The Abomination of Desolation
Introduction
11 Now when this that was done came to the king’s ear, he thought that Judea had revolted: whereupon removing out of Egypt in a furious mind, he took the city by force of arms, 12 and commanded his men of war not to spare such as they met, and to slay such as went up upon the houses. 13 Thus there was killing of young and old, making away of men, women, and children, slaying of virgins and infants. 14 And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain.
Antiochus IV goes to far
Several early historians (cf. Polybius, Histories 29.27; Livy, Roman History 45) tell the story of the defeat of Antiochus IV, stating that the Roman commander Gaius Popilius Laenas met Antiochus IV outside Alexandria and handed him a letter from the Roman senate telling him to leave Egypt or risk war with Rome. Next he drew a circle around Antiochus IV and told him to decide before he left the circle. Antiochus IV wisely chose to leave Egypt.
sent his chief tax collector, Apollonius, to Jerusalem. Initially Apollonius appeared to come in peace, but on the Sabbath he began killing people and plundering the city (cf. 1 Macc. 1:30–32; 2 Macc. 5:25–26). He also rewarded those Jews who supported the Hellenistic policies, like the high priest Menelaus (he will pay attention to those who forsake the holy covenant).
The Greek for this expression (bdelygma erēmōseōs, “abomination of desolation”) is applied to this action of Antiochus IV (1 Macc. 1:54) and is the background for Jesus’ prediction of “the abomination of desolation spoken of by the prophet Daniel” (see notes on Matt. 24:15; Mark 13:14). Antiochus IV’s flattery enticed some of the Jews to turn against the covenant (cf. 1 Macc. 2:18; 2 Macc. 7:24). But some faithful Jews (those who know their God) chose to stand strong and die rather than go against God’s laws (1 Macc. 1:62–63), and many did die. Some also began to organize a revolt (take action), probably referring to the priest Mattathias and his five sons who led the Maccabean Revolt and who in 164 B.C. rededicated the temple (1 Macc. 4:52).
11:33–35 the wise among the people shall make many understand. This likely refers to those who truly fear God and who will encourage others to fight and even die rather than perform abominations before God. This refers primarily to the Maccabean Revolt. In that process many (tens of thousands) would die. In this time of persecution, the nation will receive a little help, which probably refers to the small forces that initially rebelled against the Syrians in Modein, 17 miles (27 km) northwest of Jerusalem, led by Mattathias and later his third son Judas Maccabeus (1 Macc. 2–4). The rest of Dan. 11:34 probably has in view the many who would join themselves to the Maccabean rebellion out of necessity to save their lives, though it may more specifically refer to the Hasidim who joined with the Maccabeans and killed those who were sympathetic to the Seleucids (cf. 1 Macc. 2:42–48). Some of the wise shall stumble likely describes true believers who would die in this persecution; through this persecution they would be refined, purified, and made white. Similarly, church history has shown that the Christian church has flourished under times of intense persecution, which may be what Dan. 11:35b is referring to (until the time of the end). But at least it refers to the end of Antiochus IV’s persecution, which ended with his death in 164 B.C. while he was on a campaign in Persia.
Antiochus or Anti-Christ?
11:35 The refining process looks forward to God’s refining of the church (Rom. 5:3–5; Heb. 12:3–11; 1 Pet. 1:6–7).
11:36 Toward the conclusion of the prophecy, the vision seems to shift focus and address a situation that transcends the persecution under Antiochus IV, and thus the remainder of the chapter is often thought to deal with the “Antichrist” (taken by many as the figure in 2 Thess. 2:3–4; Rev. 13:5–8). Though Antiochus IV was powerful, he was able to do as he wills only up to a point, since the power of the Romans was far greater than his.
11:36 The king is either the man of lawlessness of 2 Thess. 2:3–4 or a foreshadowing of him.
11:37–38 Antiochus IV viewed himself as a god, as his nickname “Epiphanes” (“[god] manifest”) and coinage made clear (see note on 8:25). But it is doubtful that he fulfilled the prophecy, he shall magnify himself above all. He abandoned the gods of his fathers, including Apollo, and showed no regard for the one beloved by women, probably the god Adonis or Dionysius. Instead, he worshiped Zeus, a god who embodied military strength, but all these gods were still in the Greek pantheon and thus there is some question as to whether Antiochus IV abandoned “the gods of his fathers.” Instead this person will worship the god of fortresses (i.e., of military power and might) and will spend lavishly (gold and silver, with precious stones and costly gifts) to support this strength.
11:39 The passage probably speaks of a future king who will be a larger and more ultimate version of Antiochus IV Epiphanes, one who will truly “do as he wills,” will deal with the strongest fortresses, and will make his followers rulers over many. Many interpreters see here another prediction of the Antichrist, whom they connect to the “little horn” of ch. 7 and the ruler of 9:26 who is to come. The NT has been taken as referring to him in various ways (“the man of lawlessness,” 2 Thess. 2:3–12; “antichrist,” 1 John 2:18; “the beast,” Revelation 11–20).
The Time of End
11:40–41 At the time of the end there will be a major battle where armies will come from the north and the south to attack this powerful ruler in the land of Israel (the glorious land). Edom and Moab and the main part of the Ammonites will escape from his hand, possibly because of their connection with Israel or because they are out of his way.
11:44–45 One striking difference between Antiochus IV Epiphanes and the Antichrist lies in the events surrounding the king’s death, which do not fit what is known of the death of Antiochus IV. He met his end during a relatively minor campaign against Persia in 164 B.C., not between the sea and Jerusalem after a grand and successful assault on Egypt. When compared to the precision of fulfillment of the previous verses of ch. 11, these verses may be looking for a greater fulfillment that is yet to come at the time of the end. the glorious holy mountain. This is the Temple Mount in Jerusalem, which perhaps here should be connected to the fall of the Antichrist in the battle of Armageddon (cf. Rev. 16:13–16).