Daniel 11C – Son of Perdition

Theology and Politics from a Conservative, Biblical Perspective

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Daniel 11:21-35 highlights an historical figure who turns out to be a type of coming Antichrist, who will lead the final global kingdom fully empowered by Satan. This historical figure was named Antiochus IV and he added a title to his name, Epiphanes, which loosely translated means “God with us” or “I am God.”

It is in this section, God gives more information about Antiochus IV than all previous kings. This is due to his absolute devastating influence on the Jewish people, Jerusalem and Temple. During Antiochus’ reign, Syria declined in power, while Rome was increasing in power.

Antiochus IV corresponds to the little horn of chapter 8 (Daniel 8:9-12; Daniel 8:23-25). He also foreshadows the little horn of chapter 7 (Daniel 7:8); Antichrist. “The overall push of chapter 11 is toward two significant personages who dramatically affect the fate of the Jews.” [Campbell, p. 127]

Antiochus IV seized the throne by intrigue and politics. He often threw opponents off by pretending to befriend them, but he would then turn on them when they least expected it. This will also be Antichrist’s method of gaining power and dominion (Dan 9:27).

Verse 24 tells us Antiochus would enter an area peaceably and would do what his fathers did not do. They came to plunder and destroy. However, Antiochus came to not keep spoil but to disperse it in order to gain favors from others. This also gained their trust and cooperation and more of a power base for himself. Socialism always gives things away in exchange for loyalty. It always has strings attached.

In verses 25-27, Antiochus went to war against Ptolemy of Egypt. Ptolemy was surprised because Antiochus had always been seen as a friend of Egypt. The people eating at Ptolemy’s table plotted against him and Ptolemy eventually suffered defeat (v25). Both kings lied to one another at the dinner table.

Verses 28-30 explains in some detail the exploits of Antiochus. He left Egypt with much plunder and on his way home to Syria, turned his sights on Israel.

Arriving in Jerusalem, a Jew named Jason wanted to be high priest, so he bribed Antiochus who complied and made him high priest. However, another Jew – Menelaus – also wanted to be priest so he also bribed Antiochus and he complied and made him high priest, setting Jason aside. The then current High Priest – Onias – objected and he was killed.

Thinking that Antiochus had been killed, Jason attempted a revolt against Menelaus. Antiochus then returned to and entered Jerusalem, slaughtered 80,000 men & took 40,000 prisoners, sold 40,000 as slaves. Antiochus succeeded in stopping a revolt to depose Menelaus. Antiochus and Menelaus then desecrated the Temple. It is clear that Menelaus (and probably Jason), were only interested in the high priest position because of the power and money they believed they could obtain through holding that office. This happened in 168 BC.

That same year, Antiochus again attacked Egypt. When he arrived, he was met by Roman consul, Popillius Laenas, who warned him not to attack Egypt since they were being protected by Rome. Laenas stopped Antiochus from attacking Egypt and sent him back to Syria. Angry and frustrated, Antiochus stopped in Jerusalem on his way and took out his frustration again on Jerusalem.

Verse 31 tells us Antiochus sent his general Apollonius with 20,000 soldiers to Jerusalem pretending it to be a peaceful mission. However, once inside the city, they attacked the Jews on the Sabbath. Apollonius killed many Jews, took many Jewish women and children captive as slaves, plundered the temple, and burned the city.

Essentially, Antiochus’ goal was to exterminate Judaism, not unlike the attitude that is overtaking the world today. Antiochus wanted to supplant and replace Judaism with Hellenistic thought throughout Palestine. He forbade the Jews from observing the Mosaic Law. He did away with festivals, Jewish sacrifices and circumcision. He then placed an image of Zeus inside the Temple and erected an altar to Zeus on the altar of burnt offerings. This was also in 168 BC and Jesus referred to this as the Abomination of Desolation in the Olivet Discourse of Matthew 24.

The book of Revelation (which was written after destruction of Jerusalem in AD 70), alludes to fact that Antichrist will do the same type of things that Antiochus did in the way he will treat Jews, except on a larger scale. “Antiochus thus becomes a type of the future man of sin and his activities foreshadow the ultimate blasphemous persecution of Israel and the desecration of their temple.“ (Walvoord)

This will occur inside the Tribulation period.

Antiochus deceived many Jews with his flattery and promises (cf. 1 Macc. 1:11-15). They participated in the worship of Zeus. Many Jews stood resolute against Antiochus. Eventually, the Maccabean Revolt occurred led by Judas, the Hammer and his sons.

Verse 33 refers to the persecution of Jews by Antiochus, which gave rise to the Chassidim movement. They were devout where Yahweh was concerned. Some of the Chassidim became the Pharisees of Jesus’ day, with a smaller group becoming the Essenes who lived in Qumran near the Dead Sea. The Essenes stored many ancient scrolls in the caves at Qumran, many of which have been discovered and are still being translated.

Verse 34 speaks of Jews who embraced Hellenism. These same Jews also joined sides with the Maccabean Revolt. This created a problem because these Jews were not devout to Yahweh or the Mosaic Law. Eventually, the Maccabees had to purge their own ranks of these hypocritical Jews.

Verse 35 tells us that many Jews were purified during this time by breaking completely with Hellenism. John Hyrcanus, son of Simon Maccabeus, went onto found a strong Jewish kingdom.

“Daniel received assurance that the predicted persecution would run its course and end. The purification of his people came eventually, though not completely, through the turmoil just described. There would be a final end later.” (Constable)

Next time, we will start the final portion of Daniel 11, which highlights the distant future 11:36—12:4

Theology and Politics from a Conservative, Biblical Perspective