Dan 11:1<\/strong><\/span>. And as for me<\/strong>, in<\/em> I stood up to be a supporter<\/strong> and<\/em> a stronghold unto him<\/strong> ] I myself, also, in the first year of Darius, came forward to support Michael. As soon as ‘Darius the Mede’ (Dan 5:31<\/span>, Dan 9:1<\/span>) ‘received the kingdom,’ there was need for the defenders of Israel to co-operate on its behalf; and (it seems to be implied) it was through this angelic intervention that the natural hostility of Persia to Israel was turned to friendliness.<\/p>\n I stood up<\/strong> ] The Heb. is peculiar, lit. my standing<\/em> ( was<\/em>). One or two parallels can be quoted (as Jdg 19:9<\/span>; Job 9:27<\/span>); but the addition of a letter would give the normal Hebrew for I stood up<\/em> ( for ).<\/p>\n a supporter<\/strong> ] prop. one holding strongly<\/em> or firmly:<\/em> see Isa 41:9<\/span>; Isa 41:13<\/span>; Eze 30:25<\/span>.<\/p>\n stronghold<\/strong> ] Dan 11:7<\/em><\/span> ; Dan 11:10<\/em><\/span><\/em> ; Dan 11:19<\/em><\/span><\/em> ; Dan 11:31<\/em><\/span><\/em> ; Dan 11:38-39<\/em><\/span><\/em>; Isa 23:4<\/span>; Isa 23:11<\/span>: here in a figurative sense, as often of Jehovah (e.g. Psa 27:1<\/span>; Psa 28:1<\/span>).<\/p>\n Also I – <\/B>I the angel. He alludes here to what he had done on a former occasion to promote the interests of the Hebrew people, and to secure those arrangements which were necessary for their welfare – particularly in the favorable disposition of Darius the Mede toward them.<\/P> In the first year of Darius the Mede – <\/B>See the notes at Dan 5:31<\/span>. He does not here state the things contemplated or done by Darius in which he had confirmed or strengthened him, but there can be no reasonable doubt that it was the purpose which he had conceived to restore the Jews to their own land, and to give them permission to rebuild their city and temple. Compare Dan 9:1<\/span>. It was in that year that Daniel offered his solemn prayer, as recorded in Dan. 9<\/span>; in that year that, according to the time predicted by Jeremiah (see Dan 9:2<\/span>), the captivity would terminate; and in that year that an influence from above led the mind of the Persian king to contemplate the restoration of the captive people. Cyrus was, indeed, the one through whom the edict for their return was promulgated; but as he reigned under his uncle Cyaxares or Darius, and as Cyaxares was the source of authority, it is evident that his mind must have been influenced to grant this favor, and it is to this that the angel here refers.<\/P> I stood to confirm and to strengthen him – <\/B>Compare the notes at Dan 10:13<\/span>. It would seem that the mind of Darius was not wholly decided; that there were adverse influences bearing on it: that there were probably counselors of his realm who advised against the proposed measures, and the angel here says that he stood by him, and confirmed him in his purpose, and secured the execution of his benevolent plan. Who can prove that an angel may not exert an influence on the heart of kings? And what class of men is there who, when they intend to do good and right, are more likely to have their purposes changed by evil counselors than kings; and who are there that more need a heavenly influence to confirm their design to do right?<\/P> <\/p>\n Dan 11:1-2<\/span><\/p>\n Also I in the first year of Darius.<\/em><\/p>\n<\/p>\n The Vision by the Hiddekel<\/strong><\/p>\n The prophet here tells of a long and devout season of fasting and prayer to which ha had given himself. It lasted three full weeks. At the end of this time, he was by the side of the great river Hiddekel, now known as the Tigris, far away from the scenes of court life. Lifting up his eyes, he was greeted with an overpowering vision. Before him stood a being in mans form, clothed in linen and girded with gold. His body was like the beryl–like the bluish-green, prismatic light, His face was as the appearance of lightning, insufferably bright. His ayes were as burning flame. His arms and his feet were like burnished brass, and the voice of his words had the volume and majesty of the shoutings of a multitude. Compare the vision in Revelation, ch. 1. Daniel was completely overwhelmed by the suddenness and transcendent glory of the vision. This shows how merciful it is in God to veil over the spiritual world from our fleshly sight. Were he to lift that veil, it would be impossible for flesh and blood to sustain itself under the weight of glory. The object of this vision was to reveal to Daniel a still fuller account of the fortunes of his people in the latter days; that is, in the mysterious future, extending down to the end of this present world. To this revelation the whole remaining portion of this book is devoted. It was in answer to Daniels anxieties concerning the Jewish people that this glorious apparition came. It is ever true that the histories of this world always have a background of spiritual agencies. Scripture everywhere represents the angels as largely participating in the divine government of the world, and in the whole ongoing of earthly affairs. Among the active unseen potencies there are both good and bad, often in conflict with each other. We are wont to speak in a spiritualizing way of a struggle between the good and evil principles in man, but Holy Scripture teaches us to regard the matter as a substantial reality. The glorious angel who appeared to Daniel had a struggle of three weeks with the evil angel at the head of the Persian monarchy, and only by Michaels help overcame him, and gained superior influence over the Persian king. After that he was to encounter the prince-angel of Grecia, in which no great success, even with Michaels help, was to be gained. The angel then proceeds (in Dan 11:2-4<\/span>) to state the course of things in its outward manifestations . . . But with all the tribulations thus to come upon the prophets people in those evil times, God was to be at the helm, neither suffering them to be overwhelmed, nor allowing their afflictions to be without profit. For their sins, apostasies, and infidelities the hand of judgment was to be lifted up against them. When God lets the wicked have their way, it is that he may destroy them utterly; but when he chastises his people, it is to purify and redeem them. Nor are Gods chosen ones alone in their conflicts with the ills and trials of time. The Eternal Father makes angels his ministers to the heirs of salvation. (Joseph A. Seiss, D. D.<\/em>)<\/p>\n CHAPTER XI <\/P> This chapter gives a more particular explanation of those<\/I><\/P> events which were predicted in the<\/I> eighth chapter. The prophet<\/I><\/P> had foretold the partition of Alexander’s kingdom into four<\/I><\/P> parts. Two of these, in which were included Egypt and Syria,<\/I><\/P> the one to the<\/I> north, the other to the<\/I> south, in respect of<\/I><\/P> Judea, appear to take up the chief attention of the prophet,<\/I><\/P> as his people were particularly concerned in their fate; these<\/I><\/P> being the countries in which by far the greatest number of the<\/I><\/P> Jews were, and still are, dispersed. Of these countries he<\/I><\/P> treats (according to the views of the most enlightened<\/I><\/P> expositors) down to the conquest of Macedon<\/I>, A.M. 3836, B.C.<\/P> 168, when he begins to speak of the Romans<\/I>, 1-30;<\/P> and then of the Church under that power<\/I>, 31-35.<\/P> This leads him to speak of Antichrist, who was to spring up in<\/I><\/P> that quarter<\/I>, 36-39;<\/P> and of those powers which<\/I> at the TIME of the end, or the<\/I><\/P> latter days of the Roman monarchy, (as this term is generally<\/I><\/P> understood,) were to<\/I> push at it, and overthrow many countries<\/I>,<\/P> 40-43.<\/P> By the<\/I> king of the SOUTH, in the fortieth verse, the dominion<\/I><\/P> of the Saracens, or Arabs, is supposed to be intended, which<\/I><\/P> was an exceeding great plague to the Roman empire in the east,<\/I><\/P> and also to several papistical countries, for the space of<\/I> one<\/P> hundred and fifty years, i.e. from<\/I> A.D. 612, when Mohammed and<\/I><\/P> his followers first began their depredations, to<\/I> A.D. 762, when<\/I><\/P> Bagdad was built, and made the capital of the caliphs of the<\/I><\/P> house of Abbas, from which epoch the Saracens became a more<\/I><\/P> settled people. By the king of the<\/I> NORTH in the same verse the<\/I><\/P> prophet is supposed by some to design that great scourge of<\/I><\/P> eastern Christendom, the Ottoman or Othman empire, by which,<\/I><\/P> after about a<\/I> hundred and fifty years of almost uninterrupted<\/I><\/P> hostilities, the Roman empire in the east was completely<\/I><\/P> overturned,<\/I> A.D. 1453. The chapter concludes with a prediction<\/I><\/P> of the final overthrow of this northern power, and of the<\/I><\/P> manner in which this great event shall be accomplished<\/I>, 44, 45.<\/P> But it should be observed that, notwithstanding the very<\/I><\/P> learned observations of Bishop Newton and others upon this<\/I><\/P> chapter, their scheme of interpretation presents very great and<\/I><\/P> insurmountable difficulties; among which the very lengthy<\/I><\/P> detail of events in the Syrian and Egyptian histories,<\/I><\/P> comprising a period of less than<\/I> two hundred years, and the<\/I><\/P> rather uncouth transition to the incomparably greater<\/I><\/P> transactions in Antichristian times, and of much longer<\/I><\/P> duration, which are passed over with unaccountable brevity,<\/I><\/P> are not the least. On all these subjects, however, the reader<\/I><\/P> must judge for himself. See the notes.<\/I> <\/P> NOTES ON CHAP. XI<\/P> <\/P> Verse 1<\/span>. In the first year of Darius the Mede<\/B><\/I>] This is a continuation of the preceding discourse. Bp. Newton<\/I>, who is ever judicious and instructing, remarks: It is the usual method of the Holy Spirit to make the latter prophecies explanatory of the former; and thus revelation “is a shining light, that shineth more and more unto the perfect day.” The four great empires shown to Nebuchadnezzar, under the symbol of a great image<\/I>, were again more particularly represented to Daniel under the forms of four great<\/I> wild beasts<\/I>. In like manner, the memorable events that were revealed to Daniel in the vision of the ram<\/I> and he-goat<\/I>, are here more clearly revealed in this last vision by an angel; so that this latter prophecy may not improperly be said to be a comment on the former. It comprehends many signal events. The types, figures, and symbols of the things are not exhibited in this, as in most other visions, and then expounded by the angel; but the angel relates<\/I> the whole: and, not by way of vision<\/I>, but by narration<\/I>, informs Daniel of that which is noted in the Scripture of truth<\/I>, Da 10:21<\/span>.<\/P> <\/p>\n This first verse should have been the last verse of the tenth chapter, for it pertains to it; and the second verse of this chapter should have been the first; which neglect those who divided the Scripture into chapters have been found guilty of more than once. <\/P> Thus speaks the angel to Daniel; because Darius had the rule of Babylon by the consent of Cyrus, he settled the monarchy of the Medes and Persians upon the ruins of the Babylonian, for the verifying of prophecies, and for protection and preservation of the church. <\/P> <\/p>\n 1. I<\/B>the angel (Da10:18<\/span>). <\/P> first year of Darius<\/B>CyaxaresII; the year of the conquest of Babylon (Da5:31<\/span>). Cyrus, who wielded the real power, though in namesubordinate to Darius, in that year promulgated the edict for therestoration of the Jews, which Daniel was at the time praying for(Dan 9:1<\/span>; Dan 9:2<\/span>;Dan 9:21<\/span>; Dan 9:23<\/span>).<\/P> stood<\/B>implyingpromptness in helping (Ps 94:16<\/span>).<\/P> strengthen him<\/B>namely,Michael; even as Michael (Da10:21<\/span>, “strengtheneth<\/I> himself with me”) helpedthe angel, both joining their powers in behalf of Israel[ROSENMULLER]. Or, Darius,<\/I>the angel “confirming him” in his purpose of kindness toIsrael.<\/P><\/p>\n Also I, in the first year of Darius the Mede<\/strong>,…. These words more properly belong to the preceding chapter, and should have concluded that, and the “eleventh” chapter should have begun in the next verse; and they are not the words of Daniel, as Jerom and others; but of the angel telling Daniel, not only what he had been lately doing, and would do in the court of Persia for his people; but what he had done in the beginning of that monarchy, the very first year that Darius the Mede became king of Babylon, and head of the whole monarchy; see Da 5:30<\/span>, the Septuagint and Arabic versions render it, “in the first year of Cyrus”; which was the same time; for Darius and Cyrus reigned together.<\/p>\n Even I, stood to confirm and to strengthen him<\/strong>; not Michael your Prince, as Jarchi; for he being no other than the Son of God, an uncreated Angel, needed not the help and assistance of a created one, nor could receive any strength and confirmation from such an one; unless this is to be understood, not with respect to Michael himself abstractly considered, but as in relation to the people of the Jews, on whose side Michael was; and so this angel took part with him and them, and as his minister served them both, in defending them, and taking care of their affairs at this time; so Jacchiades paraphrases it, to confirm and strengthen Israel: but it seems rather to design Darius, and the sense to be, that this angel strengthened Darius and Cyrus in their good intentions to let the people of Israel go free and give them full liberty and encouragement to go into their own land, and rebuild their city and temple; about which some doubts and hesitations might arise in their minds, and objections be made by some of their nobles and courtiers to it, being moved and influenced by an evil spirit, the adversary of this good angel; but he attended them so closely, and so strongly suggested to them what they should do in this case, that he carried his point on behalf of the Jews; for this respects not so much the destruction of the Chaldean monarchy, and the establishing the Persian monarchy on the ruins of it, and settling Darius on the throne, and strengthening his kingdom and interest, as the confirmation of him and Cyrus in their designs in favour of the Jews. The Syriac version is, “from the first year of Darius the Mede, he rose up to help me, and assist me”; as if the angel was still speaking of Michael, who came to his help against the prince of Persia, and was the only one that held with him, and had done so from the beginning of the Persian empire; but the Hebrew text will not admit of such a translation.<\/p>\n The first verse of the eleventh chapter belongs to Dan 10:21<\/span>; the ( also I<\/em>) is emphatically placed over against the mention of Michael, whereby the connection of this verse with Dan 10:21<\/span> is placed beyond a doubt, and at the same time the reference of ( Dan 11:1<\/span><\/em>) to (Daniel 10:21 b<\/em>) is decided. Hengstenberg indeed thinks ( Christol<\/em>. iii. 2, p. 53) that the reference of the to Michael is “against all that is already spoken in relation to Michael, and particularly against that which immediately goes before,” under a reference to Hitzig. But Hitzig only says that in Dan 10:21<\/span> Michael is of one lineage with the speaker; but, on the contrary, the expressions ( to confirm<\/em>) and ( to strengthen<\/em>) are so strong, that in we must think on one inferior, a man. Moreover, Hitzig can think of nothing done by Michael under Darius, since the transference of the kingdom to the Medes changed nothing in the fortune of the Jews. This was first effected by Cyrus. But Hengstenberg himself does not recognise this last reason, but remarks that Dan 11:1<\/span> relates to the transference of the sovereignty from the Chaldeans to the Persians, whereby a way was opened for the return of Israel, and rightly, with Hv., thus determines the meaning of the verse in general: “As at that time the Lord made the change of the monarchy a cause of blessing to the covenant people, so in all the troubles that may arise to them in the heathen monarchies He will show Himself to be the same true and gracious God.” The other reason, namely, that the strong expressions, “to confirm and strengthen,” necessitate us to think of one inferior as referred to in , affects only the view already refuted above, that the speaker is either Gabriel or another inferior angel. If, on the contrary, the speaker is one person with him who is clothed in linen, i.e., with the Angel of the Lord, who is like unto God, then this person can also say of himself that he was a help and protection to the angel-prince Michael, because he stands higher than Michael; and the reference of the to Michael, which the “also I” in contrast to “Michael your prince” demands, corresponds wholly with that which is said of Michael. Besides, the reference of to Darius (Hv., Hengstb.) is excluded by this, that the name of Darius the Mede is not at all the object of the statements of the verse to which could refer, but occurs only in a subordinate or secondary determination of time. The thought of the verse is accordingly the following: “In the first year of Darius the Mede, Michael effected this, that Babylon, which was hostile to the people of God, was overthrown by the power of Medo-Persia, in doing which the Angel of the Lord rendered to him powerful help.” To this follows in order in Dan 11:2<\/span> the announcement of the future, which is introduced by the formula ‘ resumed from Dan 10:21<\/span>.<\/p>\n Ruin of the Persian Monarchy.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 534.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 Also I in the first year of Darius the Mede, even<\/I> I, stood to confirm and to strengthen him. 2 And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they<\/I> 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.<\/P> Here, 1. The angel Gabriel lets Daniel know the good service he has done to the Jewish nation (v.<\/I><\/span> 1<\/span>): “In the first year of Darius the Mede,<\/I> who destroyed Babylon and released the Jews out of that house of bondage, I stood a strength and fortress to him,<\/I> that is, I was instrumental to protect him, and give him success in his ward, and, after he had conquered Babylon, to confirm him in his resolution to release the Jews,” which, it is likely, met with much opposition. Thus by the angel, and at the request of the watcher,<\/I> the golden head was broken, and the axe laid to the root of the tree. Note, We must acknowledge the hand of God in the strengthening of those that are friends to the church for the service they are to do it, and confirming them in their good resolutions; herein he uses the ministry of angels more than we are aware of. And the many instances we have known of God’s care of his church formerly encourage us to depend upon him in further straits and difficulties. 2. He foretels the reign of four Persian kings (v.<\/I><\/span> 2<\/span>): Now I will tell thee the truth,<\/I> that is, the true meaning of the visions of the great image, and of the four beasts, and expound in plain terms what was before represented by dark types. (1.) There shall stand up three kings in Persia,<\/I> besides Darius, in whose reign this prophecy is dated, ch.<\/I><\/span> ix. 1<\/span>. Mr. Broughton makes these three to be Cyrus, Artaxasta or Artaxerxes, called by the Greeks Cambyses,<\/I> and Ahasuerus that married Esther, called Darius son of Hystaspes.<\/I> To these three the Persians gave these attributes–Cyrus was a father, Cambyses a master, and Darius a hoarder up. So Herodotus. (2.) There shall be a fourth, far richer than they all,<\/I> that is, Xerxes, of whose wealth the Greek authors take notice. By his strength<\/I> (his vast army, consisting of 800,000 men at least) and his riches,<\/I> with which he maintained and paid that vast army, he stirred up all<\/I> against the realm of Greece.<\/I> Xerxes’s expedition against Greece is famous in history, and the shameful defeat that he met with. He who when he went out was the terror of Greece in his return was the scorn of Greece. Daniel needed not to be told what disappointment he would meet with, for he was a hinderer of the building of the temple; but soon after, about thirty years after the first return from captivity, Darius, a young king, revived the building of the temple, owning the hand of God against his predecessors for hindering it, Ezra vi. 7<\/span>. 3. He foretels Alexander’s conquests and the partition of his kingdom, v.<\/I><\/span> 3<\/span>. He is that mighty king<\/I> that shall stand up<\/I> against the kings of Persia, and he shall rule with great dominion,<\/I> over many kingdoms, and with a despotic power, for he shall do according to his will,<\/I> and undo likewise, which, by the law of the Medes and Persians, their kings could not. When Alexander, after he had conquered Asia, would be worshipped as a god, then this was fulfilled, that he shall do according to his will.<\/I> That is God’s prerogative, but was his pretension. But (v.<\/I><\/span> 4<\/span>) his kingdom<\/I> shall soon be broken,<\/I> and divided<\/I> into four parts, but not to his posterity,<\/I> nor shall any of his successors reign according to his dominion;<\/I> none of them shall have such large territories nor such an absolute power. His kingdom was plucked up for others besides those<\/I> of his own family. Arideus, his brother, was made king in Macedonia; Olympias, Alexander’s mother, killed him, and poisoned Alexander’s two sons, Hercules and Alexander. Thus was his family rooted out by its own hands. See what decaying perishing things worldly pomp and possessions are, and the powers by which they are got. Never was the vanity of the world and its greatest things shown more evidently than in the story of Alexander. All is vanity and vexation of spirit.<\/I><\/P> <\/p>\n DANIEL – CHAPTER 11<\/strong><\/p>\n FROM DARIUS TO THE MAN OF SIN<\/p>\n Verses 1-10:<\/p>\n Verse 1 continues <\/strong>the testimony of the (theophany) heavenly angel Gabriel appearing in the form of a man, Dan 10:18<\/span>. He reminded Daniel it was he who stood up in the first year <\/strong>of Darius, king of the Medes, to confirm and strengthen him, Dan 9:1<\/span>; Dan 5:31<\/span>. 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. This angel stood <\/strong>to assist and help, to confirm and strength king Darius in the decision, in behalf of Israel, even as Michael had done, Dan 10:21<\/span>; Psa 94:16<\/span>.<\/p>\n Verse 2 recounts <\/strong>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 <\/strong>should arise in Persia, then a fourth, <\/strong>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, Dan 2:39<\/span>; Dan 7:5<\/span>. These 3 kings <\/strong>who arose were 1) Ahasuerus, <\/strong>Ezr 4:6<\/span>; Ezra 2) Artaxeres, <\/strong>Ezr 4:7<\/span>; Ezra , 3) Darius, <\/strong>called Hystespes, Ezr 4:24<\/span>.<\/p>\n Verse 3 foretells <\/strong>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; Dan 2:39<\/span>; Dan 7:6<\/span>; Dan 8:5-8<\/span>; Dan 8:20-22<\/span>. See also Dan 4:35<\/span>; Dan 8:4<\/span>; Eph 1:11<\/span>; Heb 2:4<\/span>; Jas 1:18<\/span>.<\/p>\n Verse 4 relates <\/strong>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 provincial parts, Ecc 4:8<\/span>; Dan 7:8<\/span>; Dan 8:8<\/span>; Mat 12:25<\/span>. This foretold the four part division of the Grecian Empire upon the death of Alexander the Great, as recounted Dan 8:8<\/span>; Dan 8:22<\/span>. 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, Dan 8:22<\/span>. 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.<\/p>\n Verse 5 states <\/strong>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.<\/p>\n Verse 6 certifies <\/strong>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.<\/p>\n Verse 7 states <\/strong>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.<\/p>\n Verse 8 adds <\/strong>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 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.<\/p>\n Verse 9 concludes <\/strong>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.<\/p>\n Verse 10 states <\/strong>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; Isa 8:8<\/span>.<\/p>\n Interpreters explain this verse in various ways. Some think the angel fought for the Persian king, and follow up their opinion, because he did not for the first time begin now to defend that monarchy in favor of the chosen people, but had done so from the very beginning. Others refer this to Michael, as the angel declares that he introduced the assistance of Michael. But that is forced and cold. I do not hesitate to state the argument to be from the greater to the less, and we have an instance of this in a tragedy of Ovid’s. I have been able to preserve you; do you ask whether I can destroy you? Thus the angel says, I have erected the Persian monarchy; I have not the slightest doubt of my present power to restrain these kings, lest they should pour forth their fury upon the people. The full meaning is this, the king of the Persians is nothing, and can do nothing except through me. I was God’s servant in transferring the monarchy of the Medes and Chaldeans to the Persians, as well as that of the Babylonians to the Medes. God, says he, entrusted me with that office, and so I placed Darius upon the throne. You now see how completely I have him in my power, and how I can prevent him from injuring my people should he be so inclined. When the angel boasts of his standing forward to help Darius, he claims nothing to himself, but speaks as it were in the person of God. For angels have no power distinct from God’s when he uses their agency and assistance. There is no reason for any inquiry whether the angel ought to use this boastful language and claim anything for himself. For he does not claim anything as really his own, but he skews himself to have been an agent in the change of dynasty when Babylon was subdued by the Medes, and the empire transferred to Darius. For although, as we have previously shewn, Cyrus obtained the victory, yet he transferred the honors of government to his uncle Cyaxares. The Hebrews are accustomed to consider him as king for the first two years; Cyrus began to reign after this period; and now, when the angel appears to Daniel, the third year had arrived, as we saw at the beginning of the chapter. <\/p>\n THE APPROACHING END<\/strong><\/p>\n Dan 11:1-45<\/strong><\/span>.<\/strong><\/p>\n AS we come nearer to the conclusion of this Bookthe prophecy of Danielwe approach also the end of the age, as the Prophet visualized the same! The prophetic view is often the long view; and it is a very great space of time that sweeps in between Darius the Mede and the antichrist whose brief reign closes the age to which the Church of God belongs; and yet, lengthy as is the time, the Prophet with inspired vision sees the whole and sets it down in main outline, while at points he descends even to particulars.<\/p>\n Such only is possible to the true prophet of God. The prophet-test is at the point of truth. It was voiced long ago by no less an authority than Moses himself when he said, When a prophet speaketh in the Name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously: thou shalt not be afraid of him (Deu 18:22<\/em><\/span><\/em>).<\/em><\/p>\n The positive side of this subject is also presented by Jeremiah who says, The Prophet which prophesieth of peace, when the word of the Prophet shall come to pass, then shall the Prophet be known, that the Lord hath truly sent him (Jer 28:9<\/em><\/span><\/em>).<\/em><\/p>\n In other words, there is a crucial test for every fore-seer and forth-speaker. Time is that test; and it never fails to inform men whether the spokesmen are true or false.<\/p>\n Daniel is one of the men to whom time has paid increasing tribute; for his prophetic delineations have seen such measure of historic fulfilment as to leave no doubt concerning his inspiration. For proof of this, I will ask you to follow the text of chapter 11 through, under the themes, The International Conflicts, Antiochus Epiphanes, and The Person of the Antichrist.<\/p>\n THE INTERNATIONAL CONFLICTS<\/strong><\/p>\n Dan 11:1-21<\/strong><\/span>.<\/strong><\/p>\n We have here presented, first, The power and passing of Persia. Darius ruled over the Media-Persian empire and in the first year of his reign the Heavenly visitor communicated to Daniel this fact,<\/p>\n 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, (Dan 11:2<\/em><\/span><\/em>).<\/em><\/p>\n In the previous discussion we have touched upon this matter, but as we return to it now let it be said that the better Bible students are commonly agreed on the fact that these three were: the son of Cyrus, Cambyses; Smerdis, an impostor, who, because of his striking likeness to the son of Cambyses, claimed and secured the throne; and Darius who succeeded him.<\/p>\n The text, however, clearly affirms a fourth who shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia.<\/em><\/p>\n Here the unanimity of opinion among Bible students is stronger still, for Xerxes fully meets the prophetic description. His riches were of renown, and. he stirred up Asia against Greece, and with the largest army ancient history ever saw or knew, involving two million and more of men, he sought to crush the Grecian rebellion and render forever impotent its political aspirations.<\/p>\n In verses three and four another world-figure is introduced, namely, Alexander, whose rapid rise was one of the amazements of an amazing age. To this hour he is known as Alexander the Great. His supremacy began with Greece at his feet and the whole Medo-Persian realm as the object of his conquest. In a brief space of time his dominion was well nigh absolute; but alas for the weakness of even the mightiest man! His immorality contributed to the fulfilment of the further prophecy,<\/p>\n When he shall stand up, his kingdom shall he 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 (Dan 11:4<\/em><\/span><\/em>),<\/em><\/p>\n He died in the prime of his days, the victim of egotism and immorality combined. His heirs were slain; his kingdom went to pieces literally.<\/p>\n Thus far then, Daniel has proven a true Prophet of God, for the thing which he spake came to pass.<\/p>\n Perhaps in all human history no nation has ever made so brilliant a record as did Greece. In spite of her comparatively short life she brought forth warriors, statesmen, philosophers and historians of an incomparable quantity and quality.<\/p>\n Prof. Conklin of Princeton University, in his volume The Direction of Human Evolution says, It is the opinion of those who have studied the subject most that no modern race of men is the equal intellectually of the ancient Greek race.<\/p>\n In the two centuries between 500 and 300 B.C. the small and relatively barren country of Attica, with an area and total population about equal to that of the present State of Rhode Island, but with less than one-fifth as many free persons, produced at least 25 illustrious men. Among statesmen and commanders there were: Miltiades, Themistocles, Aristides, Cimon, Pericles, Phocion; among poets, Aeschylus, Euripides, Sophocles, Aristophanes; among philosophers and men of science, Socrates, Plato, Aristotle, Demetrius, Theophrastus; among architects and artists, Ictinus, Phidias, Praxiteles, Polygnotus; among historians, Thucydides and Xenophon; among orators, Aeschines, Demosthenes, Isocrates, Lysias.<\/p>\n In this small country in the space of two centuries there appeared such a galaxy of illustrious men as has never been found on the whole earth in any two centuries since that time. Galton concludes that the average ability of the Athenian race of that period was, on the lowest estimate, as much greater than that of the English race of the present day as the latter is above that of the African negro.<\/p>\n And yet, while this conquest of Greece was notable in its supremacy, as a world empire, and still more so in the point of mental superiority, the strange thing is that The Grecian disintegration prophesied by Daniel, <\/strong>found literal fulfilment. In Dan 11:5<\/span> we are told,<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n