11:31-45 The remainder of this prophecy is very difficult, and commentators differ much respecting it. From Antiochus the account seems to pass to antichrist. Reference seems to be made to the Roman empire, the fourth monarchy, in its pagan, early Christian, and papal states. The end of the Lord's anger against his people approaches, as well as the end of his patience towards his enemies. If we would escape the ruin of the infidel, the idolater, the superstitious and cruel persecutor, as well as that of the profane, let us make the oracles of God our standard of truth and of duty, the foundation of our hope, and the light of our paths through this dark world, to the glorious inheritance above.

Verse 31. - And arms shall stand on hie part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. The render* ing of the LXX. is close to the above, "And arms shall stand by him, and shall pollute the sanctuary of fear " - probably the LXX. read מָגור (magor), "fear," instead of מעוז (ma'oz), "fortress," a change probably due to the fact that ע sounded in Greek ears like וּ hard, Γάζα for עָזָה - and they shall take away the sacrifice and place (δώσουσι give) the abomination of desolation." Theodotion, from a mistaken vocalization, renders, "And seeds " - reading זְרָעִים instead of זְרֹעִים - "shall spring up from him and shall pollute the sanctuary of power, and shall change the continual (sacrifice), and shall place (δώσουσι) the abomination of things that have disappeared (ἠφανισμένων)." The Peshitta is quite different in the firs; clause, "And their strong ones shall arise from them, and they pollute the sanctuary of strength, and they cause the sacrifice (qorban) to pass away, and they shall hang up the abomination in the temple." The Vulgate rendering is in accordance generally with the Massoretic, "And arms shall stand from him. and shall pollute the sanctuary of strength, and shall remove the continual (juge) sacrifice, and shall place the abomination of desolation." Arms shall stand on his part. This word "arms" here is not to be understood as weapons - a misunderstanding possible in English. "Arms" here stands as the symbol of physical power generally. "On his part" is represented by the preposition מִן, which means "with" or "from;" hence we find the Septuagint translating by παρά, and Theodotion by ἐξ. Probably the most natural view is to take the preposition as equivalent to "by," that is, he shall set physical forces in motion. And they shall pollute the sanctuary of strength. That the temple in Jerusalem had all the characteristics that fitted it to become a fortress, was proved in every one of the numerous sieges it has endured. It becomes still more a fortress, of course, when the Tower Antonia was erected overlooking the temple area. There may, however, have been a reference to the fact that the collectors of tribute sent by Antiochus fortified the city of David, and used it as a basis of operations from which to assail the temple and defile its courts with blood (1 Macc. 1:35-36). And take away the daily sacrifice. The Hebrew word here used means "continual," and the substantive "sacrifice" is supplied. In ver. 45 of the same chapter of 1 Macc. we are told that Antiochus forbade "burnt offerings, and sacrifices, and drink offerings in the temple." And they shall place the abomination that maketh desolate. One must note here the source of δώσουσι which we find in both Greek versions, and dabit, which we find in the Vulgate. The Hebrew has וְנָתְנוּ (venath'noo), "and they shall give or set." It seems to refer to an altar to Jupiter, which was erected on the brazen altar (1 Macc. 1:59). This altar is spoken of in ver. 54 as the "abomination of desolation (βδέλυγμα ἐρημώσεως)." The Hebrew phrase has been borrowed from Daniel 9:27; hence the suggestion of Professor Bevan, to read here "בעלשׁיי, is not necessary

And arms shall stand on his part,.... Powerful armies sent by him into Judea; garrisons of soldiers placed in Jerusalem; mighty generals and commanders who fought for him, as Lysias, Philip the Phrygian, Andronicus, Apollonius, Bacchides, and others:

and they shall pollute the sanctuary of strength; the temple, which stood in Jerusalem, a fortified city, and was itself a building strong and stable; and especially it was so called, because here the mighty God had his residence, the symbol of which was the ark of his strength, and here he gave strength unto his people: this holy place, sacred to his worship and service, the commanders and soldiers of Antiochus defiled by entering into it, who were men unholy and unclean; by making it a place of luxury and rioting, of whoredom, and all manner of uncleanness; by bringing things into it which were not lawful, and filling the altar with what was abominable, in the Apocrypha:

"4 For the temple was filled with riot and revelling by the Gentiles, who dallied with harlots, and had to do with women within the circuit of the holy places, and besides that brought in things that were not lawful. 5 The altar also was filled with profane things, which the law forbiddeth.'' (2 Maccabees 6)

particularly by erecting a high place upon the altar, and sacrificing swine upon it, as Josephus (f) relates; with which agrees what is said of Antiochus, in the Apocrypha in is written that he ordered:

"46 And pollute the sanctuary and holy people: 47 Set up altars, and groves, and chapels of idols, and sacrifice swine's flesh, and unclean beasts:'' (1 Maccabees 1)

and shall take away the daily sacrifice; the sacrifice of the lamb in the morning, and in the evening, which the priests were hindered from offering, by the crowds of Heathens in the temple; or prohibited by the order of Antiochus; for he forbad burnt offerings, sacrifice, and libation, to be made in the temple, in the Apocrypha:

"Set up altars, and groves, and chapels of idols, and sacrifice swine's flesh, and unclean beasts:'' (1 Maccabees 1:47)

and Josephus (g) expressly says, that he forbad the daily sacrifices to be offered, which were used to be offered to God, according to the law: and they shall place the abomination that maketh desolate; either a garrison of Heathen soldiers in the temple, which drove the priests and people from it, and made it desolate; or rather an idol in it, it being usual in Scripture to call idols abominations, as they are to God and all good men; the image of Jupiter Olympius, as is thought, which was placed upon the altar of God by Antiochus, on the fifteenth day of the month Cisieu, in the hundred and forty fifth year of the Seleucidae, and is called the abomination of desolations, in the Apocrypha:

"And whosoever was found with any the book of the testament, or if any committed to the law, the king's commandment was, that they should put him to death.'' (1 Maccabees 1:57)

and the temple itself was ordered to be called the temple of Jupiter Olympius, in the Apocrypha:

"And to pollute also the temple in Jerusalem, and to call it the temple of Jupiter Olympius; and that in Garizim, of Jupiter the Defender of strangers, as they did desire that dwelt in the place.'' (2 Maccabees 6:2)

and what with this and other things that were done, the temple and city were left desolate; for it is said in the Apocrypha:

"Now Jerusalem lay void as a wilderness, there was none of her children that went in or out: the sanctuary also was trodden down, and aliens kept the strong hold; the heathen had their habitation in that place; and joy was taken from Jacob, and the pipe with the harp ceased.'' (1 Maccabees 3:45)

It may be rendered, "the abomination that maketh astonished" (h); for it struck the people of the Jews with astonishment; it amazed and stupefied them, when they saw such an idol placed in their temple. The Karaite Jews, who by the others are called Sadducees, give a very foreign interpretation of this passage, which Aben Ezra observes:

continued...

31. arms—namely, of the human body; not weapons; human forces.

they—Antiochus' hosts confederate with the apostate Israelites; these latter attain the climax of guilt, when they not only, as before, "forsake the covenant" (Da 11:30), but "do wickedly against" it (Da 11:32), turning complete heathens. Here Antiochus' actings are described in language which reach beyond him the type to Antichrist the antitype [Jerome] (just as in Ps 72:1-20 many things are said of Solomon the type, which are only applicable to Christ the Antitype). Sir Isaac Newton refers the rest of the chapter from this verse to the Romans, translating, "after him arms (that is, the Romans) shall stand up"; at the very time that Antiochus left Egypt, the Romans conquered Macedon, thus finishing the reign of Daniel's third beast; so here the prophet naturally proceeds to the fourth beast. Jerome's view is simpler; for the narrative seems to continue the history of Antiochus, though with features only in type applicable to him, fully to Antichrist.

sanctuary of strength—not only naturally a place of strength, whence it held out to the last against the besiegers, but chiefly the spiritual stronghold of the covenant-people (Ps 48:1-3, 12-14). Apollonius "polluted" it with altars to idols and sacrifices of swine's flesh, after having "taken away the daily sacrifice" (see on [1108]Da 8:11).

place … abomination that maketh desolate—that is, that pollutes the temple (Da 8:12, 13). Or rather, "the abomination of the desolater," Antiochus Epiphanes (1 Maccabees 1:29, 37-49). Compare Da 9:27, wherein the antitypical desolating abomination of Rome (the eagle standard, the bird of Jupiter, sacrificed to by Titus' soldiers within the sacred precincts, at the destruction of Jerusalem) is foretold. 1 Maccabees 1:54, uses the very phrase, "the fifteenth day of the month Casleu, in the hundred forty-fifth year, they set up the abomination of desolation on the altar"; namely, an idol-altar and image of Jupiter Olympius, erected upon Jehovah's altar of burnt offerings. "Abomination" is the common name for an idol in the Old Testament. The Roman emperor Adrian's erection of a temple to Jupiter Capitolinus where the temple of God had stood, A.D. 132; also the erection of the Mohammedan mosque of Omar in the same place; and the idolatry of the Church of Rome in the spiritual temple, and the final blasphemy of the personal Antichrist in the literal temple (2Th 2:4) may all be antitypically referred to here under Antiochus the type, and the Old Testament Antichrist.

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