Who was Antiochus Epiphanes?

175 ANTIOCHUS IV, Epiphanes. He was not the rightful heir. He 'obtained the kingdom by flatteries.' He called himself Epiphanes, which is 'illustrious;' but he was such 'a vile person' that people called him Epimanes, 'madman.' Dan. 11:21-24. He invaded Egypt and was at first successful: cf. Dan. 11:25-26. The two kings entered into negotiations, though neither of them was sincere in what they agreed to: their hearts were to do mischief, and they 'tell lies at one table.' Dan. 11:27. Then Antiochus returned to his land with great riches: his heart was 'against the holy covenant,' and he entered Jerusalem and even into the sanctuary and took away the golden altar, the candlestick, the table of showbread, the censers of gold, and the other holy vessels and departed. 'At the appointed time he shall return and come toward the South,' Dan. 11:29; but he was stopped by Rome; 'ships of Chittim,' ships from Macedonia, came against him; and in great anger he returned and vented his wrath on Jerusalem.

The worst of the Seleucidæ was Antiochus Epiphanes, called by others Epimanes or the madman. This man went far in his endeavours to stamp out not only the Jews but also the Jewish religion. He placed a statue of Zeus Olympius in the most holy place, and did what none but the most profane men would have thought of — put swine's flesh and blood in the sanctuary of God. The consequence is that his history is dwelt on with greater minuteness than anyone's. But the resistance to his aim at the close of his history led to a famous revival amongst the Jews. The Maccabees, as the Jewish heroes were called, resisted his generals, which is what is meant by "arms shall stand on his part" — a sufficiently definite way of describing a general acting for him against the Maccabees. Their history is given among the uninspired books that compose the Apocrypha. These Maccabees were no models of piety or long-suffering; but, as Daniel says, they were strong and "did [exploits]." No phrase could more accurately characterize them (Dan. 11:32). "The people that do know their God shall be strong and act." They were far from possessing the martyr spirit in their ways, such as will be found in the godly remnant by-and-by at the end of the age. Then indeed none but those willing to lose their lives for the truth's sake will be owned by the God of Israel. Their strength will be in their weakness, they themselves ready to suffer — yea, even unto death for Him Who died and, little known by them, is now in glory. It is needless to say that such suffering is a far harder thing, and entails more blessing from God than anything of power displayed in the theatre of the world.

Over 500 years had passed away since Ezra, by the decree of Cyrus the Persian, had led a little remnant of the people back from Babylon to rebuild the shattered fortunes of the nation, after the terrible overthrow by Nebuchadnezzar, which began about 606 B.C. It was but a small proportion of the many thousands who had been carried away, but their hearts were towards the land of Israel, and the Lord had blessed and multiplied them greatly. The intervening years had been times of varying fortunes for the little hierarchical state. The Persian monarchy, which had been the means of their restoration, had been overthrown by Alexander the Great in 330 B.C., and Palestine then came under the power of Greece. Daniel had described, in few words, the character of the "mighty king" and the break up of his kingdom, "divided towards the four winds of heaven" (Dan. 11:3). This was an event of much political importance to Judea, for it found itself — as it will be in a later day — the bone of contention between the king of the South, Egypt, and the king of the North, Syria. The first hundred years of this period the land was under the power of Egypt, and though ill-governed at the best, it had not reached the depth of suffering measured out to it during the Syrian oppression. The terrible cruelty and madness of Antiochus Epiphanes (175-164 B.C.) has seldom been equalled in the world's history. The ruling passion of his wicked life was hatred to the Jew and the religion of Jehovah. On one occasion he captured the city of Jerusalem, slaughtered 40,000 of the inhabitants, sacrificed a sow upon the brazen altar, and erected a statue to Jupiter in the Temple courts. This brought matters to an issue. Under Judas Maccabeus and his brethren the War of Independence began, which resulted in Judea once more becoming a free state in 161 B.C.

We arrive now at the advent of a monarch, yet "a vile person" (v. 21), who has been specially chosen as the type of the Assyrian, or the king of the north, of the last days. It is for this reason that his career is given with such detail, occupying the whole paragraph contained in verses 21-25. This "vile person" is known in history as Antiochus Epiphanes, and he commenced his reign about 175 B.C. He was not given "the honour of the kingdom," for he was not the rightful heir; but "he shall come in peaceably, and obtain the kingdom by flatteries," and he fulfilled this description to the letter. Having established himself in the kingdom, his various actings are narrated, his successes, deceit, and increasing strength, the enlargement of his territory, and his reckless prodigality (vv. 22-24). Then, like his predecessors, he proceeded on an expedition. against the king of the south, and, aided by treachery in his enemy's court and camp, he utterly defeated him.* A treaty would seem to be formed according to verse 27, both sovereigns, under the mask of friendship, concealing treachery in their hearts — "they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed." Having settled his affairs for the moment with the king of Egypt, he returned to his kingdom "with great riches"; and now his enmity against the "holy covenant," that is against the Jewish religion, the covenant of God with His people, was in some way manifested; "and" it is added, "he shall do [exploits], and return to his own land" (v. 28). It is said that on his homeward march he attacked Jerusalem, massacred thousands of its inhabitants, and profaned the temple, because of the insurrection of the Jews on a false report of his death.†

Matthew, however, speaks not a word about Jerusalem being "compassed with armies," but about "the abomination of desolation" standing "in the holy place." "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) then let them which be in Judea flee into the mountains: let him which is on the housetop not come down to take any thing out of his house: neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days!" (vv. 15-19.) Some have thought that the abomination of desolation standing in the holy place referred to the Roman standards brought into the temple. But this only took place at the end of the siege, when all chance of flight had long been cut off. For the true meaning of the phrase we must turn to the prophecies of Daniel, to which reference is here made. Daniel receives a communication concerning the time when "thy people (the Jews) shall be delivered." (Dan. 12:1.) Among the marks of this salvation approaching it is said that "from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days:" (vv. 11, 12.) Did any special blessing come to the Jews or to the Church 1336 days after the fall of Jerusalem? or, if the days be taken as years, was there, after that number of years, say at the date A.D. 1405, any event which is pointed to in this prophecy? If not, then the setting up of the abomination of desolation is clearly not the destruction of Jerusalem.

"Then shall stand up in his estate a raiser of taxes in the glory of the kingdom." The Romans, who defeated the father, obliged his son to raise a heavy annual tribute. That was all that the poor man did during his life. "Then shall stand up in his estate a raiser of taxes … but within few days he shall be destroyed, neither in anger, nor in battle." He was killed by one of his own sons. "And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people." This is the man who typifies the last king of the north. Called in profane history Antiochus Epiphanes, he was morally abominable, but most notorious for his interference with the Jews; first by flattery and corruption, and afterwards by violence. This is the man the Spirit of God dwells most on, because he most meddled with Israel, the glorious land, and the sanctuary. He it was who enforced idolatry in the temple itself, setting up an image to be worshipped even in the Holy of Holies. Therefore it is that he acquires importance. Otherwise he was a man little known, except for daring wickedness. Nothing can be more simple. His history consists of intrigues, first against the king of the south, and then against the Jews; and of various expeditions, in some of which he was successful at first but afterwards entirely defeated. "He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers' fathers … And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand." These kings meet and plan against each other, but all is vain. "Both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land [ie. in the north]. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter." Then we have further details.

"For the ships of Chittim shall come against him." There are these indefatigable Romans that come in again. They had dealt with his father when he had made an attack upon Greece; and now that the son had his hand over the throat of his prey, the Roman consul came, and at once forbade his doing anything further. He even drew a circle round him, as is well known, when the artful king wished to gain time to evade. The answer was demanded before he stepped out of the circle, and he was obliged to give it. This was a death-blow to all his policy. He went home a miserable, defeated man, with a heart vexed and infuriate, though putting on a humble appearance before the Romans. What should hinder him from wreaking out the anger of his heart upon the Jews? As it is said here, "Therefore shall he be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant." Poor as the Jews were, they were witnesses for God upon the earth; and Antiochus hastens to pour out his fury upon whatever bore a testimony to God among them. This was his ruin, and brought God's vengeance upon him. "He shall even return, and have intelligence with them that forsake the holy covenant," i.e. with the apostates of the Jews. "And arms shall stand on his 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." He will put an end to the Jewish service, and will set up an idol, "the abomination that maketh desolate," in the temple of Jerusalem. It is a mistake to suppose that this refers to the last days. It is only a type of what will take place then. The latter part of the chapter, and the next chapter, do refer to the latter day in the full sense of the word. But here is the step of transition from what is past to the future.

In Dan. 8. we are introduced to another vision and its interpretation also. In a few words the rise of the Greek or Macedonian Empire is given, and Alexander's rapid conquests are depicted in a most graphic manner. Then follows on his death, soon after, the division of his vast Empire between four of his generals (ver. 8). Out of one of these divisions comes a little horn (or king), which increases in power and becomes great through craft and force of arms (vers. 9, 10). This was undoubtedly Antiochus Epiphanes, the bitter enemy of the Jews and of their religion, who indeed. used every means in his power to heathenise or crush them out of existence.

The scene changes once more. One of Alexander's successors, Antiochus Epiphanes, and the Maccabean victory is the topic of these verses. On this invader see Daniel 8, where he is predicted as the little horn and his abominable work there is fully described. He entered "the pleasant land," the land of Israel. A bitter struggle commenced, for Antiochus tried to exterminate the Jews, and their religion as well. Every observance of the Jewish religion was forbidden, the Sabbath had to be profaned, and unclean food had to be eaten. Idols were set up in the temple. Instead of the Jewish feasts, the feasts of idols, with all their shocking abominations and immoralities, were introduced, and the Jews were forced to join in them. Thousands suffered martyrdom. But all at once a few people stood up against the abominations, the Maccabeans, and in a struggle lasting about twenty-five years, they fought successfully against the enemies.

This terrible visitation of the land and the wonderful victory of the Maccabeans are foretold by the prophet in the closing verses of the ninth chapter. We will quote the passage:

THE MACCABEES. It may be well to describe in few words the history of the Jews during the four hundred years that elapsed between the writing of the Book of Malachi, the last of the Old Testament writings, and the birth of our Lord as given in the gospels according to Matthew and Luke. The story is told by Josephus. This period is chiefly remarkable for the rising up and exploits of Mattathias, a great-grandson of the celebrated Asamoneus, and his five sons, commonly called the Maccabees. The uprising of this wonderful family was occasioned by the daring sacrilege of Antiochus Epiphanes, who gained possession of Jerusalem by guile, and then proceeded to rob the Temple of its golden candlesticks, golden altar of incense, table of showbread, and altar of burnt offering. He forbad the Jews to offer their daily sacrifices. Added to this, he built an idol altar upon God’s altar, and offered swine—the abomination of the Jews—upon it. He commanded that Jewish sons should no longer be circumcised, and ordered that temples should be built in every city and village, and swine offered on their altars in idol worship. All this was prophesied as to take place by Daniel the prophet centuries before (Chap. 8:9-14).

Then we read of a little horn waxing exceeding great towards the south (Egypt), and the east (Syria), and the pleasant land (Palestine). This refers to the wicked Antiochus Epiphanes, who is a type in some ways of the Antichrist, for he profaned the Temple, just as the Antichrist will do in a future day.