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Daniel 11 β Commentary
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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 kingβs 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 Expositorβs 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. Gabrielβs 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 Godβs hand and Godβs 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 worldβs 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 Godβs providence and of Godβs 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. Bereniceβs 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 fatherβs. 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 Zionβs 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
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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 β 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: β "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 β 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 β "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? β 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 : β 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 β the distinction β 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 β 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 β 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 β 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
Matthew Henry
11:1-30 The angel shows Daniel the succession of the Persian and Grecian empires. The kings of Egypt and Syria are noticed: Judea was between their dominions, and affected by their contests. From ver. 5-30, is generally considered to relate to the events which came to pass during the continuance of these governments; and from ver. 21, to relate to Antiochus Epiphanes, who was a cruel and violent persecutor of the Jews. See what decaying, perishing things worldly pomp and possessions are, and the power by which they are gotten. God, in his providence, sets up one, and pulls down another, as he pleases. This world is full of wars and fightings, which come from men's lusts. All changes and revolutions of states and kingdoms, and every event, are plainly and perfectly foreseen by God. No word of God shall fall to the ground; but what he has designed, what he has declared, shall infallibly come to pass. While the potsherds of the earth strive with each other, they prevail and are prevailed against, deceive and are deceived; but those who know God will trust in him, and he will enable them to stand their ground, bear their cross, and maintain their conflict. 11:31-45 The remainder of this prophecy is very difficult, and commentators differ much respecting it. From Antiochus the account seems to pass to antichrist. Reference seems to be made to the Roman empire, the fourth monarchy, in its pagan, early Christian, and papal states. The end of the Lord's anger against his people approaches, as well as the end of his patience towards his enemies. If we would escape the ruin of the infidel, the idolater, the superstitious and cruel persecutor, as well as that of the profane, let us make the oracles of God our standard of truth and of duty, the foundation of our hope, and the light of our paths through this dark world, to the glorious inheritance above.
Benson