IT is plain that chaps. 10. 11. and 12. are one continuous subject, and show us the circumstances in which Daniel received this last, and, in some respects, most remarkable of all his prophecies. For, in the whole compass of divine writ, there is no such circumstantial and minute statement of historical facts, and that, too, running down from the Persian monarchy, under which Daniel saw the vision, till the time when all the powers of this world shall be obliged to bow to the name of the Lord. Not that the prophecy runs on from the time of the Persian empire to the reign of Christ without a single break: that would indeed be contrary to the analogy of all the rest of God's word. But we have, first of all, a concise, and, at the same time, clear, statement of the facts, until we come to a remarkable personage, who was the type of the great and notorious leader of the opposition to God's people at the close of the present age. Having brought us up to this, the prophecy breaks off, and then at once spans over the interval, and gives us “the time of the end:” so that we can understand how it is that there is that gap. For the present I must close where the break comes in. Upon a future occasion, I hope, the Lord willing, to take up the antitypical crisis at the close, which begins with chap. 11:36. We shall find that it is not confined to any particular evil one; but that in the end of the chapter we have the conflicts of the leaders of that day in and round the Holy Land. And then chap. xii. shows us the dealings of God with His own people, until they and Daniel himself shall stand in their lot at the end of the days: this last, that is to say, the blessing of God's people, or at least of the godly remnant, being the great object of the close.

“In the third year of Cyrus, King of Persia, a thing was revealed unto Daniel, whose name was called Belteshazzar,” &c. Daniel, we find, had not taken advantage of the decree of Cyrus, that went out two years before, leaving the Israelites at liberty to return to their own land, according to prophecy. Daniel was still in the scene of the captivity of the Jews. But more than that, the Spirit of God draws attention to the state of the prophet's soul. He was not enjoying himself in a stranger-land; but mourning and fasting—and this, in circumstances where he had all, of course, at his command. He was found, as it is said, eating no pleasant bread, “neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.” Now surely it is not for nothing that the Spirit of God has shown us Daniel, not only before the decree of Cyrus went forth, but afterward, in such an attitude before the Lord. We can all understand, when the moment approached for the little remnant to leave Babylon, and return to the land of their fathers, that he should be found chastening his own soul before God, and passing in review the sin that had occasioned so fearful a chastening upon the people from the Lord—although he was even then doing exactly the contrary of what the flesh would have done under these circumstances. For when some great outward mercy is to be enjoyed is the time when man naturally is apt to give rather a loose rein to his enjoyment. In Daniel we see the contrary of this. He took the place of confession; and of confessing, not merely the sins of Israel, but his own. All was before him. None but a holy man could have so deep a sense of sin. But the same energy of the Holy Spirit which gives real self-abasement, enables one also in love to take in the sad and abject condition of God's people. Such thoughts as these seem to have filled the soul of Daniel when he found out by the prophecy of Jeremiah that deliverance was just at hand for Israel. There was no kind of exultation over a fallen enemy—he shouts of triumph because the people were to go free; although Cyrus himself considered it a high honor that God had made him to be the instrument of both. Well might a man of God ponder over what sin had wrought when the Lord could not even speak of Israel as His people, although faith in Daniel only the more led him to plead that they were.

Here the decree has gone forth according to his expectation. The Persian Emperor had opened the door for the prisoners of hope to leave Babylon, and those who pleased had gone back into their land. Daniel was not among these. Instead of anticipating nothing but bright visions of immediate glory, he is still found, and found more than ever, in a posture of humiliation before God. When the reason of this prolonged term of fasting comes out, we are let into the connection of the world that is seen with that which is unseen. The veil is not merely raised from the future, for all prophecy does that; but the statement of the vision here given us discloses, in an interesting light which is around us now, but unseen. Daniel was permitted to hear it, in order that we might know it, and might also have the consciousness for ourselves, that, besides the things that are seen, there are things invisible, far more important than what is seen.

If there are conflicts upon earth, they flow from higher conflicts—the angels contending with these evil beings, the instruments of Satan, who constantly seek to thwart the counsels of God with regard to the earth. This comes out remarkably here. We know that angels have to do with the saints of God; but we may not have discerned so clearly that they have to do also with the outward events of this world. The light of God here shines upon this subject, so that we are enabled to understand that there is not a movement of the world but what is connected with the providential dealings of God. And angels are the instruments of executing His will they are expressly said to do His pleasure. On the other hand, there are those that thwart God constantly: evil angels are not found wanting. Those who are not alive to this certainly lose something, because it gives us a far stronger view of the necessity of having God as our strength. Were it a mere question between man and man, we could understand that one person, in the consciousness of his strength or his wisdom, or other resources, might not fear another. But if it be a fact that we have to contend with powers that are immensely superior to us in everything of outward intelligence and might (for angels excel in strength, as we are told) it is clear that we are thrown, if we are to be conquerors, upon the support of Another that is mightier than all that can be against us. The faith that thus counts on God is a deliverance from anxiety about all that is taking place in the world. For although there are wicked spirits, and men are only as the pieces that are moved by them in the game of this life, yet, in fact, there is a supreme hand and mind that leads to the moves behind the scene, and unknown to the persons acting. This gives a much more solemn character to our thoughts of all that occurs here below.

Besides these angels, another appears on the scene: “a certain man clothed in linen, whose loins were girded with fine gold of Uphaz.” he, of whom we have so magnificent a description in ver. 6, and whom Daniel alone sees, does not appear to have been a mere angel. He may have been seen in some features of angelic glory: but I conceive this is one who often appears both in New and Old Testament history—the Lord of glory Himself. He appears now as a man—as One who had the deepest sympathy with His servant upon the earth. All others had fled to hide themselves, Daniel abode: nevertheless, there remained no strength in him—his comeliness was turned into corruption. Even a beloved man and faithful saint of God must prove that all his past wisdom was unavailing; for he was now a very aged man, and had been singularly faithful to the Lord. At this very time he was the one that best realized the true condition of Israel. For he saw well that a long time must elapse before the Messiah must come, and the revealing angel had announced that the Messiah should be cut off and have nothing. No wonder, then, that he was mourning. Others might be full of their bright hopes that the Messiah would soon come and exalt them as a nation in the world. But Daniel was found mourning and fasting; and now this vision passes before him, this blessed person reveals Himself to him. Yet, spite of all the love that rested upon him—spite of his familiar knowledge of God's ways, and the favor that had been shown him in previous visions, Daniel is made thoroughly conscious of his own utter weakness. All his strength crumbled into dust before the Lord of glory. And this has a moral for us of no little moment. However much may be the value of what a saint has learned, the past alone does not enable us to understand the new lesson of God. God Himself is necessary for this—not merely what we have learned already. I think that this is a weighty truth and most practical. We all know the tendency there is in men to lay up a store for the time to come. I do not deny the value of spiritual knowledge in various ways—whether in helping others, or in forming ourselves a right and holy opinion of circumstances that are passing around. But where the Lord brings out something not previously learned, then Daniel, spite of all that he had known before, is utterly powerless. He is most of all prostrated in this last vision, and realizes more than ever the nothingness of everything within him. He is thrown entirely upon God for power to stand up and enter into what the Lord was about to make known to him. The same thing appears in the Apostle John, who had lain in the Savior's bosom while on earth, and of all the disciples had most entered into His thoughts. Yet, let that Savior stand before him in His glory, to make known to him His mind about the future, and what was even the Apostle John? The Lord has to lay His hand upon him, bidding him fear not. He has to encourage him by what He was Himself—the Living One who had died but was alive again, and had the keys of death and hides. Therefore it was that he was to listen with the most perfect confidence, because that was what Christ was. There was no power but must fail before Him.

Daniel, in his measure, enters into this here. The death of the flesh must always be realized before the life of God can be enjoyed. This is important, practically. In the grace that brings salvation, it is not that death must be learned first, and life afterward. Life in Christ comes to me as a sinner, and that life exposes the death in which I lay. If I must realize my death in order for that life to come to me, it would be evidently man set into his true place, as a preparation for his blessing from God. That is not grace. “That which was from the beginning,.... which we have looked upon, and our hands have handled of the word of life.” That is to say, it is the person of Christ Himself, who comes and gives the blessing. After that the soul learns that “God is light, and in him is no darkness at all.” It learns that if we say that we have light—fellowship with Him who is light—and yet walk in darkness, we he and do not the truth. All the practical learning of what God is, and what we are, follows the manifestation of life to us in the person of Christ. If you speak of the order as to a sinner, it is sovereign grace which gives life in Another; but if of the order of progress in the believer, it is not so. The believer having already got life, must mortify all that pertains to him, merely in nature, in order that that life should be manifested and strengthened. That is all-important for the saint, as the other is for the sinner. Man in his natural state does not believe that he is dead, but he is laboring to get life. He wants life: he has none. It is Another alone that brings and gives it to him in perfect grace—seeing only evil in him, but coming with nothing but good, and bringing it in love. This is Christ. But in the believer's case, having already found life in Him, there must be the judgment of the evil, in order that that new and divine life should be developed and grow. So that, while to the one it is life exposing the death and meeting the man in death and delivering him from it, to the other it is the practical putting to death everything that has already existence naturally in him. All that must have the sentence of death put upon it, in order that the life be unhindered in its growth and manifestation.

Daniel was proving this as the practical means of entering into, and being made the suited witness of the wonders that the Spirit of God was about to bring before him. Hence, whatever might have been the favor in which he stood,—and he was, “a man greatly beloved,” —nevertheless, death must be realized by his soul. “And when he had spoken this word unto me, I stood trembling. Then said he unto me, fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.” And then we have an intimation brought out to him how it was that there had been such a delay. “But the prince of the kingdom of Persia withstood me one-and-twenty days; but lo I Michael, one of the chief princes, came to help me: and I remained there with the Kings of Persia.” Here, I apprehend, we have another person speaking. Not the first and glorious one that Daniel had seen, but used as a servant—an angel, in fact, that the other employed. The last chapter will prove clearly that there was more than one person sent: and it is plain from the language of the speaker that he is subordinate. Daniel is encouraged by learning that from the first day that he had set his heart to understand and to chasten himself before God, his words were heard. He did not receive the answer the first day nor the second. Not until one-and-twenty days after did the answer arrive, and yet it was sent from God the very first day. Of course, he could at once have given it. But what then? First of all, the terrible struggle that is always raging between the instruments of God and the emissaries of Satan would not have been so dearly understood. Then, again, faith and patience would not have had their perfect work.

I am not forgetting that the Holy Ghost is sent down now to dwell in the hearts of believers in a way not known then. For, although the Spirit of God was always at work in the holy prophets and in holy men, yet the abiding indwelling of the Holy Ghost was that which was not and could not be until Jesus was glorified, and the great work of redemption was wrought, in virtue of which the Holy Ghost was sent down from heaven; to take his abode in the hearts of those that believe, the seal of the blessing which is theirs in Christ. So that, besides this outward, providential care of God, so beautifully brought out here, we have this blessed, divine person constituting our bodies the temple of God. Yet the outward struggles go on. The same thing that hindered Daniel from having the manifest answer to his prayer, may hinder us from having the answer of circumstances. The answer of faith we ought always to reckon on at once; the answer of circumstances, governed of God, so as to bring out a manifest answer, we may have to wait for. Daniel had, and the reason is given us. From verse 13 we learn, that although God had sent the answer from the very first day, the prince of the kingdom of Persia withstood for twenty-one days exactly the time that Daniel was kept in mourning and fasting before God. “But lo! Michael, one of the chief princes, came to help me; and I remained there with the Kings of Persia.” Plainly it is an angel that speaks. It would be derogatory to the Lord to suppose that He was the One who needed help from one of His own angels. But Michael was mentioned here, because he was well-known to be the archangel, who took a special guardian care over the nation of Israel. So that, however people may make a mock at the truth of the interposition and guardianship of angels, yet scripture is quite clear about it. Romanism, as we know, has made them objects of adoration. But the truth itself is of special interest. That angels are employed of God in particular services is plain from the word of God. Nor was this merely a new truth. We find that Jude mentions as a well-known circumstance the contention of Michael the archangel with the devil about the body of Moses. The same truth comes out again in this. It was Michael's care over the Jewish people. He knew their tendency to idolatry, and that the man whom they had rebelled against during life, they would make an idol of after his death. And thus, Michael, as the instrument of blessing on God's part to Israel, contends with Satan, so that the body of Moses was not found—the Lord being said to have buried it; though the instrument that the Lord employed was Michael. Now here we have this interesting ray of light cast upon earthly circumstances. The powers of this world may be governing, but angels have not given up their functions. There are the devil and his angels, and Michael and the holy angels with him, brought forward again in the last book of the Bible. The facts of Christ having come, and of the Holy Ghost having been given, do not supersede this. On the contrary, we know that there will be one most tremendous conflict at the close between the holy angels and the wicked ones, when the heavens shall be forever cleared of those evil powers that had for so long defiled them. This is most interesting, as showing the perfect patience of God. Because we know that with a word He could put down the devil and all his host. But He does not. He allows Satan even to venture into the lower heavens—nay, still to have possession of them. Therefore it is that he is called “the prince of the power of the air,” as he is called elsewhere “the prince” and “the god of this world.” But I believe it is only there that he is prince. We never read of such a thing as Satan being prince in hell. It is a favorite dream of great poets, and of small ones too, but we never read of it in Scripture. What it shows us is, that his real power now is either in the heavens or on the earth; but that when he is broken, both in his heavenly usurpation first, and then in his earthly power, he is east down to hell; and that instead of being a king in hell, he will be the most miserable object of the vengeance of God. The solemn thing is, that he is reigning here now, and people do not feel it. His worst reign is that which he acquired—not that which he had before. The death of Christ, although it is the ground on which he will eventually lose all his power, was, nevertheless, the means by which he became the great usurping power, opposing God in all his thoughts about this world. But here is a thought that is of importance for us. If God permits such a thing as this—if He allows the presence of this evil one, the enemy of His Son in heaven itself—if, instead of the crucifixion of Christ leading God to deprive Satan of all his power, we find Him after this displaying His greatest longsuffering, what a lesson this is for us not to trouble ourselves about circumstances! No man has ever trodden these unknown regions: there has been none to tell us about them except the word of Ged, which lays it bare before us. We do not know all of course; but we know enough to see that there is this tremendous power of evil opposed to God, and that the power of God is always and infinitely mightier than the power of evil. Evil is but an accident which has got into the world through the rebellion of the creature against God. By “accident,” I mean that it was only the creature's interrupting for a time the purposes of God; while in truth it but served to bring them out with brighter luster. To bless heaven and earth was the plan of God, and that will stand. Evil will be banished from the scene, and evil men will suffer the awful consequences of having rejected the only good and blessed One.

But while the certainty of all this has been made known to faith before the execution of the thoughts of God, we have the view opened to us of the grave conflict that is unseen. This puts faith to the test. Daniel had to go on waiting, mourning, praying, spreading out all before God. We see in him the perseverance of faith—praying always. And how was his faith not rewarded! For when the angel does come, he makes known this at the bidding of the glorious One who had first appeared to Daniel. It was the prince of the kingdom of Persia who had withstood him one-and-twenty days; but Michael had come to his help.

I may also observe that we have all important hint in the next verse, of the main objects that God had an eye to in this prophecy. Only persons that have read much know the torture the chapter has suffered by men's own thoughts brought to explain it by. The pope, of course, has been very prominently introduced into it. And then the daring soldier of the early days of this century is found in it too: I allude, of course, to Napoleon. In short, whatever has been going on in the world of extraordinary interest, persons have tried to find it in Dan. 11. The 14th verse of chap. 10. puts to the rout all such thoughts. “I am come,” says the angel, “to make thee know what shall befall thy people in the latter days: for yet the vision is for many days.” Nothing can be plainer. It is put as a sort of frontispiece to the prophecy to show that the great thought of God for the earth is the Jewish people, and the main design of this prophecy is what must befall them in the latter days. We have the series of the history almost from the day in which Daniel lived, but the latter days are the point of it. Prophecy in general may afford to give a little earnest close at hand, but we never see the full drift of it, save in the latter day; and then the thoughts and plans of God always have, as their earthly center, the Jews and their Messiah. I do not mean to deny that the Church is a far higher thing than the Jews, and the relations of Christ to the Church nearer and deeper than His relations to the Jews. But you do not lose Christ and the Church, because you believe in His link with Israel. Nay, if you believe not this, you confound them with your own relations to Christ, and both are lost, as far as definite knowledge and full enjoyment go. This is for want of looking at Scripture as a whole. If chap. 10. had been read as an introduction to chap. 11., such a mistake might not have been made. But some read Scripture very much as others preach it. A few words are taken and are made the motto of a discourse, which perhaps has no real connection with the scope of that passage—perhaps not with any other in the Bible. The thoughts may be true enough abstractedly, but what we want is a help to understand the word of God as a whole, as well as the details. If you were to take a letter from a friend and were merely to fasten upon a sentence or a part of one, in the middle of it, and dislocate it from the rest, how could you understand it? And yet Scripture has infinitely larger connections than anything that could be written on our part; and therefore there ought to be far stronger reasons for taking Scripture in its connection than the little effusions of our own mind. This is a great key to the mistakes which many estimable people make in the interpretation of Scripture. They may be men of faith too; but still it is difficult to rise above their ordinary habits. The prophecy before us shows the importance of the principle I have been insisting on. Take the ordinary books on this prophecy—no matter when, where, or by whom written; and you will find that the great effort is to make a center of their own days, &c. Here is the answer to all. Neither Rome, nor the papacy, nor Napoleon is the object of the prophecy, but “what shall befall thy people (Daniel's people, the Jews) in the latter days.”

We then find Daniel expressing in humbleness of mind his unfitness for receiving such communications. First, one like the similitude of the sons of men touches his lips and he is instructed to speak unto the Lord. He confesses his weakness—that there was no strength left in him. But “there came again and touched him one like the appearance of a man, and he strengthened me, and said, O man, greatly beloved, fear not! Peace be unto thee; be strong, yea, be strong.” Men, until they are thoroughly established in peace, until their hearts know the real source of strength, are not capable of profiting by prophecy.

Here we find Daniel set upon his feet, his mouth opened, his fears hushed, before the Lord can open out the future to him. His heart must be in perfect peace in the strength of the Lord and in the presence of his God. Anxiety of spirit, the want of settled peace has more to do than people think with the little progress that they make in understanding many parts of God's word. It is not enough that a man have life and the Spirit of God; but there must be the breaking down of the flesh and the simple, peaceful resting in the Lord. Daniel must go through this scene in order to fit him for what he is to learn, and so must we in our measure. We must realize that same peace and strength in the Lord. If I am in terror of the Lord's coming, because I am not sure of how I shall stand before Him, how can I honestly rejoice that it is so near? There will be a hindrance in my spirit to the clear understanding of the mind of God on that subject. The reason of that lack of competence is not want of learning, but of being thoroughly established in grace—the want of knowing what we are in Christ Jesus. No matter what other things there may be—nothing will repair that sad deficiency. I speak now of Christian men. As for mere scholars dabbling in these things, it is as completely out of their sphere as a horse would be in pretending to judge of the mechanism of a watch. “The natural man receiveth not the things of the Spirit of God neither can he know them, because they are spiritually discerned.” It is only a scribe of this age meddling with what belongs to another world.

We have a rapid survey of what was about to befall Israel in the latter days. It is the same speaker here as in chap. 10. “Also I, in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold there shall stand up yet three kings in Persia.” There we have the succession of Persian monarchs from Cyrus. Scripture does show us who these were, although their names are not mentioned here. I would refer you to Ezra 4., where you will find these very three kings mentioned. In Ezra 4. the occasion arose out of the attempt of the enemies of Israel to stop the building of the temple: and these hired “counselors against them, to frustrate their purpose, all the days of Cyrus, king of Persia, even until the reign of Darius king of Persia.” Now in order to understand that chapter, you must bear in mind that, from the sixth verse down to the end of verse 23, is a parenthesis. The beginning and end of the chapter refer to events during the reign of Darius. But the Spirit of God goes back to show that these adversaries had been working from the days of Cyrus till the days of Darius. Consequently, in the parenthesis from verse 6-23 inclusively, you have the various monarchs that had come between Cyrus and Darius, whose minds the adversaries had been trying to work upon. “In the reign of Ahasuerus,” i.e., the successor of Cyrus, called in profane history Cambyses, “in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem.” Then we have the next king. “And in the days of Artaxerxes wrote Bishlam,” &c. This is a different person from the Artaxerxes mentioned in Nehemiah, who lived at a later epoch, and is called in profane history Smerdis the magician, who by wicked means acquired the crown for a time, and lent an ear to the accusations against the Jews. This usurper was put to death through a conspiracy headed by Darius, not the Mede of Daniel, but the Persian spoken of in the book of Ezra. Darius Hystaspes was his historical name. He follows immediately: so that we have these three kings mentioned in Ezra 4. exactly answering to the three in Dan. 11:2. Thus we find one part of Scripture throwing light upon another, without the need of going into the territories of man at all. “Behold, there shall stand up yet three kings in Persia.” These came after Cyrus and were called in Scripture, as we have seen, Ahasuerus, Artaxerxes, and Darius: and in profane history Cambyses, Smerdis the magician, and Darius Hystaspes. “And the fourth shall be far richer than they all; and by his strength through his riches he shall stir up all against the realm of Grecia.” That is the celebrated Xerxes, who stirred up all against Greece. This confirms an idea thrown out on a former occasion that the reason of the he-goat's coming with such fury against Persia, was in return for the Persian assault upon Greece. Xerxes was the man who made that great attempt. His riches are proverbially known, and no event made so profound an impression on the world then as that expedition against Greece and its consequences.

Then, in verse 3, Persia, the ram of chap. 8., is dropped, and we find the he-goat of that chapter, or rather its horn. “A mighty king shall stand up that shall rule with great dominion, and do according to his will.” That is Alexander. “And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” That was true at his death: the Greek empire was then broken into fragments. “And not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up even for others besides those.” It was not to be a single head getting rid of the family of Alexander and taking possession of his kingdom. This was to be divided into a number of parts, four more particularly; and out of these four divisions two acquire an immense importance. But what constitutes their chief importance here? When God speaks of things upon the earth, He always measures from Israel; because Israel is His earthly center.

Hence it is that the powers which meddle with Israel are those that in God's view are important. This is the reason why the other kingdoms are not noticed: only those of the north and of the south. And why are they so described? Palestine is the place from which God reckons. The king of the north means north of the land that His eyes were upon; and the southern power means south of that same land. These are the countries commonly called Syria and Egypt. These two are referred to throughout the chapter, the other divisions of Alexander's empire being put aside. Only those are looked at which had to do with Israel. Now we are told that “the king of the south shall be strong” —he is the person well known as one of the Ptolemies or Lagidae— “and one of his princes” (i.e., of the chiefs of Alexander); “and he shall be strong above him, and have dominion; his dominion shall be a great dominion.” This is another person, the first king of the north, who rises in strength above Ptolemy. In profane history he is called Seleucus. The descendants of both these and their strife is often spoken of in the history of the Maccabees. There minute accounts are given of the transactions predicted in this chapter: and of the two, what God says in few words is infinitely more to the point than man's long tale.

But let us look a little at some of these events. “And in the end of years they (i.e., the kings of the north and of the south) shall join themselves together. For the king's daughter of the south shall come to the king of the north to make an agreement.” One remark before going further. In this chapter it is not the same king of the north, nor the same king of the south, that we have all the way through, but a great many different ones. The same official title runs all through. As people say in law, The king, or the queen, never dies. That is just the way we are to look at it here. This sixth verse is an instance. “In the end of years they shall join themselves together.” They are not the same kings of the north and south who had been spoken of in verse 5, but their descendants. “In the end of years they shall join themselves together; for the king's daughter of the south shall come to the king of the north to make an agreement.” They made, not only an alliance, but a marriage between their families. “But she shall not retain the power of the arm.” The attempt to make a cordial understanding between Syria and Egypt, by marriage, would be a failure. Of course, this was exactly verified in history. There was such a marriage, and the king of the north even got rid of his former wife in order to marry the daughter of the king of the south. But it only made matters a great deal worse. They had hoped to terminate their bloody wars, but it really laid the foundation of an incomparably deeper grudge between them. As it is said here, “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. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them and prevail.” It was not her seed, but her brother—out of the same parental stock. She was one branch and he another. The brother of this Berenice, daughter of the Egyptian king, comes up to avenge the murder of his sister, and prevails against the king of the north. Here we have the explanation confirmed of what the kingdom of the south is. “He shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and gold; and he shall continue more years than the king of the north.” “So the king of the south shall come into his kingdom, and shall return into his own land.” There you have Egypt triumphant for a time; but the tide was soon to turn. “His sons shall be stirred up, and shall assemble a multitude of great forces. And one shall certainly come, (the other disappeared,) and overflowed and pass through; then shall he return, and be stirred up, even to his fortress. And the king of the south shall be moved with choler.” Now comes another war at a subsequent date: and this time it is the south returning the blow of the north. “The king of the south shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand.” There the Spirit of God refers to several notable facts. The two principal actors are the kings of Syria and Egypt. There was the hand that lay between them—a sort of burdensome stone to these kings who made it their battle-field, which ever went to the conqueror. If the king of the north was victorious, Palestine fell under Syria; and in the same way if the king of Egypt got the better. But God never allowed rest to those who took His land. They might intermarry and contract alliances; but it only proved the prelude to graver outbreaks—brothers, sons, grandsons, &c., taking up the quarrels of their kindred. “The Scripture cannot be broken.” All was distinctly laid down there beforehand.

“And when he hath taken away the multitude his heart shall be lifted up; and he shall cast down many ten thousands; but he shall not be strengthened by it.” Then we find that the king of the north returns and “sets forth a multitude greater than the former, and shall certainly come after certain years with a great army, and with much riches. And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision.” Allow me to call attention to these words. It at once settles the question that might be asked. How do you know that Daniel's people do not mean God's people in a spiritual sense? The answer is given here— “the robbers of thy people.” It at once puts aside the plea for a spiritual sense. We could hardly talk about “robbers” in that case. This confirms what ought not to have needed further evidence—that Daniel's people mean the Jewish people and nothing else. Here we find that some of the Jews form a connection with one of these contending monarchs of the north. These are called here “the robbers of thy people,” and take the part of Antiochus, the king of the north, against Ptolemy Philopator, or rather his son, but all came to naught. The Syrian king might hope that by bringing in this new element, by getting the countenance of the Jews, perhaps God would be with him. But no. They were the robbers of the people—unfaithful to God, and not holding fast their separation front the Gentiles. They, too, might think to establish the vision, “but they shall fall.”

“So the king of the north shall come and cast up a mount, and take the most fenced cities; and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, (that is the king of the north,) and none shall stand before him; and he shall stand in the glorious land, which by his hand shall be consumed.” Another remarkable thing that we see here is that the Spirit of God still holds to the importance of that little strip of land—the territory of Palestine. It was God's gift to God's people. Whatever might be its deplorable condition, it is the glorious land still. God repents not of His purposes: “He will yet choose Israel, and set them in their own land.” And if, when it is a question of God's earthly purposes, He thus holds to them, spite of every hindrance, what will He not do for His heavenly people? Who can doubt that he will bring them to heavenly glory?

“He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her; but she shall not stand on his side, neither be for him.” This is another attempt at marriage; only it is the converse. It is not now the king's daughter of the south coming to the king of the north; but the king of the north gives his daughter Cleopatra to the king of the south, hoping that she will maintain Syrian influence in the court of Egypt. That is what is called here “corrupting her;” because it was plainly contrary to the very essence of the marriage-tie: it was an attempt to use her in order to serve his political purposes. “But she shall not stand on his side, neither be for him.” All the pleas—the innermost secret of their hearts, come out here. There is another disgrace, which is not only known to God, but is made known to His servants.

“After this shall he turn his face unto the isles, and shall take many; but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.” That is, Antiochus meddles with Greece, and takes many of the isles; but this other prince, for his own behalf, takes up the contest against the king of the north. Here we have the entrance upon the scene of a new power—the first allusion to the Romans. A Roman consul is meant by the prince that comes on his own behalf against the king of the north. He will not allow Greece to be touched. It was one of the Scipios who interfered. “Then he shall turn his face towards the fort of his own land: but he shall stumble and fall and not be found.” He is obliged to return to Syria, but he shall stumble and fall.

“Then shall stand up in his estate a raiser of taxes, in the glory of the kingdom.” The Romans, who defeated the father, obliged his son to raise a heavy annual tribute. That was all that the poor man did during his life. “Then shall stand up in his estate a raiser of taxes but within few days he shall be destroyed, neither in anger nor in battle.” He was killed by one of his own sons. “And in his estate shall stand up a vile person, to whom they shall not give the honor of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overthrown from before him, and shall be broken; yea, also, the princes of the covenant. And after the league made with him he shall work deceitfully: for he shall come up and shall become strong with a small people.” This is the man who typifies the last king of the north; called in profane history Antiochus Epiphanes; morally abominable, but most notorious for his interference with the Jews, first by flattery and corruption, and afterward by violence. This is the man the Spirit of God dwells most on, because he most meddled with Israel, the glorious land and the sanctuary. He it was who enforced idolatry in the temple itself, setting up an image to be worshipped even in the holy of holies. Therefore it is that he acquires importance. Otherwise he was a man little known, except for daring wickedness. Nothing can be more simple. His history consists of intrigues, first against the king of the south, and then against the Jews; and of various expeditions, in some of which he was successful at first, but afterward entirely defeated. “He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his father's fathers..... And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand.” These kings try to plan against each other, but all is defeated. “Both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper; for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land (i.e., in the north.) At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter.” Then we have further details.

“For the ships of Chittim shall come against him.” There are these indefatigable Romans that come in again. They had dealt with his father when he had made an attack upon Greece; and now that the son had his hand over the throat of his prey, the Roman consul came, and at once forbad his doing anything further. He even drew a circle round him, as is well known, when the artful king wished to gain time to evade. The answer was demanded before he stepped out of the circle, and he was obliged to give it. This was a death-blow to all his policy. He went home a miserable defeated man, with a heart utterly infuriate, though putting on a humble appearance before the Romans. He goes, therefore, to wreak out all the anger of his heart upon the Jews. As it is said here “Therefore shall he 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.” Poor as the Jews were, they were the only witnesses for God upon the earth, and he hastens to pour out his fury upon whatever bore a testimony to God among them. This was his ruin, and brought God's vengeance upon him. “He shall even return and have intelligence with them that forsake the holy covenant,” i.e., with the apostates of the Jews. “And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.” He will put an end to the Jewish service and will set up an idol, “the abomination that maketh desolate,” in the temple of Jerusalem. It is a mistake to suppose that this refers to the last days. It is only a type of what will take place then. The latter part of the chapter, and the next chapter, do refer to the latter day in the full sense of the word. But here is the step of transition from what is past to the future.

You come down in regular historical order to Antiochus Epiphanes, and then we meet with a great break. Scripture itself intimates as much. But Antiochus did on a small scale what the great northern king of the latter day will do on a larger one. It is said, (v. 35,).... “even to the time of the end: because it is yet for a time appointed.” There God stops. He says, as it were, I have come to the man that shows you in type what is to befall you in the latter days; and so He dwells emphatically upon this king, laying before them the extreme wickedness of his heart and conduct. The Spirit then stops the course of the history, and plunges at once into the last scene. This, however, must be reserved for another occasion. What we have seen shows us that whatever may be the general outline of events elsewhere, God can be, and sometimes is, singularly minute in the details of a prophecy, and no where more so than in this very chapter. And what is the great objection raised by infidels against it? That it must have been written after the events had taken place? Certain it is, that there is no one historian of these times who gives us such an admirable account as we have in these few verses. If I want to know the history of these two contending monarchies, Syria and Egypt, I must look here. How entirely we can confide in the word of God about everything! It may be an exception to His general rule to dwell upon the kings of the north and of the south, but He does so at times. The great thing on which He bestows care is the souls of His people. May our hearts answer to the interest that He takes in us!

From the twenty-first verse we have had the account of the king of the north, known in profane history as Antiochus Epiphanes. The Spirit of God has entered into much fuller detail in speaking of his history, because his conduct, specially at the close, in meddling with the Jews, and their city, and their sanctuary, furnished the occasion for a type of the last king of the north, who will be found following in his predecessors' wake, save that his guilt will be incomparably graver in the sight of God—so flagrant, indeed, that His judgment can tarry no longer. This accounts for a circumstance that has often perplexed the students of Daniel's prophecy. We read of an abomination of desolation in the predicted account of Antiochus; (11: 31); and it has been commonly supposed that our Lord refers to this in Matt. 24:15. Those who looked for the future fulfillment of this abomination have sought to reconcile it with the facts, by the assumption that the Spirit of God must have branched out into the future personage that Antiochus represented. But in my judgment there is no need for anything so unnatural. Antiochus Epiphanes was only a type, and verse 31 does not go beyond his history, save as a foreshadowing.

In other words, to the end of verse 31 all is strictly historical—typical, of course, of the future, but nothing more. And therefore the answer to the difficulty that some find in our Lord's quoting, as they suppose Dan. 11:31, is really as plain as possible. He does not quote this verse. The passage he refers to is in chap. 12. In chap. 12:11, you will find an expression similar to this. “And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.” There we have a defined date, which connects this last setting up of the desolating abomination with the deliverance our Lord predicts in Matt. 24., and Jacob's most fiery trial is that which just precedes his deliverance.

Now there are more reasons than one for believing this passage in Dan. 12. to be what our Lord cites. Some of them depend upon considerations more fit for the study than for public ministry. But the sum of the matter is, that the expressions the Holy Ghost employs in chap. 11:31, and in chap. 12: 11, differ. In chap. 11: 31, it means the abomination of him that desolates, or of the desolater. Whereas, in chap. 12: 11 the true meaning is that which is given in our Lord's words—not the abomination of him that maketh desolate, but “the abomination of desolation;” which is, I suppose, what is meant in the English version by the words, “that maketh desolate.” Thus the two phrases are distinct. Although there is a resemblance between them, there is also a difference; and that difference is enough to show that our Lord spoke not of the abomination set up by Antiochus, but of that mentioned in chap. 12. Consequently, there is, in fact, no difficulty to be removed; because the desolation spoken of in chap. 11. is past—the desolation (chap. 12.) that our Lord draws attention to is future.

That this is so will appear from other considerations also. Thus, in the verses that follow, we have a state of things distinct from what will be in the future tribulation of Israel. “Such as do wickedly against the covenant shall he corrupt by flatteries; but the people that do know their God shall be strong, and do exploits.” Now we find from the Revelation, and other parts of Scripture that speak about the future of Israel, that the godly remnant could hardly be said to do exploits. They will suffer; but I do not think that deeds of power thus characterize the blessed ones who are to pass through the dreadful crisis of the future. In the days of Antiochus, it was not so much suffering, but “being strong, and doing exploits” —exactly what was true of the Maccabees and others, who undoubtedly were not so much a baud of martyrs as a set of men who roused the spirit of Israel, and resisted the cruel and profane scourge of that day. Again, we read, “And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.” There is a long period, observe, of sorrow and trouble, that follows the outburst of courage and prowess against the desolater, and this is still continued in further verses. “Now, when they shall fall, they shalt be holpen with a little help; but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end; because it is yet for a time appointed” —clearly showing that this is before the time of the end. The Spirit of God is here referring to what has already taken place. And then we have a picture of terrible desolation that goes on, as it is said, “to the time of the end.”

I infer, then, that the Spirit of God singles out the desolation that then befell the people of Israel, and the defiling of the sanctuary under Antiochus or his generals. This brought vividly out the circumstances of the last days; but along with them certain other circumstances were added, that ought not to be expected in those days. In other words, we arrive at what may be called the long and dreary blank that severs the past history of Israel, and the struggles in their land against neighboring aggressors, from the great crisis of the last days. This is where the true break occurs. Certain disasters were to go on “to the time of the end; because it is yet for a time appointed.” There is no place in the chapter where the interruption of the history: so well fits in as after verse 35.

But now, in verse 36, at once we have a person abruptly introduced into the scene. We are not told who he was, or where he came from; but the character that is given of him, the scene that he occupies, the history that the Spirit of God enters into in connection with him, all declare too plainly that it is the terrible king who will set himself up in the land of Israel in personal antagonism to the Messiah of Israel, the Lord Jesus. He it was of whom our Lord spoke when he said that if they refused Him who had come in His Father's name, they would receive another coming in his own name, Nor is this the only passage of Scripture, where this same false Christ, or rather Antichrist (for there is a difference between the terms), is described as “the king.” Not only have we different references to him under other epithets, but in the first great and comprehensive prophecy of Scripture, Isaiah, we have him introduced in an equally abrupt manner. In Isa. 30 we have an enemy of Israel, called the Assyrian. Doubtless, looking at past history, Sennacherib was their great head in that day. But he only furnished the opportunity to the Spirit of God to bring out the future and final adversary of Israel. His fall is here brought before us. “For through the voice of the Lord, shall the Assyrian be beaten down who smote with a rod. And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps, and in battles of shaking will He fight with it.” After the end of that victory there will be exceeding joy for Israel; instead of the train of sorrow which most victories bring, there follows unfeigned gladness before the Lord. “It shall be with tabrets and harps.” For the enemy there will be proportionate misery. Sometimes still more awful and unending than temporal destruction falls upon the proud foe. “For Tophet is ordained of old, yea, for the king it is prepared: He hath made it deep and large; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it.” In our version there is a singular obscurity, remarked by another, in this verse. At first sight it might appear that the Assyrian and “the king” were the same person. The true rendering is “For the king also it is prepared” —that is, Tophet is prepared for the Assyrian, but besides, for THE KING also. Just as in our passage in Daniel, we have the Assyrian or king of the north on the one hand, and “the king” on the other. The same frightful end awaits them both. But I only refer to this now for the purpose of showing that the expression “the king” is not unprecedented in Scripture, and that it applies to a notorious person that the Jews were taught in prophecy to expect. God, in judicial retribution for their rejection of the true Christ, would give them up to receive the Antichrist. This is “the king.” He would arrogate to himself the royal rights of the true king, the Anointed of God. Tophet was prepared for the king of the north, and also for “the king.”

But this is not all. In Isa. 57 we have him introduced with similar abruptness. In chap. 55. are shown the moral qualities that God will produce in His people. In chapter 57. He shows us the fearfully iniquitous state then also found in Israel. And in that day God will no longer endure anything but reality. Forms of piety, covering uncleanness and ungodliness, will have passed away. There “the king” is suddenly introduced to us (v. 9). “Thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell.” To have to do with him was to debase oneself unto hell. No wonder that for “the king also” Tophet was prepared. This shows that before the mind of Israel from the first there was one that the Spirit of God led them to expect to reign over the land in the last days, who is Called “the king.”

This at once furnishes a most important clue to Dan. 11. We are come to the time of the end. The bank is closed—the long dark night of Israel's dispersion is well-nigh over. The Jews are in the land. In what condition? Are they under Christ? Alas I there is another and a terrible scene that must first be enacted there. “The king” that we have read of is there, and the course he pursues is just what we might expect from the landmarks of the Holy Ghost. “The king shall do according to his will.” Ah! are any of us sufficiently aware what a fearful thing it is to be the doers of our own will? Here is the end of it. It was the first great characteristic of sin from the beginning. It is what Adam did, and the fall of the world was the immediate result. Here is one who at that day may seem to be the loftiest and most influential of Adam's sons. But he does according to his will.” And nothing worse. Are we to read such a history as this without moral profit to our own souls? To forget what an evil thing it is ever to be the doers of our own will? Let none suppose that, because they may be in a position to rule, they are therefore outside the danger. Alas! it is not so—no one thing so unfits a person for righteous rule as the inability to obey. It is good first to know what it is to be subject. Oh! may it strike deep into all our hearts, that “the king,” the Antichrist, is first stamped as one doing his own will. May it test us how far we are seeking ours! How far, under any circumstances, we are doing or allowing anything, that we could not wish every soul in this world to see—perhaps even those that are nearest to us. Alas! one knows the difficulty and danger in these things from one's own heart, from experience and observation. Yet there is no one thing more contrary to that Christ that we have learned. We are sanctified “unto the obedience and sprinkling of the blood of Jesus Christ.” It is not only to the blessing, the sprinkling of the blood—but to the obedience of Jesus Christ—to the same spirit and principle of obedience; for that is the meaning of the expression. We are not like the Jews who were put under the law, and whose obedience had this character—bound to do such and such things under penalty of death. We are already alive unto God, conscious of the blessedness in which we stand, and awakened to see the beauty of the will of God, for His will it is which has saved and sanctified us. This is our calling, and our practical work here below. Christians have no other business, properly speaking, than to do the will of another. We have to do God's will according to the character of the obedience of Christ—as sons delighting in the will of our Father. It does not matter what we may have to do. It may be one's natural daily occupation. But do not make two individuals of yourselves—with one principle in your business or family, and another for the church and worship of God. Never allow such a thought. We have Christ for everything and every day. Christ is not a blessing for us merely when we meet together or are called to die: but if we have Christ, we have Him forever, and from the first moment we are emancipated from doing our own will. That we learn is death; but it is gone now in Christ's death. We are delivered, for we are alive in Him risen. But what are we delivered for? To do the will of God. We are sanctified unto the obedience of Jesus Christ.

As for “the king,” you have in him the awful principle of sin that has always been at work, but which here exceeds all bounds. The moment has come when God will remove the providential checks which up to that time, He will have put upon men, when Satan will be allowed to bring about all his plans; and that, too, in the very land whereon the eyes of God rest continually.

“The king shall do according to his own will; and he shall exalt himself and magnify himself” —not only above every man, but “above every god.” And it is not only that he takes his place above these so-called gods, but “he shall speak marvelous things against the God of gods.” And, strange to say, (if one did not know the perfect wisdom of God, and could not wait for His counsels to be matured,) in spite of his fearful profanity, “he shall prosper till the indignation be accomplished: for that that is determined shall be done.” There at once is a word that gives us the key to the passage. For some have found immense difficulties in this portion of the word of God. Many have transported into this verse the Pope of Rome, others Mahomet or Bonaparte. But here we find that this king is to prosper till the indignation be accomplished. What, or about whom? Has God indignation against His Church? Never. This is the time of the perfect patience of God—not of His indignation. With whom, then, is it connected? The word of God is perfectly plain. It is when dealing with Israel that God speaks of indignation I have already shown that fully from Isa. 5; 10; 14, and other passages, as it is entirely confirmed by the whole nature of the revelation here. For we read of one that would be the king of Israel—not in Constantinople or Rome, but in Palestine. And the time is a future outburst of indignation against Israel in the promised land. He (the false king) shall prosper till the indignation be accomplished. Neither shall he regard the God of his fathers, nor the desire of women. The expression, “the desire of women,” clearly, to my mind, refers to Christ—the one to whom all Jews were looking forward, and whose birth must have been above all things desired by Jewish women. It is plain from the connection that such is the true meaning. For it occurs between “the God of his fathers” (Jehovah) and any god.” Nothing is less likely than, if it had merely referred to natural relationships, that it would have been thus placed. It was, probably, from the wish to apply this to the pope that such an interpretation has found currency. But let us only understand that the prophecy concerns Israel and their land, and all is plain. “He shall not regard the God of his fathers, nor the desire of women.” Christ is distinguished from the God of his fathers, perhaps, because the Son was to become incarnate. But Christ is regarded no more than the God of his fathers—an expression, by the way, which implies that he himself is a Jew. It is “the God of his fathers.” “For he shall magnify himself above all. But in his estate shall he honor the God of forces.” It is not that he goes forward as Antiochus did, trying to force Jupiter Olympius upon the Jews; but he adopts a new superstition. This also disproves the reference to Antiochus, who was a Gentile. Here it is a Jew, who will take the place of the Christ, and who, of course, regards neither the true Christ nor Jehovah. It is a self-exalting personage who opposes the true God, i.e., who equally sets aside the superstitions of men and the faith of God's people. Self-exaltation is his marked feature.

But that is not all. The antichrist will be infidel, but not merely infidel. He will have rejected the God of Israel, and the Messiah. Nor will he honor any of the gods of the Gentiles. But even this man, although he sets himself up as the true God upon the earth, will, for all that, have some one to whom he bows and causes others to bow along with himself. The human heart, even in antichrist, cannot do without an object of Idolatry. So, in ver. 38, there is this apparent inconsistency that comes out in the antichrist. “But in his estate shall he honor the God of forces.” He makes a god, as well as setting himself up to be God. “A god whom his fathers knew not shall he honor with gold and silver, and with precious stones, and pleasant things.” It is entirely an invention of his own. More than that. He will divide the land among his adherents. “He shall cause them to rule over many, and shall divide the land for gain.” There we have God's account of this king that will be found in Palestine in the last days. And it is plain that this last verse is a most conclusive proof that he is in Palestine reigning, It is “the land.” The Spirit of God never so speaks of any other country. It was that land which was nearest to God—a sort of center for all others.

Here we have a change in the history. “And at the time of the end shall the king of the south push at him.” This confirms what was said before—that “the king” is found “at the time of the end.” Then “shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots and with horsemen, and with many ships.” The Spirit of God had long before spoken about the kings of the north and of the south. It was important to show that at the time of the end these powers will have successors, who will make their push at “the king” in the holy land. “The king of the south” —that is, Egypt—and “the king of the north” —that is, the holder of the present Syrian possessions of the Sultan. These two persons shall make a movement against “the king.” Not that they have a common policy: on the contrary, they seem bitter enemies one of another. But “the king” so exalts himself, arrogating to himself such pretensions in the holy land, that God permits the final catastrophe to arrive. The king of the south comes first, and then the king of the north, who appears to be the great military and naval leader of the east in those days. “The king of the north shall come against him like a whirlwind, with chariots and horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.” “shall enter also into the glorious land.” This can be no other land than that of Israel. The king is there. The northern king is a totally different person, an antagonist of “the king,” as well as the king of the south. The Spirit of God having introduced “the king,” without telling us whence he came, now drops that personage without telling us what became of him. His frightful destiny shown us fully in other scriptures. But it was important to introduce him as an episode in chap. 11., for the purpose of showing the last great conflict between the kings of the north and of the south. Accordingly he drops “the king,” and the rest of the chapter is occupied with the king of the north. He not only enters the glorious land, but he goes on with conquests elsewhere. “Many countries shall be overthrown, but these shall escape out of his hand, even Edom and Moab and the chief of the children of Ammon.” We find from Isa. 11 that this is a very notable fact. These borderers lived on the outskirts of the holy land. God so orders that if they escape the king of the north, they are to be ravaged by the triumphant Israelites. God will not permit that the early and bitter enemies of Israel should meet with their righteous retribution from the hands of any but the people whom they had so sought to oppose and injure. Accordingly, it would appear from Isaiah, that, a very little after, the Israelites execute God's judgment on them.

“He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt; and the Libyans and the Ethiopians shall be at his steps.” From this we learn that the king of the north is not acting as a colleague with the king of the south. He proceeds down to the south, where, it would appear, (ver. 43,) there will be a great development of material prosperity, whether from the resources of the land itself, or more probably from its becoming the great emporium of western and eastern commerce in that part of the world. “But tidings out of the east and out of the north shall trouble him.” It is when he is down in the south, beyond Palestine, that he hears these rumors of perplexity in the north and east. He had come himself from the north, and was the conqueror over the east also; and now he has tidings from these quarters that agitate him. He hastens back from the land of Egypt and reaches Palestine. “And he shall plant the tabernacles of his palaces between the seas (that is between the Mediterranean and the Dead seas) in the glorious holy mountain: yet he shall come to his end and none shall help him.” This is the doom of the once victorious king of the north not of “the king” who was introduced by the way to show us the occasion of the final struggle between the north and south.

I would now desire to inquire whether there be not other scriptures of interest to connect with what we have just been looking at. In the close of Zechariah, we shall find information of great interest. Just a word or two first on the end of chap. 11. The Spirit of God there says, “Woe to the idol shepherd that leaveth the flock.” This I conceive is clearly the Antichrist— “the king.” For, looking at verse 16, we learn that this idol shepherd is in the land. “Lo, I will raise up a shepherd in the land, which shall not visit them that be cut off, neither shall seek the young one, nor heal that which is broken, nor feed that that standeth still; but he shall eat the flesh of the fat, and tear their claws in pieces.” This utter selfishness, and self-exaltation, and spoiling the flock, instead of feeding it and carrying the lambs in his bosom, is in frightful contrast with Christ, the Good Shepherd. Then the false shepherd, Antichrist, is to be raised up in the land of Israel, and there he does not spare the flock of God.

In chap. 12. we have another power. It is said, in verse 2, “Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem.” There are nations gathering against Jerusalem. Just as in Dan. 11., the king of the north comes down and the king of the south. Nations assemble against Jerusalem while this idol shepherd is there. Jerusalem and the Jews are the object of attack. “And in that day will I make Jerusalem a burdensome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.” Victory seems to incline to the assailants of Israel. But none can then harden themselves against them and prosper, because the Lord will have identified Himself with them in that day. “In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness; and I will open mine eyes upon the house of Judah;” and then we have the way in which the Lord will defend His people in that day. But what will make it still plainer is that which we read in chap. 14:2, “For I will gather all nations against Jerusalem to battle, and the city shall be taken, and the houses rifled, and the women ravished; and half the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.” Here we have additional disclosures that you would not have gathered from chap. 12. Thus we learn that “the city shall be taken and half of the city shall go forth into captivity;” evidently distinguishing this future siege from the past. When the Chaldeans took the city, they carried all away captive. When the Romans took it, all they spared were made prisoners of. Were we have another siege, in which half will be taken and the other half not. And if anything can more clearly mark off the future from the past, it is that the nations, having taken half of the city, will not pursue their victory further. Why? “Then shall the Lord go forth and fight against those nations, as when He fought in the day of battle. And His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east.” Who can pretend that that has ever been accomplished? Who can say that the Lord has thus come and stood upon the Mount of Olives? How can you reconcile the past with such a statement as this? The Lord has never been on Jerusalem's soil as a conqueror since that day. Was it thus when Titus besieged it? Do you try to explain it away as merely a providential deliverance? But, I ask, were they delivered then? They were taken captive. Jerusalem to this day remains trodden down to the Gentiles, and must, till the times of the Gentiles be fulfilled. But the passage indicates the times of the Gentiles closing in; the end of Gentile oppression. When this day is verified, and the Lord goes forth to fight against those nations, His feet shall stand upon the Mount of Olives. And as a mark that this is not to be allegorized, we find that the Spirit adds that the Mount of Olives is to split in twain—an outward physical proof that the Lord God has planted His feet there. “The Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley: and half of the mountain shall remove toward the north, and half of it toward the south.” “Ye shall flee to the valley of the mountain,” —that is, it will form a valley between the two— “for the valley of the mountains shall reach unto Azal.... and the Lord my God shall come, and all the saints with thee.” Now, then, there we find a most clear proof that there is a future siege of Jerusalem, and that this siege will be characterized by two attacks. The first attack will be successful against Israel; half the city will be taken, and all the miseries of a frightful siege will follow, as far as half the city is concerned; but the other half is reserved for the Lord, who will bring the third part through the fire. He will put Himself at their head, and crush all the nations of the earth that come together against Jerusalem. Thus the second attack will be to the ruin of those that make it. If we connect this with Daniel, how plain is the additional light that we get! The king of the north first comes down when the king of the south is pushing at “the king” in the holy land. There is a simultaneous assault made upon Israel, to destroy the people in the land, who, alas! deserve it. But in the midst of evil there will be a godly seed. God will employ these assailants to do the work of the executioner. The wicked will be taken away, and when God has purged those that are there, there will come another scene. The king of the north having been successful in his first attack, pursues his way towards Egypt, against the king of the south. He comes there, but tidings from the north and east trouble him.

Meanwhile, we may ask, what is become of “the king?” Has he been destroyed in the collision between the kings of the north and of the south, that had taken place in the land? No. What then is become of him How does he fall? By the brightness of the appearing of the Lord from heaven. He is reserved for the hand of God himself. He will be cast alive into a Lake of fire burning with brimstone. “For the king also it is prepared.” Thus we have the Old Testament and the New giving us one concurrent testimony. It will be by no ordinary doom of ruined man that he will perish. It is God departing from all His ordinary ways of dealing with the wicked. Men have been from time to time taken up in the grace of God from this world without passing through death; and there are men for whom it is destined of God to be sent down alive into hell—the terrible contrast of those who are alive when Christ comes, waiting to be taken up to heaven. It will be so with that wicked one, the idol shepherd—the king—and not with him only. The king of the north is a bolder enemy still. “The king” has set himself up in the land, corrupting and apostatizing the people of Israel. He has met with his doom. If only the slightest word of the judgment that had been executed in that land were to reach the king of the north, we can understand how he would be troubled. Whether that is the cause of his hasty return against Israel., or because the ten tribes were in movement, I do not pretend to say. We are not told. But he comes up to the holy land again; and this time, it is to fall under the immediate hand of God—not with the sword of a mighty man, nor with the sword of a mean man. No man, but God, will execute the vengeance upon him. Here we find the reason why there were two attacks. He has gone down, after his first assault on Jerusalem into the south and has pursued certain conquests there. Excited by the tidings referred to, he hastens to return, hoping now to have it all his own way. “Then shall the Lord go forth and fight against those nations, as when He fought in the day of battle.”

But I must also ask you to look, before closing, at one or two other passages. Take Isa. 28 and 29., where you will find abundant confirmation of all that I have touched upon in this closing scene. In Isa. 28. you will observe that there are two great powers of evil connected with the land of that day—one “the king,” who is in relation with the people, and in the land; the other the king of the north, who comes down as an antagonistic power.¹ We shall find both these in this chapter. First, Ephraim is mentioned, and the Lord pronounces woe upon “the drunkards of Ephraim, whose glorious beauty is a fading flower Behold the Lord hath a mighty and strong one, which, as a tempest of hail, and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.” There, I apprehend, you have the Assyrian threatened, as this dreadful storm from the north, that would break forth upon Ephraim. If we look at the middle of the chapter, we shall find another thing. We have seen what was the condition of Ephraim, who dwelt in the outskirts of the country. But what was the destiny of Jerusalem, the capital “Because ye have said, (ver. 15,) We have made a covenant with death, and with hell are we at agreement.” There we have evidently what is connected with “the king” who will be in Jerusalem, and who will form a compact with “the beast,” the great imperial power of that day, to whom Satan will have given his throne. There is harmony between what we have in Isaiah and in Revelation and in Daniel. “We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us.” Mark that. The over flowing scourge is the king of the north, the outside power that is coming down upon them. They of Jerusalem have made a covenant with death and with hell, that is, with instruments of Satan in that day: and they hope by this means to escape the king of the north. I have already shown that the beast, the great power of the west, will be in connection with the “king” at Jerusalem—that the western parts will be the great seat of the beast—that he will command all Europe, that properly belonged to the Roman Empire. When that empire is re-organized, he will be the great instrument of using its strength. “The king” will have made a covenant with him; or, as it is said in chap. ix., he, that is, the Roman prince, will make a covenant with the mass of the Jews. At the close, both are found in Jerusalem, fighting against the Lord and His saints coming from heaven. They will find their supposed strength in this covenant, but it will not stand. The overflowing scourge (the Assyrian) sweeps on, and half the city of Jerusalem is taken. How marvelously does Scripture hang together! Then (Isa. 28:16) comes in the reference to the Lord's laying a foundation-stone in Zion, which is evidently a word for the faithful remnant of that day, however true for us who believe now.

Isa. 24 is the last portion to which I wish to refer. There we have the closing desolation of the city. “Woe to Ariel, to Ariel, the city where David dwelt. . . Yet I will distress Ariel, and there shall be heaviness and sorrow; and it shall be unto me as Ariel. And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee.” That is the siege spoken of in Zechariah. “And thou shalt be brought down and shalt speak out of the ground,” &c. That is their condition when they are desolated. But mark, in verse 5: Moreover the multitude of thy strangers shall be like small dust..... Thou shalt be visited of the Lord of Hosts with thunder and with earthquake And the multitude of all the nations that fight against Ariel and that distress her, shall be as a dream of a night-vision.” The Lord has gone forth and fought with those nations as He fought in the day of battle. I have brought sufficient evidence from various parts of the word of God, which entirely falls in with, and throws light upon, the very interesting portion of Daniel now before us. All concur in showing most clearly that there is a terrible future for apostate Israel and their western associates; and no less terrible for their confederate eastern adversaries. The covenant with hell will not stand. When the great powers of the world will have, apparently, swept all before them, and have gathered for the last great struggle before Jerusalem, God will take that opportunity for dealing with them after His long term of patience. It will be the closing scene. They will think that universal monarchy is to be in their hands; but it will be God's day for summoning them to judgment. Here I speak of a judgment of nations and of kings—not of the dead before the great white throne.

God is about to deal with the earth—with men in the midst of all their plans. The regeneration of the world will be the great day when the Lord, having weeded out of Israel the transgressors, and used “the king” himself, and the judgment that fell upon him, to separate the true ones of Judah from the wicked, will cause the hour to chime when the account must be settled with the nations. This appears to me to be the simple, straight-forward statement of the truth of God that we have here. We are not to suppose it is merely a question of one great power only. There will be different principles at work. And it is an awful thing to think that these lands where we enjoy such privileges are to be then overspread with the deepest darkness. The covenant with death and with hell will be because of an alliance made with the highly civilized western world. What a humbling thing for the pride of man! Civilization in a day that is past did not keep the mightiest minds from degrading idolatry and filthiness. Alas! we shall have a still worse scene at the close. Christendom will end in restored idolatry, in novel false gods,—in man himself worshipped as God. Such I believe, is the predicted future of this age. But one can keep the heart the same from being entangled with all that leads to it—Christ Himself. May we be occupied with Him; not building upon men's foundations, not hoping their hope, not trusting to progress, or even to religion, so called. If Christ is my object in everything, there is safety there, and nowhere else.

^[1] Mr. Elliott (Horæ Apoc., 5th ed., vol. iv., p. 735, note 4,) makes it to be an essential part(!) of the futurist theory that the Antichrist is, during part of the last three and a half years, to be occupied in besieging Jerusalem from without. That some writers, ancient and modern, have fallen into this stupendous mistake, is plain enough ; but Mr. E. 's assertion is totally unfounded. The truth is (and Mr. E. ought to know it well), that very many authors, both historical and futurist, have been guilty of confounding "the king" with "the king of the north," at the close of Daniel 11., and elsewhere; but it is false that the error is essential to futurism more than to the Protestant school. Not a few beside myself had seen and avoided this confusion before Mr. E.'s book was written.