Daniel the Prophet and the Times of the Gentiles

By Edward Dennett

Chapter 11

AS before observed, Daniel 10 - 12 form one continuous revelation or prophecy; and it will be seen that the whole of chapter 10, together with the first verse of chapter 11, is introductory, containing the account of the circumstances under which the revelation was made, and the exercises of the prophet which God used to produce his moral fitness to receive these divine unfoldings of the future. Down to the end of verse 35, it may be repeated, we have a narrative of events which were to take place in connection with the kingdoms into which "Grecia" was divided after the death of Alexander the Great; and these are chosen because they bring before us two monarchs, the king of the North, and the king of the South (so denominated because of the geographical position of their respective territories in relation to the "glorious land"), who are themselves foreshadowings of the adversaries of the Jews in the last days. Their actings, as here described, have now long since passed away; but their prophetic significance remains, or they would have no possible interest for the reader, except in so far as they reveal the divine prescience, as also God's care over His people, even while, as a people, they are unfaithful to Him and to His word.

In the first verse a remarkable revelation is made. Every one must be struck, in reading Daniel 6, with the earnestness of Darius in espousing Daniel's cause, and in seeking his deliverance from the devices of his enemies. The secret of this is now discovered, illustrating the fact that God holds the hearts of all men in His hands, and turns them whithersoever He will in pursuance of His purposes. "Also I," said the angel to Daniel, "in the first year of Darius the Mede, even I, stood to confirm and to strengthen him." Darius knew it not; but the fact is now made known that there was a divine influence secretly working to confirm him in a certain course, and to strengthen him against those who were plotting against God's witness in the king's court. Well may we learn from this to look away from all secondary causes, and to rest in the assurance that God is silently working towards His proposed end through all the apparent confusion of human designs, and in the face of all the demonstrated power of the enemy.

The next three verses (vv. 2-4) give a brief outline of those near events which would form the foundation of the subsequent developments which the Spirit of God was about to trace. First, four kings of Persia were yet to arise; "the fourth shall be far richer than they all." Three of these (the first three) are mentioned in Ezra 4, Ahasuerus, Artaxerxes, and Darius.¹ The fourth was the famous Xerxes, who, "by his strength through his riches," stirred up "all against the realm of Grecia." The overwhelming defeat of his motley host, and the subsequent invasion and conquest of his kingdom by Alexander — facts well known to every reader of history, and alluded to in Daniel 8: 7 — are here passed over, and Alexander, as a "mighty king," is at once introduced — one "that shall rule with great dominion, and do according to his will" (v. 3).

We are next told, that "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" (v. 4). The devout believer in the inspired word of God will not need to be told that this is an accurate description in every particular of what took place on the death of Alexander — so accurate, indeed, that the unbeliever can only account for it by maintaining that it was written subsequently to the event! The ingenuity of infidelity to escape the evidence that God has spoken to man in His word, and that the future all lies before his gaze, is simply astounding. The suppositions of unbelief are readily received and circulated as facts; but the verities of the divine record are rejected with contempt. And who is the loser? Surely the man who, in the pride of his fancied self-sufficiency, shuts his eyes against the light. The light shineth in darkness, and the darkness comprehendeth it not.

To return, it is well known (the facts have been before stated) that on the death of this "mighty king," after various contentions and conflicts, his kingdom was "divided toward the four winds of heaven; and not to his posterity," but by four of his generals. Two of these kingdoms soon disappeared; and two remained till about 50 B.C.;² and these are the two under the appellations of the "king of the south" and the "king of the north" that are found in this narrative.³ One thing must be borne in mind in following the narrative, and that is that the king of the north and the king of the south do not always designate the same persons. They are titles (like Pharaoh, for example), and thus apply to all the monarchs of the same line. If therefore one king of the north have died, his successor will bear the same designation. This will be readily understood.

The first of these monarchs, to which our attention is directed, is the king of the south — that is Egypt, as seen from verse 8. He is characterised by strength; but there is another "strong above him,"⁴ and "his dominion shall be a great dominion" (v. 5).

The monarchs are now in their places, south and north of Palestine; and next we have a record of their relationships and conflicts. It will not be necessary, however, to consider these in all their details: it will suffice to indicate the outline of the occurrences here presented.⁵

We read in verse 6 that "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," etc. This was strictly fulfilled; for on a quarrel having ensued between the immediate successors of the first Greek kings of Syria and Egypt, amity was sought to be restored by the king of Egypt giving his daughter (Berenice) in marriage to the king of the north. But, as it is here said, "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," so it happened; for this queen (Berenice), together with her husband (the king of the north), her son, and her attendants, were murdered; and in this way the devised means of amity became the ground of future dissensions and conflicts⁶ The next three verses (7-9) give the description of the avenging of the murder of Berenice by one out of a branch of her "roots," another king of the south, who invaded Syria, entered "into the fortress of the king of the north," and prevailed (v. 7). In fact his victory was complete, and he extended his conquests as far as Antioch, and eastwards to Babylon, and returned to Egypt in triumph with great spoil of gods and treasures, as recounted in verse 8. "So the king of the south shall come into his kingdom, and shall return into his own land" (v. 9).⁷

It is plain from the context that the term "his sons," in verse 10, applies to the successors of the king of the north who had been overcome by Ptolemy III.; and in fact the two next kings of the north⁸ did attack Egypt with large forces, but were unsuccessful; and the latter of the two suffered a most disastrous defeat, according to the prediction in verse 11, "the multitude [the army of the king of the north] shall be given into his hand" (into the hand of the king of the south — Egypt). But, as we read in verse 12, the king of Egypt did not profit by his victory,⁹ for his heart was lifted up, and although he cast down many ten thousands, he was not strengthened by it. The reason is given in verse 13, which tells us that "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" (v. 13). Many others also shall "stand up against the king of the south"; and in addition to these another class is named, "the robbers of thy people" (that is, of Daniel's people), who are said to "exalt themselves to establish the vision," to verify the divine word, "but they shall fall" (v. 14).

All this, it is almost needless to remark, exactly happened; for Antiochus the Great, and Philip III. of Macedonia, formed a league, with others, against Egypt, and many of the Jewish insurrectionists and professed patriots, "the robbers of thy people," threw off, at the same time, their allegiance to Egypt. The issue of this combination against the king of the south is stated in the next verse (15). Antiochus and his allies conquered "the most fenced cities," took possession of the whole of Judea, and decisively defeated the Egyptian army. He did therefore according to his own will, and none was able to stand before him (v. 16); and thereon it is said, "He shall stand in the glorious land, which by his hand shall be consumed." The glorious land is Palestine, and the allusion is to some action of the king of the north in respect of the Holy Land. It is maintained by some that the word "consumed" should be "perfected"; and it seems established that the king of the north on this occasion did act as a friend to the Jews, and assisted in the completion or beautifying of the temple.

This however is of little moment, but the circumstance serves to call attention to the special object of the narration of the conflicts of these rival sovereigns. They are given in such detail because of their bearing upon the Jews and the glorious land. This will be understood when the geographical position of Palestine in relation to Syria and Egypt is recalled. It lay between them, and consequently formed the highway of approach from either country. The armies of the two hostile countries were therefore, in their mutual invasions, continually marching through the land; and, moreover, Judea was possessed by the monarch who for the moment was victorious. Palestine was thus largely the battle-field, as constituting the outpost of the territory of both kingdoms. God could not be indifferent to this as affecting the welfare of His poor people who had returned from Babylon; and hence it is that the Spirit of God has caused the account of all these wars to be recorded. It shows us the intensity of God's love for His people, whatever their state; and teaches us likewise that He regards the movement of nations as affecting their interests.

The next section (vv. 17-19) contains the subsequent doings of this king of the north, and the account of his death. First of all he meditated another attack on Egypt; but, changing his mind, he formed an alliance with the king of the south, giving him his daughter to wife, in order to secure his own influence in the Egyptian court. What is meant by "corrupting her" is, that he desired her to act in his own interests rather than in those of her husband; but she, in this respect a true woman, clave to her husband. Having, as he supposed, made all secure in Egypt by the marriage, he proceeded, according to a design that he had formed, to attack "the isles" — the isles of Greece — and took many; and here his career of victory ended. "A prince" appeared on the scene, a Roman commander, for the Roman Republic was in alliance with Greece, and attacked and defeated him in two decisive battles, and compelled him to cede to his victors the western half of his empire, besides imposing upon him the payment of an immense tribute.¹⁰ In order to obtain the means of paying this tribute the king of the north made an expedition against a rich temple, and was killed while attempting to plunder it; according to the prediction "He shall stumble and fall, and not be found" (v. 19).

His successor, "a raiser of taxes" (v. 20), seeking to raise the Roman tribute, plundered the temple at Jerusalem, and, "within few days," he was destroyed, "neither in anger, nor in battle," the very man he had employed to despoil the temple being the instrument of his assassination.

We arrive now at the advent of a monarch, yet "a vile person" (v. 21), who has been specially chosen as the type of the Assyrian, or the king of the north, of the last days. It is for this reason that his career is given with such detail, occupying the whole paragraph contained in verses 21-25. This "vile person" is known in history as Antiochus Epiphanes, and he commenced his reign about 175 B.C. He was not given "the honour of the kingdom," for he was not the rightful heir; but "he shall come in peaceably, and obtain the kingdom by flatteries," and he fulfilled this description to the letter. Having established himself in the kingdom, his various actings are narrated, his successes, deceit, and increasing strength, the enlargement of his territory, and his reckless prodigality (vv. 22-24). Then, like his predecessors, he proceeded on an expedition. against the king of the south, and, aided by treachery in his enemy's court and camp, he utterly defeated him.¹¹ A treaty would seem to be formed according to verse 27, both sovereigns, under the mask of friendship, concealing treachery in their hearts — "they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed." Having settled his affairs for the moment with the king of Egypt, he returned to his kingdom "with great riches"; and now his enmity against the "holy covenant," that is against the Jewish religion, the covenant of God with His people, was in some way manifested; "and" it is added, "he shall do [exploits], and return to his own land" (v. 28). It is said that on his homeward march he attacked Jerusalem, massacred thousands of its inhabitants, and profaned the temple, because of the insurrection of the Jews on a false report of his death.¹²

In the following verse (29) we read that "at the time appointed he shall return, and come toward the south." By "the time appointed," as we understand, is meant, as stated in verse 27, the time fixed by God for the termination of the deceitful alliance which this monarch had made with the king of the south. It was not to prosper, and accordingly Antiochus, in defiance of his treaty obligations, returned in hostility towards his ally; "but," as Daniel was told, "it shall not be as the former or as the latter." On these previous occasions he had prospered in his designs; but now another power steps forward (the power that was soon, as the fourth prophetic kingdom, to succeed to that of "Grecia" in the government of the world) and checks his victorious career. "For the ships of Chittim shall come against him" (v. 30), the ships of Italy, which is the country designated in Scripture as Chittim, a fleet, in fact, of the Roman republic. Forbidden by the Roman consul to pursue his objects in Egypt, and impotent in the presence of such an enemy, he was compelled to return. His state of mind consequent upon having his prey snatched from his grasp is thus described: "Therefore he shall be grieved, and return, and have indignation against the holy covenant" (v. 30).

We have now reached the main object of the foregoing recital of what are now historical facts, related by the angel long before they occurred, demonstrating, it may once more be affirmed, both the presence of God and the character of inspiration. It is the habit of the present day to seek among ancient ruins and antique inscriptions and tablets for confirmation of the Bible records. It seems to be forgotten that God is not dependent on man for the authentication of the revelation He has made, and that if the word of God is not its own witness (see John 3: 33) no amount of human evidence will establish it as such in the soul. Besides, the facts adduced, and the translations made from ancient cylinders and monuments assume a very different aspect and importance according to the views of the various interpreters. But accepting the Bible as the veritable word of God, and maintaining therefore its absolute "inerrancy" (to borrow a new theological term) where there is no dispute as to readings or translation, we have an infallible guide, a trustworthy standard of appeal, and thus the certainty that the events predicted must have a real and actual fulfilment, and that the historical facts recorded are given with the most truthful accuracy. It is of all moment, if we would understand the divine records, that we should begin with an undoubting faith in the infallibility of Scripture.

From the middle of verse 30 to the end of verse 35 we have the account of the actings of Antiochus in Jerusalem and the glorious land — actings so diabolical, when estimated according to God, that, as has been observed more than once, he is selected as a type of the powerful enemy of Israel in the last days; and perhaps even more than their last enemy the Assyrian, for he seems to concentre in himself almost every element of hostility and profanity that will be found in the two beasts of Revelation 13 as well as in the king of the north.

We are told in the first place that he shall "have indignation against the holy covenant: so shall he do"; that is, we apprehend, that he acted according to his indignation against the Jews and the holy covenant. Moreover, he had an understanding ("intelligence") with the apostate Jews. The account of his doings may be gleaned from 1, 2 Maccabees, whence it is to be gathered that he resolutely set himself to work to heathenize the Jews, and indeed, like Nebuchadnezzar in Daniel 3, to unify his dominions by compelling all his subjects to worship the same false gods. That he largely succeeded among the Jews is seen from this prophetic narrative. Apostates are specified in verses 30 and 32.

In pursuance of his objects the temple would of necessity be in his way, and call forth his deadliest hostility; and verse 31 describes his conduct in regard to it. It says, "And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily [sacrifice], and they shall place the abomination that maketh desolate." (v. 31). This is referred to in 1 Maccabees in the following words: "The king had sent letters by messengers unto Jerusalem and the cities of Judah, that they should follow the strange laws of the land, and forbid burnt offerings and sacrifices and drink offerings in the temple; and that they should profane the sabbaths and festival days: and pollute the sanctuary and holy people: set up altars, and groves, and chapels of idols, and sacrifice swine's flesh, and unclean beasts . . . to the end they might forget the law, and change all the ordinances." And further we read that on "the fifteenth day of the month Casleu, in the hundred forty and fifth year, they set up the abomination of desolation upon the altar"; and that on "the five and twentieth day of the month they did sacrifice upon the idol altar, which was upon the altar of God" (chapter 1: 44-59). From other sources we learn that the worship Antiochus enjoined in the place of that of the God of heaven, Jehovah, was that of Jupiter Olympius.

These facts will enable the reader to understand verse 30, and the fearful character of the doings, the profanity and wickedness, of this king of the north; and also the sufferings entailed by his conduct upon those of the Jews who remained faithful to their God and to His word. Some, "such as do wickedly against the covenant," be corrupted by flatteries; but God preserved a faithful remnant, and these knowing their God, were strong, and did exploits, (v. 32). In the next verse a smaller class are introduced to our notice — "they that understand among the people." Thus there were, we apprehend, three classes of Jews; first, the mass who were corrupted by flatteries; secondly, the faithful remnant, who refused to renounce their observance of the law of their God; and lastly, some among the remnant who, as taught of God, were able to instruct them in the word, and to encourage them in the path of fidelity, whatever the persecution to which they might be subjected. This class is again mentioned in chapter 12: 3, and those who compose it are termed "the Maschilim." It was against this class, those who were publicly identified with God's testimony on the earth, that Satan's enmity was specially directed; and, as a consequence, the angel says, "Yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days" (v. 33). The reader of Revelation will recall the similar experiences there recorded (see Rev. 11, Rev. 12: 17; Rev. 13, Rev. 14: 12, 13, etc.).

But they are not left wholly in the hands of the enemy, for "when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries." (v. 34). It could scarcely be otherwise than this, in this prophetic narration, there should be a very distinct allusion to the uprising, and valiant resistance of the Maccabees against the cruelties and profanity of their oppressor. For there was, at least at the commencement of their rebellion, undoubted zeal for God, for His temple and for His law; and the success vouchsafed to them was great. For years they stemmed the tide of the whole power of the king of the north, and maintained, through victory after victory, their just and holy cause. All this is now a matter of history, and it is only recalled here as explanatory of the last clause of verse 34 — "Many shall cleave to them with flatteries" — for subsequently to the reign of Antiochus, when Syria was torn asunder by faction and intestine discords, the Maccabean leaders were, as often courted as threatened.

But the reader may be reminded that while this is history, it is not only history. Antiochus himself, as again and again pointed out, is a typical personage, and many of the events connected with his reign, and especially his actings in Jerusalem, are typical, so that many of these things will be reproduced at the close. Two illustrations of this may be offered. Antiochus caused "the abomination that maketh desolate" to be set up in the temple; in Daniel 12: 11 we learn that this act will be repeated in a future day. Consequently our Lord quotes from chapter 12 in Matthew 24 because He is there speaking of what had hot yet taken place. If this distinction had been more accurately observed, fewer mistakes would have been made in the interpretation of these prophetic scriptures. Then again take verse 35, where we read that God will allow "some of them of understanding" to fall to try the faith and "to purge" the remnant, and "to make them white, even to the time of the end," etc.; the very language used shows that what took place then is given as a sample of a similar thing in the last days. Thus in Revelation 14, after the annunciation of judgment upon those who shall worship the beast and his image, etc., the remnant are described; and it is then the command comes from heaven, "Write, Blessed are the dead which die in the Lord," etc. (vv. 9-13; compare Rev. 13: 5-15). if, therefore, anyone has been tempted to enquire, while reading, this chapter, What advantage is there in these historical details? the answer is, that God has allowed things to be rehearsed, as it were, in preparation for what will be seen in the time of the end. There are very few purely historical events in Scripture for the reason we have given, that the histories recorded are in themselves typical and prophetic. It is an immense thing, an immense help, to the study of the Scriptures, when this principle is understood.¹³

We pass now to another section of the chapter, for there is a break between verses 35, 36. Up to verse 35 we have, in prophetic form, a relation of what, though future in Daniel's day, has now long since been accomplished; from verse 36 we have the account of what is entirely future. The proof of this, it may be at once said, lies in two sentences. In verse 36 we read that the king shall prosper till the indignation be accomplished; and in verse 40 we are told that the event there given is "at the time of the end." It has already been observed, as to the former expression, that it is used in Isaiah of God's last indignation, by means of the Assyrian, against His people in the land before the appearing of Christ. If the reader attentively considers Isa. 10: 20-25, Isa. 28: 16-22, he cannot fail to be convinced of the truth of this interpretation. The latter expression, "the time of the end," may be thought to be more general, because it is also found in verse 35; but even with regard to the use of it there, the typical significance of what is related must be borne in mind. Another thing will appear as we proceed, viz.., the correspondence of the king here described with the 'man of sin,' or the Antichrist of the New Testament. On these grounds we cannot doubt that an immense interval lies between verses 35, 36, and this conclusion will be further strengthened by many of the events found in this closing section of the chapter.

The characteristics and doings of "the king" are given with some particularity. First of all it is said "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 etc. (v. 36). The appellation of the "wilful king" is derived from this scripture, expressive of the fact here stated, that his own will is his only law. He will be the incarnation and manifestation of all that is evil in man. Adam in the garden of Eden fell through disobedience, doing his own will instead of God's, and through the desire, at the temptation of Satan, to exalt himself; and these two things will reach their further expression in this wilful king, who will claim, in the height of his presumptuous, folly, to suffice for himself, to be both independent of God and absolute in power. He will be consequently the perfect contrast, morally, to Christ, who, being in the form of God, did not think it robbery to be equal with God, but emptied Himself, and having taken upon Him the form of a servant, humbled Himself, and became obedient unto death, even the death of the cross. This man will assert his superiority over every god, and will moreover speak marvellous things against the God of gods. This last feature savours of what in Daniel 7 and in Revelation 13 is ascribed to the imperial head of the revived Roman empire; but it must be borne in mind that this king — king to the Jews, who will receive him as their Messiah — coming as he will in his own name, acts as the prophet, the false prophet, to this monarch, and exercises all this monarch's power in his presence (Rev. 13: 12), and that it is he who will do great wonders, so that he will make fire come down from heaven on the earth in the sight of men in support of his claims. So great will be the unhindered display of Satanic power in this fearful era that men, being under a strong delusion, will believe a lie: that they all might be damned (judged) who believed not the truth, but had pleasure in unrighteousness.

If we turn for a moment to 2 Thessalonians 2 we shall see that the advent of this "man of sin," this "son of perdition," will not be until after the church has been caught away from the earth at the coming of the Lord. It says plainly, "And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work only he who now letteth (the Holy Ghost in the church, as me understand the passage) [will let], until he be taken out of the way. And then shall that wicked [one] be revealed," etc. (vv. 6, 7). Earlier in the chapter (v. 4) the description of this "man of sin" corresponds most strikingly with what is given in verse 36. It says, "Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God." It is impossible to read the two scriptures without coming to the conclusion that they refer to one and the same person, and that both alike treat of him in his relation to the Jews. The apostle John presents him to us in his relation to Christianity, when he writes, "He is the¹⁴ Antichrist, that denieth the Father and the Son" (1 John 2: 22).

We also learn that he will prosper till the indignation be accomplished, etc. God will allow him to have his own way for the moment; but when the indignation is accomplished in His chastisement of the guilty nation for the rejection of Christ, at the end of the three years and a half so often spoken of in the Apocalypse, the Lord will appear from heaven and consume this wicked one with the spirit of His mouth, and destroy him with the brightness of His coming (2 Thess. 2: 8; Rev. 19: 20).

Following the prophetic narrative, we learn, in the next place, that Antichrist will be an apostate Jew; he will not "regard the God of his fathers," nor, moreover, "the desire of women, nor regard any god," for the reason already given, that "he shall magnify himself above all." This, we judge, refers to his own state of mind; but as men, speaking generally, must have some kind of religion, he will introduce a god for their acceptance — "the god of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory" (vv. 38, 39). Entirely infidel and atheistic himself, he will, in order to satisfy the cravings of the people, promote the worship of an idol — the image, it is to be concluded, that he himself will cause to be made to the beast which had the wound by a sword and did live — the head, that is, of the western Roman Empire in its last revived form. Concerning this we read in Revelation that "the king" of this chapter in Daniel, the beast in Revelation who "had two horns like a lamb, and spake as a dragon" (for they are one and the same person), "had power to give life (breath) unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed" (Rev. 13: 15).¹⁵ Endowed as this "wilful king" will be with such Satanic art and power, it is easily understood how readily he will obtain ascendancy over the minds of men, and succeed in subduing them to his will for the execution of his diabolical designs. It is of this period the apostle speaks when he says that God will send upon men, because they received not the love of. the truth that they might be saved, a strong delusion that they should believe a lie (2 Thess. 2: 10, 11).

The last clause of verse 39 is not so clear. It reads: "And he shall cause them to rule over many, and shall divide the land for gain." Its purport has been generally taken to signify that he will promote his own followers to places of honour and rule, and apportion the land either for his own personal profit or as rewards for faithful service, devotedness to his interests. The term "the land" settles beyond doubt the sphere of this king's influence and activity; for it always, as far as we know, describes the land of promise. This in Scripture language is emphatically the land; and consequently it bears out the conclusion arrived at before, that Jerusalem and Palestine is the seat of the wilful king's power, and thus that he is the Antichrist.

Now that the Antichrist has been portrayed in his moral characteristics, the Spirit of God, through the angel, passes on to describe the actings — mainly of the king of the north, though the king of the south is also mentioned. Two or three introductory observations will aid the reader in the study of this part of our scripture. He will now see, from the fact mentioned in verse 40, the reason of the detailed accounts of the conflicts between the kings of the north and south in the earlier part of the chapter. It is simply because of the relationship of these two sovereigns to the Jews and to "the land," and because of their typical and prophetic character in reference to the end. To understand what took place in these conflicts in the past is the qualification for the understanding of what will take place in the future. With this is connected a very important thing, which is revealed in the prophetic scriptures. The kings of the south and north appear in verse 40, and it is "at the time of, the end"; Edom, Moab, and Ammon are named in verse 41 as existing at the same period; and it may be gathered from many other scriptures that when the Jews are once more in their own land, the nations that formerly surrounded them, and were in proximate relationship with them, will re-appear in their old places. "When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people [peoples] according to the number of the children of Israel" (Deut. 32: 8). When therefore Israel again occupies its place, the bounds of the peoples will be restored according to their divine and original determination. To perceive this, as revealed in the Scripture, is to possess the key of a large portion of prophecy.¹⁶

To return to our subject, we are told that the wilful king," will, at the time of the end, be attacked by the king of the south; and that this will bring his adversary, the king of the north, into the field, who will "come against him like a whirlwind, with chariots, and with horsemen, and with many ships" (v. 40). At this period the king of the north, strong, "but not by his own power" (Dan. 8: 24), will combine both military and naval forces in his expedition, and will apparently be successful in all his projects. It is not precisely stated what will be the issue of his campaign in Palestine; but we gather from Daniel 8 that he will "destroy the mighty and the holy people" (v. 24), and here we learn that he "shall enter into the countries, and shall overflow and pass over. He shall enter also into the glorious land, and many countries shall be overthrown" (vv. 40, 41). Doubtless this is the overflowing scourge, of which Isaiah speaks, as passing through the land, and treading down the "scornful men" that rule this people which is in Jerusalem" (Isa. 28: 14-22).

Then, as a wonderful confirmation of the truth and unity of all Scripture, we are told, "But these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon" (v. 41). If we turn to Isaiah 11 we find the explanation. It says, speaking of the time after both Judah and Israel have been restored, "They shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them" (v. 14). God's judgment upon these three nations is to be executed by Israel; and on this account the Assyrian, the king of the north, will not be permitted to touch them; but they will escape out of his hand.

If however these nations elude his vengeance, he will carry his successes into other countries, and especially into Egypt. "The land of Egypt shall not escape. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps." But it would not be according to the divine purpose that he should go further, or even consolidate his conquests in these southern regions. As the blind instrument of God's will, he may overcome all the forces brought against him, and enrich himself with the treasures of Egypt, and thus be the executor of God's judgment upon that country. But, his work done, he must return, and "tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many" (v. 44). Evidently news of approaching enemies from the east, the east of Syria, and it may be of domestic foes, as the north points to his own country, will reach him; and he, flushed at the moment with his successes, will start, confident in his own power, and "with great fury," to deal with his foes.

It is as he is marching homewards that he will, as the next verse informs us, "plant the tabernacles of his palace between the seas¹⁷ in the glorious holy mountain" (v. 45). Like his type, Antiochus Epiphanes, he makes Jerusalem and the land the first object of his hostility on his return from Egypt; and then it is added, "Yet he shall come to his end, and none shall help him." Of the circumstances of the termination of his career we are not told; the simple fact is recorded that, in connection with his hostility against the glorious holy mountain, his end is reached, and he dies under the judgment of God. In Daniel 8 we read that the little horn, who undoubtedly is the king of the north, will "stand up against the Prince of princes; but he shall be broken without hand" (v. 25). If this refer to the same event, as appears. probable, we have in both Scriptures the destruction of the prophetic Assyrian by the Lord Himself, and hence he is broken "without hand," that is, without human instrumentality, and moreover, "none shall help him." For, as we learn from Isaiah, "the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled" (Isa. 10: 38). Whether this event must be placed before or after the destruction of the beast and of the false prophet can only be determined by a careful study of the prophetic Scriptures. If Zechariah 14 give the final assault of Jerusalem it must be placed unquestionably after the Lord has cast the beast and Antichrist alive into the lake of fire (see also Micah 5: 4, 5).

It may be well to add that the end of the "wilful king," the Antichrist, is not here given — that is found in Rev. 19 where he is described as the false prophet. Here it is the end of the king of the north, one of the most formidable enemies of the Jews in the last days — during the time of their unequalled sorrows. They will be beset on every hand; for in addition to the Assyrian (the king of the north), there will be the first beast of Rev. 13 (the imperial head of the western empire) and his ally the Antichrist, as well as the king of the south mentioned in verse 40 of our chapter. This will enable us to understand the language of the Spirit of Christ in Psalm 118. "All nations compassed me about: but in the name of the Lord will I destroy them. They compassed me about; yea, they compassed me about: but in the name of the Lord I will destroy them. They compassed me about like bees; they are quenched as the fire of thorns for in the name of the Lord I will destroy them (vv. 10-12).

 

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Footnote 

1 This is not, it should be remarked, Darius the Mede of verse 1, but Darius Hystaspes, as he is known in history. Ahasuerus and Artaxerxes are supposed to be the monarchs designated by profane writers, as Cambyses and Smerdis.

2 To speak more accurately, the Syrian Kingdom. only continued till 65 B.C., but that of Egypt was not extinguished until 51 B.C.

3 These represent the two famous dynasties of the Ptolemies (Egypt), and the Seleucidae (Syria). For a chronological table of the respective monarchs of these dynasties see Elliott's Horae Apocalypticae, vol. iv. Fourth edition.

4 It is not necessary to discuss the translation; it will suffice to state that in the opinion of most, this sentence applies to the king of the north; and that we have here the founders of their respective dynasties, viz., Ptolemy and Seleucus, two of the four who succeeded to Alexander's kingdom.

5 If the reader desire to study the details he can consult the histories of the period, especially 1 Maccabees, the articles in Smith's Bible Dictionary under the headings of Syria, Alexander, Seleucus, Antiochus, Ptolemy, etc.; Josephus, etc.

6 For the authority of these statements see Elliott's Horae Apocalypticae, vol. iv. et seq. (4th edition), and Smith's Bible Dictionary, under the title Ptolemy.

7 The name of this king of the south was Ptolemy III., known also by the title Euergetes (Benefactor), which he either assumed or received.

8 These were, first, Seleucus Ceraunus who only reigned a year or two; and, secondly, his brother and successor, Antiochus the Great.

9 The battle by which this victory was won is known by the name of Raphia, and the king who won it was Ptolemy Philopator.

10 See Smith's Bible Dictionary, vol. i.

11 It is said that he made four expeditions against Egypt, in the years B.C. 171, 170, 169, 168, but two only are mentioned in the sacred narrative, unless indeed three are found in verse 29, and these are evidently chosen because of the consequences in regard to the Jews.

12  See 1 Maccabees 50: 21-24.

13 It should also be borne in mind that these revelations were for the guidance and comfort of the Jews during the time of these wars between Syria and Egypt, as well as for the instruction of the godly remnant in the last days.

14 The article is in the text, though not given in the Authorized Version.

15 To prevent confusion, it must again be recalled that, in addition to the image which Antichrist will make and cause to be worshipped throughout the Roman Empire, he will himself sit as a god in the temple at Jerusalem.

16 It may be interesting to some to state that there are four words used in the Old Testament for people and peoples — one always in the singular, either "the people" or "my people" for Israel; another in the plural to indicate the heathen or nations who are in contrast with Israel as the people of God — Israel is once so designated to mark its guilt in Psalm 43: 1; another for the peoples and nations in general on the earth, the various races of mankind; and lastly one for "the nations, viewed, I think, in connection with Israel restored, and taken into relationship with Jehovah." (See The Synopsis, by J. N. Darby, vol. ii.).

17 If this rendering be accepted it will mean the Mediterranean, or Great Sea, and the Dead Sea; but there are those who understand the expression to mean, "between Jerusalem and the Sea."