ดาเนียล 8:25 วิจารณ์

The visions and prophecies of this chapter look only and entirely at the events that were then shortly to come to pass in the monarchies of Persia and Greece, and seem not to have any further reference at all. Nothing is here said of the Chaldean monarchy, for that was now just at its period; and therefore this chapter is written not in Chaldee, as the six foregoing chapters were, for the benefit of the Chaldeans, but in Hebrew, and so are the rest of the chapters to the end of the book, for the service of the Jews, that they might know what troubles were before them and what the issue of them would be, and might provide accordingly. In this chapter we have, I. The vision itself of the ram, and the he-goat, and the little horn that should fight and prevail against the people of God, for a certain limited time (Dan 8:1-14). II. The interpretation of this vision by an angel, showing that the ram signified the Persian empire, the he-goat the Grecian, and the little horn a king of the Grecian monarchy, that should set himself against the Jews and religion, which was Antiochus Epiphanes (Dan 8:15-27). The Jewish church, from its beginning, had been all along, more or less, blessed with prophets, men divinely inspired to explain God's mind to them in his providences and give them some prospect of what was coming upon them; but, soon after Ezra's time, divine inspiration ceased, and there was no more any prophet till the gospel day dawned. And therefore the events of that time were here foretold by Daniel, and left upon record, that even then God might not leave himself without witness, nor them without a guide.

INTRODUCTION TO DANIEL 8 This chapter contains the vision of a ram and he goat, and the interpretation of it. It begins with observing the time and place of the vision, Dan 8:1, then describes the ram seen; by the place of his situation; by his two horns; and by his pushing several ways with so much force and fury, that none could stand before him, or deliver: out of his hands, Dan 8:3 next the he goat appears, and is described by the part from whence he came; the swiftness of his motion; the notable horn between his eyes; and his running to ram in great fury, smiting him between his horns, casting him to the ground, and trampling upon him, and none to deliver, Dan 8:5 but, after waxing great and powerful, its horn was broken, and four more rose up in its stead, and out of one of them a little horn, Dan 8:8 which little horn is described by its power and prevalence to the south and to the east, towards the pleasant land, the host of heaven, and the Prince of the host; and by it the stars were cast down and trampled upon, the daily sacrifice made to cease; the place of the sanctuary cast down, and truth itself, Dan 8:9, and upon inquiry it appeared that these sacred things were to continue in this desolate condition unto 2300 days, Dan 8:13. Daniel being desirous of knowing the meaning of this vision, the Angel Gabriel is ordered by Christ to give him an understanding of it; who drew near to him, and awaked him out of his sleep, and gave him the interpretation of it; Dan 8:15, which is as follows; the ram; with two horns, signifies the kings of Media and Persia; the rough goat, the king of Greece; and the great horn the first king, Alexander the great; and the four horns, four kingdoms which rose up out of the Grecian empire upon his death, Dan 8:20, and the little horn a king of fierce countenance, Antiochus Epiphanes; who is, described by his craft, and cunning, by his power and might, and by the destruction he should make; Dan 8:23, this vision the angel assures the prophet was true, and bids him shut it up, since it was for many days, Dan 8:26, upon which Daniel fainted, and was sick for a time; but afterwards recovered, so as to be able to do the king's business; but astonished at the vision himself, and which was not understood by others, Dan 8:27.

And through his policy also he shall cause craft to prosper in his hand,.... His schemes were laid in such deep policy, and he managed so artfully and craftily in the execution of them, that he commonly succeeded; as in getting the kingdom of Syria from his nephew; and, under a pretence of peace and friendship, and to defend Philometer king of Egypt, a minor, and by large promises to the nobles of the land, made himself master of it; and by deceitful methods he prevailed in Judea; see Dan 11:21, and he shall magnify himself in his heart; swell with pride, on account of success, through his policy, craft, and cunning, and think himself above all mortals, and equal to God himself; yea, as his antitype antichrist, exalt himself above all that is called God; fancy that he could command the seas, weigh the mountains in scales, and reach heaven itself, in the Apocrypha: "And thus he that a little afore thought he might command the waves of the sea, (so proud was he beyond the condition of man) and weigh the high mountains in a balance, was now cast on the ground, and carried in an horselitter, shewing forth unto all the manifest power of God.'' (2 Maccabees 9:8) and by peace shall destroy many; under a pretence of peace enter into countries and destroy the inhabitants of them, as in Egypt and Judea; or, by leagues and treaties of peace, outwitting those he made peace with; so some political princes do themselves more service, and their enemies more hurt, by treaties than by battles: or "in peace" (w); when at peace with them, or while they are in peace and tranquillity; coming upon them unexpectedly at an unawares, when they did not so much as dream of war: he shall also stand up against the Prince of princes; not the high priest, as Grotius; nor Michael, as Aben Ezra; but God himself, as Saadiah and Jacchiades; who is King of kings, and Lord of lords, the only Pontentate, to whom all the princes above and below are subject; him Antiochus stood up against, when he profaned his temple at Jerusalem, forbid his worship, persecuted and destroyed his people, and set up the image of Jupiter in his house: but he shall be broken without hand; alluding to his being a horn; it is expressive of his death, and the manner of it; that he should not die by the hand of an enemy in battle, nor be assassinated by the hand of a ruffian, but be cut off by the immediate hand of God. Jacchiades says, that by the providence of God he fell ill of a bad disease, and at the cry of one of his elephants his chariot was overturned, and he fell on the ground, and his bones were broken. Of his death, and the manner of it, in the Apocrypha: "Now when the king heard these words, he was astonished and sore moved: whereupon he laid him down upon his bed, and fell sick for grief, because it had not befallen him as he looked for.'' (1 Maccabees 6:8) "But the Lord Almighty, the God of Israel, smote him with an incurable and invisible plague: or as soon as he had spoken these words, a pain of the bowels that was remediless came upon him, and sore torments of the inner parts;'' (2 Maccabees 9:5) "So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army.'' (2 Maccabees 9:9) which was much like that of Herod's, Act 12:23, being stricken with a violent disorder in his bowels: his body covered with worms; his flesh flaked off, and emitted such a stench, as was intolerable to his army. Aben Ezra says, he fell from the roof of a house, and was broken, and died. (w) "in pace", Calvin, Vatablus; "in tranquillitate", Montanus, Junius & Tremellius, Piscator, Cocceius, Michaelis.

8. The prophet having thus instructed us with all exactness as to the certainty of the things that are to be, broke off from his present subject, and passed again to the kingdom of the Persians and Greeks, recounting to us another vision which took place, and was fulfilled in its proper time; in order that, by establishing our belief in this, he might be able to present us to God as readier believers in the things that are to be. Accordingly, what he had narrated in the first vision, he again recounts in detail for the edification of the faithful. For by the "ram pushing westward, and northward, and southward," he means Darius, the king of the Persians, who overcame all the nations; "for," says he, "these beasts shall not stand before him." And by the "he-goat that came from the west," he means Alexander the Macedonian, the king of the Greeks; and in that he "came against that very ram, and was moved with choler, and smote him upon the face, and shivered him, and cast him upon the ground, and stamped upon him," this expresses just what has happened. 9. For Alexander waged war against Darius, and overcame him, and made himself master of the whole sovereignty, after routing and destroying his camp. Then, after the exaltation of the he-goat, his horn-the great one, namely-was broken; and there arose four horns under it, toward the four winds of heaven. For, when Alexander had made himself master of all the land of Persia, and had reduced its people into subjection, he thereupon died, after dividing his kingdom into four principalities, as has been shown above. And from that time "one horn was exalted, and waxed great, even to the power of heaven; and by him the sacrifice," he says, "was disturbed, and righteousness cast down to the ground." 10. For Antiochus arose, surnamed Epiphanes, who was of the line of Alexander. And after he had reigned in Syria, and brought under him all Egypt, he went up to Jerusalem, and entered the sanctuary, and seized all the treasures in the house of the Lord, and the golden candlestick, and the table, and the altar, and made a great slaughter in the land; even as it is written: "And the sanctuary shall be trodden under foot, unto evening and unto morning, a thousand and three hundred days." For it happened that the sanctuary remained desolate during that period, three years and a half, that the thousand and three hundred days might be fulfilled; until Judas Maccabaeus arose after the death of his father Matthias, and withstood him, and destroyed the encampment of Antiochus, and delivered the city, and recovered the sanctuary, and restored it in strict accordance with the law.

[Gabriel] says this because [Antiochus] got into the city through fraudulence, polluted the precious vessels of the temple and committed pillages and demolished the walls. “Without warning he shall destroy many”: he killed forty thousand Jews and captured just as many. “And he shall even rise up against the Prince of princes”: either because Antiochus would have attacked God with curses and blasphemies or because he would have violated the temple of God and would have destroyed the holy vessels.

This chapter contains Daniel's vision of the ram and he-goat, Dan 8:1-14; referring, as explained by the angel, to the Persian and Grecian monarchies, Dan 8:15-26. The little horn mentioned in the ninth verse, (or fierce king, as interpreted in the twenty-third), is supposed by some to denote Antiochus Epiphanes; but seems more properly to apply to the Roman power in general, by which the polity and temple of the Jews were destroyed, on account of the great transgressions of these ancient people of God; and particularly because of their very obstinate and unaccountable rejection of the glorious doctrines of Christianity, which had been preached among them by Jesus Christ and his apostles, and the truth of which God had attested "by signs and wonders, and by divers miracles and gifts of the Holy Ghost." Daniel is then informed of the two thousand and three hundred prophetic days (that is, years) which must elapse before the sanctuary be cleansed; or, in other words, before righteousness shall prevail over the whole earth. This period is supposed, with considerable probability to have had its commencement when Alexander the Great invaded Asia, in the year before Christ 334. This will bring the close of it to about the end of the Sixth chiliad of the world; when, as already observed, some astonishing changes are expected to take place in the moral condition of the human race; when the power of Antichrist, both Papal and Mohammedan, shall be totally annihilated, and universal dominion given to the saints of the Most High. The chapter concludes with the distress of Daniel on account of the fearful judgments with which his country should be visited in after ages, Dan 8:27.

VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27) vision--a higher kind of revelation than a dream. after that . . . at the first--that in Dan 7:1.

by peace--by pretending "peace" and friendship; in the midst of security [GESENIUS], suddenly striking his blow (compare Note, see on Jer 15:8). "A spoiler at noon-day." also . . . against the Prince of princes--not merely against the Jews (Dan 8:11; Dan 11:36). broken without hand--by God's special visitation. The stone "cut out of the mountain without hands," that is, Christ is to smite the world power image on his feet (Dan 2:34), that is, in its last development (compare Dan 7:11). Antiochus horrible death by worms and ulcers, when on his way to Judea, intending to take vengeance for the defeat of his armies by the Maccabees, was a primary fulfilment, foreshadowing God's judgment on the last enemy of the Jewish Church.

Part Second - The Development of the Kingdom of God - Daniel 8-12 This Part contains three revelations which Daniel received during the reigns of Belshazzar, Darius the Mede, and Cyrus the Persian, regarding the development of the kingdom of God. After describing in the First Part the development of the world-power and its relation to the people and kingdom of God from the days of Nebuchadnezzar, its founder, down to the time of its final destruction by the perfected kingdom of God, in this Second Part it is revealed to the prophet how the kingdom of God, in war against the power and enmity of the rulers of the world, and amid severe oppressions, is carried forward to final victory and is perfected. The first vision, Daniel 8, represents what will happen to the people of God during the developments of the second and third world-kingdoms. The second revelation, Daniel 9, gives to the prophet, in answer to his penitential prayer for the restoration of the ruined holy city and the desolated sanctuary, disclosures regarding the whole development of the kingdom of God, from the close of the Babylonish exile to the final accomplishment of God's plan of salvation. In the last vision, in the third year of Cyrus, Daniel 10-12, he received yet further and more special revelations regarding the severe persecutions which await the people of God for their purification, in the nearer future under Antiochus Epiphanes, and in the time of the end under the last foe, the Antichrist. At Susa, in the province of Elam, Daniel saw in vision (Dan 8:1, Dan 8:2) a ram with two horns, which a he-goat coming from the west, running over the earth, having a great horn on his brow, smote and destroyed (Dan 8:3-7). After that the goat waxed very mighty, till his great horn was broken; and in its place four notable horns grew up toward the four winds of heaven, and out of one of them there came forth a little horn, which directed its might toward the south and the east and toward the holy land, contended against the host of heaven, and magnified itself to the Prince of the heavenly host, took away the daily sacrifice, and desolated the place of the sanctuary (Dan 8:8-12). He then hears from an angel how long this sacrilege shall continue (Dan 8:13, Dan 8:14). Another angel thereafter gives him an explanation (Dan 8:15-26) of the vision; and with a remark (Dan 8:27) regarding the effect of this revelation on the mind of Daniel, the chapter closes. This vision, it is manifest from the definition of the time in Dan 8:1, stands in relation to the vision of the foregoing chapter, and in its contents is united to it also in so far as it gives more particular revelations regarding the relations of the second and third world-kingdoms, which are only briefly set forth in Daniel 7. But notwithstanding this point of union, this chapter does not form a mere appendix to the foregoing, but gives a new revelation regarding a phase in the development of the world-power and its enmity against the people of God of which nothing is prophesied in Daniel 7. The opinion that this chapter forms only an appendix to Daniel 7 is based on the erroneous idea that the fourth world-kingdom, the Macedonian, and the little horn in Daniel 7 are identical with that prophesied of in this chapter. (Note: According to the modern critics (Berth., v. Leng., Hitz., Bleek), this chapter must have been written shortly before the re-consecration of the temple, or immediately thereafter, before or immediately after the death of Antiochus Epiphanes. This supposition is drawn from Dan 8:14, according to which the period of oppression shall continue 2300 evening-mornings. But, overlooking the circumstance that these critics cannot agree as to the reckoning of this period of time, and thus announce the uncertainty of their hypothesis, the whole of the other contents of the chapter stand in contradiction to this supposition. It contains no hint whatever of the great victories of the Maccabees which preceded the consecration of the temple, and first made it possible, but, on the contrary, speaks of the oppression as continuing unchanged till the oppressor is himself destroyed (Dan 8:25), and then it breaks off without any Messianic view, as one should expect from a parenetic poem of a Maccabean Jews; so that Bleek finds himself compelled from his own resources to add "the intimation, that the beginning of the deliverance destined by God for His people is closely and immediately joined to the discontinuance of the worship of Jehovah by Antioch. Epiph., and to the destruction of this prince," in order to give to the vision "a Messianic character.")