SERMON: “God’s Sovereignty Over Prophesied Empires, Part 2” (Dan. 11:10–20)
“God’s Sovereignty Over
Prophesied Empires,
Part 2” (Dan. 11:10–20)
Series: “Daniel:
God’s Sovereign Plans” #29 Text: Daniel
11:10–20
By: Shaun
Marksbury Date: June 21, 2026
Venue: Living Water Baptist Church Occasion: PM Service
Introduction
Understandably, people grow weary of reading and hearing
about wars. In fact, the vast majority
of human history is warfare. Over
thousands of years of recorded history, ere has only been somewhere of 230–292
calendar years of peace globally. There
have been large pockets of peace for many people, such as the Pax Romana (peace
of Rome) that guarded against local conflicts.
After 1945, there has also been a kind of Pax Americana, where
global conflicts ceased and most people live in relative safety. But, even then, as we watch the news, we know
that wars continue in certain areas.
Daniel, as he’s neared the end of his life, was hoping that
the future for his people was peace.
However, as we saw in Daniel 10:1, when the prophet receives revelation
about his people, “the message was … one
of great conflict.” That is the
message he is hearing in this chapter, one that involves the history of warfare
in the intertestamental period.
Yet, Daniel can be comforted in that, if the Lord is
predicting this through His angel, He is in control of the nations. God can use the conflicts of sinful people
sinlessly to accomplish His purposes, even if we don’t enjoy the temporary
circumstances. This evening, we’ll note the
Lord allows the king of the south to remain dominant over Israel (vv. 10–12),
He allows the king of the north to gain dominance over Israel (vv. 13–15), and
He allows the king of the north to oppress Israel (vv. 17–20). Let’s begin this uncomfortable prophecy with
the dominance of the kingdom to the south.
First, the Lord Allows the King of the South to
Remain Dominant over Israel (vv. 10–12)
His sons will
mobilize and assemble a multitude of great forces; and one of them will keep on
coming and overflow and pass through, that he may again wage war up to his very
fortress. The king of the South will be
enraged and go forth and fight with the king of the North. Then the latter will raise a great multitude,
but that multitude will be given into the hand of the former. When the multitude is carried away, his heart
will be lifted up, and he will cause tens of thousands to fall; yet he will not
prevail.
As a review, remember that we’re dealing with the histories
of Seleucid kingdom to the north and the Ptolemaic kingdom to the south. Because the daughter of the king of the south
was murdered by the scorned wife of the north, the south launched an attack,
humiliated the north, and carried off treasure.
There was an attempted counterattack in v. 9 which failed.
Who are we talking about here? Well, Seleucus’s
sons kept up the fight,[1] and one
of these brothers in particular becomes a noteworthy figure in history. In fact, he is one of the main people in this
entire sermon, and that is Antiochus III (Μέγας, Megas, “the Great”) — a designation not
just for Alexander! And, like Alexander,
Antiochus III was a relatively young man, only 20 years old when he rose to
power.[2]
Antiochus III is the
sixth ruler of the Seleucid Empire from 223–187 BC.[3]
He invaded Egypt, which had controlled territory north to the borders of
Syria (including Israel), and he succeeded in driving the Egyptians back in his
campaign of 219–217 BC.[4]
Verse 10 continues: “and one of them will keep on coming and
overflow and pass through, that he may again wage war up to his very fortress.”
This is the kind of military success
that earned Antiochus III the title “Great.”[5] He expanded the Seleucid kingdom in battles
with the Ptolemies.
It wasn’t an easy road, though. Vv. 11–12 describe the Fourth Syrian War, and
Egypt remains dominant for a while. The
king of the South, Ptolemy IV Philopator (221–203 BC), becomes enraged and
fights the king of the North. Ptolemy
raises a great multitude, but it is given into the hand of the former
(Ptolemy). When the multitude is carried away, Ptolemy’s heart is lifted up,
and he causes tens of thousands to fall, yet he will not prevail long-term.
Ptolemy IV was a cruel debauchee who murdered family members
and gave himself over to dissipation. One commentary calls him “one of the sorrier excuses for a ruler that any
kingdom ever had.”[6] Even so, as another notes, “Amazingly, this
pervert and playboy posted a decisive victory over Antiochus III.”[7] In Raphia in 217 BC, Antiochus lost
about 17,000 troops; the Egyptians lost only about 2,200.[8] This loss pushed Antiochus to make peace with
Ptolemy IV for a time.
This all just causes Ptolemy’s heart to “be lifted up” (v.
12). Yet Ptolemy’s pride led him to attempt
to desecrate the temple in Jerusalem and attack the Jews of Alexandria (according
to 3 Maccabees traditions), restricting Jewish practices.[9]
As such, his advantage proved brief. Egypt’s internal unrest followed, and Upper
Egypt seceded from the kingdom![10] Verse 12 gives his end the attention the
arrogant of heart deserves — “yet he will not prevail.” Perhaps due to disease due to his degeneracy
with male and female partners, he died before his years.[11]
Here we see God’s sovereign hand. These kings rage and plot, but the Lord
directs history. The South remains
dominant for a season, but it sets the stage for what follows. Believers in Daniel’s day (and ours) can take
comfort in the fact that no empire or ruler operates outside the Lord’s decree
(cf. Dan. 4:35; Prov. 21:1).
Wars weary us, but the God who predicts them controls their
outcome for His glory and His people’s ultimate good. Change is in the air, though, and that brings
us to our next point:
Second, the Lord Allows the King of the North to Gain
Dominance over Israel (vv. 13–15)
For the king of
the North will again raise a greater multitude than the former, and after an
interval of some years he will press on with a great army and much equipment. Now in those times many will rise up against
the king of the South; the violent ones among your people will also lift
themselves up in order to fulfill the vision, but they will fall down. Then the king of the North will come, cast up
a siege ramp and capture a well-fortified city; and the forces of the South
will not stand their ground, not even their choicest troops, for there will be
no strength to make a stand. But he who
comes against him will do as he pleases, and no one will be able to withstand
him; he will also stay for a time in the Beautiful Land, with destruction in
his hand.
At this point, a significant development occurs. No longer are the Ptolemies dominant.[12] We will see verses 13–35 describe the period
of Seleucid supremacy. After “an
interval of some years,” approximately fifteen years after the peace accords (around
202 BC), Antiochus III again invades with a huge army (v. 13) for the Fifth
Syrian War. Why?
Well, let’s back up a bit in time for a moment. First, Ptolemy IV had seemed to die
mysteriously (from disease), succeeded by the young Ptolemy V Epiphanes (a
child of only about four or five years of age).[13]
Antiochus exploited this weakness,
allying with Philip V of Macedon,[14]
and they begin to gather their forces.
Something else is happening.
To understand it, imagine that you were alive in those days. You’re a Jewish person who generally believes
in Yahweh, and you’ve been noticing a lot of Daniel’s prophecies have been
coming true with the back-and-forth conflicts of North and South. Moreover, you frankly grow tired of living in
the thoroughfare of the conflict. Even
more, you despise Egypt’s dominance over the land, especially with Ptolomy IV’s
crimes against the Law of God. You know
God is prophesying deliverance soon, and many of your countrymen are talking
about taking up arms. The time feels
right.
So, in those times, many rise against the king of the South
(v. 14). They work themselves up into an
ungodly state, being called here “violent ones,” a description used elsewhere of
robbers and murderers.[15] Yet, in this case, they have a veneer of
godliness, lifting themselves up “to fulfill the vision.”
Some Jews allied with Antiochus, perhaps even receiving
advanced word that his armies are mustering, to begin attacks against the
Ptolemies. They seek independence, but the
timing wasn’t right, and this wasn’t within God’s will for them.
Antiochus III had been away, invading the dominion of
Pergamos and gathering forces, and General Scopas took advantage of his absence
by recapturing the lost territories at the Battle of Gaza. Unfortunately, Scopas then punishes the
pro-Seleucid leaders in Jerusalem — they “fall down” (v. 14).[16] Their revolt failed to bring the prophesied
independence because they were going about it in their own power; merely bowing
to the truth of prophecy doesn’t mean a person is truly following God.
However, the Lord arranges deliverance. The king of the North finally comes (v. 15),
in 201 BC. Antiochus III casts “up a
siege ramp,” and captures “a well-fortified city,” which is Sidon in 198 BC. The forces of the South, “even their choicest
troops,” cannot stand. Antiochus III
pursues Scopas to Sidon after the Battle of Panium (near Caesarea Philippi) and
captures it. Scopus had to surrender,[17]
and just two years later, he who slayed God’s people would meet his end.
So, as v. 16 says, he “who comes against him [the king of
the South] does as he pleases.” No one in
his army withstands Antiochus!
This verse tells us something else. He stays in the Beautiful Land (Palestine; cf.
Dan. 8:9), with destruction in his hand (punishing the pro-Egyptian Jews,
though he mainly received a warm welcome[18]). As one study notes, “Palestine enjoyed freedom from Egyptian domination until 175 b.c.,”[19] and it’s understandable why Antiochus
III was well-received in initially.
Finally, the people of Israel will have rights to worship and exemptions,
even releasing prisoners.[20]
Yet, consider the irony!
This shift to Seleucid control set the stage for later terror under the
dreaded Antiochus IV,[21]
who we studied before and will again become the focus next time. The “Beautiful Land” becomes a possession of
the Syrian Empire, for good and for ill.
Yet, God sovereignly allows this dominance, using even pagan
kings to fulfill His word. The Jews’
failed revolt reminds us that we cannot force prophecy or manipulate God’s
timing through violence or alliance with the world. True fulfillment comes by His hand alone.
Change is in the air, but it brings new challenges. The
Lord’s people must trust His sovereignty amid shifting powers.
Third, the Lord Allows the King of the North to
Oppress Israel (vv. 17–20)
He will set his
face to come with the power of his whole kingdom, bringing with him a proposal
of peace which he will put into effect; he will also give him the daughter of
women to ruin it. But she will not take a stand for him or be on his side. Then he will turn his face to the coastlands
and capture many. But a commander will put a stop to his scorn against him;
moreover, he will repay him for his scorn. So he will turn his face toward the fortresses
of his own land, but he will stumble and fall and be found no more. Then in his place one will arise who will send
an oppressor through the Jewel of his kingdom; yet within a few days he will be
shattered, though not in anger nor in battle.
Remember that the king of the South was extremely young when
he took the throne, and by 197 BC, he might have been at most 13 years of age. At this time for most of the world, childhood
ended abruptly without any concept of a period of adolescence between it and
adulthood (which is why Jewish boys are considered men at this age). Much more was expected of young people back
then!
But, what is a king without a wife? So, Antiochus III devises an interesting (although
somewhat familiar) plan. He brings “an
equitable proposal” (v. 17), seeking an alliance with the South. He does it by giving his daughter, Cleopatra
I Syra, to Ptolemy V to “destroy” the South. She was to be a spy within the Egyptian court.[22]
Perhaps you’ve heard of Cleopatra, Julius Caesar, and Mark
Anthony. However, don’t import that
knowledge in here just now — this is a different Cleopatra, the first to bear
the name.[23] Yet, this Cleopatra proves to be just as
interesting, and Rome will become involved.
Although her father hopes she will undermine Egypt, she instead
aligns with her new husband! Perhaps out
of sympathy or love, she even encourages a pact with Rome against her father.[24]
The scheme fails just as badly as it did
in v. 6. Because of that, Ptolemy V
would continue on and even regain control of Upper Egypt, though never
regaining control of “the Beautiful Land.”[25]
What is Antiochus III to do after that? He decides to turn to the coastlands (v. 18),
which would be countries around the Mediterranean, Asia Minor/Greece.[26] He succeeds for a time and “captures many.” But that soon comes to an end.
He is met by a Roman “ruler” — Lucius Cornelius Scipio. The Romans had ignored Antiochus to stay out
of Greece, and until now, he had ignored them.[27] However, here a Roman commander pursues with
a 30,000-man army,[28]
and he stops Antiochus’s scorn by defeating Antiochus at Thermopylae (191 BC)
and Magnesia (190 BC).[29]
He causes Antiochus’s reproach to cease.
Note that this commander will also “repay him for his scorn”
(v. 17). He forces Antiochus to sign the
Treaty of Apamea (188 BC), a complete humiliation. Antiochus must become a vassal of Rome, cede
territory, surrender forces including his elephants and naval fleet, send over
20 hostages including one of his sons (the future Antiochus IV), and pay stiff reparations
for the war for over a 12-year period.[30] It’s a devastating blow.
He returns to his land with almost nothing but debt. Verse 19 says, “So he will turn his face
toward the fortresses of his own land.”
In 187 BC, he decides the only means of repaying the war reparations was
to plunder his own pagan temples.
However, he made it as far as the temple of Bel at Elymais; an angry
revolt arose in response and Antiochus didn’t have the men enough to stop it.[31] As the text here predicts, he “will stumble
and fall and be found no more.” King Antiochus
“the Great” died a thief at the hand of his own defrauded people.
Of course, the story of history continues. In his place arises the other son of Antiochus
III, Seleucus IV Philopator (187–175 BC).
The demand for reparations unfortunately didn’t die with Antiochus III, as
bill collectors are often undeterred even today. So, Seleucus IV inherits the expensive problem
that got his father killed by a mob.
This is where the foreshadowing of future oppression enters. According to v. 20, he decides to send an
oppressor (Heliodorus) through the Jewel of his kingdom (the temple in Jerusalem)
to collect Roman tribute.[32] However, God seems to have supernaturally
halted Heliodorus’s steps, and he returned home empty handed (see 2 Macc. 3). Within a few days, Seleucus is shattered — not
in anger or battle, but likely poisoned by Heliodorus.
Political marriages, military campaigns, and even taxation
schemes all serve God’s purposes. Antiochus’s
“destruction in his hand” over the Beautiful Land foreshadows greater
oppression, yet God limits it. The
temple attempt by Heliodorus fails due to angelic intervention (2 Macc. 3),
showing the Lord’s protection of His house.
This should encourage God’s people amid turmoil.
Conclusion
With each conflict, God’s people may have been tempted to
despair. But the precision of this prophecy proves God directs history from
behind the scenes through both angels and human agents. As one commentator notes, God sets up one and
pulls down another as He pleases.[33] No word of God falls to the ground, so those
afraid could know everything would be okay.
Wars and rumors of wars will continue until Christ returns. But take heart — our God reigns. He who numbered the days of these ancient
kings numbers ours. Trust Him in the
conflicts of your life.
[1] John MacArthur Jr., Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1246.
[2] Dawit K. Woldeyohannes, The Lexham Bible Dictionary, 2016.
[3] Ibid.
[4] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures,
1985, 1, 1368.
[5] Stephen R. Miller, Daniel, The New American Commentary,
(Nashville: Broadman & Holman Publishers, 1994), 18:294.
[6] 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), 149.
[7] Ibid., 149.
[8] Woldeyohannes.
[9] John D. Barry, David Bomar, Derek R. Brown, Rachel
Klippenstein, Douglas Mangum, Carrie Sinclair Wolcott, Lazarus Wentz, Elliot
Ritzema, and Wendy Widder, Eds., The
Lexham Bible Dictionary, 2016.
[10] Ibid.
[11] Davis.
[12] Miller, 18:295.
[13] Barry, et. al.
[14] 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 11:14.
[15] Miller.
[16] Woldeyohannes.
[17] Miller, 18:295–296.
[18] Ibid., 18:296.
[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 11:7–9.
[20] Woldeyohannes.
[21] Miller.
[22] Woldeyohannes.
[23] Miller.
[24] MacArthur, 1247.
[25] Barry, et. al., The
Lexham Bible Dictionary.
[26] Miller.
[27] Woldeyohannes.
[28] Miller.
[29] Barry, et. al., Faithlife Study Bible, Da 11:18.
[30] Woldeyohannes.
[31] Miller, 18:297.
[32] Barry, et. al., The
Lexham Bible Dictionary.
[33] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and
Unabridged in One Volume, (Peabody: Hendrickson, 1994), 1458.