SERMON: “A Different Antichrist, Part 2” (Dan. 8:11–27)
“A Different Antichrist, Part 2”
(Dan. 8:11–27)
Series: “Daniel:
God’s Sovereign Plans” #21 Text: Daniel 8:11–27
By: Shaun
Marksbury Date: February 22, 2026
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
When students learn about history in public school, they often
touch on some of the very things that we’re reading in Daniel 8. I remember hearing about Babylon as a child
in school, the Persian kingdom, and the amazing exploits of Alexander the
Great. Yet, while students hear about
the fracturing of the Greek Empire among Alexander’s generals, you might not remember
hearing about Antiochus “Epiphanies.” But,
if we had read and known about these prophecies from childhood, perhaps we
would have paid a bit more attention to these names in history class.
For Daniel’s Jewish audience, this isn’t history; it’s
prophecy. We began looking at the predictions
about Antiochus last time. We noted in
v. 9 that he would arise from relative insignificance. Yet, he would become the ruler of the Greek Seleucid
Kingdom, and from there, he would set his sights on God’s people in “the Beautiful
Land” (i.e., Zion). He would begin a
campaign of terror as he persecuted God’s people (v. 10). God gave this vision to Daniel ahead of time so
they would know what to expect.
While this sixth-century prophecy found literal fulfillment in
the second-century BC, there’s still more to this. We also noted last time that v. 10 uses
language that is very much like the language of Revelation in describing the
dragon and the Antichrist (chapters 12 & 13). There are multiple parallels between
Antiochus and the Antichrist, such as his pride, his deceit, his persecution of
God’s people, and his ultimate campaign against God Himself.
This shouldn’t surprise us.
Again, 1 John 2:18 says that there are “many antichrists” which precede
the final antichrist, and Antiochus is one of the key ones. We could look in history and see other
candidates, such as Adolph Hitler, who even twisted the words of Christ in his
propaganda, and he persecuted both the Jews and any Christians who stood
against the Nazi cause. Well, because Daniel
7 presents the antichrist as arising from the final kingdom of mankind, it
makes sense that he should retain the worst of the kingdoms of man.
So, this evening, we continue to read what God wants His
people to know about this other antichrist, and as we do, we’ll also be noting
a few parallels he has with the final antichrist. First, we’ll see that God’s people must know
the sin surrounding this one (vv. 11–14).
Second, God’s people must know the interpretation of this (vv. 15–19). Third, God’s people must know the truth of
this one (vv. 20–26). Fourth, God’s
people must continue after learning about this one (vv. 27). Let’s continue looking at this disturbing
vision.
II.
First, God’s People Must Know the Sin
Surrounding This One (vv. 11–14)
It even magnified itself
to be equal with the Commander of the host; and it removed the regular
sacrifice from Him, and the place of His sanctuary was thrown down. And on account of transgression the host will
be given over to the horn along with the regular sacrifice; and it will fling
truth to the ground and perform its will and prosper. Then I heard a holy one speaking, and another
holy one said to that particular one who was speaking, “How long will the
vision about the regular sacrifice apply, while the transgression causes
horror, so as to allow both the holy place and the host to be trampled?” He said to me, “For 2,300 evenings and
mornings; then the holy place will be properly restored.”
There’s much rebellion to contemplate with these verses, and
we’ll be spending a lot of time here in comparison to the rest of the passage. Remember that we are talking about the little
horn growing up from the Grecian Empire — Antiochus IV — not the little horn
that grows up from the Roman Empire — the final Antichrist. Yet, we come with v. 11 to an stunning
parallel between the two, a staggering, cosmic arrogance. In this case, Antiochus exalts himself to the
level of the “Commander of the host,” a title referring to God Himself (see v.
25, “Prince of princes”) or the Angel of the Lord, which is also God.[1] As one commentary notes, “the language of this
verse indicates that the Prince is no mere man.”[2]
So, Antiochus makes himself equal with God. Antiochus minted coins with his image made to
resemble Zeus took the title “Epiphanes,” meaning “God manifest.” He not only believed his Greek gods stood
above Yahweh, he thought he did, as well.
And in placing himself over the Lord, he sought to attack the Lord’s temple
and people.[3]
We talked a bit about the horrors of Antiochus. According to David Jeremiah (The
Handwriting on the Wall, 164), Antiochus “killed some eighty thousand Jews
and sold another forty thousand into slavery.”
He had also replaced the high priest with his own man, and when he later
attacked the people of Jerusalem, he did so on the sabbath day.[4] This was just part of his challenge to God
Himself.
So, we read that he “removed the regular sacrifice from” God. The regular sacrifice here refers to the
continual burnt offerings offered morning and evening on behalf of the nation
(Exod 29:38–42; Num 28:3–8), which will be referenced again in this section. In addition to this, as one commentary notes,
“He prohibited the Jews from honoring the Sabbath, practicing circumcision, and
obeying the levitical dietary laws.”[5] He would then go on to throw down the
sanctuary, at least through its desecration.
This is what history records. Antiochus outlawed Jewish worship, forbade
the daily offerings, and replaced the altar with one to Zeus, sacrificing a pig
upon it on December 14, 168 BC. He dedicated
the worship of the temple to Zeus.[6] He didn’t destroy the temple building itself,
but he desecrated it with his abomination.[7] He defiled the holy place, so he effectively
halted true worship.
Verse 12 gives us an interesting word that might explain the
“why” of this. We read that it was “on
account of transgression.” Whose “transgression,”
though, because this word could point to Antiochus’s own blasphemous acts? It may be that God may be singling out his
sin, but at that the time in the future, there would be some Jews who welcomed
Hellenistic culture, abandoning circumcision, dietary laws, and Sabbath
observance (1 Macc. 1:11–15, 43).[8] Because of such rebellion, God allowed the
host and the regular sacrifice to be handed over to the little horn for
chastening.[9]
We should note that the Jews today are largely in
rebellion. They are living in rejection
of their Messiah. So, the sad reality is
that Antiochus could foreshadow what is to come during the Great Tribulation, as
God puts unbelieving Israel through the time of Jacob’s trouble.
For now, though, we are still considering the terrors of
Antiochus during the intertestamental period.
As a result of God’s handing over of the host and sacrifice, Antiochus
“flung truth to the ground.” He did so by
burning copies of the Law and executing anyone found possessing Scripture (1
Macc. 1:56–57).[10] In fact, for a time he “performed his will and
prosper[ed]” — through God’s allowance, Antiochus seemed unstoppable.
Having considered a bit about the what and the why, we then
move on to another question. In v. 13,
Daniel hears a conversation between two holy ones or angels on how long this
will be. It seems that even angels long
to see the end of God’s people’s suffering![11] They are “are deeply interested in the affairs
of God’s people.”[12]
The answer comes in verse 14, directed to Daniel himself: “For
2,300 evenings and mornings; then the holy place will be properly restored.” Now, some people really twist passages like
this, looking for things that aren’t there,[13] but we don’t really have
time to get into that. There’s also some
understandable debate here among conservative scholars. One side thinks this equals 1,150 days,
because each day has evening and morning sacrifices. That would align with a little over three
years, and that does roughly align with the length of time between Antiochus’s desecration
and the restoration of the temple.[14] So, that’s a possibility.
The other side thinks this literally refers to 2,300 full
days — approximately six years and four months.
That’s the slightly stronger case.[15] This follows the Genesis 1 pattern of “evening
and morning” marking each day. If we
date the end at the temple’s rededication on December 14, 164 BC under Judas
Maccabeus, the period then begins around the fall of 170 BC, when persecution
intensified with the murder of the high priest Onias III. This longer span covers the entire trampling
of the host and sanctuary, not merely the final three years of the worst
desecration.
Either way, though, the number is precise and was literally
fulfilled. The holy place would be
“properly restored,” or cleansed and rededicated. This is an event Jews still celebrate as
Hanukkah, remembering the restoration under Judas Maccabeus[16] (cf. John 10:22). As for Antiochus: He “went mad while in
Persia, where he died in 163.”[17]
This was all predicted ahead of time. This tells us that, even though God judges
sin, He sets a limit on it and promises restoration. You can trust that the discipline we experience
is from a loving Father. He demonstrates
this by even preparing us ahead of time.
We see this with the next point:
III.
Second, God’s People Must Know the Interpretation
of This (vv. 15–19)
When I, Daniel,
had seen the vision, I sought to understand it; and behold, standing before me
was one who looked like a man. And I
heard the voice of a man between the banks of Ulai, and he called out and said,
“Gabriel, give this man an understanding of the vision.” So he came near to where I was standing, and
when he came I was frightened and fell on my face; but he said to me, “Son of
man, understand that the vision pertains to the time of the end.” Now while he was talking with me, I sank into
a deep sleep with my face to the ground; but he touched me and made me stand
upright. He said, “Behold, I am going to
let you know what will occur at the final period of the indignation, for it
pertains to the appointed time of the end.
Daniel is overwhelmed, as you may also be feeling! He sought to understand the vision, which is
always wise. He notes in v. 15 that the
one standing before him was “one who looked like a man.” Actually, the term for “man” here is “mighty
man” (gāber).[18] This being, an angel, was in a strong human
form.
We see that clearly in the next verse. Verse 16 begins with a voice, which may be the
pre-incarnate Christ, for He is commanding the angel. The one standing before Daniel, though, is Gabriel,
the one who the voice commands. Gabriel’s
name means “mighty one of God” or “God is mighty” (gab’riel) and it appears
here for the first time in Scripture.[19] Gabriel will appear again to Daniel (9:21),
and then, he come to Zechariah and to Mary with messages (Luke 1:19, 26).
Gabriel then approaches Daniel in verse 17. Yet, Daniel’s response to this was terror,
and he fell on his face. This is common
for such visitations,[20] though
Daniel’s terror here may also be due to the presence of God.[21]
Daniel is informed that this applies to the “time of the end.”
Now, in this context, this must refer
first to the end of the persecution under Antiochus — the close of the
prophetic horizon for Daniel’s immediate audience. Yet, the language also carries forward-looking
overtones, as the same phrase in 11:40 and 12:4, meaning it could also point to
the final days. Again, that’s partly why
we see Antiochus is a type for the antitype of the final Antichrist. In other words, this can have a double
fulfillment.[22]
While Gabriel speaks, Daniel is not comforted. He collapses again in v. 18 in what might be
considered a faint. The language of
sleep here describes Adam’s deep sleep in Genesis 2:21 and Jonah’s sleep in the
storm.[23] Heavenly encounters often produce physical
weakness; Gabriel’s touch strengthens the prophet, as it will again in chapter
10.[24]
Just as Gabriel is physically helping the prophet, he’s
helping God’s people. He says in v. 19 that
he is letting them know about the “final period of the indignation,” the time
of God’s righteous wrath against sin. The
“appointed time of the end,” of course, belongs to the sovereign Lord of
history. Nothing happens outside His
timetable, and His people need to know the truth about that. That brings us to the next point:
IV.
Third, God’s People Must Know the Truth of This
One (vv. 20–26)
The ram which you
saw with the two horns represents the kings of Media and Persia. The shaggy goat represents the kingdom of
Greece, and the large horn that is between his eyes is the first king. The broken horn and the four horns that arose
in its place represent four kingdoms which will arise from his nation, although
not with his power. In the latter period
of their rule, when the transgressors have run their course, a king will arise,
insolent and skilled in intrigue. His
power will be mighty, but not by his own power, and he will destroy to an
extraordinary degree and prosper and perform his will; he will destroy mighty
men and the holy people. And through his
shrewdness he will cause deceit to succeed by his influence; and he will
magnify himself in his heart, and he will destroy many while they are at ease. He will even oppose the Prince of princes, but
he will be broken without human agency. The
vision of the evenings and mornings which has been told is true; but keep the
vision secret, for it pertains to many days in the future.”
God’s people must know the truth, so Gabriel unwinds this
prophecy. Some of this is going to be
review of what we studied last time. For
instance, we see that the two horns on the ram represents the kings of Media
and Persia, with the uneven horns showing Persia’s later dominance, having an
army “of more than 2 million soldiers.”[25] Verse 21 then tells us that the goat
represents Greece, with the large horn representing the first conquering king, Alexander
the Great. Verse 22 goes on to describe
the four kingdoms which will arise from his nation, “although not with his
power;” after Alexander’s death in 323 BC, his empire divided among his four
generals, though none matched Alexander’s power.[26]
Then the focus narrows to the little horn in verses 23–25. For the sake of time, we must note a few key
points. First, v. 23 says Antiochus
comes at a time when unfaithful Jews fill up their sin, and he will be proud
(“strong of face”) and politically cunning (a “master of intrigue”), all true
of the future antichrist. Second, v. 24
says he has might from a foreign power (which would be Saran, just as the
dragon will empower the final Antichrist — Rev. 13:2; 2 Thess. 2:9);[27]
this satanic man would slaughter thousands of the “holy people” — the Jews.
This seems to be
the goal of every demonically-inspired leader.
History sees a repeat of this in Adolph Hitler, a man who dabbled in the
occult and greatly desired to eradicate the Jews. Palestinian revolutionaries still chant “from
the river to the sea” today, a slogan for the total destruction of the Jews in
the holy land. This is a foretaste of
the final Antichrist, who will pursue Jew and Christian alike.
Third, v. 25 adds that Antiochus will use deception and attack
when people felt secure, which may parallel the Antichrist breaking of the
seven-year covenant with the Jewish people.
The verse also says “he will magnify himself in his heart… even oppose
the Prince of princes.” As we noted,
Antiochus called himself “God manifest,”[28] and the Antichrist will
also commit an abomination of desolation and demand worship. Yet, “he
will be broken without human agency” — Antiochus died in 164 BC of disease and
madness in Persia, not by battle or assassination (1 Macc 6:1–16; 2 Macc 9). The same will be true of the final Antichrist:
the Lord Jesus will destroy him “with the breath of His mouth” (2 Thess 2:8). Antiochus clearly foreshadows the Antichrist.[29]
The words of Gabriel end in v. 26. He commands the sealing of the revelation,
translated here as keeping it “secret.” Daniel
is not to hide it, but to preserve it for future generations, which was why
ancient documents were sealed.[30] God’s people will need to know what will
happen with Antiochus and for how long almost 400 years later.[31]
Moreover, we will need to remember it today so we can the
greater coming fulfillment. We also need
to do what the Jews of Daniel’s day did, and what Daniel himself did. We need to be faithful until the end,
bringing us to the final point.
V.
Fourth, God’s People Must Continue After Learning
About This One (vv. 27)
Then I, Daniel,
was exhausted and sick for days. Then I
got up again and carried on the king’s business; but I was astounded at the
vision, and there was none to explain it.
The chapter closes with Daniel’s physical response. After such a difficult vision and heavenly visitation,
Daniel’s body takes days to recover.[32] The vision grieved him; he foresaw centuries
of suffering for his people, despite the nearing end of the Babylonian
Captivity. And, he didn’t completely
understand everything about what God has in store for His people.
Yet, he did not quit. He rose and resumed his duties for the king (probably
not acting on orders under Belshazzar, who didn’t know him, but rather under King
Nabonidus[33]). Daniel remained faithful even when stunned by
what he had seen.
That is the pattern for us. We may feel exhausted by the evil around us — by
leaders who sin and lead others from God, some who even persecute believers, or
the general spirit of antichrist already at work. But, we get up and carry on the true King’s
business. We teach our children, serve in
our churches, proclaim the gospel, and live holy lives. We do this even when we don’t completely
understand what’s going on or why God is allowing it. We just trust that Prince of princes will
triumph.
VI.
Conclusion
I hope you see that God fulfills His Word, and that Daniel 8
is more than ancient history. It is both
a warning and a comfort. The text tells us
that Satan will always raise up antichrists who hate God’s people and exalt
themselves. Still, it also comforts us
that every such figure has an expiration date set by God. Just as we see that Antiochus was broken
without human hand, the final Antichrist will be destroyed by the returning
King of kings. Until that day, know the
sin, know the interpretation, know the truth, and keep serving.
[1] John D. Barry, Douglas Mangum, Derek R. Brown, Michael
S. Heiser, Miles Custis, Elliot Ritzema, Matthew M. Whitehead, Michael R.
Grigoni, and David Bomar, Faithlife Study Bible, (Bellingham, WA:
Lexham Press, 2012, 2016), Da 8:11.
[2] Stephen R. Miller, Daniel, The New American Commentary,
(Nashville: Broadman & Holman Publishers, 1994), 18:226.
[3] Ibid., 18:226–227.
[4] Warren W. Wiersbe, Be Resolute, “Be” Commentary Series,
(Colorado Springs, CO: Victor, 2000), 99.
[5] Ibid., 100.
[6] Barry, et. al.
[7] Miller, 18:227.
[8] Barry, et. al., Da 8:12.
[9] Miller.
[10] As demonstrated by Miller, 18:228–230.
[11] Dale Ralph Davis, The Message of Daniel: His Kingdom Cannot Fail,
eds. Alec Motyer and Derek Tidball, The Bible Speaks Today, (Nottingham,
England: Inter-Varsity Press, 2013), 109.
[12] Miller, 18:228.
[13] Like the Millerites, a movement which eventually spawned
the Seventh-day Adventist Church. Ted
Cabal, Chad Owen Brand, E. Ray Clendenen, Paul Copan, J. P. Moreland, and Doug
Powell, The
Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith,
(Nashville, TN: Holman Bible Publishers, 2007), 1284.
[14] Miller, 18:230.
[15] Ibid., 18:228–229.
[16] John MacArthur Jr., Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1241.
[17] Wiersbe, 100.
[18] MacArthur.
[19] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne
House, The
Nelson Study Bible: New King James Version, (Nashville: T.
Nelson Publishers, 1997), Da 8:16.
[20] MacArthur, 1242.
[21] Miller, 18:231.
[22] MacArthur,.
[23] Miller, 18:232–233.
[24] Barry, et. al., Da 8:18.
[25] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures,
1985, 1, 1356.
[26] Ibid., 1357–1358.
[27] Radmacher, et. al., , Da 8:24.
[28] Miller, 18:235.
[29] Pentecost, 1359.
[30] Miller, 18:236.
[31] Ibid.
[32] Wiersbe, 102.
[33] Miller, 18:237.