and Ethiopians who are in his train he shall plunder Egypt of its treasures. How far these events correspond to historic realities, is uncertain. Jerome says that Antiochus invaded Egypt a third time in B.C. 165, the eleventh year of his reign; but there are no historic traces of such an invasion, and most certainly Antiochus towards the close of his reign, instead of being enriched with vast Egyptian spoils, was struggling with chronic lack of means. Some therefore suppose that the writer composed and published his enigmatic sketch of these events before the close of the reign of Antiochus, and that he is here passing from contemporary fact into a region of ideal anticipations which were never actually fulfilled. Daniel 11:43 (B.C. 165).-In the midst of this devastating invasion of Egypt, Antiochus shall be troubled with disquieting rumours of troubles in Palestine and other realms of his kingdom. He will set out with utter fury to subjugate and to destroy, determining above all to suppress the heroic Maccabean revolt which had inflicted such humiliating disasters upon his generals, Seron, Apollonius, and Lysias. Daniel 11:45 (B.C. 164).-He shall indeed advance so far as to pitch his palatial tent "between the sea and the mountain of the High Glory": but he will come to a disastrous and an unassisted end. These latter events either do not correspond with the actual history, or cannot be verified. So far as we know Antiochus did not invade Egypt at all after B.C. 168. Still less did he advance fr