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EARNESTLY CONTENDING FOR THE FAITH:
CLARENCE LARKIN:
THE BOOK OF DANIEL:
CHAPTER 11:2-35: THE PRE-WRITTEN
HISTORY OF THE KINGS OF THE
NORTH AND THE SOUTH
(A PDF Copy Of The Complete Book Is Available Here)
(A WordPerfect Copy Of The Complete Book Is Available Here)
CAUTION: The PDF Of This File Is Huge (21 MB); The WordPerfect File is Huge (10 MB)
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In this chapter we have what Gabriel calls the “Scripture of Truth.” It is a PRE-WRITTEN HISTORY of the wars of the Ptolemies of Egypt, “the Kings of the South;” and the Seleucidae of Syria, “the Kings of the North.” Here we have history so accurately foretold and “written in advance,” that the Critics claim that the Book of Daniel could not have been written as early as is claimed (B. C. 533), but that it must have been written after the wars of the Ptolemies and Seleucidae were over, or about D. C. 160, for it would have been impossible for Daniel, or any other person, to have so accurately described these wars before they occurred. But it is right here that the Scriptures and the Critics part. The Scriptures claim that they have been inspired by the Holy Spirit (2 Tim. 3:15-17), and that “Holy Men of God spake as they were moved by the HOLY SPIRIT.” 2 Pet. 1:19-21. Prophecy then is HISTORY WRITTEN IN ADVANCE. And the “Spirit of God” can write History beforehand as well as afterward. The catching phrase “History Unveiling Prophecy” should be reversed to read “Prophecy Foretelling History.” Historical interpretation of Prophecy always works mischief, for it leads to “forced interpretation” of historical events. The relation of History to Prophecy is not that of interpretation, but of verification. This makes Prophecy a “LIGHT IN A DARK PLACE.” 2 Pet. 1:19. That is, Prophecy illuminates the future by forecasting it. The detailed accuracy of the Prophecy is most marvellous. The Prophecy is not clothed in figures and symbols, as in the previous Visions. In fact it is not a Vision, but a description in literal language of historical events concerning Daniel’s people and the Holy Land, from Daniel’s time down to the Second Coming of Christ. For the sake of clearness we will take the Prophecy up verse by verse, or where necessary several verses together. The Prophecy begins with the second verse of chapter eleven.
Since the Prophecy was given in the third year of Cyrus (Chap. 10:1. B. C. 533), the three kings that were to “stand up yet,” that is, “after him,” were Ahasuerus, Artaxerxes, and Darius (Ezra 4:1-24). known in history as Cambyses (B. C. 529-522). Pseudo-Smerdis (B. C. 522-521); and Darius Hystaspes (B. C. 521-485). The “fourth” king was Xerxes (D. C. 485-465), the son of Darius Hystaspes, whose marvellous riches enabled him to put vast armies in the field. He stirred up Persia against Greece, which he invaded in B. C. 480, but failed to conquer it. Since prophecy touches only upon important events and characters, the remaining kings of Persia are omitted, and the prophecy jumps over nearly 150 years to the time of Alexander the Great. B. C. 336-323.
These verses take us back to the Vision of the “Ram and He-Goat” (Dan. 8:3-8, 20-22), and we recognize in the “Mighty King,” the “Notable Horn” of the “He-Goat” that was broken off, and in the “Four Horns” that came up in its place, the division of this “Mighty King’s” Kingdom toward the “Four Winds.” This “Mighty King” then was Alexander the Great, and the division of his Kingdom toward the “Four Winds” of heaven was the division of his Kingdom at his death among four of his Generals. Cassander took Macedonia and the Western part; Lysimachus took Thrace and the Northern part; Seleucus took Syria and the Eastern part; and Ptolemy took Egypt and the Southern part. None of Alexander the Great’s posterity succeeded him, and within fifteen years his family was extinct.
The Prophecy now narrows down to two of the four Kingdoms into which Alexander the Great’s Empire was divided. And the reason is clear. Gabriel told Daniel that the Prophecy belonged to Daniel’s PEOPLE. And as the “Glorious Land” (Palestine – verses 16, 41, 45) lay between Syria on the North and Egypt on the South, so the Prophecy narrows down to a description of the wars between the “Kings of the North” and the “Kings of the South,” whose marching ground and battlefield would be the “Glorious Land,” where for centuries (B. C. 320 to A. D. ?) Daniel’s People would be ground between the Upper and Lower Millstones. Because of the suffering that these wars would bring to Daniel’s People, and the desolation they would cause the country, God revealed these wars to Daniel that he might see that it would be “many days” (chap. 10:14) before his People would ever become a nation again. Of the Four Kingdoms into which Alexander’s Empire was divided, the Kingdom of Egypt was the first to appear. It was founded by Ptolemy Soter, one of Alexander’s generals. Another of Alexander’s generals, Seleucus Nicator, was appointed vicegerent of Babylonia, but was driven out by Antigonus and fled to Egypt, where he was favorably received by Ptolemy and made one of his Princes. With Ptolemy’s assistance he recovered his province and enlarged it, until it extended to the Indus and included Syria, as well as Assyria, and so he became stronger than Ptolemy, and his dominion became a great dominion.
There was peace between Egypt and Syria during the reigns of Ptolemy Soter and Seleucus Nicator. But, at length, Ptolemy Soter abdicated in favor of his son Ptolemy Philadelphus, whose half brother Magas had married a daughter of Antiochus Soter, who had succeeded Seleucus Nicator as King of Syria. This marriage led to war between Egypt and Syria. For Magas induced his father-in-law, Antiochus Soter, to declare war against Egypt. Antiochus Soter was succeeded by Antiochus Theus, who continued to war with Ptolemy. At length, “at the end of years,” Ptolemy offered Antiochus Theus, as a bribe for peace, his daughter Berenice with a large dower, on condition that the Syrian King should declare his former marriage to Laodice void, and her two sons illegitimate. This iniquitous compact was carried out. But when Ptolemy Philadelphus died, his daughter Berenice could no longer “retain the power of her arm,” for Antiochus Theus put her away, and took back his former wife Laodice. But neither did he himself “stand,” for Laodice, distrusting his motives, and eager to secure the crown for her own son, poisoned her husband, and so opened the succession to Seleucus Callinicus. Then Laodice persuaded Seleucus to have Berenice assassinated, and her child, who by the articles of her marriage had been made heir to the throne, was also killed, as well as all those who “strengthened her in those times.”
Out of a “branch of her roots” means an offspring of Berenice’s parents, and refers to her brother, Ptolemy Euergetus, who succeeded his father Ptolemy Philadelphus. And who, indignant at the treatment of his sister, hastily marched into Syria with a large army, and, although he arrived too late to save Berenice and her son, took revenge by putting Laodice to death, captured Seleucia, the fortress of the King of the North, and would have possessed himself of the whole of the Kingdom had he not been recalled by an insurrection in Egypt. But he did not return empty handed. Not only did he carry back many princes, but spoil to the value of 40,000 talents of silver, and 2500 precious vessels and “idol-images” of the gods. Among these “images” were many that Cambyses had formerly taken from Egypt and carried into Persia. These were replaced in the Temples of Egypt with great ceremony, and it was in gratitude for their restoration that the Egyptian priests bestowed upon Ptolemy his surname of Euergetes, or Benefactor.
The meaning of these verses is clear if read thus – “So the King of the South shall come into his (the King of the North) Kingdom and shall return into his own land (Egypt).” Which we have seen he did. “But his sons,” not the sons of the King of the South, but the sons of the King of the North, “shall be stirred up” by the invasion of the King of the South, “and shall assemble a multitude of great forces, etc.” Now we know that this is what actually occurred. The sons of Seleucus Callinicus, Seleucus Ceraunus, and Antiochus, afterwards surnamed Magnus (the Great), assembled large armies, Seleucus Ceraunus succeeded his father. He assembled a large army to recover his father’s dominions, but being .a weak and pusillanimous Prince, and unable to discipline his army, he was poisoned by two of his generals after an inglorious reign of two or three years. He was succeeded by his brother Antiochus, who assembled a large army and took the field in person. He is the “one” in the text who should “overflow” and “pass through.” He directed his energies against the “King of the South,” Ptolemy Philopater, who had succeeded his father, Ptolemy Euergetes. He seized Tyre and Ptolemais, overflowed and passed through Palestine, and marched against Gaza, the fortress of the King of the South, the limit set by the Prophecy. This was in B. C. 218.
The voluptuous and dissolute King of the South, Ptolemy Philopater, was thoroughly aroused by the invasion of his realm by the King of the North, Antiochus. He assembled a great army, and defeated the large and well-appointed army of Antiochus, at Raphia, not far from Gaza, B. C. 217. Ptolemy’s “heart was lifted up” by his success, and he might have followed up his victory and seized the Kingdom of Antiochus, but he was too anxious to return to his sensual pleasures, and so lost his opportunity of gaining supremacy, and thus he was “not strengthened” by his great victory.
The peace concluded between Ptolemy Philopater and Antiochus lasted thirteen years. In the meantime Antiochus strengthened himself in his King-dam. And when his armies were numerous and well equipped, and flushed with many victories, and his treasury filled with spoils, having learned of the death of Ptolemy Philopater, and that he had been succeeded by his infant son Ptolemy Epiphanes, Antiochus, feeling the time was ripe, marched against Egypt with a “great army and much riches,” expecting an easy victory. How he succeeded we shall presently see, for new complications entered into the affairs of the two Kingdoms, and new actors were introduced upon the stage of history. In studying the history of these two Kingdoms and their Kings, we must not forget that while the Kingdoms remain the same, the “King of the North” and the “King of the South” change, though their official title does not.
Among the “many” that stood up against the infant King of the South was Philip, King of Macedon, who entered into a league with Antiochus to divide the Kingdom of Ptolemy Epiphanes between them. Egypt itself was also a “seething pot” of sedition. And there were “wicked Jews” in Palestine who hoped to gain the favor of Antiochus. They were called “robbers” because by their conduct they made it hard for their brethren, and thus “established the Vision,” or prophecy of suffering for Daniel’s people during those times. Antiochus turned against these “robber Jews” and thus caused them “to fall.” This verse was fulfilled in the wars of Antiochus that followed.
These verses are taken together because they cover the remainder of the wars of Antiochus the Great, the King of the North. In considering them we must not forget that the “Glorious Land” was under the dominion of the King of the South, at this time Ptolemy Epiphanes. Therefore to reach Egypt it was necessary for Antiochus to first conquer the “Glorious Land.” Upon his entrance into the land he encountered Scopas, the General of Ptolemy’s army, and compelled him to seek refuge in the strongly fortified city of Sidon, which he besieged. Desperate attempts were made by the Egyptians to relieve the city, but all failed, and Sidon was compelled to surrender. Then Antiochus was able to do “according to his own will, and none were able to stand before him.” So he took possession of the “Glorious Land.” Then he “set his face” to enter Egypt with the whole strength of his Kingdom. But he was compelled to change his plans. The Egyptian regency had sought the help of the Romans, then rising in power. and their assistance had been promised. So Antiochus decided to resort to diplomacy. He proposed that his daughter Cleopatra be espoused to the infant king Ptolemy Epiphanes. then seven years old. Cleopatra herself was very young. and it was because she was of tender years. and still under the care of her mother and a nurse, that she was called the “daughter of women.” The marriage was consummated some five years later. The words “corrupting her” refer to Antiochus’ scheme to get her to play into his hands, rather than into the hands of her husband. But the plan failed. Cleopatra not only took sides with her husband. but even joined him in sending congratulations to the Romans on their victories over her father. To avenge himself against the Romans, Antiochus fitted out a fleet of 300 vessels and assailed the coasts and isles of Asia Minor. He was defeated at Magnesia, B. C. 190, by Scipio Asiaticus, the Prince mentioned in the prophecy. He then turned his face homeward. At Antioch he sent ambassadors to sue for peace. The terms were hard. He was not only to relinquish Europe, but Asia on the European side of the Taurus, and pay 2550 talents down, and 1000 talents annually for the next twelve years. A few months later, while traversing his Eastern Provinces to raise this tribute money, he attempted to plunder the Temple of Bel in Elymais, but the people rose and slew him. So he “stumbled and fell and was found no more.”
Antiochus the Great was succeeded by his eldest son, Seleucus Philopater. He was compelled to be a “raiser of taxes” to pay the heavy tribute imposed on his father. He seems to have reigned about twelve years. Toward the end of that time, being hard pressed for money, he sent his Treasurer. Heliodorus, to Jerusalem, called in the above Scripture the “Glory of the Kingdom,” to confiscate the treasures of the Temple. Shortly afterward, “within few days,” he was mysteriously poisoned. So he died “neither in anger, nor in battle.”
The next King of the North was Antiochus Epiphanes, spoken of in the text as a “VILE PERSON.” He was the younger son of Antiochus the Great. He was given up to the most degraded and unnatural passions, was unscrupulous, cruel, and of a savage nature, but did not lack courage and ability. The “honor of the Kingdom” was not given to him, because his nephew, Demetrius, was the rightful heir. He was aided by Eumenes, King of Pergamum, and his brother Attalus. With their help his enemies, as the “arms of a flood,” were swept away, and the “Prince of the Covenant,” the Jewish High Priest Onias III, was deposed. He broke the “League” he made with King Eumenes and his brother, Attalus, when he persuaded the Romans to recognize him, and meanwhile he was working “deceitfully,” letting on that he had but a small following. But he soon became “strong with a small people,” and entered “peaceably into the fattest places of the Province.” Unlike his predecessors, he was profuse and extravagant in his gifts, and “scattered the spoil” of his conquests among his friends, all the time “forecasting his devices against the strongholds” of Egypt, three of which, Pelusium, Naucratis, and Memphis, he later occupied, but failed to take Alexandria. This he did, “even for a time,” but was finally checked by the Romans. When he was ready to invade Egypt, he marched against it with a very great army, and was met by an equally great army, which, after great losses, dissolved, and Ptolemy Philometer fell into the hands of Antiochus, probably betrayed by those that “fed of the portion of his meat.” His brother Physcon was proclaimed King in his stead. Antiochus received Ptolemy Philometer with much consideration, concluded a peace with him on favorable terms, and then, on pretense of taking his part against his brother Physcon, laid siege to Alexandria, but without success. In the meantime, Philometer suspicious of Antiochus, and scheming for himself, made overtures to Physcon, on the basis of a joint sovereignty, and was received into Alexandria. Both brothers then declared against Antiochus. So the prophecy was fulfilled – “these kings’ (Antiochus and Philometer) hearts shall be to do mischief (against each other), and they shall speak LIES (to each other) at one table.” Antiochus then returned toward Syria, loaded with the rich spoils of Egypt. On the march he heard, that, owing to a false report of his death, Jason, who had been deprived of his High Priestly Office, had made an attack upon Jerusalem, and had endeavored to recover his Office by force. Choosing to regard this as a revolt of the Jews, especially when he found that the news of his supposed death caused great joy among them, he assailed Jerusalem, slew 40,000 of the inhabitants, sold as many more as slaves, and plundered the Temple, carrying off treasure to the value of 1800 Talents. And, after thus venting his anger against the “Holy Covenant” (the Temple), he continued his march to Antioch. 2 Mace. 5:11-21. In the spring of B. C. 168, Antiochus again led his troops to Egypt in order to subjugate the two brothers, Ptolemy Philometer and Ptolemy Physcon. But the same success no longer awaited him, for the Ptolemies had appealed to Rome. Along the well-known route the Syrian King passed, no one daring to arrest his progress, until he was within four miles of Alexandria. A Roman fleet lay at anchor in the bay, and presently Antiochus was met by Popilius Laenas, who put into his hand a missive from the Roman Senate commanding him to leave the friends of the Roman people unmolested, and to be content with his own Kingdom. Having read it, Antiochus remarked that he would call his advisers and consult with them as to what was to be done. Whereupon Popilius drew a circle around him in the sand with his staff, and said-“Before you step out of that circle give such an answer as I may report to the Senate.” The King was cowed, and replied-“If it so please the Senate, we will depart.” Antiochus then withdrew his army from Egypt and vented his fury upon the Jews of the “Glorious Land:’ in the fearful massacres, persecutions, and pollutions of the Temple, described in the first chapter of the first Book of Maccabees. In doing this he repaired the massive walls and towers of the Citadel of David, and garrisoned them with Syrian soldiers. He commanded that all his subjects should be one people, with one religion, and with the same laws. And, in order to enforce this upon the Jews, their Sanctuary was profaned, the offerings and sacrifices prohibited, and an “Idol-Altar” built over the “Altar of Jehovah,” upon which swine’s flesh was sacrificed.. presumably to an Image placed over it. This was the “Abomination that maketh desolate,” spoken of in the text, but not the “Abomination of Desolation” spoken of by Christ in Matt. 24:15. That is still future. It is mentioned in Dan. 12:11, and will be the fulfilment of the “Overspreading of Desolations” of Dan. 9:27. Antiochus’ stringent measures for the Hellenization of Judea caused the Maccabean revolt. In the meantime he had gone with an army into Persia, gaining many victories everywhere. Later he was forced to retire to Babylon. Heartbroken at the news of the Maccabean revolt in Palestine, he died a natural death at Tabae in B. C. 164. It is very important right here to note that all that has been recorded from verse 21 to 31, inclusive, has reference to Antiochus Epiphanes, and not to the Antichrist, or any other person, and was literally and completely fulfilled by him as foretold. So there is absolutely nothing in these verses left for the future. There is no intimation that Antiochus Epiphanes is even to be regarded as a type of Antichrist. They are distinct historical personages, each dealt with in his own place, and though they resemble each other in some respects, on account of their conduct. and their treatment of the Jewish race, yet they must not be confounded with each other. This Prophetic and Pre-Written historical account, recorded in verses 2-31, of the wars of the Persian and Grecian Empires, and more in detail of the Syrian and Egyptian Divisions of the Grecian Empire, extending from B. C. 536 to B. C. 164, a period of 372 years, is the most marvellous “Prophetic Foreview” in the whole Bible, because it goes into details that only the Omniscience of God could reveal. It is therefore one of the strongest confirmatory evidences to the Inspiration of the Word of God found within its pages.
The behavior of the Jews under the oppression of Antiochus Epiphanes is shown in verse 32. Some of them did “wickedly,” and forsook the “Covenant,” and the religion of their fathers, and worshipped idols, and were led into this by “flatteries.” But there were some who “knew their God,” that He was able to deliver, and so they were made “strong,” and did “EXPLOITS.” This refers to Mattathias, an aged Priest, and his sons, known as the MACCABEES, who, from B. C. 166 to B. C. 47, fought to restore the national life of Israel. Mattathias, driven to desperation by the outrages of Antiochus, raised a revolt against him, and fled to the mountains with a number of followers, zealous for the faith of Israel. Two years later he died and was succeeded by his third son, Judas, known as “The Hammer,” who by avoiding pitched battles, and by guerilla warfare, defeated and routed every Syrian army sent against him, and in B. C. 165 retook Jerusalem, purified the Temple, and restored the daily sacrifice. He fell in battle in B. C. 160, and was succeeded by his younger brother Jonathan, a High Priest. During the leadership of Jonathan the Syrians were engaged in civil war, so Judea was left in peace, and Jonathan strengthened his position by making a treaty with the Romans and the Spartans. He was treacherously slain by a Syrian general in B. C. 143, and was succeeded by his brother Simon, the last remaining son of Mattathias. Simon and two of his sons were treacherously slain by his son-in-law in B. C. 135. His son John, known as John Hyrcanus, who escaped, succeeded him and had a long and prosperous reign. Others in the same line followed, with varying success, until the Maccabeans, falling into disfavor, were succeeded by the Idumaen, Antipater, in B. C. 47. After the murder of Antipater, B. C. 43, Marc Anthony visited Syria, and appointed two of Antipater’s sons, Phasaelus and Herod, afterward known as “Herod the Great” (B. C. 37 to B. C. 4), to look after the Jews. Herod the Great was King when Christ was born in B. C. 4. Matt.”. 2:1-15. From this we see that the Maccabees bridged the greater part of the period from Antiochus Epiphanes to the Birth of Christ. During the latter part of this period a new class of spiritual leaders arose who “understood” the Prophetic Scriptures, and knew how to “instruct” the people. They were persons like Simeon and Anna, who waited for the “Consolation of Israel.”
In the “fulness of time” Christ was born, and offered unto the Jews as their Messiah. But His claim was rejected, and He was Crucified (“cut-off”), and forty years later (A. D. 70) Jerusalem was destroyed by the Romans, and then began the fulfilment of the last half of verse 33, “they shall fall by the sword, and by flame, by captivity, and by spoil, MANY DAYS.” The “Many, Days” are the days of this Dispensation Christ referred to them when He said–
All this is in process of fulfilment before our eyes. The Jews have been “spoiled,” that is, repeatedly robbed of their material possessions, for “MANY DAYS.” Although they have “fallen,” they have not been exterminated, and from time to time they have been “holpen (helped) with a little help.” They have been “flattered” and promised many things; but these promises have seldom, if ever, been fulfilled. Even now they are putting their trust in ZIONISM, and other schemes of men, for the rehabilitation of their own land, and their restoration to it. Some of their “understanding ones,” even in the time of Antichrist, will be deceived and “fall.” But it will be for the purpose of “purging” (Ezek. 20:34-38), that is “refining” (Ezek. 22:19-22, Malachi 3:1-3, Zech. 13:9) and purifying them and others by their example, even unto the “TIME OF THE END.” Here we have the meaning and purpose of all the afflictions and persecutions of the Jews clown the centuries, and even unto THE END, outlined in one verse. The verses we have just considered cover the “GAP” between “Messiah the Prince” (A. D. 30) and the “Time of the End” (A. D. ?), and correspond with the “Gap” between Daniel’s “69th” and “70th Week.” Thus showing the consistency of all the “Visions” of Daniel, and proving that they relate only to Daniel’s People (the Jews), and not to the Church, for in every instance the present Church Dispensation is conspicuous by its omission. |
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