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Daniel Chapter
Eleven
Daniel 11
Chapter Contents
The vision of the Scriptures of truth.
Commentary on Daniel 11:1-30
(Read Daniel 11:1-30)
The angel shows Daniel the succession of the Persian and
Grecian empires. The kings of Egypt and Syria are noticed: Judea was between
their dominions, and affected by their contests. From verses 5-30, is generally considered to relate
to the events which came to pass during the continuance of these governments;
and from verse 21, to relate to Antiochus Epiphanes, who
was a cruel and violent persecutor of the Jews. See what decaying, perishing
things worldly pomp and possessions are, and the power by which they are
gotten. God, in his providence, sets up one, and pulls down another, as he
pleases. This world is full of wars and fightings, which come from men's lusts.
All changes and revolutions of states and kingdoms, and every event, are
plainly and perfectly foreseen by God. No word of God shall fall to the ground;
but what he has designed, what he has declared, shall infallibly come to pass.
While the potsherds of the earth strive with each other, they prevail and are
prevailed against, deceive and are deceived; but those who know God will trust
in him, and he will enable them to stand their ground, bear their cross, and
maintain their conflict.
Commentary on Daniel 11:31-45
(Read Daniel 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.
── Matthew Henry《Concise Commentary on Daniel》
Daniel 11
Verse 2
[2] And now will I shew thee the truth. Behold, there shall
stand up yet three kings in Persia; and the fourth shall be far richer than
they all: and by his strength through his riches he shall stir up all against
the realm of Grecia.
He — Xerxes was more potent than all the other three,
because his father Darius had gathered an incredible mass for him, which he
himself increased for six years together, before he made his expedition against
Greece. There were more kings of Persia besides those four, but they had no
concern with the people of God.
Verse 3
[3] And a mighty king shall stand up, that shall rule with
great dominion, and do according to his will.
A mighty king — Alexander the great.
Verse 4
[4] And when he shall stand up, his kingdom shall be broken,
and shall be divided toward the four winds of heaven; and not to his posterity,
nor according to his dominion which he ruled: for his kingdom shall be plucked
up, even for others beside those.
When he shall stand up — When he is come to
his highest point.
Nor according to his dominion — They did not reign as
kings at first, but only as captains; and as to the extent of their dominion,
it was far less than Alexander's, yea, all four fell short of his.
Even for others — Some lesser commanders shared
several parts of the empire.
Verse 5
[5] And the king of the south shall be strong, and one of
his princes; and he shall be strong above him, and have dominion; his dominion
shall be a great dominion.
The king of the south — This king was
Ptolemy, the first king of Egypt after Alexander who is brought in, because he
took Jerusalem by treachery; for the angel minds only those persons and things
which related to the Jews.
One of his princes — Seleucus Nicanor, who
overcame Demetrius, and added Asia to his empire.
Verse 6
[6] And in the end of years they shall join themselves
together; for the king's daughter of the south shall come to the king of the
north to make an agreement: but she shall not retain the power of the arm;
neither shall he stand, nor his arm: but she shall be given up, and they that
brought her, and he that begat her, and he that strengthened her in these
times.
They — The successors of those first kings of Egypt and
Syria.
Make an agreement — Bernice shall come
from Egypt and marry with Antiochus Theus, who was the son of Antiochus Soter,
and nephew to Seleucus Nicanor; for her father brought her to Pelusium with an
infinite sum of gold and silver for her dowry.
She shall not retain — She continued not in
favour and authority.
Nor his arm — His power.
Verse 7
[7] But out of a branch of her roots shall one stand up in
his estate, which shall come with an army, and shall enter into the fortress of
the king of the north, and shall deal against them, and shall prevail:
Shall one stand up — Of Bernice shall come
Ptolemaeus Euergetes, who shall revenge the wrong done to his sister.
Shall enter into the fortress — For he invaded Syria,
and took many strong-holds.
Verse 8
[8] And shall also carry captives into Egypt their gods,
with their princes, and with their precious vessels of silver and of gold; and
he shall continue more years than the king of the north.
He shall continue more years — He continued
forty-six years.
Verse 9
[9] So the king of the south shall come into his kingdom,
and shall return into his own land.
Return — So he did with a booty of forty thousand talents of
silver.
Verse 10
[10] But his sons shall be stirred up, and shall assemble a
multitude of great forces: and one shall certainly come, and overflow, and pass
through: then shall he return, and be stirred up, even to his fortress.
But his sons — He means the sons of the king of
the north, shall be incensed with the deeds of Ptolemaeus Euergetes, and his
son Ptolemaeus Philopator.
One shall come — Antiochus the great, shall pass
through Syria and recover what the king of Egypt took from his father.
Even to his fortress — To Raphia, which was
a strong fortress at the entrance of Egypt.
Verse 11
[11] And the king of the south shall be moved with choler,
and shall come forth and fight with him, even with the king of the north: and
he shall set forth a great multitude; but the multitude shall be given into his
hand.
His hand — Into the hand of Ptolemy.
Verse 12
[12] And when he hath taken away the multitude, his heart
shall be lifted up; and he shall cast down many ten thousands: but he shall not
be strengthened by it.
His heart shall be lifted up — He might have
recovered all, but he grew proud of his victory, and returned again to his
luxury.
Verse 16
[16] But he that cometh against him shall do according to his
own will, and none shall stand before him: and he shall stand in the glorious
land, which by his hand shall be consumed.
But he — Antiochus, that comes against Ptolemy.
The glorious land — Judea. Antiochus held
all Judea, and with the provision and product of it, maintained his army.
Verse 17
[17] He shall also set his face to enter with the strength of
his whole kingdom, and upright ones with him; thus shall he do: and he shall
give him the daughter of women, corrupting her: but she shall not stand on his
side, neither be for him.
He shall also set his face — He shall use all the
force he can to master Egypt, and engross it to himself.
Upright ones — Many of the religious Jews joined
with him: the rest of his army was a profane rabble of rude Heathens.
He shall give — Antiochus shall give Cleopatra
his daughter to young Ptolemy, called the daughter of women, for her beauty.
Corrupting her — Persuading her to betray her
husband: but she stuck to her husband's interest, and not her father's.
Verse 18
[18] After this shall he turn his face unto the isles, and
shall take many: but a prince for his own behalf shall cause the reproach
offered by him to cease; without his own reproach he shall cause it to turn
upon him.
The isles — The isles and sea-coasts of the
Mediterranean and Aegean sea.
But a prince — The Roman ambassador Scipio beat
Antiochus at his own weapons of power and policy, and turned the reproach upon
his own head.
Verse 19
[19] Then he shall turn his face toward the fort of his own
land: but he shall stumble and fall, and not be found.
Then — Then he turned his face home-ward, yet was he not in
safety, but was quickly after killed.
Verse 20
[20] Then shall stand up in his estate a raiser of taxes in
the glory of the kingdom: but within few days he shall be destroyed, neither in
anger, nor in battle.
A raiser of taxes — Seleucus Philopator,
who peeled his subjects, and spared not to rob the temple.
Within few days — For he lived not out the third
part of his father's reign.
Not in battle — Not by open force, but by poison.
Verse 21
[21] 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.
A vile person — Antiochus, called Epiphanes by
his flatterers, but the people of God accounted him infamous, base, and
treacherous.
They — Neither peers nor people, nor was he the heir, but his
nephew; but he crept in by flatteries.
Verse 22
[22] 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.
Overflown — The Egyptian force near Pelusium,
where they fell by the power of Antiochus, with a great slaughter, near the
river Nile.
The prince — The high-priest with his place
and honour, for he put out Onias, and set up in his stead, Jason his brother.
Verse 23
[23] And after the league made with him he shall work
deceitfully: for he shall come up, and shall become strong with a small people.
After the league — For he made a league
with Egypt, and came with a few, (but chosen men) and took the passes, and put
all in subjection to him.
Verse 24
[24] 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; he shall scatter among them the prey, and spoil, and riches:
yea, and he shall forecast his devices against the strong holds, even for a
time.
He shall enter peaceably — He shall come in upon
the Egyptians under pretence of peace, in a plentiful and delicious country,
and among a mass of treasures which the kings successively had heaped up; the
greatest part of which Antiochus distributed among his confidants, whereby he
obliged them the faster to him. He did herein what his fathers had not done;
the kings of Syria before him, could never attain to this success over Egypt.
Against the strong-holds — Having succeeded thus
far, he shall proceed to the places of greatest strength in that kingdom.
For a time — That is 'till God put a stop to
his career, for the Egyptians found means to deliver themselves from his yoke.
Verse 25
[25] 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:
for they shall forecast devices against him.
But he shall not stand — He might have
prospered, if he had not been betrayed by Eulaius, Benaeus, and the rest of his
nobles, corrupted by Antiochus.
Verse 26
[26] Yea, they that feed of the portion of his meat shall
destroy him, and his army shall overflow: and many shall fall down slain.
Yea — His most familiar friends and confidants; for he shall
be overthrown with a great slaughter, as when the Nile overflows the country.
Verse 27
[27] And 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.
At one table — They shall meet under pretence of
peace.
But it shall not prosper — For neither shall
Antiochus gain Egypt by all his artifice, nor Ptolemy, Syria.
At the time appointed — By the Lord, whose
purpose and counsel shall stand.
Verse 28
[28] 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.
Then shall he return — Antiochus shall
depart with his booty gotten in Egypt.
Against the holy covenant — Against the law of
God, with the people that worshipped God according to his will.
Verse 29
[29] At the time appointed he shall return, and come toward
the south; but it shall not be as the former, or as the latter.
Toward the south — Egypt, to fight
against Ptolemy.
But — This shall not be so prosperous as the two former
expeditions, but shall fail both of his victory and booty.
Verse 30
[30] For the ships of Chittim shall come against him:
therefore he shall 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.
The ships of Chittim — The Romans out of
Italy, and the Archipelago. This made his heart boil with rancor, which he spit
out against the Jews; especially being solicited to it by Jason first, and
Menelaus after, who were apostates, and betrayers of their brethren.
Verse 31
[31] 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.
And arms — Not only of his own army, but many Jews.
The sanctuary — Even the holy of holies.
The abomination — The statue of Jupiter placed in
the temple.
Verse 36
[36] And the king shall do according to his will; and he
shall exalt himself, and magnify himself above every god, and shall speak
marvellous things against the God of gods, and shall prosper till the
indignation be accomplished: for that that is determined shall be done.
The king — Antiochus was an eminent type of antichrist; to whom
many things that follow may be applied by way of accommodation: altho' they
principally refer to Antiochus, and had their primary accomplishment in him.
For that that is determined — That which God hath
decreed to be done by him shall be done; and that which God hath purposed to be
done upon him.
Verse 38
[38] But in his estate shall he honour the God of forces: and
a god whom his fathers knew not shall he honour with gold, and silver, and with
precious stones, and pleasant things.
But in his estate — In the room of his
father's god.
The God of forces — This seems to be
Jupiter Olympius, never introduced among the Syrians, 'till Antiochus did it.
Verse 39
[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.
With a strange god — Using all art and
authority to propagate his worship.
Verse 41
[41] He shall enter also into the glorious land, and many
countries shall be overthrown: but these shall escape out of his hand, even
Edom, and Moab, and the chief of the children of Ammon.
The children of Ammon — He will not hurt
them; because they helped him against the Jews.
Verse 43
[43] But he shall have power over the treasures of gold and
of silver, and over all the precious things of Egypt: and the Libyans and the
Ethiopians shall be at his steps.
At his steps — He had them at his foot, at his
beck.
Verse 45
[45] And he shall plant the tabernacles of his palace between
the seas in the glorious holy mountain; yet he shall come to his end, and none
shall help him.
None shall help him — God shall cut him off
in the midst of his days. And when he destroys, who can help?
── John Wesley《Explanatory Notes on Daniel》
The Vision Of The Time Of The End - II (11:2-35)
INTRODUCTION
1. In the tenth chapter, we saw the beginning of the final vision recorded by Daniel... a. A vision that pertains to what will affect Daniel's people (i.e., Israel b. Describing what will occur "in the latter days, for the vision refers to many days yet to come" - Dan 10:14 c. Its words were to be closed and sealed "till the time of the end" - Dan 12:9 -- For such reasons this vision has been called "The Vision Of TheTime Of The End"
2. In the introductory remarks of the vision, we were given a glimpse of the spiritual warfare that was going on "behind the scenes"... a. With angelic forces withstanding each other - Dan 10:13a ,20 b. With angelic forces helping each other - Dan 10:13b,21; 11:1 [Beginning with Dan 11:2, "The Vision Of The Time Of The End" begins inearnest. The "glorious man" proceeds to tell Daniel what will happen"in the latter days" (Dan 10:14), beginning with...] I. THE PERSIAN-GREEK CONFLICT
A. FOUR PERSIAN KINGS WILL ARISE... 1. Three more kings will arise in Persia 11:2
a. The fourth shall be far richer than them all b. By his strength and riches, the fourth shall stir up all against Greece 2. As confirmed by history, these kings who followed Cyrus (Dan10:1) were:
a. Cambyses b. Smerdis c. Darius Hystaspis (Darius the Great) d. Xerxes (called Ahasuerus in the book of Esther - Est 1:1) B. A MIGHTY GREEK KING SHALL RISE AND FALL... 1. A mighty king shall arise - Dan 11:3 a. He shall rule with great dominion b. He shall do according to his will -- This was Alexander the Great 2. His kingdom shall be broken and divided into four pieces - Dan11:4
a. This was also prophesied in Dan 8:21-22 b. The kingdom will not be given to his posterity, nor will the dominion be as great c. As confirmed by history, Alexander's empire was eventually divided between his four generals after he died in 323 B.C. 1) Seleucus I - who began the Seleucid (Syrian) empire, from Turkey to India 2) Cassander - who took over Macedonia (Greece 3) Lysimachus - who took Thracia (between Greece Turkey 4) Ptolemy I - who ruled over Egypt [At this point, the "glorious man" begins to describe an extendedconflict between "the kings of the North" and "the kings of the South"which will have a big impact upon the people of Daniel (Israel II. THE EGYPTIAN-SYRIAN CONFLICT
A. THE CONFLICT WILL BEGIN... 1. The "king of the South" will gain in strength - Dan 11:5a a. This king is Ptolemy I b. Who ruled Egypt 2. As well as "one of his princes", who will gain power over the other - Dan 11:5b a. This is thought to refer to one of Alexander's princes (generals) b. In which case it is Seleucus I, who ruled Syria B.C.) -- Caught in the middle between Syria and Egypt , Israel the brunt of much of the conflict between these two empires B. THERE WILL BE A FAILED ALLIANCE 1. The "daughter of the South" will go to the "king of the North" - Dan 11:6a a. The event occurred in the reigns of Ptolemy Philadelphus (284-246 B.C.) and Antiochus Theus (261-246 B.C.) b. Berenice, daughter of Ptolemy Philadelphus was given to Antiochus, upon the condition that Antiochus divorce his wife Laodice c. Hoping to make peace between Egypt and Syria 2. But the "daughter of the South" will not retain her authority - Dan 11:6b a. Two years after the marriage, Berenice's father (Ptolemy Philadelphus) died b. Antiochus put her away and restored his first wife Laodice c. Laodice killed Antiochus, and Berenice fled, but was later put to death along with her children and attendants C. THE SOUTH WILL RISE IN ANGER... 1. A "branch of her roots" will come with an army - Dan 11:7 a. This was Berenice's brother, Ptolemy Euregetes (246-221 B.C.) b. Who failing to save his sister, attacked Syria her death 2. The avenger (Ptolemy Euregetes) will succeed - Dan 11:8 a. Euregetes took their gods, princes, and precious articles to Egypt b. Euregetes ruled longer than the next Seleucid king, Seleucid Callinicus (246-226 B.C.) D. THE CONFLICT WILL ACCELERATE... 1. The "king of the North" (Seleucid Callinicus) will try to invade the kingdom of the South - Dan 11:9-10 a. He does not succeed, though his sons (Seleucid Ceraunus and Antiochus the Great) shall stir up strife b. One son in particular, Antiochus the Great (225-187 B.C.), does succeed in overwhelming Egypt land taken by Egypt 2. The "king of the South" will respond in rage - Dan 11:11-13 a. This king of Egypt b. Angry that Antiochus the Great regained control of Syrian territory, he gathered a great army and defeated Antiochus at Raphia c. His victory was short-lived, for Antiochus returned with a better-equipped army in 203 B.C. 3. Others will contribute to the war against the South - Dan 11:14
a. This included Philip, king of Macedon, who aligned with Antiochus b. Also some violent Jews, prompted by what they perceived as the fulfillment of the vision, but they shall fall 4. The "king of the North" shall prevail against the South, but then fall - Dan 11:15-19 a. Again, this is Antiochus the Great 1) The forces of the South were not able to resist him 2) He stood in the "Glorious Land " (Israel destruction in his power b. He tried to strengthen his kingdom by giving his daughter in marriage 1) His daughter Cleopatra, given to Ptolemy Epiphanes (204- 180 B.C.) 2) But she came to favor the purposes of her husband rather than her father c. Antiochus then turned his attention to the coastlands (Mediterranean ) 1) Making war with the Romans 2) But was defeated by Scipio Asiaticus, a Roman military leader d. Defeated by the Romans, Antiochus the Great returned home and died soon after [At this point our attention is focused on one leader of the Seleucid(Syrian) empire, who would have a powerful impact upon the people ofDaniel, Antiochus Epiphanes (175-164 B.C.)...] III. THE RISE OF ANTIOCHUS EPIPHANES
A. PRECEDED BY A TAX COLLECTOR... 1. One who will impose taxes on the "glorious kingdom" (Israel - Dan 11:20 a. This is Seleucus Philopator (187-175 B.C.) b. Oldest son of Antiochus, and his immediate successor 2. Whose reign will be short-lived a. Compared to his father, who reigned thirty-seven years b. Who died, not in battle, but was poisoned B. THEN WILL COME A VILE MAN WITH NO HONOR... 1. Held in contempt, the people will not give him honor - Dan11:21
a. His official name was Antiochus "Epiphanes" (the Illustrious) b. His people refereed to him as Antiochus "Epimanes" (the Insane) 2. He shall take the kingdom peaceably, but with intrigue - Dan11:21-24
a. This may refer to his dealings with the Egyptians (or perhaps Israel b. After making a league with them, he will act deceitfully and become strong with a small number of people c. Through peaceful means he will plunder the riches places of the province 3. He will provoke the "king of the South" - Dan 11:25-28 a. Two times Antiochus invaded Egypt b. The Egyptian king, Ptolemy Physcon, sought to oppose him, but was betrayed by his own people c. Both kings were deceitful liars, but their plotting was subject to the times and manner appointed by God d. On his return home, Antiochus passed through Israel was moved against the holy covenant (the institutions of the Law of Moses) C. HE WILL BRING BLASPHEMIES AGAINST ISRAEL 1. Once again Antiochus Epiphanes will head toward the South - Dan 11:29-30a a. This was his third invasion b. But he was not as successful as before c. For Roman ships from Cyprus 2. Frustrated, he will take out his rage against "the holy covenant" - Dan 11:30b-32a a. By showing regard for those who forsake the holy covenant b. By defiling the sanctuary fortress (i.e., the temple) c. By taking away the daily sacrifices d. By placing there "the abomination of desolation" e. By flattering those who do wickedly against the covenant 3. In the years 169-167 B.C., Antiochus Epiphanes: a. Took the city of Jerusalem b. Commanded the Jews to worship the Greek idol which he set up in the temple c. Put an end to daily sacrifices and polluted the altar by offering swine flesh on it d. Forbid circumcision, the observance of the Sabbath, and possession of a copy of the law D. THOSE WHO KNOW GOD WILL RESIST VALIANTLY... 1. They shall be strong - Dan 11:32b-33a a. Carrying out great exploits b. Instructing many 2. When they fall, they shall receive aid - Dan 11:33b-34 a. For many days they shall fall by sword, flame, captivity and plunder b. They will receive a little help, even from many through intrigue 4. When those of understanding fall, it will be to refine them - Dan 11:35 a. To purge them, and make them white b. Until "the time of the end; because it is still for the appointed time." -- The events described here were fulfilled during the Maccabean period, which began in 168 B.C. with the revolt of Mattathias (an elderly priest) and his five sons CONCLUSION
1. Up to this point, there is little controversy over the content of the vision... a. It describes the conflict between the Persians and the Greeks, followed by the conflict between the Syrians and the Egyptians b. The latter described in detail, because Israel middle c. Israel king, Antiochus Epiphanes 2. From Dan 11:36 on, there is quite a diversity of opinions... a. Some believe Antiochus Epiphanes is still the subject b. Others suggest that a Roman emperor is being described c. Still others believe it refers to someone yet to come We shall examine the remaining portion of this chapter and the finalchapter in our next study... Note: The historical information in this lesson was taken from Albert
Barnes' commentary on Daniel.
－－《Executable
Outlines》
11 Chapter 11
Introduction
Verse 1-2
Also I in the first year of Darius.
The Vision by the Hiddekel
The prophet here tells of a long and devout season of fasting and
prayer to which ha had given himself. It lasted “three full weeks.” At the end
of this time, he was by the side of the great river Hiddekel, now known as the
Tigris, far away from the scenes of court life. Lifting up his eyes, he was
greeted with an overpowering vision. Before him stood a being in man’s form,
clothed in linen and girded with gold. His body was like the beryl--like the
bluish-green, prismatic light, His face was as the appearance of lightning,
insufferably bright. His ayes were as burning flame. His arms and his feet were
like burnished brass, and the voice of his words had the volume and majesty of
the shoutings of a multitude. Compare the vision in Revelation, ch. 1. Daniel
was completely overwhelmed by the suddenness and transcendent glory of the
vision. This shows how merciful it is in God to veil over the spiritual world
from our fleshly sight. Were he to lift that veil, it would be impossible for
flesh and blood to sustain itself under the “weight of glory.” The object of
this vision was to reveal to Daniel a still fuller account of the fortunes of
his people “in the latter days”; that is, in the mysterious future, extending
down to the end of this present world. To this revelation the whole remaining
portion of this book is devoted. It was in answer to Daniel’s anxieties
concerning the Jewish people that this glorious apparition came. It is ever
true that the histories of this world always have a background of spiritual
agencies. Scripture everywhere represents the angels as largely participating
in the divine government of the world, and in the whole ongoing of earthly
affairs. Among the active unseen potencies there are both good and bad, often
in conflict with each other. We are wont to speak in a spiritualizing way of a
struggle between the good and evil principles in man, but Holy Scripture
teaches us to regard the matter as a substantial reality. The glorious angel
who appeared to Daniel had a struggle of three weeks with the evil angel at the
head of the Persian monarchy, and only by Michael’s help overcame him, and
gained superior influence over the Persian king. After that he was to encounter
the prince-angel of Grecia, in which no great success, even with Michael’s
help, was to be gained. The angel then proceeds (in Daniel 11:2-4) to state the course of
things in its outward manifestations . . . But with all the tribulations thus
to come upon the prophet’s people in those evil times, God was to be at the helm,
neither suffering them to be overwhelmed, nor allowing their afflictions to be
without profit. For their sins, apostasies, and infidelities the hand of
judgment was to be lifted up against them. When God lets the wicked have their
way, it is that he may destroy them utterly; but when he chastises his people,
it is to purify and redeem them. Nor are God’s chosen ones alone in their
conflicts with the ills and trials of time. The Eternal Father makes angels his
ministers to the heirs of salvation. (Joseph A. Seiss, D. D.)
Verses 2-9
Verses 10-19
Verse 12
But he shall not be strengthened by it.
The Secret of Strength
There are five principal ways of coming to a clear perception of
God.
1. We may know God by vision; that is, by the inner sense of the
Spirit. This is the manner in which the Lord made known his mind and nature to
the Old Testament saints. They saw the object which the divine being presented
to their interior eye. Every sincerely spiritual man lays tacit claims to
spiritual intercourse with God; to communications, directions, assurances, and
inward voices and revelations from the Lord. It is a part of our spiritual
nature, of our divine equipment, to enjoy immaterial contact with the heavenly
world, and to hold personal fellowship with the Father, the Son and the Holy
Ghost. This spiritual insight is the beginning of the knowledge of God. The
people happy enough to know God in this sense will become strong, will have
their feet upon the rock of ages.
2. God communicates Himself for our knowledge by His Word. The Word
must be read, remembered, and searched out daily. The Bible needs digging, and
patient, devout, sympathetic and determined digging.
3. God will reveal Himself for our knowledge in our experience. The
history of the world is largely the account of the modes in which God has been
making Himself known in it. Long, tedious, and interwoven has been the method
of the revelation of the Father to us in our trial. But in the glass of our
life we look back to see what God is. In that experimental commentary we find
our best explanations of His darkest enigmas. Whatever we know of His
providence has come from our own deliverances, guidances, and escapes from
danger.
4. We may know God in history. The people that have learned to read
history do therein know their God. They can see the tendency and destination of
all things.
5. We may also know the Lord in nature. Can you know nature unless
you know nature’s God? “The world in its sophistry knew not God! (T.
R. H. Sturges.)
Verses 20-27
Verse 32
But the people that do know their God shall be strong.
Strength in God
The follies and vices which disfigure human life, do not always
proceed from a principle of depravity. The indiscretions and vices into which
men fall, proceed often from weakness of mind rather than from a badness of
heart. There is a certain feebleness in the springs of actions, a facility of
disposition, a silliness of soul which marks the characters, and runs through
the life of many men, as pernicious to them in the conduct of life, as the
principle of actual depravity could be. This weakness of mind is not only
pernicious but criminal. There are mental defects that are inconsistent with a
state of virtue. In the Scriptures a sound mind, as well as a good heart, is
mentioned as an ingredient in the character of a saint. Religion and virtue go
under the name of wisdom; vice and wickedness under the name of folly. In
opposition to the feeble-minded, it it said in the text, that they who know
their God, or are truly religious, are strong. Religion, when rightly
understood, and virtue, when properly practised, give nerves and vigour to the
mind, and infuse into the soul a secret strength. This strength
1. Makes us superior to the opinion and fashion of the world. In
certain companies, men are ashamed of their religion. They lend a pleased ear to
arguments that shake the foundations of their faith. The truly religions man
performs his duty through evil report and through good report. The applause of
such fools as make a mock of sin he despises. His standard of moral conduct is
his own conscience well informed by the word of God.
2. Makes us
superior to the difficulties and dangers we meet with in the world. The
feeble-minded man is intimidated on the slightest occasion. Happy to catch at
any subterfuge, he finds or makes a thousand obstacles to the discharge of his
duty. What infinite mischief has this pusillanimity done in the world! Very
different is the character of him who is strong in the Lord. When he is assured
he is in the right path, he sees no obstacles in the way. Nothing is difficult
to a determined mind. Through Christ strengthening him, the man of God can do
all things. Through the divine aid, resolution is omnipotent. See St. Paul’s
words to the elders of Ephesus. This was not the vain boast of men who are
brave when the day of battle is distant, and who, in the midst of tranquility,
talk of despising danger. It was the speech of one who acted what he spoke. (J.
Logan, F.R.S.E.)
Aspect of the Times
The universal consciousness of humanity acquiesces in the
admission of the divine existence. God is as much a necessity of the intellect
in these advanced days of enlightenment as in the world’s early childhood. The
great thought forms, as Mr. Morell calls them, have as much necessity for God
as for space and time. Sometimes men assume the air of dictatorship, and
venture to say if there be a God, he should have revealed himself thus and
thus, assuming that they know the best methods of divine manifestation, and can
calculate how much light the human mind can bear. We cannot find out the Almighty
to perfection. It takes lifetime after lifetime to find out the history of the
rocks; it takes weary years to know enough of astronomy to trace the very
footprints of Creatorship; and yet men expect to know him who is from
everlasting to everlasting, in the space of a few brief years. He, then, who
aspires to know God, must begin with humility. The main faculties for
apprehending God are not intellectual, but moral. When it pleases God to reveal
himself to men, it is mainly to the conscience and the heart. Such a
revelation, Paul tells us, has been made in the universal conscience; in the
great moral laws of Hebrew revelation, but mainly in the Son who came forth
from the Father to give life to the world. See the revelations between this
knowledge and the well-being of man.
1. This was the strength of the early Church. In the days of the
Church’s strong faith and martyr-like devotion, what was it that made the
Christians the men they were? I boldly answer:--“The knowledge of God
which is in Christ Jesus our Lord.”
2. This was the strength of the Reformation age. It was giving back
to the world the truth concerning God. The people that do not know God, their
god shall be weak, puerile, enslaved. True knowledge of God makes men strong,
makes nations strong.
3. This is our strength in the present era of time. We cannot reach
large enough generalisations of facts to know exactly what is our state
compared with past eras. We may exalt political economy into a science; and
when relations between man and man are out of order we may shrug our shoulders,
and talk of the philosophy of things, and the inevitableness of injustice in
the present day. We may point to great empires, and say success is with the
mightiest armies; but who that troubles to think but must know that if nations
are to be great and honourable, it must be, as Mr. Pressense says, by a return
to the uninviting virtues of simpler times; yes to a purer and more practical
faith in the living God who is the Saviour of all men. (W. M. Statham.)
The Sources of Courage
What is called courage is sometimes a blind folly that cannot see
danger, or a lack of sense to see it as it is. Or it is a mere love of
encounter, of distinction, or of destroying. You have the picture of it in Job
(Job 39:19-25), where the war-horse is
described. That is courage, but a thing to be checked as much as to be cheered,
as much a mischief as a virtue, and it is perhaps hard to say to which it most
inclines. The sublimest courage, the loftiest heroism is an inspiration. How
can you measure the courage? By the measure of the love. The highest courage is
sacred to love. A definition of courage may be this the life held for another s
good. And this is Christianity. Its source, its strength, its life, its all, is
love. Everything that can create and sustain the truest love is found in the
religion of Jesus Christ, and there only. Why then have we so many so-called
Christians who do not exhibit much love or courage either, but are just as
selfish and fearful as other people? Because we have come to make religion an
appeal to selfishness, instead of appealing to the generous appreciation of
that which is love-worthy. They that do “know their God” shall do exploits.
This is the source of courage as it is the source of love; and more--this is
life eternal, to know the only true God, and Jesus Christ whom He hath sent.
Think of the different motives that prompt men to endurance and valour, and see
how they meet in Jesus Christ.
1. I can think that soldiers find some courage in the greatness of
their nation, they have a pride in the vastness of the dominion. But what king
can vie with our King? Well may the children of Zion be joyful in their King.
Does the antiquity of the kingdom add to the stateliness and renown? The
ancient kings are all in the dust, but our King--“Before the mountains were
brought forth, or ever Thou hadst formed the earth and the world, even from
everlasting to everlasting, Thou art God.” Think, too, of the blessedness of
His way; and of the victories He hath won. Lift up your head, walk with firm
step. Better not be His at all than be His without a courage worthy of His
greatness and renown.
2. Do men find courage in Him whom they serve? Is the Spirit of the
Leader able to kindle enthusiastic devotion, and daring unto death? Then how
shall we speak of Our glorious Lord and Saviour? I wonder with shame and grief
at myself that I can know Him at all, and yet be halfhearted in His service;
that we can call Him Lord without finding an enthusiasm that fills and fires
the whole heart. For such a King and Captain shall we have a timid, faltering
service? It cannot be. (Mark Guy Pearse.)
The Influence of Religion on Military Courage
These words are part of a prophecy which relates, as some think,
to a very important period of the history of the Jews, when the Maccabees, at
the head of handfuls of men, destroyed great armies of aliens, and were the
happy instruments, in the hands of Divine Providence, of saving their church
and nation from destruction, and of raising it to a degree of consideration and
renown, equal to what they had enjoyed under the administration of some of
those good kings that sprung from David. Concerning this glorious period the
prophet Zechariah speaks, when the Lord says by his mouth, “I have bent Judah
for me, filled the bow with Ephraim, and raised up thy sons, O Zion! against
thy sons, O Greece! and made thee as the sword of a mighty man. The Lord of
hosts shall defend them, and they shall devour and subdue with sling-stones,
and they shall drink, and make a noise as through wine; and they shall be
filled like bowls, and as the corners of the altar; and the Lord their God
shall save them in that day as the flock of his people; for they shall be as
the stones of a crown, lifted up as an ensign upon His land.” Others refer this
prophecy to the Christian church, and to the courage displayed by the followers
of Christ in holding fast his name, and spreading the favour of it all around,
in defiance of those Roman tyrants who endeavoured to extirpate Christianity
out of the world.
I. WHO THEY ARE THAT KNOW THEIR GOD. In the language of
scripture, no wicked man knows the Lord.. “The sons of Eli,” it is said, were
“sons of Belial; they knew not the Lord.” But the Lord is known by all the
upright; for “the fear of the Lord is the beginning of wisdom; a good
understanding have all they that do his commandments.” Those who know the Lord
know something concerning the perfections of his nature. It is but a “little
portion that they hear of him, and the thunder of his power who can
understand?--But they know at least, that he is the Most High over all the
earth,glorious in holiness, invariable in justice, irresistible in power. They
know him to be excellent and amiable in all his perfections, and would abhor
themselves if they felt a latent wish that he were anything else than he is.
They who know their God know that, although there is but one God, yet there are
three persons to whom the glory of deity equally belongs. This knowledge of God
is attended with suitable dispositions of heart. All who know God to salvation,
trust in him as their God. They rejoice in his kindness, and count it their
glory and joy to call him their God. They that know their God keep his
commandment. Disobedience to his voice they count the worst of all evils.
II. HOW THE KNOWLEDGE OF GOD FITS MEN FOR DOING EXPLOITS,
IS NOW TO BE CONSIDERED.
The word exploits is a supplement of our translation. But the words
plainly signify, that those who know their God “shall be strong,” and do such
things as could not be expected from persons not under the influence of a
religious principle. The exploits done by those that know their God must be
undoubtedly consistent with justice. Heroical actions have been performed for
the gratification of ambition, or other corrupt dispositions of the human
heart. But those who know their God would not, for the world, do an unjust
action, or to risk the loss of their souls, by disobeying God. The noble army
of martyrs laid down their lives, not only for their heavenly Father, but for
their brethren, when they sealed the truth with their blood. But how does the
knowledge of our God prepare us for doing what we may be called to do, in the
defence of our country, and of ourselves?
1. They that know their God, know his will, and are disposed to do
it. And this is one article of the revealed will of God, that we should be
ready, when we are called by providence, to defend our king and country, our
liberties, and our religion. “Honour the king.” “Be subject to every ordinance
of man, for the Lord’s sake.” The difference between those who know their God
and other men, is, that most other men will do some things that God requires,
but they are not ready for every good work. Where their life, their interest,
their credit, may suffer by obeying the will of God, they must be excused; but
the lovers of God delight to show their obedience, where self-denial must be
practised.
2. They that know their God are strengthened to do exploits, by their
confidence in God as their God. “They that know his name will put their trust
in him”; and “through him they will do valiantly.” Our confidence in God is
founded on the mediation of our Lord Jesus Christ. “He is the way: no man cometh
to the Father but by him.” Now, when we believe in Jesus Christ for the
remission of sins, and life everlasting, what have we to fear? God. We may die,
but we cannot be hurt. It is a consciousness of guilt that disqualifies us for
dangerous duties.
3. The people that do know God, have learned patiently to do his
will. None can hope to do exploits that is unqualified to bear those things
that are unpleasant to the flesh. Hardness must be endured by every good
soldier of Jesus Christ. “If we faint in the day of adversity, our strength is
but small.”
4. The people that do know their God, are prepared for extraordinary
services, by the ordinary course of their service to God. When men are daily
adding sin to sin by obstinate impenitence, they prepare thorns and briars to
tear their consciences, when an evil day comes. How can such men be unappalled,
when they find themselves placed in a situation that exposes them to a
premature death? All that know their God, have learned to keep up an
intercourse with him by prayer; and in the time of distress and danger, they
pray more earnestly. Great are the victories which prayer hath obtained.
5. That the people who do know their God are strong to do exploits,
because God is their helper. The Lord is good unto all, but he loves all that
walk in his ways. “He is their arm every morning, their salvation in the day of
trouble.” How were all the heroes of Israel, in ancient times, enabled to do
those mighty works for which they are held in everlasting remembrance? The Lord
was with them. They were strong in his strength.
He protected them by the shield of his salvation. What shall we
say at the conclusion of the whole matter?
1. Seek the knowledge of God. Let those who yet know not God seek the
knowledge of his excellency, of his grace, of his will. Use the means of
knowledge with which God hath furnished you in great plenty. Pray for the
spirit of wisdom and revelation.
2. If any of you say that you know God, consider by what course of
actions you ought to verify their pretentions; for if you say that you know
God, and keep not his commandments, you are liars. Great exploits were done by
the heroes of God’s people. You must cut off right hands and right feet, when
they make you to offend. You must crucify the flesh, with the afflictions and
lusts.
3. To animate us to such exploits as we may be called to perform, let
us call to remembrance the exploits performed by believers in ancient times.
Paul put us in mind of the many mighty works done through faith, that we may be
ready, when we are called by divine providence, to follow their example. Are
you called to practise virtue and holiness, admit the opposition to be expected
from a crooked and perverse generation? Are you called to risk your lives in
battle? Remember Abraham, who, with a little army, fought bravely and
successfully against four victorious kings, to rescue his beloved nephew.
4. Those who are barren and unfruitful in the knowledge of God ought
to consider their ways. Yon cannot go as missionaries to spread the light of
the gospel amongst the heathen; but you may be fellow-helpers to them by your
contributions and prayers. You are not called to the field of battle; but you
may assist the defenders of your country by your cheerful payment of those
taxes that are necessary for their support, and by your prayers to God that he
may cover their heads in the day of battle. All that know the Lord love him.
All that love him will desire to approve their love by those works that are
pleasing in his sight. Exploits in the service of Satan indicate not only
ignorance of God, but enmity against him. You must not imagine that the best
means will give you the saving and sanctifying knowledge of God, without divine
illumination. “There are some,” says Paul, “that have not the knowledge of God;
I speak this to your shame.” There are some of the military order, as well as
men of other descriptions that have not the knowledge of God. None know God who
dare to profane his name by needless oaths and execrations. (G. Lawson.)
And do exploits.
Great exploits
An exploit I would define to be a heroic act, a brave feat, a
great achievement. There are three opportunities open to us that are grand,
thrilling, far-reaching, stupendous and overwhelming. In these you may do
exploits. The three greatest things on earth to do are to save a man, or save a
woman, or save a child. During the course of his life, almost every man gets
into an exigency, is caught between two fires, is ground between two
millstones, sits on the edge of some precipice, or in some other way comes near
demolition. There are exigencies in the life of a woman. The embarrassed and
humiliated woman seems to cheer up in Christian confidence. And there is
another exploit you may do. You may not only save a man, and a woman, you may
save a child. (T. De Witt Talmage, D.D.)
Untold possibilities of a man of faith
During one of Mr. Moody’s early visits to England, as he was about
to return, a friend said to him: “The world has yet to see what God could do
with a man who would let Him use him.” This made such a deep impression upon
Mr. Moody that he was led to put himself in the hands of the Lord for service
as never before, and the blessing which attended the great evangelist’s
teaching, in some measure, let the world see how much God could use a man who
is willing to be used. A life given to Jesus Christ as Saviour, and that life
consecrated to him for service, with a realisation of the mighty power of
prayer, will certainly accomplish great things for God. The Christian Hero:
I. SOME ACCOUNT OF THAT KNOWLEDGE WHICH CHRISTIANS POSSESS OF THEIR GOD.
1. By his word and spirit they know him as a God of infinite
perfection. The idols of the heathen are far inferior to their makers. The
Christian knows, that the God whose he is, and whom he worships and serves, is
possessed of every perfection, and that in its highest degree.
2. As a reconciled God in Christ. Christ gave himself for his people.
God devised the plan of our reconciliation and peace with him.
3. They know him as their own God in Christ. He hath made himself
over to them, and they have accepted him, and they live in the sure possession,
and in the sweet enjoyment of him.
4. They know him as their God, with whom they live in the closest
correspondence. He commands, and they obey.
II. SOME OF THOSE EXPLOITS WHICH CHRISTIANS SHALL PERFORM IN
CONSEQUENCE OF THEM KNOWING GOD.
1. They shall be strong, and perform the most difficult pieces of
duty.
2. They shall subdue strong corruptions.
3. They shall be strong in resisting strong temptations.
4. In patiently bearing heavy burdens.
5. In suspending the divine judgments, and holding back the arm of
omnipotence itself.
III. THE INFLUENCE WHICH THE KNOWLEDGE THAT
THEY HAVE OF THEIR GOD HATH UPON THEIR BEING STRONG, AND DOING EXPLOITS.
1. By their knowledge, that the command of God is their warrant for
doing these exploits.
2. That they have Jehovah Jesus for their commander.
3. They have the whole armour of God, as their military
accoutrements, in the day of battle.
4. They know that they have the fulness of God, and of Christ, for
their supplies.
5. They know that they are assured of complete victory over their
enemies.
6. They know they shall receive a glorious reward. Admonish such
The Heroism and Achievements of those who know and confide in God
These words are found in a prophecy respecting Antiochus
Epiphanes, the bitter enemy and persecutor of the Jews. I am not going to
harrow up your feelings by a recital of his cruelties. Persecution has always
served to enable us to “discern the righteous from the wicked, and him who
serveth God from him who serveth him not.” And so we find it here. The
faithless Jews, by the promise of place and wealth and power, would be led to
sacrifice their consciences; “ And such as do wickedly against the covenant
shall be corrupt by flatteries.” Not so those who are “upright in heart.” Their
principles shall be unyielding and triumphant, “but the people that do know
their God shall be strong and do exploits.” Consider three things with regard
to the persons here spoken of.
I. THEIR KNOWLEDGE.
Knowledge is the prerogative--the distinction--of humanity. The principal
object of this knowledge must be God himself, whether we consider the
perfections of his nature, or the various relations in which he stands to us.
God in nature is God above us; God in providence is God beyond us; God in law
is God against us; but God in Christ is God for us, and God with us, and God in
us. We must know him in the person of his dear Son. This knowledge is not merely
speculative, it is experimental. There is a great difference between knowing a
thing only in theory, and knowing it in experienced by the confidence of the
heart, the bias of the will, and the glowing of the affections. “Lasting” is
very distinguishable from reading, and hearing, and talking about a thing. The
true knowledge is ever accompanied with three things, confidence, affection and
obedience. This knowledge is also appropriating. Where this appropriation is
not actually realised, it is always desired.
II. THEIR STRENGTH. “Shall
be strong.” Their strength is not natural. The fall has left us as much without
strength as without righteousness. It is much easier to convince men of their
guilt than of their weakness. Even Christians themselves acquire the knowledge
of this weakness slowly and gradually. At first, they are found to rely much
upon their convictions, purposes, and resolutions, and, perhaps, vows too; but
their iniquities, like the wind, after all, carry them away. By their failings
and falls, they are taught that they only are safe, “Who are kept by the power
of God, through faith unto salvation.” Christians, by experience, learn more
and more where alone their strength lies, and they are led to trust in the Lord
only. Two things with regard to this strength you must remember. The supplies
of it are communicated seasonably. And it is obtained by the use of means. Some
have a stupid notion that we should not engage in the exercises of religion,
unless we feel in a suitable and lively frame for them. If we are in a bad
frame, we need to come to God by prayer, and in the use of the means he has
appointed, that we may get into a good and lively frame.
III. THEIR EXPLOITS. Exploits
are rare, difficult, curious, marvellous, illustrious acts anal achievements.
There are many important things belonging to real religion, which are not
deemed worthy of the name by the men of the world. A man who “walks by faith,
not by sight,” will be led to the conclusion that there is nothing really great
but what relates to the soul, or eternity, or God. We are not to confine these
exploits to particular ranks and conditions of men. View Christians under six
characteristics,
Christians are no ordinary characters. They are a “peculiar
people,” they are men “wondered at.” They profess, and they do, more than
others, and you should glory in their characters. (Willam Jay.)
And they that understand
among the people shall instruct many.
Knowledge Commended
The uninspired book of the Maccabees is perhaps the best interpreter
of this passage in Daniel. The prophet, we think, refers to the great
persecution under Antiochus, when the followers of Judas Maccabaeus, knowing
their God and keeping close to Him amidst general defection, refused to bow
before the idols of Syria; these were strong by God’s grace, and did great
exploits; wonders of valour we road of in the history of Judas and his
brethren, and wonders of heroic Buffering never surpassed are recounted of the
mother and sons and those other martyrs who, under tortures of the most amazing
character, held fast their faith even to the end. In that age there were some
who were stoned, who were sawn asunder, who felt the violence of fire, and yet
were not separated from their God by all that the foe could do. Those by whom the
exploits were performed were not ignorant, but a people who did know their God;
and those who helped to keep up the light of Israel in the midst of the thick
darkness were not uninstructed themselves, but they were a people who did
understand. Our subject this morning is knowledge, especially knowledge of the
things of God. The question is very often put to us in a very general and vague
manner, “Is knowledge a good thing or not?” We are expected to give an answer
promptly and without reserve; and if we do we shall very likely be caught in a
trap. “Knowledge: is it a good thing in itself or not?” That depends upon
several things. You might as well ask me whether air is a good thing. Why, of
course, speaking loosely, it is; but then there is much bad air in old wells
and cellars, and so on, which will destroy life, and therefore you cannot
expect me to say at once, if I know you are on the catch, either “Yes,” or
“No.” Air is a good thing, as a general rule; the lungs require it, man must
have it; it is a good thing. So is knowledge. Knowledge heaves the intellectual
lungs: it is a good thing; but then there is noxious knowledge, which it were
infinitely better for us never to receive, just as there is pestilential air.
Is water a good thing? Again I answer, “Yes,” in the abstract. So many watery
particles are absolutely necessary to the building up and sustenance of the
human frame, that every thirsty man knows that water is good. Yet there is bad
water; there have been poisoned wells; water stagnates and becomes putrid and
injurious to life; water is good take it abstractedly. But yet there is a
knowledge which, like stagnant or poisoned water, may destroy the soul. The
tree of the knowledge of good and evil stood in Paradise, mark that--but it
ruined Paradise, mark that, too! A man may know much, and he may still stand in
his integrity; but the chances are, that while men are what they are, there
will be a serpent in the tree of knowledge, seeking the ruin of souls. If you
want to judge concerning the good or evil of knowledge, you must ask yourself, What
is its source? To have one’s lips touched with a live coal is a choice
blessing if the seraph bring that coal from off the altar; but there are
tongues which are set on fire of hell--and who desires to feel such accursed
flame? You must know whence cometh the coal before you may consent that it
shall touch your lips. Knowledge may be tested by considering its character.
Some knowledge is like the light of the moon--clear, cold, barren, if not
deleterious to health; but heavenly knowledge is fructifying, healthful, and
genial, chasing away disease like the warm rays of the sun. You may make
knowledge good or evil, by the way in which you use it. If it be a torch, you
may carry it with you to kindle the flame of Tophet’s fire; or, on the other
hand, by that heaven-lit torch you may, through grace, find your way to the
gates of Paradise. Judge of knowledge, therefore, ever with discretion, and
while you seek it as in the abstract an eminently good thing, yet be not in
haste to plunge yourself into every abyss to find its bottom, nor into every
burning crater to fathom its depth. I know enough of poison without drinking
it, and enough of sin without running into it.
I. First, then,
there is is A SPECIAL KNOWLEDGE
REFERRED TO, “the people who do know their God.” To know God is
the highest and best form of knowledge. But what can we know of God? Nothing
but what He has been pleased to reveal to us. He hath revealed something of
Himself in the Book of Nature, and much more in the Book of Revelation; and He
hath been pleased to cast a vivid light upon the Book of Revelation by
manifesting Himself unto His people as He doth not unto the world. Those who
know the Lord should believe in the unity of His essence and subsistence,
“Hear, O Israel: the Lord our God is one Lord.” We should know the Lord in the
plurality of His persons. God said, “Let us make man in our own image.” Let not
man be content until he knows something of the “us” from whom his being was
derived. Endeavour to know the Father. Seek to know much of the Son of God who
is the brightness of His Father’s glory and the express image of His person,
and yet in unspeakable condescension of grace became man for our sakes. Forget
not the Holy Spirit: endeavour to get as clear a view as you can of His nature
and character, His attributes, and His works. Let us study to be well
instructed in the divine attributes, and ask for grace to know them all. Be not
like those who dream of a God who is all love, and nothing else. Do not be
content with a maimed and distorted view of God’s attributes; feel Him to be
omnipresent: let it be your delight to know that you have not to call upon Him
as one who is afar off, but ever near at hand. Recognise Him as omnipotent;
know that there is nothing which He cannot do, and therefore doubt Him not.
Whatever else you do not know do know the character of your God. “They that
know Thy name will put their trust in Thee.” Then labour to know God in His
actions; study well the past. Do not be ignorant of the great work of creation;
if you have the skill, look at that creation in the light of modern science so
far as that light is really derived from facts and not from conjectures. Pry
into God’s great works in providence; begin your pilgrimage of study at the
gates of Eden and travel onward to the present time; float safely in your
meditations with Noah in the ark; study the wonderful justice of God in thus
sweeping away the race of men. If you have mastered all this, seek to know
something of the teaching of the Spirit of God concerning the plan of
salvation. Do not be content to be saved in the dark; try to find out how it is
that you are saved. I have thus brought out what I think is the idea of the
text about the people knowing their God; but we must not overlook that little
word their--“They that know their God.” It is not “they that know God,” but
“their God.’” To know anything of Him aright, you must get a firm hold
of God; He must be your God. “There is no praying,” said one old man who used
to be much in prayer, “till you come to a close grip.”
II. THE HAPPY INFLUENCE OF THIS KIND OF
KNOWLEDGE: next requires our notice. The text shows that it
strengthens, gives courage, energy, vigour, resolution daring, success. They
who know their God are strong, and do exploits. Knowledge strengthens the
spiritual man, because, in the first place, it is that on which faith has to
feed. Where there is faith, knowledge is a great gain. This will be clear to
all of you who read attentively your Bible, because the words “to know” and “to
believe” are frequently used in Scripture almost synonymously. If you turn to
the tenth chapter of St. John’s gospel, you will find there at the
thirty-eighth verse, that the Saviour said, “But if I do, though ye believe not
Me, believe the works; that ye may know, and believe, that the Father is in Me,
and I in Him.” And then in the first epistle of St. John, in the second
chapter, at the third verse, we have an expression which is tantamount to the
one I have already referred to. “And hereby we do know that we know Him if we
keep His commandments.” We are sure of our faith and of our knowledge by
walking in obedience to Him. The source from which Christian faith comes proves
the importance of knowledge. How does faith come to the Christian? “Faith
cometh by hearing, and hearing by the Word of God.” There is the whole history
of faith--the Word of God gives the teaching which blesses us with knowledge,
and then comes faith. You see, then, that if knowledge be under God the Holy Ghost
truly the food of faith, then, in order to be strong, since faith is the very
sinew of human strength, we must get much knowledge of the things of God. The
people who do know their God shall be strong in faith, and shall do great
exploits. Think again, of the influence of faith upon all the other graces.
Love is the sweetest of all; but how can I love till knowledge gives me a view
of Christ? Knowledge opens the door, and then through that door I see my
Saviour. Look at hope again. How can I hope for a thing if I do not know of its
existence? Hope may be the telescope, but then till I get knowledge there is
something in front of the glass, I can see nothing whatever; but knowledge
takes away the impediment, and then when 1 look through the optic glass I can
see the glory to be revealed; but I cannot hope for that of which I know
nothing whatever. I must know there is a heaven, or I cannot hope for it. Then,
take patience. How shall I have patience unless I have heard, as James says, of
the patience of Job; unless I know something of the sympathy of Christ, and
understand the good which is to come out of the correction which my heavenly
Father gives me? Knowledge gives me reasons for patience. Again, from the
connection of the text, it appears that many were led astray in the days of
Antiochus. “Such as do wickedly against the covenant shall he corrupt by
flatteries; but the people that do know their God shall be strong,” and so on.
It seems, then, that to know God is a means of steadfastness. Who are the people
that are greatly troubled by new systems of philosophy and infidelity which are
constantly springing up? Why, the people who do not know their God. Knowledge
will clearly be seen by you to be a great means for enabling you to do great
exploits, if you think of its bearing upon usefulness. A Christian without
knowledge, for instance, is an admirable man in the holiness of his life; but
to what other end, to what other purpose can you put him? He must not enter the
pulpit--if he be already there, he had better retire. Do not be content to be
always children--you will never be men unless you are children first; do not be
content to be stunted in your understanding, but ask to grow in grace and in
the knowledge of our Lord and Saviour Jesus Christ, for the sake of your own
usefulness.
III. We come, in
the third place, TO NOTICE HOW
THIS KNOWLEDGE MAY BE OBTAINED. Time has fled, and therefore we
will not enlarge, but just give the outline. Search the Scriptures. Do not
merely read them--search them; look out the parallel passages; collate them;
try to get the meaning of the Spirit upon any one truth by looking to all the
texts which refer to it. Read the Bible consecutively; do not merely read a
verse here and there--that is not fair. Pray after you have read it as much as
you like, but do not make a penance of what ought to be a pleasure. Next, use
good helps to your Bible. Next, be sure to attend a teaching ministry. Do not
be always after sweets. Then I should say, if you want to understand much, be
much in prayer.
IV. And now I want
to say ONE WORD BY WAY OF
CAUTION. Remember that knowledge of itself with all its
excellencies and virtues when God blesses it--has a danger in it to you.
“Knowledge,” says the apostle, “puffeth up.” So it does. You may get proud of
what you know, and then God forgive you, and deliver you from it! And,
moreover, you may get so positive about what you know, that you may have made
up your mind never to know any more. Do not get into that state. Your knowledge
may even make you supercilious to the people of God. You may look down with
contempt on some who do not know so much as you, and yet they nay have twice
your holiness and be doing more service to God.
V. THE DUTY OF SPREADING THIS KNOWLEDGE
WHEN WE HAVE IT. “They that understand among the people shall
instruct many.” It is a prophecy which is fulfilled, but it is also a
suggestion of a duty which we have to carry out. Are we instructing many, those
of us who know the Lord? If God has lighted your candle, try to shine and let
other candles be lit by you. (C. H. Spurgeon.)
And the King shall do according to his will.
The Reign of the Antichrist
We Christians look for an Antichrist yet to come. Apart from
revelation, it is, in itself, in conformity with human nature, and the laws of
things, that, as good intensifies to a grand consummation of good, so will evil
also intensify the grand consummation of evil. The world is made up of light
and shadow, the one always accompanying the other; and as the light increases
the shadows deepen; till, when the king of glory comes to crown and establish
the good, he will be confronted with the King and head of all wickedness,
wrought up to the summit of lawlessness and blasphemy at which its doom shall
come. In the Old Testament, wherever we look we find some image and
fore-intimation of this great evil power, running parallel with the predictions
and promises concerning the seed of the Woman, and the Messiah of the chosen
people. It was the firm belief of all the Christian Fathers that there is yet
to come a development and impersonation of Antichristianism more dreadful than
has ever yet been seen on Earth, and which shall be destroyed only in the great
day of God Almighty. This Antichrist is described in the passage of Daniel now
before us. Whoever this King may be, or from whatever quarter he may come, he
is the last representative of the bestial world power that ever bears rule upon
earth. Whoever he is, he is some individual person.
Antichrist indeed exists at all times, but only as a working
spirit which has not yet come to its final development and concentrated
embodiment. Wilfulness will be his characteristic; and magnifying himself, and
irreligion. We everywhere and in all circles and teachings, hear about the
“Coming Man.” He is the man of sin, the lawless one, the Antichrist. (Joseph
A. Seiss, D.D.)
..
Verses 36-45
And the King shall do according to his will.
The Reign of the Antichrist
We Christians look for an Antichrist yet to come. Apart from
revelation, it is, in itself, in conformity with human nature, and the laws of
things, that, as good intensifies to a grand consummation of good, so will evil
also intensify the grand consummation of evil. The world is made up of light
and shadow, the one always accompanying the other; and as the light increases
the shadows deepen; till, when the king of glory comes to crown and establish
the good, he will be confronted with the King and head of all wickedness,
wrought up to the summit of lawlessness and blasphemy at which its doom shall
come. In the Old Testament, wherever we look we find some image and fore-intimation
of this great evil power, running parallel with the predictions and promises
concerning the seed of the Woman, and the Messiah of the chosen people. It was
the firm belief of all the Christian Fathers that there is yet to come a
development and impersonation of Antichristianism more dreadful than has ever
yet been seen on Earth, and which shall be destroyed only in the great day of
God Almighty. This Antichrist is described in the passage of Daniel now before
us. Whoever this King may be, or from whatever quarter he may come, he is the
last representative of the bestial world power that ever bears rule upon earth.
Whoever he is, he is some individual person.
Antichrist indeed exists at all times, but only as a working
spirit which has not yet come to its final development and concentrated
embodiment. Wilfulness will be his characteristic; and magnifying himself, and
irreligion. We everywhere and in all circles and teachings, hear about the
“Coming Man.” He is the man of sin, the lawless one, the Antichrist. (Joseph
A. Seiss, D.D.)
──《The Biblical Illustrator》