Bird's-eye view
In this section of Daniel's remarkably detailed prophecy, the angel continues to unveil the history of the conflict between the Seleucid kingdom to the north of Israel (the king of the North) and the Ptolemaic kingdom to the south (the king of the South). The level of detail is so staggering that liberal critics, who cannot abide the thought of genuine predictive prophecy, have insisted that this must have been written after the events. But for the believer, this is a powerful demonstration of God's absolute sovereignty over the affairs of men. He does not just know the future; He writes it. This passage focuses on the rise of one of history's great villains, Antiochus IV Epiphanes, a man who serves as a type of the Antichrist. We see the sordid and petty machinations of godless rulers, their intrigues, betrayals, and fleeting triumphs, all unfolding exactly as God had decreed centuries before. The central point is that while men scheme for power and wealth, their hearts are ultimately set against God and His covenant people. Antiochus's rise to power through flattery and deceit, and his subsequent rage against the holy covenant, are a stark reminder that the world's political drama is never disconnected from the great spiritual war between the kingdom of God and the kingdom of darkness.
The passage meticulously tracks the succession of rulers, from a short-lived tax collector to the "despised person," Antiochus, who seizes power illegitimately. His methods are flattery, deception, and a calculated, populist profligacy with plundered wealth. He engages in warfare with the king of the South, and even in the midst of their deceitful negotiations, God's ultimate timeline remains sovereign. The chapter is building toward Antiochus's infamous desecration of the temple, but here we see the character of the man being revealed. He is a man who thrives on intrigue, despises God's covenant, and whose apparent successes are all temporary, existing only within the boundaries of God's "appointed time."
Outline
- 1. The Unraveling of Empires (Dan 11:20-28)
- a. The Brief Reign of the Tax Collector (Dan 11:20)
- b. The Rise of the Vile Intruder (Dan 11:21-24)
- i. A Despised Man Seizes the Kingdom (Dan 11:21)
- ii. He Overcomes All Opposition (Dan 11:22)
- iii. He Prospers Through Deceit (Dan 11:23)
- iv. He Secures Power with Plunder (Dan 11:24)
- c. The First Campaign Against the South (Dan 11:25-28)
- i. A Great War with a Foregone Conclusion (Dan 11:25)
- ii. Betrayal from Within (Dan 11:26)
- iii. A Table of Lies (Dan 11:27)
- iv. A Return with Rage Against the Covenant (Dan 11:28)
Context In Daniel
Daniel 11 is the heart of the final vision given to Daniel, which begins in chapter 10 and concludes at the end of chapter 12. This vision is delivered by a glorious angelic being, likely Gabriel, to an aged Daniel in the third year of Cyrus the king. Unlike the symbolic visions of chapters 7 and 8 (the beasts, the ram, and the goat), this vision is presented as a straightforward, though incredibly dense, narrative of future history. Chapter 10 sets the stage, revealing the intense spiritual warfare that undergirds earthly politics. The angel explains that his message was delayed by a battle with the "prince of Persia." This context is crucial; it reminds us that the events of chapter 11 are not merely the result of human ambition but are the surface-level manifestations of a deeper cosmic conflict. The prophecy in chapter 11 flows directly from the interpretation of the ram and goat in chapter 8, which foretold the conflict between Persia, Greece, and the subsequent division of Alexander's empire. This passage, verses 20-28, zooms in on a particularly critical period in the history of the Seleucid dynasty and its interaction with God's people in Judea, setting the stage for the great tribulation under Antiochus Epiphanes, which is a key historical type for the tribulations the church will face throughout her history, culminating in the judgment on Jerusalem in A.D. 70.
Key Issues
- The Historical Identification of the Kings
- The Nature of Predictive Prophecy
- The Identity of the "Prince of the Covenant"
- The Character of Antiochus IV Epiphanes as a Type of Antichrist
- The Sovereignty of God Over Human Intrigue
- The Meaning of "The Holy Covenant"
- The Concept of the "Appointed Time"
The Intrigues of Godless Men
One of the striking features of this passage is its focus on the grubby, sordid details of political maneuvering. We read of intrigue, deception, flattery, and betrayal. These are not grand, sweeping statements about the clash of ideologies; this is prophecy with dirt under its fingernails. God is not above concerning Himself with the backroom deals and treacherous whispers of pagan kings. This is profoundly encouraging. It teaches us that God’s sovereignty is not a broad, general principle that only applies to the big picture. His sovereignty is granular. He is sovereign over the tax collector, the despised usurper, the traitors at the king's table, and the lies they tell one another.
The world of politics often appears to be a chaotic mess of competing self-interests, and from a human perspective, it is. But Daniel 11 pulls back the curtain to show that behind the chaos is a divine script. The kings of the North and South think they are the masters of their own destiny, but they are merely actors on a stage, speaking lines written for them long before. Their hearts are intent on evil, but their evil cannot succeed beyond the limits God has set. Their schemes will not ultimately prosper, "for the end is still to come at the appointed time." This is a foundational truth for the people of God in every age. We are not to be dismayed by the apparent triumphs of wicked men. Their time is short, their power is borrowed, and their end is appointed.
Verse by Verse Commentary
20 “Then in his place one will stand who will have an oppressor pass through the Jewel of his kingdom; yet within a few days he will be broken, though not in anger nor in battle.
The prophecy moves from Antiochus the Great (who ended his reign in verse 19) to his successor, Seleucus IV Philopator. His reign was largely defined by the need to pay the massive war indemnity imposed by Rome after his father's defeat. To do this, he sent an "oppressor," or more accurately, a tax collector, his chief minister Heliodorus, to raise funds. The "Jewel of his kingdom" is a reference to Judea, and specifically the temple in Jerusalem, which Heliodorus attempted to plunder (as recorded in 2 Maccabees 3). The prophecy notes his reign would be short, "within a few days." He reigned for about twelve years, which is brief compared to his father. And his end was not in a fit of rage or a great battle. History records that he was poisoned by the very same minister, Heliodorus, who was scheming for the throne.
21 And in his place a despised person will stand, to whom the splendor of the kingdom has not been given, but he will come in a time of ease and take hold of the kingdom by intrigue.
Now the central figure of this section enters the stage: Antiochus IV Epiphanes. He is introduced as a "despised person." He was not the legitimate heir; the throne should have gone to Seleucus IV's young son. Antiochus had been a hostage in Rome and was not held in high regard. The "splendor of the kingdom" was not formally given to him. But he was cunning. He arrived "in a time of ease," when the kingdom was not on high alert, and seized power through intrigue and flatteries. He charmed the key players in Syria and, with the help of the king of Pergamum, usurped the throne. This is the classic method of the tyrant: he does not win by strength but by stealth.
22 But the overflowing might will be flooded away before him and broken, and also the prince of the covenant.
Despite his illegitimate rise, Antiochus would be remarkably successful in consolidating his power. Armies ("overflowing might") that opposed him would be swept away. This includes the forces of Heliodorus, the usurper, and the legitimate heir. But then a significant detail is added: "and also the prince of the covenant." This is most likely a reference to the Jewish High Priest, Onias III. He was a godly man who stood for the integrity of the covenant. Antiochus had him deposed and later murdered, replacing him with his corrupt brother Jason, who had bribed Antiochus for the position. This act shows Antiochus's contempt for the God of Israel and His established order.
23 And after an alliance is made with him, he will practice deception, and he will go up and gain power with a small force of people.
His entire reign was characterized by deceit. He would make treaties and alliances only to break them when it suited him. He did not need a massive popular uprising to gain power. He started small, with a "small force of people," and used cunning and treachery to leverage his position. He was a master of the political lie. This is a recurring theme in Scripture: the enemies of God do not fight fair. They deal in darkness and deception because their father is the father of lies.
24 In a time of ease he will enter the richest parts of the province, and he will do what his fathers never did, nor his fathers’ fathers; he will distribute plunder, spoil, and possessions among them, and he will devise his schemes against strongholds, but only for a time.
Antiochus had a unique method for securing loyalty. He would seize the wealthiest areas and then, unlike his predecessors who would hoard the wealth, he would lavishly distribute it among his followers. It was a form of populist bribery. This profligate spending bought him support and enabled him to consolidate his rule. He was both a plunderer and a spendthrift. While doing this, he was also making long-term plans ("devise his schemes") against fortified cities. But the prophecy adds a crucial qualifier: "but only for a time." His scheming and success had an expiration date set by God.
25 And he will stir up his strength and heart against the king of the South with a great military force; so the king of the South will wage war with an extremely large and mighty military force for war; but he will not stand, for schemes will be devised against him.
Having secured his kingdom, Antiochus turns his ambition south toward Egypt, ruled by the young Ptolemy VI. He musters a great army. The king of the South responds in kind with an even larger force. From a human standpoint, Egypt should have won. But the prophecy says "he will not stand." Why? Because of "schemes." The Egyptian court was riddled with treachery, and Ptolemy's own advisors betrayed him. The battle was lost before it was fought, not because of Antiochus's military genius, but because of God's sovereign decree working through the sin of treacherous men.
26 And those who eat his choice food will break him, and his military force will overflow, but many will fall down slain.
This verse specifies the nature of the betrayal. "Those who eat his choice food," meaning his closest counselors and confidants, the very men who sat at his royal table, would be the ones to "break him." This led to the rout of the Egyptian army ("his military force will overflow") and a great slaughter. It is a vivid picture of the futility of trusting in men. The king of the South was surrounded by the best food and the most powerful advisors, and they were the instruments of his ruin.
27 And as for both kings, their hearts will be intent on evil, and they will speak falsehood at the same table; but it will not succeed, for the end is still to come at the appointed time.
After the battle, Antiochus captured the young Ptolemy VI. The two kings sat down to negotiate, pretending to forge an alliance. This is the "one table" where they both spoke lies. Antiochus pretended he wanted to help his nephew regain his throne (which had been claimed by Ptolemy's brother), but he really wanted to keep Egypt divided and weak. Ptolemy pretended to be grateful, but he was really just biding his time. They were two liars trying to out-deceive each other. But the prophecy declares that their mutual scheming "will not succeed." Neither would get what he wanted out of the arrangement, because God had another plan. The final outcome was not in their hands. God's sovereign clock was ticking, and the "appointed time" for the final act had not yet arrived.
28 Then he will return to his land with great possessions; but his heart will be set against the holy covenant, and he will take action and then return to his own land.
Antiochus returns from his Egyptian campaign with enormous plunder. He is at the height of his power. And what does he do with this power? His heart turns "against the holy covenant." On his way back to Antioch, he passed through Jerusalem. Hearing a false rumor of his death, the Jews had ousted his puppet high priest. Enraged, Antiochus stormed the city, slaughtered tens of thousands of Jews, and plundered the temple. This was his "action" against the covenant. Having vented his godless rage, he then returned to his capital. This event sets the stage for his even more horrific abominations to come, but it reveals the true direction of his heart. The ultimate enemy of a man like this is not another pagan king, but the covenant God and His people.
Application
This passage, with its intricate detail of ancient politics, is far from being irrelevant to us. First, it is a massive anchor for our faith in the divine inspiration of Scripture. No man could write history with this precision centuries in advance. This is God's signature on the page, and it gives us confidence that all His promises, including those yet to be fulfilled, are just as certain.
Second, it teaches us how to view our own turbulent political world. We see liars at negotiating tables, leaders who buy loyalty with handouts, and nations betrayed from within. It is easy to become cynical or fearful. But Daniel 11 reminds us that God is sovereign over the whole sordid business. The most powerful tyrant is on a leash, and his successes last "only for a time." Our hope is not in electing the right man, but in trusting the God who appoints the times and seasons. Politics will be saved, but politics is no savior. Our task is not to put our trust in princes, but to be faithful to the "holy covenant."
Finally, the character of Antiochus Epiphanes is a warning. He is the man who despises the covenant, who rises by flattery, and whose heart is full of rage against God's people. We must be wise to the fact that such men will arise in every generation. Their methods may change, but their heart remains the same. Our response should not be panic, but faithfulness. Like Daniel, we are to serve God in the midst of pagan empires, knowing that the Prince of our covenant, the Lord Jesus, was also broken by the schemes of evil men. But unlike Onias III, our Prince rose from the dead, and He has been given a kingdom that cannot be shaken. The intrigues of godless men are but a footnote in the grand story of His ultimate and total victory.