The Resurrection of the Fourth Empire

(Chap. xiii. 1 - 10.)


Satan being now in full activity of opposition to the woman and her seed, we are carried on to see his further efforts to destroy them. Working, as from the beginning, through instruments in which he conceals himself, we find ourselves now face to face with his great instrument in the last days; in which too we recognize one long before spoken of in the prophets, especially by him to whom in the book of Revelation we have such frequent reference - the apocalyptic prophet of the Old Testament.

It is indeed the fourth beast of Daniel without dispute to which the word of inspiration now directs our atten tion. "I saw," says the apostle, "a beast coming up out of the sea, having seven heads and ten horns, and on his horns ten crowns, and on his heads the names of blasphemy."

The four beasts of Daniel’s vision answer, as every one knows, to the one human figure seen by the king of Babylon. In his eyes there is in it at least the likeness of man, although there is no breath, no life. To the prophet afterward the world-empires appear on the other hand full of life, but it is bestial. One of the chapters between supplies the link between the two: for Nebuchadnezzar is himself driven out among the beasts, as we see in the fourth chapter, for a disciplinary punishment until he knows "that the Most High ruleth in the kingdom of men." In a pride which has forgotten God, he has become but a beast which knows none. He is therefore driven out among the beasts until seven times pass over him. The prophet sees thus the powers of the world to be but beasts - "wild beasts" indeed, as here.

As the fourth beast, moreover, the successor and heir to those that have been before it, the last empire not only shows still this bestial nature. It combines in itself the various characters of the first three. It is in general form like the leopard or Greek empire, agile and swift in its attack as the leopard is known to be. But it has the feet of the bear, the Persian tenacity of grasp, and the mouth of the lion, the Babylonian ferocity. Beast it is clearly, yet not in simple ignorance of God as the beast is: its seven heads are seen to have on each of them a name of blasphemy.

In its ten horns it differs from all before it; and these, we are explicitly told, (xvii. i7,) are "ten kings" which "give their power unto the beast." In the vision now we find these kings actually crowned. They are in existence when the beast rises from the sea, that is, from the commencement of the empire in some sense - not of old Rome, that is certain, for old Rome never commenced in such a manner. It must then be Rome as new-risen among the nations in the latter days.

The later chapter, to which we have just now referred, speaks plainly of a time when the beast that was "is not;" and for centuries, we are well aware, the empire has not existed. But the same prophecy assures us that it is to be again; and in the vision before us we find it accordingly risen up, as of old time, from the sea, - that is to say, the restless strife of the nations. As we have seen, however, that is not the only way in which it is seen to rise again: for in the history of the witnesses it has been spoken of as "ascending up out of the bottomless pit," and this is repeated in the seventeenth chapter, "the beast . . . shall ascend out of the bottomless pit, and go into perdition." Are these two ascents, then or only one, looked at from two sides?

Again of its heads, one is said in the present chapter to be "wounded to death," but "its deadly wound was healed;" and afterward the beast is spoken of as having had the "wound by a sword" and living (v. 14). Are these still various ways of expressing the same thing, or not? and is there any way of deciding this?

Certainly, the long collapse of centuries during which the beast "was not" could hardly seem to be described as its having a wound and living, or as a deadly wound which could be healed. Let us look more closely at the prophecy, or rather at the different prophecies about this, and see what may be gathered.

In Daniel we have no mention of the time of non­existence, or of a plurality of heads upon the beast, but the ten horns show us that the empire is there before us also as it exists in the latter days; as it is plain also that it is in this form that the judgment there described comes upon it. But the prophet considering these ten horns, sees, rising up after them, another little horn in which are developed those blasphemous characters which bring down its final judgment upon the beast. It speaks great words against the Most High, and wears out the saints of the Most High, and thinks to change times and laws; and these are given into its hands until a time and times and the dividing of a time, - that is, for the last half week of Daniel’s seventy, just before the Lord comes and the judgment falls. Now this last horn rises up after the first ten are in existence, and therefore the empire in its latter-day form; and if this little horn be that whose "dominion" brings judgment upon the beast, then it would seem that the eleventh horn and the eighth head of Revelation must be the same.

The seven heads are not in Daniel, nor is the eleventh horn in Revelation. But we may learn in both of these details by means of which we can compare them. Thus, as to the heads, five had fallen when the angel spoke to John (xvii. 12): one existed, the imperial; another was to come and last but a short time, and then would be the eighth, or the beast in its final form, identified with its head here, as morally at least with the little horn in Daniel. We have anticipated somewhat, and seem obliged for our purpose to anticipate, what is given us only in the seventeenth chapter, before the history of these latter days becomes in measure clear to us. Let us seek first to get hold of the point of time which the interpretation contemplates as Present. When the angel says to John, "The woman which thou sawest is that great city which reigneth over the kings of the earth," we know that at the time of the revelation there was one city, and but one, to which his words could apply. It was Rome that ruled over the kings of the earth, even as Rome fills out his description also in another respect, being notoriously the seven-hilled city. That Rome is in fact the city spoken of, is, spite of the effort of a few to find another application, the verdict of the mass of commentators of all times, and this interpretation of the woman seems given by the angel as what would need no further explanation.

The ten horns, on the other hand, he states to be future: "the ten horns are ten kings which have received no kingdom as yet." Here we see that the point of view is still that of the apostle himself. And when it is said of the heads, "five are fallen, and one is," Livy, as is well-known, has given the five different forms of government under which Rome had been before that sixth, the imperial, which existed in the apostle’s day. The point of view seems here quite plain.

On the other hand, "the beast that was and is not" may seem to be opposed to this. But if that could not be said in the apostle’s day, that the beast was not, it could be as little said of the day of the fulfillment of the vision. Thus, "was, is not, and shall be," merely pictorially presents the history of the beast, and does not at all give us the standpoint, as the other expressions do.

It is a curious coincidence, that if in Daniel’s vision of the four beasts we connect the four heads of the leopard with the other three of the remaining ones, we have just seven, and it has been argued that these are, in fact, the seven heads upon the beast in Revelation; but then six should have fallen, and not five, when the angel spoke. The sixth also would be the last Grecian head, and the Roman would be future. That the heads are successive is quite plain, and there seems no room for any other application than that of the sixth head to the emperor of Rome.

The seventh would follow at an uncertain period in the future, and the application here has been various - to the exarchate of Ravenna, to Charlemagne, to Napoleon. It is not needful to enter into any elaborate disproof of these, as that putting together of prophecy, of the necessity of which the apostle warns us, will show sufficiently how inadmissible they are. "The beast that was and is not, even he is the eighth, and is of the seven," says the angel : "one of the seven," Bleek with others takes it to mean ; "rising from the seven," says Alford. But the last, if we are to interpret the sixth as we have done, can scarcely be maintained. If we are to say, "one of the seven," then we may tentatively suppose it to be the seventh revived; and put in this way, other passages would seem to throw light upon it.

The seventh head was to continue but a little while and one of the heads - it is not stated which - was to be wounded to death and live, as we have seen. It is on this account that the world wonders after the beast, and this is clearly at the end: so that it is either the eighth head itself that is wounded and revives, or else it is the eighth head which is the seventh revived, as we have just supposed. This thought unites then and makes plain the different passages.

The beast (under this eighth head) "practices" forty and two months, the last half week of Daniel’s seventy. Yet the "prince that shall come" makes his covenant with the Jews for the whole last week, in the midst of which he breaks it (Dan. ix. 27). Does not this show that not only are the seventh and eighth heads as heads identical, but individually also? and does it not confirm very strongly as truth what at first appeared only to be supposition?

In this manner Daniel’s prophecy of the little horn would seem to describe his second rise to power, after having fallen from being the seventh head of the beast to a rank below that of the ten kings. From this, partly by force, partly by concession, gained no doubt by the aid of him who discerns in the fallen ruler a fitting instrument for his devilish ends, he rises to his former pre­eminence over them all, filled with the animosity against God with which the dragon, "prince of this world," has inspired him, and the world wondering and ready to worship.

Thus the picture seems complete and the outline harmonious in all its details. It agrees well with what has been before suggested - the rise of the seventh head under the first seal, its collapse under the fourth trumpet, its revival through satanic influence under the sixth. Its judgment takes place under the seventh, but the details of this are unfolded in the latter part of Revelation. We see that the conspiracy of the second psalm, of the kings and rulers "against the Lord and His Anointed," is by no means over. Nay, the Gentile power that wrote defiantly His title on His cross is risen up again, and with even more than its old defiance. The long-suffering of the Lord has not been to it salvation. The exhortation, "Kiss the Son, lest He be angry, and ye perish from the way," has not been heeded. Rome still vindicates its title to its position as the head of a hostile world. "I gave her space to repent, and she will not repent," is as true of her in her civil as in her ecclesiastical character.

The revival of the last empire is Satan’s mockery of resurrection; yet God is over it and in it, commanding her from her tomb for judgment. And with her, other buried nations are to revive and come forth to the light. Greece has thus revived. Italy has revived. Israel, as we well know, is reviving, and for her also there is not unmingled blessing, but solemn and terrible judgment that will leave but a remnant for the final promise surely to be fulfilled. Israel were foremost in the rejection of their Lord, when first He came to His own, and His own received Him not. It was they who used Gentile hands to execute the sentence which they lacked power to carry out. And it is strange indeed to find, in these awful last days of blasphemy and rebellion, the Jew still inspiring the Gentile in the last outburst of infidel pride and lawlessness: the second beast in the chapter before us is at once Jewish, and by its lamblike appearance and its dragon-voice, antichristian.

And this is that to which, unwarned by the sure word of prophecy, men are hurrying on. The swiftness of the current that is carrying them, owned as it is by all, is for them "progress," while it is but the power felt of the nearing cataract. "When they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape!" So said the lips that uttered that lament over Jerusalem, which with added force may speak to us today, "How often would I have gathered your children together, even as a hen gathereth her chickens under her wing; and YE would not!"


(Chap. xiii. 11 - 18.)
Along with the resurrection of the imperial power, we are now shown in the vision the uprise of another "wild beast," which we have nowhere else brought before us in this character. We shall have, therefore, more attentively to consider the description given, and what means we have for identification of the power or person who is described, so that the prophecy may be brought out of the isolation which would make it incapable of interpretation, and may speak at least with its full weight of moral instruction for our souls.

The one seen is "another wild beast," and this character is clear enough. The empires of Daniel are "beasts," in that they know not God; the thought of the wild beast adds to this that savage cruelty, which will, of course, display itself against those who are God’s. Inasmuch as the other beasts are powers - empires, - it would seem as if here too were a power, royal or imperial; but this would not be certain, unless confirmed by other intimations.

It is seen rising up out of the earth, and not out of the sea. The latter symbol evidently applies to the nations, - the Gentiles; does not then this power rise out of the nations? It has been thought to mean a settled state of things into which the nations now had got, - a state of things unlikely at the period we are considering, and which would seem rather imageable as quiet water, than as "earth." Looking back to that first chapter of Genesis, in which we should surely get the essential meaning of these figures, and where typically the six days reveal the story of the dispensations on to the final Sabbath-rest of God, we shall find the earth, in its separation from the waters on the third day, speaking of Israel as separated from the Gentiles. If this be true interpretation, as I doubt not, it is an Israelitish power with which we are here brought face to face.

Political events today look to a Jewish resurrection, as something in the near future scarcely problematical. Daniel’s words (chap. xii. x) which apply to this, make it sure that this will not be all of God, but that "some" will rise "to shame and everlasting contempt." Prophecies that we have already to some extent considered, intimate that Jewish unbelief is yet to unite with an apostasy of Christendom, and culminate in a "man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped, so that he sitteth in the temple of God, showing himself that he is God." (2 Thess. ii. 3-4) Thus we may be prepared to find here a blasphemous persecuting power rising up in the restored nation. And this may help us to the awful significance of what follows in Revelation - "and he had two horns like a lamb, and spake as a dragon."

"Two horns like a lamb :" the "Lamb" is a title so significant in the present book, - nay, of such controlling significance, that any reference to it must be considered of corresponding importance. The two horns, then, are of course an intimation that the power exercised by the one before us - for the "horn" is a well-known symbol of power - is twofold, in some sense like that of a lamb: how then? What is the twofold character of the power here? It seems as if there could be but one meaning: Christ’s power is twofold, as manifested in the day that comes; He is a "priest upon the throne," - a royal Priest, with spiritual authority as well as kingly. This the blasphemous usurper before us will assume; and this manifests him, without possibility of mistake that one can see, as ANTICHRIST.

He is betrayed by His voice: his speech is that of a dragon; he is inspired, in fact, by Satan. There is no sweet and gracious message upon His lips. It is not He who has been man’s burden-bearer, and the sinner’s Saviour. No gentleness and meekness, but the tyranny of the destroyer; no heavenly wisdom, but Satan’s craft, utters itself through him. Arrogant as he is, he is the miserable tool of man’s worst enemy, and his own.

"And he exerciseth all the power of the first beast in his presence." He is the representative of the newly constituted empire of the west, not locally merely, but throughout it; and thus, as standing for another, he is still the awful mockery of Him who is on the throne of the world, the Father’s representative. This is developed by the next words to its full extent: "and he causeth the earth and them that dwell therein to worship the first beast, whose deadly wound was healed; and he doeth great signs, so that he maketh fire to descend from heaven upon the earth before men." Here the very miracle which Elijah once had wrought to turn back the hearts of apostate Israel to the true God he is permitted to do to turn men to a false one. Men are given up to be deceived: God is sending them (as it is declared in Thessalonians) "strong delusion, that they may believe the lie because they received not the love of the truth." The Word of God, announcing this beforehand, would, of course, be the perfect safeguard of those that trusted it; and this very miracle as it would appear, would be a sign to the elect, not of Christ, but of Antichrist. But to the men that dwell upon the earth, a moral characteristic distinguishing those who as apostate from Christianity have given up all their hope of heaven, and who are all through this part specially pointed out, heaven itself would seem to seal the pretensions of the deceiver. "And he deceiveth the dwellers upon the earth, by means of the signs which it was given him to do in the presence of the beast, saying to the dwellers upon earth, that they should make an image to the beast who had the wound by the sword and lived. And it was given him to give breath to the image of the beast, that the image of the beast should both speak, and cause those that would not worship the image of the beast to be slain."

Is an actual image of the beast intended here? or is it some representative of imperial authority, such as the historical interpreters in general (though in various ways) have made it out to be? Against the latter thought there is in itself no objection, but rather the reverse, the book being so symbolical throughout. But it is the second beast itself that is the representative of the authority of the first beast; and on the other hand an apparent creation-miracle would not be unlikely to be attempted by one claiming to be divine. Notice, that it is not "life" he gives to it, as in the common version, nor "spirit," though the word may be translated so, but "breath," which as the alternative rendering is plainly the right one, supposing it be a literal image.

Our Lord’s words as to the "abomination of desolation standing in the holy place" (Matt. xxiv. 15), are in evident connection with this, and confirm this thought. "Abomination" is the regular word in the Old Testament, to express what idolatry is in the sight of God; but here it is established in what was but awhile before professedly His temple. For until the middle of Daniel’s seventieth week, from the beginning of it, sacrifice and oblation have been going on among the returned people in Jerusalem. This was under the shelter of the covenant with that Gentile "prince" of whom the prophet speaks as the "coming one." At first, he is clearly therefore not inspired with the malignity toward God which he afterwards displays. Now, energized by Satan, from whom he holds his throne, and incited by the dread power that holds Jerusalem itself, he makes his attack upon Jehovah’s throne itself, and as represented by this image, takes his place in defiance in the sanctuary of the Most High. The connection of this prophecy with those in Daniel and in Matthew makes plain the reason of the image being made and worshiped. The head of the Roman earth, and of this last and worst idolatry, is not in Judea, but at Rome; and he who is in Judea, of whatever marvellous power possessed, is yet only the delegate of the Roman head. Thus the image is made to represent this supreme power, and the worship paid to it is in perfect accordance with this. Here in Judea, where alone now there is any open pretension to worship the true God, - here there is call for the most decisive measures. And thus the death-penalty proclaimed for those who do not worship. Jerusalem is the centre of the battle-field, and here the opposition must be smitten down. "And he causeth all, both small and great, both rich and poor, both free and bond, that they should give them a mark upon their right hand and upon their forehead, and that no one should be able to buy or sell except he have the mark, the name of the beast, or the number of his name."

Thus, then, is that "great tribulation" begun of which the Lord spoke in His prophecy in view of the temple. We can understand that the only hope while this evil is permitted to have its course is, that flight to the mountains which He enjoins on those who listen to His voice. Israel have refused that sheltering wing under which He would have so often gathered them, and they must be left to the awful "wing of abominations" (Dan. ix. 27, Heb.) on account of which presently the "desolator" from the north swoops down upon the land. Still His pity whom they have forsaken has decreed a limit, and "for His elect’s sake, whom He hath chosen, He hath shortened the days."

Why is it that breath is given to the image? Is it in defiance of the prophet’s challenge of the "dumb idols," which "speak not through their mouth"? Certainly to make an image speak in such a place against the Holy One would seem the climax of apostate insolence. But it only shows that the end is indeed near.

What can be said of the "number of the beast"? The words, "Here is wisdom: let him that hath understanding count the number of the beast," seem directly to refer to those whom Daniel calls "the wise," or "they that understand among the people," of whom it is said, concerning the words of the vision "closed up and sealed till the time of the end," that "none of the wicked shall understand, but the wise shall understand." The "wise," or "they that understand," are in Hebrew the same word - the maskilim, and remind us again of certain psalms that are called maskil psalms, an important series of psalms in this connection, four of which (lii-lv.) describe the wicked one of this time and his following; while the thirty second speaks of forgiveness and a hiding-place in God, the forty-second comforts those cast out from the sanctuary, and the forty-fifth celebrates the victory of Christ, and His reign, and the submission of the nations. Again, the seventy-fourth pleads for the violated sanctuary; the seventy-eighth recites the many wanderings of the people from their God; the seventy-ninth is another mourning over the desolation of Jerusalem; the eighty-eighth bewails their condition under a broken law; and the eighty-ninth declares the "sure mercies of David. The hundred and forty-second is the only other maskil psalm.

Molll may well dispute Hengstenberg’s assertion that these psalms are special instruction for the Church. On the other hand, the mere recital of them in this way may convince us how they furnish the very keynote to Israel’s condition in the time of the end, and may well be used to give such instruction to the remnant amid the awful scenes of the great tribulation. In Revelation, it will not be doubtful, I think, to those who will attentively consider it, that we have in this place a nota bene for the maskilim. Can we say nothing, then, as to the number of the beast?

As to the individual application, certainly, I think, nothing. We cannot prophesy; and until the time comes, the vision in this respect is "sealed up." The historical interpreters, for whom indeed there should be no seal, if their interpretation be the whole of it, generally agree upon Lateinos (the Latin), which has, however, an e too much, and therefore would make but 66. Other words have been suggested, but it is needless to speak of them: the day will declare it.

Yet it does not follow but that there may be something for us in the number of significance spiritually. The 6 thrice repeated, while it speaks of labour and not rest, - of abortive effort after the divine 7, declares the evil in its highest to be limited and in God’s hand. This number is but, after all, we are told, "the number of a man;" and what is man? He may multiply responsibility and judgment; but the Sabbath is God’s rest, and sanctified to Him: without God, he can have no Sabbath. This 6,6, 6, is the number of a man who is but a beast, and doomed.

With this picture in Revelation, we are to connect the prophecies of Antichrist which we have elsewhere in the New Testament, and which we have briefly considered. The apostle John has shown us distinctly that he will deny the Father and the Son, - the faith of Christianity, - and (not that there is a Christ, but) that Jesus is the Christ. He is thus distinctly identified with the unbelief of Israel, as he is impliedly an apostate from the Christian faith, in which character the apostle plainly speaks of him to the Thessalonians. He is a second Judas, "the son of perdition," the ripe fruit of that "falling away" which was to come before the day of the Lord came, - itself the outcome of that "mystery of of iniquity" (or "lawlessness") then at work. He is the "wicked," or "lawless one," - not the sinful woman, the harlot of Revelation, but the "man of sin."

Every word here claims from us the closest attention. The sinful woman is still professedly subject to the man, antichristian, because in fact putting herself in Christ’s place, claiming a power that is His alone. Nevertheless, she claims it in His name, not in her own. The pope assumes not to be Christ, but the vicar of Christ. The real "man of sin" throws off this womanly subjection. He is no vicar of Christ, but denies that Jesus is the Christ. He sits in the temple of God, showing himself that he is God. Yet, even as Christ owns, and brings men to worship, the Father, so Antichrist brings men to worship another, as Revelation has shown us. There is a terrible consistency about these separate predictions, which thus confirm and supplement one another.

We see clearly now that the temple in which he sits is not the Christian church, but the Jewish temple, and how he is linked with the abomination of desolation, spoken of by Daniel and by the Lord, an abomination, which brings in the time of trouble lasting till the Son of Man comes in the clouds of heaven as Saviour of Israel and of the world.

The abomination is mentioned three times in Daniel, the only place that is equivocal in its application to the last days being that of the eleventh chapter (v. 31). The connection would refer it there to Antiochus Epiphanes, the Grecian oppressor of Israel, who, near the middle of the second century before Christ, profaned the temple with idolatrous sacrifices and impure rites. It is agreed by commentators in general that the whole of the previous part of the chapter details in a wonderful manner the strife of the Syrian and Egyptian kings, in the centre of which Judea lay. From this point on, however, interpreters differ widely. The attempt to apply the rest of the prophecy to Antiochus has been shown by Keil and others to be an utter failure. The time of trouble such as never was, yet which ends with the deliverance of the people (chap. xii. r) corresponds exactly with that which is spoken of in the Lord’s prophecy on the mount of Olives; and the "time, times, and a half" named in connection with the abomination of desolation, and which the book of Revelation again and again brings before us, are alone sufficient to assure us that we have here reached a period future to us today. The connection of all this becomes a matter of deepest interest.

That the whole present period of the Christian dispensation should be passed over in Old Testament prophecy is indeed not a new thing to us; and the knowledge of this makes the leap of so many centuries not incredible. If, however, the "time, times, and a half," or twelve hundred and sixty days, from the setting up of the abomination, contemplate that abomination set up by Antiochus, more than a century and a half before Christ, then the reckoning of this time is an utter perplexity. Yet, what other can be contemplated, when in all this prophecy there is none other referred to? To go back to chaps. viii. or ix. to find such a reference, overlooking what is before our eyes, would seem out of question. What other solution of the matter is possible?

Now we must remember that the book is shut up and sealed until the "time of the end," - a term which has a recognized meaning in prophecy, and cannot apply to the times of Antiochus, or to those of the Maccabees which followed them, it assures us once more that the prophecy reaches on to the days of Matt. xxiv.; and that the abomination of desolation there must be the abomination here. Yet how can it be? Only, surely, in one way: if the application to Antiochus, while true, be only the partial and incipient fulfillment of that which looks on to the last days for its exhaustive one, then indeed all is reconciled, and the difficulty has disappeared. This, therefore, must be the real solution.

What we have here is only one example of that double fulfillment which many interpreters have long since found in Scripture prophecies, and of which the book of Revelation is the fullest and the most extended. There may be a question here as to how far the double fulfillment in in this case reaches back. With this we have not to do, for we are not primarily occupied with Daniel. It is sufficient for our purpose, if we are entitled to take the abomination of desolation here (as it certainly appears that we are bound to take it,) as in both places the same, and identical with that which we find in the New Testament.

Going on in the eleventh chapter then, to the thirty-sixth verse, we find the picture of one who may well be the same as the second "beast" of Revelation. If at the first look it might appear so, a further consideration, it is believed, will confirm the thought of this. We must quote the description in full.

"And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall prosper till the indignation be accomplished, for that that is determined shall be done. Neither shall he regard the God of his fathers, nor the Desire of women, nor regard any god; for he shall magnify himself above all. 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. 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."

If we take the prophecy as closely connected, at least from the thirty-first verse, - and we have seen that there seems a necessity for this, - then this king is described in his conduct after the abomination of desolation has been set up in the temple; and this strange, and it might seem contradictory character that is ascribed to him, would seem to mark him out sufficiently, that he sets himself up above every god, and yet has a god of his own. This is exactly what is true of the antichristian second beast: and there can scarcely be another at such a time, of whom it can be true. But let us look more closely.

First, he is a king; and the place of his rule is clearly, by the connection, in the land of Israel. Thus he fills the identical position of the second beast. Then he does according to his own will, is his own law - "lawless," as in Thessalonians. His self-exaltation above every god naturally connects itself with blasphemy against the God of gods, spite of which he prospers till the indignation is accomplished, - that is, the term of God’s wrath against Israel, a determinate, decreed time. This is the secret of his being allowed to prosper, that God wills to use him as a rod of discipline for His people. Israel’s sins give power to their adversaries.

The next verse intimates that he is a Jew himself, an apostate one, for he regards not the God of his fathers. It is not natural to apply this to any other than the true God, and then his ancestry is plain. Then too the "desire of women," put as here among the objects of worship, is the Messiah, promised as the "woman’s seed." Thus his character comes still more clearly out.

Yet, though thus exalting himself, he has a god of his own, the "god of forces," or "fortresses." And we have seen the second beast’s object of worship is the first beast; a political idol, sought for the strength it gives, a worship compounded of fear and greed. Thus it is indeed a god whom his fathers knew not, none of the old gods of which the world has been so full, although the dark and dreadful power behind it is the same: the face is changed, but not the heart.

Indeed strongholds are his trust, and he practices against them with tbe help of this strange god : this seems the meaning of the sentence that follows. "And whosoever acknowledges him he will increase with glory, and cause him to rule over the multitude, and divide the land for gain."

In all this we find what agrees perfectly with what is elsewhere stated of the "man of sin." There are no doubt difficulties in interpreting this part of Daniel consistently all through, especially in the connection of the "king" here spoken of with the setting up of the abomination in the thirty-first verse. For it is the king of the north who there seems to inspire this; and the king of the north is throughout the chapter the Grecian king of Syria, and the part he plays is clearly that which Antiochus did play. From this it is very natural that it should be conceived (as by some it is) that the king of the north and Antichrist are one. If this were so, it would not alter any thing that has been said as to the application of the prophecy, although there might be a difficulty as to a Grecian prince becoming a Jewish false Christ.

But there is no need for this; nor any reason that I am aware why the perpetration of the awful wickedness in connection with Jehovah’s sanctuary should not be the work of more than even the two beasts of Revelation. It is certainly striking that in chap. viii., where the rise of this latter-day Grecian power is depicted, the taking away of the daily sacrifice is linked in some way with his magnifying himself against the Prince of the host (v. ii). It may not be positively asserted that it is done by him, (as most translators and interpreters however give it,) yet the connection is so natural, one might almost say, inevitable, that, had we this passage alone, all would take it so. How much more would one think so when the eleventh chapter seems so entirely to confirm this?

Let it be remembered that Greece was one of the provinces of the Roman empire, and as such would seem to be subject to it upon its revival, whether or not the bond with it be broken before the end. Why not a combination of powers and motives in the commission of this last blasphemous crime, even as in the cross Jew and Gentile were linked together? The instrument is no doubt the antichristian power in Judea, but the Grecian power may none the less have its full part, and both of these be in subordination to the head of the western empire.