Verse-by-Verse Bible Commentary
Daniel 8:24

Clarke's Commentary

Verse Daniel 8:24. But not by his own power — The strength of the other kingdoms consisted in themselves; but the Roman empire, as a horn or kingdom of the goat, was not mighty by its own power - was not strong by virtue of the goat, but drew its nourishment and strength from Rome and Italy. There grew the trunk and body of the tree; though the branches extended over Greece, Asia, Syria, and Egypt. - Bp. Newton.

Shall destroy wonderfully — In the taking of Jerusalem by the Romans ninety-seven thousand Jews were made captives, and eleven hundred thousand were slain. So they destroyed this once mighty and holy people!

Bridgeway Bible Commentary

Gabriel explains the vision (8:15-27)

An interpreting angel named Gabriel then set out to explain to the frightened Daniel the meaning of the vision of the ram and the goat (15-18). It was chiefly concerned with the climax of the Jews’ troubles, when God would intervene in mighty judgment against Antiochus (19). But first the Medo-Persian and Greek Empires had to be established (20-22). Cruel, cunning, arrogant and powerful, Antiochus would slaughter the Jews, defile the temple and blaspheme God. But God, in his time, would destroy him (23-25).
Gabriel revealed to Daniel that the terrifying events would not take place for some time. This, however, was small comfort, and for several days Daniel lay sick and depressed at the thought of what lay ahead for his people (26-27).

Coffman's Commentaries on the Bible

"The ram which thou sawest, that had the two horns, they are the kings of Media and of Persia. And the rough he-goat is the king of Greece: and the great horn that is between his eyes is the first king. And as for that which was broken, in the place whereof four stood up, four kingdoms shall stand up out of the nation, but not with his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences shall stand up. And his power shall be mighty, but not by his own power; and he shall destroy wonderfully, and shall prosper and do his pleasure; and he shall destroy the mighty ones and the holy people. And through his policy he shall cause craft to prosper in his hand; and he shall magnify himself mightily in his heart, and in their security shall he destroy many: he shall also stand up against the prince of princes; but he shall be broken without hand."

"But not in his own power" Apparently God gave this evil man the power to bring punishment upon Israel. Also, the intervention of God is behind the statement that, "He shall be broken without hand" (Daniel 8:25). He is said to have died of madness. "The defeat of Antiochus by Judas Maccabaeus might have been overcome by that evil power if he had had the money to pay his troops. Not having it, he attempted to plunder the pagan temple of Artemis at Elymais. He utterly failed, and that caused his death. Historians of those times viewed his death as caused by madness inflicted by a Divine hand."J. E. H. Thomson, The Pulpit Commentary, Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 249.

"When the transgressors are come to the full" This is a reference to the transgressions of Israel. It was the climax of such sins that led to God's permission for such an evil power as Antiochus to rise up.

Barnes' Notes on the Whole Bible

And his power shall be mighty - He shall be a powerful monarch. Though not as mighty as Alexander, yet his conquests of Egypt and other places show that he deserved to be numbered among the mighty kings of the earth.

But not by his own power - That is, it shall not be by any strength of his own, but by the power which God gives him. This is true of all kings and princes (compare John 19:11; Isaiah 10:5, following), but it seems to be referred to here particularly to show that the calamities which he was about to bring upon the Hebrew people were by Divine direction and appointment. This great power was given him in order that he might be an instrument in the Divine hand of inflicting deserved punishment on them for their sins.

And he shall destroy wonderfully - In a wonderful or extraordinary manner shall he spread desolation. This refers particularly to the manner in which he would lay waste the holy city, and the land of Judea. The history in the books of Maccabees shows that this was literally fulfilled.

And shall prosper - Antiochus was among the most successful kings in his various expeditions. Particularly was he successful in his enterprises against the holy land.

And practice - Hebrew, “do.” That is, he shall be distinguished not only for “forming” plans, but for “executing” them; not merely for “purposing,” but for “doing.”

And shall destroy the mighty and the holy people - The people of God - the Jewish nation. See the notes at Daniel 8:9-12.

Calvin's Commentary on the Bible

After the angel had explained the Grecian monarchy, he records the future origin of a king who should be hard of face Without the slightest doubt, he implies the iniquity of Antiochus by this phrase. He was notoriously destitute of any nobleness of mind, and remarkable for low cunning, and to this disposition was added an impudence which faltered at nothing. This is the sense in which I take the words hard of face The following phrase asserts his cunning, when it says, he shall be skilled in enigmas This is equivalent to saying, he should excel in cunning, and should not be easily deceived. By these two epithets he does not compliment, but rather defames Antiochus Epiphanes, by representing him as hardened as the wicked usually are, without the slightest particle of either reason, or equity, or shame. He next blames his craftiness and deceit, by stating he should be skilled in enigmas He afterwards adds, his power shall be strengthened, and yet not by his own might Some are of opinion that Antiochus Epiphanes is here compared to Alexander, as the angel had previously stated the inferiority of the four kings to the first; for they were prefigured by four small horns. For the most powerful of them all did not reign over a fifth part of the dominions which Alexander had acquired for himself by violence and war. Others, again, explain this passage as if the power of Antiochus would be great, but still very unlike that of Alexander, and far inferior to it, according to the sense, not in his, i.e., Alexander’s, strength,. Many, however, refer this to Antiochus, although they do not agree among themselves. Some, again, want a kind of correction, as if the angel implied that the power of Antiochus should be great, but not quite openly so. Hence his valor shall be strengthened, not meaning by “valor” that heroic spirit with which kings are usually endowed, nor any increase in magnanimity; nor yet that Antiochus should imitate such monarchs as these, but his strength should lie concealed. He should creep on by clandestine acts, and not contend in open battle according to the practice of those who excel in courage; he should secretly try many schemes, and thus stealthily extend his empire. This makes a tolerable sense. Others, again, think this ought to be referred to God, since the strength of Antiochus was not the result of his own industry or valor, but of the judgment of God, who armed him with it, because he wished to use him as a scourge to execute his punishments on the Jews. His fortitude, therefore, shall be strengthened, yet not by his own valor, as this entirely depended on the just designs and vengeance of God. Although this last sense is more profitable, and contains much useful instruction, yet I fear it is distorted. And thus the last clause is either a correction of the preceding words, meaning” because he should not increase with ingenuous earnestness,” or else, the angel is still comparing his strength with the power of Alexander. His power, therefore, shall be strengthened, and yet not bear comparison with Alexander’s; or, his power shall be strengthened, but not by habits of war nor by open magnanimity, but he shall grow great by fraudulent and clandestine arts; because he was on the one hand most impious, and on the other, of a servile disposition, as we have formerly said.

It follows, He shall make wonderful havoc, and shall prosper, and shall proceed, that is, shall execute, and shall destroy the strong, and the people of the saints. By עצומים , gnetzumim, I understand not only the Jews, but also other neighboring nations; as if the angel had said, Antiochus shall be conqueror wherever he shall extend his arms, until at length he shall subdue Judea, and miserably afflict the people of God. Wherefore, he shall strike or destroy the brave, and the people of the saints, that is, the holy people, as we saw before. And according to his understanding shall his craftiness prosper in his hand The conjunction “and may be here superfluous; in this sense the passage is usually received, thus reading it on in one context; according to his understanding he shall prosper, although there is the conjunction “and” in the way, but this is frequently superfluous in Hebrew. It means, deceit shall prosper in his hand Here the angel confirms the former assertion respecting the servile cunning of Antiochus, as he did not act with ingenuous manliness, but with his audacity and hardihood he united malicious arts and craftiness unworthy of a king. Craft, therefore, shall prosper in his hand, and that too, as far as he understands it. Some suppose the sharpness of Antiochus to be noticed here, as if the angel had said, Craftiness shall prosper in his hand, in consequence of his possessing superior ability and penetration. But the passage may be suitably explained in this way, — Antiochus shall act prosperously according to his mental perception, and shall be so assisted by’ his craftiness, as to obtain whatever he shall grasp at.

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

5. The interpretation of this vision 8:15-26

Dr. Constable's Expository Notes

Almost all scholars recognize that Antiochus Epiphanes fulfilled what Gabriel predicted in these verses (cf. 1 Maccabees 1:10). [Note: Pentecost, "Daniel," p. 1359.] He arose in the latter period of the Diacochi, the four kingdoms that came into existence after Alexander’s death, following many transgressors of God’s will. Antiochus Epiphanes was bold and deceptive. He was powerful because God allowed him to be so. He did much damage, especially to Jerusalem and the temple. He became prosperous and carried out his objectives. He destroyed powerful people, including the Jewish high priest, as well as many Jews. He fooled many people with his shrewdness, some of whom were unsuspecting. He exalted himself even to the extent of minting coins that bore his image and the inscription "God manifest" (Gr. theos epiphanes). He also opposed God, the "Prince of princes."

Many students of these verses have noticed striking similarities between Antiochus Epiphanes as described here and another political leader predicted to appear in the future (cf. Daniel 7:8; Daniel 7:11; Daniel 7:21-22; Daniel 7:24-26; Daniel 9:27; Daniel 11:36-45; Daniel 12:11; Matthew 24:5; Matthew 24:23-24; Matthew 24:26; Mark 13:6; Mark 13:21-22; Luke 21:8; 2 Thessalonians 2:3-12; 1 John 2:18; 1 John 2:22; 1 John 4:3; 2 John 1:7; Revelation 13:1-10; Revelation 19:20; Revelation 20:10). Therefore they, and I, conclude that these verses are prophetic of the Antichrist as well as of Antiochus. Another interpretation is that this is a prophecy of the Antichrist alone, with no reference to Antiochus. Whitcomb argued for the end-time fulfillment being the king of the north (Daniel 11:45) rather than Antichrist. [Note: Whitcomb, pp. 118.] It seems that Antiochus did on a smaller scale what Antichrist will do on a larger one. Apparently in the much later period of the rule of these kings, namely, the end times, transgressors will have run their course even more completely. The Antichrist will oppose the Prince of princes, God the Son, who will break him without human agency (Psalms 2; Revelation 19:19-20).

Gill's Exposition of the Whole Bible

And his power shall be mighty, but not by his own power,.... He should possess a large kingdom, and that should be increased by conquests:

but not in his power s, the power of Alexander; he should not arrive to that greatness he did, as in Daniel 8:22 so Jacchiades: or, "in his own power" t; for it was not so much by his own courage and valour, by any heroic actions of Antiochus, he became so great, as by craft and deceit: through sedition he procured the death of his father and eider brother; and by fraud got the kingdom from his nephew; and through the perfidy of Menelaus and Jason, the high priests of the Jews, and other apostates, he obtained what dominion he had over the Jews; and it was by the assistance of Eumenes king of Pergamos, and his brother Attalus, that he kept the kingdom he had usurped, who stood by him, in order to check the growing power of the Romans; and more especially it was by a power given him from above, or by the permission and providence of God, who suffered him to be so great, and to prevail particularly over the Jews; because of their sins, as Aben Ezra and Saadiah observe, to chastise them for them: so his antitype, antichrist, became great and powerful, through craft and policy, and by the help of the ten kings that gave their kingdoms to him:

and he shall destroy wonderfully; or beyond all credit, countries, cities, towns, and their inhabitants; he slew fourscore thousand Jews in three days' time, bound forty thousand, and sold as many,

"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.'' (2 Maccabees 5:14)

or, "he shall destroy wonderful things" u; the temple, and the wonderful things of worth and value in it, so Saadiah and Jacchiades; he took away the vessels of the temple, the golden lamps, the ark, and table of gold, c.:

and shall prosper and practise for a while do what he pleased, none being able to oppose and hinder him; see Daniel 8:12

and shall destroy the mighty and the holy people; by the "mighty" may be meant the Egyptians, Parthians, and other nations he made war with; and by the "holy people" the Jews, who were sanctified and separated from other people by the Lord, to be a peculiar people; among whom were his holy temple, his holy priests, his holy word, ordinances, and worship; multitudes of these he destroyed, as before observed. Jacchiades interprets this of the sons of Aaron, the holy priests of the Lord, whom he slew.

s בכוחו "robore ipsius", Junius Tremellius, Piscator. t "In fortitudine sua", Pagninus, Montanus "per virtutem suam", Munster. u נפלאות "mirabilia", Montanus, Polanus.

Henry's Complete Commentary on the Bible

      15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man.   16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision.   17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision.   18 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.   19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.   20 The ram which thou sawest having two horns are the kings of Media and Persia.   21 And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king.   22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.   23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.   24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.   25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.   26 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.   27 And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it.

      Here we have,

      I. Daniel's earnest desire to have this vision explained to him (Daniel 8:15; Daniel 8:15): I sought the meaning. Note, Those that rightly know the things of God cannot but desire to know more and more of them, and to be led further into the mystery of them; and those that would find the meaning of what they have seen or heard from God must seek it, and seek it diligently. Seek and you shall find. Daniel considered the thing, compared it with the former discoveries, to try if he could understand it; but especially he sought by prayer (as he had done Daniel 2:18; Daniel 2:18), and he did not seek in vain.

      II. Orders given to the angel Gabriel to inform him concerning this vision. One in the appearance of a man (who, some think, was Christ himself, for who besides could command angels?) orders Gabriel to make Daniel understand this vision. Sometimes God is pleased to make use of the ministration of angels, not only to protect his children, but to instruct them, to serve the kind intentions, not only of his providence, but of his grace.

      III. The consternation that Daniel was in upon the approach of his instructor (Daniel 8:17; Daniel 8:17): When he came near I was afraid. Though Daniel was a man of great prudence and courage, and had been conversant with the visions of the Almighty, yet the approach of an extraordinary messenger from heaven put him into this fright. He fell upon his face, not to worship the angel, but because he could no longer bear the dazzling lustre of his glory. Nay, being prostrate upon the ground, he fell into a deep sleep, (Daniel 8:18; Daniel 8:18), which came not from any neglect of the vision, or indifference towards it, but was an effect of his faintness and the oppression of spirit he was under, through the abundance of revelations. The disciples in the garden slept for sorrow; and, as there, so here, the spirit was willing, but the flesh was weak. Daniel would have kept awake, and could not.

      IV. The relief which the angel gave to Daniel, with great encouragement to him to expect a satisfactory discovery of the meaning of this vision. 1. He touched him, and set him upon his feet,Daniel 8:18; Daniel 8:18. Thus when John, in a similar case, was in similar consternation, Christ laid his right hand upon him,Revelation 1:17. It was a gentle touch that the angel here gave to Daniel, to show that he came not to hurt him, not to plead against him with his great power, or with a hand heavy upon him, but to help him, to put strength into him (Job 23:6), which God can do with a touch. When we are slumbering and grovelling on this earth we are very unfit to hear from God, and to converse with him. But, if God design instruction for us, he will be his grace awaken us out of our slumber, raise us from things below, and set us upright. 2. He promised to inform him: "Understand, O son of man!Daniel 8:17; Daniel 8:17. Thou shalt understand, if thou wilt but apply thy mind to understand." He calls him son of man to intimate that he would consider his frame, and would deal tenderly with him, accommodating himself to his capacity as a man. Or thus he preaches humility to him; though he be admitted to converse with angels, he must not be puffed up with it, but must remember that he is a son of man. Or perhaps this title puts honour upon him: the Messiah was lately called the Son of man (Daniel 7:13; Daniel 7:13), and Daniel is akin to him, and is a figure of him as a prophet and one greatly beloved. He assures him that he shall be made to know what shall be in the last end of the indignation,Daniel 8:19; Daniel 8:19. Let it be laid up for a comfort to those who shall live to see these calamitous times that there shall be an end of them; the indignation shall cease (Isaiah 10:25); it shall be overpast,Isaiah 26:20. It may intermit and return again, but the last end shall be glorious; good will follow it, nay, and good will be brought out of it. He tells him (Daniel 8:17; Daniel 8:17), "At the time of the end shall be the vision; when the last end of the indignation comes, when the course of this providence is completed, then the vision shall be made plain and intelligible by the event, as the event shall be made plain and intelligible by the vision." Or, "At the time of the end of the Jewish church, in the latter days of it, shall this vision be accomplished, 300 or 400 years hence; understand it therefore, that thou mayest leave it on record for the generations to come." But is he ask more particularly, "When is the time of the end? And how long will it be before it arrive?" let this answer suffice (Daniel 8:19; Daniel 8:19): At the time appointed the end shall be; it is fixed in the divine counsel, which cannot be altered and which must not be pried into.

      V. The exposition which he gave him of the vision.

      1. Concerning the two monarchies of Persia and Greece, Daniel 8:20-22; Daniel 8:20-22. The ram signified the succession of the kings of Media and Persia; the rough goat signified the kings of Greece; the great horn was Alexander; the four horns that rose in his room were the four kingdoms into which his conquests were cantoned, of which before, Daniel 8:8; Daniel 8:8. They are said to stand up out of the nations, but not in his power; none of them ever made the figure that Alexander did. Josephus relates that when Alexander had taken Tyre, and subdued Palestine, and was upon his march to Jerusalem, Jaddas, who was them high priest (Nehemiah mentions one of his name, Daniel 12:11; Daniel 12:11), fearing his rage, had recourse to God by prayer and sacrifice for the common safety, and was by him warned in a dream that upon Alexander's approach he should throw open the gates of the city, and that he and the rest of the priests should go forth to meet him in their habits, and all the people in white. Alexander, seeing this company at a distance, went himself alone to the high priest, and, having prostrated himself before that God whose name was engraven in the golden plate of his mitre, he first saluted him; and, being asked by one of his own captains why he did so, he said that while he was yet in Macedon, musing on the conquest of Asia, there appeared to him a man like unto this, and thus attired, who invited him into Asia, and assured him of success in the conquest of it. The priests led him to the temple, where he offered sacrifice to the God of Israel as they directed him; and there they showed him this book of the prophet Daniel, that it was there foretold that a Grecian should come and destroy the Persians, which animated him very much in the expedition he was now meditating against Darius. Hereupon he took the Jews and their religion under his protection, promised to be kind to those of their religion in Babylon and Media, whither he was now marching, and in honour of him all the priests that had sons born that year called them Alexander. Joseph. lib. 11.

      2. Concerning Antiochus, and his oppression of the Jews. This is said to be in the latter time of the kingdom of the Greeks, when the transgressors are come to the full (Daniel 8:23; Daniel 8:23); that is, when the degenerate Jews have filled up the measure of their iniquity, and are ripe for this destruction, so that God cannot in honour bear with them any longer then shall stand up this king, to be flagellum Dei--the rod in God's hand for the chastising of the Jews. Now observe here, (1.) His character: He shall be a king of fierce countenance, insolent and furious, neither fearing God nor regarding man, understanding dark sentences, or (rather) versed in dark practices, the hidden things of dishonesty; he was master of all the arts of dissimulation and deceit, and knew the depths of Satan as well as any man. He was wise to do evil. (2.) His success. He shall make dreadful havoc of the nations about him: His power shall be mighty, bear down all before it, but not by his own power (Daniel 8:24; Daniel 8:24), but partly by the assistance of his allies, Eumenes and Attalus, partly by the baseness and treachery of many of the Jews, even of the priests that came into his interests, and especially by the divine permission. it was not by his own power, but by a power given him from above, that he destroyed wonderfully, and thought he made himself a great man by being a great destroyer. He destroys wonderfully indeed, for he destroys, [1.] The mighty people, and they cannot resist him by their power. The princes of Egypt cannot stand before him with all their forces, but he practises against them and prospers. Note, The mighty ones of the earth commonly meet with those at length that are too hard for them, that are more mighty than they. Let not the strong man then glory in his strength, be it ever so great, unless he could be sure that there were none stronger than he. [2.] He destroys the holy people, or the people of the holy ones; and their sacred character does neither deter him from destroying them nor defend them from being destroyed. All things come alike to all, and there is one event to the mighty and to the holy in this world. [3.] The methods by which he will gain this success, not by true courage, wisdom, or justice, but by his policy and craft (Daniel 8:25; Daniel 8:25), by fraud and deceit, and serpentine subtlety: He shall cause craft to prosper; so cunningly shall he carry on his projects that he shall gain his point by the art of wheedling. By peace he shall destroy many, as others do by war; under the pretence of treaties, leagues, and alliances, with them, he shall encroach on their rights, and trick them into a subjection to him. Thus sometimes what a nation truly brave has gained in a righteous war a nation truly base has regained in a treacherous peace, and craft has been caused to prosper. [4.] The mischief that he shall do to religion: He shall magnify himself in his heart, and think himself fit to prescribe and give law to every body, so that he shall stand up against the Prince of princes, that is, against God himself. He will profane his temple and altar, prohibit his worship, and persecute his worshippers. See what a height of impudence some men's impiety brings them to; they openly bid defiance to God himself though he is the Kings of kings. [5.] The ruin that he shall be brought to at last: He shall be broken without hand, that is, without the hand of man. He shall not be slain in war, nor shall he be assassinated, as tyrants commonly were, but he shall fall into the hand of the living God and die by an immediate stroke of his vengeance. He, hearing that the Jews had cast the image of Jupiter Olympius out of the temple, where he had placed it, was so enraged at the Jews that he vowed he would make Jerusalem a common burial-place, and determined to march thither immediately; but no sooner had he spoken these proud words than he was struck with an incurable plague in his bowels; worms bred so fast in his body that whole flakes of flesh sometimes dropped from him; his torments were violent, and the stench of his disease such that none could endure to come near him. He continued in this misery very long. At first he persisted in his menaces against the Jews; but at length, despairing of his recovery, he called his friends together, and acknowledged all those miseries to have fallen upon him for the injuries he had done to the Jews and his profaning the temple at Jerusalem. Then he wrote courteous letters to the Jews, and vowed that if he recovered he would let them have the free exercise of their religion. But, finding his disease grow upon him, when he could no longer endure his own smell, he said, It is meet to submit to God, and for man who is mortal not to set himself in competition with God, and so died miserably in a strange land, on the mountains of Pacata near Babylon: so Ussher's Annals, A.M. 3840, about 160 years before the birth of Christ.

      3. As to the time fixed for the continuance of the cessation of the daily sacrifice, it is not explained here, but only confirmed (Daniel 8:26; Daniel 8:26). That vision of the evening and morning is true, in the proper sense of the words, and needs no explication. How unlikely soever it might be that God should suffer his own sanctuary to be thus profaned, yet it is true, it is too true, so it shall be.

      VI. Here is the conclusion of this vision, and here, 1. The charge given to Daniel to keep it private for the present: Shut thou up the vision; let it not be publicly know among the Chaldeans, lest the Persians, who were now shortly to possess the kingdom, should be incensed against the Jews by it, because the downfall of their kingdom was foretold by it, which would be unseasonable now that the edict for their release was expected from the king of Persia. Shut it up, for it shall be for many days. It was about 300 years from the time of this vision to the time of the accomplishment of it; therefore he must shut it up for the present, even from the people of the Jews, lest it should amaze and perplex them, but let it be kept safely for the generations to come, that should live about the time of the accomplishment of it, for to them it would be both most intelligible and most serviceable. Note, What we know of the things of God should be carefully laid up, that hereafter, when there is occasion, it may be faithfully laid out; and what we have not now any use for, yet we may have another time. Divine truths should be sealed up among our treasures, that we may find them again after many days. 2. The care he took to keep it private, having received such a charge, Daniel 8:27; Daniel 8:27. He fainted, and was sick, with the multitude of his thoughts within him occasioned by this vision, which oppressed and overwhelmed him the more because he was forbidden to publish what he had seen, so that his belly was as wine which has no vent, he was ready to burst like new bottles,Job 32:19. However, he kept it to himself, stifled and smothered the concern he was in; so that those he conversed with could not perceive it, but he did the king's business according to the duty of his place, whatever it was. Note, As long as we live in this world we must have something to do in it; and even those whom God has most dignified with his favours must not think themselves above their business; nor must the pleasure of communion with God take us off from the duties of our particular callings, but still we must in them abide with God. Those especially that are entrusted with public business must see to it that they conscientiously discharge their trust.