36 And the king shall do according to || tion be accomplished: for that that is dehis will; and he shall exalt himself, and termined shall be done. magnify himself above every god, and shall b c 37 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. f speak marvellous things against the God of gods, and shall prosper 4 till the indigna d perity of the church, but it greatly tended to now he proceeds to describe the principal debase the character of professed Christians. ‘author of these persecutions. ... After the einEspecially, it caused many to "cleave to them 'pire was become Christian, there would spring with flatteries:" for hypocrisy became prev-up in the church an Antichristian power, that alent among both the clergy and laity, who should act in the most absolute and arbitrary were intent on flattering the emperor and those 'manner, exalt itself above all laws human and in authority, for their own interest. (Marg. Ref. 'divine; dispense with the most sacred and s, t.—Notes, Rev. 12:1-6,13-17.) And indeed solemn obligations; and in many respects persecution soon revived, and Christians were enjoin what God had forbidden, and forbid permitted to fall into these calamities, to try what God had commanded. ... This power and prove them, and to distinguish them from 'too was to continue in the church, and "proshypocrites, as well as to purge away their 'per, till the indignation be accomplished; for defilement and make them white.-This would that that is deterinined shall be done." continue "to the time of the end; because it "This must denote some particular period; or was yet for an appointed time." The perse-otherwise it is no more than saying, that God's cutions which Christians have suffered from indignation shall not be accomplished, till it their professed fellow Christians, began from 'be accomplished.-This is the same as what the days of Constantine, and have continued before was called, (8:19.) "the last end of the more or less to this day; and they will continue indignation," and (9:27.) "the consummation;" till "the appointed time" of the Jews' conver- 'and it meaneth the last end and consummation sion, the ruin of every Antichristian power, of God's indignation against his people, the and the final and universal promulgation of Jews. (12:7.) Bp. Newton.-St. Paul seems to the Gospel. The persecutions, however, of have referred to this prophecy of Daniel, in his the twelve hundred and sixty years, under the extraordinary prediction of "the Man of Sin," little horn of the fourth beast, seem principally and in great measure to have sanctioned the intended. (Marg, Ref. u-y.-Notes, 36. 7:23-general outlines of the above interpretation; 27.) And it does not appear to me, that any especially in respect of "marvellous things particular part of that period is exclusively spoken against the God of gods." (Marg. Ref. ineant: or that any thing precisely fixes and re--Notes, 2 Thes. 2:1-12.) The series of the stricts the fulfilment of the prediction, to the predicted events also leads us to the same inpersecutions of the sixteenth century, during terpretation.-After the empire became Christhe progress of the reformation, as Mr. Faber tian, a king (or kingdom) gradually sprang up thinks, and labors to prove; and on which he in it, of a most absolute and tyrannical nature, builds very much indeed. "doing according to his own will," with the most avowed defiance of God's laws; and requiring the most implicit obedience from men of all ranks, orders, and nations. The emperors first exercised, or excited, this power, by ecclesiastical counsels, called and influenced by them: but it gradually passed into the hands of the clergy; and the bishop and church of Rome at last carried it to the most enormous height, exalting and magnifying themselves above every god. These have long prospered, and will, more or less, do so, till the Lord's indignation against his people shall be accomplished, and the determined period of the calamities of the church be expired. To try them, &c. (35) ""Some of them of understanding shall fall," (that is, perish,) "in purifying them, and in purging them, and in making them white, &c."... As laboring to propagate their tenets, and as attempting to 'purge, reform, and make white a corrupt and 'degenerate church.' Faber, Vol. I. pp. 295. 297. -It does not appear that this translation can be established. The first verb is generally used for purifying metals by fire: and the pronoun them is not found after either of the latter verbs. If, however, it were admitted, it would not restrict the meaning to any one period of the 1260 years: as, surely, the prophesying of the witnesses in sackcloth, during that whole term, means a zealous attempt to purify a de- || generate church. (Note, Rev. 11:3-6.) V. 37. In what sense could it be said, that Antiochus did not regard the god of his fathers, when he compelled the Jews to worship JuV. 36. After the Romans had stopped the piter Olympius? or that he regarded not “the progress of Antiochus in Egypt, he was no desire of women;" when, besides being marmore able to do according to his will, or to ex-ried, he was excessive in indulging his lust, alt himself: he indeed "spake marvellous things against the God of gods;" but he could not be said to "magnify himself against every god," for he was remarkable for his superstition and idolatry. The prophecy therefore could not receive its accomplishment in him. "Then the king shall do according to his will, &c." Under the name "king" must be understood the Roman state, under what kind of government soever.' Mede.-"The prophet was speaking of the persecutions, which would be permitted for the trial and probation of the church, after the empire was become Christian; and 694] and did nothing to restrain others from the 38 But in his the God of forces: estate shall he honor || fathers knew not shall he honor with gold, and "a god whom his and silver, and with precious stones, and pleasant things. &c 1 Tim. 4:1,2. Or, munitions. Heb. Mauz zim. h Rev. 13:12-17. 17:1-5. 18:12. Heb. things desired. Is. 44:9. has Or, But in his stead. † Heb. as for the almighty God, in his seat he shall honor, yea, he shall honor a God, sire of women," the desire of marriage seeins fied with one wife, than women with one husto be meant: and where on earth has any pow-band; as polygamy, concubinage, and promiser or government permanently and avowedly cuous fornication in every age and nation stigmatized marriage as dishonorable, and af- have clearly proved. And the prohibition of most idolized celibacy and virginity, except marriage, to priests secular and regular, has that of Rome, even from the conversion of the always been attended with discouraging the emperors to Christianity to this day; and ex- marriage of women, and the encouragement cept those who have retained some measure of vows of virginity, even in those, who could of her antichristianity?-This interpretation, not judge for themselves in such a case, bewhich all protestant commentators, at least, cause of their youth. Convents of nuns have have hitherto given of the words, rendered regularly, and almost necessarily, attended those of monks and friars; and in both senses, "the desire of women," has been decidedly opposed by Mr. Faber: and it must be owned, the apostle's prediction, of "a power forbidthat the original word, for desire, (non) is gen-ding to marry," as well as Daniel's of a power erally used in scripture in a somewhat different "not regarding the desire of women," construction. (Faber, Vol. I. pp. 303-308.) "The been literally fulfilled.-Mr. Faber, and some desire of women," may either mean, the de- others, conclude from the expression, "nor re'sire of possessing women,' or 'the desire which gard any god," (compared with the 36th verse,) women have for some special object." "The atheist.-But if he "honor the god of forces, that the predicted power must be an avowed desire of Israel," as an English phrase, may and a god whom his fathers knew not," (38) mean, 'the object which Israel desired,' or 'the 'desire itself which Israel felt for that ob- how can he be an avowed atheist? He, who sets his own authority above that of "whatevject:' but the former is evidently the meaning er is called or worshipped," fully answers the in the passage referred to; (1 Sam. 9:20.) and description; though he may find it convenient the original phrase is generally, if not conThus the exto retain a profession of some religion, nay, of stantly, used in this manner. pression "the love of God," may mean, either orthodox Christianity, and "a form of godlihis love to us, or our love to him; and gramma-ness." If a succession of men require obedirians in this way commonly distinguish the ence to their own commands, which evidently genitive, or possessive. On this ground Mr. contradict those of God; if they establish or claim the power of dispensing with the laws of Faber concludes, that "the Desire of women," is some object of worship, whom this king shall the only God, whom they profess to worship, disregard: and he supposes, that the Messiah this habitually and openly from age to age; they that they may attain their own purposes; and is meant, who is called, "the Desire of all nations." (Note, Hag. 2:6-9, v. 7.) That text, "magnify themselves above all that is called God or worshipped," though not avowed atheists.however, stands alone in scripture, to support (Marg. Ref. Notes, 2 Thes. 2:2-12. 1 Tim. 4: this interpretation: whereas the other accords with several prophecies. No doubt, on the 1-3. 2 Tim. 3:1-5. 1 John 4:1-3.)-Whether ground of the promise concerning the Messiah, some more daringly impious, infidel, or even women, in the chosen line, desired children, in atheistical character, may not be assumed by hopes of being parents, or ancestors, of that that succession of men, who, as the little horn of the fourth beast, have hitherto oppressed great Deliverer. But after the same word of the church, and corrupted the gospel, near GOD, which gave the first promise, had fixed the Messiah's line, to Abraham, to Isaac, and the close of the twelve hundred and sixty to Judah, and afterwards to the descendants years, I will not presume to determine. Inof David; there can be no more reason for as- deed, I think this probable; and also, that this cribing the desire of having children, in wom- prophecy of Daniel will be made far more en in Israel not of this line, to this hope; than clear, when these events shall have occurred. that of the Grecian women, and many others, But the attempts made to prove the accomwho have expressed an equally strong reluc-plishment of it, in the paroxysm of atheism, tance to being childless. (Note, Judg. 11:3440.) And why the Messiah should be called, "the Desire of women," in general, rather than of men, in a prophecy, delivered many hundred years after it had been predicted, that he should descend from David; and not to be fulfilled till almost two thousand years after his birth, does not appear This interpre- V. 38. "For together with God, in his seat tation, therefore, does not seem to me to be shall he honor Mahuzzim; even together with established; though enough has been advanc- that God whom his ancestors knew not, shall ed to require learned men to reconsider the he honor (them) with gold, and with silver, and current exposition. If "the desire of women" with precious stones, and with pleasant mean, 'that which women desire,' why may things." Mede. (Marg. and Marg. Ref.) Manot marriage still be intended? The history huzzim is the plural of the word, translated a of the whole human race proves, that honora- fortress, a strong tower, or a rock, in very many ble marriage to one husband is the general places of the scripture, and in this very chap"True Christians, have, "desire of women," with but comparatively ter, 7,10,19. Heb. few exceptions. (Note, Gen. 3:16.) Indeed, with David, but one Mahoz, the "Mahoz of marriage is more generally and strictly "the salvations:" but apostate Christians have their desire of women" than of men; though the 'many Mahuzzim. By 'the strange and fordisire of having women, is much more general 'eign God, (38) whoin the Roman church among men, than that of having men is among 'should at length acknowledge, is meant Christ: women: for men are far less generally satis-for though to the Jew every strange and for during the first years of the French revolution, and in the subsequent events, do not appear to me to have been in any degree successful: for nothing in this transaction has yet occurred, which, either for extent or duration can auswer to the language used in the prophecy. [695 39 Thus shall he do in the most strong || he shall cause them to rule over many, and helds with a strange god, whom he shall shall divide the land for † gain. acknowledge and increase with glory: and *Heb. fortresses of munitions. 40 T And at the time of the end shall † Heb. a price. Rev. 18:9-13. i See on 35. 8:17. 12:4,9. 'the most costly offerings, and were honored with gold, and silver, and with precious stones, and desirable things. And what renders the 'completion of the prophecy still more remark‘able is, that they were celebrated and adored 'under the title of Mahuzzim, of bulwarks and fortresses, of protectors and guardians of mankind.' Bp. Newton.-Even the dead bodies of saints were called by the fathers of the fourth century, (as Chrysostom, Hilary, Theodoret, Gregory, Nyssen, and others,) 'great lit-towers of the martyrs, fortifying cities more strongly, than any impregnable wall of ada'mant,' and much more to this effect. Such expressions are to be found in many ancient, and even modern, liturgies and manuals of prayers, applied to the virgin Mary, and to saints and angels: and in the eighth century this idolatrous worship was fully established by law. 'eign god was a false god; yet to the Gentiles, 'who worshipped none but idols, the foreign "God was the true. Therefore the philosophers at Athens, when St. Paul preached Christ to them, said he preached a foreign || 'God.' Mede. To this it may be added, that the true God was to them the UNKNOWN GOD; "whom their fathers knew not." With 'this foreign God, he shall worship Maluzzim, 'gods-protectors, such as saints and angels are 'supposed to be.' Mede. The translation of this verse, as above given, seems far more eral, than our version: and it is certain, that from the time, when the Roman power began to profess the worship of the true God, and of Christ his co-equal Son, whom their fathers, knew not,) they began to corrupt Christianity, by substituting saints and angels, as protectors and mediators, in the place of the genii and demons of paganism. They did not renounce the worship of God, or the mediation V. 39. "And he shall make" (or appoint) of Christ; but along with this "one God and "for his strong-holds Mahuzzim, along with one Lord," they worshipped "gods many and the foreign God whom he acknowledges; he lords many:" and the reader may find, in Mr. shall multiply honor:" (that is, to the MahuzMede's works, and in Sir Isaac Newton's ob- zim, whom he shall make,) "and he shall servations on this prophecy, most astonishing cause them to rule over many, and shall diinstances of the early introduction of this idol- vide the earth for a reward." Thus the verse atry, and the gross language used by the fa- may be translated, perhaps as literally as the thers even of the fourth century in respect of construction will admit of. The word renit. Mr. Mede's interpretation of this clause dered "do," in our version, is known to have a seems to me at least well grounded; but it most extensive meaning, and may well be suphas not been generally admitted.-"And the posed here to signify to make, or appoint. If god Mahuzzim, in his estate he shall honor; this be admitted, then the interpretation is even a god whom his fathers knew not, &c." plain. The strong-holds of this antichristian Lp. Newton. But Mahuzzim is plural, and power are his churches and monasteries, which denotes towers, or fortresses: whereas the he would consecrate to saints, or angels, or to word translated "God," in the second clause, GoD and his saints. Having once acknowledg 's singular, and cannot mean the same with ed these Mahuzzim, as objects of religious worMahuzzim; but must signify, either the true ship, as gods-protectors; he would honor them God, or some particular idol or false god.- more and more, from age to age. He would inThe verse may be translated thus; "And with || vest them with a dominion, (as far as he could God," (or, instead of God,) "Mahuzzi in his do it,) not only over men on earth, but even estate shall he honor; even with God," (or in- over those who have entered the unseen stead of God,) "those whom his fathers knew world; and induce immense multitudes to seek not shall be honor, &c." Bp. Newton.-If this deliverance out of purgatory, for their deceas translation be adopted, then the objects of ed relations and friends, from their powerful worship, which the fathers of those concerned intercession; and to purchase, at a vast exhad not known, are the same as Mahuzzim.- pense, masses and prayers from the priests It should, however, be observed, that the and monks for that purpose.-Let it here be translation or interpretation of this clause, in remembered that this power has invested the either way, does not in the least deduct from apostle Peter with the keys of heaven itself, in the certainty of the exposition in other re-order that, as his successor, the pope might spects. The meaning evidently is, that the claim the same authority over the eternal state worship of Mahuzzim, of protectors, and guar- of mankind at large!-And finally, he would dians, instead of God, as God, or with God, is divide the earth among them. St. George indisputably predicted, if there be any mean- 'shall have England, St. Andrew, Scotland, ing in words: and the practice of the church of St. Dennis, France, St. James, Spain, St. Rome, and also in the eastern, as well as the 'Mark, Venice, &c. and bear rule as presidents western division of the empire, after it pro-and patrons of their several countries.' Mede. fessed Christianity, from very early ages to this day, is plainly intended; while the profusion of rich oblations, at the shrines of their saints, fully explains and illustrates the concluding part of the verse. 'And who is there 'so little acquainted with ecclesiastical histo'ry, as not to know, that the worship of saints and angels was established both in the Greek aud Latin church? They were not only in'vocated and adored, as patrons, intercessors, and guardians of mankind; but festival days 'were instituted to them, miracles were as'cribed to them, churches were erected to 'them; their very relics were worshipped, and their shrines and images were adorned with The secular possessions of the Pope, are called St. Peter's patrimony; and Peter's pence, as a tax levied from the several countries, subject to the popedom. This, with a variety of emoluments, from the incomes of the bishops and clergy, and the disposal of the richest preferments, commonly to foreigners; were "the price," or valuable consideration, for which he divided the land; and doubtless, this dividing of the earth among the Mahuzzim, was made a source of great gain, accruing from the several countries thus placed under the guardian care of these several saints. "Thus shall he do: ... to the defenders of Ma'huzzim, together with the strange God whom * the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships: and he shall enter into the countries, and shall "overflow and pass over. 41 He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his k See on 5,6. Ez. 38:14-18. 11s. 5:28. 21:1. 66:15. Jer. 4: 13. Zech. 9.14. m Ez. 38:4,15. Rev. 9:16. 16: 12. ... n See on 10,22. o See on 45.-Ez. 38:8-13. ... 'he shall acknowledge, he shall multiply the opinion, that these things separately or 'honor; and he shall cause them to rule over conjointly are here predicted: and as to the nany, and the earth shall he divide for a re-rest, our posterity will be most competent to "ward."-The defenders and champions of judge; and probably will discover, that we 'Mahuzzin were the monks, and priests, and have all been mistaken more or less. (Notes, 'bishops, ... and religious orders: and that they Rev. 11:13,14. 14:14-20.) 'have been honored, and reverenced, and al- V. 40-43. The kings of the north and the 'most adored, in former ages; that their au- south were the kings of Syria and Egypt, till thority and jurisdiction have extended over these kingdoms were swallowed up by the But "at the time of the end," the purses and consciences of men; that they Roman empire. 'have been enriched with noble buildings and that is, of the prosperity of that empire, when 'large endowments, and have had the choicest it was about to be broken to pieces, say many 'of the lands appropriated for church-lands, commentators, (Marg. Ref. i, k.) "the king of 'are points of such public notoriety, that they the south would push at him:" this predicts, 'require no proof.' Bp. Newton.-The word || as they suppose, the victories of the Saracens rendered strong-holds may, in a figurative under Mohammed and his successors; who sense, mean defenders; as Mahuzzim (towers) coming from the south made war upon the may signify protectors: and thus Bishop New- eastern division of the Roman empire, and ton's translation is very just, and in general seized on several of its finest provinces: yet the explanation is striking: but what then are they did not utterly subvert it. And indeed we to understand by the strange God? He is the doctrine of Mohammed was first forged at here distinguished from the Mahuzzim; though Mecca, and the supremacy of the Pope was esthe Bishop's interpretation of the preceding tablished by a grant from Phocas, in the very verse seems to make him the same. But it has same year, A. D. 606: so that the little horn of been shewn, that the God, whom the ancesthe third beast, and that of the fourth beast, tors of this power had not known, cannot be began their reign together, and will probably the same as the Mahuzzim; because in both terminate them nearly at the same time. places, the word is singular, (in a language, (Notes, 7:23-27. 8:9-14.) But though the which generally has the name of God in the Saracens from the south, or Arabia, dismemplural,) and must mark out some one object of bered and weakened the eastern empire; yet If the Turks from Scythia, a northern region, toworship, distinct from the Mahuzzim. therefore Mr. Mede's interpretation be not ad-tally subverted it. This king of the north came mitted, perhaps that may be most entitled to against the king of the south, (who had subjuattention, which supposes the worship of the gated the eastern part of the Roman empire,) consecrated bread, as if Christ were bodily "like a whirlwind, with chariots and with present by transubstantiation, to be intended. horsemen," of which the Turkish armies chiefHowever, whether the Mahuzzim, or their ly consisted: "and with many ships," without defenders, (the defenders of gods-protectors!) which they could not have got possession of be meant, the history of the church through- so many naritime countries: thus they entered out the whole ancient Roman empire, to this and overflowed them like an inundation, and day, most surprisingly verifies the prediction. so passed over. They overspread the western This interpretation, however, may be objected parts of Asia, and then passing over into Euto, as making the grand subject of this last rope, they fixed their empire at Constantinovision, of Daniel, in great measure to coincide ple, upon the ruins of the eastern empire, with those before stated in the seventh and which had long before been divided from that eighth chapters; especially in respect of the of Rome in the west. (Notes, Rev. 9:)—Among fourth beast, and the little horn of the fourth other conquests, it was predicted that this beast. But if the angel interpreted to the "king of the north" would "enter into the gloprophet, in plain language, what had before rious land," or the land of Canaan: this the been shewn him under emblems, and more Turks did, and they are masters of it to this obscurely; as it is manifest he did, in the for- day. (Marg. and Marg. Ref. o.) "And many mer part of the chapter; why may he not be countries were by them overthrown," as Syria supposed to proceed in the same way, in the and Palestine: but they were never able to latter part? This does indeed, as here ex- subdue the Arabian tribes, or the mixed peopounded, enter into particulars, and mention ple, which inhabited the regions formerly occircumstances, not before adduced; especially cupied by Edom, Moab, and Ammon, whose as including the corruptious of the eastern posterity are probably now incorporated with church also: but the grand outline is the same. the Ishmaelites and Midianites. (Marg. Ref. What may hereafter unexpectedly follow from p.) These escaped them: and the Ottoman the paroxysm of continental Atheism, the emperors even now pay the Arabs an annual French revolution, the usurpation of Napoleon pension of forty thousand crowns, for the safe Bonaparte, and his dynasty, we cannot say: passage of their pilgrims and caravans to Mecbut present appearances in no degree favor ca; and yet even this often fails of protecting VOL. IV. 88 [69* * 44 But tidings out of the east and out || his palaces "between the seas, in the of the north shall trouble him: therefore he glorious holy mountain; yet he shall shall go forth with great fury to destroy, come to his end, and none shall help him. and utterly to make away many. 45 And he shall plant the tabernacle of t 11,30. Ez. 33.9-12. Rev. 16:12. 17:13. 19:19-21. u Joel 2:20. Zech. 14:8. 16,41. Ps. 48.2, 13. Is. 2:2. 14: Or, goodly. Heb. mountain y 2:35. 7.26. 8:25. Ez. 38.22, 23. 39.2. 2 Thes. 2.8. Rev. 13:10. 1414—20. 19:19-21. 20:2,9. and may intimate, that the war would be on a religious account. PRACTICAL OBSERVATIONS. V. 1-19. The predictions of the scripture not only confirm the doctrines contained in it; but they tend to establish our faith in the over-ruling providence of God, which is thus sensibly demonstrated to us. Little do men in general imagine, how much even the determinations of priuces and senates are influenced by the agency of good or bad spirits. In merey to his people, the Lord employs his mighty angels to strengthen and confirm those who know him not, in every determination and measure, which he sees will prove for the good of his servants: and they are thus imperceptibly directed by an internal influence, when they most entirely follow their own inclinations.While wealth and power animate men to engage in ambitious projects; they are sure, whether successful or not, to involve multitudes in ruin: and the projectors only continue for a few days, to act "according to their own will, and rule with great dominion;" and then they are taken away and make room for oth treaties of princes, are frequently such a mixture of dissimulation and selfishness, that they cannot endure an impartial investigation; and their most plausible schemes often terminate in most complicated disasters. But ambition, avarice, and revenge, or similar passions, still keep the world in motion; one turbulent chieftain succeeds to the estate of another; success and power continually change sides, as well as riches and renown. Great prosperity increases men's pride, or emboldens self-indulgence; and thus tends to their ruin; and he,who is a slave to his lusts, can never be strengthened, even by "casting down ten thousands" of his enemies. But, how can kings expect to be strengthened by the murder of their own industrious and conscientious subjects, through cruel persecutions? By such measures they drive them into revolts, and thus many stand up against them. The vision, however, will be established, and the purpose of God acmon-complished, let who will stand or fall. When his designs are effected, men are left to provoke such as are more powerful and proud than themselves, till they stumble and fall, and are not found. them from plunder. Thus the Turkish princes stretched forth their hands to grasp these countries, and got possession of their treasures, and were enriched and strengthened by the acquisition; carrying away also great multitudes of the inhabitants captive to Constantinople: and these and other regions of Africa remain in their hands to this day, along with their Asiatic and European dominions. The expression, however, "the time of the end," seems to fix the period pointed out by this prophecy to later ages, than those of the Saracens, or even those of the Turks. If, therefore, any persons should be dissatisfied with the above interpretation, I should not oppose the opinion, that the whole of it is still future and unaccomplished. In that case, I shall not presume even to conjecture what power is meant by "the king of the north," or "the king of the south;" or whether the things spoken (40,41.) be intended of the power described in the preceding verses, or of "the king of the north," or what events are intended.-Possibly, the several powers who have hitherto, in different places, combined against the true church, will be set against each other. The papal kingdoms, or whatever power shall succeed them, may help to destroy the Mohamme-ers.-The debates of councils, and the solemn dan power, and be in part destroyed by it. The restoration of the Jews to their own land, when converted to Christianity, and the effects of this, may be predicted: but if the prophecy be not fulfilled, I presume not to prophesy from it. Nothing hitherto, that I know of, has occurred, as an accomplishment of it, beyond what has been mentioned.-It may, probably, relate to the same events, which are predicted by Ezekiel, concerning Gog and Magog, as introducing the Millennium. (Notes, Ez. 38: 39: Joel 3:9-17. Rev. 14:14-20. 16: 19:11-21.) V. 44, 45. This part of the prophecy doubtless relates to events yet future. Some conjecture that the Persians, who border on the Turkish dominions to the east, and the Russians who lie north of them, will unite against the Turks; that in the land of Canaan the latter will fix their camp with great ostentation, as well as wage the war with great fury; and that there they shall receive such a defeat, as shall end in the utter subversion of their archy. But it may perhaps refer to events, which have before been mentioned, namely, the return of the Jews to their own land after their conversion, and the assistance to be given them by the Christian European powers; which tidings from the east and north will As some monarchs have been the firebrands no doubt greatly trouble the Turkish princes, of the world; so others have been mere sponwho possess the country that is again to be ges of the people, whose chief glory has been restored to the Jews. And thus going forth to raise taxes from them like sordid usurers: with great fury to war against the Jews, and and such have often perished by the machinahaving pitched their camp between the Medi- tions of designing men. They, whom the terranean sea and the Dead sea, in the moun-world calls illustrious, are often in the Lord's tains of Judea, they will be suddenly and sur- account vile persons: and such as obtain "the prisingly ruined without help or recovery. honor of a kingdom," are sometimes deservThus the ruin of the eastern antichrist will not ing of the greatest ignominy and detestation. be far distant from that of the western; both-Whilst the potsherds of the earth strive with of which seem to be predicted in this chapter. each other, they are properly matched; and in (Marg. and Marg. Ref.-Notes, 40-43. 38:)The word rendered, "to make away," deceive and are deceived. But they commonEz. turn they prevail and are prevailed against, signifies to curse, or to devote to utter destruction,||ly are ambitious of contending with the cove698] V. 20-35. |
