The Son of Man against the evil king
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Susa (Heb. šušān, called Susa by the Greeks) was located about 220 miles east of Babylon and 150 miles north of the Persian Gulf. At the time of Daniel’s vision it was the capital of Elam and later became one of the Medo-Persian royal cities (cf. Neh 1:1 and 2:1; Esth 1:2). Susa was used as a winter residence by the Persian kings and was made the administrative capital of the empire by Darius I in 521 B.C. Darius also built a beautiful palace there. In 1901 archaeologists discovered the famous Code of Hammurabi in Susa. This outstanding find had been taken from Babylon to Susa by the Elamites probably in the thirteenth century B.C. According to Scripture, both Esther and Nehemiah lived in Susa, and Daniel probably had visited the city on official business.
A Ram with two horns
The Goat
Alexander was one of the great military strategists of history. He was born in 356 B.C., the son of a great conqueror in his own right, Philip of Macedon. Philip had united Greece with Macedonia and was planning to attack Persia when he was murdered. Alexander, educated under the famed Aristotle, was only twenty in 336 B.C. when he succeeded his father as king. A year and a half later (334 B.C.), he launched his attack against the Persians. In that same year Alexander won the Battle of Granicus in Asia Minor, thereby bringing to an end the dominance of the Medo-Persian Empire. With his subsequent victories at Issus (333 B.C.) and Arbela (331 B.C.) the conquest of Medo-Persia was complete. Incredibly within only three years Alexander had conquered the entire Near East.
The little horn from the goat
God and even against God himself.
“Threw some of the starry host down to the earth and trampled on them” signifies that Antiochus would persecute the Jewish saints in Palestine. “Trampled upon them” suggests severe persecution. Antiochus’s persecution of the Jews may be considered to have begun in 170 B.C. with the assassination of the high priest Onias III and terminated in 163 B.C. at his death (or even a few months earlier when the temple was rededicated in December 164 B.C.). During this period he executed thousands of Jews who resisted his unfair regulations. In 169 B.C., after a humiliating experience in Egypt when Antiochus was turned back by the Roman commander Popilius Laenas (see discussion at 11:30), the Syrian king plundered the temple in Jerusalem (taking its treasures, including the furniture that was adorned with precious metals) and committed “deeds of murder” (cf. 1 Macc 1:20–24; 2 Macc 5:1ff.). In 2 Macc 5:11–14 these “deeds of murder” are said to have included the slaughter of eighty thousand men, women, boys, girls, even infants by Antiochus’s soldiers during this attack upon Jerusalem. Many other ways in which Antiochus “trampled” upon the Jewish saints are recorded in 1 Maccabees (e.g., 1 Macc 1:29–32, 41–64). In December 167 B.C. Antiochus committed his crowning act of sacrilege against the Jewish religion by erecting an altar to Zeus in the temple precincts and offering swine on it
Not only would the “horn” consider himself the Prince’s equal; he would also set himself “against” the Prince (an alternate translation of the Heb.). He felt that he and his Greek gods were above Yahweh, and he blatantly attacked Yahweh and his worshipers. For example, Antiochus insisted that the Jews refrain from following the Jewish religious laws (diet, circumcision, Sabbaths, and feasts); he desecrated Yahweh’s temple; he required allegiance to himself and the Greek gods rather than to Yahweh; and he showed disrespect to Yahweh by persecuting his followers (cf. 1 Macc 1:41–50). These were blatant offenses not only against the saints but against their God, “the Prince of the host.”
The “daily sacrifice” (Heb tāmîd, “continuity,” offerings made continually) refers to those morning and evening sacrifices the priests offered each day on behalf of the nation (cf. Exod 29:38–41; Num 28:3–8). Young argues that tāmîd is not limited to the daily sacrifices but denotes “all that is of continual, i.e., constant, permanent, use in the Temple services.” But the term is merely an abbreviated form of ʿōlat tāmîd, “a continual burnt offering” (Exod 29:42), which specifically designates the daily sacrifices. In either case the point is that temple worship would cease. In 167 B.C. Antiochus issued the order that the regular ceremonial observances to Yahweh were forbidden, and thus sacrifices ceased being offered to him (cf. 1 Macc 1:44–45).
“The place of his sanctuary” could refer to Jerusalem, but more likely it is the temple itself. “Brought low” does not mean that the temple was destroyed but that it would be desecrated
The evil dictator threw “truth … to the ground” (cf. Ezek 19:12) by repressing the true teachings (religion) of Yahweh and attempting to destroy the Hebrew Scriptures, which embodied the true religion. According to 1 Macc 1:56–57: “The books of the law which they found they tore to pieces and burned with fire. Where the book of the covenant was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death.” The satanically inspired king was endeavoring to rid the world of the Word of God as tyrants have attempted to do many times since. But as Jehoiakim discovered, one who tries to destroy the truth of God will find that he has only destroyed himself
Verse 14 concludes by stating that after this period of persecution, the temple would be “reconsecrated.” Just over three years after the altar to Zeus was set up, Judas Maccabeus cleansed and rededicated the temple on December 14, 164 B.C. (cf. 1 Macc 4:52). Today the Jews celebrate the Feast of Hanukkah (“dedication”) to commemorate this momentous event (cf. John 10:22
The Ruthless King
Nevertheless, it is still possible to be true to the text and allow that the little horn of chap. 8, Antiochus IV, may be a type of that one spoken of in chap. 7, the eschatological Antichrist, for the parallels between their characters and careers are striking.
This fact is an indication that we are being introduced to a recurring historical phenomenon: the clever but ruthless world dictator, who stops at nothing in order to achieve his ambitions. The book proclaims that such rulers cannot ultimately succeed. Though they talk and act big, and though they cause great suffering to many, their end is sure.
Antiochus was a proud, self-exalting ruler; in his own opinion he was great. Archer recounts that Antiochus’s coins were inscribed theos epiphanēs (“God manifest”),
this vain ruler assumed the title “Epiphanes,” that is, “the illustrious one.”
They may have been lulled into a feeling of security by the deceitful tactics of Antiochus. Then he attacked without warning in the spring of 167 B.C. and slaughtered many of them
Yet God’s saints were promised that their persecutor would not continue. “Not by human power” means that Antiochus would not be killed in battle or by assassination. According to 1 Macc 6:1–16, Antiochus died (163 B.C.) of grief and remorse in Persia after being defeated in the siege of the city of Elymais and receiving word that his forces had been routed by the Jews in Palestine.
1. Antiochus (8:9) and Antichrist (7:8) are symbolized by horns that were “little” or “small” at the beginning. Representing both kings as little horns supports the idea that one king prefigures the other.
2. Antiochus was “a stern-faced king” (8:23), and Antichrist will have an “imposing” look (7:20). Both of these descriptions imply cruelty and harshness.
3. Antiochus was “a master of intrigue” (8:23), and the brilliance of the Antichrist is suggested by the “eyes” of the horn (7:8, 20). The ability to offer seemingly correct solutions to the world’s perplexing problems may be one factor that will catapult Antichrist to power.
4. Antiochus had great power (8:24); Antichrist will have greater power (cf. 11:39; 2 Thess 2:9; Rev 13:7–8). Yet 8:24 says that it was not Antiochus’s “own power.” His power was that of Satan, who controlled him, and this satanic inspiration was the reason he attempted to destroy God’s people, the Jews. Antichrist also will be energized by Satan (cf. 2 Thess 2:9; Rev 13:2), and this is one reason he will attack God’s people as well.
5. Antiochus destroyed thousands (8:24); Antichrist will destroy more (Rev 13:15; 16:13–16).
6. Antiochus prospered for a short while (8:24), and Antichrist will prosper for a brief time (11:36; Rev 17:12).
7. Antiochus persecuted the saints (8:24); Antichrist also will oppress believers (7:21, 25; Rev 13:7).
8. Antiochus was a deceiver (8:25); Antichrist will be the master deceiver (2 Thess 2:9; Rev 13:4, 14; 19:20).
9. Antiochus was proud (8:25). He called himself Epiphanes (“the illustrious one” or “God manifest”), although the Jews called him Epimanes (“madman”). Antichrist, however, will be one of the most arrogant individuals the world has ever known (7:8, 11, 20, 25; 2 Thess 2:4; Rev 13:5).
10. Antiochus blasphemed God (8:25); Antichrist will blaspheme God (7:25; 11:36; 2 Thess 2:4; Rev 13:5–6).
11. Antiochus was not killed by human hand (8:25), nor will be the Antichrist (2 Thess 2:8; Rev 19:19–20).
Instead, interest is centred in the fate of one who deliberately took his atheism to its logical conclusion
