Daniel 11
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CHAPTER 11
The Kings of the South and the North (11:1–35)
1–4 In verses 2–35, the angel gives Daniel an extraordinarily detailed account of what was going to take place in the Middle East for the next four hundred years. Though the angel mentions no names, each individual listed here was an actual historical figure; thus subsequent history has proven that what the angel predicted was indeed the truth (verse 2).
For example, the three Persian kings that followed Cyrus are well known to historians; the fourth king was Xerxes (see Esther 1:1), who attempted to conquer Greece (verse 2). The mighty king who then appeared was Alexander the Great (verse 3); under Alexander, the Greeks defeated the Persians in 331 B.C. Then Alexander’s empire was broken up and parceled out toward the four winds (verse 4)—that is, it was broken up into four parts (see Daniel 8:5–8). Names and dates connected with these events are all recorded in history books.
5–20 Two of the four parts of Alexander’s empire were centered in Egypt and Syria. Ptolemy I—the king of the South (verse 5)—became king of Egypt; and Antiochus II—the king of the North (verse 6)—became king of Syria. Verses 5–20 give a running account of the conflict between these two kingdoms and their ruling dynasties over five generations, a period of 150 years. From time to time, even some of Daniel’s own people, the Jews, took sides in the conflict (verse 14). Israel—the Beautiful Land (verse 16)—often found itself in the middle of the conflict; this was not surprising, since it lay exactly between Egypt and Syria.
21–28 Here we are introduced to Antiochus IV Epiphanes, a contemptible person (verse 21); Daniel has written about him earlier (see Daniel 8:9–12,23–25). The angel tells Daniel that this Antiochus will invade the kingdom36 (Israel) when its people feel secure (verse 21). Danger is always greatest for God’s people when they are feeling “secure” and stop trusting in God (see Daniel 8:25). But Antiochus’ evil activities will last only for a time (verse 24); God sets the “time limit” for even the most evil rulers.
Antiochus’ heart was set against the holy covenant—the covenant people of God (verse 28). In 169 B.C., he plundered Jerusalem and its temple, and killed many Jews living there.37
29–35 Here the angel describes Antiochus’ final desecration of God’s temple, which occurred in 168 B.C. This is when Antiochus and his forces set up the abomination that causes desolation (verse31)—that is, the altar to the Greek god Zeus, which they set up within the temple (see Daniel 9:27; Mark 13:14). At this time, the daily sacrifice was abolished (see Daniel 8:11), and the inhabitants of Jerusalem were massacred. Many Jews sided with Antiochus (to save their lives) and thereby violated the covenant (verse 32); but others were faithful to the end (verse 33).
These faithful ones are called “those who are wise” (verses 33,35); here wisdom is equated with godliness (see Proverbs 1:7; 9:10). These “wise” ones led the resistance movement against Antiochus, and their courage (together with God’s help) resulted in the spiritual preservation of the Jewish nation.38 They themselves were refined and purified through their trials, so that they might be made spotless until the time of the end (verse 35)—until the coming of the Messiah at the end of history (see 1 Peter 1:6–7).
Looking back on verses 2–35, one might wonder why the angel revealed all these details to Daniel. One reason is simple: when all these events came true, then it would be clear that Daniel was indeed a true prophet of God.
But there is a second reason for describing all these struggles between nations: the ultimate significance of any nation is determined not by its power but rather by its treatment of God’s people. Israel wasn’t merely a piece of real estate between opposing kingdoms; it was—and continues to be—God’s central focus in His dealings with nations. How nations and individuals treat the people of God will determine their final destiny (Matthew 25:31–46). Israel may seem small and insignificant in the eyes of the world, but it is ultimately the key to history.39
The King Who Exalts Himself (11:36–45)
36–45 This section is difficult to interpret. Verses 36–39 could possibly apply to Antiochus Epiphanes, but verses 40—45 certainly can not. It is best to understand this whole section as referring to a world ruler who will appear at the end of history. Antiochus Epiphanes could then be considered a forerunner or “type” of this final ruler who, in verse 40, is called the king of the North.
The “king of the North” is the antichrist about whom the Apostle John prophesied (1 John 2:18). The various countries mentioned in verses 41–43 will not necessarily exist by those names at the end of history, but the angel spoke to Daniel in geographic terms that he could understand. Prophets do foretell the future, but they picture coming events in contemporary terms. It is unlikely, for example, that chariots and cavalry will be used in the final battle described here (verse 40).
In verse 45, the angel informs Daniel that this final ruler will pitch his royal tents between the seas (between the Mediterranean Sea and the Dead Sea) at the beautiful holy mountain (Jerusalem). From there he will go out to fight his final battle—probably at Armageddon (Revelation 16:14,16). Then he will come to his end in the climactic battle between good and evil.