30<\/strong>. For<\/em> Kitian ships<\/strong> shall come against him<\/em> ] The allusion is to C. Popillius Laenas and the other Roman legates, who, as described above (p. 181), obliged Antiochus, when within sight of Alexandria, to withdraw his forces unconditionally from Egypt. Kittim<\/em>, properly the Kitians<\/em>, or people of Kitti<\/em> (in Phn. Inscriptions ), a well-known town in Cyprus, the Greek Kition<\/em>; hence in the O.T. the name of the inhabitants of Cyprus, Gen 10:4<\/span>; Isa 23:1<\/span>; Isa 23:12<\/span>; somewhat more widely, in Jer 2:10<\/span>; Eze 27:6<\/span>, ‘isles (or coast-lands) of the Kitians,’ of the islands and coasts of the Mediterranean Sea. By the later Jews it was used still more generally for any western maritime people (cf. Jos. Ant.<\/em> i. i. 1); thus in 1M<\/span>a 1:1<\/span>; 1Ma 8:5 it denotes the Macedonians, and here ‘Kitian ships’ means Roman<\/em> ships (so LXX. ). The expression is suggested by the terms of Balaam’s prophecy in Num 24:24<\/span> (where, however, it is not certain what exactly is denoted by it).<\/p>\n and<\/strong> he shall be<\/em> cowed<\/strong>, and return<\/em> ] ‘cowed’ (a rare word: Psa 109:16<\/span>, A.V., R.V., badly, ‘ broken<\/em> in heart’), viz. by the summary manner in which Popillius treated him [382] . Cf. the terms used by Polyb. (xxix. 11), ‘Antiochus accordingly withdrew his forces to Syria, , ’; and Livy ‘ Obstupefactus<\/em> tam violento imperio’ (the demand of Popillius).<\/p>\n [382] The word ( ) might possibly, however, have here its Syriac sense of rebuked<\/em>: cf. LXX. , a word which in Mat 9:30<\/span> is represented in the Pesh. by .<\/p>\n have indignation<\/em> &c.] a stronger expression than was used in Dan 11:28<\/em><\/span>; he will this time be incensed against it.<\/p>\n and he shall do<\/strong> ] viz. his pleasure, as Dan 11:28<\/em><\/span>.<\/p>\n and<\/strong> he shall return<\/em> (viz. home to Antioch), ana have<\/em> regard unto<\/strong> ( Dan 11:37<\/em><\/span> Heb.) them that<\/em> &c.] After his return home he will fix his attention upon the apostate Jews, and use them as his agents, for the purpose of carrying out his designs. Shortly before the time of Antiochus there had arisen a party among the Jews, whose object was to Hellenize their nation, and obliterate its distinctive characteristics ( 1Ma 1:11-15 , in Dan 11:15<\/em><\/span> ‘and they made themselves uncircumcised, and forsook the holy covenant<\/em>, and joined themselves to the Gentiles, and sold themselves to do evil’). Jason, the renegade high-priest (see on Dan 9:26<\/span>), was one of the leaders of the movement; and he and others obtained Antiochus’ sanction and authority to construct in Jerusalem a ‘gymnasium,’ or exercise-ground, after the Greek model, and introduce other Greek customs. The result was that Greek fashions became popular; even the priests, we read, neglected the services of the Temple for the purpose of amusing themselves in the palaestra. See 1Ma 1:11-15 , 2Ma 4:4-17 .<\/p>\n 30 39<\/strong>. Antiochus’ retreat from Egypt, ( Dan 11:30<\/em><\/span> a<\/em>), and the measures adopted by him shortly afterwards against the Jews ( Dan 11:30 b<\/em><\/span>39<\/span>).<\/p>\n For the ships of Chittim shall come against him – <\/B>The word rendered Chittim – <\/span> kttym<\/I> – according to Gesenius, properly means Cyprians, so called from a celebrated Phoenician colony in the island of Cyprus. In a wider acceptation the name came to comprehend the islands and coasts of the Mediterranean Sea, especially the northern parts, and therefore stands for the islands and coasts of Greece and the AEgean Sea. See Gesenius, Lexicon, and compare Josephus, Ant. b. i. ch. vi. 1. The Egyptian government had called in the aid of the Romans, and Antiochus, therefore, was threatened with a war with the Romans if he did not abandon his enterprise against Egypt. The reference in the passage before us is to the embassage which the Romans sent to Antiochus in Egypt, requiring him to desist from his enterprise against Egypt. When he had arrived at Leusine, about four miles from Alexandria, he met Caius Popilins Laenas, Caius Decimius, and Caius Hostilius, ambassadors, whom the Roman Senate had sent to him at the earnest request of Ptolemy Physcon. They were instructed to assure Antiochus that he must leave the kingdom of Egypt and the island of Cyprus in peace, or expect a war with the Romans. When Antiochus said that he would lay the affair before his council, Popilius, the head of the legation, with his staff drew a circle about the king in the sand on which they stood, and exclaimed, Before you leave that circle, you must give me an answer which I can report to the Senate. Antiochius was confounded, but on a little reflection, he said he would do whatever the Senate required. – Jahn, Heb. Commonwealth, pp. 265, 266; Polyb. Legat. Sections 90, 92; Livy, xliv. 14, 29, 41-46; xlv. 10, 12. These ambassadors came by the way of Greece, and in Grecian vessels, and their coming might properly be described as ships from Chittim. They went from Rome to Brundusium, and then passed over to the Grecian shore, and from thence by the way of Chialcis, Delos, and Rhodes, to Alexandria. – Prideaux, iii. 237.<\/P> Therefore he shall be grieved – <\/B>The word used here – <\/span> ka’ah<\/I> – means, properly, to become faint-hearted; to be frightened; to be dejected, sad, humbled, Job 30:8<\/span>; Eze 13:22<\/span>; Psa 109:16<\/span>. The meaning here is, that he became dispirited, dejected, cast down, and abandoned his purpose. He saw that it would be vain to attempt to contend with the Romans, and he was constrained reluctantly to relinquish his enterprise.<\/P> And return – <\/B>Set out to return to his own land.<\/P> And have indignation against the holy covenant<\/B> – See the notes at Dan 11:28<\/span>. That is, he would be filled with wrath against Jerusalem and the Jews. Polybius says that he left Egypt in great anger, because he was compelled by the Romans to abandon his designs. In this condition he was, of course, in a state of mind to become irritated against any other people, and, if an occassion should be given, would seek to vent Iris wrath in sonic other direction. This habitual state of feeling toward Jerusalem and the Jews would make him ready to seize upon the slightest pretext to wreak his vengeance on the holy land. What was the immediate occasion of his taking this opportunity to attack Jerusalem is not certainly known, but in his marching back through Palestine, he detached from his army twenty-two thousand men, under the command of Apollonius, and sent them to Jerusalem to destroy it. – Prideaux, iii. 239; Jahn, Heb. Commononwealth, p. 266. Apollonius arrived before Jerusalem 167 b.c., just two years after the city had been taken by Antiochus himself.<\/P> So shall he do – <\/B>That is, in the manner described in this and the following verses.<\/P> He shall even return – <\/B>On his way to his own land.<\/P> And have intelligence with them that forsake the holy covenant – <\/B>Have an understanding with them; that is, with a portion of the nation – with those who were disposed to cast off the religion of their fathers. There was a coonsiderable part of the nation that was inclined to do this, and to introduce the customs of the Greeks (compare Jahn, Heb. Commonwealth, pp. 258-260); and it was natural that Antiochus should seek to have an understanding with them, and to make use of them in accomplishing his designs. It was very probably at the solicitation of this infidel and disaffected party of the Hebrew people that Antiochus had interfered in their affairs at all. Compare 1 Macc. 1:11-15.<\/P> <\/p>\n Verse 30. For the ships of Chittim shall come against him<\/B><\/I>] Chittim<\/I> is well known to mean the Roman empire<\/I>. Antiochus, being now in full march to besiege Alexandria, and within seven miles<\/I> of that city, heard that ships were arrived there from Rome, with legates<\/I> from the senate. He went to salute them. They delivered to him the letters of the senate, in which he was commanded, on pain of the displeasure of the Roman people, to put an end to the war against his nephews. Antiochus said he would go and consult his friends; on which Popilius<\/I>, one of the legates, took his staff, and instantly drew a circle round Antiochus on the sand where he stood, and commanded him not to pass that circle till he had given a definitive answer. Antiochus, intimidated, said, he<\/I> would do whatever the senate enjoined<\/I>; and in a few days after began his march, and returned to Syria. This is confirmed by Polybius, Livy, Velleius, Paterculus, Valerius Maximus<\/I>, and Justin<\/I>.<\/P> <\/P> Therefore he shall be grieved<\/B><\/I>] “Grieving and groaning,” says Polybius; both mortified, humbled, and disappointed.<\/P> <\/P> Have indignation against the holy covenant<\/B><\/I>] For he vented his rage against the Jews; and he sent his general, Apollonius<\/I>, with twenty-two thousand<\/I> men against Jerusalem, plundered and set fire to the city, pulled down the houses round about it, slew much of the people, and built a castle on an eminence that commanded the temple, and slew multitudes of the poor people who had come up to worship, polluted every place, so that the temple service was totally abandoned, and all the people fled from the city. And when he returned to Antioch he published a decree that all should conform to the Grecian worship<\/I>; and the Jewish worship was totally abrogated, and the temple itself consecrated to Jupiter Olympius<\/I>. How great must the wickedness of the people have been when God could tolerate this!<\/P> <\/P> In the transacting of these matters he had intelligence with<\/I> them that forsake the holy covenant<\/I>; with wicked Menelaus<\/I> the high priest; and the apostate Jews<\/I> united with him, who gave from time to time such information to Antiochus as excited him against Jerusalem the temple, and the people. See 1Macc 1:41, 62<\/I>; 2Macc 6:1-9<\/I>; confirmed by Josephus<\/I>, War, book i. chap. 1, s. 1. The concluding reflection of Bp. Newton<\/I> here is excellent:-<\/P> <\/P> “It may be proper to stand a little here, and reflect how particular and circumstantial this prophecy is, concerning Egypt and Syria, from the death of Alexander<\/I> to the time of Antiochus<\/I> Epiphanes<\/I>. There is not so concise, comprehensive, and regular an account of their kings and affairs to be found in any authors of those times. The prophecy is really more perfect than any history<\/I>, and is so wonderfully exact, not only to the time<\/I> of Antiochus Epiphanes, but likewise equally so beyond that time<\/I>, that we may conclude in the words of the inspired writer, ‘No one could thus declare the times and seasons<\/I>, but he who hath them in his own<\/I> power<\/I>.'”<\/P> <\/p>\n The ships of Chittim shall come against him, i.e. the Romans out of Italy, and parts of the Archipelago, under them, shall come with force, and they shall vex and afflict him; for the Romans had harbours for their ships and galleys in Cilicia, Macedonia, and other parts of those coasts; whereby, after they had subdued Greece, they pursued Antiochus in Asia, and sent into Egypt to prevent his going into Alexandria. Liv. 1. 45. This grieved and fretted him; for when he lingered and framed excuses, Popilius the Roman ambassador made a circle about him with his rod, commanding he should not stir thence till he gave him a positive present answer, by which, sore against his will, he was fain to pack away out of Egypt, and withdraw his garrisons and navy thence. This made his heart boil with rancour, which he spit out all against the Jews; therefore it is said, <\/P> he shall be grieved and return, and have indignation against the holy covenant; especially being solicited to it by Jason first, and Menelaus after, who were apostates, and betrayers of their brethren, and the true worship of God, 2Ma 4:26,27, &c. Because Onias was in power, this they envied, therefore went to Antiochus. <\/P> <\/p>\n 30. ships of Chittim<\/B>the Romanambassadors arriving in Macedonian Grecian<\/I> vessels (see on Jer2:10<\/span>). Chittim,<\/I> properly Cyprian,<\/I> so called from aPhoelignician colony in Cyprus; then the islands and coasts of theMediterranean in general. <\/P> grieved<\/B>humbled anddispirited through fear of Rome. <\/P> indignation against the holycovenant<\/B>Indignant that meantime God’s worship had beenrestored at Jerusalem, he gives vent to his wrath at the check givenhim by Rome, on the Jews. <\/P> intelligence with them thatforsake the . . . covenant<\/B>namely, with the apostates in thenation (1 Maccabees 1:11-15<\/U>). Menelaus and other Jewsinstigated the king against their religion and country, learning fromGreek philosophy that all religions are good enough to keep themasses in check. These had cast off circumcision and the religion ofJehovah for Greek customs. Antiochus, on his way home, sentApollonius (167 B.C.) withtwenty-two thousand to destroy Jerusalem, two years after its captureby himself. Apollonius slew multitudes, dismantled and pillaged thecity. They then, from a fortress which they built commanding thetemple, fell on and slew the worshippers; so that the temple servicewas discontinued. Also, Antiochus decreed that all, on pain of death,should conform to the Greek religion, and the temple was consecratedto Jupiter Olympius. Identifying himself with that god, withfanatical haughtiness he wished to make his own worship universal (1Maccabees 1:41; 2 Maccabees 6:7<\/U>). This was the gravest perilwhich ever heretofore threatened revealed religion, the holy people,and the theocracy on earth, for none of the previous world rulers hadinterfered with the religious worship of the covenant-people, whensubject to them (Dan 4:31-34<\/span>;Dan 6:27<\/span>; Dan 6:28<\/span>;Ezr 1:2<\/span>; Ezr 1:4<\/span>;Ezr 7:12<\/span>; Neh 2:18<\/span>).Hence arose the need of such a forewarning of the covenant-people asto himso accurate, that PORPHYRY,the adversary of revelation, saw it was hopeless to deny itscorrespondence with history, but argued from its accuracy that itmust have been written subsequent<\/I> to the event. But asMessianic events are foretold in Daniel, the Jews, the adversaries ofJesus, would never have forged the prophecies which confirm Hisclaims. The ninth chapter was to comfort the faithful Jews, in themidst of the “abominations” against “the covenant,”with the prospect of Messiah who would “confirm the covenant.”He would show by bringing salvation, and yet abolishing sacrifices,that the temple service which they so grieved after, was notabsolutely necessary; thus the correspondence of phraseology wouldsuggest comfort (compare Dan 9:27<\/span>;Dan 11:30<\/span>; Dan 11:31<\/span>).<\/P><\/p>\n For the ships of Chittim shall come against him<\/strong>,…. Ptolemy king of Egypt, and his brother, being come to an agreement, sent an embassy to the senate of Rome, to implore their help and assistance against Antiochus, who was preparing to besiege them in Alexandria; upon which they sent their ambassadors Caius Popilius Laenas, Caius Decimus, and Caius Hostilius, in ships from Macedonia z, or Greece, to Antiochus, to require him to desist from making war upon Ptolemy, and that he quit the land of Egypt; see Nu 24:24<\/span>. Macedonia is called the land of Cittim, in the Apocrypha:<\/p>\n “And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,” (1 Maccabees 1:1)<\/p>\n “Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:” (1 Maccabees 8:5)<\/p>\n Jarchi, Aben Ezra, Saadiah, and Jacchiades, interpret it of the Romans; and, according to Gorionides a, Cittim are the Romans; and Jerom here interprets them of them; and Bochart has proved at large b that they are meant. The word seems to be used both of Grecians and Romans, and here of Romans in Grecian ships:<\/p>\n therefore he shall be grieved, and return<\/strong>; being obliged to it, sore against his will: as soon as he saw Popilius, with whom he had contracted a friendship while he was an hostage at Rome, he offered his hand to kiss; but Popilius refused it, and observed that private friendship should give way to public interest; and then produced the decree of the senate, and delivered it to him, and required his answer; but Antiochus delaying, telling him he would consult his friends, Popilius, with a rod in his hand, drew a circle round him, and bid him consult his friends directly; adding that he should not stir from that circle till he had given a positive answer; which roughness struck him, and, hesitating a little, he replied he would obey the senate, as Justin c, Livy d, Velleius Paterculus e, and other historians, relate; and upon which he at once departed with his army, though fretted and vexed to the last degree:<\/p>\n and have indignation against the holy covenant<\/strong>; the Jews, God’s covenant people; on whom he gratified his revenge, sending Apollonius, with an army of twenty two thousand men, to whom he gave orders to slay the men, and sell the women and children; and who committed many outrages in the city and temple: now it was the daily sacrifice was made to cease, and the abomination of desolation set up, as in the following verse, and all that done predicted in Da 8:10<\/span>, this was two years after his former expedition into Egypt, and the havoc he made upon his return from thence, and in the eighth year of his reign, and one hundred and forty fifth of the Seleucidae; in the Apocrypha:<\/p>\n “And spake peaceable words unto them, but all was deceit: for when they had given him credence, he fell suddenly upon the city, and smote it very sore, and destroyed much people of Israel.” (1 Maccabees 1:30)<\/p>\n “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:” (2 Maccabees 5:24)<\/p>\n so shall he do<\/strong>; such wicked deeds as before declared, in his wrath and fury against the Jews, being provoked at his disappointment in Egypt:<\/p>\n he shall even return, and have intelligence with them that forsake the holy covenant<\/strong>: apostate Jews, who had renounced their religion, forsook the law of God, and the ordinances of his worship, and turned Heathens; of whom it is said, agreeably to the language of this prophecy, and seemingly with a view to it,<\/p>\n that they made themselves uncircumcised, and departed from the holy covenant<\/strong>, in the Apocrypha:<\/p>\n “And made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the heathen, and were sold to do mischief.” (1 Maccabees 1:15)<\/p>\n with these Antiochus kept an intelligence, and held a correspondence, in order not only to know the affairs of the Jews from time to time, but to draw them off from their religion, and propagate Heathenism among them; such as Jason, Menelaus, and others; in the Apocrypha:<\/p>\n “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. 43 Yea, many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the sabbath. 44 For the king had sent letters by messengers unto Jerusalem and the cities of Juda that they should follow the strange laws of the land, 45 And forbid burnt offerings, and sacrifice, and drink offerings, in the temple; and that they should profane the sabbaths and festival days:” (1 Maccabees 1)<\/p>\n z Vid. Liv. Hist. l. 45. c. 10. a Heb. Hist. l. 1. c. 1. p. 7. b Phaleg. l. 3. c. 5. c E Trogo, l. 34. c. 2, 3. d Hist. l. 45. c. 12. e Roman. Histor. l. 1.<\/p>\n ships shall come from Chittim We have explained this word elsewhere. By comparing all the passages of Scripture in which the word occurs, we shall find all the Gentiles denoted by it, from Macedon through the whole of Greece, as far as Illyricum and Italy. The ancients used another term for the Macedonians; they call them Maketoe, and some think the letter M a useless addition. But whether this be so or not, the circumstances shew the Macedonians, and Greeks, and other transmarine nations, to have been called Chittim. If any one still disputes about this word, let us desist from all contention; still, we cannot help observing what the perpetual tenor of Scripture enables us to discover, — that the Macedonians, Greeks, and Italians are included under this term. This passage is free from all doubt, because Antiochus was restrained not by the Greeks but by the Romans. Ambassadors were sent by them, not for this purpose alone, but to investigate the whole state of Greece and Asia Minor. The affairs of Greece were then very unsettled, and the Romans were turning their attention towards Achaia, for they thought the Achaean league would become too powerful. Among these ambassadors was P. Popilius, a stern man, as we may venture to conjecture, but austere and barbarous. When he met with Antiochus, who was then besieging Alexandria, and held the boy-king in captivity, he addressed him after his own manner. King Antiochus received him graciously, and mildly, and even blandly, and wished even to salute him, for, as we have already stated, his disposition was naturally servile. Popilius rejected all these advances, and ordered him to keep his familiarities for private intercourse; for Antiochus had been intimate with him when a hostage at Rome, during his father’s lifetime. He rejected all these acts of courtesy, and explained to him the commands of the Senate, and ordered him instantly to depart from Egypt. The king said he would consult with his friends. But he was unable to lay aside his accustomed sternness; he drew a circle with the wand which he held in his hand, and ordered the king to summon his counselors, and to deliberate on the spot, otherwise he must declare war at once. When the king perceived this barbarian acting so decisively, he dared no longer to hesitate or dissemble, but threw himself at once into the power of the Senate, and suddenly retired from the country. This history is now described by the angel. All these events were as yet unperformed, but God set before the eyes of the pious what was then entirely concealed and contrary to the expectation of mankind. The angel therefore states the reason wily that expedition of Antiochus should be quite unlike the last one. There shall come against him, says he, ships of Chittim, meaning Italy, and he shall grieve and return; that is, he shall obey, although he shall feel indignant at such imperious treatment, and be compelled to retreat with every mark of disgrace. It was unworthy of a king to demean himself so humbly at the mere word of his adversary. <\/p>\n This accounts for his indignation: But he shall return and be indignant against the covenant of holiness; meaning, he shall turn his rage against the temple and city of God. This second return involved the Jews in a far longer period of slaughter than the former one. Antiochus was then unwilling to return home, unless laden with spoil, after pretending to establish peace; but now he was compelled to retreat with great disgrace, and this only exasperated and enraged him. Hence he acted most outrageously towards both the people and the temple of God. Thus the angel says, He shall be indignant against the holy covenant, and shall do so and return He repeats the same language twice as if he had said, Antiochus should return to Syria without effecting his object, through obeying the Roman Senate, or rather his old friend whom he had known at Rome. We have already stated the reason, which we shall afterwards more fully explain, why the angel predicted the fury of the king as turned against the holy covenant It is this, — the confidence of the pious would naturally be injured by observing the divine permission granted to the tyrant for spoiling the temple. <\/p>\n He next adds, And he shall act with intelligence towards the forsakers of the holy covenant The angel here points out the manner in which secret agreements should take place between Antiochus and those apostates who should desert God’s holy covenant. It is quite clear that he was summoned to Jerusalem, first, by Jason, and then by Menelaus. (2Ma 4:19<\/span>.) I shall touch but briefly events recorded in history. Profane authors inform us accurately of these occurrences, and besides this, a whole book of Maccabees gives us similar information, and places clearly before us what the angel here predicts. Every one who wishes to read these prophecies with profit, must make himself familiar with these books, and must try to remember the whole history. Onias the elder was a holy man; his son has been previously mentioned. (2Ma 3:1<\/span>.) For, with the view of escaping from snares, he set out for Egypt and built a temple, as Josephus informs us, and pretended to fulfill that passage in Isaiah which says, There shall be an altar to God in Egypt. But Onias the elder, who discharged faithfully and sacredly the office of high priest, was put to flight, and eventually put to death. Then Jason, whom he had sent to appease Antiochus, assumed the high priesthood, and betrayed the temple and the whole nation, as well as the worship of God. (2Ma 4:7<\/span>.) He afterwards met with the reward which he deserved, for he was slain, and then Menelaus succeeded him, and conciliated the favor of Antiochus. (2Ma 5:9<\/span>.) The authority of the priesthood prevailed so far as to enable him to draw with him a great portion of the people. Here, then, the angel predicts how Antiochus, on approaching the city, should have deserters and apostates as His companions. The words are, He shall apply his mind to the forsakers of the holy covenant, and the sense is by no means obscure. Antiochus should not make open war against the Jews, but one faction should go forth to meet him and ingratiate themselves with him. I run through these events briefly, because when I afterwards arrive at a general summary, it will be far more convenient to elicit the general improvement. The angel says next: <\/p>\n (30) Ships of Chittim.<\/strong>On Chittim, see Gen. 10:4<\/span>; comp. Num. 24:24<\/span>. The LXX. explain this of the Romans, referring to the story in Livy, xlv. 11.<\/p>\n He shall be grieved.<\/strong>Literally, he shall lose heart.<\/em> Compare the words of Livy, which describe the feelings of Antiochus at the peremptory demands of Popilius: Obstupefactus tam violento imperio.<\/em> Theodotion apparently imagined that the Cyprians came as allies to the aid of Antiochus.<\/p>\n Return.<\/strong>That is, to Palestine, where he will indulge his anger.<\/p>\n Have intelligence<\/strong>i.e.,<\/em> pay attention to them. These persons are such as those who are mentioned in 1Ma. 1:11-16, who were anxious to Hellenise all their institutions, not only forsaking the outward sign of the covenant, but actually taking Greek names.<\/p>\n On the manner in which Antiochus treated the apostates, see 2Ma. 4:14, &c., and comp. Dan. 11:39<\/span>.<\/p>\n 30<\/strong>. <\/strong> Ships of Chittim <\/strong> The people of Kittim from the earliest times were regarded as descendants of Javan (Gen 10:4<\/span>), and “therefore belonging to the Greek or Graeco-Latin races of the West” (MacPherson, in Hastings’s Dictionary of the Bible, <\/em> 1900). In its early and original sense Kittim meant the Isle of Cyprus, but later it broadened in scope until it included Rhodes and even the coast lands of Macedonia. The Scripture phrase “coast of Chittim” does not mean Macedonia nor Rome, “but simply the western power which for the time being is to the front” (MacPherson). There can be no doubt that the ships referred to here were those of the Romans connected with the expedition under the leadership of Caius Popilius Laenas, who was sent against Antiochus 168 B.C. and speedily pushed him back from Egypt in great humiliation ( Polybius, <\/em> 29:11; Livy, <\/em> 44:19; 45:11). <\/p>\n He shall be grieved <\/strong> Or, dejected <\/em> (Terry); or, cowed <\/em> (Bevan). When the Roman legate drew a threatening circle with his cane around him, and charged him before he stepped out of it to make his decision whether he would continue his march into Egypt or return home, he was full of anger and chagrin which he vented, on his return, upon Jerusalem and the “holy covenant.” (See Dan 11:28<\/span>.) <\/p>\n So shall he do <\/strong> Rather, and shall do <\/em> ( his will<\/em>). <\/p>\n And have intelligence with <\/strong> [rather, and have regard unto<\/em> ] them that forsake the holy covenant <\/strong> That is, he begins now more than ever before to favor the apostate Jews who have turned heathen and to pour out his vials of wrath against the “pious ones.” (See notes Dan 7:25<\/span>.) Apollonius with twenty-two thousand men captured the city on a Sabbath day, when the inhabitants would not fight, burned the city, and threw down its walls, massacred almost all the male population, and sold the women into slavery. The intention was to thoroughly exterminate the Jewish people and their religion (1 Maccabees 1; 2 Maccabees 4, 5 ; Polybius, <\/em> 38:18). Such Jews as would apostatize were preserved from the massacre, and afterward large bribes were offered to all influential Jews who would give up their religion and become heathen (1 Maccabees 2). The continued efforts of this king to destroy this religion points to his settled conviction that it offered to the Jewish nation a standard of righteousness and a bond of unity which would ever prove dangerous to his rule unless he could stamp it out.<\/p>\n ‘Therefore he will be grieved, and will return, and have indignation against the holy covenant, and will do his pleasure. He will even return and have regard to those who forsake the holy covenant.’<\/p>\n Behind this there is a history. Threatened by both Rome, who had destroyed his father, and Egypt who at times of strength constantly had their eyes northwards, he had determined to unify his empire round Hellenistic culture, including the worship of the Greek gods, which included himself as the manifestation of Zeus, (depicted on his coins), and sought every means of building up his treasury, plundering a number of temples in the cause. He took more seriously what others before him had claimed.<\/p>\n Internal dissension among the Jews, largely about Hellenisation and who should be high priest, meant that all parties had looked for assistance to Antiochus, for he was the one with authority to determine the situation. He had thus appointed first Jason and then Menelaus as high priest. These had promised among other things to ensure the Hellenisation of Israel. A gymnasium, with all its connections with Greek religion, had been set up in Jerusalem, and many Israelites had participated willingly in these attempts. There was thus in Israel divided loyalty, those on the one side who had political ascendancy and who favoured Hellenisation, who were looked on as abandoning the Mosaic Law, and those who on the other hand sought faithfulness to God’s covenant.<\/p>\n Thus the Hellenisation, which at first seemed outwardly to be on its way to success, did not take hold, and Antiochus no doubt looked on the people as obstinate troublemakers and intransigent. So he now determined to enforce his will and collect from them further tribute at the same time.<\/p>\n He sent one of his generals, Apollonius, who approached Jerusalem in seemingly friendly fashion, but then took advantage of the Sabbath, fell on the city, looting and burning, and slaughtered many Israelites. This was in support of the Hellenisers. ‘He had regard to those who forsake the holy covenant’.<\/p>\n They then rebuilt a fortress in Jerusalem to contain the king’s treasures seized from the Israelites, which was from then on occupied by a strong force, and was in order to enforce the king’s will. The king also practically forbade the practise of Judaism, suspending regular sacrifices, destroying copies of the Scriptures and forbidding circumcision and the observance of the Sabbath. Moreover he demanded that all without exception were to offer sacrifices to Zeus (see the Jewish histories 1Ma 1:41-64 ; 2Ma 6:1-11 ).<\/p>\n Dan 11:30 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.<\/p>\n Ver. 30. For the ships of Chittim shall come against him,<\/strong> ] i.e., <\/em> Publius Popilius, the Roman envoy, shall come in Italian or Grecian ships, and shall, in the name of the senate and people of Rome, command Antiochus to depart with his army out of Egypt, and that forthwith. a<\/em> So true found Antiochus that of the poet, <\/p>\n “ Omne, sub regno graviore, regnum est.<\/em> ”<\/p>\n <\/p>\n Therefore he shall be grieved, and return.<\/strong> ] And reck his wrath upon the poor Church of God, turning his rage against the Jews. <\/p>\n <\/p>\n And have intelligence with them that forsake the covenant.<\/strong> ] None are so dangerous and desperate enemies to the truth as apostates and renegades, such as were here, Jason, Menelaus, &c., 2Ma 4:7-10 ; <\/em> 2Ma 4:23-28 who privily packed with Antiochus against the city and people. <\/p>\n<\/p>\n a<\/em> Joseph., lib. xii. cap. 6; Liv., dec. 5, lib. v.; Appian. in Syr.; <\/em> Justin.<\/p>\n Chittim = Cyprus, or some European power. See note on Num 24:24. Reference to Pentateuch (Num 24:24). App-92. <\/p>\n against the holy covenant. Made with the Jews at the beginning of the last seven years, already mentioned in Dan 9:27. in Dan 11:28, he had already plotted the breaking of it. <\/p>\n do = do [so], or accomplish [it]: i.e. he will break it. <\/p>\n holy. See note on Exo 3:5. <\/p>\n have intelligence = fix his attention on (with a view to co-operation). <\/p>\n Dan 11:30<\/p>\n Dan 11:30 For the shipsH6716 of ChittimH3794 shall comeH935 against him: therefore he shall be grieved,H3512 and return,H7725 and have indignationH2194 againstH5921 the holyH6944 covenant:H1285 so shall he do;H6213 he shall even return,H7725 and have intelligenceH995 withH5921 them that forsakeH5800 the holyH6944 covenant.H1285 <\/p>\n Dan 11:30<\/p>\n 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.<\/p>\n The Romans responded to the plea of Ptolemy-Egypt by sending ships of Chittim” (Cyprus), to bring a show of military might. “Chittim” refers to the Cyprians, so called from a Phoenician colony in Cyprus. The term came to be applied to the islands and coasts of the Mediterranean in general. <\/p>\n Ptolemy VI and VIII, realizing that Antiochus IV was a scoundrel, appealed to Rome for help against his tyranny. Antiochus IV again invaded Egypt with the intent of bringing them under absolute Syrian rule. However, Rome had other plans for Egypt and Antiochus IV. Egypt had a rich grain supply which the Romans could use so they were interested in helping the Ptolemies out in exchange for access to their abundant grain supplies. <\/p>\n In 168 BC Antiochus led his second attack on Egypt and also sent a fleet to capture Cyprus. Before reaching Alexandria, his path was blocked by a single, old Roman ambassador named Gaius Popillius Laenas, who delivered a message from the Roman Senate ordering Antiochus IV to withdraw his armies from Egypt and Cyprus, or consider themselves in a state of war with the Roman Republic. Antiochus IV, trying to stall for time, said he would discuss it with his council. The Roman envoy then drew a line in the sand around him and said, “Before you cross this circle I want you to give me a reply for the Roman Senate” – implying that Antiochus IV would face a full scale war with Rome if he did not agree to leave Egypt immediately. Antiochus IV was already struggling under the massive war indemnity accrued by his father from his unfortunate encounter with the Romans. Weighing his limited options, Antiochus IV wisely decided to withdraw and returned to Syria in defeat and humiliation. Judea lay in his path home and they were about to experience his wrath. <\/p>\n “therefore he shall be grieved, and return”<\/p>\n Antiochus IV was upset over this turn of events. He was looking to Egypt to help supply the resources for his expansion efforts elsewhere and they weren’t cooperating at all. His plans were being thwarted by the Romans who were already a thorn in his side from previous encounters. Being turned back by the Romans, he then has no recourse but to return to Syria through Judea which was positioned in a land locked bottleneck between the two super powers. <\/p>\n “and have indignation against the holy covenant: so shall he do; he shall even return,”<\/p>\n When Heliodorus was sent to Judea to collect taxes, he was persuaded to attempt the plunder of the Temple treasury by a man named Simon the Benjamite. Onias III was the high priest in Jerusalem when this attempt took place and he was a faithful and dedicated Jewish high priest. He resisted the effort and succeeded in defending the temple treasury against the piracy of Heliodorus. Antiochus IV became king later and had Heliodorus put to death but he never forgot that Onias III was faithful to the Jewish law and would never support him. <\/p>\n Onias III had an ambitious younger brother named Jason who saw that an alliance with Antiochus IV would serve to elevate him in stature so he became a supporter of Antiochus IV and was instated as the high priest in the place of his brother who was imprisoned and removed by the Syrian king. In exchange for his appointment to the position of high priest, Jason agreed to pay a bribe and agreed to a vigorous program of Hellenization which would force the Jewish people to abandon the Levitical law in favor of Greek culture and law. Jason abandoned the ordinances defining the polity of the Jews according to the Levitical Law in favor of Greek culture and law.<\/p>\n In 172 BC, Jason sent his bribe money to Antiochus IV by way of Menelaus who when he arrived with the money, offered Antiochus IV a larger bribe and an even more rigorous program of Hellenization in exchange for Jason’s position of high priest. Antiochus IV, being the scoundrel he was and still laboring under the staggering war indemnity levied on Syria by the Romans, agreed to this and Jason was ousted from the position and fled Jerusalem to live in the land of the Ammonites. <\/p>\n Menelaus’ first act was to seize the sacred vessels in the Temple stores in order to meet the obligations he had incurred to Antiochus IV in exchange for his promotion as Jewish High Priest. This act came to the attention of the deposed high priest Onias III, who publicly accused Menelaus of robbing the Temple. Menelaus had Onias III murdered in order to silence him. he then went on to plunder the treasures of the temple until outrage by the faithful Jews caused an outbreak of violence. <\/p>\n Meanwhile, back in Jerusalem, Jason heard that Antiochus IV had been slain in battle. He had not abandoned his hopes of being high priest and while Antiochus IV was trying vainly to conquer Egypt, he managed to raise a following and challenge Menelaus in Jerusalem. Jason thought Antiochus IV was dead. Jason succeeded in overthrowing Menelaus and forced him to take refuge in Acra, the Syrian Citadel inside Jerusalem. When Antiochus IV passed through Judea on his way home, very much alive and bearing the anger and humiliation from his encounter with the Romans, he learned of the revolt of Jason against Menelaus. <\/p>\n Upon his arrival at Jerusalem, Antiochus IV presented himself as the manifestation of the Greek god Zeus, and calling himself by the title Epiphanies. He and his army arrived under the guise of peace but suddenly attacked Jerusalem on a Sabbath, slaughtered thousands, took women and children to be sold as slaves and then plundered the city, pulling down portions of its walls. His own fortress of Acra, within the city, was reinforced. Menelaus was reinstated as high priest and Jason was exiled where he fled to Egypt and then on to Sparta where he died. <\/p>\n “and have intelligence with them that forsake the holy covenant.”<\/p>\n Menelaus supported the forces of Antiochus IV in this massacre and revealed the location of the temple treasury to Antiochus IV who took full advantage of this information and plundered the temple unmercifully. <\/p>\n Arrogance Overthrown <\/p>\n Dan 11:30-45<\/p>\n The career of Antiochus Epiphanes, in persecuting the people of God and plotting against Jehovah and His sanctuary, is so described as to suggest that it also includes further fulfillments, and especially that last Antichrist, of whom Antiochus was the pre-figurement. So accurate is the correspondence between this prophecy and its historical fulfillment that Porphyry, the opponent of Christianity, maintained that this description was written after the event. The abomination of Dan 11:31 refers to the idolatrous image or emblem, which in succession has been erected on Mount Zion under the auspices of Antiochus, of the Romans, the Moslems, and shall be set up yet once more by Antichrist. The last clause of Dan 11:32 was marvelously realized in Judas Maccabaeus and his brethren; but it represents the perennial source of strength for all who suffer or serve. The anguish of those who fail under trial has often tended to their greater purification, Dan 11:35, and the white robe is the mark of final victory, Rev 7:9. God will not allow His people to suffer beyond the determined time, Dan 11:36; Mat 24:22.<\/p>\n the ships: He was compelled to retire from Egypt by Roman ambassadors. Gen 10:4, Num 24:24, 1Ch 1:7, Isa 23:1, Isa 23:12, Jer 2:10, Eze 27:6 <\/p>\n and have indignation: Dan 11:28, Dan 7:25, Rev 12:12 <\/p>\n have intelligence: Neh 6:12, Mat 24:10 <\/p>\n Reciprocal: 1Ki 19:14 – forsaken Dan 8:10 – to the host Dan 11:44 – east<\/p>\n Dan 11:30. The conduct of Epiphanes as It pertained to the Jews was so vicious. and it occupies so much of the prophecy and in so many places, that 1 think it will be proper to copy at length from history before making any more of my own comments on that subject. After doing this shall resume my interpretation of the various statements in the verses, relying on the history quoted for the basis of my comments, and adding other historical quotations from time to time as the subject matter may require. I again insist that the reader give the most possible attention to these quotations as they will be needed in the understanding of the predictions.<\/p>\n “At the same time that Antioehus, who is called Epiphanes, bad a quarrel with the sixth Ptolemy about his righL to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the highpriests, got the better, and cast the sons of Tobias out of the city; ‘who fled to Antioehus, and besought him to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them, without mercy. He also spoiled the temple, an4 put a stop to the constant practice of offering a flail)\/ sacrifice of expiation for three years and six months. . . . Now Anti ochus was not satisfied either with his unexpected taking the city, or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised. and to sacrifice swines flesh upon, the altar; against which they all opposed themselves, and the most approved among them were put to death,- Josephus, Wars, Book 1, Chapter 1, Sections I, 2.<\/p>\n “And when the king [Epiphanes] had built an idol altar upon Gods altar, he slew swine upon it, and so offered a sacrifice neither according to the law, nor the Jewish religious worship in that country. He also, compelled them to forsake the worship which they paid their own God, and to adore those whom he took to be gods; and made them build temples, and raise idol altars in every city and village, and offer swine upon them every day. He also commanded them not to circumcise their sons, and threatened to punish any that should he found to have transgressed his injunction. He also appointed overseers, who should compel them to do what he commanded. And indeed many Jews there were who complied with the kings commands, either voluntarily. or out of fear of the penalty that was denounced; but the best men, and those of the noblest souls, did not regard him, but did pay a greater respect to the customs of their country than concern as to the punishment which he threatened to Lhe disobedient; on which account they every day underwent great miseries and bitter torments; for they were whipped with rods and their bodies were torn to pieces, and they were crucified while they were still alive and breathed; they also strangled those women and their sons whom they had circumcised, as the king had appointed, hanging their sons about their necks as they were upon the crosses. And if there were any sacred book of the law found, it was destroyed; and those with whom they were found, miserably perished also,” Josephus, Antiquities, Book 12, Chapter 5, Section 4.<\/p>\n “After this, having spoiled the city of all its riches, they [forces of Epiphanes] set it on fire in several places, demolished the houses, and pulled down the walls round about it; and then, with the ruins of the demolished city, built a strong fortress on the top of an eminence in the city of David, which was over against the temple; and overlooked and commanded the same, and there placed a strong garrison; and making it a place of arms against the whole nation of the Jews, stored it with ail manner Of prolusions of war, and there also they laid up the spoils which they had taken in the sacking of the city. And this fortress, by the advantage of its situation, being thus higher than the mountain of the temple, and commanding the same, from thence the garrison soldiers fell on all those that went up thither to worship, and shed blood on every side of the sanctuary, and defiled it with all manner of pollutions; so that from this time the temple became deserted, and the daily sacrifices omitted; and none of the true servants of God durst any more go up thither to worship, till Judas, after three years and a half, having recovered it out of the hands of the heathens, purged the place of its pollutions, and, by a new dedication, restored it again to its pristine use.”-Prideaux’s Connexion, year 168.<\/p>\n Before leaving this verse I shall make a few comments. This indignation was caused by the trouble the Jews gave Epiphanes by not all submitting to him. But some of them did submit and furnished him with “inside information concerning the confidential interests of the holy service. We notice this information or intelligence was furnished by them that forsake the holy covenant. It is true that the worst enemies the work of the Lord has are those In the ranks of His professed servants who turn spies.<\/p>\n Dan 11:30. ships of Kittim: Kittim (Num 24:23 f.*) is the name of a town in Cyprus, but the expression was used by Jews to denote any maritime people in the West. Here it refers to the Roman navy, which, under the command of C. Popilius Lnas, compelled Antiochus to withdraw from Egypt.have indignation: baffled in his attempt upon Egypt Antiochus invaded Palestine again.that forsake the covenant: i.e. renegade Jews.<\/p>\n 11:30 For the ships {h} 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, {i} and have intelligence with them that forsake the holy covenant.<\/p>\n (h) That is, the Roman power will come against him: for P. Popilius the ambassador appointed him to depart in the Romans’ name, which he obeyed, although with grief, and to avenge his rage he came against the people of God the second time.<\/p>\n (i) With the Jews who will forsake the covenant of the Lord: for first he was called against the Jews by Jason the high priest, and this second time by Menelaus.<\/p>\n The ships from Kittim (Cyprus) that came against him belonged to Popillius Laenas and Rome. Antiochus had to return home, since to do otherwise would have meant declaring war on Rome, a foe he could not hope to defeat. He returned to Syria disappointed.<\/p>\n Again he took out his frustration on the Jews in Jerusalem who observed the "holy covenant" (i.e., the Mosaic Law; cf. Dan 11:28). He favored the renegade Jews who had abandoned the Mosaic Law (cf. 1Ma 2:18; 2Ma 6:1). Menelaus and his henchmen, for example, willingly abandoned their religious scruples, rather than oppose Antiochus who had put them in power.<\/p>\n 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. 30. For Kitian ships shall come against him ] The allusion is to C. … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 11:30”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22077","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22077","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22077"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22077\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22077"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22077"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22077"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"