The Historical Background of Daniel 11
“…I will tell you what is inscribed in the book of truth…” (Daniel 10:21)
In my sermon on Daniel 11, I promised to provide some more of the historical details found in this amazing chapter. So, consider this newsletter the director’s cut of the sermon. Here’s the historical background of Daniel 11 from Mitch Chase’s excellent commentary (which you can find online for free HERE).
11:2–20 While the tenth chapter focused on the heavenly figure who appeared to Daniel, now begins the content of the revelation itself. Daniel learns of more Persian kings who will come, one of which will provoke the kingdom of Greece (Dan 10:2). A mighty king—Alexander the Great—would arise and conquer the Medo-Persians in 331 BC (10:3). But several years later this mighty Greek king would die, and his empire would divide toward the four winds of heaven (10:4).
The kingdom of Alexander would be divided among his generals. These generals became the new heads of respective lines of kings. The king of the north was called Seleucus, and the line of kings from him was called the Seleucid kings. The king of the south was called Ptolemy, and the line of kings from him was called the Ptolemaic kings. The directions “north” and “south” are with reference to the Promised Land. The Seleucid kings ruled north of the Land, and the Ptolemaic kings ruled south of the Land. The location of the Promised Land meant that whenever the kings of the north and south were embattled, there could be implications for the Land in between.
From 11:3 (with the rise of Alexander the Great) to 11:20, the heavenly messenger prophesies a period of Greek history that would unfold over approximately 150 years (from 331 to 175 BC). There would be skirmishes between the kings of the north and south. Seleucid and Ptolemaic rulers would plot and wage war, deceive one another and plunder. The figure’s prophecies do not name the particular rulers; they are simply known as a “king of the south” or a “king of the north.” But the reason the messenger moves quickly through 150 years of warfare among Greek kings is so that the pace can slow with the rise of a contemptible Greek king who would inflict terrible atrocities upon the Israelites.
11:21–35 The main disclosure in the final vision to Daniel is a period of future persecution against the Israelites which a particular Seleucid king would cause. In history we know this man to be Antiochus IV Epiphanes. Antiochus IV became king in 175 BC, and he was a formidable ruler (11:21–24). His dominion increased, and he was fierce with vengeance. He came against the Ptolemaic king in the south but did not succeed (11:25–27). While returning to his own territory, Antiochus killed many Israelites (11:28). He conceived of coming against the Ptolemaic land again, but this time ships from Kittim aided the king of the south, and Antiochus IV withdrew in rage (11:30). He came against the people of Israel in Jerusalem.
In 167 BC, Antiochus IV profaned the Jerusalem temple by offering a pagan sacrifice. He forbade the Jews from following the laws of Torah, and he demanded that the Jews forsake their allegiance to Yahweh. If they refused to compromise, Antiochus would order their execution. Many Jews forsook their covenant with God (11:30, 32). A group of Jews known as the Maccabees rose with resistance against the Greek army, and in 164 BC the Maccabees retook the temple and dedicated it for right worship and sacrifice. The rededication of the temple became an annual feast known as Hanukkah.
The years of persecution (167–164 BC) were horrible and violent. The wise—those who know the Lord—instructed people and held fast to their hope in God, whereas some Jews rejected the faith of the Scriptures. When opportunists saw that the Maccabees were overcoming the Greek army, the opportunists joined the Jewish warriors with flattery (11:33–34). While many faithful Jews died during these years of persecution under Antiochus IV, the promise was that God’s people would be purified and refined (11:35). An end-time hope for their vindication would compel their present faithfulness under persecution.
11:36—12:3 Sometimes interpreters have said this passage foretells a future Antichrist who will persecute the people of God but will be vanquished at the return of Christ. The language opening this passage, however, does not indicate a shift in subjects. The divine messenger tells Daniel, “And the king shall do as he wills” (11:36a). The bold and blasphemous king that was in view (particularly in 11:21–35) was fulfilled by Antiochus IV Epiphanes. And so 11:36 may be also talking about this antagonistic king.
The problem with “the king” in 11:36 still being Antiochus is that the verses which follow cannot be a chronological continuance of that king’s reign. Some interpreters have concluded that Daniel has reported prophecy about Antiochus, then, but the prophecies were not completely trustworthy. But what if 11:36 is still talking about Antiochus yet is not picking up chronologically where 11:35 left off? What if readers can affirm the trustworthiness of the words about Antiochus in 11:21–35 and also in 11:36—12:3?
Because of corresponding themes between 11:21–35 and 11:36—12:3, it seems that the content and chronology in 11:21–35 is recapitulated in 11:36—12:3. In other words, beginning in 11:36, the speaker goes over the same ground that was initially covered in 11:21–35. A literary device like recapitulation would explain how 11:36—12:3 is still about Antiochus but also how it is trustworthy prophecy.
In 11:36–39, the divine messenger prophesies about the wicked king’s blasphemous and militarily ambitious actions. In 11:40–41 we hear again about how this king waged battle with the king of the south (a Ptolemaic ruler) and how a return to his own land included the murder of many Israelites. The heavenly figure mentions that the wicked king would show more hostility toward Egypt (11:42–43), and after this the king would direct his fury toward to the people in the Promised Land (11:44–45). These actions of the Seleucid ruler were fulfilled when Antiochus IV Epiphanes persecuted the Israelites in Jerusalem and defiled their temple (167–164 BC).
Amid the coming persecution, God promised help and hope: “At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book” (12:1). The heavenly warfare would be accompanied by earthly vindication. Through the countermovement of the Maccabees, the Israelites were able to overcome the Seleucid forces and rededicate the temple in Jerusalem for proper worship in 164 BC.
Just as 11:21–35 ended with a hope of purification and vindication, 11:36—12:3 ends with the same notions. Under the brutal reign of Antiochus IV, many Jews would perish because of their faithfulness to God. Yet their death would not be the last word. The future of God’s people is resurrection life: “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (12:2). The resurrection of the dead would mean everlasting life and peace for God’s people but shame and everlasting judgment for God’s enemies (see John 5:28–29; Acts 24:15).
The wise “shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever” (Dan 12:3). The heavenly figure is depicting the glory of a resurrection existence. Paul shows how this hope is inaugurated already for the saints in Christ, for we are called to be “blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world” (Phil 2:15). In Christ, the saints are the light of the world and have already begun to shine. But the glory of resurrection life is the promise for all who belong to God. Death may be our future, but bodily resurrection is also in store and will be the bursting of death’s bonds. Christ will return and “will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Phil 3:21).
Let’s rejoice that our God is sovereign over every detail of human history, and every detail of our lives!
“…the people who know their God shall stand firm and take action” (Daniel11:32)