1. Vs. 1 should go with chapter 10. It indicates that the messenger angel stood to confirm and strengthen Michael, the angel prince for Israel, in the first year of Darius, no doubt to get and hold his favor for Israel.
One wonders if Daniel’s lion’s den experience may not have involved Michael’s ministry as well.
2. Although reading like a soap opera, vs. 2-35 are amazingly detailed prophecies of the wars between the kings to the North and South of Israel after the division of the Kingdom of Alexander the Great into four parts including the two, adjacent to Israel. Vs. 2-4 prophesied of the fall of Media-Persia to Greece, and the subsequent division of the
Grecian Kingdom. Vs. 5-20 fortold the wars and intrigues between the
Ptolemaic and Seleucid dynasties from about 250 B.C. to 176 B.C. Vs.
21-35 prophecy the rise and activities of Antiochus Epiphanies, 176-165 B.C.
3. There are about 135 specific details prophesied which have been fulfilled by actual historical events. There is no shred of proof that any one was in error or not fulfilled! There is no chance that a mere uninspired human prophet could produce such a forecast. The
mathematical odds of it occurring apart from Divine omniscience
would be the product of multiplying the odds for each of the 135 details together, an uncalculated but indeed enormous figure.
4. The heathen philosopher Porphyry claimed Daniel 11 was a forgery because it was impossible, he thought, for anyone to foretell such amazing details which he recognized as historical. Only God can author such prophecy, and that is exactly whence it came.
FROM DARIUS TO THE MAN OF SIN
Verses 1-10:
1 Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen
him. 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. 3 And a mighty king shall
stand up, that shall rule with great dominion, and do according to his will. 4 And when
he shall stand up, his kingdom shall be broken, and shall be divided toward the four
winds of heaven; and not to his posterity, nor according to his dominion which he
ruled: for his kingdom shall be plucked up, even for others beside those. 5 And the
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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. 6 And in the end of
years they shall join themselves together; for the king's daughter of the south shall
come to the king of the north to make an agreement: but she shall not retain the power
of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that
brought her, and he that begat her, and he that strengthened her in these times. 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: 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. 9 So the king of the south shall come into his
kingdom, and shall return into his own land. 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.
[Garner]
Verse 1 continues the testimony of the (theophany) heavenly angel Gabriel appearing in the form of a man, Daniel 10:18. He reminded Daniel it was he who stood up in the first year of Darius, king of the Medes, to confirm and strengthen him, Daniel 9:1; 5:31. That was the year of the Medo conquest of Babylon; Cyrus wielded the real power in the conquest though subordinate to Darius. In that year Darius issued the decree for the restoration of the Jews, for which Daniel was at the time earnestly praying, Daniel 9:1, 2, 22. 23. This angel stood to assist and help, to confirm and strength king Darius in the decision, in behalf of Israel, even as Michael had done, Daniel 10:21.
Verse 2 recounts the angelic direct address to Daniel, in which after having established the fact that he had helped Darius, he was certainly ready to show Daniel "the truth" of Israel's future. He certified first that three kings should arise in Persia, then a fourth, far richer by his strength than all three of the other Persian kings combined. It is foretold that by his armed power of strength, through his riches, he would stir up all the provinces of Persia against Greece, to incite them to war. This rich king was Zeres, who spent four years marching his army and invading Greece, 483-480 B.C., at which time Persia reached its finest hour. But he was overthrown at Salamis after which Persia is viewed as politically dead. These 3 kings who arose were 1) Ahasuerus, Ezr 4:6; 2:1-70) Artaxeres, Ezr 4:7; and 3) Darius, called Hystespes, Ezr 4:24.
Verse 3 foretells that following this a "mighty king," a king of great power should "stand up" or arise. He was to establish a rule or jurisdiction of great (extended) dominion, even worldwide. And he would do according to his will, in an extremely forceful manner. This alludes to Alexander the Great who arose to establish the Grecian or third Gentile World Empire, B.C. 332.
Verse 4 relates that when this mighty king shall arise, doing after his own will, his own mighty dominion or Empire will break apart, come unglued, and be divided into four 204
provincial parts. This foretold the four part division of the Grecian Empire upon the death of Alexander the Great, as recounted Daniel 8:8, 22. The phrase "and not to his posterity"
means it would not be left to his family to rule. Nor would it continue to exist as a one world empire dominion, as he had conquered and ruled it, Daniel 8:22. It is added that would be plucked up, (uprooted) fragmented, even for smaller and other lesser rulers besides the four primary provinces, a thing secular history verifies.
[Culley]
Vs. 2, the messenger angel informed Daniel of three more kings to rule in Pesia with a fourth and last having riches and acting to provoke the Grecians. These kings arose fulfilling the prophecy. They are not named in the Bible, but in secular history they are known as:
Cambyses, 529-524 B.C. called Ahasuerus in Ezra 4:6
Pseudo-Smerdis, 522-524 B.C. called Artaxerxes in Ezra 4:7-23 [Editor’s Note: I am not sure about the date Dr. Culley uses here because I don’t think it is right but I am leaving it as it is because I am not sure what the correct one would be. This is exactly as he has it in his work.]
Darius Hystasis, 524-486 B.C. referred to in Ezra 4:24, 5 & 6 (not Darius the Mede)
Xerxes I, 486-465 B.C., called Ahasuerus in Esther 1:1; Ezra 4:7.
Xerxes used the amassed wealth of Persia to bring one of the largest arny & naval forces of ancient history (some estimate 2.5 million soldiers) against Greece to avenge the humiliating defeat of his father.
Vs. 3-4, fulfilling verse 3, came Alexander the Great, the mighty king. He gained power over the Grecian Empire in 335 B.C. He defeated the Persians at the Ganicus River in 334 B.C., and went on conquering other lands in rapid victories for 12 years. He died in 323 B.C. while drunk in Babylon weeping tat there were no more forces to conquer. Alexander had a half brother, Philip, mentally deficient; a son, Alexander born after his death by Roxana; and an illegitimate son, Hercues, by Barsine, daughter of Darius. In the dissension for the throne, all three were eventually murdered, leaving no posterity to inherit the kingdom. Thus the Grecian Empire was divided among Alexander’s four generals as already related in chapter eight.
[Garner]
Verse 5 states the "king of the south" (of Egypt), south of Palestine, shall be strong and
"one of his princes," (Syria). But the "king of the south," Egypt shall be stronger than his prince (cohort) Syria, and shall have dominion over him, a great dominion, between which Israel resided and suffered.
[Culley]
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Vs. 5, begins the prophecy of the struggles between the kings to the north and south of Israel. God put His disobedient nation between the jaws of this vice for chastisement. The king of the south was Ptolem I Soter, (323-285 B.C.) the general who received Egypt. One of his princes it was foretold, would gain power over him and become strong. This king of the north was Seleucus I Nicator who became king of Syria, 321-281 B.C. He at first was associated with Ptolemy. The land of the Jews became their battle ground.
[Garner]
Verse 6 certifies with the passing of time they (Egypt and Syria) or their rulers should join themselves together (by material ties). For the king's daughter of the south (of Egypt) should approach the king of the north for an agreement. But she would not therefore by (material ties) retain ruling power, neither should he or Syria to whom she gave herself up; neither could her father, or those who brought her up for marital union with the king's house of Syria, retain their arm of ruling power in these times of the cruel Antiochus Epiphanes, 285-247 B.C.
[Culley]
Vs. 6 foretold the eventual alliance between the two rival kingdoms effected by the marriage of the Egyptian Princess, Bernice, the daughter of Ptolemy II Philadelphus (285-246 B.C.) to Antiochus II Theos (261-246 B.C.) about 252
B.C. As part of the deal he divorced Laodice, his wife so his child by Bernice would be heir to the throne, uniting the two kingdoms. Two years after the marriage, the father of Bernice died. Antiochus then broke the alliance by divorcing Bernice and remarrying Laodice. So Bernice “did not retain the power…” of her position. Laodice, fearful of a fickle husband, had him poisoned and then ordered Bernice, her infant son and her attendants killed.
She then proclaimed her own son, Seleucus Callinicus, king. Thus failed the entire scheme.
[Garner]
Verse 7 states that out of the branch (offspring) of the woman from Egypt, who made marriage with the king of Syria, one would stand up in his own estate and with armed might attack the king of the north, entering into and destroying his fortress, and prevail in subduing him, the king of Syria to the north of Palestine.
Verse 8 adds that he shall also take captives from the north (Syria) and carry them with their princes or rulers, their gods, precious vessels of silver and gold, and march into Egypt with them as loot of battle. He was also said to continue for more years (reign longer) then the king of Syria had reigned. The reign of this Egyptian king Ptolmey lasted for 46 years. Upon his return to put down a sedition in Egypt it is said that he brought back from Syria 40,000 talents of silver, precious vessels, and 2,400 images that had been 206
carried from Egypt into Persia. It is further stated that he should desist for many years from contending with the king of the north, v. 9.
Verse 9 concludes that this "king of the south," of Egypt, who had gone up and engaged, conquered the king of the north, of Syria, should return to his own country of Egypt with wealth, gotten of great spoil, and with impunity.
[Culley]
Vs. 7-9 forcast the struggles between Ptolemy Euergetes and Seleucus Callinicus. Prior to the events foretold in vs. 6, a new Egyptian king, Ptolemy III Euergetes (246-221 B.C.), out of a branch of the roots of Bernice, e.g. her brother, enjoyed a military defeat of Selecus Callinicus (247-226
B.C.0, and avenged the murder of Bernice by ordering Laodice put to death.
He carried captive into Egypt their gods, princes, 4,000 talents of gold, 40,000
talents of silver and 2,500 precious vessels and images. Seleucus Callinicus escaped the region but later returned to continue his rule. History notes an unsuccessful attempt to retaliate by Seleucus, but failing he returned home and died six years before Ptolemy III Euergetes.
[Garner]
Verse 10 states however that his sons (sons of the king of the north) shall be stirred up,
"make war," and assemble a multitude of "great forces," armed bands. And one (of them) Antiochus did come and pass through all Israel, headed for conflict with Egypt, like an overflow, a mighty flood through the land. Then he was stirred up and returned to his fortress or defense line, v. 13, a border near Gaza, where Antiochus was vanquished, v.
22, 26, 40.
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. 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. 13 For the king of the north shall return, and shall
set forth a multitude greater than the former, and shall certainly come after certain
years with a great army and with much riches. 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. 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. 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. 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
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him. 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. 19 Then he shall turn his face toward
the fort of his own land: but he shall stumble and fall, and not be found. 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.
Verses 11, 12 foretell that the king of the south will be moved (motivated) with choler, grim anger over his loss of Syria that had been wrested from him and with his own kingdom of Egypt imperiled. The king of the south, of Egypt shall come forth and fight with the king of the north of Syria. And he, Antiochus (king of Syria) was to set forth a great multitude to do battle, 70,000 infantry and 5,000 cavalry. But this Syrian multitude was conquered by Ptolmey. 10,000 of the army of Antiochus was slain and 4,000 taken captive by the Egyptian army of Ptolmey, as indicated by this prophecy, James 4:1; Romans 7:23; Galatians 5:17; 1 Peter 2:11.
Verse 12 adds that when he (king Ptolmey of Egypt) had taken away or subdued the multitude of Antiochus "his heart was lifted up" with pride, a sure forerunner of a fall.
Instead of following his victory over Antiochus by making himself master or ruler over all Syria, Ptolmey made peace with Antiochus and turned his passions to licentiousness, and profaned the temple of God in Jerusalem, by entering the holy place, as related by historian Grotus. It was finally prophesied that the king of the south, Ptolmey of Egypt, would lose his power, gained in battle, by his luxurious and immoral manner of life.
Verse 13 prophesies that the "king of the north" would return after certain years and bring an armed array of greater strength than the former one, with greater power and much wealth, to support the huge army marshaled against Egypt. The return was 14 years later.
Verse 14 explains that in those times of warfare many should stand up against Egypt of the south. Philip of Macedonia, some insurrections against Ptolmey in Egypt, and Jewish renegades called "robbers of the people," helped the army of Antiochus of Syria by providing provisions when he came to the garrison against Egypt, as related in the antiquities of Josephus 12:3, 4. These Jews joined Egypt's enemies to "establish the vision," helping (unknowingly) to fulfill the purpose of God in sending judgment upon Judea. These Jews failed to curry the favor of Antiochus to give them independence and brought instead his fury and defilement on their temple, later, Luke 13:1-5.
Verse 15 foretells that the king of the north, Antiochus the Great, B.C. 198 should come and cast up (erect) a mount, a fortification, and take or seize the most fenced cities.
Antiochus from Syria met Scopas the Egyptian General at Paneas, near upper Jordan and defeated him. He retreated to Sidon, a strongly "fenced city," and was there forced to surrender to Antiochus. And neither the arms of the south of Egypt, nor the Jews his chosen people, nor was there any other armed might able to withstand this king of the north.
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Verse 16 asserts however, that Antiochus the one who comes against Ptolmey Epiphanes shall invade Judea and make a stand as he wills, there in the glorious land, v. 41. And by the hand of this northern king, Antiochus, the glorious land will become consumed, in the sense of desolated, or ravaged as a battleground area. And none should stand before him.
Verse 17 explains that this king out of the north, from Syria will set his face like a flint to enter Judea with the strength or backing of his whole kingdom, and upright ones with him. Antiochus is bent to win Egypt to his kingdom control to the extent that he proposes to give the "daughter of women," Cleopatra, to Philometor an Egyptian king to secure his alignment politically, corrupting or defiling her, hoping to use Egypt's help to resist Rome. But she favored her husband in Egypt and he did not join with Syria and Antiochus in war against Rome. She thus refused "to stand on his side or be for him,"
Daniel 9:26.
Verse 18 foretells that after this he, Antiochus should turn his face to the isles, toward Greece, to take many of the islands in the Aegean, in the war with the Romans, and he caused the Hellespoint. But a Roman prince, for his own behalf, caused the reproach he had been imposing on others to cease, without tarnishing his own reputation.
Verse 19 states that he shall at this point turn back his face toward the fort of his own land, retreating and relinquishing all territory west of the Tarsus range of mountains to Rome, to meet the expenses of the long war in which he had engaged. It is added that he should "stumble and fall and not be found," or be found no more alive, leading battles.
While attempting to plunder the temple of Jupiter at Elyamis by night, for gain, he, Antiochus, was slain with his soldiers in an insurrection of the inhabitants, as told by Justinius 32;2.
[Culley]
Vs. 10-19 foretold the continued war between the Kings of the North and South. Seleucus Ceraunus and Antiochus III The Great, the two sons of Seleucus Callinicus, after the untimely death of their father were initially successful in father’s defeat, vs. 10. Mostly because of the indolence of Ptolemy Philopater (221-203 B.C.) they were allowed to restore territory to Syria as far south as Gaza.
1. Such success finally aroused the Egyptian ruler to attack the Syrian forces now led by Antiochus III as the older brother was killed in a battle in Asia Minor. About 70,000 troops on each side engaged in fierce battle, but vs. 11 notes, God gave victory to the King of the South. Antiochus III lost nearly his whole army and barely avoided capture by fleeing to the desert. Victory puffed up the King of the South and preferring his indolent life in the palace, he did not pursue
his opportunity to subjugate Syria.
2. In 201 B.C. Antiochus assembled a greater arny and strengthened by
conquests in the east, he resumed his attacks on Egypt, vs. 13. During
this time Ptolemy Philopator and his queen mysteriously died (203
209
B.C.) leaving their small son, Ptolemy V Epiphanies, the new King of
the South. Some apostate Jewish soldiers of fortune allied with Antiochus, vs. 14. With their help he met and defeated the Egyptian
force twice in northern Palestine. The seconed time he defeated the famed Egyptian general, Scopas, at Sidon. This brought the “glorious land”, Palestine, under Syrian control once again, vs. 15-16.
Antiochus then turned on his renegade Jews resulting in their fall.
3. Threatened by Rome, Antiochus resorted to diplomacy, and succeeded
in marrying his daughter, Cleopatra (not the famous one of later time)
to young king Ptolemy V Epiphanies in 192 B.C., vs. 17. Antiochus counted on his daughter influencing her royal husband to his
advantage, but Cleopatra was a loyal wife standing with her husband
instead.
4. Vs. 18-19 then foretold the demise of Antiochus the Great. When he turned his troops against Greece, he suffered defeats in 191 B.C. north
of Athens, and in 189 B.C. southeast of Ephesus where he came against the forces of the Roman general Scipio. Forced to return to his own land in defeat, he was killed trying to raise tribute for Rome by plunder of a temple of Bel in Elaymais.
Antiochus the Great was succeeded by Antiochus IV Philopater 187-175 B.C.
who inherited the kingdom and the job of raising the heavy tribute for Rome.
He sent his prime minister, Heliodorus, to Palestine to tax or take the treasury of the Temple in Jerusalem. Shortly after, Seleucus Philopater was suddenly and mysteriously removed, allegedly by poison administered by Heliodorus, vs. 20.
[Garner]
Verse 20 foretold that there should then stand up or arise in his estate, or to take his place, a "raiser of taxes in the glory of the kingdom province," a tribute imposed by the Roman Empire that spread eastward upon the death of Antiochus. But in a few days he, Sellucus Philopater, (the son of Antiochus) the "raiser of taxes" was to be destroyed, after a reign of twelve years. This was a "few" in comparison with the 37 years of his father, predecessor, Antiochus. His reign of 12 years ended without a popular outbreak or an open battle, with the rise of Antiochus Epiphanes.
ANTIOCHUS EPIPHANES THE "LITTLE HORN," OF DANIEL, CHAPTER. 8
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. 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. 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. 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'
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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. 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. 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. 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. 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. 29
At the time appointed he shall return, and come toward the south; but it shall not be as
the former, or as the latter. 30 For the ships of Chittim shall come against him:
therefore he shall be grieved, and return, and have indignation against the holy
covenant: so shall he do; he shall even return, and have intelligence with them that
forsake the holy covenant. 31 And arms shall stand on his part, and they shall pollute
the sanctuary of strength, and shall take away the daily sacrifice, and they shall place
the abomination that maketh desolate. 32 And such as do wickedly against the
covenant shall he corrupt by flatteries: but the people that do know their God shall be
strong, and do exploits. 33 And they that understand among the people shall instruct
many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many
days. 34 Now when they shall fall, they shall be holpen with a little help: but many
shall cleave to them with flatteries. 35 And some of them of understanding shall fall, to
try them, and to purge, and to make them white, even to the time of the end: because it
is yet for a time appointed.
Verses 21-35:
Verse 21 foretells that in the place of Seleucus, son of Antiochus, there should rise up a vile, vulgar, or immoral person to whom the Syrian people should not give the honor of the kingdom. But it is explained that he should be a cunning or wily person who would gain ascendancy by peaceful means of flattery, or deception, an apparent prototype of the coming "Son of perdition" at the end of the Gentile age, Daniel 8:25. This vile person was Antiochus Epiphanes.
Verse 22 adds that "with the arms of a flood," with overrunning devastation, would they (of Egypt) be overflown and be broken before the army of Antiochus Epiphanes, who was the prince of the covenant, attempting to collect the dowery of Celopatra's marriage to Ptolmey Epiphanes of Egypt. Egypt was then overrun by Antiochus Epiphanes, the vile one, B.C. 171.
Verse 23 foretells that after the league made with him, (like the man of sin) Daniel 9:26, 27, he would work deceitfully, as the son of the father of lies, John 8:44. Three divisions of this chapter follow regarding this vile personage:
1) Verses 21, 22 describe his rise by peace and deceit;
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2) Verses 23-31 relate time from his making the covenant to the taking away of the daily sacrifice and setting up the abomination of desolation;
3) Verses 32-45 his career of blasphemy, declaring that he is to be worshipped as God, to his destruction, 2 Thessalonians 2:4-8. For he is to come up and be strong with a small people, Israel, Daniel 9:25-27.
Verse 24 states that this anti-christ-like king, Antiochus Epiphanes, will seize the hearts of the people by a peaceful entry, safely, even upon the most prosperous places of the province. He will do a thing to gain the hearts of the people that none of his royal forefathers had done. For a time he will divide among all his political constituents the prey, spoil, and riches of successful war campaigns abroad, having successfully seized control of Egypt. It was foretold that he was so proud that he announced publicly his plans by which he would seize control of the Egyptian fortress, "for a time," limited time.
Much of this fulfillment may be found both in I Maccabees 1st chapter, and in other secular history.
Verse 25 foretells that this mighty northern king (Antiochus Epiphanes) shall incite his people-power and courage with a great army against the king of the south, Ptolmey Philometer of Egypt. And the king of the south shall also incite and marshal a great army to do battle against the king of the north, but he will not stand, because nobles of his own kingdom would frame treacherous devices of entrapment against him, like a Judas Iscariot or Benedict Arnold, v. 26.
Verse 26 adds that those who fed of the portion of his meat should destroy him, or lead him to destruction. These turned traitor against Ptolemy Philometer that caused his army to be wiped out like a flood, slain before him. This is preview of the treachery of the antichrist, 2 Thessalonians 2:3-8; Revelation 17:10, 11.
Verse 27 states that both of these kings of the north and south Antiochus Epiphanes and Ptolemy Philometer of Syria and Egypt will have their hearts set to do mischief to each other. They were to "speak lies at one table," at Memphis Egypt, lying to each other in negotiations, v. 3, 25. But neither will carry his point, neither will prosper for the end of the contest between them is for an "appointed time," and purpose, v. 29, 30.
Verse 28 asserts that the great king, Antiochus Epiphanes of Syria, to the north of Israel should return to his land with great riches of spoil gotten in destruction of the cities of Egypt. It is foretold that his covetous heart should be against the covenant or covenant people of Israel and Jerusalem, where he would do exploits upon his way back home to the north, from his battles in Egypt to the south.
As recounted by Macabees, on his way back to Syria he invaded Jerusalem, the city of the covenant people of God, slew 80,000 of her people, took 40,000 Jews to sell as slaves, then entered the Holy of holies and sanctuary to desecrate them. There he blasphemed the place, seized the gold and silver vessels, sacrificed swine on the altar of sacrifice, then sprinkled broth of the swine flesh through the temple, in contempt of the 212
God and worship of the Hebrew people. In all he carried away 1,800 talents of silver and gold away from the temple, back to Syria. See I Maccabees 1:19, 20; II Maccabees 5:14-21. He seems to be a symbol of the covenant breaking, self-worshipping antichrist who is yet to come, as described in Daniel 2:5,6; 9:26; 2 Thessalonians 2:3-8; Revelation chapter 13.
[Editor’s Note: See Appendix Four for the Maccabean references. You may find the entire texts of I & II Maccabees on my website: www.myviewfromtheright.me.]
Verse 29 declares that "at the time appointed," fixed or determined, v. 27, when fulfilled, B.C. 169, he, Antiochus Epiphanes the deceiver, liar, desecrater of God's sanctuary, would return to Egypt, coming toward the south. But it is certified that this return expedition would be neither successful, as the former or as the latter, v. 42, 43. , Verse 30 declares that "the ships of Chittim should come against him," that is Grecian Cypriots from Cyprus, as ambassadors from Rome, arriving in Grecian or Macedonian vessels. Their political pressure is said to grieve or disturb him emotionally for his kingdom's sake. He will then turn back from Egypt and he will return to Jerusalem with indignation against the restored holy covenant worship of the Jews in Jerusalem where he had raped their sanctuary and desecrated their worship on his former foray against them, v. 28. He did return and entered covenant with many of the apostate Jews whom he led to forsake their covenant worship, and join idol worship by a decree of Antiochus Epiphanes, which he sent through all his kingdom, as told by I Macc. 1:11-15, 41; II Macc. 6:7. [Editor’s Note: Please See Appendix Four.] No other heathen king who had conquered the Jews had so viciously demanded that they all give up their worship and turn to worship his national gods, Daniel 4:31-34; 6:27, 28; Ezra 1:2, 4; 7:12; Nehemiah 2:18. It again was so much like the "son of perdition" (as found in) 2 Thessalonians 2:4.
Verse 31 explains that "arms" of human bodies, not weapons, but human forces backed by arms, would stand or arise "on his part," on behalf of this Syrian-antichrist despot called Antiochus Epiphanes. They would pollute the sanctuary of strength, as confederates of Antiochus joined by compromising Israelites who would "forsake the covenant," v. 30 and "do wickedly against it," as they turned completely to heathen worship and heathen ways of life. They were to and did "take away the daily sacrifice,"
of Jewish worship and placed idolatrous worship that led to desolation in its place.
This was done by order of Antiochus Epiphanes as an anti-type of what the "little prince"
world ruler shall do after making the covenant for "one week" of years, with the Jews, at the end of this age, then breaking it in the midst of the week, bringing desolation on Israel for her final earthly judgment, for the latter 42 months of that week of years of desolation.
Verse 32 affirms such as do wickedly against the covenant, or forsook the law of Jewish worship, he would corrupt or seduce, entice into apostacy, by flatteries or promises of special favors, bribes. But the people, who do know, have come to know, God personally, in regeneration, "shall be strong," not bow down to the gods of this Antiochus 213
Ephiphanes, a veritable symbol of the antichrist who is to come, after his order in the last days.
Verse 33 explains that they "who understand or comprehend among the people (of Israel) shall instruct many," Isaiah 11:3. They will instruct them in their duty to keep the law of God, not apostatize. Yet they (the Jews) shall still fall by the sword, by flame, by captivity and by spoil for many days," even yet, Matthew 10:21; 20:23; 24:9; John 16:2; Hebrews 11:35. Such not only happened to them thereafter, before the coming of Christ, but also after their rejection of Him when He came, a thing that is to continue until the 70th week of Daniel's prophecy is fulfilled, at the coming of Christ to the earth in power and great glory, Luke 21:1-38; 24:1-53; 2 Thessalonians 1:6-10.
Verse 34 states that when they "the Jews," should fall, they should be helped for a little time only, cleaving to him, the falsifier, till desolation struck again. So it was immediately thereafter, has been since, and will continue to be in their decreed dispersion among the nations, till the time of the Gentiles be fulfilled. Even during the time of peaceful flattery of the first 42 months of the appearing and reign of the antichrist, till he orders that the morning and evening sacrifices of Jewish oblations be taken away, their national peace will be temporary; For yet 42 more months of desolating judgment is decreed for the nation Israel, Daniel 9:27; 12:7-12.
Verse 35 concludes that some of them of understanding (among the Jews) shall fall, fall for the religious compromise for a union of the Jewish sacrifices with those of heathen idols. Some of these were tried or tested as the three Hebrew children in the furnace, and Daniel in the den of lions, to purge and make them appear white, holy, even to the time of the end. There shall be 144,000 of these Jews who shall believe, become worshipers of the coming Messiah, during the 1st half or 31/2 years of Daniel's 70th week. They will be sealed against death, while tested and protected for a time, times, and half time, hidden in a place prepared for them in the desert, appointed of the Lord, in Petra, the last half of that 70th week, 1 Peter 1:7; 2 Chronicles 32:31; Luke 22:31; Revelation 7:9; 1
Corinthians 10:13; Revelation 7:2-4; 12:12-17.
[Culley]
Antiochus IV Epiphanies, the little horn of Daniel 8:9-14, (175-164 B.C.) seized on and succeeded to his brother’s throne by intrigue. The throne normally would have passed to either son of Antiocus, but Demetrius was held hostage in Rome, and little Antiochus was still a baby in Syria.
Antiochus IV posed as guardian of his young nephew to secure the throne.
Young Antiochus was murdered by an Adronicus whom Antiochus IV then put to death, vs. 21. He took the title Epiphanies (glorious one) expressing his desire to be regarded as a god. God describes him as a vile or despicable person because of his immorality and cruel persecution of the Jews.
His initial military successes against Egypt were foretold in vs. 22 as his armies would quickly sweep over the opposing forces as the arms of a flood.
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1. By his orders the Jewish High Priest, Onias III, “the prince of the covenant” was deposed and killed.
2. His vile character was foretold in his making and breaking of treaties, vs. 23, as one means of enlarging his power with a small people.
Pouncing upon nations with whom he would make peace, he would
plunder their riches and give some of the plunder to the poor to secure favor and support of his rule, vs. 24. God permitted this, but only “for a time.”
3. He mustered a large army against the large Egyptian army and aided by schemes which turned some of the Egyptians against their king, gained
the victory. The Egyptian king was in fact a nephew of Antiochus by his sister Cleopatra.
4. Vs. 26-27 foretold the plotting and lying of the two kings after the battle in their treaty making efforts. Little did they know, but they were only fulfilling the Lord’s prophetic schedule for the times.
Antiochus returned from Egypt with great riches of plunder. As he pulled back through Palestine his vileness and hatred of God’s covenant people found expression in cruel oppressive acts, vs. 28.
In a latter attack on Egypt, “at the time appointed” by God, he captured Ptolemy Philometor, but failed to take Alexandria, and was forced to withdraw with less success than the former expedition though more than in the next attempt, fulfilling the prophecy, “it shall not be as the former, or as the latter.” His last attack was turned back by a Roman consul, Gaius Popillius Laenas, who demanded his departure or else face attack by Rome.
This fufilled the prophetic statement, “for the ships of Chittim shall come against him” as Chittim (Cyprus) represented Roman power to its west, vs.
29-30.
Again in his return from Egypt, this time in anger of humiliation, Antiochus vented his hatred against the Jews.
1. He enticed them to forsake the faith of their faithers and urged them to embrace the Greek religions, appointing a high priest who was a Greek.
2. He desecrated the Temple, outlawed the Jewish religion, stopped the daily sacrifices, and set up his idol, the abomination of desolaton, and did his best to Hellenize the Jews.
3. Some apostate Jews did respond, vs. 31-32.
In those dark days those who knew God went on display and were given strength, courage and understanding both to instruct others and to do exploits against the vile persecutor. Tey suffered severe persecution by being plundered, killed by the sword or flames, enslaved, and trampled down for many days until God’s appointed time for their victory, vs. 33.
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During this time they “granted a little help” which was especially manifested through the leadership of the Maccabee family. Mattathias the father of five sons refused to offer sacrifice to the Grecian god and slew the representative of Antiochus. That launched the famed Maccabean revolt which made effective use of guerilla warfare tactics with rapid surprise attacks from mountain hideouts. The movement grew in popularity and power and inspite of many casualties and some problems with hypocritical recruits, it not only won independence for the Jews in God’s time, but also served to purge and purify the nation to better serve God’s purpose until the end time, vs. 34-35.
The phrasing of vs. 35 looks beyond Antiochus Epiphanies to the future time of Jacob’s trouble in Daniel’s seventh week. Then the Jews will have to endure two vile persecutors. First, the end time king of the North, an Arab leader with Russian backing, will persecute the Jews as Ezekiel 38, Daniel 8:19-25 and 11:40-45 prophecy. Second will be the end time Anti-Christ, a leader of gentiles out of the old Roman Empire revived as Daniel 7:19-25; 2
Thessalonians 2:4-8; Revelation 13:1-10 and other passages prophecy. In some way Antiochus foreshadows both of them.
[Garner]
THE "LITTLE HORN" AND THE END TIME
Verses 36-45:
36 And the king shall do according to his will; and he shall exalt himself, and magnify
himself above every god, and shall speak marvellous things against the God of gods,
and shall prosper till the indignation be accomplished: for that that is determined shall
be done. 37 Neither shall he regard the God of his fathers, nor the desire of women,
nor regard any god: for he shall magnify himself above all. 38 But in his estate shall
he honour the God of forces: and a god whom his fathers knew not shall he honour
with gold, and silver, and with precious stones, and pleasant things. 39 Thus shall he
do in the most strong holds with a strange god, whom he shall acknowledge and
increase with glory: and he shall cause them to rule over many, and shall divide the
land for gain. 40 And at the time of the end shall the king of the south push at him:
and the king of the north shall come against him like a whirlwind, with chariots, and
with horsemen, and with many ships; and he shall enter into the countries, and shall
overflow and pass over. 41 He shall enter also into the glorious land, and many
countries shall be overthrown: but these shall escape out of his hand, even Edom, and
Moab, and the chief of the children of Ammon. 42 He shall stretch forth his hand also
upon the countries: and the land of Egypt shall not escape. 43 But he shall have power
over the treasures of gold and of silver, and over all the precious things of Egypt: and
the Libyans and the Ethiopians shall be at his steps. 44 But tidings out of the east and
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out of the north shall trouble him: therefore he shall go forth with great fury to
destroy, and utterly to make away many. 45 And he shall plant the tabernacles of his
palace between the seas in the glorious holy mountain; yet he shall come to his end,
and none shall help him.
Verse 36 begins a description of the "little-king-horn" of Daniel 7:8 that arises out of or from among the "ten horns," ten royal rulers of the final Gentile one world government in disarray. Out of the confederacy of these Gentile kings, whether exactly 10 in number or the number ten is used figuratively to represent heathen governments in disarray against God may not be known. But this king is the "little horn" royal ruler that is to rise from among the confederacy.
He will do with strength whatever he wants to do, exalting himself and magnifying himself, causing himself to appear "head and shoulders" above every god!
It is foretold that he will speak blasphemous things, shocking things, against the God (living God) of gods, Revelation 13:5, 6, 11, 12; 2 Thessalonians 2:4; Daniel 7:8,25. In this course of behavior he will prosper politically till the indignation, (God's judgment against the Jews for their sins) is completed or fulfilled. For what is determined or prophetically decreed shall be done.
Verse 37 adds that this Devil-incited "little horn," royal "king-god," will not regard or respect the trinitarian God of his fathers, indicating that he is an infidel Jew. Nor will he regard or respect the "desire of women," to be mothers with view to fulfillment of the promised "seed of the woman"; nor would he regard or respect any god, making a god of himself, worshipping himself, and causing men to do the same, much as did Nebuchadnezzar and Antiochus Epiphanes, symbols of the antichrist.
Verse 40 foretells that at the end of the "little horn" royal reign, or as it draws near, the king of the south, (the Arabs of Egypt) will push at or approach him in battle. At the same time the king of the north (Turks) will come down against him, like a whirlwind (unexpectedly) as an army of the growing Roman kingdom, with chariots, horsemen, and, many ships, a large fleet, and he (Antiochus Epiphanes or his successors), symbol of the antichrist, shall enter into the countries of Asia, and overrun them, darting right and left in confusion, all the way into Egypt.
Verse 41 states that "he shall enter also into the glorious land, the land of Palestine," and by him this northern Turkish ruler, succeeding Antiochus, many countries shall be conquered. But three countries shall escape his hand, Edom, Moab, and the chief of the children of Ammon, all kinsmen of the Arabs who too were offspring of Abraham.
Verses 42, 43 add that this Gentile ruler shall also extend his armed power of aggression upon the countries so that Egypt will not escape for he will gain power over the treasures of gold, silver, and all the precious things of Egypt. And the steps of this final Gentile, 217
heathen, world ruler will also be the Libyans and the Ethiopians, as allies or vassal countries following him.
Verse 44 states that tidings, messages, reports from the east and the north shall frustrate him (the little horn ruler). He shall respond with fury, sending forth armies to utterly destroy, wipe out, or liquidate those who dared lead any rebellion against his Empire reign.
Verse 45 foretells that (for self-worship) he will plant, set, or establish the place of his tabernacles of worship (self-worship) between the sea (the Dead Sea and the Mediterranean Sea) and the glorious holy mountain (Mt Moriah) Jerusalem and Mt Zion, Deuteronomy 12:5, where the Jewish Temple is. It is added that, in spite of this, he shall come to his end (just retribution) Psalm 37:38 and none shall help him, as a self-proclaimed god.
[Culley]
Between vs. 35 and vs. 36 lies a time gap nearly the same as between the 69th and 70th weeks of Daniel’s prophecy. In this gap falls 99% of the church age which ends with the end of the 70th week and is followed by the Kingdom or Millennial age.
Besides the end time kings of the north and south the remainder of chapter 11 also introduces the end time false messiah king of Israel, in vs. 36.
Chapter 12 describes the time of Jacob’s trouble, the last three and one half years of the great tribulation, in vs. 1, the resurrection of the saints at its end, vs. 2-3 and concludes with signs of the end times and the initial 75 days of the new age following vs. 4-13.
The king of vs. 36 has been wrongly identified by some commentators as Anti-Christ, and by others as the King of the North.
1. Were he the Anti-Christ, or man of sin, the statement of vs 38 could not be made about him because of contradiction of II Thessalonians 2:4.
2. Were he the King of the North, it could not be said in vs. 40 that the King of the North would come against him, for that would make the King of the North attack himself which is absurd.
3. Had the Holy Spirit meant us to identify the king of vs. 36 as the King of the North, we would expect him to be as clearly identified as he had
been in the preceding context from Daniel 11:6-35.
4. Instead a willful king is introduced who can be neither the King of the North nor the King of the South because he is attacked by both.
5. Obviously he is the King of the land in between the Kings of the North and South, the False Messiah-Prophet King of Israel of whom the True
Messiah Prophet and King spoke, John 5:43.
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This identity is the best explanation of vs. 37 which suggests he will be the son of Jewish fathers, but one who disregards the God of Israel and the desire of women, e.g. to give birth to the Messiah.
Vs. 38 reveals this False Prophet King of Israel will make an alliance with the first Beast of Revelation 13, the Anti-Christ ruler, a prince of the same Roman people who came and destroyed Jerusalem in A.D. 70 under Titus, Daniel 9:26-27. This ruler is referred to as the god of fortresses, vs. 38, and as a foreign god, vs. 39. No doubt it is this this alliance in the first half of the tribulation which brings the Anti-Christ and False Prophet together for the last half, Revelation 13.
Vs. 38-39 describe his contribution to the honor and wealth of the Anti-Christ in turn for his military support against some of the strongest military powers. In Israel he will gie special political honor to those who back him that they may rule over many, and he will parcel out the land of Israel for a price. This is evidently exactly what will be the basis for the prophesied Middle-East peace treaty which Daniel 9:27 says will be confirmed by the many with the Beast. Nothing short of giving up Israel’s claim to some of the disputed Palestinian lands, temporary peace treaty which will be violated much sooner than it will be negotiated.
After the Middle East Peace Pact is celebrated, vs. 40 shows the King of the South, Egypt, making an attack on Israel.
Then the King of the North, perhaps the King of Syria or Iraq, with Russian backing (Ezekiel 38), mount an overwhelming attack to prevent Egypt from gaining all the spoils. Other countries North of Israel will also be invaded as the storm troopers roll on through Israel and into Egypt. Lands on the east of Jordan will be spared. Once into Egypt the Libyans and Ethiopians will join in at his heels, vs. 40-43.
Vs. 44 prophecies that rumors from the North (Europe?) and from the East (India &/or China?) will disturb him. Like angry Antiochus Epiphanies IV, he will pull back into Israel with great wrath to destroy and annihilate many.
Interestingly, the willful king so prominently mentioned prior to the attacks of the Kings of the South and North is not mentioned once the attack begins.
This suggests that he is to be further identified as Zechariah’s Idol Shepherd (who comes in his own name and is received by Israel) but who leaves the flock. In Zechariah 11, he was set in contrast with Christ, the true Shepherd Who would come in His Father’s name only to be rejected by Israel, Zechariah 11:1-1. No doubt when the attack begins the False Prophet King will call upon his friend, the Anti-Christ for a chopper evacuation.
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Vs. 45 and parallel Old Testament Prophecies declare a supernatural destruction of the Arab-Russian Northern Army. Vs. 45 says “…he will come to his end and no one will help him.” Daniel 8:23-25 tells of his victories but adds, “But he will be broken without human agency.”
Ezekiel 38:14 places the Russian-Arab attack on Israel at a time when they are living securely, vs. 14 (e.g. at the start of the 70th week) then after relating the initial success, vs. 17-23 relate in detail the Lord’s plan to destroy the Northern Army. No doubt the unsuccessful plans of Sennacherib the Assyrian of old foreshadowed this yet to come invader.
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DANIEL - CHAPTER 12
TIME OF "THE TRIBULATION THE GREAT"
[Garner]
Verse 1:
1 And at that time shall Michael stand up, the great prince which standeth for the
children of thy people: and there shall be a time of trouble, such as never was since
there was a nation even to that same time: and at that time thy people shall be
delivered, every one that shall be found written in the book.
Verse 1 specifically and definitively states "at that time," in the midst of the 70th week of Daniel's prophecy, Daniel 9:26, 27, when the antichrist has set his tabernacles, Daniel 11:45, in the holy mount Zion area, in Jerusalem, and requires worship as God, the following will happen: "Michael," the great archangel of God's protectorate for the children of "thy people," Daniel's national people, Israel, will appear to preserve her.
From that moment, "that time," there remains but forty and two months, a time, times, and an half time, 3 1/2 years, or 1,290 days for the final desolation judgment of Israel, under the man of Sin, "Son of perdition," after he has "taken away the morning and evening oblations," sacrifices that he had agreed the Jews could reestablish, which they did, till the midst of the week, he mandated that they cease and he be worshipped, Daniel 9:26, 27; 2 Thessalonians 2:4; from the midst of the week.
It is certified that from "that time,". . ."There shall be (exist) a time (period) of trouble, such as never was (existed), since there was (existed) a nation," since the tower of Babel up to that time. Then it is further certified that "at that time," point of time," thy people (Israel) shall be delivered, liberated, or protected from death, Revelation 11:19; Zechariah 13:8,9, the 144,000 who have become worshipping saints during the former 42 months, shall be sealed against death and wrathful judgment that is to be poured out, Revelation 7:3, 4; 12:14-17 upon: 1) the antichrist, 2) the mother of harlots, and 3) the unbelieving Jews, to the coming of the Lord to the earth, with all of His other saints, to put down sin and begin His rule over the earth, 2 Thessalonians 1:10. It is declared that everyone shall be delivered from death, by Michael the protectorate angel, "that shall be found written in the book," of the redeemed servants of God in Israel.
[Culley]
After or at the time of the destruction of the forces of the king of the North, the Archangel Michael stands aside from Israel. Revelation 12:6-14 adds parallel details in connection with Michael standing aside to allow the violent persecution of the Jews. The time of Michael is clearly at the middle of the 221
70th week. It begins the time of Jacob’s trouble, Jeremiah 30:7, with such distress as has never been experienced since there were nations (e.g. after the Flood), the last 42 months of great tribulation. It will be a time of destruction and purging of unbelieving Jews, Ezekiel 20:33-38, Zechariah 13:8-9. It will be a time of Divine protection and deliverance of a remnant, Revelation 12:14. Daniel 12:1 qualifies it as those, “who shall be found written in the book.” Will the place of security for the Israeli remnant be Petra or America? If Petra, who is there to feed them for 42 months as promised by Revelation 12:6? What nation, if not America, would be willing and able to rescue, feed, and shelter a large number of Jews? What nation would be willing and able to do it which also has the great eagle as her national emblem, Revelation 12:14?
[Editor]
I am not sure just what year Dr. Culley wrote Daniel to be used at the Texas Baptist Institute but he, or anyone else could have forseen the things that are happening in our nation at the present time, 2013. At the present rate that the United States is preceding into the future, there is no way she could accomplish what is presented in Revelation 12:14, which leads to many questions. Will the United States change its course and attitude that it has toward Israel today? Does this mean that the radical administration that presently is in power in 2013 will be overthrown in the next election and a more conservative administration take its place? Does this mean that the current president will not be able to accomplish a third term as he has so stated he wants to do? Does the United States regain it military might from the decimination that is currently taking place? I would think that if the United States is the eagle mentioned in Revelation 12:14 that some big changes for our nation are going to take place in the very near future. I, or anyone else, cannot know for sure that our nation is one in this verse but it appears that there is a strong possibility that it could be. I suppose that we will have to wait and see!
[Garner]
WHAT HAPPENS? AND WHEN DOES IT, HAPPEN?
Daniel 11:21 - "Little Horn" vile ruler enters by flattery. Daniel 11:32 - He corrupts the wicked by flatteries.
Daniel 11:36-38 - He appears to be a Jew, an atheist Jew--neither regarding "the God of his fathers," nor the "desire of women," but sets himself up as God, John 5:43.
Daniel 11:45 asserts that he "shall plant the tabernacle (sanctuary) of his palace in the glorious holy mountain," on mount Moriah, there to demand self-worship, 2
Thessalonians 2:4; Revelation chapter 13. Recall that this occurs in the midst of the 70th week.
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"AT THAT TIME" - Daniel 12:1 states, "there shall be (exist?) a time of trouble such as never was since there was a nation." Michael will then stand up and deliver every one that "shall be found written in the book," from the 42 months, time, times, and half time, of or 3 1/2 years of Tribulation the Great--144,000 of Jewish believers (saints), saved during the 3 1/2 previous years of their restored worship, will be sealed against death, preserved alive in the prepared desert place (Petra), while the tribulation fury falls on Gentile nations and unbelieving Jews, till Jesus returns; See Revelation 7:1-4; 12:6; Daniel 12:6 asks how long to the end? Jesus replied v. 7. "The wise shall understand," v.
10; 1 Thessalonians 5:4, 5, 9.
THE RESURRECTIONS
Verses 2, 3:
2 And many of them that sleep in the dust of the earth shall awake, some to everlasting
life, and some to shame and everlasting contempt.
3 And they that be wise shall shine as the brightness of the firmament; and they that
turn many to righteousness as the stars for ever and ever.
Verses 2, 3 foretell of the coming resurrections, of the just and the unjust, which are to be separated by about one thousand and three and one half years. There is first a general statement, without any delineation of time when each should occur; though such is taught elsewhere. Both the righteous are to be raised from the dust of death, from their graves to everlasting life, and the wicked, unbelievers to everlasting shame and contempt, 1
Thessalonians 4:13-18; Revelation 20:11-15.
Verse 3 adds that those who shall be (exist as) wise ones, as teachers, shall shine (in the rewarding hour) as the radiance of the firmament, like the high meridian, noon-day sun.
And those who turn many to righteousness, lead many to repentance and trust in Christ, should sparkle like the stars "for ever and ever," or without ceasing.
[Culley]
The second “at that time” in vs. 1 might be either at the middle of the week (referring to rescue of the Jewish Remnant) or at the end of the week (referring to the rapture of the saints); the language does not pinpoint the time and event that decisively. Based upon other Scriptures it is clear that the resurrection and rapture of the saints does not occur until the end of the 70th week, for until then the Anti-Christ is able to make war on the saints and prevail, Daniel 7:25. That could not be said if the saints were to be raptured at the middle or during the last half of the seven years. Revelation 20:4-5 confirms this fact by indicating that the saints in the first resurrection all live and reign with Christ for 1000 years (and not for 1007, 1003.5 years!) between the first resurrection and great white throne judgement. (Pre-trib rapture theorist hopes for a resurrection of saints before the first resurrection are domed to fail.)
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The better translations of vs. 2 describe first, the resurrection of the righteous and later the resurrection of the wicked. Tregelles, for instance, translates, “And many of them that sleep in the dust shall awake, these shall be unto everlasting life, and those (the awakened) shall be unto shame and everlasting contempt.”
1. This is the first and only, single time event of the resurrection unto life, Revelation 20:6; Luke 14:14, et.al.
2. The Bible never speaks of resurrections of the saints; but always contemplates a one-time resurrection unto life, I Corinthians 15:23; 15:51-54. (What God hath joined together, in this case the resurrection and rapture of all the saints of all the ages, Hebrews 11:35-40, let not man divide asunder with split rapture and split resurrections theories!) 3. Significantly, after the first resurrection, God has promised ther shall be no more death for His saints, Isaiah 25:8; I Corinthians 15:54. (This is a major dilemma for the pre-trib rapture theorist, because Scripture is clear that saints will be killed during the whole tribulation. But if his theory is true, there would be no more death for saints after the pre-trib rapture.)
Romans 11:24-25 puts the fullness of the gentiles being taken out for God’s name before the conversion of Israel. Obviously the rapture occurs after the fulness (for this is God’s plan for this age, Acts 15:14) and before the conversion of Israel (else converted Jews would be resurrected and glorified for the Kingdom age).
The glory of the resurrected saints is related to their soul winning, vs. 3, and to their suffering, II Corinthians 4:17-18. Thus the glory of the resurrected saints and will differ as the star differ in glory, I Corinthians 15:41-42. This verse together with Romans 11:12-15 contains evidence that converted Jews will be used to God to turn many to righteousness, especially in the millennial age.
[Garner]
GOD'S FINAL MESSAGE TO DANIEL
Verses 4-13:
4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end:
many shall run to and fro, and knowledge shall be increased. 5 Then I Daniel looked,
and, behold, there stood other two, the one on this side of the bank of the river, and the
other on that side of the bank of the river. 6 And one said to the man clothed in linen,
which was upon the waters of the river, How long shall it be to the end of these
wonders? 7 And I heard the man clothed in linen, which was upon the waters of the
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river, when he held up his right hand and his left hand unto heaven, and sware by him
that liveth for ever that it shall be for a time, times, and an half; and when he shall
have accomplished to scatter the power of the holy people, all these things shall be
finished. 8 And I heard, but I understood not: then said I, O my Lord, what shall be the
end of these things? 9 And he said, Go thy way, Daniel: for the words are closed up
and sealed till the time of the end. 10 Many shall be purified, and made white, and
tried; but the wicked shall do wickedly: and none of the wicked shall understand; but
the wise shall understand. 11 And from the time that the daily sacrifice shall be taken
away, and the abomination that maketh desolate set up, there shall be a thousand two
hundred and ninety days. 12 Blessed is he that waiteth, and cometh to the thousand
three hundred and five and thirty days. 13 But go thou thy way till the end be: for thou
shalt rest, and stand in thy lot at the end of the days.
Verse 4 recounts the beginning of the final message this informing angel (Gabriel) had brought to Daniel. This informing heavenly messenger directed Daniel to shut up the book or close the scroll and seal it, the opposite of what John was told in Revelation 22:10. Let it be preserved as Divine Inspired prophecy, 2 Peter 1:20, 21, even to the time of the end, the final consummation or completion of all things herein foretold. From that point, however, to the end, it is declared that many (the masses) would run to and fro, in every direction, as sheep left without a shepherd. It was further declared that to the end
"knowledge should increase," in an explosive, rapid fire, accelerated manner, a thing witnessed even today, through modern technology.
Verses 5, 6 state that Daniel then looked, and to his astonishment he saw standing two (angelic messengers) pondering what they had heard Gabriel tell Daniel in that vision, on the banks of the River Hiddekel (the Tigris). There be some things "the angels desire to look into", 1 Peter 1:12. The angelic personages stood, one on either bank of the river, as the man clothed in linen (white array) Gabriel, representing the Son of man, stood upon the waters of the river, which represented his control of the masses of flowing humanity.
One inquired of him, "how long shall it be (exist) to the end (completion) of these wonders?" to the time of the total consummation of the 70th week, to the end of the tribulation wonders, v. 1. The question was repeated by Daniel, v. 8.
Verse 7 relates that Daniel explicitly heard the linen clothed heavenly messenger Gabriel, as he stood upon (over) the waters of the river, and visibly saw him raise his right hand and his left toward heaven, and certified with an oath, (swore) by him that liveth forever Jesus Christ who is alive forevermore (Revelation 1:18) that it would be for a period of a
"time, times, and an half time," from the time that wicked one would require worship of himself, Daniel 11:45; 9:27; Matthew 23:39; 2 Thessalonians 2:4; Revelation 13:4, 8, 12, 15; John 5:43. When he shall have finished the desolation (judgment) of the covenant people, the Tribulation the Great will be finished.
Verse 8 relates that Daniel confessed and affirmed, "I heard," (the message, the explanation) "but I understood not," and many still do not today, though it was written for their understanding and benefit; Daniel 12:10c states that `the wise shall understand,"
those who are "the children of light," who are not in darkness, astigmatized, backslidden, 225
willingly ignorant state or condition. But none of the wicked shall understand or comprehend v. 10. Then Daniel cried out to the Lord, as one of the angels on the bank of Hiddekel had, v. 6. He asked, "O my Lord, what shall be (come to be) the end of these prophetic matters?" You see prophets foresaw, heard, and foretold matters for future generations that they themselves did not always comprehend. For none knows the mind of God.
Verse 9 relates that, to Daniel's further inquiry of what the outcome of all this would be, the lingering linen clothed messenger replied and directed him to go about his own business, his own way, completing the writing of this prophetic work in full assurance that he would "stand up" in his own time. He simply was to finish, seal up what had been given him, complete recording the message of inspiration, to give account in his own time, at the end, 1 Corinthians 3:14; Revelation 22:12.
Verse 10 adds that to the end "many shall be purified and made white," "and tried" or tested. God will not be without witnesses, either in Israel or the church, or sometimes both on earth, Matthew 13:24-49; 16:18; John 15:16, 27; 20:21; Matthew 28:18-20; Acts 1:8. It is further certified that the wicked shall continue wickedness, and none of the wicked shall understand or comprehend what has been foretold. But it is certified that
"the wise shall understand." And blessed are those who seek to understand the prophetically revealed things to come, Deuteronomy 29:29; Revelation 1:3; 21:7-12; 1
Thessalonians 5:28.
Verse 11 restates, certifies how long "that time," v. 1, will be, after the antichrist's break of the covenant he has made with Israel, which he will break in the midst of the week, Daniel 9:27; 11:45; 12:7. And from the time that 1) the sacrifice is taken away, and 2) the abomination that maketh desolate is set up, the setting up of his own altar of self-worship to which he will ascend, showing himself as God, 2 Thessalonians 2:3-10. From that time there shall be 1290 days left, the last 31/2 years, plus some two weeks of time to set up his own altar for worship. It appears that about this time war breaks out in heaven, before the throne, when according to Revelation 12:5-9, 14-17, Satan and his accusers of the brethren are cast out from heaven, with no more entrance, and he knows (smarter then some) that he has "but a little time," a time, times, and half time, Revelation 12:12, 14, corresponding with this of Daniel's last half of the 70th week, to finish his wrath on earth, to cause the antichrist to demand self-worship or put men to death, 2 Thessalonians 2:3-11; John 5:43; Revelation 13:4, 8,14-18.
It appears that at or about the time 1) Satan is cast out of heaven, 2) that the antichrist declares he is God to be worshipped, Daniel 11:45; 2 Thessalonians 2:4, and 3) the Holy Spirit that came on Pentecost to indwell the church forever is taken away, John 14:16, 17; 2 Thessalonians 2:7, 8, 4) the Lord comes in the air to raise the righteous dead, rapture His living church (the wise) those who look for Him, and begin pouring out His waves of 42 months of tribulation judgments on earth, as He is married to and rewards His saints, after which 5) He will come in power and great glory with His saints, 2 Thessalonians 1:10, to put down the antichrist and initiate His Kingly rule forever, Luke 1:32,33; 1
Cornthians 15:24-28; Revelation 5:9, 10; 19:16.
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Verse 12 pronounces a benediction upon those who continually and faithfully wait and come to the 1335 days of waiting for the Lord: 1) catching away the righteous dead and His church, those who watch, are looking for him, Luke 22:36; Hebrews 9:28; John 14:3; and 2) For His sealing those 144,000 believing Jews who have received the Christ in their hearts, as their ancient fathers, during the offering of their covenant restored sacrifices up to the midst of the covenant week, when this one-world heathen ruler causes the oblations to cease and begins his tribulation fury to which these 144,000 will not, like the three Hebrew children, bow down, Daniel 3:16-18; Revelation 7:2-5.
Verse 13 concludes with a blessed charge and promise to Daniel to "go thy way," do the work and live the life God wants you to do, serving your own generation well, till the end for you will find your pay (reward), in that end time, 1 Corinthians 3:8, 14; Revelation 22:12. For he was assured he too would rest in death and stand in his lot, at the end of the days appointed to the judgment of rewards, Job 3:17; 19:25; Psalm 16:5; 126:5, 6; Proverbs 14:32. See also Isaiah 57:1; Zechariah 3:7; Hebrews 4:9.
[Culley]
SIGNS OF THE END OF THE AGE, Vs. 4-13
Many seekers of the Word of the Lord will vainly run from teacher to teacher, vs. 4; Amos 8:12.
But knowledge in general and of Bible Prophecy especially will increase with the approaching end of the age for God will not do anything until He reveals His secrets unto His servants the prophets, Amos 3:7. His secrets have been revealed through the Bible prophecies but only as the Spirit teaches God’s servants the truth do they gain real understanding.
Vs. 7 gives an inspired prediction under oath that when the Jew’s power is shattered (by the last 42 month of the tribulation) that all these events, e.g.
the deliverance of the Jewish remnant, resurrection and rapture of the saints, and conversion of the believing Jewish remnant at Christ’s coming will be completed.
Vs. 9-10 reveal the sense of these words given Daniel would be “sealed” until the end times. That isthey would not be well understood until the last days of the age. Then in that time of trial (as in the days of the Maccabees which foreshadowed them) many (both Jews and Gentiles) woujld be purged, purified and refined (Revelatoin 7:9-17!), but the wicked will act wickedly and none of them will understand while those with insight (spiritual discernment which comes with new birth) will understand.
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Vs. 11 states that from the middle of the week abomination of desolation will be 1290 days, e.g. a special period of 30 days beyond the end of the last 42
months or 1260 days of the 70th week.
1. If, as seems certain, the seventh trumpet of Revelation 11:15 comes at the approximate end of the 70th week, this 30 day period following would no doubt be the time of the wrath of God poured out in the seven vials
which compise the last of three woes of Revelation 15-16.
2. Vs 12 looks 45 days additionally to the 1335th day beyond the abomination of desolation, and states that anyone surviving until that date is a blessed one (e.g. a saved one).
3. It seems clear that God will start the millennial reign from that date with nothing but saved people and perhaps safe aged children, Psalm 119:119.
4. This period allows for the final regathering of the scattered Jews from the nations and for the judgement of the nations (peoples) as our Lord describes it in Matthew 25.
5. It seems to culminate with the feast of tabernacles, the remaining Hebrew feast which has yet to be fulfilled in prophecy. The feast of tabernacles then becomes a memorial celebration of the Lord’s return to
His people, Zechariah 14:16ff.
In vs. 13, Daniel was assured that at the end of the days he would stand in his inheritance (in the resurrection).
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Conclusion
[Editor]
The views presented by the writers whose work that I have used in this analysis, are probably representative of the majority of the views held by most in “church” circles. As you have seen, there is not always agreement in the thoughts that are presented. As I stated at the beginning of this analysis, these views should not be made a severe test of fellowship. You may not agree with everything that is presented, I know I don’t, but consider what is given here and draw your own conclusions. We must each consider the Scriptures and go with how the Holy Spirit leads us and reveals to us as we continue to study.
The further in time we go, the more we understand these prophecies. Some of the views given here may not now be relevant to what has been revealed in recent times, but those views were based upon the events that were occurring at the time of their presentation.
May God richly bless you as you study these matters of End-Time Prophecy.
I hope that this analysis will help you to better understand our Lord’s soon Return!
Jude 24, 25 KJV 24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 25
To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.
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Appendix One:
Zoroastrianism
[Editor]
Zoroastrianism claims to be the oldest religion in the world. We, of course, know differently, but it is very old dating back to the time of the Medes and Persians.
"Zoroastrianism is the oldest of the revealed world-religions, and it has probably had more influence on mankind, directly and indirectly, than any other single faith." -
Mary Boyce, Zoroastrians: Their Religious Beliefs and Practices (London: Routledge and Kegan Paul, 1979, p. 1)
"Zoroaster was thus the first to teach the doctrines of an individual judgment, Heaven and Hell, the future resurrection of the body, the general Last Judgment, and life everlasting for the reunited soul and body. These doctrines were to become familiar articles of faith to much of mankind, through borrowings by Judaism, Christianity and Islam; yet it is in Zoroastrianism itself that they have their fullest logical coherence....” - Mary Boyce, Op. Cit. p. 29.1
It is quite apparent that Ms. Boyce is not very familiar with the Bible or doesn’t believe the Bible otherwise she would not make that kind of statement. We know that we find these teachings and concepts in the first few books of the Old Testament. While these may have been written long after the creation and the events that are recorded in the Book of Genesis, we nonetheless have a record of them existing long before Zoroaster ever was born. Just where does she think he got these ideas? Let us see the origin and beginning of this false religion.
What is Zoroastrianism?
Zoroastrianism is the ancient, pre-Islamic religion of Persia (modern Iran). It survives there in isolated areas but more prosperously in India, where the descendants of Zoroastrian Persian immigrants are known as Parsis, or Parsees. In India the religion is called Parsiism.
Founded by the Iranian prophet and reformer Zoroaster in the 6th century BC, Zoroastrianism contains both monotheistic and dualistic features. Its concepts of one God, judgment, heaven and hell likely influenced the major Western religons of Judaism, Christianity, and Islam.
Fast Facts
230
Date founded: c.6th cent. BC
Place founded: Ancient Persia
Founder: Zarathustra (Zoroaster)
Adherents: 150-200,000
History
Zarathustra (in Greek, Zoroaster) was a Persian prophet who at the age of 30 believed he had seen visions of God, whom he called Ahura Mazda, the creator of all that is good and who alone is worthy of worship. This was a departure from previous Indo-Persian polytheism, and Zarathustra has been termed the first non-biblical monotheist. There is disagreement among scholars as to exactly when and where Zarathustra lived, but most agree that he lived in eastern Iran around the sixth century BC.
Zoroastrianism became the official religion of the Persian Empire, but it virtually disappeared in Persia after the Muslim invasion of 637 AD. Only about 10,000 survive in remote villages in Iran, but over the centuries many sought religious freedom in India.
Texts
The Zoroastrian sacred text is the Avesta ("Book of the Law"), a fragmentary collection of sacred writings. Compiled over many centuries, the Avesta was not completed until Persia's Sassanid dynasty (226-641 AD). It consists of: liturgical works with hymns ascribed to Zarathustra (the Gathas); invocations and rituals to be used at festivals; hymns of praise; and spells against demons and prescriptions for purification.
Beliefs
The Zoroastrian concept of God incorporates both monotheism and dualism. In his visions, Zarathustra was taken up to heaven, where Ahura Mazda revealed that he had an opponent, Aura Mainyu, the spirit and promoter of evil. Ahura Mazda charged Zarathustra with the task of inviting all human beings to choose between him (good) and Aura Mainyu (evil).
Though Zoroastrianism was never as aggressively monotheistic as Judaism or Islam, it does represent an original attempt at unifying under the worship of one supreme god a polytheistic religion comparable to those of the ancient Greeks, Latins, Indians, and other early peoples.
Its other salient feature, namely dualism, was never understood in an absolute, rigorous fashion. Good and Evil fight an unequal battle in which the former is assured of triumph. God's omnipotence is thus only temporarily limited.
Zoroaster taught that man must enlist in this cosmic struggle because of his capacity of free choice. Thus Zoroastrianism is a highly ethical religion in which the choice of good over evil has almost cosmic importance. Zarathustra taught that humans are free to choose between right and wrong, truth and lie, and light and dark, and that their choices would affect their eternity destiny.
The Zoroastrian afterlife is determined by the balance of the good and evil deeds, words, and thoughts of the whole life. For those whose good deeds outweight the bad, heaven awaits. Those who did more evil than good go to hell (which has several levels 231
corresponding to degrees of wickedness). There is an intermediate stage for those whose deeds weight out equally.
This general principle is not absolute, however, but allows for human weakness. All faults do not have to be registered or weighed forever on the scales. There are two means of effacing them: confession and the transfer of supererogatory merits (similar to the Roman Catholic "Treasury of Merits"). The latter is the basis for Zoroastrian prayers and ceremonies for the departed.
Zoroaster invoked saviors who, like the dawns of new days, would come to the world.
He hoped himself to be one of them. After his death, the belief in coming saviors developed. He also incorporated belief in angels and demons.
Zoroaster's ideas of ethical monotheism, heaven, hell, angelology, the resurrection of the body, and the messiah figure were influential on Judaism, Christianity, and Islam, though to what extent is not known for certain. [Emphasis mine, JFR]
Practices
Today's Zoroastrians (Parsis) practice an important coming of age ritual, in which all young Parsis must be initiated when they reach the age of seven (in India) or 10 (in Persia). They receive the shirt (sadre) and the girdle (kusti), which they are to wear their whole life.
There are three types of purification, in order of increasing importance: padyab, or ablution
nahn, or bath
bareshnum, a complicated ritual performed at special places with the participation of a dog (whose left ear is touched by the candidate and whose gaze puts the evil spirits to flight) and lasting several days
The Zoroastrian system of penance entails reciting the patet, the firm resolve not to sin again, and the confession of sins to a dastur or to an ordinary priest if a dastur is not obtainable.
The chief ceremony, the Yasna, essentially a sacrifice of haoma (the sacred liquor), is celebrated before the sacred fire with recitation of large parts of the Avesta. There also are offerings of bread and milk and, formerly, of meat or animal fat.
The sacred fire must be kept burning continually and has to be fed at least five times a day. Prayers also are recited five times a day. The founding of a new fire involves a very elaborate ceremony. There are also rites for purification and for regeneration of a fire.
Zoroastrian burial rites center on exposure of the dead. After death, a dog is brought before the corpse (preferably a "four-eyed" dog, i.e., with a spot above each eye, believed to increase the efficacy of its gaze). The rite is repeated five times a day.
After the first one, fire is brought into the room where it is kept burning until three days after the removal of the corpse to the Tower of Silence. The removal must be done during the daytime.
The interior of the Tower of Silence is built in three concentric circles, one each for men, women, and children. The corpses are exposed there naked. The vultures do not take long—an hour or two at the most—to strip the flesh off the bones, and these, 232
dried by the sun, are later swept into the central well. Formerly the bones were kept in an ossuary, the astodan, to preserve them from rain and animals. The morning of the fourth day is marked by the most solemn observance in the death ritual, for it is then that the departed soul reaches the next world and appears before the deities who are to pass judgment over it.
Festivals, in which worship is an essential part, are characteristic aspects of Zoroastrianism, a faith that enjoins on man the pleasant duty of being happy. The principal festivals in the Parsi year are the six seasonal festivals, Gahanbars, and the days in memory of the dead at year's end. Also, each day of the month and each of the 12 months of the year is dedicated to a deity. The day named after the month is the great feast day of that particular deity.
The New Year festival, Noruz, is the most joyous and beautiful of Zoroastrian feasts, a spring festival in honour of Rapithwin, the personification of noonday and summer.
The festival to Mithra, or Mehragan, was traditionally an autumn one, as honoured as the spring feast of Noruz.
References
"Zoroastrianism." Encyclopædia Britannica (Encyclopædia Britannica Premium Service, 2005).
"Zoroastrian." Adherents.com (2005).
"Zoroastrianism." John R. Hinnels, ed., The Penguin Dictionary of Religions, 2nd ed.
(Penguin Books, 1997).2
I am sure that you noted all the “salvation by works” that is presented in the above material. There is also the evidence that monotheism did not and still today does not dominate the religion.
There is much more material that can be found, but this gives us enough of an understanding about the false religion that became the predominate one of the Medes and Persians.
Taking nothing away from the work of Almighty God in dealing with these monarchs, it makes me wonder if this false religion made them think more kindly toward the Jews and Daniel. Something to think about!
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1
From website http://www.avesta.org/, the modern official website of the religion today 2
http://www.religionfacts.com/zoroastrianism/index.htm, a website dedicated to the revealing of religions facts, both modern and ancient
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Appendix Two:
The Exile & Babylonian Captivity Timeline
605 BC - Babylonian King Nabopolassar (founder of the Chaldean Empire 605-562 B.C.) sends his eldest son Nebuchadnezzar II to stomp on the Egyptians. On the way back from a massive victory, they attack Judah which had aligned itself with Egypt. The attack is cut short when Nabopolassar suddenly dies. Nebuchadnezzar II rushes back home to ensure control of the throne. First deportation takes place (including a young lad named Daniel, Daniel 1:1).
597 BC - Babylon attacks the troublesome little state of Judah; 2nd deportation is very extensive (2 Kings 24:8-16). King Jehoiakim dies. Jehoiachin reigns but is brought captive to Babylon and kept for 37 years. Ezekiel is also brought to Babylon at this time.
587 BC - Judah continues to be an annoyance, always ranting about their God, Yahweh.
Babylon has no more patience for this: Jerusalem is destroyed; 3rd deportation takes place.
The army hangs around into 586 BC making certain that everything including the Temple is total y destroyed and even the wal s and gates are burned with fire. (2 Kings 25:1-12; Psalm 137).
582–575 BC - [estimated date] Nebuchadnezzar II, believing his own press reports and failing to acknowledge the one true God, suffers from insanity for seven years (Daniel 4).
561 BC - Nebuchadnezzar II dies, the empire passes to his son Amel-Marduk (Evil-Merodach –
2 Kings 25:27). King Jehoiachin is released from captivity after spending 37 years under house arrest in Babylon.
555–539 BC - Nabonidus reigns in Babylon. He is the last Chaldean ruler of Babylon.
However, he spends the final ten years of his reign at his time-share condo in Arabia (Teima) and leaves his son Belshazzar in charge of Babylon. The kid blows it big time and realizes it when he sees the writing on the wal .
550 BC - Cyrus II defeats Astyages, king of the Medes. The Medes accept Cyrus readily.
547 BC - Cyrus II conquers Croesus, king of the Lydians.
539/8 BC - Cyrus II takes control of Babylonia absorbing it into the massive Persian Empire.
He decrees that the Jews may return to their homeland!
Background: One must go back to the time of Hezekiah to appreciate the background of Daniel’s experiences in Babylon. Hezekiah’s glorious ~ reform (II Chronicles 29-31) was 234
short lived. Manasseh, Hezekiah’s son, set up idolatrous images all over the land of Judah (even in the Temple) (II Chronicles 33:7). He slew those few devout Jews who refused to follow his wicked example of idolatry. His apostasy was the main cause for captivity (cf.
Jeremiah 15:4).
Manasseh eventually repented but his change of heart was too late to undo the evil which had become a way of life for the nation and to avert the judgment of God.
Manasseh’s son ‘Amon came to the throne but he was so wicked his servants assassinated him, and the people placed his God-fearing son, Josiah, on the throne (II Chronicles 33:21-25). While workmen were restoring the Temple, the book of the law of Jehovah was found. Josiah attempted a reform but he met an untimely death in the battle of Megiddo (II Chronicles 35:20-37), His son, Jehoahaz, the people’s choice, was quickly removed by Pharaoh-Necho, and replaced by the deposed king’s brother, Jehoiakim.
In the battle of Carchemish (605 B.C.) (cf. II Chronicles 35:20; Jeremiah 46:2) Nebuchadnezzar of Babylon defeated Pharaoh-Necho, and the 70 years of Babylonian captivity began (Jeremiah. 25:l-12; Daniel. 9:l-2). It was at this time that Daniel and his friends were carried away to Babylon. Habakkuk prophesied during the reign of the wicked Jehoiakim as well as Jeremiah (ministry during 626-586 B.C.). Jeremiah predicted Babylonian domination of Judah as a judgment (of God to which the people were to submit but Jehoiakim, sitting in his winter palace and listening to the reading of Jeremiah’s prophecies, burned the scroll on which they were recorded, These prophecies were immediately re-written by Jeremiah with the addition of a terrible judgment of God upon Jehoiakim. His son, Jehoiachin, reigned only three months and was deported to Babylon with a number of other important people of Judah (including Ezekiel), Zedekiah, a third son of Josiah, was Judah’s last king.
Zedekiah’s tragic end is vividly described in II Kings 25:4-7. The people, except the poorest, were carried away to Babylon (II Kings 25:11). The basic reason for the Babylonian captivity is given in II Chronicles 36:14ff.
William Hendriksen characterizes the attitudes of the people in captivity very well. The first years were years of false hopefulness. The early exiles were confident that conditions would soon change and they would return to their land. Was not Jehovah’s temple in Jerusalem still standing? Jeremiah writes and attempts to deter them from putting trust in their false prophets (Jeremiah 29; Ezekiel 17:11-24).
Secondly, there were years of hopelessness. When the temple was destroyed in 586 B.C.
it seemed too many as if Jehovah had completely forsaken His people. Despair entered the hearts of the people and is expressed in one of the Captivity Psalms (Psalm 137).
Ezekiel is God’s chosen vessel in Babylon to comfort the exiles.
Thirdly, there came a season of revived hopefulness. For those who availed themselves of the opportunity to return to their country (and those who did so in spirit but because of position or age were not able to [e.g. Daniel]), hope stirred anew in their hearts that God 235
was faithful and had yet greater things in store for His people. For others the time of indifference set in. Babylonia to the south, Media and Mesopotamia to the north had become “home” to them. They intermarried with the people of the land and adopted their religion (Ezekiel 20 51-32 and cf. also Esther).
The Jews in Exile were permitted to form colonies in which their communal life could continue. For the most part they were permitted to gather in the homes of their elders and worship their God and read their holy scriptures. Life during the exile was highly diversified. Most Jews were probably agriculturists and earned their living by farming.
Some ultimately entered business. Many became rich and influential. Other Jews became trusted men in government. An abundance of archaeological data now available describes in detail the types of houses, utensils, etc., used during the neo-Babylonian and Persian eras.
The captivity served a three-fold purpose. First it was God’s method of punishment for their sins (II Chronicles 36:15-17). Second, it was a means of purification and preparation of the remnant for God’s Messianic purposes (Ezekiel 36:22-31). Third, God used it to bless the Gentile nations in preparing them to be called into the Messianic kingdom (cf.
Micah 5:7).
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Appendix Three
For a short history on this evil individual, here is what the Jewish Encyclopedia, the unedited full-text of the 1906 Jewish Encyclopedia has to say concerning him. This is taken from www.jewishencyclopedia.com, copyright 2009-2011.
ANTIOCHUS IV., EPIPHANES
("the Illustrious"): King of Syria; reigned from 175 B.C.; died 164. He was a son of Antiochus the Great, and, after the murder of his brother Seleucus, took possession of the Syrian throne which rightly belonged to his nephew Demetrius. This Antiochus is styled in rabbinical sources
, "the wicked." Abundant information is extant
concerning the character of this monarch, who exercised great influence upon Jewish history and the development of the Jewish religion. Since Jewish and heathen sources agree in their characterization of him, their portrayal is evidently correct. Antiochus combined in himself the worst faults of the Greeks and the Romans, and but very few of their good qualities. He was vainglorious and fond of display to the verge of eccentricity, liberal to extravagance; his sojourn in Rome had taught him how to captivate the common people with an appearance of geniality, but in his heart he had all a cruel tyrant's contempt for his fellow men. The attempt of modern phil-Hellenes to explain Antiochus' attitude toward the Jews as an endeavor "to reform a stiff-necked people"
receives no confirmation from the fact that a Tacitus first formulated it. Antiochus had no wish to Hellenize his conquered subjects, but to denationalize them entirely; his Aramean subjects were far from becoming Hellenes simply because they had surrendered their name and some of their Semitic gods. His attempt to level all differences among the nations he ruled arose not from a conviction of the superiority of Greek culture, the true essence of which he can scarcely be said to have appreciated, but was simply a product of his eccentricity. The Jews themselves afforded Antiochus the first opportunity to interfere in their domestic affairs. The struggle of the Tobiads against the high priest Onias III., originally a personal matter, gradually assumed a religio-political phase. The conservatives siding with the legitimate high priest approached the king of Egypt; for they relied more on that monarch than on Antiochus, sometimes nick-named 'Επιμανής (madman), while the Tobiads wel understood that Antiochus' favor was to be purchased with gold. The Tobiads caused the deposition of Onias (173), and the appointment of their own partizan, Jason. In order to ingratiate himself with the king, this new high priest established an arena for public games close by the Temple. But the king cared very much more for gold than for the Hellenizing of Palestine, and a certain Menelaus made use of the fact so shrewdly that he received the high-priesthood in place of Jason, in the year 171. But when false tidings came to Jerusalem that Antiochus had died on a campaign in Egypt, Menelaus could not maintain himself in the city, and together with the Tobiads fled to Egypt. On his return homeward, Antiochus came to Jerusalem to reinstate Menelaus, and then the true character of the Hellenism that Antiochus desired was revealed to the Jews. He entered the Temple precincts, not out of curiosity, but to plunder the treasury, and carried away valuable utensils, such as the golden candlestick upon the altar and the showbread table, likewise of gold. This spoliationof the Sanctuary frustrated all the attempts of 237
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Jason and the other Tobiads to Hellenize the people, for even the most well-disposed of Hellenizers among them felt outraged at this desecration. They must have given vent to their sentiment very freely; for only thus can the policy of extermination waged by Antiochus against the Jews and Judaism, two years later, 168, be explained. As long as he was occupied with preparations for his expedition against Egypt, Antiochus had no time for Palestine; but when the Romans compelled him to forego his plans of conquest, his rage at the unexpected impediment was wreaked upon the innocent Jews. An officer, Apollonius, was sent through the country with an armed troop, commissioned to slay and destroy. He first entered Jerusalem amicably; then suddenly turning upon the defenseless city, he murdered, plundered, and burnt through its length and breadth. The men were butchered, women and children sold into slavery, and in order to give permanence to the work of desolation, the walls and numerous houses were torn down.
The old City of David was fortified anew by the Syrians, and made into a very strong fortress completely dominating the city. Having thus made Jerusalem a Greek colony, the king's attention was next turned to the destruction of the national religion. A royal decree proclaimed the abolition of the Jewish mode of worship; Sabbaths and festivals were not to be observed; circumcision was not to be performed; the sacred books were to be surrendered and the Jews were compelled to offer sacrifices to the idols that had been erected. The officers charged with carrying out these commands did so with great rigor; a veritable inquisition was established with monthly sessions for investigation. The possession of a sacred book or the performance of the rite of circumcision was punished with death. On Kislew (Nov.-Dec.) 25, 168, the "abomination of desolation" (
,
Dan. xi. 31, xii. 11) was set up on the altar of burnt offering in the Temple, and the Jews required to make obeisance to it. This was probably the Olympian Zeus, or Baal Shamem.
Antiochus, however, had misunderstood the true character of Judaism, if he thought to exterminate it by force. His tyranny aroused both the religious and the political consciousness of the Jews, which resulted in the revolution led by the Maccabees. After the passive resistance of the Ḥasidim (pious ones), who, much to the surprise of the Hellenes, suffered martyrdom by hundreds, the Hasmonean Mattathias organized open resistance in 167-166, which, through the heroic achievements of his son and successor Judas the Maccabee in defeating two large and well-equipped armies of Antiochus, grew to formidable proportions. Antiochus realized that a serious attempt must be made to put down the rising, but was himself too busily occupied against the Parthians to take personal charge. Lysias, whom he had left as regent in Syria, received instructions to send a large army against the Jews and exterminate them utterly. But the generals Ptolemæus, Nicanor, and Gorgias, whom Lysias despatched with large armies against Judah, were defeated one after the other (166-165), and compelled to take refuge upon Philistine soil. Lysias himself (165) was forced to flee to Antioch, having been completely routed by the victorious Jews. But although he began to gather new forces, nothing was accomplished in the lifetime of Antiochus, who died shortly thereafter in Tabæ in Persia, 164.
Bibliography:
Holm, Griechische Gesch. iv.;
Flathe, Gesch. Makedoniens, ii.;
I. F. Hoffmann,Antiochus IV., Epiphanes (dissertation), Leipsic, 1873;
Ewald, History, v., index;
Grätz, Gesch. ii. b. index;
Schürer, Gesch. index;
238
Wellhausen, I. J. G. 2d ed., 235 et seq.;
Willrich, Juden und Griechen, pp. 64 et seq.;
239
Appendix Four
I Maccabees 1:11-15, 19-24, 41, 42
11: In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow.
12: So this device pleased them well.
13: Then certain of the people were so forward herein, that they went to the king, who gave them licence to do after the ordinances of the heathen:
14: Whereupon they built a place of exercise at Jerusalem according to the customs of the heathen:
15: And made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the heathen, and were sold to do mischief.
19: Thus they got the strong cities in the land of Egypt and he took the spoils thereof.
20: And after that Antiochus had smitten Egypt, he returned again in the hundred forty and third year, and went up against Israel and Jerusalem with a great multitude, 21: And entered proudly into the sanctuary, and took away the golden altar, and the candlestick of light, and all the vessels thereof,
22: And the table of the shewbread, and the pouring vessels, and the vials. and the censers of gold, and the veil, and the crown, and the golden ornaments that were before the temple, all which he pulled off.
23: He took also the silver and the gold, and the precious vessels: also he took the hidden treasures which he found.
24: And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly.
41: Moreover king Antiochus wrote to his whole kingdom, that all should be one people,
42: And every one should leave his laws: so all the heathen agreed according to the commandment of the king.
II Maccabees 5:1-26
1: About the same time Antiochus prepared his second voyage into Egypt: 2: And then it happened, that through all the city, for the space almost of forty days, there were seen horsemen running in the air, in cloth of gold, and armed with lances, like a band of soldiers,
3: And troops of horsemen in array, encountering and running one against another, with shaking of shields, and multitude of pikes, and drawing of swords, and casting of darts, and glittering of golden ornaments, and harness of all sorts.
4: Wherefore every man prayed that that apparition might turn to good.
5: Now when there was gone forth a false rumour, as though Antiochus had been dead, 240
Jason took at the least a thousand men, and suddenly made an assault upon the city; and they that were upon the walls being put back, and the city at length taken, Menelans fled into the castle:
6: But Jason slew his own citizens without mercy, not considering that to get the day of them of his own nation would be a most unhappy day for him; but thinking they had been his enemies, and not his countrymen, whom he conquered.
7: Howbeit for all this he obtained not the principality, but at the last received shame for the reward of his treason, and fled again into the country of the Ammonites.
8: In the end therefore he had an unhappy return, being accused before Aretas the king of the Arabians, fleeing from city to city, pursued of all men, hated as a forsaker of the laws, and being had in abomination as an open enemy of his country and countrymen, he was cast out into Egypt.
9: Thus he that had driven many out of their country perished in a strange land, retiring to the Lacedemonians, and thinking there to find succour by reason of his kindred: 10: And he that had cast out many unburied had none to mourn for him, nor any solemn funerals at all, nor sepulchre with his fathers.
11: Now when this that was done came to the king's car, he thought that Judea had revolted: whereupon removing out of Egypt in a furious mind, he took the city by force of arms,
12: And commanded his men of war not to spare such as they met, and to slay such as went up upon the houses.
13: Thus there was killing of young and old, making away of men, women, and children, slaying of virgins and infants.
14: And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain.
15: Yet was he not content with this, but presumed to go into the most holy temple of all the world; Menelans, that traitor to the laws, and to his own country, being his guide: 16: And taking the holy vessels with polluted hands, and with profane hands pulling down the things that were dedicated by other kings to the augmentation and glory and honour of the place, he gave them away.
17: And so haughty was Antiochus in mind, that he considered not that the Lord was angry for a while for the sins of them that dwelt in the city, and therefore his eye was not upon the place.
18: For had they not been formerly wrapped in many sins, this man, as soon as he had come, had forthwith been scourged, and put back from his presumption, as Heliodorus was, whom Seleucus the king sent to view the treasury.
19: Nevertheless God did not choose the people for the place's sake, but the place far the people's sake.
20: And therefore the place itself, that was partaker with them of the adversity that happened to the nation, did afterward communicate in the benefits sent from the Lord: and as it was forsaken in the wrath of the Almighty, so again, the great Lord being reconciled, it was set up with all glory.
21: So when Antiochus had carried out of the temple a thousand and eight hundred talents, he departed in all haste unto Antiochia, weening in his pride to make the land navigable, and the sea passable by foot: such was the haughtiness of his mind.
22: And he left governors to vex the nation: at Jerusalem, Philip, for his country a 241
Phrygian, and for manners more barbarous than he that set him there;
23: And at Garizim, Andronicus; and besides, Menelans, who worse than all the rest bare an heavy hand over the citizens, having a malicious mind against his countrymen the Jews.
24: He sent also that detestable ringleader Apollonius with an army of two and twenty thousand, commanding him to slay all those that were in their best age, and to sell the women and the younger sort:
25: Who coming to Jerusalem, and pretending peace, did forbear till the holy day of the sabbath, when taking the Jews keeping holy day, he commanded his men to arm themselves.
26: And so he slew all them that were gone to the celebrating of the sabbath, and running through the city with weapons slew great multitudes
II Maccabees 6:7
7: And in the day of the king's birth every month they were brought by bitter constraint to eat of the sacrifices; and when the fast of Bacchus was kept, the Jews were compelled to go in procession to Bacchus, carrying ivy.
242
The Book of Daniel
Appendix Five
243
The Book of Daniel
244
The Book of Daniel
Appendix Six
245
The Book of Daniel
246
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