Third Beast

Grecian Empire (Daniel 7:6)

6. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it.

The vision here is the Grecian Empire led by Alexander the Great, who in his time conquered most of the known world. We know this from another vision in tandem with this verse. It can be found in Daniel 8:1-8.

3. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.
4. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.
5. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.
6. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power.
7. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.
8. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven.
9. And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.
10. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.

The ram mentioned is the Medo-Persian Empire with the two horns one, which stands for Persia and the other for the Mede's. The higher horn, which came up last, is the Persian horn having came over-thrown the Mede Empire and incorporating their land into the Medo-Persian Empire of the second beast.

The little horn which is spoken of in verse 9 and 10 is a vision of the Anti-Christ and tells us where we are to expect him coming from. The horn to which he comes from is the Syrian horn. A further conformation comes from the type of Anti-Christ which literally came up from this country called Antiochus Epiphanes. A study into his life reveals amazing similarities between him and the coming Anti-Christ.

ALEXANDER THE GREAT

Verses 3 and 4 predict the rise of a mighty king who should rule with great dominion, and accomplish his will. His kingdom, however, was to be broken and divided into four parts, but not to his own posterity. This was literally accomplished in the career of Alexander the Great, who, after his conquest of Persia and of the world, died without children, and whose vast dominions were divided between his four generals. These did not rule "according to his dominion, " for their kingdom was again and again "plucked up, even for others beside themselves."

ALEXANDER'S SUCCESSORS

After the partition of Alexander's dominions, the Jewish people came into contact with only two of the four kingdoms which succeeded him--the Seleucids, the kings of Syria ("the king of the north") and the Ptolemies, rulers of Egypt ("the king of the south"). These waged incessant warfare against each other, and the Jews suffered in turn from each.

Verses 5 to 19, inclusive, of Daniel 11 describe the wars and intrigues between the king of the north (Syria) and king of the south (Egypt). (Daniel 11:5-19) At first the kings of Egypt prevailed. The prophecy foretold this; for it says, "And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion." (v. 5).

Verse 6 says: "And in the end of years they shall join themselves together"--that is, the king of the north and king of the south shall form a league--"for the king's daughter of the south shall come to the king of the north to make an agreement; but she shall not retain the power of the arm; neither shall he stand, nor his arm. But she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times."

Answering to this very definite prophecy we have historical records of an alliance between the two rival kingdoms, when Ptolemy Philadelphus gave his daughter Berenice in marriage to Antiochus Theos of Syria, upon condition that he should put away his wife, Laodice. But, as foretold in the prophecy, this league did not last; for Ptolemy died soon after, and then Antiochus put away Berenice, and took back his former wife, who subsequently requited him by procuring his murder, and also the murder of Berenice.

The brother of the latter, Ptolemy Euergetes (referred to in the prophecy as "one out of her roots"), undertook to avenge her death by an invasion of Syria, in which he was successful. This appears to be what is foretold in verses 7, 8 and 9 (Daniel 11:7-9), which tell of one who should "enter into the fortress of the king of the north, " and who should "prevail, " and should "also carry captives into Egypt, their gods with their princes, and with their precious vessels of silver and of gold."

ANTIOCHUS THE GREAT

Later on, however, under Antiochus the Great, the Syrians became the more powerful. That monarch prosecuted the war against Egypt with vigour, and at first with some success, as indicated in verse 10. But, as verse 11 foretold, the king of Egypt was moved with fury against him, and defeated him with great loss. Yet, though he "cast down many ten thousands" he was not permanently "strengthened thereby" (v. 12).

For, about fourteen years later, Antiochus renewed the war, fulfilling the words: "For the king of the north shall return, and shall set forth a multitude greater than the former." In this expedition he was aided by reprobate Jews, spoken of in the prophecy as "robbers of thy people" (vv. 13, 14).

For this aid rendered by the Jews Antiochus was, for a time, very favourable to them. When he entered Palestine he was received by them with great demonstrations of joy; and so as foretold, "he stood in the glorious land" (v. 16) (Daniel 11:10-16); but in the end this proved to be a calamity for the Jews, for he fulfilled the words, "And he shall stand in the glorious land, which by his hand shall be consumed."

Further, in the attempt to accomplish his designs against Egypt, Antiochus gave his daughter Cleopatra in marriage to Ptolemy Epiphanes. But this did not work to his advantage, for she sided with her husband, instead of her father. Reference to this political incident may be seen in the words, "And he shall give him the daughter of women, corrupting her; but she shall not stand on his side, neither be for him" (v. 17).

Then he turned to make war against the Romans, but was defeated by Scipio Africanus; after which he returned to his own land, and was slain by his people, who were aroused to fury by the burdensome taxes exacted by him to defray the expenses of his unsuccessful war and the tribute laid upon him by the Romans.

It is easily seen that these incidents, which brought the career of Antiochus the Great to a close, respond to the predictions of verse 19 (Daniel 11:19).

THE RAISER OF TAXES

In the foregoing paragraphs we have simply condensed the historical information which has been gathered with painstaking care by able expositors, such as Prideaux ("Connection of the Old and New Testaments"), Pusey ("Lectures on Daniel"), Anstey ("Romance of Bible Chronology") and Taylor ("Daniel the Beloved").

There is some uncertainty as to who is meant by "a raiser of taxes" (or, as the margin reads, "one that causeth an exactor to pass over") mentioned in verse 20. Taylor applies this verse to the son of Antiochus, who succeeded him, and who had to raise enormous sums in taxes in order to pay the annual tribute to the Romans, and we may accept this as correct (since we seem to be following here the succession of events in Syria); but a close correspondence to verse 20 is also found in the career of one Jason who "stood up" in Palestine at that time, obtained the high priesthood by bribery, and lost it shortly thereafter (APC 2Ma 4).

ANTIOCHUS EPIPHANES. THE "VILE PERSON"

Verse 21 foretells the rising up of a "vile person." Nearly all expositors of repute are agreed that this "vile person" (an expression signifying one greatly abhorred and detested) was Antiochus Epiphanes successor to Antiochus the Great as king of Syria.

This odious person occupies a very large place in the prophecy; for verses 21 to 35 (APC 2Maccabees 4:21-35) are taken up with the foretelling of his "a abominable actions toward the Jews. In I Maccabees 1:10 he is described as wicked root." His deeds of cruelty and sacrilege far surpassed anything the Jews had suffered under previous rulers.

Many pages in Maccabees and Josephus are devoted to the history of this tyrannical king, and his ill treatment of the Jews.

In the prophecy (Daniel 11:21,23) it was foretold that, "he shall come in peaceably, and obtain the kingdom by flatteries.., and after the league made with him he shall work deceitfully." This was fulfilled quite literally, for Josephus relates that the king (Antiochus), having determined to make war on the king of Egypt, "came up to Jerusalem, and, pretending peace, got possession of the city by treachery" (Bk. II, 5, 4). The Cambridge edition of the Bible cites 2Maccabees 4:7, 10, 23-31 (APC 2Maccabees 4:7,10,23-31) in connection with the foregoing verses.

Again, according to the prophecy (Daniel 11:24), this "vile person, " after entering peaceably upon the fattest (i.e., the richest) places of the province, would do "that which his fathers had not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches, " .

In agreement with this is the fact that none of the predecessors of Antiochus had ever interfered in the slightest degree with the worship, laws, or religious observances of the Jews; nor had they ever violated the temple in any way. Thus, in plundering and profaning the temple, and in his acts of cruelty and sacrilege (to which we will refer below), Antiochus Epiphanes did "that which his fathers had not done, nor his fathers' fathers."

Verse 25 of the prophecy foretells this ruler's military expedition against Egypt (APC 2Maccabees 5:1). The histories give a full account of this campaign. In fact the Cambridge edition of the Bible, and some others, have in the margin a note on this verse which reads, "Fulfilled BC 170."

Verses 28-30 tell of his return in a second expedition against Egypt and of its failure: "For the ships of Chittim shall come against him. Therefore he shall be grieved (disappointed or made despondent) and return and have indignation against the holy covenant". (Daniel 11:28- 30)

The record of this unsuccessful expedition against Egypt, and of the fury of Antiochus which he proceeded to vent upon the Jews, is given in Maccabees and Josephus. Anstey thus condenses their account.

In BC 168 Popillius met Antiochus Epiphanes four miles from Alexandria, drew a circle round him in the sand, and forced him to cease his war in Egypt. Whereupon Antiochus began his savage persecution of the Jews, which led to the rise of Mattathias and the Maccabees.

In the Cambridge Bible verse 28 has a note, "Fulfilled B.C. 169; " and verse 30 a note, "Fulfilled B.C. 168." At verse 31 it cites (APC 1Ma 1:59; 2Ma 6:2). At verse 32 it cites (APC 1Ma 1:62; 2Ma 6:19,7:1) At verse 34 it cites (APC 1Ma 3:17; 4:8; 2Ma 2:21). And at verse 35 it cites (APC 1Ma 6:12).

This brings us to the climax of the wicked deeds of Antiochus, which the prophecy foretells distinctly, and which the histories record with great detail. We refer to his gross impiety and sacrilege in respect to the temple, the sacrifices, and the religious customs of the Jews. Verse 30 speaks of his coming to an understanding "with them that forsake the holy covenant." For many of the Jews apostatised at that time, forsaking God, and turning against all their religious customs. Thus in Maccabees we read: (APC 1Ma 1:41-43,52)

Moreover, King Antiochus wrote to his whole kingdom, that all should be one people, and everyone should leave his laws. So all the heathen agreed according to the commandment of the king. Yea, many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the Sabbath. *** Then many of the people were gathered unto them, to wit, every one that forsook the law; and so they committed evils in the land.

The fulfilment again is most exact. Verse 31 of Daniel 11 foretold that "Arms shall stand on his part, " or more literally, "arms from him shall stand." This was fulfilled by Antiochus' sending an army into Judea (APC 1Ma 1:29).

They also "polluted" at this time the sanctuary of strength and caused the daily sacrifice to be taken away; for it is recorded in I Maccabees 1:44 et seq. that Antiochus sent letters commanding them to follow strange laws, and forbidding "burnt offering and sacrifice, and drink offerings in the temple; and that they should profane the Sabbath and festival days; and pollute the sanctuary of the holy people."

We quote here from Dr. Taylor's well written account of the deeds of this atrocious character:

When he was informed of the satisfaction with which the news of his reported death was received by the Jews, and especially of the attempt made by the rightful high priest to regain his position, he chose to believe that the entire Jewish nation had revolted; and, marching with all haste, he laid siege to Jerusalem and took it, slaying in three days more than forty thousand persons, and taking as many more captives to be sold as slaves.

Not content with this, he forced his way into the Temple, entered the very Holy of Holies itself, and caused a great sow to be offered in sacrifice upon the altar of burnt offering, while broth, made from the same unclean flesh, was sprinkled by his order over the sacred precincts for the purpose of defiling them.

On his departure he took with him the altar of incense, the golden candlestick, the table of shew bread, and other sacred vessels, to the value of eighteen hundred talents of gold ..... Two years after the commission of these enormities, returning from another invasion of Egypt, where he had been checkmated by the Romans, he vented his disappointment upon the Jews, and detailed his army, twenty two thousand men, under Apollonius, with orders to destroy Jerusalem.

On his arrival at the holy city Apollonius conducted himself peaceably, concealing his purpose till the Sabbath; but on that day, when the people were assembled in their synagogues, he let loose his soldiers upon them, and commanded them to slay all the men, but to take captive all the women and children.

These orders were only too faithfully obeyed, so that the streets were filled with blood ..... Thus the sad description in the seventy ninth Psalm was verified.

O God, the heathen are come into Thine inheritance; Thy holy temple have they defiled; they have laid Jerusalem on heaps. The dead bodies of Thy servants have they given to be meat unto the fowls of heaven, the flesh of Thy saints unto the beasts of the earth. Their blood have they shed like water round about Jerusalem; and there was none to bury them. We are become a reproach to our neighbours, a scorn and derision to them that are round about us.

The words "and shall place the abomination which maketh desolate" (Daniel 11:31) call for special examination, because of their recurrence in (Daniel 12:11), and of their use by the Lord Jesus Christ, in (Mathew 24 Mark 13).

We have already shown, and expect to refer to the matter again, that the expression "the abomination which maketh desolate" means an armed heathen force. Such a force was placed by Antiochus in the city of David (APC 1Maccabees 1:34,35).

Verse 32 of the prophecy speaks of two classes of Jews, (1) "such as do wickedly against the covenant; " and (2) those "that do know their God." Of the former it is said that they shall be corrupted "by flatteries; " and of the latter that they "shall be strong, and do exploits."

Concerning the first class it is recorded in 1Maccabees 1:11 et seq. that "In those days there went out of Israel wicked men who persuaded many, saying: Let us go and make a covenant with the heathen, that are round about us ....

Then certain of the people were so forward herein that they went to the king, who gave them license to do after the ordinances of the heathen." Many Jews, including even Jason, the brother of Onias the high priest, were corrupted and won over to Antiochus by flattery and self-interest (APC 2Maccabees 4:7-14).

THE UPRISING OF THE MACCABEES

The second class of persons spoken of in verse 32 of Daniel 11, "those that do know their God, " is easily and completely identified in Mattathias, the godly and patriotic priest, and his five sons, who led a successful revolt against Antiochus, and in those of his family who ruled Israel as governors and priests for 130 years.

These were indeed made "strong" through "knowing their God, " and performed "exploits" of greatest valour particularly Judas, who was surnamed Maccabeus, that is the Hammer of God. This nickname of Judas has been applied to the whole family, but they are properly the Asmonean Princes.

There is no need to speak of the heroic "exploits" of Judas and his brothers, Jonathan and Simon, who succeeded him, for they are well known. But the terms of verses 33, 34 and 35 call for some explanation. (Daniel 11:33-35)

Verse 33 reads: "And they that understand among the people shall instruct many." Upon good authority we can say that the tense of the Hebrew verb used calls for the rendering ",span class="red">they that cause to understand." Likewise in chapter 12:3 the literal rendering would be "they that cause to be wise."

These terms aptly designate those who have the Word of God and who teach others therein those who impart to others the knowledge of the ways of God, and who cause them to be "wise unto salvation."

This description, therefore, applies particularly to Mattathias and his family, who not only were priests by their birthright, and thus the divinely ordained teachers of Israel, but were true priests, faithfully performing their duty to God and to His people.

Further verse 33 says: "Yet they shall fall by the sword, and by flame, by captivity and by spoil (many) days." This was most literally fulfilled in the history of the Asmoneans. Judas himself, and a great part of his army, were slain by the sword (APC 1Ma 9:17,18).

Jonathan also was slain with a thousand men (APC 1Ma 12:48). The chief tax collector set Jerusalem on fire (APC 1Ma 1:31; see also APC 2Ma 7). Forty thousand captives were carried away by Antiochus (APC 2Ma 5:14).

Verse 34 says: "Now when they fall they shall be holpen by a little help" (or better, by the help of a few); "but many shall cleave to them by flatteries."

To be "helped" in Scripture means to be helped effectually; and what is here pointed out is that the Maccabees should accomplish their great victories with the "help" of a small number; and this was wonderfully fulfilled in that Judas, time and again, defeated, with very small forces, large armies of Syrians, Idumeans, and others (APC 1Ma 2:28; 3:9-11).

But later on, many did cleave to them by flatteries, professing friendship to them. (APC 1Ma 10). Thus Alexander Bala, successor to Antiochus Epiphanes, made with Jonathan a league of mutual assistance and friendship (APC 1Ma 10:65).

Verse 35 of Daniel 11 foretells that some of them of understanding, or that cause to be wise -- that is to say the teachers of God's people--shall fall, to try them, and to purge them, and to make them white, unto the time of the end.

The family of Mattathias continued for several generations to serve the people of Israel in the capacity of priests and teachers (APC 1Ma 10:21; 14:35; 16:24); and (Josephus Ant. XIII 8, 1). Of these "some" fell by violent deaths and by captivity (APC 1Ma 6:46; 9:18; 9:36, 42; 12:41-48); (Ant. XIV.4, 5; XIV 13, 10; XV 6, 2).

And this continued to the very "end" of the Asmonean era; for the last of the family, Aristobulus, who held for a short time the high priesthood, was murdered at the command of Herod (Ant. XV 3, 3).

The words "unto the end" would most naturally be taken to mean the end of the Asmonean era, which had a very definite beginning and an equally definite end; for it is in connection with the history of that family that the term is used.

But if it be taken that verse 35 describes a state of things which was to continue to the time of the end (the final era) of this period of Jewish national existence, it would be true in that sense also. For to this final era verse 35 brings us.
(See Wonders of Bible Chronology by P. Mauro)