Exegetical and Hermeneutical Commentary of Daniel 8:25
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify [himself] in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
25. And through properly, on (the basis of) his understanding ] or insight, cleverness, usually in a good sense (1Sa 25:3, Job 17:4, al.), here in a bad sense = astuteness.
he (without ‘also’) [328] will cause deceit to prosper in his hand ] his intrigues will prove successful (cf. Dan 11:23, also of Antiochus). For ‘in his hand,’ cf. Gen 39:3, Isa 53:10.
[328] See on the construction Ges.-Kautzsch, 112. 5, or the writer’s Hebrew Tenses, 123 . It is against the reading of lxx (followed by Grtz and Bevan), that does not signify , or ‘mind.’
and in his heart he will shew greatness ] i.e. here (cf. on Dan 8:4), devise proud, presumptuous schemes. Comp. the expression ‘ greatness of heart’ Isa 9:9; Isa 10:12 (A.V. ‘stoutness,’ ‘stout’).
and in (time of) security he will destroy many ] i.e. he will come upon them unawares, and destroy them while off their guard. Many modern scholars render indeed by unawares, supposing that the Heb. expression ( ‘in tranquillity’) is used with the force of a similar Aramaic idiom suddenly, unawares, (lit. out of quiet): see e.g. Jer 4:20, Pesh. The same expression recurs in ch. Dan 11:21; Dan 11:24 (LXX. both times ), also of Antiochus. Comp. 1Ma 1:29-30 , where it is related how Antiochus’s chief collector of tribute, Apollonius, came to Jerusalem, and ‘spake words of peace unto them in subtilty, and they gave him credence; and he fell upon the city suddenly ( : Pesh. ),’ and killed many of its inhabitants (cf. 2Ma 5:23-26 ).
the Prince of princes ] i.e. God, the ‘prince of the host’ of Dan 8:11. Cf. Dan 2:47; and the ‘Lord of lords’ of Deu 10:17, Psa 136:3.
broken without hand ] i.e. not by human means, but by a Divine intervention; cf. Dan 2:34, with the note. Antiochus died suddenly, in b.c. 164, a few months after the re-dedication of the Temple (25 Chisleu [Dec.], 165), apparently from some mental disorder, such as might well suggest the idea of a Divine stroke, at Tabae in Persia (see p. 194 f.).
Fuente: The Cambridge Bible for Schools and Colleges
And through his policy – The word rendered policy here ( s’ekel) means, properly, intelligence, understanding, wisdom; and then, in a bad sense, craft, cunning. So it is rendered here by Gesenius, and the meaning is, that he would owe his success in a great measure to craft and subtilty.
He shall cause craft to prosper in his hand – He shall owe his success in a great measure to a crafty policy, to intrigue, and to cunning. This was true in an eminent sense, of Antiochus. See his history in Prideaux, above referred to, and the books of Maccabees. Compare the notes at Dan 11:21. The same character is given of him by Polybius, Relig. lib. xxi. c. 5, tom. iv. p. 501, ed. Schweighauser; Appian, de reb. Syr. xlv. t. 1, p. 604, ed. Schweigh. Compare 2 Macc. 5:24-26. He came to the kingdom by deceit (Prideaux, iii. 212), and a great part of his success was owing to craft and policy.
And he shall magnify himself in his heart – Shall be lifted up with pride, or esteem himself of great consequence.
And by peace shall destroy many – Margin, prosperity. The Hebrew word ( shalevah) means, properly, tranquility, security, ease, carelessness. Here the phrase seems to mean in the midst of security (Gesenius, Lexicon); that is, while they were at ease, and regarded themselves as in a state of safety, he would come suddenly and unexpectedly upon them, and destroy them. He would make sudden war on them, invading their territories, so that they would have no opportunity to make preparation to meet him. Compare Dan 11:21, Dan 11:24. It would seem to mean that he would endeavor to produce the impression that he was coming in peace; that he pretended friendship, and designed to keep those whom he meant to invade and destroy in a state of false security, so that he might descend upon them unawares. This was his policy rather than to declare war openly, and so give his enemies fair warning of what he intended to do. This description agrees every way with the character of Antiochus, a leading part of whose policy always was to preserve the appearance of friendship, that he might accomplish his purpose while his enemies were off their guard.
He shall also stand up against the Prince of princes – Notes, Dan 8:11. Against God, the ruler over the kings of the earth.
But he shall be broken without hand – That is, without the hand of man, or by no visible cause. He shall be overcome by Divine, invisible power. According to the author of the first book of Maccabees (1 Macc. 6:8-16), he died of grief and remorse in Babylon. He was on an expedition to Persia, and there laid siege to Elymais, and was defeated, and fled to Babylon, when, learning that his forces in Palestine had been repulsed, penetrated with grief and remorse, he sickened and died. According to the account in the second book of Maccabees (2 Macc. 9), his death was most distressing and horrible. Compare Prideaux, iii. 272-275. All the statements given of his death, by the authors of the books of Maccabees, by Josephus, by Polybius, by Q. Curtius, and by Arrian (see the quotations in Prideaux), agree in representing it as attended with every circumstance of horror that can be well supposed to accompany a departure from this world, and as having every mark of the just judgment of God. The Divine prediction in Daniel was fully accomplished, that his death would be without hand, in the sense that it would not be by human instrumentality; but that it would be by a direct Divine infliction. When Antiochus died, the opposition to the Jews ceased, and their land again had peace and rest.
Fuente: Albert Barnes’ Notes on the Bible
Dan 8:25
The Prince of Princes.
A Good Prince
This text calls attention to the four ancient empires, and the circumstances connected with the people of God in the various operations and doings of these empires.
I. THE PRINCE Jesus Christ, as the representative of His people, hath power with God and with man, and hath prevailed. He is an interposing Prince on behalf of a chosen people.
II. THE PRINCES. The Prince of princes. Jesus Christ has entire authority over the princes and kings of the earth. And His people, His companions are princes. They get their royal name after Him; the whole family in Heaven and earth are named after Him.
III. THE ADVERSARY. He shall be broken without hand; by the judgment of God independent of man (James Wells.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. He shall cause craft to prosper] They subdued as many by their diplomatic skill and political intrigues as they did by the sword.
He shall also stand up against the Prince of princes] Against Christ; for it was by the Roman authority that he was condemned to death and crucified; and their persecutions had nearly destroyed the Christian religion; but the house was founded on a rock.
But he shall be broken without hand.] The tide was turned by the invisible hand of God; and thus heathen Rome was overcome, and converted to Christianity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He shall cause craft to prosper in his hand; he shall contrive many devices, and most of them shall take; he shall be a great master of those kinds of artifices: all to circumvent and destroy, as beasts and birds of prey have a kind of craft to compass and then devour their prey.
He shall magnify himself in his heart; shall take a pride in his wicked devices and tricks.
By peace shall destroy many; under colour of kindness, and promising peace and amity, shall lull men asleep, so as to fear nothing from him.
He shall also stand up against the Prince of princes: all this you find verified of him in the Maccabees and Josephus. He fought against God in removing the high priest, affronting Gods laws, profaning Gods worship, name, and temple, and setting up the image and worship of Jupiter there. He shall be broken without hand, by a disease whereof he died, 1Ma 6:8; 2Ma 9:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. by peaceby pretending”peace” and friendship; in the midst of security[GESENIUS], suddenlystriking his blow (compare Note, see on Jer15:8). “A spoiler at noon-day.”
also . . . against the Princeof princesnot merely against the Jews (Dan 8:11;Dan 11:36).
broken without handbyGod’s special visitation. The stone “cut out of the mountainwithout hands,” that is, Christ is to smite the world powerimage on his feet (Da 2:34),that is, in its last development (compare Da7:11). Antiochus’ horrible death by worms and ulcers, when on hisway to Judea, intending to take vengeance for the defeat of hisarmies by the Maccabees, was a primary fulfilment, foreshadowingGod’s judgment on the last enemy of the Jewish Church.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And through his policy also he shall cause craft to prosper in his hand,…. His schemes were laid in such deep policy, and he managed so artfully and craftily in the execution of them, that he commonly succeeded; as in getting the kingdom of Syria from his nephew; and, under a pretence of peace and friendship, and to defend Philometer king of Egypt, a minor, and by large promises to the nobles of the land, made himself master of it; and by deceitful methods he prevailed in Judea; see Da 11:21:
and he shall magnify himself in his heart; swell with pride, on account of success, through his policy, craft, and cunning, and think himself above all mortals, and equal to God himself; yea, as his antitype antichrist, exalt himself above all that is called God; fancy that he could command the seas, weigh the mountains in scales, and reach heaven itself, in the Apocrypha:
“And thus he that a little afore thought he might command the waves of the sea, (so proud was he beyond the condition of man) and weigh the high mountains in a balance, was now cast on the ground, and carried in an horselitter, shewing forth unto all the manifest power of God.” (2 Maccabees 9:8)
and by peace shall destroy many; under a pretence of peace enter into countries and destroy the inhabitants of them, as in Egypt and Judea; or, by leagues and treaties of peace, outwitting those he made peace with; so some political princes do themselves more service, and their enemies more hurt, by treaties than by battles: or “in peace” w; when at peace with them, or while they are in peace and tranquillity; coming upon them unexpectedly at an unawares, when they did not so much as dream of war:
he shall also stand up against the Prince of princes; not the high priest, as Grotius; nor Michael, as Aben Ezra; but God himself, as Saadiah and Jacchiades; who is King of kings, and Lord of lords, the only Pontentate, to whom all the princes above and below are subject; him Antiochus stood up against, when he profaned his temple at Jerusalem, forbid his worship, persecuted and destroyed his people, and set up the image of Jupiter in his house:
but he shall be broken without hand; alluding to his being a horn; it is expressive of his death, and the manner of it; that he should not die by the hand of an enemy in battle, nor be assassinated by the hand of a ruffian, but be cut off by the immediate hand of God. Jacchiades says, that by the providence of God he fell ill of a bad disease, and at the cry of one of his elephants his chariot was overturned, and he fell on the ground, and his bones were broken. Of his death, and the manner of it, in the Apocrypha:
“Now when the king heard these words, he was astonished and sore moved: whereupon he laid him down upon his bed, and fell sick for grief, because it had not befallen him as he looked for.” (1 Maccabees 6:8)
“But the Lord Almighty, the God of Israel, smote him with an incurable and invisible plague: or as soon as he had spoken these words, a pain of the bowels that was remediless came upon him, and sore torments of the inner parts;” (2 Maccabees 9:5)
“So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army.” (2 Maccabees 9:9)
which was much like that of Herod’s, Ac 12:23, being stricken with a violent disorder in his bowels: his body covered with worms; his flesh flaked off, and emitted such a stench, as was intolerable to his army. Aben Ezra says, he fell from the roof of a house, and was broken, and died.
w “in pace”, Calvin, Vatablus; “in tranquillitate”, Montanus, Junius & Tremellius, Piscator, Cocceius, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
It follows next; He shall magnify himself in his heart, or he shall raise himself, and bear himself magnificently; although this expression implies boasting and pride, and is taken in a disadvantageous sense. He shall be insolent, therefore, in his heart. The angel seems to distinguish here between the scheming and penetration of Antiochus, and his pride of heart; for, although he should obtain great: victories, and should subdue many nations according to his desires, yet he would oppress the Jews, and then, should be magnified in heart; that is, should be puffed up with greater pride than before, on account of those continuous successes. And in peace he shall destroy many, or the brave; for the word רבים rabbim, signifies either. Some translate, on account of his prosperity, because the Lord wished to relax the reins, so that no one should hinder the course of his victories. On account, then, of that success, he shall destroy many. Profane men, indeed, who understand nothing of God’s providence, have said that folly and chance prevail more in war than skill or arms; but the success of generals does not spring from either chance or fortune, but as God pleases to conduct the affairs of the world in various ways, so in some eases the evil and unskillful warriors succeed, while others make many fruitless efforts and trials, although they are superior in counsel, and are provided with the very best ornaments. But I rather incline to another sense which interpreters do not mention; namely, Antiochus should destroy and lay waste many nations without any trouble, with the greatest ease, and as it were in sport. Wherefore the Prophet signifies, or the angel who addresses the Prophet., that Antiochus should be the conqueror of many nations, not only because he should be endowed with great cunning, and should carry on the war more by treachery than by open violence, but as it is reported of Timotheus the Athenian general: He will take cities and lands, and subject them to himself, through fortune spreading her net for him while he is indulging in sleep. The angel, therefore, seems to point out this listlessness, by predicting much devastation by the hand of Antiochus in apparent ease and calmness. Others expound it thus, — nations shall be laid waste by that robber which have given him no occasion for attack, because they have never stirred up any hostility against him; but when they attempt to cultivate peace, he wearies them without the slightest pretext. But this interpretation seems to be forced.
He afterwards adds, And against the Prince Of Princes he shall stand, or rise up, and he shall be destroyed without hand, or shall be ruined. The ו, vau, is put adversatively; yet he shall be destroyed without hand. This was far more galling to the Prophet, and to the whole people, for the angel to predict the contests of Antiochus, not only with mortals, but with God himself. Some understand שר-שרים, sar-sarim, of the high priest, but this is too confined and spiritless. I have not the least doubt that God is here meant by the Prince of Princes Wherefore the complete sense is, — Antiochus should be not only bold, and cruel, and proud towards men, but this madness and full should proceed so far as to lead him to attack and resist God. This is the full sense. But a consolation is soon added, when the angel says, he should be destroyed without hand It would, indeed, have been almost intolerable for the Jews to hear only of the insolence of Antiochus in contending against God, unless this correction had been added — the end of the contest must be the self-destruction of Antiochus by his own impiety. He shall be destroyed then. But how? without hand, says he. For after subduing so many nations, and after obtaining whatever he wished, what more could be hoped for as far as man is concerned? Who would dare to rise up against him? Clearly enough, if the kings of Syria had been content with their own boundaries, they need not have feared any one, for no enemy would have molested them; but they provoked the Romans to attack them, and when they wished to invade Egypt, they did not prosper in their attempts. Whichever be the meaning, the angel here announces the sufficiency of the divine power without any human aid, for the destruction and overthrow of Antiochus. Some think this prophet refers to Antichrist, thus they pass by Antiochus altogether, and describe to us the appearance of Antichrist, as if the angel had shewn to Daniel what should happen after the second renovation of the Church. The first restoration took place when liberty was restored to the people, and they returned from exile to their native land, and the second occurred at the advent of Christ. These interpreters suppose this passage to unfold that devastation of the Church which should take place after the coming of Christ, and the promulgation of the gospel. But as we have previously seen, this is not a suitable meaning, and I am surprised that men versed in the Scriptures should so pour forth clouds upon clear light. For, as we said yesterday, nothing can be clearer, or more perspicuous, or even more familiar, than this prophecy. And what is the tendency of ascribing so violently to Antichrist what even mere children clearly see to be spoken of Antiochus, except to deprive Scripture of all its authority? Others speak more modestly and more considerately, when they suppose the angel to treat of Antiochus for the purpose of depicting in his person the figure of Antichrist. But I do not think this reasoning sufficiently sound. I desire the sacred oracles to be treated so reverently, that no one may introduce any variety according to the will of man, but simply hold what is positively certain. It would please me better to see any one wishing to adapt this prophecy to the present use of the Church, and to apply to Antichrist by analogy what is said of Antiochus. We know that whatever happened to the Church of old, belongs also to us, because we have fallen upon the fullness of times.
No doubt the Holy Spirit wished to teach us how to bear our cross by making use of this example, but as I have already said, it seems to me far too frivolous to search for allegories. We should be content with true simplicity, and transfer to ourselves whatever occurred to the ancient people. (1Co 10:11.) With how much reason does the Apostle say there should be false teachers in the kingdom of Christ, as there were formerly false prophets! (2Pe 2:1.) So we must determine, that the devil, who was a murderer from the beginning, will always find those whom he will stir up and impel to persecute the Church. The devil contends at this very day, not only by fallacious doctrines, and impious errors, and impostures, but also by cruel tyranny, as he inflames many impious men to madness, and thus harasses the sons of God. As the Jews ought not to quail under the calamities which oppressed them, through Daniel’s predictions concerning Antiochus, so the same doctrine ought in these days to fortify us, lest the novelty of our calamities should appall us, when the Church is oppressed by heavy burdens, and tyrants rage and storm, with fire and sword. (Rom 8:28 🙂 For the fathers experienced similar trials, to whom Christ had not then pointed out the way of life, and who did not comprehend so clearly as we do our duty to be conformed to the only-begotten Son of God, because he is the first-born in the Church; he is our head and we are his members. This. was not so fully unfolded to those holy men, who still endured under so many afflictions, when they might suppose the Church completely buried, as it is certainly surprising that they did not yield a hundred times over to so many and such dreadful calamities. Therefore this doctrine will be best accommodated to our instruction, if we are convinced of the justice of our condition not being better than that of the fathers. What, therefore, happened to them? These wicked ones should be destroyed, namely, the Jews:, who professed themselves to be the elect people of God, and the holy family of Abraham, and in numberless ways had obstinately provoked God’s wrath; thus the Church was miserably harassed. Antiochus, especially, like a sweeping tempest, reduced all things to ruin, till the people felt themselves utterly undone, and to all human appearance were without the slightest hope. As God punished so severely the wickedness of his ancient people, it does not surprise us when we feel his present chastisements, as in these days the land is full of sinfulness, and we do not cease perpetually and purposely to provoke God’s wrath. (1Th 3:3.) Lastly, to avoid the penalty due to our sins, let us consider the end of our calling, the subjection of our whole life to the cross. This is the warfare to which our heavenly Father destines us. As this is our lot, we ought to look into this mirror, and there behold the perpetual condition of the
Church. It is therefore no matter of surprise, if, instead of one Antiochus, God should raise up many who are hardened and invincible in their obstinacy, and in their cruelty make many attempts with clandestine arts, and plot for the destruction of the Church. If the fathers experienced this, it does not surprise us, if we in these days undergo similar sufferings. This, I say, is a useful analogy, and does not distort the simple sense of Scripture. Now, let us go on, —
Fuente: Calvin’s Complete Commentary
(25) Through his policy.This is explained more fully in the next two sentences. Through his craft he succeeds, and becomes able to destroy many unexpectedly, and finally raises up himself against God.
Without hand.Not by the hand of man (comp. Dan. 2:34), but by the act of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. By peace [rather, in their security ] shall he destroy many I think with Bevan and Prince that this undoubtedly has reference to his sudden treacherous attack on Jerusalem ( 1Ma 1:30 ). The oldest Greek version seems to have had a better text than ours, and renders, “And against the saints shall be his policy, and deceit shall prosper in his hand, and his heart shall be lifted up, and by treachery he shall destroy many.”
Prince of princes That is, the divine prince of the host. (See note Dan 8:11.) Not by the agency of some human hand, but by direct judgment from heaven, shall this little evil horn be broken. Antiochus was not killed in battle, but died suddenly from some horrible malady, just after his failure to rob a temple in Elymais. (See 1Ma 6:6-18 ; 2Ma 9:1-10 .) This was insanity or “madness of the heart,” according to some ancient authors, but according to the writer of 2 Macc. he was eaten up with worms, and “the filthiness of his smell was noisome to all his army.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And by his understanding he will cause deceit to prosper by his hand, and he will magnify himself in his heart and he will destroy many in security. He will also stand up against the prince of princes. But he will be broken without hand.’
His ‘understanding’ means his understanding of cunning. He used deceit to obtain victory and reap wealth. He was a man who could not be trusted. ‘Magnifying himself in his heart’ may well refer to his claims of deity. Once kings magnified themselves too highly, their end was sure. Compare Dan 8:4; Dan 8:8. ‘Destroy many in security’ probably refers to his methods such as that of pretending to come in peace and then taking men by surprise and slaughtering them (see 1Ma 1:29-30 ).
‘He will also stand up against the prince of princes. But he will be broken without hand.’ The ‘prince of princes’, that is God. Compare ‘the prince of the host’ (Dan 8:11.) This probably mainly refers to the desecration of the temple and the ban on circumcision, the Sabbath, and true worship, and the enforced destruction of the Scriptures. Thus he would die, but not by a human hand, that is not ‘naturally’ or by being slain in warfare but because God had destined him for death. They need not fear for God has him in hand.
Fuente: Commentary Series on the Bible by Peter Pett
Dan 8:25. He shall also stand up against the Prince of princes If by the prince of princes, the high-priest be meant, the Romans abolished the whole administration of that priesthood. If the Messiah be meant, it was effected by the Romans. It was indeed by the malice of the Jews, but by the authority of the Romans, that he was put to death; and he suffered the punishment of the Roman malefactors and slaves. And indeed it is very worthy of our consideration, whether this part of the prophesy be not a sketch of the fate and sufferings of the Christian, as well as of the Jewish church. Nothing is more usual with the prophets than to describe the religion and worship of later times, by figures borrowed from their own religion. The Christians may full as well as the Jews be comprehended under the name of holy people, or people of the holy ones. The Romans not only crucified our Saviour, but also persecuted his disciples for above three centuries; and when at length they embraced the Christian religion, they soon corrupted it; so that it may be questioned, whether their favour was not as hurtful to the church as their enmity. As the power of the Roman emperors declines, that of the Roman pontiff increased: and may it not with equal truth and justice be said of the latter, as of the former, that they cast down the truth to the ground? How applicable in this sense is every part of the angel’s interpretation, in this and the two former verses! and this farther opens and explains the appellations of the little horn. The persecuting power of Rome, whether exercised towards the Jews, or towards the Christians, by the emperors, or by the popes, is still the little horn. Their tyranny is the same; but as exerted in Greece and the east, it is the little horn of the he-goat, or the third empire; as exerted in Italy and the west, it is the little horn of the fourth beast, or the fourth empire. See Bishop Newton.
He shall be broken without hand As the stone, in Nebuchadnezzar’s dream, was cut out of the mountain without hands; that is to say, not by human but by supernatural means; so the little horn, shall be broken without hand; shall not die the common death; nor fall by the hand of men, but perish by a stroke from heaven. And this agrees perfectly with the former predictions of the fatal catastrophe of the Romans, chap. Dan 2:34; Dan 7:11; Dan 7:26. All which implies, that the dominion of the Romans shall finally be destroyed by some extraordinary manifestation of the divine power. By thus retracing the particulars of this remarkable prophesy, it appears, that though some of them agree very well with Antiochus Epiphanes, yet others can by no means be reconciled to him; but they all agree and correspond exactly with the Romans, and with none else; so that the application of the character to them must be the right application. See Bishop Newton.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 8:25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify [himself] in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
Ver. 25. And through his policy also. ] Incumbens intelligentiae suae, leaning on his own wit, Versutulus et versatilis, and that great elixir called reason of state, which can make, for a need,
“ Candida de nigris, et de candentibus atra. ”
And by peace shall destroy many.
He shall also stand up against the Prince of princes.
But he shall be broken without hand,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
craft = deceit.
by peace = by their prosperity, or careless security.
the Prince of princes: i.e. the Messiah.
he shall be broken without hand. To understand this read Isa 11:4. 2Th 2:8. Rev 19:19, Rev 19:20. Compare Isa 10:12; Isa 14:25; Isa 31:8. Mic 5:6-7. Zep 2:13. Zec 10:11. Nah 1:11.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 8:25
Dan 8:25 And throughH5921 his policyH7922 also he shall cause craftH4820 to prosperH6743 in his hand;H3027 and he shall magnifyH1431 himself in his heart,H3824 and by peaceH7962 shall destroyH7843 many:H7227 he shall also stand upH5975 againstH5921 the PrinceH8269 of princes;H8269 but he shall be brokenH7665 withoutH657 hand.H3027
Dan 8:25
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
And through his policy of Hellenization he will cause deceit and treachery to succeed. As evidenced in his participation with the treacherous high priests, he demonstrated that he would promote evil men who were deceitful if he thought it would serve his purpose. He magnified himself in his heart to the degree that he pronounced himself “God Manifest”.
“and by peace shall destroy many”, Declaring peace and then destroying many is exactly what he did to the Jews when he came to destroy them. He approached Jerusalem under the guise of peace and attacked them on the sabbath day and laid Jerusalem waste in a slaughterhouse of carnage.
“he shall also stand up against the Prince of princes”, He indeed opposed the Prince of princes when he built an idol of Zeus over the alter in the temple and sacrificed a pig on it to show his contempt for the Jews and for God.
“but he shall be broken without hand”, God will break (or destroy) him without the help of any human being. Antiochus contracted some kind of disease which consumed him from within his bowels. The disease was said to be so awful that it caused him to smell badly and nobody could bear to carry him on his litter. He died in agony, insane, defeated in Babylon and with the knowledge that God’s people, the Israelites, had been raised again to a position of power. When Antiochus died, his opposition to the Jews ceased, and their land again had peace and rest.
Fuente: Old and New Testaments Restoration Commentary
through: Dan 8:23, Dan 8:24, Dan 7:8, Dan 11:21-25, Dan 11:32, Dan 11:33
magnify: Dan 8:11, Dan 11:36, Dan 11:37, Jer 48:26
peace: or, prosperity, Dan 11:21
stand: Dan 8:11, Dan 11:36, Rev 17:14, Rev 19:16
but: Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45, Dan 7:26, Dan 11:45, Job 34:20, Lam 4:6, Act 12:23, Rev 19:19-21
Reciprocal: Dan 7:11 – even Dan 7:25 – he shall speak Dan 8:10 – to the host Dan 9:25 – the Prince Dan 11:12 – his heart Dan 11:22 – also Dan 11:23 – work Hag 2:22 – overthrow Mat 2:19 – Herod Rev 11:2 – tread Rev 11:18 – shouldest Rev 13:7 – to make
Fuente: The Treasury of Scripture Knowledge
Dan 8:25. Cause craft to prosper is explained under dark sentences In verse 23. Magnify hi rase If denotes he will be puffed up with a feeling of his own importance, and will plot and scheme various kinds of wickedness to gratify his egotism. Peace 1e from SHALYAH which Strong defines, security (genuine or false).” Antiochus would win the confidence of men by his false promises and then would destroy them. Against the Prince of princes refers to his attack upon the institutions of God as we saw in verse 11. Be broken without hand. One word in the definition of the original for hand is “means, and the thought is that no apparent or human means would be used to cause the ruin of Antiochus. This violent and super natural death of the wicked man is so outstanding in the annats of the times that I shaii quote from history as follows; When this concern about these affairs was added to the former, he [Antiochus] was confounded, and, by the anxiety he was in, fell into a distemper, which, as it lasted a great while, and his pains increased upon him, so he at length perceived he should die in a little time; so he called his friends to him, and told them that his distemper was sore upon him and confessed withal, that this calamity was sent upon him for the miseries he had brought upon the Jewish nation, while he plundered their temple and condemned their God; and when he had said this he gave up the ghost.- Josephus, Antiquities, 1291. “On his arrival thither [Antiochus Epiphanes at Ecbatana in Media], greatly grieved for this baffle and disappointment at Elymais, news came to him of what happened to Nicanor and Timotheus in Judea; at which being exceedingly enraged, he hastened back, with ali the speed be waa able, to execute the utmost of his wrath upon the people of the Jews, breathing nothing else but threats of utter destruction and utter extirpation against them all the way as he went. As he was thus hastening toward the country of Babylonia, through which he was to pass in his return, he met on the road other messengers, which brought him an account how the Jews had defeated Lysias, recovered the temple at Jerusalem, pulled down the images and altars which he had erected, and restored that place to its former worship; at which being enraged to the utmost fury, he commanded his charioteer to double his speed, that he might be the sooner on the place to execute his revenge upon the people, threatening, as he went, that he would make Jerusalem a place of sepulchre [burying place] tor the Jews, wherein he would bury the whole nation, destroying them all to a man. But while these proud words were in his mouth, the judgment of God overtook him; for he had no sooner spoken them but he was smitten with an incurable plague, a great pain seizing his bowels, and a grievous torment following thereupon in his inward parts, which no remedy could abate. However, he would not slacken his speed; but still continuing in the same wrath, he drove on the same haste to execute It, till at length, his chariot overthrowing, he was cast to the ground with such violence, that ho waa sorely bruised and hurt in all the members of his body; whereon he was put into a litter; but not being able to bear that, he was forced to put in at a town called Tabae, lying in the mountains of Paraetacene, in the coniines of Persia and Babylonia, and there betake himself to his bed, where he suffered horrid torments both in mind and body. For in his body a filthy ulcer broke out in his secret parts, wherein were bred an innumerable quantity of vermin continnally flowing from it; and such a stench proceeding from the same, as neither those that attended him nor he himself could well bear; and in this condition he lay languishing and rotting till he died. And all this while the torments of his mind were as great as the torments of his body, caused by the reflections which he made on his former actions, Polybius [a heathen historian] tells us of this, as well as Josephus, and the authors of the first and second books of Maccabees; and adds hereto, that it grew so far upon him as to come to a constant delirium, or state of madness, by reason of several spectres and apparitions of evil spirits, which he imagined were continually about him, reproaching and stinging his conscience with accusations of his past evil deeds which he had been guilty of. Polybius saith, this was for the sacrilegious attempt which he made upon the temple of Diana in Elymais, Overlooking that which he had actually executed upon the temple at Jerusalem. Josephus reproves him [Polybius] for this, and with much more reason and justice, lays the whole cause of his suffering in this sickness, as did Antiochus himself, to what lie did at Jerusalem, and the temple of God in that place, and the horrid persecution which he thereon raised against, all that worshiped him there.” -Prideaux’s Connexion, year 164. God used Antiochus to chastise his own people by reason of transgression, (verse 12), yet He was not willing that they should have charge of the last part of the just punishment upon the wicked king, but instead He struck him with a terrible affliction that tormented him in mind and body.
Fuente: Combined Bible Commentary
Dan 8:25. Through his policy also he shall cause craft to prosper His craft and cunning shall succeed. And he shall magnify himself in his heart Elated by his successes, he will always be aiming at more and more, and making further attempts; and by peace shall destroy many Without making war, and without being a declared enemy, or receiving injuries from them, he shall destroy many. Under pretence of peace and friendship, he invaded and spoiled both Egypt and Judea. The character which Grotius gives of Antiochus may serve to throw light on these clauses of the verse. He had no regard to piety or integrity, to any true or false God, but measured all things by the rule of his own convenience. He certainly deceived many nations, and by his flatteries and frauds obtained, as well as enlarged his dominion; and under the colour of peace, or pretended tranquillity, he oppressed the unwary, and destroyed multitudes: see 1Ma 1:30. He shall also stand up against the Prince of princes He shall exalt himself against the true God, the Lord of heaven and earth, abolishing his worship, and setting up idolatry in its stead. But he shall be broken without hand By an immediate judgment of God. God struck him with a noisome disease, attended with horrible torments both of body and mind: see 1Ma 6:8-13; 2Ma 9:5-29. It is observable, that Polybius and Josephus both confirm the account which the authors of the books of Maccabees give of his death, in a state of madness, from the apparitions and reproaches of spectres and evil spirits.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:25 And through his {l} policy also he shall cause craft to prosper in his hand; and he shall magnify [himself] in his heart, and by {m} peace shall destroy many: he shall also stand up against the {n} Prince of princes; but he shall be broken {o} without hand.
(l) Whatever he goes about by his craft, he will bring it to pass.
(m) That is, under pretence of peace, or as it were in sport.
(n) Meaning, against God.
(o) For God would destroy him with a notable plague, and so comfort his Church.