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 39. - Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory; and he shall cause them to rule over many, and shall divide the land for gain. The version of the LXX. is somewhat difficult to render intelligibly, "By desires of cities he shall act, and to a strong fortress shall he come with a strange god whom he will acknowledge; he will increase his glory, and shall master him much, and shall divide his territory freely." The first words of this belong to the previous verse, and at the same time there has been some confusion with the opening words of the present verse according to the Massoretic division. Theodotion is not much closer to the received text, "And he shall act in strongholds of refuge with a strange god, and shall increase glory, and subject many to them, and shall divide the land in gifts." The sense of this last, as given in the Greek versions, is illustrated by Psalm 16:4. The Peshitta renders, "He shall pass over to the strong cities, on account of ('al) the strange gods which he shall see, and he shall rule over many, and the land he shall divide for gain" The Vulgate renders more in accordance with Theodotion than with the Massoretic yet independently, "And he shall do (faciet) that he may fortify Maozim with a foreign god, whom he knew not, and shall multiply glory, and shall give to them power in many (things), and shall divide the land gratuitously" This verse as it stands is nearly unintelligible. The suggestion of Hitzig and yon Lengerke, followed by Bevan, that we should read עַם ('am), "people," instead of עִם (eem), "with," is very plausible. The only objection is that none of the versions have it. As, however, it seems to us the only way out of the difficulty, we shall take this reading, and render, with Professor Bevan, "He shall procure for the strong fortresses the people of a strange god." For this use of עשׂה Professor Bevan refers to 2 Samuel 15:1, "Absalom procured for himself chariot and horses;" 1 Kings 1:5, so of Adonijah. Whom he shall acknowledge and increase with glory. This we should render, "who have acknowledged him," making the antecedent to the relative, not the king, but "the people of the strange god;" the reference being to the mercenaries of the Syrian army, who were the people of a god strange to the Israelites, and not impossibly made less difficulty in giving up their national gods, and recognizing the gods of Greece as their gods. The K'thib here is the preterite instead of the imperfect, which occurs in the following clause, the reading which we accept here. He shall increase with glory; or rather, he shall multiply in glory. These mercenaries of his he would increase, and give ever more honour to them. And he shall cause them to rule over many. These mercenaries placed in fenced cities were formed into Hellenic communities, and received many of the natives as subjects. The reference is not merely to garrisons being placed in fortresses, but to a chain of Hellenic cities, which, in imitation of the Romans, Antiochus placed in Palestine. And shall divide the land for gain. As will be seen, the Greek versions and the Vulgate reverse the idea here, and render - the LXX., δωρεάν, "gratuitously;" Theodotion, ἐν δώροις, "in gifts;" the Vulgate, gratuito, which is due to reading מְחִיר (meheer) instead of מְהִיר (meheer). The word may mean, as it is taken by the English versions and the Peshitta to mean, "for a price;" as in 2 Samuel 24:24, David purchased the threshing-floor of Araunah bimeheer, "at a price;" but it also means "wages," as in Micah 3:11, "Her priests teach for hire wages (bimeheer)." The reference, then, is to the fact that in the deplenished state of his treasury, Antiochus divided the land of Palestine to his mercenaries, in lieu of the wages he could not pay.

Thus shall he do in the most strong holds with a strange god,.... Or, "in the strong holds of Mahuzzim" (w) that is, in the temples, churches, and chapels, dedicated to angels and departed saints; deck and adorn their images with gold, silver, precious stones, and with desirable things, which is notorious; as well as commit the grossest idolatries with this strange breaden god; which they hold up in such places, cringe and bow to, and pay all religious worship and adoration to it:

whom he shall acknowledge, and increase with glory; as really God; the wafer being transubstantiated into the very body and blood of Christ, as is said; and own it as such, as very God, and heap religious honour and glory upon it, which is due to Christ:

he shall cause them to rule over many; that is, the Mahuzzim, the departed saints; one shall rule over England, and be the patron and defender of it, as St. George; another over Scotland, as St. Andrew; another over Ireland, as St. Patrick; another over France, as St. Dennis; another over Spain, as St. James:

and shall divide the land for gain; or "price" (x); the whole Romish jurisdiction, all antichristian states, which are divided among those tutelar saints; each of them have their proper country assigned them they are to defend; but this is not done without gain arising to the pope of Rome from those countries, as by firstfruits, annates, Peter's pence, &c.

(w) "munitionibus Mahuzim", Pagninus, Montanus. (x) "pro pretio", Vatablus, Junius & Tremellius, Piscator.

39. Newton translates, "to be defenders of Mahuzzim (the monks and priests who uphold saint worship), together with the strange god whom he shall acknowledge, he shall multiply honor." English Version is better: He shall do (exploits) in the most strongholds (that is, shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, namely, Jupiter Capitolinus, whose worship he imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusium, Memphis.

cause them—Antiochus "caused" his followers and the apostates "to rule over many" Jews, having "divided their land" (Judea), "for gain" (that is, as a reward for their compliance).

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