Antiochus Epiphanes and the Antichrist: The Archenemies of God’s People

In 167 BC, the persecution of the Jewish religion reached a climax (1 Macc 1:41-50; 2 Macc 6:1-6). All Jewish religious practices such as circumcision, possessing the Scriptures, offering sacrifices, and observing feast days were forbidden on penalty of death (1 Macc 1:50, 63), and the imperial cult was introduced. Desecration of the Jewish religion reached a crescendo on December 15, 167 BC (1 Macc 1:54) when an altar or idol-statue devoted to Zeus was erected in the temple. On December 25, sacrifices including swine (cf. 1 Macc 1:47; 2 Macc 6:4-5) were offered on the altar (cf. 1 Macc 1:54, 59). The temple was desecrated, and “the abomination of desolation” became a historical reality (11:31).

Antiochus used “flattery” in order to entice people to support his policies (cf. 1 Macc 2:18; 2 Macc 7:24). This would further “corrupt” the apostate Jews who “act wickedly” (Dan 11:32). Still, even in this dark period there were faithful believers (“the people who know their God”). First Maccabees 1:62-63 (NRSV) speaks of them: “Many in Israel stood firm and were resolved in their hearts not to eat unclean food. They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die.”

Stephen Miller further informs us,

Foremost among those who resisted the oppressive measures of Antiochus were the Maccabees. A certain priest named Mattathias refused to forsake his God (cf. 1 Macc. 2:1-14). He had five sons, three of whom (Judas, Jonathan, and Simon) became known as the Maccabees, although the term Maccabeus (“hammer”) originally was given only to Judas (1 Macc. 2:4). The Maccabees successfully overthrew the Syrian yoke through a series of brilliant military victories (apparently predicted in Zech. 9:13-17) against Antiochus’s military commanders, Apollonius, Seron, Grogias, Lysias (cf. 1 Macc. 3:10–4:35) between 166 [or 165] and 164 B.C.; as a result the temple was rededicated (Hanukkah) to Yahweh on 25 Chislev (December 14) 164 B.C. (1 Macc. 4:52). (Daniel, 302)

“Those who have insight” (Dan 11:33) are Israelites who have spiritual discernment, the true believers. They would remain true to Yahweh during Antiochus’s persecution and instruct others (“give understanding to many”). Because of their stand, many of the Jewish faithful would be killed. Tens of thousands were slaughtered in these persecutions, and many others died during the fighting. Others were “captured” for slaves or had their property confiscated (“plundered”). Though intense, this persecution would last only for a short while. Some of these faithful heroes seem to be noted in Hebrews 11:34 (Miller, Daniel, 303).

During this period of oppression, when they are defeated, those faithful to Yahweh “will be helped by some,” presumably a small number of forces who at first fought against Antiochus. The rest of verse 34 appears to refer to the fact that as the strength of the Maccabean revolt grew, nominally committed Jews joined with the rebels out of expediency, particularly when the Maccabean forces (now joined by the Hasidim, a word meaning “pious ones”) began to put to death those who had collaborated with the Seleucids (i.e., those loyal to Antiochus; cf. 1 Macc 2:42-48).

“Some of those who have insight will fall” expresses the same idea as verse 33—true believers will suffer persecution and even martyrdom for their faith. The purpose is to refine, purify, and cleanse individuals and the nation as a whole of sinful practices and to strengthen their faith “until the time of the end” (v. 35). In this context this is the time that has been “appointed” by the Lord for the termination of Antiochus’s persecutions, not the eschatological end time. Those suffering in the second century BC would have been greatly comforted by the promise of an end to their suffering (Miller, Daniel, 303).

Stephen Miller notes,

Antiochus IV died in 163 BC during an expedition in Persia, bringing to a conclusion both his wicked life and his atrocities against God’s people. Antiochus died a horrible death. Polybius relates that according to some the king died insane. (Ibid., 304)

The despised king was and is no more.

Daniel 11:36-45

There is a gap of undetermined time between verses 35 and 36. We have moved from “appointed times” (vv. 27, 29, 35) in the past (from our perspective) to the “time of the end” (v. 40; also 12:4, 6-7, 9, 13) and the future. The events described in these verses cannot refer to Antiochus Epiphanes. As arrogant as he was, he never did “exalt and magnify himself above every god” (v. 36). He remained a devoted follower of Zeus until his death. No, the man described here is an end-time personality. He is the antichrist. Daniel highlights two truths for our careful consideration of this archenemy of God.

First, the antichrist is a self-willed man. He “will do whatever he wants.” He is egomaniacal. Second, “he will exalt and magnify himself above every god.” He sees himself as a divine man. Third, “he will say outrageous things against the God of gods.” He is a gross blasphemer. Fourth, “he will be successful until the time of wrath [God’s judgment] is completed” (ESV, “accomplished”). This is a signed and settled reality “because what has been decreed [by God] will be accomplished.” Sinclair Ferguson is spot-on when he says,

We have already seen this spirit emerge in various figures in Daniel (cf. 3:15; 4:30; 8:25; 11:3, 12, 16). It will emerge in full-blown form at the end in the final conflict between the kingdoms. It does so inevitably because it is the crux of the conflict. Its foundations run back into the origins of history and beyond into the mists to eternity. The tempting words “you will be like God” echo through the ages from a whisper in the Garden of Eden to a clamor at the end of time. (Daniel, 220)

Verse 37 continues the evil parade of vices that will characterize this anti-God menace. First, “he will not show regard for the gods of his fathers, the god desired by women, or for any other god.” This sentence is, if anything, unclear. The first phrase is easier to understand. The antichrist will have no respect for his religious heritage, whatever it might be. But what of “the god desired by women,” which is translated in the English Standard Version as “the one beloved by women”? I find the insights of Andrew Steinmann helpful and persuasive. He writes,

The king will not favor normal marital relations nor any god because he will make himself greater than all (11:37). His arrogance renders him incapable of the loving devotion that is required by both marriage and true piety. He personally is not married and does not rightly honor the one true God, and as a king, he imposes this disdain for marriage and this dishonorable view of God upon his subjects. (Daniel, 542)

The antichrist has no desire for God or humanity because he serves a different god in addition to himself, “a god of fortresses” or the god of war (v. 38). On this “might makes right” deity, one that even his evil forefathers did not know or worship, he will shower “gold, silver, precious stones, and riches.” He will honor the might and power that war can give him. And “with the help of [this] foreign god” (v. 39), the god even his fathers did not know (v. 38), “he will deal with the strongest fortresses.” With power he will crush power, and in the process he will reward those who join his expanding coalition. He will “greatly honor [them], making them rulers over many and distributing land as a reward” (v. 39). This is a Nietzschean world come to full fruition. The vision of a Hitler-like leader and his Nietzschean Nazism will arrive in all of its infamy, and the world will not be able to stop it.

Sinclair Ferguson wisely instructs us that “the vision of the future is presented in terms of the experience, knowledge, and events of the present” (Daniel, 221). This is certainly true for verses 40-44. What is described here, in the language and perspective of Daniel’s day, is the final struggle or battle “at the time of the end” (11:40). One battle may be in view or, more likely, a final campaign is being described here. Giving us precise details is not the vision’s goal; the character of the antichrist and those like him who would rule this temporal and fading world is. Let’s summarize these verses broadly by outline:

I again appreciate Stephen Miller’s concluding words on all of this:

Antichrist will meet these attacking forces in Palestine and make his headquarters (“pitch his royal tents”) “between the seas at the beautiful holy mountain.” “Seas” denotes the two bodies of water on either side of Israel, the Mediterranean Sea on the west and the Dead Sea on the east. The “beautiful holy mountain” is Mount Zion, where the temple stood, rendering the mountain “beautiful” and “holy.” Antichrist will use the Jerusalem temple for his headquarters (cf. 2 Thess. 2:4; possible Matt. 24:15), though the brunt of the battle will be elsewhere. Daniel was here reporting that the final war will be fought in Israel, a fact set forth elsewhere in Scripture (cf. Ezek. 39:2-29; Joel 3:2-16; Zech. 12:2-9; 14:1-21). The Book of Revelation indicates more specifically that the valley of Megiddo will be the setting of this final conflict—the Battle of Armageddon (cf. Rev. 16:16).

Finally, the career of the most evil man in history will be terminated. Earlier in the book Daniel revealed that “the little horn” will be judged when the Lord comes to set up his kingdom (7:1, 26-27); Paul said this “man of lawlessness” will be destroyed “by the splendor of his [Christ’s] coming” (2 Thess. 2:8); and John teaches that the “beast” will be captured and thrown into the lake of fire at Christ’s return (Rev. 19:20). This chapter closes with the pronouncement that there will be no escape (no “help” from any source) for Antichrist when the judgment of God falls upon him and his evil empire. (Daniel, 312)

This puny human despot meets the King of kings and the Lord of lords (Rev 19:11-21). It is no contest!

The Lord Jesus is so easily seen in this text by way of contrast with both Antiochus and the antichrist. His goodness in opposition to their evilness is a bright and radiant light that shines with the glory of God on full display. A simple comparative chart makes plain what we have in the Son of Man of Daniel 7, the anointed ruler of Daniel 9.