3. DANIEL 11 & RAPHIA TO PANIUMIN: 3 MACCABEES

Transcription

1 3. DANIEL 11 & RAPHIA TO PANIUMIN: 3 MACCABEES The Binding-Off for the Priests of Adventism, Daniel 11:10-12 (Raphia) and God s Helping Hand via Ellen White s Visions of The Hidden Book Sources: - Dan 11: Thoughts on Daniel and the Revelation (Uriah Smith) - Annals of The World (James Ussher) 1658 (para ): - 3 Maccabees 1:1-7:23 (Old Testament Apocrypha) King of the North (KON): King of the South (KOS): Antiochus III Magus (Great) BC Ptolemy IV Philopator BC Seleucus IV Philopator BC Ptolemy V Epiphanes BC Heliodorus 175 BC Ptolemy VI Philometer BC Antiochus IV Epiphanes BC Antiochus V Euphator BC 1

2 Daniel 11 Historical Type Repeating & Enlarging in Antitype We are standing on the threshold of great and solemn events. Many of the prophecies are about to be fulfilled in quick succession. Every element of power is about to be set to work. Past history will be repeated; old controversies will arouse to new life, and peril will beset God's people on every side. Intensity is taking hold of the human family. It is permeating everything upon the earth... TM Study Revelation in connection with Daniel, for history will be repeated... We, with all our religious advantages, ought to know far more today than we do know. TM

3 God s Helping Hand The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God's helping hand. 21MR Dan 11:10-12 and Thoughts on Daniel & Revelation (Uriah Smith) VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. DAR The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the one who should certainly overflow and pass through. DAR VERSE 11. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. DAR Ptolemy Philopater succeeded his father, Euergetes, in the kingdom of Egypt, being advanced to the crown not long after Antiochus Magnus had succeeded his brother in the government of Syria. He was a most luxurious and vicious prince, but was at length aroused at the prospect of an invasion of Egypt by Antiochus. He was indeed moved with choler for the losses he had sustained, and the danger which threatened him; and 3

4 he came forth out of Egypt with a numerous army to check the progress of the Syrian king. The king of the north was also to set forth a great multitude. The army of Antiochus, according to Polybius amounted on this occasion to sixty-two thousand foot, six thousand horse, and one hundred and two elephants. In the battle, Antiochus was defeated, and his army, according to prophecy, was given into the hands of the king of the south. Ten thousand foot and three thousand horse were slain, and over four thousand men were taken prisoners; while of Ptolemy s army there were slain only seven hundred horse, and about twice that number of infantry. DAR VERSE 12. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands; but he shall not be strengthened by it. DAR Ptolemy lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness. DAR His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him. But the lifting up of his heart was more especially manifested in his transactions with the Jews. Coming to Jerusalem, he there offered sacrifices, and was very desirous of entering into the most holy place of the temple, contrary to the law and religion of that place; but being, though with great difficulty, restrained, he left the place burning with anger against the whole nation of the Jews, and immediately commenced against them a terrible and relentless persecution. In Alexandria, where the Jews had resided since the days of Alexander, and enjoyed the privileges of the most favored citizens, forty thousand according to Eusebius, sixty thousand according to Jerome, were slain in this persecution. The rebellion of the Egyptians, and the massacre of the Jews, certainly were not calculated to strengthen him in his kingdom, but were sufficient rather almost totally to ruin it. DAR

5 A Summary of The History of God s People After The Battle of Raphia from 3 Maccabees: sourced from: Annals of The World (James Ussher) 1658 (para ): - The Battle of Raphia 3787c AM, 4497 JP, 217 BC Polybius (Polyb. l. 5. p. 442.) states that as well as that great battle at Trasimene another battle was fought in the east between Antiochus and Philopator over Coelosyria. This was fought toward the later end of the 3rd year of the 150th Olymp. at a place called Raphia. He describes it thus: ``In the beginning of this spring, Antiochus and Ptolemy had made final preparations for war. The fate of Coelosyria was to be decided in the next battle. Therefore, Ptolemy with 70,000 foot soldiers, 5000 cavalry and 73 elephants, left Alexandria. (Polyb. l. 5. p. 421.) First, he camped at Pelusium, where he stayed until the rest of his army came to him. When he had given every man his allowance of grain, he marched on through a desert country near the Casius Mountains and the Barathra and came to Gaza. After a five day march, he came to his planned destination and camped within 6 miles of Raphia. This is the first city of Syria, except for Rhinocorura, which a man meets when he leaves Egypt for Coelosyria.'' (Polyb. l. 5. p. 422.) At the same time Antiochus came there with his army of 72,000 foot soldiers, 6000 cavalry and 102 elephants. After he passed the walls of Raphia, he camped the first night about 1 1/4 miles and the next day came within 5/8 of a mile of Ptolemy's camp, (Polyb. l. 5. p. 422.) At that time, Theodotus the Etolian, who was previously well known in Ptolemy's court and knew well his daily routine tried to kill Ptolemy. He and two others about break of day, came inside his trenches. The next night they got into the king's pavilion, hoping to kill him alone. However, Dositheus, who was a Jew by birth but no longer observed the Jewish religion, had moved the king to another tent. He had common men occupy the king's bed that night. When Theodotus broke into the kings tent that night, he wounded two of the guards and killed Andraeas, the king's chief physician. So the king returned untouched to his own tent again. (Polyb. l. 5. p & /RAPC 3Ma 1:2,3) After the armies had camped there for 5 days, the battle was joined. (Polyb. l. 5. p. 422.) When Antiochus appeared to be winning, Arsinoe, Ptolemy's sister, went among the soldiers with her hair hanging about her ears and cried to them that they should fight bravely and defend their own wives and children. She promised them that if they won, they would each be given two pounds in gold. This revitalized the army and they killed many of the enemy and took many prisoners. 5

6 (Polyb. l , 425 & /RAPC 3Ma 1:4,5) In that fight, Antiochus lost almost 10,000 foot soldiers and more than 300 cavalry were taken prisoner. 3 elephants were killed in the fight and 2 died later from their wounds. Ptolemy lost 1500 foot soldiers and 700 cavalry. 16 of his elephants were killed and the rest were captured. (Polyb. l. 5. p. 427.) Events After Raphia Image of the Beast Catalyst to Persecution: When Antiochus had buried his dead he returned home with the rest of his army. Ptolemy went back again to Raphia and the rest of the places which had been taken from him. They voluntarily surrendered to him and strove to see who would be the first at recognising his kingship. This was particularly true of the Coelosyrians because they were always inclined to serve the Ptolemys. On this occasion, they exceeded all others in honouring him with crowns, sacrifices, altars and other such expressions of their affection. (Polyb. l. 5. p. 427, 428.) Ptolemy visited the cities adjoining that place and bestowed gifts on their temples. By this he encouraged the people to remain loyal to him. (/RAPC 3Ma 1:6,7) The Jews sent some of their sanhedrin and elders to offer him their service and to present him with gifts. They congratulated him after so great a victory. It happened that he was more anxious to visit and honour their city with his presence. When he came, he greatly admired the beauty of their temple and would have gone into the Holy of Holies. Only the high priest could enter there and that once a year. When the Jews refused that request, the king wanted all the more to enter it. He went into the temple and all the temple was filled with crying and howling and the city in a tumult. Then Simon the high priest knelt down in the temple, that is between the temple and the altar and prayed to God for help in this time of trouble. Thereupon, the king fell into such a horror of mind and body that he was unable to speak and was carried half dead from the temple. (/RAPC 3Ma 1:8-2:33) As soon as Antiochus was returned to Antioch, he sent Antipater, his brother's son, and Theodotus Hemiolius as his ambassadors to Ptolemy to sue for peace between them. Ptolemy was content with this surprise victory and with the recovery of Coelosyria. After a few sharp words with the ambassadors and complaining about the unjust dealings of Antiochus, he granted a truce for a year. He sent Sosibius to ratify it with Antiochus. (Polyb. l. 5. p. 428, with Justin l. 30. c. 1.) 3787d AM, 4497 JP, 217 BC When Ptolemy had spent three months in Syria and Phoenicia in settling matters there, he left Andromachus from Aspendus in Asia, to govern all that country. He with his sister Arsinoe and his friends returned to Alexandria. His subjects knowing how he lived, marvelled at how he had ended this war against Antiochus. Antiochus ratified the truce in the pretence of Sosibius. Antiochus began a war on Achaeus as he formerly planned to do. (Polyb. l. 5. p. 428.) 6

7 3788 AM, 4498 JP, 216 BC Antiochus spent the winter in making his provisions with all possible care. The next spring he crossed the Taurus Mountains and made a league with Attalus. He started his war on Achaeus. (Polyb. l. 5. p ) He besieged Achaeus in Sardis. Daily there were skirmishes between the two sides as each side tried to get the upper hand by any means they could. (Polyb. l. 7. p. 506.) When the Gauls, whom Attalus had settled in Hellespont, besieged the city of Ilium, the Alexandrenser, who dwelt in Troas sent their captain Themistas with 4000 men. He expelled them from all the territories of Troas. He kept all the provisions from them and attacked them everywhere. When the Gauls could no longer stay there, they went and took over the city of Arisba and the territories of Abidus. They used that as a base to take over the rest of the surrounding country. Thereupon Prusias, king of Bithynia, went out and attacked them. After he had defeated them, he attacked their camp and slaughtered their wives and children and all the rest of them. He gave their spoil to the soldiers for their reward. (Polyb. l. 5. p. 447.) Events After Raphia Mark of the Beast Persecution: When Ptolemy returned to Egypt, he resumed his old lifestyle and wallowed in all manner of gluttony and luxury. (Polyb. l. 14. in Excerpt. Hen. Vales p. 62.) He grew more and more mad by this kind of living. He indulged himself with uncleanness and lechery. He also vexed the Jews of Alexandria with infamous and false reports spread against them. He tried by all means to turn them away from the true worship of the living God. Those that refused, he commanded to be slain. He expelled them from all offices of dignity. He branded them with hot irons in the face with the sign of an ivy leaf because that was the sign of Bacchus. Those that abandoned their religion, he allowed to enjoy equal rights and privileges with the native Macedonians in Alexandria Many abandoned their religion and others bought their peace with money. They saved their lives and escaped having their faces branded. Those who continued in the religion of their forefathers, remained loyal to the king but excommunicated and had no dealings those who had apostatized from their religion. By this action, their enemy assumed that they really opposed the king and tried to make his subjects defect. Philopator became very angry with the Jews in Alexandria and throughout all Egypt. He ordered that they be gathered into one place so he could destroy them all. The king's officers were allowed 40 days to do this, from the 25th day of the month Pachon to the 4th day of the month Epiphi, according to the fixed year of Alexandria. Some later historians assume without any basis that this calendar was never used until after the naval battle at Actium between Augustus and Anthony. This period was from May 20th to July 29th. Three days were allotted for the massacre. That is from the 5th to the 7th of Epiphus, inclusively. 7

8 2935. Upon the appointed time, the Jews of Alexandria were all brought into the hippodrome. They were first reviled and set at naught by all that passed by. Then the king called for Hermon, the master of the elephants. He ordered him before the next day to make his 500 elephants to drink with wine mingled with myrrh or frankincense. This would make them grow more fierce and stark mad. He would let them go and drive them on the Jews to tear and trample them all to pieces. The next day, the king fell into a dead sleep and did not awake until dinner time. By that time all the people that came there to see the event had gone home again. On the 3rd day, when the elephants were all prepared and ready to attack them, 2 angels appeared who were very terrible to look at. They came down from heaven and so amazed all the people who were there that they stood still and did not move. The king fell into a trance and relented of his fury toward those poor prisoners. Most interestingly, the elephants did not attack the Jews. They turned around and attacked and trampled the soldiers behind them Then the king commended the Jews for their loyalty and released their fetters. He acknowledged that their God had delivered them. For 7 days long, from the 7th to the 14th of Epiphus (July 2-9th) he feasted them. After this the Jews obtained permission from the king to execute those Jews who had apostatized from their religion. They said that those who, for their belly's sake, had forsaken the laws and commandments of their God would never prove loyal to their king. They killed 300 on the way as they went and came at last to Ptolemias on the Nile River in Arsinoise Nomo. It is called Rhodophorus from the abundance of roses that grew there. Their fleet attended them for 7 days. There they altogether made a feast of thanksgiving. The king himself gave every man a generous allowance for his homeward expenses. Thereupon they returned home joyfully. Some went by land, others by sea and some by the river. This is described in detail in /RAPC 3Ma 1:1-7:23. Phlostorgius in the beginning of his Ecclesiastical History, calls it the "Librum portentosum", that is "A book of miracles" The Egyptians grew insolent and proud with their success at the battle of Raphia against Antiochus. They never liked Philopator after that. They sought a captain of their own with enough power to quell the like of him. This they did shortly after. (Polyb. l. 5. c. 444.) 3789 AM, 4499 JP, 215 BC Philopator was now forced to make a war upon his rebelling subjects. (Polyb. l. 5. c. 444) His recent actions ensured the loyalty of the Jews. From Eusebius and Jornandes his Chron. that about this time there were about 60,000 Jews killed in a battle. Such a large slaughter caused Demetrius to record the years from the captivity of Babylon or the carrying away of the Jews into Assyria down to the reign of Philopator. We gather that Demetrius the historian, wrote after Philopator but before that vast desolation brought upon the Jews by Antiochus Epiphanes. If he knew of the latter he would have described it in the same terms he did of the former calamities of the Jews. 8