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Calvin's Commentaries, Vol. 25: Daniel, Part II, tr. by John King, [1847-50], at sacred-texts.com
1. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him.
1. Et ego anno primo Darii medi steti in roboratorem, et auxilium illi. 149
Interpreters explain this verse in various ways. Some think the angel fought for the Persian king, and follow up their opinion, because he did not for the first time begin now to defend that monarchy in favor of the chosen people, but had done so from the very beginning. Others refer this to Michael, as the angel declares that he introduced the assistance of Michael. But that is forced and cold. I do not hesitate to state the argument to be from the greater to the less, and we have an instance of this in a tragedy of Ovid’s. I have been able to preserve you; do you ask whether I can destroy you? Thus the angel says, I have erected the Persian monarchy; I have not the slightest doubt of my present power to restrain these kings, lest they should pour forth their fury upon the people. The full meaning is this, the king of the Persians is nothing, and can do nothing except through me. I was God’s servant in transferring the monarchy of the Medes and Chaldeans to the Persians, as well as that of the Babylonians to the Medes. God, says he, entrusted me with that office, and so I placed Darius upon the throne. You now see how completely I have him in my power, and how I can prevent him from injuring my people should he be so inclined. When the angel boasts of his standing forward to help Darius, he claims nothing to himself, but speaks as it were in the person of God. For angels have no power distinct from God’s when he uses their agency and assistance. There is no reason for any inquiry whether the angel ought to use this boastful language and claim anything for himself. For he does not claim anything as really his own, but he skews himself to have been an agent in the change of dynasty when Babylon was subdued by the Medes, and the empire transferred to Darius. For although, as we have previously shewn, Cyrus obtained the victory, yet he transferred the honors of government to his uncle Cyaxares. The Hebrews are accustomed to consider him as king for the first two years; Cyrus began to reign after this period; and now, when the angel appears to Daniel, the third year had arrived, as we saw at the beginning of the chapter.
Grant, Almighty God, as thou daily and familiarly deignest to grant us the light of heavenly doctrine, that we may come to thy school with true humility and modesty. May our docility be really apparent; may we receive with reverence whatever proceeds from thy lips, and may thy majesty be conspicuous among us. May we taste of that goodness which thou dost manifest to us in thy word, and be enabled to rejoice in thee as our Father; may we never dread thy presence, but may we enjoy the sweet testimony of thy paternal grace and favor. May thy word be more precious to us than gold and worldly treasures, and, meanwhile, may we feed upon its sweetness, until we arrive all that full satiety which is laid up for us in heaven through Christ our Lord. — Amen.
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.
2. Et nunc veritatem annuntio tibi: ecce adhuc tres reges stabunt in Perside, et quartus ditabitur opibus mignis, 150 prae omnibus et secundum fortitudinem suam, in, inquam, opibus suis, 151 excitabit omnes contra regnum Graecorum.
We must now understand God’s intention in thus informing his servant Daniel of future events. He was clearly unwilling to gratify a vain curiosity, and he enlarged upon events necessary to be known, thus enabling the Prophet not only privately to rely on God’s grace, through this manifestation of his care for his Church, but also to exhort others to persevere in the faith. This chapter seems like a historical narrative under the form of an enigmatic description of events then future. The angel relates and places before his eyes occurrences yet to come to pass. We gather from this very clearly how God spoke through his prophets; and thus Daniel, in his prophetic character alone, is a clear proof to us of God’s peculiar favor towards the Israelites. Here the angel discusses, not the general state of the world, but first the Persian kingdom, then the monarchy of Alexander, and afterwards the two kingdoms of Syria and Egypt. From this we cleverly perceive how the whole discourse was directed to the faithful. God did not regard the welfare of other nations, but wished to benefit his Church, and principally to sustain the faithful under their approaching troubles. It was to assure them of God’s never becoming forgetful of his covenant, and of his so moderating the convulsions then taking place throughout the world, as to be ever protecting his people by his assistance. But we shall have to repeat this again, and even more than once, as we proceed.
First of all, the angel states, Three kings shall yet stand up in Persia With respect to the clause, Behold! I announce to you the truth, I explained in yesterday’s Lecture how frequently he confirmed his prophecy whenever he treated events of the greatest importance, which seemed almost incredible. I shall tell you the real truth; three kings shall stand up. The Jews are not only very ignorant of everything, but very stupid also- then they have no sense of shame, and are endued with a perverse audacity; for they think there were only three kings of Persia, and they neglect all history, and mingle and confound things perfectly clear and completely distinct. There were eight kings of Persia of whom no mention is made here. Why, then, does the angel say, three kings should stand up? This was the first year of Darius, as we saw before. Hence, in their number of kings, Cyrus, the first monarch, is included, together with his son Cambyses. When these two kings have been decided on, a new question will arise again; for some add Smerdis to Cambyses, though he was only an impostor; for the Magi falsely thrust him in as the son of Darius, for the purpose of acquiring the sovereignty to themselves. Thus he was acknowledged as king for seven months; but when the cheat was discovered he was slain by seven of the nobles, among whom was Darius the son of Hystaspes, and he, according to the common narrative, was created king by the consent of the others on the neighing of his horse. The variations of interpreters might hinder us from reading them, and so we must gather the truth from the event. For Smerdis, as I have stated, cannot be reckoned among the kings of Persia, as he was but an impostor. I therefore exclude him, following the prudence of others who have considered the point with attention.
We must now observe why Daniel mentions four kings, the fourth of whom, he states, should be very rich Cambyses succeeded Cyrus, who was reigning when the prophecy was uttered. He was always moving about to distant places; he scarcely allowed himself rest for a single year; he was exceedingly desirous of glory, insatiable in his ambition, and ever stirring up new wars. Cambyses, his son, who had slain his brother, died in Egypt, and yet added this country to the Persian Empire. Darius, the son of Hystaspes, succeeded, and Xerxes followed him. They are deceived who think Darius, the son of Hystaspes, is the fourth king; without doubt the Prophet meant Xerxes, who crossed the sea with a mighty army. he led with him 900,000 men; and, however incredible this may appear, all historians constantly affirm it. He was so puffed up with pride that he said he came to put fetters upon the Hellespont, while his army covered all the neighboring country. This is one point; the four kings were Cyrus, Cambyses, Darius the son of Hystaspes, and Xerxes, omitting Smerdis. We may now inquire why the angel limits the number to four, as the successor of Xerxes was Artaxerxes, or Darius Longimanus, the long-handed, and some others after him. This difficulty is solved by the following probable method, — Xerxes destroyed the power of the Persian Empire by his rashness; he escaped with the greatest disgrace, and was scarcely saved by the baseness of his flight. He brought away but few companions with him hastily in a small boat, and could not obtain a single transport, although the Hellespont had been previously covered with his ships. His whole army was almost cut to pieces, first at Thermopylee, then at Leuctra, and afterwards at other places. From that period the Persian Empire declined, for when its warlike glory was annihilated, the people gave themselves up to sloth and idleness, according to the testimony of Xenophon. Some interpreters expound the phrase, three kings stood up, of the flourishing period of the Persian monarchy: they take the words “stood up” emphatically, since from that period the nation’s power began to wane. For Xerxes on his return was hated by the whole people, first for his folly, then for his putting his brother to death, for his disgraceful conduct towards his sister, and for his other crimes; and as he was so loaded with infamy before his own people, he was slain by Artabanus, who reigned seven months. As the power of Persia was then almost entirely destroyed, or at least was beginning to decline, some interpreters state these three kings to stand up, and then add Xerxes as the fourth and the most opulent. But suppose we take the word “stood up” relatively, with respect to the Church? For the angel states that the Persian prince, Cambyses, stood before him, in an attitude of hostility and conflict. The angel seems rather to hint at the standing up of four kings of Persia, for the purpose of reminding the Jews of the serious evils and the grievous troubles which they must suffer under their sway. In this sense I interpret the verb “to stand,” referring it to the contests by which God harassed the Church until the death of Xerxes. For at that period, when the power of the Persians declined, a longer period of rest and relaxation was afforded to the people of God. This is the reason why the angel omits and passes over in silence all the kings from Artabanus to Darius the son of Arsaces; for Arsaces was the last king but one, and although Ochus reigned before him, we know from profane historians how his posterity were reduced to the lowest rank under the last Darius, whom Alexander conquered, as we shall see by and bye. For this reason I think this to be the genuine sense of the passage, — from Cyrus to Xerxes kings of Persia should stand up against the Israelites, and during the whole of that period the contests should be renewed, and the Jews would almost perish through despair under that continued series of evils. Some say, four kings should stand forth until all the Jews were led out; and we know this never to have been completed, for a small portion only returned. As to my own opinion, I am unwilling to contend with others, yet I hesitate not to enforce the angel’s wish to exhort all the pious to endurance, for he announced the standing up of these four kings, who should bring upon them various tribulations. As to the fourth king, the statement of this passage suits Xerxes exactly. The fourth, he says, shall be enriched with wealth; for the noun is of similar meaning with the verb, as they both spring from the same root. Truly enough Darius the son of Hystaspes determined to carry on war with Greece; he made the attempt but without success, especially at the battle of Marathon. He was cut off by sudden death when his treasures were prepared and many forces were collected He thus left the material of war for his son. Xerxes, in the flower of his age, saw every preparation for war made ready to his hands; he eagerly embraced the occasion, and gave no heed to sound advice. For, as we have already stated, he destroyed himself and the whole monarchy, not by a single slaughter only, but by four. And this power of raising an army of 900,000 men was no ordinary occurrence. If he had only carried with him across the sea 100,000 men, this would have been a large force. But his power of feeding such large forces while he passed through so many provinces, and then of passing them across the sea, exceeds the ordinary bounds of our belief. We are not surprised, then, at the angel’s predicting the extreme wealth of this king.
He adds, In his fortitude and in his riches he shall stir them all up against the realm of the Greeks. This was not accomplished by Darius the son of Hystaspes. According to my former statement, he attacked certain Grecian cities, but without producing confusion throughout the whole East, as Xerxes his successor did. As to the phrase, the kingdom of Javan, I willingly subscribe to their opinion who think the word equivalent to the Greek word Ionia. For Javan went forth in that direction, and dwelt there with his posterity in the Grecian territory, whence almost the whole of Greece obtained its present name. The whole Grecian nation is often called “Chittim,” and some see good reason for their being termed “Machetae,” from Chittim the son of Jayan, and thus by the addition of a letter we arrive at the Macedonians. For the conjecture is probable that this people were first called Maketae, and afterwards Macedonians. Without doubt, in this passage and in many others, Javan. is put for the whole of Greece, since Ionia was the portion of the country most celebrated in Judea and throughout the East generally. Xerxes then stirred up against the realm of Javan — meaning Greece — all the people of the East; for it is very well known how his empire spread far and wide in every direction. It follows: —
3. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.
3. Et stabit rex fortis, et dominabitur dominatione magna, et faciet secundum voluntatem suam. 152
This refers to Alexander of Macedon. I have already shortly stated the reason why the angel passed over all the Persian kings from Artabanus to the last Darius, they did not engage in any contests with the Jews up to Xerxes But when Alexander invaded Asia, he struck the Jews with terror, as well as all other nations. He came like lightning, and it is by no means surprising that the Jews should be frightened at his arrival, because, as we formerly expressed it, he flew with amazing swiftness. Alexander then rose up, not only by the riches and might of his warlike preparations, but he necessarily inspired the Jews with trepidation when they perceived their inability to resist him, and thus he was deservedly hostile to them, because, from the very beginning, they had despised his empire. Josephus also informs us how he was moved at the sight of the high priest, and how he determined to mitigate his rage against the Jews. For when he was at home, before passing over into Asia, the vision of the high priest was offered to him, for God had sent his angel under that disguise. 153 Alexander supposed it to be some deity; but when the high priest met him in procession, the vision returned to his recollection, and he was struck as if he had seen God appearing to him from heaven. Whatever was the object of this occurrence, Alexander clearly came into Judea with the intention of utterly destroying the whole nation. This is the reason why the angel carefully predicts this change. A brave king, therefore, shall stand up, and rule with extensive dominion, and do according to his pleasure; that is, he shall succeed as if he had all the events of the war under his own hand and according to his own pleasure, as the event itself most fully proved. It follows: —
4. And when he shall stand up, his kingdom shall be broken, and divided 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 besides those.
4. Et ubi constiterit, frangetur, vel, conteretur, regnum ejus, et dividetur in quatuor ventos coelorum, hoc est, in quatuor plagas mundi, et non posteritati ejus, et non secundum dominationem ejus, qua dominatus fuerit: quia extirpabitur, radicitus evelletur, regnum ejus, et aliis absque illis.
This language is concise, but there is no ambiguity in the sense. First of all the angel says, After that brave king had stood up, his empire should be broken in pieces: for when Alexander had arrived at his height, he suddenly fell sick, and shortly afterwards died at Babylon. Ambassadors had assembled round him from every quarter. He was quite intoxicated by prosperity, and very probably poisoned himself. Historians, however, have viewed him as a remarkable example of singular valor, and so they have pretended and have related, because at least they thought so, that he was deceitfully poisoned by Cassander. But we all know how intemperately and immoderately he indulged in drinking; he almost buried himself in wine, and was seized with disease amidst his cups, and sank under it, because no remedy was found for him. This, then, was Alexander’s poison. Whichever way we understand it, he fell suddenly, almost as soon as he began to stand. After conquering nearly the whole East, he came to Babylon, and was uncertain in his plans as to the employment of his forces, after he had procured peace for the whole East. He was then anxious to transfer his armies to either Europe or Africa. The angel says, After he had stood up, meaning, after he had acquired the monarchy of the whole East, his kingdom should be broken up. He uses this simile, because the whole power of Alexander was not so much extinguished as broken into separate parts. We know how the twelve chiefs who were his generals drew the spoils to themselves; every one took a portion of his kingdom, and divided it among themselves, as we have previously stated, just as if it were torn from their master’s body. All consented in raising his brother Aridaeus to the dignity of king, and they called him Philip, that, while his sons were young, the memory of his father might commend them to the world. But four kingdoms at length issued from Alexander’s monarchy. It is unnecessary here to refer to what we may read at our leisure in the writings of historians.
The Prophet only touches shortly on those points which relate to the instruction of the Church; he does not relate in order or in detail the events narrated in history; he only says, His empire shall be broken, and shall be divided, says he, towards the four winds of heaven The angel omits that partition which assigned the treasure to one, and gave the office of counselor to Philip: Perdiccas was the guardian of his son, and he with others obtained a portion of his dominions. Seleucus obtained Syria, to whom his son Antiochus succeeded; Antigonus became prefect of Asia Minor; Cassander, the father of Antipater, seized the kingdom of Macedon for himself; Ptolemy, the son of Lagus, who had been a common soldier, possessed Egypt. These are the four kingdoms of which the angel now treats. For Egypt was situated to the south of Judea, and Syria to the north, as we shall afterwards have occasion to observe. Macedonia came afterwards, and then Asia Minor, both east and west. But the angel does not enter into any complicated details, but shortly enumerates whatever was necessary for the common instruction of the elect people. The common consent of all writers has handed down these facts, — four kingdoms were constituted at length out of many portions, after the chiefs had been so mutually slain by one another that four only survived, namely, Ptolemy, Seleucus, Antigonus, and Cassander. Afterwards the kingdom of Antiochus was extended when Antigonus was conquered; for Antiochus added Asia Minor to the kingdom of Syria. But Antiochus stood only for a time, and hence the angel truly and properly states this empire to have been divided into four parts.
He next adds, And not to his posterity No one could have guessed what the angel predicted so many years before Alexander’s birth; for he was not born till a hundred years after this period. Those who know the boldness of his warlike schemes, the rapidity of his movements, and the success of his measures, would never be persuaded of this result, — the complete destruction of all his posterity, and the utter extinction of his race.
Had Alexander lived quietly at home, he might have married, and have become the father of children who would have been his undisputed successors. He died young, soon after reaching the age of thirty; still he might have married, and have had heirs to his throne. He had a brother, Aridaeus, and other relations, among whom was his uncle Pyrrhus, king of Epirus, and a royal offspring might thus have been preserved, and a successor prepared for him. After he had subdued both upper and lower Asia, he became master of Syria, Egypt, and Judea, and extended his power to the Persians, while his fame extended over Africa and Europe. Since no one dared to raise a finger against him, as he possessed a most magnificent army, and all his generals were bound to him by most important benefits, and so many of his prefects were enriched by his extreme liberality, who would have thought that all his posterity and relations would be thus blotted out? He left; two sons, but they were slain as well as his brother Aridaeus, while his wives and his mother, aged eighty years, shared the same fate. Nor did Cassander spare her, for she intrigued against him. At length, as if God would punish so many slaughters committed by Alexander, he wished his whole posterity to be extinguished. And yet, as I have stated, no foreign enemy was the agent in inflicting such heavy punishments. He had subjugated the whole East, and his bearing was such, as if the whole monarchy of that portion of the world had descended to him from his ancestors by hereditary right. As the world contained no enemy for him, his foes sprang from his own home; they slew his mother, his wives, his children, and all his relatives, and utterly rooted out all his race. We observe, then, with what clearness and certainty the angel predicts events entirely concealed from that age, and for hundred years afterwards, and such as would never be, credited by mankind. There seems a great contrast in the language; his kingdom shall be broken, it shall be divided towards the four winds of heaven, and not to his posterity; that is, although the four kingdoms should spring up in the four quarters of the world, yet, none of Alexander’s posterity should remain in a single place, or obtain even the least portion of his dominions. This was a remarkable proof of God’s wrath against the cruelty of Alexander; not that he was savage by nature, but ambition seized upon him, and made him bloodthirsty, and indisposed him to desire any end to his warfare. God, therefore, avenged that grasping disposition of Alexander’s, by allowing the whole of his race thus to perish with disgrace and horrible cruelty. On this account that. pride of his which wished to be thought a son of Jupiter, and which condemned to death all his friends and followers who would not prostrate themselves before him as a god; — that pride, I say, never could secure a single descendant to reign in his place, or even to hold a single satrapy. Not to his posterity, says the angel, and not according to his dominion.
He passes to the four kings of which he had spoken: It shall not break forth, he says, namely, from the four kings. He had already stated their foreign extraction, not in any way derived from the family of that king; for none of the four should equal his power, because his kingdom should be expired. Here the angel seems to omit intervening events, and speaks of an ultimate destruction. We know how the past king Perseus was conquered by the Romans, and how the kingdom of Antiochus was partly destroyed by war, and partly oppressed by fraud. And the angel seems to mark this. We may interpret it more to the point, by considering the cessation of Alexander’s empire, with reference to his own race, as if the angel had stated that none of his successors should acquire equal power with himself. And why so? Not one of them could accomplish it. Alexander acquired so mighty a name that all people willingly submitted to his sway, and no single successor could sustain the burden of the whole. Hence his kingdom, as far as it related to himself and His posterity, was divided, and no one succeeded to his power and his opulence. And it shall be given to others. The angel here explains his meaning. The destruction of the kingdom ought not to be explained particularly of single parts, for each seized his own portion for himself, and his successors were all strangers. And to others besides those; meaning, his kingdom shall be seized upon by officers who are not of his posterity; that is, strangers shall rush into Alexander’s place, and no successor shall arise from his own kindred. It afterwards follows, —
5. And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion.
5. Et roborabitur rex austri, et ex principibus ejus, et roborabitur adversus eum, et dominabitur: dominatio magna, dominatio ejus.
Here the angel begins to treat of the kings of Egypt and of Syria. He does not mention the king of Syria yet, but will do so in the next verse; but he begins with the king of Egypt, the neighboring monarchy to that of Israel. He says, the king of the south, meaning, the king of Egypt, would be brave. He next adds, and one of his princes. Many take this in one context; but I think the angel transfers his discourse to Antiochus the son of Seleucus. And one of his princes, he says, meaning, one of Alexander’s princes, shall strengthen himself against him. For the letter ו, vau, is taken in the sense of opposing, and implies an opposition between Ptolemy the son of Lagus, and Antiochus king of Syria. Hence the king of the south shall grow strong — another of Alexander’s chiefs shall grow strong against him, and shall have dominion. We know how much larger and more wealthy the kingdom of Syria was than that of Egypt, especially when Asia Minor was added to it. Without doubt, the angel was acquainted with the future superiority of Antiochus to Ptolemy, when these two kings are mutually compared. But the rest to-morrow.
Grant, Almighty God, since thou not only deignedst to unfold future events to thy servant Daniel, and to the pious who waited for the advent of thine only-begotten Son, that they might be prepared for all sufferings, and might perceive the Church to repose under thy care and protection, but also wishedst these prophecies to profit us at this day, and to confirm us in the same doctrine: Grant us to learn how to cast all our cares and anxieties on thy paternal providence. May we never doubt thy oversight of the cares of thy Church in these days, and thy protection against the fury of the ungodly who try all means of destroying it. May we repose in peace under that guardianship which thou hast promised us, and struggle on under the standard of the cross; and possess our souls in patience, until at length thou shalt appear as our Redeemer with outstretched hand, at the manifestation of thy Son, when he returns to judge the world. — Amen.
6. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make all agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that beget her, and he that strengthened her in these times.
6. Et in fine annorum sociabuntur, convenient inter se, et filia regis austri veniet ad regem aquilonis ut faciat recta: et non retinebit vires brachii, et non stabit ipse, neque semen ejus, et dabitur ipsa, et qui adduxerit eam, et qui genuerit ipsam, et roborabit eam temporibus illis, vel, roboraverit.
As to the explanation of the words, the king of the south, we have stated to be the king of Egypt, and that of the north, of Syria. To do right things, means to make mutual peace; he shall not retain the strength of his arm, is, his arm shall not retain its strength; he shall not stand refers to his father Ptolemy, or Antiochus Theos, as we shall afterwards see. And then we must take the ו, vau, negatively, and read, nor his seed, which some translate his arm. She shall be delivered up, implies being given up to death, while some understand her parent, to be her mother or her nurse. Here, then, the angel prophesies the state of the kingdoms of Egypt and Syria; and still he has respect to the Church of God, as we stated yesterday, which was placed in the midst of these two nations. We must always strive to ascertain the intention of the Holy Spirit. He wished to support the pious under those convulsions by which they would be agitated and afflicted. Their confidence might have been utterly subverted unless they had been persuaded that nothing happens at random, since all these events were proclaimed beforehand. Again, God had sent his angel to Daniel, which proved both his power and his determination to defend his Church, and he would accomplish this, because he wished the faithful admonished beforehand neither rashly nor yet without profit. But we must first relate the history — the angel says, At the end of the times two kings should enter into covenant and friendship He had announced the superiority of the king of Syria; for when Antigonus was conquered, and his son was dead, Seleucus the first king of Syria far surpassed Ptolemy in his power and the magnitude of his dominion. But a mutual rivalry arose between them, and there were some slight skirmishes on both sides, till the condition of Ptolemy became weakened, and then Seleucus rushed tumultuously, with the ferocity of a robber rather than the magnanimity of a king. After they had continued the contest for some time, Berenice the daughter of the second Ptolemy, named Philadelphus, was given in marriage to Antiochus Theos. She is also called Beronice and Bernice. He was so blinded with pride, as to take the name of Theos, which means God; he was the third of that name, the former king being called Soter, meaning preserver For, as Seleueus had acquired so many and such mighty possessions, his sons did not consider their authority fully established, and so they assumed these magnificent titles for the sake of inspiring all nations with the terror of their frame. Hence the first Antiochus was called Sorer, and the second Theos. Now the second Ptolemy, named Philadelphus, gave his daughter in marriage to Antiochus Theos. By this bond peace and friendship were established between them, just as at Rome, Pompey married Julia the daughter of Caesar. And we daily observe similar occurrences, for when one king has in his power a daughter, or niece, or other relatives, another king finds himself possessed of male and female relations, by whose intermarriage they confirm a treaty of peace. It was so in this case, although historians attribute some degree of craft to Philadelphus in bestowing his daughter on Antiochus Theos. He supposed this to be a means by which he might ultimately acquire the dominion over all Syria, and over the other provinces under the sway of Antiochus. Whether this really was so or not, profane historians prove the fulfillment of the angel’s prediction. Without the slightest doubt, God, in his wonderful counsels, dictated to these historians what we read at the present time, and made them witnesses of his own truth. This thought, indeed, never entered their minds, but when God governs the minds and tongues of men, he wishes to establish clear and convincing testimony to this prophecy, for the purpose of shewing the real prediction of every occurrence. At the end of the years, says he, they shall become united.
He next states, And the daughter of the king of the south, meaning Bernice, whom we have mentioned, shall come to the king of the north, meaning the king of Syria, Antiochus Theos. This alliance was contracted in defiance of justice. For Antiochus repudiated his wife Laodice, who was the mother of two sons whom she had born to Antiochus; namely, Seleucus Callinicus, and Antiochus the younger, named Hierax, a hawk, on account of his rapacity. We perceive, then, how he contracted a second marriage, after an unjust and illegal divorce of his first wife. Hence it is not surprising if this alliance was cursed by the Almighty. It turned out unhappily for both the kings of Egypt and Syria. Ptolemy ought not to have thrust his daughter upon Antiochus, who was already married, nor yet to have allowed her to become a second wife, while the king’s real wife was divorced. We perceive, then, how God became the avenger of these crimes, while the plans of Antiochus and Philadelphus turned out in. Some think that Antiochus was fraudulently poisoned by his first wife, but as the point is doubtful, I pronounce no opinion. Whether it was so or not, Antiochus had a son by Bernice, and died immediately after being reconciled to his former wife. Some historians state, that after she had recovered her dignity and rank as queen, having once experienced her husband’s fickleness and perfidy, she took sure means of preventing another repudiation. When Antiochus was dead, this woman was enflamed with vengeance, and in the perverseness of her disposition, she impelled her son to murder her rival, especially stimulating Seleucus Callinicus who succeeded to his father’s throne. Hierax was then prefect of Asia Minor; hence she stimulated her son with fury to murder her rival. For, although Antiochus Theos had been reconciled to her, yet some degree of rank and honor still attached to Bernice the daughter of Ptolemy. And her son perpetrated this murder with the greatest willingness, and with the basest cruelty and perfidy; for he persuaded her to entrust herself to his care, and then he murdered both her and her son.
The angel now says, When the daughter of the king of the south shall come to the king of the north, his arm shall not retain his strength The language is metaphorical, as that marriage was line a common arm to both sides; for the king of Egypt stretched forth his hand to the king of Syria for mutual protection. That arm, then, did not retain its strength; for Bernice was most wickedly slain by her stepson, Seleucus Callinicus, as we have stated. He says, also, she should come to make alliances Here, by way of concession, the angel calls that conjugal bond םידשימ, misrim, “rectitudines,” “conditions of agreement,” because at first all parties thought, it would tend to that result. But. Antiochus had already violated his marriage vow, and departed from his lawful alliance. Nothing, therefore, was right on his side. Without the slightest doubt he derived some advantage from the plan, as kings are always in the habit of doing. And with respect to Ptolemy, many historians, as we have already mentioned, suppose him to have longed for the kingdom of Syria. Whether or not this was so, their mutual transactions were not sincere, and so the word signifying “rectitude” is used, as we have said, only by concession. The angel does not speak in their praise, or excuse the, perfidy of either, but he rather enlarges upon their crime, and from this we gather how they abused the sanctity both of marriage and of treaties, which God wished to be held sacred by all mankind. Hence, though the word is honor-able in itself, yet it is used in a disgraceful sense, to shew us how the angel condemned King Ptolemy for this base prostitution of his daughter, and Antiochus for rejecting his wife, and marrying another who was not a real wife, but only a concubine. And, perhaps, God wished to use the lips of his angel to point out the tendency of all royal treaties. They always have the most specious appearances — national, quiet public peace, and similar objects which can be dexterously made prominent. For kings always court favor and praise for themselves from the foolish vulgar, whenever they make treaties of peace. Thus all these alliances have no other tendency than to produce social deception, and at length they degenerate into mutual perfidy, when one party plots insidiously and wickedly against another.
The angel adds next, He shall not stand; using the masculine gender, and most probably referring to Antiochus, as well as to Ptolemy his father-in-law. Neither he nor his seed shall stand, meaning his son by Bernice the daughter of Ptolemy. I dare not translate it “arm,” because in my opinion the letter ו, vau, is needed in the word for “arm;” so I take it to denote “seed.” He afterwards adds, And she shall be delivered up — thus returning to Berenice — either by treachery or to death; and those who led her forth — meaning her companions. Whenever any incestuous marriage is contracted, some persons of disgraceful character are sure to be concerned in bringing his new wife to the king. And very probably there were factions in the palace of Antiochus; one party being more attached to Seleucus and his brother, and his mother Laodice; while others desired a change of government, according to the usual state of affairs. The advisers of the marriage between Antiochus and Bernice were sent as a guard of honor to attend them to Syria, and the angel states all these to have been delivered up together with the queen. He afterwards adds, And those who were her parents From the absence of a grammatical point under the letter ה, he, many think the noun to be of the feminine gender. And as it may mean mother, they treat it as if her nurse was intended, but I leave the question in doubt. He now adds, and those who strengthened her at those times He, doubtless, intends to designate all those who wished to curry favor with the king, and thus took part in this marriage between him and the daughter of the king of Egypt. The whole of that faction perished, when Berenice was slain by Seleucus Callinicus. If, then, he did not spare his stepmother, much less would he spare the faction by which he was deprived of his hope of the kingdom, and through whom his mother Laodice had suffered the disgrace of a divorce. It now follows, —
7. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:
7. Et stabit ex germine, vel, surculo, radicum ejus, nempe Berenice, 154 in gradu suo, 155 et veniet cum exercitu, 156 et veniet in munitionem regis Aquilonis, et faciet in illis, 157 et praevalebit.
The angel treats here of Ptolemy Euergetes, the third king of Egypt, who succeeded his father Philadelphus. He collected large forces to revenge the insult offered to his sister, and thus carried on the war with Seleucus Callinicus, who had become king after his father’s death. The angel, therefore, now touches shortly on this war, by saying, There shall stand up a shoot from the root of that queen. Very possibly he was younger than his sister Berenice. He says, He shall stand in his own degree, meaning, in the royal rank. The interpretation of those who translate, He shall stand in his father’s rank, is forced. What is it then? He shall stand in his own rank; that is, he shall arrive at his own rank by hereditary right. Although, therefore, at first all thought the death of Berenice would be unrevenged through her father being dead, here the angel announces that her brother should be like a branch, and become the avenger of this great wickedness. He shall stand, then, in his rank, meaning, he shall arrive at the royal throne, from the branch or germ of her root, namely, Berenice. He shall come with an army against Callinicus. Profane writers bear witness to this. And he shall come even to the fortification of the king of the north He entered Syria, and caused so great a terror that many fortified cities surrendered themselves to him. During this war he drew to himself many cities which seemed impregnable; whence it is not surprising to find the angel stating his arrival at the fortifications. Some translate it “dwelling-place,” but without reason, and thus injure the Prophet’s meaning. He shall come unto the very fortification, meaning, he shall arrive in Syria, and shall posses many fortified cities.
He next adds, And he shall work on them, meaning, he shall prosper; for this word when used without any addition, implies in Hebrew performing great exploits. He shall proceed and acquire power over the greater part of Syria, and shall prevail. By this last word he explains how superior he should be to Callinicus. For this king sent for his younger brother whose fidelity he suspected, and thought it the safest course to treat with his enemy. But young Hierax, the hawk, determined to use that expedition to his own advantage. He was not content with his own province of Asia Minor, but he anticipated being his father’s sole heir, especially as he had hired some troops from Gaul, who had invaded Asia Minor, Bithynia, and other provinces. He was greatly puffed up, and betrayed his own covetousness. Seleucus Callinicus preferred making peace with his enemy to fostering his brother’s resources. At length Hierax more and more developed the perversity of his mind. For he openly declared war against his brother, to whose assistance he pretended to have come, after having been sent for according to agreement. His brother Seleucus had promised him a portion of Asia as far as Mount Taurus; and when he saw himself the victim of his impious and disgraceful snares, he openly waged war with his brother. But he was conquered at length, and thus received the reward of his impiety. Thus Ptolemy Euergetes prevailed, while he departed from Syria after spoiling his enemy, according to what follows —
8. And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north.
8. Atque etiam deos ipsorum cum conflatibus ipsorum, et cum vasis pretiosis ipsorum, 158 auri et argenti in captivatem ducent in AEgyptum, 159 et ipse pluribus annis stabit quam rex aquilonis.
The angel explains more fully what he had already stated briefly, namely, Ptolemy should be the conqueror, and spoil the whole of Syria almost according to his pleasure. Profane writers also shew us the great number of images which were taken away, and how Egypt recovered its gods of silver and gold which it had lost a long time ago. Thus the event proved the truth of the angel’s prophecy. The particle םג gem, is interposed for the sake of amplifying the subject, to inform us of the unequal condition of the peace, and how Ptolemy exercised the rights of a conqueror in spoiling the whole of Syria according to his lust. It is added, He shall stand for more years than the king of the north. Some restrict this to the duration of the life of each king, and others extend it farther. Probably the angel speaks of Ptolemy Euergetes, who reigned forty-six years. As God extended his life so long, we are not surprised at the angel’s saying it should last longer than the king of Syria’s. This explanation is applicable to the present case, for if he had died before, Callinicus might have recovered the effects of the war; but as Ptolemy survived, he dared not attempt any-thing, being assured of the utter fruitlessness of any effort against the king who had vanquished him. It follows: —
9. So the king of the south shall come into his kingdom, and shall return into his own land.
9. Et veniet in rename rex austri, et redibit in terram suam.
This clause belongs to the former verse; as if he had said, Ptolemy shall return by a peaceful march after this hostile invasion of Syria. For he might have some fears lest his enemy should not be completely prostrated. But as he departed as conqueror, the angel announces his safe arrival in his own land. The words “come” and “return” are used emphatically, implying the absence of all harass, fear, and danger. 160 He returned to his kingdom and his own land, since he could not trust to the quietness of the enemies whom he had laid prostrate. It follows: —
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.
10. Et filii ejus provocabuntur, et congregabunt multitudinem copiarum magnarum: et veniendo veniet, inundabit et transibit: revertetur et incitabitur usque ad munitionem ejus.
11. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand.
11. Tum exacerbabitur rex austri, et egressus pugnabit adversus eum, adversus regem aquilonis, et stare faciet, statuet, multitudinem magnam, tradeturque multitudo illa in manum ejus.
Here the angel passes to the third war, namely, that which the son of Callinicus stirred up against Ptolemy Philopator. After the death of Euergetes, the two sons of Callinicus united their forces, and endeavored to recover Syria, and especially that part of it of which they had been deprived. When they were already on their expedition, and their forces were on their march, the elder Seleucus died, and his surviving brother was Antiochus, called the Great. Ptolemy, called Philopator, which means a lover of his father, was then alive. He was so called in consequence of the parricide of which he was guilty, having put to death both parents, together with his brother. The word is used by way of ridicule, and a sense the opposite to that expressed is implied by this epithet, which is honorable in itself, and expresses the virtue of filial piety. But he slew his father, mother, and brother, and on account of all these impious murders, the name of Philopator was applied to him as a mark of disgrace. As, therefore, he was so thoroughly hated by his own people, the sons of Callinicus, namely, Seleucus Ceraunus the elder, and Antiochus the Great, thought the time had arrived for the recovery of the lost cities of Syria. For he was detested and despised in consequence of his numerous crimes. They therefore anticipated little trouble in recovering their possessions, when their enemy was thus branded with infamy, and had many domestic foes. This is the reason why the angel says of the sons of Callinicus, They shall be provoked, and shall lead a multitude of great armies; it may mean “great forces,” as some historians relate the collection of two very strong armies. Unless I am mistaken, Antiochus the Great had 70,000 foot and 5000 horse. Ptolemy excelled in cavalry as he had 6000 horse but only 62,000 foot, as Polybius informs us in his fifth book. 161 They were nearly equal in forces, but the confidence of the two sons of Callinicus, of whom alone the angel now speaks, was increased when they beheld their wicked enemy so greatly detested in consequence of his parricide. He afterwards says, He shall come. He changes the number, since the elder brother, being the eldest son of Callinicus, namely, Seleucus Ceraunus, died while they were preparing for the war, and they say he was slain by his attendants in passing through Asia Minor. Whether this was so or not, all historians unite in stating that Antiochus the Great alone carried on the war with Philopator. He shall come so as to overflow and pass through He recovered that part of Syria which he had lost, and when he approached Egypt, then Philopator met him. Profane historians state him to have been a coward, and never to have obtained power by open bravery, but by fear alone. He was too late in preparing his forces for resisting his enemy.
This is the reason why the angel says, The king of Syria, or of the north, should come, even to the citadels, or fortifications; for at length Philopator roused himself from slumber, for he never put on his arms to repel an enemy except when compelled by the direst necessity. Hence he adds, The king of the south shall be irritated, or exasperated. He uses the word “exasperated,” because, as I have just said, he would never have opposed himself to his enemy Antiochus except lie had perceived his own kingdom placed in great jeopardy. He might have taken patiently the loss of Syria, so long as Egypt had been safe; but when his life and all his possessions were in danger, he became sufficiently exasperated to attack his foe; and yet he prevailed, as we shall afterwards see. I cannot complete this subject to-day, and so I shall draw to a close. Philopator became victorious, and yet he was so sluggish that he distrusted his friends and foes alike, and was forced by this very fear to make peace with his enemy, although he was really the conqueror. Not only could he have driven back his enemy whom he had vanquished, but he might have taken possession of his territories; but he did not dare to do this, he was conscious of being a parricide, and knew to his cost how hateful his name was among all men. Hence, although superior in strength, and actually the conqueror of his enemy in battle, he dared not proceed further. But we will explain the remainder another time.
Grant, Almighty God, as thou hast deigned to set before our eyes as in a glass that peculiar providence of thine by which thou defendest thy Church: Grant, that being confirmed by these examples, we may learn to repose entirely upon thee. Amidst the numerous disturbances by which the world is at this time agitated, may we remain quiet under thy protection. May we so commit our safety to thee as never to hesitate, whatever may happen, as to our future safety and security. Whatever we may suffer, may it all issue in our salvation, while we are protected by thy hand; thus will we call upon thy name with sincerity of mind, and thou wilt in return shew thyself as our Father in thine only-begotten Son. — Amen.
In our last Lecture we explained why the angel mentions the exasperation of King Ptolemy. Unless he had been dragged into the war, his disposition was so sluggish that he would have suffered many cities to be wrested from him, and he would never have been moved by either the disgrace or the loss. But at length he took up arms, on seeing with what a stern and bold enemy he had to deal. he afterwards adds, He shall go out to battle against the king of the North, meaning Antiochus king of Syria. And he shall set in array a large multitude. This may be referred to either of them, for Antiochus then brought into the field a large army; he had 5000 horse and 70,000 foot. Ptolemy was superior in his cavalry, which amounted to 6000 men. This clause will suit the case of Antiochus. He shall bring into the field a great multitude, and the multitude shall be given into his hand, meaning Ptolemy’s. The context seems thus to flow on more easily: yet if any one prefers considering it as applicable to Ptolemy himself, I will not contend the point. It is not of much consequence, because the angel simply pronounces the superiority of Ptolemy in this battle, in which he conquered Antiochus the Great. Besides, we must notice, that he was not the conqueror by his own industry, or valor, or counsel, or military skill; but because the Lord, who regulates the events of battles, wished at that time to subdue the pride of Antiochus the Great. It now follows, —
12. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it
12. Et tolletur multitudo illa, hoc est, sese attollet, et elevabitur cor ejus, et dejiciet myriades, hoc est, magnas copias, et non roborabitur.
The angel here marks the close of the war. Had Ptolemy’s valor seconded his good fortune, he might easily have seized upon the whole kingdom of Syria, as profane historians report. But he was so given up to his own lusts, that he willingly entered into treaty with his enemy. On his return to his kingdom he slew his wife Eurydice, and was guilty of other enormities; he suffered a wicked woman, the sister of Agathocles, a victim of his passions, to rule over his kingdom, and lastly, he became a very foul example of a very cruel and degraded man. Therefore, the angel says at the beginning, his army should raise him aloft; his heart should be elevated, in consequence of his prosperity. He not only caused terror to Antiochus, but through all the neighboring regions. Where he might have drawn to himself the whole power of the East, he then declined in his course. He subdued, indeed, a hostile army, and in this exploit he was in no slight degree assisted by his sister Arsinoe, as historians relate, but yet after great slaughters he did not retain his position. And what was the obstacle? His idleness and drunkenness, and his caring for nothing but banquets and debaucheries, and the most obscene pleasures. This caused his fall, after he had been raised even to the clouds by his victories. It afterwards follows, —
13. For the king of the north shall return, and shall set forth a multitude greater than the former, shall certainly come after certain years with a great army and with much riches.
13. Et redibit rex aquilonis, rex Syriae, et statuet multitudinem magnam praeut antea, 162 et circiter finem 163 temporum annorum, ad verbum, veniendo veniet cum exercitu magno, et cum opibus magnis. 164
14. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
14. Et temporibus illis multi stabunt contra regem AEgypti, et filii dissipatores populi tui sese attollent, ad stabiliendam visionem, et corruent.
Here the angel prophesies of other wars. For he first describes the war which was carried on by Antiochus against the Egyptians, after the death of Philopater, who left as his heir, a little son named Ptolemy Epiphanes. When, therefore, he perceived the land deprived of its king, he drew up an army and invaded Egypt. As the Egyptians had no strength to resist him, an embassy was sent to Rome; and we know how eager the Romans were to become involved in all the business of the world. With the view of extending their empire still further and wider, they sent immediately to Antiochus the Great, and commanded him to desist from the war; but after many trials he failed of success, until he engaged in a very desperate battle with Scopas, and at length obtained a victory. In the meantime, the Egyptians were far from idle: although they hoped to be able to subdue the empire of Antiochus by the assistance of the Senate, yet they carefully fitted out an armament of their own under their General Scopas, who was successful in many of his plans, but was finally defeated in the borders of Judea. The angel now describes this war. The king of Syria shall return, he says; meaning, after the death of Ptolemy Philopator, he rested for a while, because he had been unsuccessful with his forces, and they were so entirely disorganized that he had no confidence in the success of any expedition. But he thought Egypt would give him no trouble, as it had lost its head and was like a lifeless corpse. Then he was elevated with fresh confidence, and returned to Egypt. And he shall arrange a greater multitude than at the first He had a large and powerful army, as we have said, and a noble armament of cavalry: he had 70,000 foot, and was still collecting greater forces. The angel signifies the future arrival of the king of Syria, after the interval of a certain time. At the end of the times of the years he shall surely come, that is he shall break forth. The angel seems to use this expression for the sake of increasing its certainty; for he at first despised the Romans in consequence of their great distance from him, and he had no fear of what afterwards occurred. He never supposed they had such boldness in them as to cross the sea against him.
He afterwards adds, And in those times many shall stand against the king of the South, or Egypt. The angel hints, that Antiochus the Great would not be his only enemy; and historians inform us of his treaty and alliance with Philip king of Macedon, for carrying on this war. Without doubt, the two kings stirred up the whole of Asia Minor, and they were so unitedly powerful, that many were excited to take part with them. It seemed to be all over with the kingdom of Egypt, and thus the angel says, many should stand up against the king of the South He adds, and his sons dissipation. The Hebrews call “robbers” םיצירפ pheritzim. The root of this word is ףרפ, pheretz, which signifies to break or dissipate, and sometimes to destroy. Without doubt, the angel here uses the word to imply factious men, for the people had no other chance of standing, except by remaining quiet and united. The word then applies to those who violated that unity; for when any one attached himself to foreign monarchs, Judea became exposed as a prey to either the Syrians or Egyptians. Some interpreters apply this passage to the younger Onias, who seized on Heliopolis, and drew some exiles with him, and there built a temple, as we learn from Josephus and the Book of Maccabees. For he pretended to have the prophecy in Isaiah 19, on his side, where it is said, And there shall be an altar to God in the midst of Egypt, (Isa 19:19.) Without doubt, the Prophet here predicts the enlargement of God’s kingdom through the propagation of his religion throughout the whole world. As Egypt was to the last degree devoted to idolatry, Isaiah here shews how the pure and perfect worship of God should prevail in Egypt. As if he had said, Even the Egyptians who have, hitherto endeavored to abolish true and sincere piety, shall be added to God’s people, and shall worship him acceptably. We know the Prophet to be here treating figuratively of the spiritual reign of Christ, and to be always bringing forward the shadows of his own time. By the word “altar” he simply means the worship of God. That impostor, Onias, when he erected his profane temple and polluted the sacred altar, boasted in his fulfillment of this prophecy of Isaiah.
This then is the meaning of the passage. The sons — dissipaters of thy people — shall exalt themselves to establish the vision; that is, under a fallacious pretext of fulfilling Isaiah’s prediction, and yet they shall fall. It may also have all indefinite meaning, as if the angel declared that; these multitudes should not come forth unless by God’s secret counsel. We know how much this thought tends to lighten the sorrow of the pious, and how much consolation it brings, when we recognize all the tumults of the world as springing from the fixed counsel of God. Nothing then appears to happen at random, but mortals are agitated because God desires to inflict his punishments upon them, and the Church is often shaken because God wishes to prove and examine the patience of his people. We may, therefore, take this prophecy absolutely; as if the angel had said. These apostates and dissipaters never proposed to fulfill this prophecy of Isaiah’s, and yet there was nothing confused, or out of order in all these events, as God was fulfilling what he had testified by his own Prophets. Wherefore we may receive this prediction simply, just as we do other similar ones scattered throughout the prophets. We have already heard how the Prophet was forewarned of the many distresses of the Church, on purpose to lead the faithful to acquiesce in the providence of God, when they saw things so disturbed throughout the world. It afterwards follows, —
15. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.
15. Et veniet rex aquilonis et fundet aggerem, 165 et capiet urbem munitionum; et brachia austri, hoc est, AEgypti, non stabunt, neque populus electorum ejus, neque virtus erit ad standum.
The angel follows up the same sentiment. He says, When Antiochus the Great shall burst forth, there shall be no valor in the Egyptians to resist him, for he shall take a fortified city. There is a change of number here, for he means fortified cities. For he should recover the cities which he had formerly lost, and should arrive at the city Raphia in Egypt. The explanation follows, The arms of Egypt shall not stand, nor the people of its levies. This relates to Scopas, who was sent forth with large forces: at first he prospered, but he was afterwards vanquished in the conflict, and had no courage to persevere in resistance. It afterwards follows, —
16. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed.
16. Et faciet veniens ad eum pro beneplacito suo, hoc est, pro suo libidine, et nullus stabit coram facie ejus, et stabit in terra desiderabili, et consumetur, alii nomen esse volunt, consumptio, in manu ejus.
The angel proceeds with the same discourse. He says, Antiochus the Great should accomplish his wishes, and should spread the terror of his arms in every direction, and thus no one would dare to oppose him. He shall do therefore according to his will, he says, and none shall stand before his face; and he shall stand in the desirable land; meaning, he shall bring his victorious army into Judea, and there shall be a great consumption under his hand, or Judea shall be consumed and ruined under his hand. We originally stated, that the angel’s mission did not authorize him to great these events as military exploits are usually narrated by historians. Enough is revealed to lead the faithful to acknowledge God’s continual regard for their safety. Experience also assures us of every occurrence being divinely foreseen, and thus they would acknowledge how everything tended to promote their welfare. God’s predictions of future events were never in vain, and the angel now declares the future coming of Antiochus to the desirable land. We have previously given the reason for the use of this epithet as applied to Judea, — not through any natural excellence over other lands, but because God had chosen it for himself as his seat and dwelling-place. The excellence of this land depended entirely on the gratuitous beneficence of God. It might seem inconsistent to grant such license to an impious tyrant and robber, and to allow him to overrun Judea, which God had marked out with peculiar honor, in adopting it as his dwelling-place, and calling it his residence. (Ps 132:14.) But we know that the Church, while on its pilgrimage in this world, enjoys no freedom from many infliction’s; for it is profitable for the sons of God to be humbled under the cross, lest they should grow restive in the world, and give themselves up to luxuries, and sleep upon the desires of the flesh. The angel, indeed, omits the reason why God suffered Antiochus thus cruelly to oppress the sacred land; but the faithful had been taught by the Law and the Prophets how the Church was subject to various tribulations. It is sufficient, then, to relate the event with simplicity: and the pleasant land shall be consumed under his hand, or there shall be a consumption. It matters but little which way we read it as far as the sense is concerned. The angel here encourages Daniel and all others to the exercise of patience, lest they should faint under this divine scourge; for he permitted Antiochus to wander about like a robber, and to exercise severe tyranny and cruelty against the Jews I need not discuss these events at greater length, as they are found in the Books of the Maccabees I will only touch on one point briefly; Antiochus did not of his own accord harass the Jews by leading his army into their country, but he was stirred up by impious priests. So great was their perfidy and barbarity that they willingly betrayed God’s Temple, and exposed their nation to the most distressing calamities. That was a severe trial: hence God consulted the interests of his own worshippers by predicting events which might weaken their confidence and cause them to indulge in despair. It follows, —
17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.
17. Et ponet faciem suam 166 ad veniendum cum potentia totius regni, et rectitudines cum eo: 167 et faciet, et filiam mulierum dabit illi ad perdendum eam, sed non stabit ipsa, et non erit ipsa ei. 168
He here describes the second war of Antiochus against Epiphanes, who was then growing old; and so he gave, him his daughter Cleopatra in marriage, hoping in this way, by subtle contrivances, to subdue the kingdom of Egypt. For he thought his daughter would remain faithful to his interests; but she rather preserved her conjugal fidelity to her husband, and hesitated not to espouse her husband’s quarrel against her father. She faithfully adhered to her husband’s interests according to her duty, and never listened to the cunning designs of Antiochus. Thus he was deprived of his expectation, and his daughter never became the means of his acquiring authority over Egypt. Before this marriage of his daughter with Ptolemy, he had tried the effect of war, bug in this he failed; and when he perceived the interposition of the Romans, he desisted from future hostilities, and consoled himself with the thought which we have already expressed, of receiving immediate assistance against Egypt through his daughter. He turns, therefore, to come with the power of his whole kingdom; meaning, he collects all his forces to overwhelm Ptolemy Epiphanes, who was then but a young man, and had neither obtained any great authority, nor arrived at sound wisdom and discretion. When he perceived his want of success in the fortune of war, he gave him the daughter of women, referring to her beauty. This is the explanation of interpreters, who suppose the phrase to imply her remarkable beauty.
As to the next clause, those who translate it, and the upright with him, think the Jews are intended, for Antiochus had received them in surrender, and there were many who openly espoused his cause. They think the Jews so called as a mark of honor, and as upright with respect to the worship of God. But this appears to me too forced. I hesitate not to suppose the angel to signify the superior character of the agreement between Antiochus and Ptolemy, when the former found the impossibility of obtaining his adversary’s kingdom by open warfare. Although the Romans had not yet sent forth any armament, yet Antiochus began to fear them, and he preferred the use of cunning in providing for his own interests. Besides this, as we lately mentioned, he was longing for other booty, for he immediately transferred the war into Greece, as the angel will inform us. But he first announces, his giving away his daughter to destroy her He here reproves the artifice of Antiochus the Great, in thus basely selling his (laughter, as if she were a harlot. As far as he possibly could, he induced her to slay her husband either by poison or by other devices. Hence, he gave up his daughter to destroy her, but she did not stand by him, and was not for him; meaning, she did not assent to her father’s impious desires, and was unwilling to favor such monstrous wickedness. We read in profane writers the fulfillment of these predictions of the angel, and thus it more clearly appears how God placed before the eyes of the pious, a mirror in which they might behold his providence in ruling and preserving his Church. It now follows, —
18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.
18. Et vertet faciem suam ad insulas, et capiet multas, et quiescere faciet, hoc est, retorquebit, princeps opprobrium ejus apud ipsum. Ideo non torquebit opprobrium suum in ipsum.
There is some obscurity in these words, but the history will afterwards determine the angel’s meaning. First, as to the word “islands,” he doubtless means Asia Minor and the maritime coasts; also Greece, Cyprus, and all the islands of the Mediterranean Sea. It was a Jewish custom to call all places beyond the sea “islands,” as they were not very well skilled in navigation. Therefore he says, He will turn his face to the islands; that is, he shall turn to the opposite regions of the world. The Mediterranean Sea is known to be between Syria and Asia Minor; Cilicia, too, is between them, which was also under the dominion of Antiochus, although the seed of his power was Syria. Hence he calls Asia Minor, and Greece, and the Mediterranean islands, all “isles,” with respect to Syria and Judea. This occurred when the AEtolians renewed the war after the defeat of Philip. The Romans were the originators of this war in Greece, and they had the honorable pretext of liberating the whole of Greece after Philip of Macedon had seized upon many cities most skillfully fortified. But the Etolians were proud and puffed up with the desire of superiority, as the event ultimately proved. They boasted themselves to be the liberators of Greece; they used the help of the Romans, but professed to be the principal leaders in the war, and when they saw Chalcis and other cities held by the Romans, the spirit of envy took possession of them. Titus Flaminius withdrew his garrisons from their cities, but yet the AEtolians were not satisfied; for they wished for the sole pre-eminence and the entire departure of the Romans. With this view they sent their ambassadors to Nabis the tyrant of the Lacedaemonians, to king Philip, and also to Antiochus. Thoas was the principal author of this contention, for after stirring up the neighboring nations, he set out himself to Antiochus. When the AEtolians were puffed up by the large promises which he brought back, they expected to produce peace throughout Greece without the slightest trouble. Meanwhile Antiochus only advanced as far as Asia Minor with but a small force. He led Hannibal with him, whose fame alone inspired the Romans with dread; and had he taken his advice, he would certainly have had no difficulty in expelling the Romans. But the flatterers of His court did not allow Hannibal’s advice to prevail with this foolish king. Then Villius also cunningly rendered Antiochus suspicious of his advice: for he had been sent as ambassador into Asia Minor, had insinuated himself into his favor, and had acquired his friendship, and was so engaged in daily conference with him, that Antiochus suspected the fidelity of Hannibal to his interests. Hence he carried on that war entirely without method, or plan, or perseverance. When he arrived at Chalcis, he was smitten with the passion for a damsel there, and celebrated a foolish marriage with her, as if he had been completely at peace Thus he had citizen of Chalcis for his father-in-law, while he was mighty monarch, unequaled by any throughout the world. Although he conducted himself thus he considerately, yet the celebrity of his fame rather than his personal exertions, enabled him at first to take many cities, not only in Asia Minor and on the coast of the Mediterranean Sea, but also in Greece itself. He recovered Chalcis and other cities which had been seized upon by the Romans. The angel relates this as if the event had already occurred, and yet we are aware of them all being as yet future.
He will turn his face to the islands, and will take many, and a general shall cause him to cease, and shall turn his reproach against himself Antiochus often fought against the Romans, and always without success, although he sometimes thought himself superior; but from the time when Attilius the prefect of the fleet intercepted his supplies, and thus stopped his progress, M. Acilius the consul began to gain the mastery by land, and his power became gradually more and more enfeebled. When conquered in a naval engagement by Livius the praetor, he suffered a severe loss, and then when too late he acknowledged his error in not obeying the counsels of Hannibal; but he had lost the opportunity of renewing the war. Hence the angel here says, A leader should make his reproach return upon himself This signifies how Antiochus should be puffed up with foolish pride, and how his insane boastings should rebound upon his own head, as he had vomited them forth with open mouth against the Romans. When he speaks here of his disgrace, I interpret it actively, as making his reproach remain; for the word תפרח cherepheth, means reproach, but there are two ways of interpreting it, actively and passively. But as I have already said, the angel more probably speaks of his foolish boasting, for he had despised the Romans with contempt and insult. We know how foolishly he insulted them by his ambassadors among all the assemblies of Greece. A leader, then, either Acilius or Lucius Scipio, who drove him beyond Mount Taurus, made his disgrace rest upon himself, and he shall not turn away his own disgrace; that is, Antiochus vomited forth his reproaches against the Romans with swollen cheeks, but with utter futility. All these disgraceful speeches came to nothing, and never injured the Romans in the least; but that leader, either Lucius Scipio or Acilius, according to my statement, returned these reproaches upon himself by which he hoped to lay the Romans prostrate, but they turned out nothing but wind. The angel therefore derides the pride of Antiochus by saying, A leader should come who should throw back these reproaches upon himself, and prevent them from returning upon either this leader or the Romans. He takes the head as representing. the whole body.
Grant, Almighty God, since it pleases thee to exercise our confidence by not allowing us any fixed or stable rest upon earth, that we may learn to rest in thee while the world rolls over and over even a hundred times. May we never doubt either our protection under thy hand, or the perpetual issue of all things in our good. Although we are not beyond the reach of darts, yet may we know the impossibility of our suffering under any deadly wound, when thou puttest forth thy hand to shield us. May we have full confidence in thee, and never cease to march under thy standard with constant and invincible courage, until at length thou shalt gather us into that happy rest which is laid up for us in heaven, by Christ our Lord. — Amen.
19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.
19. Et vertet faciem suam ad munitiones terrae suae, et impinget, et cadet, neque invenietur.
Here either the base end of Antiochus is denoted, who was slain in a popular tumult while spoiling the temple of Belus, or else the event of the war between him and the Romans is described. This war was conducted under the auspices of Lucius Scipio, because Cneius Scipio, the conqueror of Africa, had offered himself as his brother’s lieutenant-general, and after his death that province was committed to him. But, as we have said, the resources of Antiochus had been cut off before this. He had lost, the cities of Asia, and if he had ceded them at first, he might have quietly retained the greater part of Asia Minor. But as he extended his wings over Greece, and hoped by this means to become completely master of the whole of Greece and Macedonia, he could not be induced to withdraw his garrisons from those cities, but at length was compelled to give up Asia Minor. In this way, then, the angel describes the progress of the war by saying, He will turn his face towards the fortifications of his own land; that is, when compelled to relinquish Greece, he will betake himself to fortified places. He was very safe there, and in a region sufficiently at peace; he had almost impregnable towns on all sides, and appeared to be free from warfare. Historians relate this to have been done by the skill of Cneius Scipio. For his son was then a captive under Antiochus, and he knew him to have greater authority than his brother, although he only possessed the title of lieutenant-general. They record his persuading Antiochus not to try his fortune by any decisive engagement. However it was, it is quite evident that he delayed fighting till he was compelled by a sense of shame, as all men accused him of cowardice in not daring to try the issue of an engagement, when he possessed so large an army. The Romans had scarcely ever taken the field against so strong a force, and yet, according to the narrative of Titus Livius, they never displayed less terror or concern. The extent of the forces of Antiochus is readily apparent from the slaughter which occurred; in one day 50,000 men perished; and this would be almost incredible, unless it were borne out by numerous and trustworthy testimonies. In this way the angel said, Antiochus should return, as he did not go forth to meet Lucius Scipio, but suffered him to pass on. Had he given the least sign of resistance, without doubt Philip had in iris hand and power the whole force of the Romans. Many indeed pronounced the conduct of L. Scipio to be rash, in daring to allow Philip such license, as he had been lately conquered, and was still exasperated in consequence of the loss and disgrace which he had suffered. For if Antiochus had been on the alert to restrain the enemy, it would have been all over with the Roman army in those narrow and rugged defiles; but, as we have stated, he kept his army in idleness and luxury among fortified towns. If another and a probable sense is preferred, the sentence applies to his base retreat to further Asia, where he fell, slain by the rustic population. He shall fall, and shall not be found Antiochus in truth continued to reign from the period of the destruction of his army and of his acceptance of the conditions which the Romans imposed. He obtained peace, but not without the payment of a heavy fine while he retained the name of king. Although he united with the Romans in an honorable treaty, yet he was forced to retire beyond Mount Taurus, to pay a large sum of money on account of the expenses of the war, to give hostages, and to divide the ships equally with the Romans. In this latter case he was grossly and fraudulently deluded, for L. Scipio commanded all the ships to be cut to pieces, and delivered the materials to Antiochus, to whom they were utterly worthless. He knew the man to be deceptive and restless, and so he treated him with barbarity, according to his deserts. As far as the hostages are concerned, we find Antiochus and Demetrius his sons as hostages at Rome even after his death. He was left in peace indeed, but was deprived of the cities of Asia Minor, and was ordered to betake himself beyond Mount Taurus. Those ravines were the boundary of his empire; a part of Asia was assigned to Eumenes, and many cities became independent. Antiochus, by way of concealing his disgrace, made a joke of it, saying he had managed cleverly, for the government of Asia Minor was a great trouble to him. He had another ample and opulent kingdom with which he might well be content: I have hitherto been but a steward in Asia, he used to say, and the Romans have relieved me of that encumbrance.
When, therefore, the angel says, After his fall, he should be no longer king; this may be understood of his ignominious death which followed shortly afterwards. His avarice was insatiable, and when compelled to pay a large tribute to the Romans, he pretended to be reduced to extreme poverty; then he wished to spoil the temple of Jupiter Dodoneus, and was slain there during a tumult. This last word ought properly to be referred to this event, for King Antiochus was not found, because these rustics slew him in the tumult which arose. Thus far concerning Antiochus the Great; Seleucus now follows, who was his first successor. He had three sons, Seleucus whom many call Ceraunus, then Antiochus Epiphanes, and Demetrius. Concerning Seleucus the angel speaks as follows, —
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.
20. Et stabit super locum ejus transire faciens exactorem in honore regni, 169 et diebus paucis conteretur, idque non ira, neque in praelio.
Seleucus, it is well known, did not long survive his father, for he was put to death either by poison, or by his domestics. Suspicion fell upon his brother Antiochus, who was sent back to his country after his father’s death was known. Demetrius alone was retained, who afterwards escaped by flight, for he left the city under the pretense of hunting, and followed the bank of the Tiber as far as Ostia, where he embarked on a small vessel, preferring to run all risks to remaining in perpetual banishment. Concerning Seleucus, the angel says, he shall stand in his place, meaning, he shall succeed by hereditary right to the office of Antiochus the Great. Thus he shall cause the exactor to pass over Some translate, He shall take away the exactor; for the verb רבע gneber, in Hiphil, signifies to take away. The Hebrews use the verb of this clause in the sense of excluding. Some interpreters think this language implies the praise of Seleucus for lessening the tributes imposed by his father, but historians shew this view to be false, and condemn his avarice and rapacity. In some points he was superior to his brother Antiochus; although both lustful and cruel to those around him. Through indulgence in great expenses, he could not be moderate and lenient towards his subjects; for luxury and prodigality always draw with them cruelty in the exaction of tribute. For he who is thus profuse, must necessarily extract the very blood from his people. As Seleucus was thus devoted to self-indulgence, this sense is more appropriate — he made the exactor to pass through, meaning, he laid new and fresh taxes on all his subjects. Nothing but this is said of him, since he was immediately put to death, as the second clause of the verse informs. us. If we prefer taking the words — the glory of the kingdom — by way of opposition, Seleucus will be praised as an honor and an ornament. But I think we must supply the letter ל, l, and understand the passage thus, — He who shall cause the exactor to pass through shall stand in his place, and shall be destroyed in a few days By the word “destroyed,” he signifies a bloody death. But not in anger, says he. I wonder why some translate it “in mutual conflict,” because the Hebrews imply “anger” by this word; meaning, he should not perish in open warfare, or in the course of a battle, but by the hands of his domestics. Historians differ as to the kind of death which he died, some saying he was poisoned, and others, slain by the sword. But this difference is of no consequence. Antiochus Epiphanes next succeeds him.
21. And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.
21. Et stabit super locum ejus probrosus, et non dabunt ei 170 decorem regni, 171 et veniet cum pace, et apprehendet regnum per blanditias.
Historians agree in representing Antiochus Epiphanes to have been of a very crafty disposition, and some state his departure from Rome to have been by stealth. He was most probably dismissed by the Romans, on the news of his father’s death, as they were content with his brother Demetrius. They had other hostages besides, who were among the chief nobles of the land, as well as this third son of the king. However this was, all are agreed in relating his cunning. He was so cruel and fierce, that Polybius says he was called Epimanes by way of a nickname, and as he assumed the name of Illustrious, he was called the Madman, on account of his turbulent disposition. He was a monster puffed up with various vices; being of a slavish and flattering temperament, he endeavored to acquire the favor of Rome by artifice, as we shall afterwards discover. But when he was not actuated by fear, his cruelty and ferocity were beyond all bounds. For this reason he is called contemptible. He was held in some esteem at Rome, and was received by a portion of his people with great applause. But he was not endued with any heroic or even regal qualities, for he always flattered the Romans, and insinuated himself into the favor of the citizens in this way, until he came to his kingdom as a suppliant; and then the angel calls him a contemptible or despicable person. Another reason equally probable may be brought forward, namely, his seizing upon the throne by fraud and wickedness, after setting aside the legitimate heir. For Seleucus left a successor whom this perfidious plotter deprived of his rights, and thus fraudulently acquired the kingdom for himself. We know of what importance God makes every one’s calling, and how he restrains men from rashly arrogating anything to themselves, as they ought always to be satisfied with that station which is assigned them by God. As, therefore, Antiochus seized on the kingdom without any right to it, and drove out the lawful heir, he was contemptible before God, and would never have been king at all except; by violence and tyranny on his part, as well as by deceit. and cunning devices. I have no hesitation in stating that the angel here censures the perverse conduct of Antiochus, by calling him despised through the absence of all nobleness of feeling.
He next adds, They shall not confer upon him the honor of royalty. By these words he announces the injustice of his reign through not being chosen by the votes of the people. We have stated that the son of Seleucus ought to have reigned without any dispute, but the very person who should have been his nephew’s guardian, wickedly deprived his ward of his paternal inheritance. Hence the angel speaks of him rather as a robber than as a king, because he seized upon the kingdom, and was not elected by the popular choice. It follows, — he shall come in peace, and seize the kingdom by flatteries This is the explanation of the last clause. It might be asked, how did he deprive his nephew of his kingdom? the reply is — he shall come peacefully, meaning, he shall lay aside everything which he was agitating in his mind, and should not openly boast of his being king, but should deceitfully act in the character of guardian until he had the power of ruining his ward. He shall come, then, peacefully, and shall seize the kingdom by flatteries Thus we see the angel’s meaning in these words. Besides, although Daniel did not see all these things, nor even many of the chosen people, yet they tasted enough of these prophecies to satisfy them, and to banish anxiety from their minds. They were permitted to perceive God speaking through his angel, and experience taught them the truth of everything which is contained here, even if many events should be hidden from them. But it was God’s object to support the spirits of the pious, even to the advent of Christ, and to retain them in tranquillity amidst the greatest disturbances. Thus they would acknowledge the value of the promise of the Redeemer, after he had been set forth, as will be mentioned at the close of the chapter. I will now proceed to the next words.
22. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant.
22. Et brachia inundatione obruentur, ad verbum, inundabuntur, a conspectu ejus, et conterentur, atque etiam dux foederis.
We may naturally conjecture that the dominions of Antiochus were not immediately at peace, because a portion of his court favored the lawful heir. As it always happens in every change of government, there were many tumults in Syria before Antiochus could remove his adversaries out of his way. For although the kingdom of Egypt was then destitute of a head, as Ptolemy, called Philometor, was then only a boy, his counselors were in favor of the son of Seleucus, and so by secret supplies afforded their aid to the faction opposed to Antiochus. He had much trouble not only with his own people, but also with the neighboring nations. All pitied the lot of his ward, and his being quite undeserving of it moved many to render him every possible help. The boy was aided by the favor of Egypt, and of other nations. Thus Antiochus was subject to many severe commotions, but the angel announces his final conquest. The arms, he says, shall be inundated This is a metaphorical expression; for whatever aid the son of Seleucus acquired, was not by his own efforts, for he could use none, but by that of his friends. The arms, then, meaning, all the auxiliaries which should assist in the restoration of the son of Seleucus, should be overwhelmed by an inundation This is another metaphor, signifying, they shall be drowned as by a deluge; and by this figure the angel hints not only at the victory of Antiochus, but at its great facility. It was like a deluge, not by its own strength, but because God wished to use the hand of this tyrant in afflicting the Israelites, as we shall afterwards see, and also in harassing both Egypt and Syria. Antiochus was in truth God’s scourge, and is thus compared to a deluge. Hence he says, out of his sight. He shews the terror of Antiochus to be so great, that at his very appearance he should dispirit and prostrate his enemies, although he was without forces, and was neither a bold nor a persevering warrior.
And they shall be broken, says he, and also the leader of the covenant; meaning, Ptolemy shall take the part of His relative in vain. For the son of Seleueus was the cousin of Ptolemy Philometor, since, as we have said, Cleopatra had married Ptolemy Philopator, whence this Philometor was sprung, and Seleueus was the brother of Cleopatra. He, then, was the leader of the covenant Ptolemy, indeed, who was but a boy, could neither undertake nor accomplish anything by his own counsel, but such was his dignity in the kingdom of Egypt, that he was deservedly called leader of the covenant, since all others followed the power of that king. The event fully proved with what ill success all who endeavored to eject Antiochus from his possessions, contended against him. It now follows, —
23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.
23. Et a conjunctione cum eo faciet dolum, et ascendet, et praevalebit cum exigua gente, vel, manu.
The angel points out some interruption of the wars, because Antiochus would be content for a time with Syria, and would not make an attempt of Egypt. It was a great point to repel the attempts of all those who wished to recover the rights of his nephew. There is no doubt that the whole country was impoverished and exhausted with the continual expense of these wars; for whenever fresh commotion’s arose, it was necessary to draw new levies from these provinces, and This occasioned very great expense. It is not surprising, then, if Antiochus, who was of a cunning disposition, negotiated a temporary peace with his nephew Ptolemy Philometor the king of Egypt. His sister Cleopatra still survived, and this was an honorable excuse. The angel, then, states first, the proposal of a truce leading to settled peace between the two sovereigns. He adds, however, the perfidious conduct of Antiochus in his friendships. During, or after these agreements, he shall deal treacherously with him Although, therefore, he pretended to be the friend and ally of his nephew, yet he conducted himself deceitfully towards him. And he shall ascend, and shall prevail by a small band; meaning, he shall attack the boy suddenly. For when Ptolemy anticipated a lasting friendship with his uncle, Antiochus took the opportunity of fraudulently attacking some cities with a small force: He thus deceived his enemy, who thought all things would be tranquil with him; and so when Ptolemy had no fear of his uncle, he suddenly lost some of his cities. The angel means this; he shall rise by deceit, and shall prevail without large forces, because there shall be no suspicion of warfare. It is easy enough to oppress an enemy in a state of tranquillity, and in the absence of all fear. It is afterwards added, —
24. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time.
24. In pace, et in pinguedinibus regionis, aut provinciae, veniet, hoc est, in deliciis, et faciet quae non fecerunt patres ejus, et patres patrum ejus: spolia et praedam, et substantiam illis dispertiet, 172 et super munitiones cogitabit cogitationes suas, idque ad tempus.
The history is here continued: The angel shews how Antiochus in a short time and with a small band should acquire many cities, as he should come in peace upon the fatness of the province, implying his oppressing them while sleeping in security. He shews also how he should become conqueror, not by any hostile invasion of Egypt, but by cunning and stealth he should deprive King Ptolemy of his cities when he least expected it. There should be no appearance of war; hence he says, he shall come in peace upon the fatness of the land The word “fatness” is used metaphorically for “richness.” When the Egyptians supposed all danger to be far removed, and were persuaded of the friendship of Antiochus towards them, and relied on him as an ally should any adversity arise, they indulged themselves in luxuries till Antiochus came suddenly and subdued them. He next adds, He shall despise the spoil, and prey, and goods, which belonged to them Some take the words for spoil and prey in the sense of “soldiers,” and join it with the verb רוזבי ibzor, “he shall disperse,” meaning, he shall distribute their possessions among his soldiers, to conciliate their good will, and to prepare them for new wars, as we know how easily soldiers are enticed when they receive the rewards of their service; for they are actuated solely by covetousness and avarice. Some writers expound it in this way — Antiochus shall divide the prey among his soldiers, but I prefer the other sense — he shall disperse the prey, and the spoil, and the goods, of the Egyptians After suddenly oppressing the Egyptians, he shall proceed to spoil them like a robber.
He afterwards adds, And against the fortifications shall he devise machinations, meaning, he shall lay his plans for seizing the fortified cities. For at; first he penetrated as far as certain cities, and occupied first Coelo-Syria, and afterwards Phoenica, but could not quickly possess the fortified towns; hence he deferred the execution of his plans to a more suitable time. Therefore, the angel says, he shall arrange his plans against the fortified cities, but only for the time; meaning, he shall not immediately bring forward his intentions, hoping to oppress his nephew when off his guard. Thus under the disguise of peace an access to these cities would always be open to him, and he would reconcile to himself all whom he could corrupt by either gifts or other devices. We perceive, then, how a summary is here presented to us of the arts and schemes by which Antiochus should deprive his nephew of a portion of his territory and its towns, how suddenly he should invade some of the weakest in a state of unsuspecting tranquillity; and how by degrees he should invent machinations for seizing upon the stronger towns as well as he could. He also says, for the time The cunning and malice of Antiochus was always apparent throughout these transactions. He did not engage in open warfare, but was always endeavoring to add to his possessions by indirect frauds, — a course which was not without its success.
When it is said, He shall do what neither his fathers nor his fathers’ fathers did, this must be restricted solely to Egypt. For Seleucus the first king of Syria enjoyed a wide extent of dominion, then he prospered in warfare, and his fame flourished even to a good old age, and though at last he was unsuccessful in battle, yet on the whole he was a superior and celebrated warrior. Besides this we know him to have been one of the chief generals of Alexander the Great. As to his son Antiochus, we have previously observed the wide extent of his dominion, and how highly he was esteemed for prudence and valor. The angel does not compare Antiochus Epiphanes generally with either his fat, her, or grandfather, or great-grandfather, but only with respect to Egypt. For his ancestors always longed after Egypt, but their designs against it were entirely frustrated; he, however, was more successful in his aggression where his ancestors had failed in their attempts. Hence it becomes manifest how God overrules the events of war, so that the conqueror and the triumphant hero is not the man who excels in counsel, or in prudence, or valor, but he who fights under the heavenly leader. It pleases God at one time to afflict nations, and at another to set over them kings who are really his servants. So he wished to punish Egypt by the hands of this robber. It afterwards follows, —
25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.
25. Et excitabit robur suum, et cor suum adversus regem austri, cum exercitu magno: et rex austri irritabitur ad praelium cum exercitu magno, et robusto valde: et non stabit, quia cogitabunt contra eum cogitationes. 173
The angel here announces how Antiochus Epiphanes after prevailing by fraud, should become bolder in his daring. he should venture to levy a hostile army and invade Egypt openly, without any further dissimulation. He therefore says, at length he shall rouse his strength and his courage He had previously crept along through hiding-places and fastnesses, and had not roused either his strength or his courage when remaining quiet at home; meanwhile he obtained the possession of various towns by treachery and other artifices. This was only creeping on by burrowing underground. But he now openly declares war, and brings his forces into the field of battle, and thus stirs up his strength and his courage As I have already said, his new method of warfare is here described as unusual with him, as his audacity, doubtless, gradually increased through that series of success which he had enjoyed, and by which he had become more powerful than his nephew, through the practice of deceit. He afterwards adds, with a great army. He had mentioned a small band, he now places opposite to it a large army; for it required a long space of time to collect extensive pecuniary resources for carrying on the war, and also for enlarging and extending his own boundaries. He was thus able to enroll fresh levies, while his prosperity induced many to become his auxiliaries. As he found himself in every way superior to his nephew, he collected a great army. The king of the south also shall be irritated; that is, he shall not dare to harass his own uncle Antiochus, but shall be forced to open warfare. He shall come, then, with a great army, very great, strong, and powerful, says he, but he shall not stand, because they shall devise devices against him; meaning, he shall be conquered by treachery. Here the angel signifies that Ptolemy should have sufficient courage to resist, had he not been betrayed by his adherents. We shall more clearly perceive this in the next verse to-morrow.
Grant, Almighty God, that we may remain quiet under thy shelter and protection, hi the midst of those numerous disturbances which thou ever submittest to our eyes in this world. May we never lose our courage when an occasion is given to Satan and our enemies to oppress us, but may we remain secure trader thy protection, and every hour and every moment may we fly to thy guardianship. Relying on thine unconquered power, may we never hesitate so to pass through all commotion’s, as to repose with quiet minds upon thy grace, till at length we are gathered into that happy and eternal rest which thou hast prepared for us in heaven, by Jesus Christ our Lord. — Amen.
26. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.
26. Et qui comedent portionem cibi ejus, conterent eum, et exercitus ejus obruetur, et cadent vulnerati multi.
The angel predicted, yesterday, that Ptolemy should not stand forth in battle, through the treachery of his own adherents. He now expresses the kind of treachery, for his chief courtiers or counselors should be the authors of this perfidy. He opposes the common soldiers to their leaders, for in the second clause, he shews how the soldiers should discharge their duty without sparing either their life or their blood. We now understand the Holy Spirit’s intention in this verse, for he says the authors of this perfidy should not be ordinary men, but the chief among the counselors. They are said to eat at the king’s table, as in the first chapter we saw how a portion was given to Daniel, and to his companions, from the royal food at the king’s table. Thus he shews how dishonorable this perfidy was, as they eat at his table, and were his intimate companions. They shall destroy him, says he, and his army shall be overwhelmed He shews that many were prepared for this duty, who would boldly and freely expose their lives to danger for their king’s safety and their country’s defense, but many should fall wounded He signifies that there should be a great slaughter in his army, and the issue of the battle would not be according to his wish, because his generals would not preserve their fidelity to their sovereign. By this example the angel describes to us the ordinary situation of kings. They choose their counselors not by their honesty, but by the mere appearance of congeniality in their affections and tastes. If a king is avaricious, or cunning, or cruel, or sensual, he desires to have friends and attendants who will not check either his avarice or his craftiness, his cruelty or his lust. Hence they deserve the conduct which they receive, and experience treachery from those whom they ought not to treat with so much honor, if they considered themselves in duty bound to God and to their people. It now follows,-
27. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed.
27. Et duorum regum cor ipsorum, hoc est, et cor his duobus regibus, in malum: et in mensa eadam, una, mendacium loquentur, et non prospere eveniet, quia adhuc finis ad tempus statutum.
The angel here narrates that the close of this war should be by treaties and a hollow pretense of peace after the slaughter which Ptolemy had sustained. Although Antiochus might have followed up his own good fortune, yet he durst not venture to push his advantage to the extremity, but according to his disposition, he thought it more to his interest to make peace with his enemy. We have already alluded to his craftiness and his want of openness and integrity. The angel predicts the existence of bad faith in both these kings; the uncle and nephew will meet, says he, and sup together, and pretend the greatest friendship, but they shall speak lies, says he, at the same table; meaning, they shall plot against each other, and each shall act fraudulently for his own ends. This prophecy indeed seems to be of little consequence to the faithful; but it was needful to shew that in such a state of confusion they could not hold out without being furnished with all kinds of support. If the angel had only said generally, first there shall be war, and then a temporary peace, this would not have been sufficient to sustain the minds of the pious; but when the details are so clearly pointed out, a remarkable confirmation is afforded them. Thus the faithful have no reason for doubting that God has spoken, when the angel predicts the future so exactly, and so openly narrates it, as if a matter of history.
He next adds, Yet it shall not prosper, because the end is for the time, says he. The angel recalls the faithful to the providence of God, as our minds always naturally rest in the midst of earthly things. We apprehend with our minds only as far as we see with our eyes. We always ask the reasons “why this happens” and “why that course of proceeding has not turned out well,” entirely omitting the will of God. Hence the angel meets this fault and stupidity of men by saying, that whatever these kings were plotting should fail of success, since the end was for the time; meaning, God would hold many occurrences in suspense. While, therefore, we are considering only second causes, we perceive how the supreme power resides with God alone, and he governs by his will the mutual transactions of mankind. No slight advantage would result to the faithful from this instruction, because, while kings are devising many schemes, and using great cunning and all the perverse artifices of diplomacy, God still restrains their minds. He holds events by his secret bridle, and allows nothing to happen without his heavenly decree. Although we may gather this general instruction from this passage, yet the angel doubtless restricts what I have said to the historical events immediately before us. The end had not yet approached, yet the fitting time was fixed beforehand by God’s secret counsel, so that Antiochus conquers at one period and retreats at another, as we shall see. It follows: —
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.
28. Et revertetur in terram suam cum opibus magnis, et cor ejus ad foedus sanctitatis, et faciet, et revertetur in terram suam.
Here the angel predicts the calamitous nature of that peace for the people of God, because Antiochus should turn his arms against Jerusalem and the whole Jewish people. It is said, He shall return to his own land, because he shall not possess Egypt. This return implies the victory of Antiochus, and yet his betaking himself within the boundaries of his own realm. When he adds, with great pomp, or great riches, he shews the source whence that wealth should be derived, — his heart should be against the holy covenant. He partially destroyed Jerusalem and the temple of God. He was compelled to leave the temple and many treasures, through either shame, or reverence, or a miracle, as we read in the 2nd Book of Maccabees (