(37) Neither shall they.--A further description is now given of the godlessness of this king, but the people of Israel are no longer mentioned in their relation to him. The northern king appears twice again in Palestine (Daniel 11:41; Daniel 11:45), and apparently dies there. He discards his hereditary religion, he has no regard to that natural affection which women look upon as most desirable, but exalts himself over all.
Desire of women.--The language used by Isaiah (Isaiah 44:9), "delectable things," has led some commentators to think that an idol is here intended. It has been stated that the allusion is to the Asiatic goddess of nature, Mylitta, who, again, has been identified with the "queen of heaven" (Jeremiah 7:18, where see Notes). The context, however, leads us rather to think of human affection, or some other thing highly prized by women, for the words "neither shall he regard any god" would be unmeaning if a god were designated by "the desire of women." It should be remembered that according to Polybius xxvi. 10, sec. 11, Antiochus exceeded all kings in the sacrifices which he offered at the gates, and in the honours which he paid to the gods.
In his estate--i.e., in the place of the God whom he has rejected, he will worship the "god of forces." There is no reason for taking this to be a proper name, as is done by the Syriac translator and Theodotion. It can only mean "fortresses" (see margin), so that the whole religion of this king is the taking of fortresses. To him war is everything, and to war everything else must give way. To war, as if it were a god, he does honour with all his wealth.
Verse 37. - Neithershall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. The Septuagint rendering is, "And to the gods of his fathers he will not have respect, and to the desire of women he will not have respect, because in everything he shall be exalted, and by him strong nations shall be subdued." The last clause belongs really to the next verse, of the first clause of which it is a variant reading. Theodotion is nearly identical in sense with this, "And no god of his fathers will he regard (συνήσει) and a desire of women." "This clause stands thus incomplete, as if the translator would have finished it with (αὐτῷ) "to him" - "he regards no god, because over all he is exalted." The Peshitta rendering is, "And to the god of his fathers he shall not have regard; nor to the desire of women, nor any god, will he have respect; but over all he shall exalt himself." It is to be noted that the Peshitta renders as does the English Version, and has the singular, "the God of his fathers," not as the Greek versions, "the gods of his." The Hebrew might be either. The Vulgate agrees here with the Syriac. Neither shall he regard the God of his fathers. Antiochus is looked upon, not as a man of Macedonian or Greek descent, but as a Syrian, and certainly he had no reverence for the ancient gods of Syria. His opposition to the theocracy and to the worship of Jehovah was but a portion of a wide policy, the object of which was the abolition of all local cults. The desire of women. It might mean that he was not lustful; but there is no evidence that, like Charles XII., he was abstinent. On the ether hand, he never neglected war for luxury, as did some of the Hellenic kings. Moreover, it is almost imperative that it be an object of worship that is here referred to. Taking "the desire of women" as an object of worship, there is an interpretation which has come down to us from Ephrem Syrus and Jerome, that Beltis or Nanaea is here referred to; and the fact that in an attempt to plunder the temple of this goddess, in Elymais, Antiochus lost his life, supports this view. The worship is said to have been very lascivious. On the other hand, it was a worship that would not naturally be prominent to a Palestinian Jew. The suggestion of Ewald, that it was the worship of Adonis or Tammuz which Antiochus despised, is more likely to be meant here. For he shall magnify himself above all. Claiming the right of annulling worship, and taking the sacred utensils from the temple treasures, he allowed himself to be addressed by the Samaritans as a god. Antiochus was probably utterly without faith in the Divine; worship was merely policy.
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.
Neither shall he regard the God of his fathers,.... Of the apostles of Christ, from whom he pretends to descend, and whose successor he would be thought to be: now their God was the Lord Jesus Christ, whom they worshipped and adored, believed in, embraced, professed, and preached; but whom antichrist disregards, though he would be thought to be his vicar on earth; yet slights him, yea, opposes and acts contrary to him, in his offices of Prophet, Priest, and King, and therefore is rightly called antichrist:
nor the desire of women; or "wives" (p); not desirous of having wives, or enjoying women in lawful marriage; but forbidding his priests to marry, as is notoriously a tenet of antichrist, and foretold by the apostle, in agreement to this prophecy, 1 Timothy 4:3, otherwise, none more lustful or desirous of women in an unlawful way than the Romish priests:
nor regard any god; either the true God, and his laws, or any god in a metaphorical sense, any king or potentate on earth; showing no respect to any authority, or to any laws, divine or human:
for he shall magnify himself above all; above all gods, real or nominal, as in 2 Thessalonians 2:4.
Desire of women.--The language used by Isaiah (Isaiah 44:9), "delectable things," has led some commentators to think that an idol is here intended. It has been stated that the allusion is to the Asiatic goddess of nature, Mylitta, who, again, has been identified with the "queen of heaven" (Jeremiah 7:18, where see Notes). The context, however, leads us rather to think of human affection, or some other thing highly prized by women, for the words "neither shall he regard any god" would be unmeaning if a god were designated by "the desire of women." It should be remembered that according to Polybius xxvi. 10, sec. 11, Antiochus exceeded all kings in the sacrifices which he offered at the gates, and in the honours which he paid to the gods.
In his estate--i.e., in the place of the God whom he has rejected, he will worship the "god of forces." There is no reason for taking this to be a proper name, as is done by the Syriac translator and Theodotion. It can only mean "fortresses" (see margin), so that the whole religion of this king is the taking of fortresses. To him war is everything, and to war everything else must give way. To war, as if it were a god, he does honour with all his wealth.
nor the desire of women; or "wives" (p); not desirous of having wives, or enjoying women in lawful marriage; but forbidding his priests to marry, as is notoriously a tenet of antichrist, and foretold by the apostle, in agreement to this prophecy, 1 Timothy 4:3, otherwise, none more lustful or desirous of women in an unlawful way than the Romish priests:
nor regard any god; either the true God, and his laws, or any god in a metaphorical sense, any king or potentate on earth; showing no respect to any authority, or to any laws, divine or human:
for he shall magnify himself above all; above all gods, real or nominal, as in 2 Thessalonians 2:4.
(p) "conjuges", Gejerus.