Verse-by-Verse Bible Commentary
Daniel 8:10

Clarke's Commentary

Verse Daniel 8:10. The host of heaven — The Jewish hierarchy. The stars, the priests and Levites. The powers or host of heaven are probably intended by our Lord, Matthew 24:29, to signify the whole Jewish hierarchy.

Bridgeway Bible Commentary

Vision of the ram and the goat (8:1-14)

This vision is easier to understand than that of the previous chapter (which was given to Daniel two years earlier; cf. 7:1; 8:1). This is partly because of the interpretation given to Daniel, and partly because of ancient records that show a remarkable correspondence between details of the vision and events as they actually happened.
It was now almost 550 BC, and though Babylon was still the dominant power in the region, Persia had now begun to challenge it. The significant event of 550 BC was Persia’s conquest of the formerly great kingdom of Media. Then, in 539 BC, the combined armies of Persia and Media conquered Babylon. This combined Medo-Persian power was pictured in the vision as a ram, one of whose horns (Persia) was higher than the other (Media) (8:1-4; see also v. 20).

Persia ruled till about 333 BC, when Alexander the Great came from the west and with unbelievable speed overran the Persian Empire. His Greek Empire was symbolized in Daniel’s vision as a goat, with Alexander as the large horn between the goat’s eyes. But at the height of his power, when only thirty-two years of age, Alexander suddenly died. His empire soon split into four sectors (‘four new horns’) (5-8; see also. v. 21-22).

One of these sectors was centred on Syria. From this sector there arose, many years later, a king (‘a little horn’) who attacked God’s people and even God himself (‘the stars of heaven and the Prince of those stars’). This king, Antiochus Epiphanes, stopped the regular sacrifices that the Jews offered each morning and evening, set up Greek idols and a heathen altar in their holy temple, and forced the Jews to carry out practices that he knew their law prohibited (9-12; see also v. 23-25).
This attack on the Jewish religion lasted more than three years (1150 days, or 2300 morning and evening sacrifices). It came to an end in 165 BC, when the Jews regained control of their temple. They then cleansed and rededicated it to the holy worship of God (13-14).

Coffman's Commentaries on the Bible

"And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the glorious land. And it waxed great, even to the host of heaven; and some of the host and some of the stars it cast down to the ground, and trampled upon them. Yea, it magnified itself, even to the prince of the host; and it took away from him the continual burnt-offering, and the place of his sanctuary was cast down. And the host was given over to it together with the continual burnt-offering through transgression; and it cast down truth to the ground, and it did its pleasure and prospered. Then I heard a holy one speaking; and another holy one said unto that certain one who spake. How long shall be the vision concerning the continual burnt-offering, and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed."

THE LITTLE HORN

Salient features of this are: (1) The terrible calamity prophesied was allowed to fall upon Israel "through transgressions" (Daniel 8:12), that means as a punishment for the sinful rebellion of Israel. (2) It will be a limited, controlled punishment. The sanctuary will again be cleansed. (3) The mention of the `glorious land' (Daniel 8:9) is a reference to Palestine. (4) `The prince of the host' (Daniel 8:11) is a reference to God Himself, since he is depicted as the owner of the sanctuary and as the possessor of the continual burnt-offerings.

There is no disagreement whatever among scholars of all shades of belief. The `Little Horn' of this passage is a prophecy of Antiochus Epiphanes. The title means, "Antiochus the Illustrious"; but the Jews referred to him as "Antiochus Epimanes," meaning "Antiochus the Madman."

This Antiochus Epiphanes was an evil character who inherited the throne of the Seleucid branch of Alexander's empire from his brother Seleucus IV, continuing his abominable tyranny until his death in 163 B.C. His outrages against Judaism were related to his efforts to exterminate the worship of God which at that point in history was still controlled by the Law of Moses. This was in connection with his desire to Helenize (Grecianize) Palestine. Onias III was High Priest; but his brother Jason, who fully favored Antiochus' plans to exterminate God's religion and replace it with the worship of the Grecian deity Zeus, went to Antiochus and made a deal with him, that if he would get rid of Onias III, Jason would aid his plans. Onias III, therefore was murdered and the corruption of the Jewish worship for a few terrible years was indeed accomplished.J. E. Harry, International Standard Bible Encyclopedia (Chicago: The Howard-Severance Company, 1915), p. 159.

Antiochus' outrageous actions precipitated a rebellion against him by the Maccabees; and the Maccabean war resulted in the overthrow of Antiochus, and the cleansing and re-consecration of the temple, events which the Jews thereafter celebrated with a fourth annual convocation rivaling the three older ones dating from the times of Moses, namely, Passover, Pentecost, and Tabernacles. They called this celebration"The Feast of Lights," or"The Feast of Dedication."

Many of the facts of the Jewish war led by the Maccabees are recorded in the apocryphal books of 1 and 2 Maccabees and in the writings of Josephus. The extent of the desecrations imposed by Antiochus included the following:

"The observance of all Jewish laws, especially those relating to the Sabbath and circumcision were forbidden under penalty of death. All Jewish sacrifices were forbidden, and sacrifices to pagan deities the old mythical gods of the Romans) were offered throughout the nation. Once a month they had a search; and anyone found with a copy of the Law of Moses was put to death. The same penalty applied to anyone who either permitted or allowed the rite of circumcision. In the year 168 B.C., a pagan altar was erected on top of the great Altar in the temple itself. Both the temple and the city of Jerusalem were dedicated to Zeus.Frank E. Hirsch, International Standard Bible Encyclopedia, (Chicago: The Howard-Severance Company, 1915), p. 17. (This deity was the same as Jupiter Olympus). "He sacrificed a sow upon the altar of burnt-offering and sprinkled its blood over the entire building. He corrupted the youth of Jerusalem by the introduction of lewd and shameful practices; the feast of Tabernacles was made to be the feast of Bacchus; he auctioned off the office of the high priest; and he murdered at least 100,000 pious Jews."Arno C. Gaebelein, op. cit., p. 98.

Regarding the true interpretation of the 2,300 evenings and mornings, it would appear that any certain solution of this is impossible. Note that: (1) we do not know if the civil year or the religious year is meant; (2) we do not know if "evenings and mornings" mean "days," 2,300 days, or half that many days, since each day had both an evening and a morning; (3) the allegation that each day stands for a year (an assumption by no means proved) leads to the fantastic claim of the Seventh-Day Adventist Church that "Christ did not enter into the Holiest until the year 1844!

In our studies of Revelation, it became evident that such numbers are almost certainly symbolical; and in that likelihood we have concluded that Keil is correct in seeing this number as a symbol. A symbol of what?

"If we reduce these 2,300 days to years, we find that they add up to some three months and a little more past six years. The period of God's judgments falling either upon pagans as in the case of Nebuchadnezzar in chapter 4, or upon Israel as in the seven years famine under Ahab, or the punishment of Israel for David's numbering of the people (2 Samuel 24:13), was usually a full period of seven years; and the fact of this desecration to be terminated in a little over six years, indicates that, `It shall by no means reach the status of a full divine judgment against Israel.'"C. F. Keil, op. cit., p. 307.

Robert D. Culver was therefore most probably correct in the suggestion that the twenty-three hundred days, "Seem to refer to a period in 168-165 B.C. when the Temple was desecrated by pagan sacrifices."Robert D. Culver, Wycliffe Bible Commentary, Daniel (Chicago: Moody Press, 1962), p. 792. If we must supply a reason why God permitted such outrageous transgressions against his holy religion, we need search no further than the prophecy of Malachi. The priesthood itself was cursed by Almighty God Himself for their shameful lapses; and such desecrations as arose in the 2nd century before Christ should therefore have been expected.

Daniel 8:10-11 above, indicates that the wickedness of Antiochus was against the "host of heaven, and the prince of the host (even God)." Such language is very extravagant, after the manner of prophecy; but the simple meaning of it would appear to be: "The insolence of Antiochus was a wickedness against Heaven, and the heavenly order of things!"C. F. Keil, op. cit., p. 297.

Up to here the explanation of the prophecy is nearly transparent, there being practically no disagreement about it from any quarter. However, the introduction of an additional element in Daniel 8:17 brings into the passage suggestions of its application to events far in the future from the times of Antiochus. We shall note these in the explanations given in the prophecy itself.

Barnes' Notes on the Whole Bible

And it waxed great - It became very powerful. This was eminently true of Antiochus, after having subdued Egypt, etc.

Even to the host of heaven - Margin, against. The Hebrew word (עד ‛ad) means “to” or “unto,” and the natural idea would seem to be that he wished to place himself among the stars, or to exalt himself above all that was earthly. Compare the notes at Isaiah 14:13 : “For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God.” Lengerke supposes that the meaning here is, that he not only carried his conquests to Egypt and to the East, and to the holy land in general, but that he made war on the holy army of God - the priests and worshippers of Jehovah, here spoken of as the host of heaven. So Maurer understands it. In 2 Macc. 9:10, Antiochus is described in this language: “And the man that thought a little afore he could reach the stars of heaven, etc.” The connection, would seem to demand the interpretation proposed by Lengerke and Maurer, for it is immediately said that he cast down some of the host and the stars to the ground. And such an interpretation accords with the language elsewhere used, of the priests and rulers of the Hebrew people. Thus, in Isaiah 24:21, they are called “the host of the high ones that are on high.” See the note at that passage. This language is by no means uncommon in the Scriptures. It is usual to compare princes and rulers, and especially ecclesiastical rulers, with the sun, moon, and stars. Undoubtedly it is the design here to describe the pride and ambition of Antiochus, and to show that he did not think anything too exalted for his aspiration. None were too high or too sacred to be secure from his attempts to overthrow them, and even those who, by their position and character, seemed to deserve to be spoken of as suns and stars, as “the host of heaven,” were not secure.

And it cast down some of the host and of the stars to the ground - The horn seemed to grow up to the stars, and to wrest them from their places, and to cast them to the earth. Antiochus, in the fulfillment of this, east down and trampled on the princes, and rulers, and people, of the holy host or army of God. All that is implied in this was abundantly fulfilled in what he did to the Jewish people. Compare 1 Macc. 1, and 2 Macc. 8:2.

And stamped upon them - With indignation and contempt. Nothing could better express the conduct of Antiochus toward the Jews.

Calvin's Commentary on the Bible

Here Daniel continues the vision which he had received. We have already shewn he object of the Almighty to be the preparation of the faithful to bear serious calamities, because nothing new or unexpected should happen to them. Now, Daniel’s dwelling upon this point is not surprising, for it becomes his duty to inform the faithful of the heavy calamities which were at hand, and thus to mould them to patience and equity. Thus he says, The horn became magnificent, even to the army of the heavens. Without the slightest doubt this figure marks the elect people of God. Although the Church often lies prostrate in the world, and is trodden under foot and buried, yet it is always precious before God. Hence the Prophet adorns the Church with this remarkable praise, not to obtain for it any honor before men, but because God has separated it from the world, and provided a sure inheritance in heaven. Although the sons of God are pilgrims on earth, and have scarcely any dwelling-place here, becoming like castaways before men, yet they are nevertheless citizens of heaven. The usefulness of this teaching to us is apparent, by its inducing us to bear it patiently whenever we are often thrown prostrate on the ground, and whenever tyrants and the despiser’s of God look down upon us with scorn. Meanwhile our seat is laid up in heaven, and God numbers us among the stars, although, as Paul says, we are as dung and the offscouring of all things. (1 Corinthians 4:13.) In fine, God here shews his Prophet, as in a mirror, the estimation in which he holds his Church, however contemptible it is on earth. That horn, then, was magnified before the army of the heavens, and cast down some of that army upon the earth, and trod them out of the stars Exactly as if he proclaimed the loosening of the reins from the tyrant, permitting him to treat the Church with contempt, to tread it under foot;, and to draw down the stars from heaven, just as if God never appeared for its protection. For when God permits us to be safe and secure in his hand, and pronounces it impossible to prevail against his help, while tyrants harass and oppress us by their lust, it is like drawing down stars from heaven. God therefore, while he takes us under his guardianship, does not offer us. any succor, but dissembles as if he wished to betray us to our enemies. Nothing therefore is superfluous in these expressions of the Prophet — The stars were trodden down and the heavenly army thrown down to earth He now adds —

Smith's Bible Commentary

Chapter 8

Now two years later:

In the third year of the reign of king Belshazzar a vision appeared unto me, even as unto me Daniel, after that which appeared unto me at the first ( Daniel 8:1 ).

A similar type of a vision.

But in this vision; it came to pass, and I saw, that I was in Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. And then I lifted up my eyes, and I saw, behold, there stood before a river a ram that had two horns: and the two horns were high; but one was higher than the other, and the higher came up last ( Daniel 8:2-3 ).

The Medo-Persian Empire represented by the two horns. The Persian Empire being the higher coming up last and was more powerful than the Median Empire.

And I saw the ram [that is, the Medo-Persian Empire], as it was pushing westward, and northward, southward; so that no beast might stand before him, neither was there any that could deliver out of his hand; and he did according to his will, and became great. And as I was considering, behold, a he goat came from the west on the face of the whole earth, touched not the ground: and the goat had a notable horn between his eyes ( Daniel 8:4-5 ).

So he was watching this ram, the Medo-Persian Empire, as it was conquering, but suddenly there comes this goat out of the west, Greece, with a notable horn, Alexander the Great. And conquering so rapidly that the feet weren't touching the ground. You read of the conquests of Alexander the Great, and it's amazing how rapidly he was able to conquer the known world at that time.

And he came to the ram that had the two horns, which I had seen standing before the river, and he ran unto to him with a fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and he smote the ram, and broke his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stomped on him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and was strong, and the great horn was broken; and from it there came up four notable ones toward the four winds of heaven ( Daniel 8:6-8 ).

A graphic prophecy, fabulous, interesting prophecy. How could Daniel know this except by the inspiration of the Holy Spirit, that the great horn, Alexander would be broken in his youth. Thirty-two years old when he died. And the Grecian Empire passed on to the four generals, Syria, Antiochus Epiphanes, and then of course out of Egypt, Asia Minor, and Greece.

And out of one of them came forth a little horn [Antiochus Epiphanes], who waxed exceeding great, toward the south, and toward the east, and toward the pleasant land ( Daniel 8:9 ).

Antiochus Epiphanes who moved against Egypt down toward the south and, of course, in passing from Syria into Egypt, he had to go through the land of Israel.

And it waxed great, even to the host of heaven; and it cast down some of the host ( Daniel 8:10 )

Now we go from Antiochus Epiphanes to what he has a type of the antichrist and we go on now right to the antichrist. "And it waxed great even to the Host of Heaven,"

and it cast down some of the host of the stars to the ground, and stomped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And a host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking to another saint and said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Two thousand three hundred days; and then shall the sanctuary be cleansed ( Daniel 8:10-14 ).

Now this, of course, is a prophecy concerning Antiochus Epiphanes. It does have a dual aspect in the fulfillment. But he's talking about this profaning of the temple by Antiochus Epiphanes. When he came to Jerusalem to show his utter disregard for God and for their beliefs, he sacrificed a pig upon the holy altar there in Jerusalem. And he sought to turn the temple into a pagan temple. This created such a feeling of incense in the Jewish zealots, that Judas Maccabaeus gathered together a group of men and against insurmountable odds came to Jerusalem and defeated the Syrian army that was there.

Now this is where the Feast of Dedication comes from, Hanukkah. They wanted to re-establish the true worship, and interestingly enough, it was 2,300 days after Antiochus Epiphanes had profaned the temple, exactly as Daniel said. Twenty-three hundred days later, Judas Maccabaeus and these faithful zealots had come and they were wanting to re-institute the proper sacrifices and the temple worship again. But it was found that they had, of course, only enough holy anointing oil to last for one day, there in the candle set. And it took a period of about seven days to prepare this oil, or eight days, whatever it is. And so by divine miracle the one-day supply lasted until they were able to get the new supply of oil compounded and made for the lights there in the temple, and hence the Feast of Dedication, or Hanukkah, and even to the present day the lighting of the nine candles to symbolize the miraculous preservation of the oil in the lamps during the period that they were preparing new oil for them.

Jesus was in Jerusalem for Hanukkah, in John, chapter 10. It was, notice, in the middle of the winter. Hanukkah corresponds, of course... Hanukkah is tomorrow. In the celebration, Hanukkah comes this year on the twenty-first, that's tomorrow, and so the Jews will be celebrating Hanukkah at the time that we are celebrating Christmas. The Feast of Dedication it was called. And it relates to, actually, the period of history of Judas Maccabaeus, but it is prophesied and predicted here the profaning of the temple by Antiochus Epiphanes and the resultant cleansing 2,300 days later by Judas Maccabaeus. And so the sanctuary was trodden down for the 2,300 days.

Now, there was a fellow by the name of Miller. He was a minister in the United States back in the 1800's and he took and said, 2,300 days is actually 2,300 years. And he took the day that the temple was profaned and he added to that 2,300 years and he said Jesus is coming in the 2,300 years after the profaning of the temple and so he picked a date in 1844 that he had determined Christ was coming. And they got white robes and they went out in the hills there in Illinois and waited for Jesus to come. After a couple of weeks, they had sold everything, sold their houses, farms, everything else, so certain the Lord would come. And, of course, when the Lord didn't come, the group that were known as the Millerites sort of disbanded. But then a lady came along, Ellen G. White, and said, "Oh Jesus at this point cleansed the sanctuary in the heavens. He entered into the sanctuary and cleansed it in the heavens." And so she developed the Seventh Day Adventists and they follow her writings and so forth, which it turns out aren't necessarily her writing. She was a plagiarist and has copied from other books and so forth, which some of their own scholars are discovering nowadays and exposing and getting kicked out of the Seventh Day Adventist. It's quite a stir that's going on in that particular denomination right now. But at any rate, they took the prophecy from here in Daniel, but there is no basis whatsoever to make the 2,300 days 2,300 years. That's not good Biblical interpretation or exegesis, or whatever.

Now the Lord interprets the whole thing for Daniel.

And it came to pass when I, Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me the appearance of a man. And I heard a man's voice between the banks of the Ulai which called, and said, Gabriel, make this man to understand the vision. So he [that is, Gabriel] came near to where I was standing ( Daniel 8:15-17 ):

Gabriel is an interesting angel. He's going to be a fun one to meet too. We'll talk more about him next week as we meet him again in chapter 9. We meet him during the Christmas season. He's the one that came to Mary and told her that she was to have a child. He came to Zacharias the priest and let him know that his wife Elizabeth would have the child, John the Baptist. He said, "How can I know this?" He said, "I'm Gabriel, I stand in the presence of God. Think I'd lie to you man?" And so he is a very interesting angel. And here he's commanded, "Explain to the fellow what it's all about."

So he came near where I was standing: and I was afraid, and I fell on my face: but he said unto me, Understand, O son of man: for the time of the end shall be the vision ( Daniel 8:17 ).

Now this vision is gonna to take you out to the time of the end.

Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make you to know what shall be in the last end of the indignation: for at the time appointed the end shall be. Now the ram which you saw having two horns ( Daniel 8:18-20 ),

We don't need to question what is the ram, for he tells us.

they are the kings of Media and Persia. And the rough goat is the king of Greece ( Daniel 8:20-21 ):

And, of course, this is when Greece was nothing.

and the great horn that is between his eyes is the first king ( Daniel 8:21 ).

Or Alexander the Great. That is the first king during the time of its conquering. Philip, Alexander's father did not conquer or begin any kind of a world conquest. That would be the first king in its conquering efforts.

Now that being broken ( Daniel 8:22 ),

Alexander dying at thirty-two years,

whereas four stood up, there will be four kingdoms that will come out of the nation, but not in the power ( Daniel 8:22 ).

Of Alexander the Great, which was true, and did happen.

And the latter time of their kingdom, when the transgressions are come to a full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty ( Daniel 8:23-24 ),

And this, of course, is referring now to the antichrist.

but not by his own power ( Daniel 8:24 ):

We read in Revelation 13:0 that this beast that rises out of the sea that Satan gives unto him his authority and his power. So this man of sin is going to arise; he's going to be tremendously powerful, but not his own power. It will be Satan's power that will be vested in him. All of the power of Satan will be given unto man, this man. "His power will be mighty, but not by his own power."

and he shall destroy awesomely, and shall prosper, and practice, and shall destroy the mighty and the holy people ( Daniel 8:24 ).

He's gonna make war against Israel, ultimately.

And through his policy also he shall cause craft to prosper in his hand; he shall magnify himself in his heart, and by peace will he destroy many ( Daniel 8:25 ):

He's gonna come on with a program of peace. And be hailed, really, as the savior of the world.

he shall also stand up against the Prince of princes, but he will be broken without a hand ( Daniel 8:25 ).

The brightness of the coming of Jesus Christ with the word that goes forth out of the mouth of Christ, the antichrist will be broken and destroyed without a hand touching him.

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days ( Daniel 8:26 ).

Just close it because it isn't pronounced for the future.

And I Daniel fainted, and I was sick for certain days, and afterward I rose up, and I did the king's business; and I was astonished at the vision, but none understood it ( Daniel 8:27 ).

It was all before the fact. No one understood it, he just wrote it. And, of course, that's an interesting thing. "Man, I don't understand it. This is weird you know, but this is what it was, you know." Now we look at it, we say, "Wow, that's so clear! Man, that's interesting how he could write with such clarity things that had not happened, you know." But that's because we're looking at it from this standpoint and we can see where it was fulfilled. Whereas Daniel, "Who, Grecia? Man, that little area of Grecia? Well, it's over there, you know. How can they ever destroy the Persian Empire?" And yet, in time it all was fulfilled.

As we get into the ninth chapter of the book of Daniel, I think that it does posses, really, the key to the understanding of all of prophecy. If you understand the ninth chapter of the book of Daniel, the whole subject of prophecy will become very clear to you. If you're garbled on the ninth chapter of the book of prophecy, your whole prophetic picture will be garbled. The ninth chapter is the key to the understanding of the subject of prophecy. And so we'll be spending a lot of time next Sunday night in the ninth chapter because I want you to get the key. Because if you can get this chapter then prophecy shouldn't be a problem for you ever. Everything will fit together perfectly if you get this ninth chapter. So, next week we'll finish the book of Daniel, Lord willing. But paying a special attention, special attention to the ninth chapter of this prophecy of Daniel.

May the Lord be with you in this hectic week. One of my little granddaughters was in a little ballet today at South Coast Plaza. She was Rudolph the Red Nosed Reindeer. Naturally, grandpa had to go up and see her do her little bit. But oh my, South Coast Plaza on the Sunday before Christmas, what a zoo. Was I ever glad I wasn't there to buy anything, just to observe. And this week before Christmas is so oftentimes hectic. They're out of what you were planning to get, you know. And now it throws a whole new dilemma on this problem of giving the gift. And may the Lord see you through the whole malaise. And may the giving of the gifts to each other become secondary as our relationship with God is enriched and becomes more meaningful. As we remember that God so loved the world that He gave His only Begotten Son. And thus, through it all, may the Lord be magnified and may you be drawn close to Him. And thus, may your Christmas be a very meaningful day of sharing God's love, receiving God's joy, and experiencing the peace of God which passes human understanding. May indeed you know the joy that He came to bring to this world. The peace on earth and the good will. "

Dr. Constable's Expository Notes

4. The little horn on the goat 8:9-14

Dr. Constable's Expository Notes

This little horn grew up to the host of heaven, caused some of the host and some of the stars to fall to the earth, and trampled on them. The stars probably refer to the children of Israel whom God predicted would be as numerous as the stars of heaven (Genesis 15:5; Genesis 22:17; Genesis 37:9-10; cf. Daniel 12:3; Matthew 13:43; Enoch 46:7). [Note: Walvoord, Daniel . . ., p. 185; Driver, p. 116.] They constitute His armies (cf. Exodus 7:4; Exodus 12:17; Exodus 12:51; Numbers 33:1).

"If the world calls those men and women stars who excel in one or another department of human activity, why should not a similar statement be still more appropriate with reference to God’s people?" [Note: Leupold, p. 346.]

Many scholars regard the stars and the host of heaven as synonymous: "the host even the stars" (cf. Daniel 8:13; Exodus 12:41). [Note: E.g., ibid.; Pentecost, p. 1355; Archer, "Daniel," p. 99.] This is the appositional use of "and," which is quite common. Alternatively the host of heaven may be angels who have some connection with the Jews (the stars). The falling of the host to the earth then would picture Antiochus’ victory over these angels, and his trampling the stars down would signify his persecution of the Jews. However, Daniel 8:12 seems to indicate that the horn really controlled the host, which would be impossible if they were angels.

Gill's Exposition of the Whole Bible

And it waxed great, even to the host of heaven,.... The people of the Jews, the army of the living God, the church militant, among whom were many of the citizens of heaven, whose names are written there; such was the insolence of this king, as to molest and disturb them:

and it cast down some of the host and of the stars to the ground, and stamped them; some of the common people he persecuted and destroyed, or prevailed upon them, either by threats or flatteries, to relinquish their religion; and even some of the "stars", the lights of the people, the priests and Levites, that ministered unto them; or the princes, and elders of the people, whom he slew, as Jacchiades interprets it; or removed from their posts so that they could not do their office; or they turned apostates; and those that did not he barbarously put to death, and insulted over them, and used them in a very contemptuous manner, as old Eleazar, the mother and her seven sons; see 2 Maccabees chapter 7.

Henry's Complete Commentary on the Bible

      1 In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first.   2 And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.   3 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.   4 I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.   5 And as I was considering, behold, a he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.   6 And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power.   7 And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.   8 Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven.   9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.   10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.   11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.   12 And a host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.   13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?   14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

      Here is, I. The date of this vision, Daniel 8:1; Daniel 8:1. It was in the third year of the reign of Belshazzar, which proved to be his last year, as many reckon; so that this chapter also should be, in order of time, before the fifth. That Daniel might not be surprised at the destruction of Babylon, now at hand, God gives him a foresight of the destruction of other kingdoms hereafter, which in their day had been as potent as that of Babylon. Could we foresee the changes that shall be hereafter, when we are gone, we should the less admire, and be less affected with, the changes in our own day; for that which is done is that which shall be done,Ecclesiastes 1:9. Then it was that a vision appeared to me, even to me, Daniel. Here he solemnly attests the truth of it: it was to him, even to him, that the vision was shown; he was the eye-witness of it. And this vision puts him in mind of a former vision which appeared to him at the first, in the first year of this reign, which he makes mention of because this vision was an explication and confirmation of that, and points at many of the same events. That seems to have been a dream, a vision in his sleep; this seems to have been when he was awake.

      II. The scene of this vision. The place where that was laid was in Shushan the palace, one of the royal seats of the kings of Persia, situated on the banks of the river Ulai, which surrounded the city; it was in the province of Elam, that part of Persia which lay next to Babylon. Daniel was not there in person, for he was now in Babylon, a captive, in some employment under Belshazzar, and might not go to such a distant country, especially being now an enemy's country. But he was there in vision; as Ezekiel, when a captive in Babylon, was often brought, in the spirit, to the land of Israel. Note, The soul may be a liberty when the body is in captivity; for, when we are bound, the Spirit of the Lord is not bound. The vision related to that country, and therefore there he was made to fancy himself to be as strongly as if he had really been there.

      III. The vision itself and the process of it.

      1. He saw a ram with two horns,Daniel 8:3; Daniel 8:3. This was the second monarchy, of which the kingdoms of Media and Persia were the two horns. The horns were very high; but that which came up last was the higher, and got the start of the former. So the last shall be first, and the first last. The kingdom of Persia, which rose last, in Cyrus, became more eminent than that of the Medes.

      2. He saw this ram pushing all about him with his horns (Daniel 8:4; Daniel 8:4), westward (towards Babylon, Syria, Greece, and Asia the less), northward (towards the Lydians, Armenians, and Scythians), and southward (towards Arabia, Ethiopia, and Egypt), for all these nations did the Persian empire, one time or other, make attempts upon for the enlarging of their dominion. And at last he became so powerful that no beasts might stand before him. This ram, though of a species of animal often preyed upon, became formidable even to the beasts of prey themselves, so that there was no standing before him, no escaping him, none that could deliver out of his hand, but all must yield to him: the kings of Persia did according to their will, prospered in all their ways abroad, had an uncontrollable power at home, and became great. He thought himself great because he did what he would; but to do good is that which makes men truly great.

      3. He saw this ram overcome by a he-goat. He was considering the ram (wondering that so weak an animal should come to be so prevalent) and thinking what would be the issue; and, behold, a he-goat came,Daniel 8:5; Daniel 8:5. This was Alexander the Great, the son of Philip king of Macedonia. He came from the west, from Greece, which lay west from Persia. He fetched a great compass with his army: he came upon the face of the whole earth; he did in effect conquer the world, and then sat down and wept because there was not another world to be conquered. Unus Pellæo juveni non sufficit orbis--One world was too little for the youth of Pellæ. This he-goat (a creature famed for comeliness in going, Proverbs 30:31) went on with incredible swiftness, so that he touched not the ground, so lightly did he move; he rather seemed to fly above the ground than to go upon the ground; or none touched him in the earth, that is, he met with little or no opposition. This he-goat, or buck, had a notable horn between his eyes, like a unicorn. He had strength, and knew his own strength; he saw himself a match for all his neighbours. Alexander pushed his conquests on so fast, and with so much fury, that none of the kingdoms he attacked had courage to make a stand, or give check to the progress of his victorious arms. In six years he made himself master of the greatest part of the then known world. Well might he be called a notable horn, for his name still lives in history as the name of one of the most celebrated commanders in war that ever the world knew. Alexander's victories and achievements are still the entertainment of the ingenious. This he-goat came to the ram that had two horns,Daniel 8:6; Daniel 8:6. Alexander with his victorious army attacked the kingdom of Persia, an army consisting of no more than 30,000 foot and 5000 horse. He ran unto him, to surprise him ere he could get intelligence of his motions, in the fury of his power. He came close to the ram. Alexander with his army came up with Darius Codomannus, then emperor of Persia, being moved with choler against him,Daniel 8:7; Daniel 8:7. It was with the greatest violence that Alexander pushed on his war against Darius, who, though he brought vast numbers into the field, yet, for want of skill, was an unequal match for him, so that Alexander was too hard for him whenever he engaged him, smote him, cast him down to the ground, and stamped upon him, which three expressions, some think, refer to the three famous victories that Alexander obtained over Darius, at Granicus, at Issus, and at Arbela, by which he was at length totally routed, having, in the last battle, had 600,000 men killed, so that Alexander became absolute master of all the Persian empire, broke his two horns, the kingdoms of Media and Persia. The ram that had destroyed all before him (Daniel 8:4; Daniel 8:4) now is himself destroyed; Darius has no power to stand before Alexander, not has he any friends or allies to help to deliver him out of his hand. Note, Those kingdoms which, when they had power, abused it, and, because none could oppose them, withheld not themselves from the doing of any wrong, may expect to have their power at length taken from them, and to be served in their own kind, Isaiah 33:1.

      4. He saw the he-goat made hereby very considerable; but the great horn, that had done all this execution, was broken,Daniel 8:8; Daniel 8:8. Alexander was about twenty years old when he began his wars. When he was about twenty-six he conquered Darius, and became master of the whole Persian empire; but when he was about thirty-two or thirty-three years of age, when he was strong, in his full strength, he was broken. He was not killed in war, in the bed of honour, but died of a drunken surfeit, or, as some suspect, by poison and left no child living behind him to enjoy that which he had endlessly laboured for, but left a lasting monument of the vanity of worldly pomp and power, and their insufficiency to make a man happy.

      5. He saw this kingdom divided into four parts, and that instead of that one great horn there came up four notable ones, Alexander's four captains, to whom he bequeathed his conquests; and he had so much that, when it was divided among four, they had each of them enough for any one man. These four notable horns were towards the four winds of heaven, the same with the four heads of the leopard (Daniel 7:6; Daniel 7:6), the kingdoms of Syria and Egypt, Asia and Greece-Syria lying to the east, Greece to the west, Asia Minor to the north, and Egypt to the south. Note, Those that heap up riches know not who shall gather them, nor whose all those things shall be which they have provided.

      6. He saw a little horn which became a great persecutor of the church and people of God; and this was the principal thing that was intended to be shown to him in this vision, as afterwards, Daniel 11:30; Daniel 11:30, c. All agree that this was Antiochus Epiphanes (so he called himself)--the illustrious, but others called him Antiochus Epimanes--Antiochus the furious. He is called here (as before, Daniel 7:8; Daniel 7:8), a little horn, because he was in his original contemptible; there were others between him and the kingdom, and he was of a base servile disposition, had nothing in him of princely qualities, and had been for some time a hostage and prisoner at Rome, whence he made his escape, and, though, the youngest brother, and his elder living, got the kingdom. He waxed exceedingly great towards the south, for he seized upon Egypt, and towards the east, for he invaded Persia and Armenia. But that which is here especially taken notice of is the mischief that he did to the people of the Jews. They are not expressly named, or prophecies must not be too plain; but they are here so described that it would be easy for those who understood scripture-language to know who were meant; and the Jews, having notice of this before, might be awakened to prepare themselves and their children beforehand for these suffering trying times. (1.) He set himself against the pleasant land, the land of Israel, so called because it was the glory of all lands, for fruitfulness and all the delights of human life, but especially for the tokens of God's presence in it, and its being blessed with divine revelations and institutions; it was Mount Zion that was beautiful for situation, the joy of the whole earth,Psalms 48:2. The pleasantness of that land was that there the Messiah was to be born, who would be both the consolation and the glory of his people Israel. Note, We have reason to reckon that a pleasant place which is a holy place, in which God dwells, and where we may have opportunity of communing with him. Surely, It is good to be here. (2.) He fought against the host of heaven, that is, the people of God, the church, which is the kingdom of heaven, the church-militant here on earth. The saints, being born from above, and citizens of heaven, and doing the will of God, by his grace, in some measure, as the angels of heaven do it, may be well called a heavenly host. Or the priests and Levites, who were employed in the service of the tabernacle, and there warred a good warfare, were this host of heaven. These Antiochus set himself against; he waxed great to the host of heaven, in opposition to them and in defiance of them. (3.) He cast down some of the host (that is, of the stars, for they are called the host of heaven) to the ground, and stamped upon them. Some of those that were most eminent both in church and state, that were burning and shining lights in their generation, he either forced to comply with his idolatries or put them to death; he got them into his hands, and then trampled upon them and triumphed over them; as good old Eleazar, and the seven brethren, whom he put to death with cruel tortures, because they would not eat swine's flesh, 2 Mac. vi. 7. He gloried in it that herein he insulted Heaven itself and exalted his throne above the stars of God,Isaiah 14:13. (4.) He magnified himself even to the prince of the host. He set himself against the high priest, Onias, whom he deprived of his dignity, or rather against God himself, who was Israel's King of old, who reigns for ever Zion's King, who himself heads his own host that fight his battles. Against him Antiochus magnified himself; as Pharaoh, when he said, Who is the Lord? Note, Those who persecute the people of God persecute God himself. (5.) He took away the daily sacrifice. The morning and evening lamb, which God appointed to be offered every day upon his altar to his honour, Antiochus forbade and restrained the offering of. No doubt he took away all other sacrifices, but only the daily sacrifice is mentioned, because that was the greatest loss of all, for in that they kept up their constant communion with God, which they preferred before that which is only occasional. God's people reckon their daily sacrifices, their morning and evening exercises of devotion, the most needful of their daily business and the most delightful of their daily comforts, and would not for all the world part with them. (6.) He cast down the place of his sanctuary. He did not burn and demolish the temple, but he cast it down, when he profaned it, made it the temple of Jupiter Olympius, and set up his image in it. He also cast down the truth to the ground, trampled upon the book of the law, that word of truth, tore it, and burnt it, and did what he could to destroy it quite, that it might be lost and forgotten for ever. These were the projects of that wicked prince. In these he practised. And (would you think it?) in these he prospered. He carried the matter very far, seemed to have gained his point, and went near to extirpate that holy religion which God's right hand had planted. But lest he or any other should triumph, as if herein he had prevailed against God himself and been too hard for him, the matter is here explained and set in a true light. [1.] He could not have done this if God had not permitted him to do it, could have had no power against Israel unless it had been given him from above. God put this power into his hand, and gave him a host against the daily sacrifice. God's providence put that sword into his hand by which he was enabled thus to bear down all before him. Note, We ought to eye and own the hand of God in all the enterprises and all the successes of the church's enemies against the church. They are but the rod in God's hand. [2.] God would not have permitted it if his people had not provoked him to do so. It is by reason of transgression, the transgression of Israel, to correct them for that, that Antiochus is employed to give them all this trouble. Note, When the pleasant land and all its pleasant things are laid waste, it must be acknowledged that sin is the procuring cause of all the desolation. Who gave Jacob to the spoil? Did not the Lord, he against whom we have sinned?Isaiah 42:24. The great transgression of the Jews after the captivity (when they were cured of idolatry) was a contempt and profanation of the holy things, snuffing at the service of God, bringing the torn and the lame for sacrifice, as if the table of the Lord were a contemptible thing (so we find Malachi 1:7; Malachi 1:8, c., and that the priests were guilty of this Malachi 2:1; Malachi 2:8), and therefore God sent Antiochus to take away the daily sacrifice and cast down the place of his sanctuary. Note, It is just with God to deprive those of the privileges of his house who despise and profane them, and to make those know the worth of ordinances by the want of them who would not know it by the enjoyment of them.

      7. He heard the time of this calamity limited and determined, not the time when it should come (that is not here fixed, because God would have his people always prepared for it), but how long it should last, that, when they had no more any prophets to tell them how long (Psalms 74:9, which psalm seems to have been calculated for this dark and doleful day), they might have this prophecy to give them a prospect of deliverance in due time. Now concerning this we have here,

      (1.) The question asked concerning it, Daniel 8:13; Daniel 8:13. Observe [1.] By whom the question was put: I heard one saint speaking to this purport, and then another saint seconded him. "O that we knew how long this trouble will last!" The angels here are called saints, for they are holy ones (Daniel 4:13; Daniel 4:13), the holy myriads,Jude 1:14. The angels concern themselves in the affairs of the church, and enquire concerning them, if, as here, concerning its temporal salvations, much more do they desire to look into the great salvation,1 Peter 1:12. One saint spoke of the thing, and another enquired concerning it. Thus John, who lay in Christ's bosom, was beckoned to by Peter to ask Christ a question, John 13:23; John 13:24. [2.] To whom the question was put. He said unto Palmoni that spoke. Some make this certain saint to be a superior angel who understood more than the rest, to whom therefore they came with their enquiries. Others make it to be the eternal Word, the Son of God. He is the unknown One. Palmoni seems to be compounded of Peloni Almoni, which is used (Ruth 4:1) for Ho, such a one, and (2 Kings 6:8) for such a place. Christ was yet the nameless One. Wherefore asked thou after my name, seeing it is secret?Judges 13:18. He is the numberer of secrets (as some translate it), for from him there is nothing hidden--the wonderful numberer, so others; his name is called Wonderful. Note, If we would know the mind of God, we must apply to Jesus Christ, who lay in the bosom of the Father, and in whom are hidden all the treasures of wisdom and knowledge, not hidden from us, but hidden for us. [3.] The question itself that was asked: "How long shall be the vision concerning the daily sacrifice? How long shall the prohibition of it continue? How long shall the pleasant land be made unpleasant by that severe interdict? How long shall the transgression of desolation (the image of Jupiter), that great transgression which makes all our sacred things desolate, how long shall that stand in the temple? How long shall the sanctuary and the host, the holy place and the holy persons that minister in it, be trodden under foot by the oppressor?" Note, Angels are concerned for the prosperity of the church on earth and desirous to see an end of its desolations. The angels asked, for the satisfaction of Daniel, not doubting but he was desirous to know, how long these calamities should last? The question takes it for granted that they should not last always. The rod of the wicked shall not rest upon the lot of the righteous, though it may come upon their lot. Christ comforted himself in his sufferings with this, The things concerning me have an end (Luke 22:37), and so may the church in hers. But it is desirable to know how long they shall last, that we may provide accordingly.

      (2.) The answer given to this question, Daniel 8:14; Daniel 8:14. Christ gives instruction to the holy angels, for they are our fellow-servants; but here the answer was given to Daniel, because for his sake the question was asked: He said unto me. God sometimes gives in great favours to his people, in answer to the enquiries and requests of their friends for them. Now, [1.] Christ assures him that the trouble shall end; it shall continue 2300 days and no longer, so many evenings and mornings (so the word is), so many nychthemerai, so many natural days, reckoned, as in the beginning of Genesis, by the evenings and mornings, because it was the evening and the morning sacrifice that they most lamented the loss of, and thought the time passed very slowly while they were deprived of them. Some make the morning and the evening, in this number, to stand for two, and then 2300 evenings and as many mornings will make but 1150 days; and about so many days it was that the daily sacrifice was interrupted: and this comes nearer to the computation (Daniel 7:25; Daniel 7:25) of a time, times, and the dividing of a time. But it is less forced to understand them of so many natural days; 2300 days make six years and three months, and about eighteen days; and just so long they reckon from the defection of the people, procured by Menelaus the high priest in the 142nd year of the kingdom of the Seleucidæ, the sixth month of that year, and the 6th day of the month (so Josephus dates it), to the cleansing of the sanctuary, and the reestablishment of religion among them, which was in the 148th year, the 9th month, and the 25th day of the month, 1 Mac. iv. 52. God reckons the time of his people's afflictions he is afflicted. Revelation 2:10, Thou shalt have tribulation ten days. [2.] He assures him that they shall see better days afterwards: Then shall the sanctuary be cleansed. Note, The cleansing of the sanctuary is a happy token for good to any people; when they begin to be reformed they will soon be relieved. Though the righteous God may, for the correction of his people, suffer his sanctuary to be profaned for a while, yet the jealous God will, for his own glory, see to the cleansing of it in due time. Christ died to cleanse his church, and he will so cleanse it as at length to present it blameless to himself.