against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined, shall be done,'-ver. 36 "From this place," as Jerome asserts, "the Jews, as well as the Chris tians of his time, understood all to be spoken of Antichrist. But Por phyry, and others who follow him suppose it to be spoken of Antiochus Epiphanes, that he should be exalted against the worship of God, and grow to that height of pride, that he should command his statue to be placed in the temple of Jerusalem." But if it might be said of Antiochus, that he spoke marvellous things against the God of Israel;' yet it could not be so well affirmed of him, that he magnified and exalted himself above every God;' when "in his public sacrifices and worship of the gods, he was more sumptuous and magnificent than all who reigned before him;" and when "in his solemn shows and processions were carried the images of all who among men were called or reputed gods, or dæmons, and even heroes," as Athenæus reports out of Polybius. He was certainly very superstitious, though sometimes his extravagancies and necessities might induce him to commit sacrilege. It is a strong argument in favor of the Jewish and Christian interpretation, that St. Paul appears to have understood this passage much in the same manner, because he applies the same expressions, 2 Thess. ii. 3, 4, to the man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped so that he as God sitteth in the temple of God, showing himself that he is God.' The thread of the prophecy will also conduct us to the same conclusion. For the prophet was speak. ing of the persecutions, which should be permitted for the trial and probation of the church, after the empire was become Christian: and now he proceeds to describe the principal author of these persecutions. A king' or 'kingdom,' as we have shown before, and it appears in several instances, signifies any government, state, or potentate: and the meaning of this verse we conceive to be, that

• Ab hoc loco Judæi dici de Antichristo putant-Quod quidem et nos de Antichristo intelligimus. Porphyrius autem et cæteri qui sequuntur eum, de Antiocho Epiphane dici arbitrantur, quod erectus sit contra cultum Dei, et in tantam superbiam venerit, ut in templo Jerosolymis simulacrum suum poni jusserit. [Translated in the text.] Bieron col. 113.

† Εν δε ταις προς τας πόλεις, θυσίαις, και ταις προς τις θεως τιμαίς, παντας ὑπερο Barde tus Beßacieuxoras, omnes quotquot regnarunt, sacrorum magnificentia, quæ illius sumptu in claris urbibus fiebant, cultuque ac veneratione deorum exuperasse, [Translated in the text.] Παντων γαρ των παρ' άνθρωποις λεγομενων ή νομιζόμενων, θεωνή δαιμόνων, προσέτι δε ήρώων, είδωλα διηγετο, omnium enim quotquot apud homines vol creduntur vel dicuntur esse dii, aut dæmones, atque adeo heroum simulacra gestabantur. {Translated in the text.] Polyb. apud Athen. lib. 5, p 194, 195, edit. Casaubon.

after the mpire was become Christian, there should spring up in the church an antichristian power, that should act in the most absolute and arbitrary manner, exalt itself above all laws, divine and human, dispense with the most solemn and sacred obligations, and n many respects enjoin what God had forbidden, and forbid what God had commanded. This power began in the Roman emperors, who summoned councils, and directed and influenced their determinations almost as they pleased. After the division of the empire, this power still increased, and was exerted principally by the Greek emperors in the east, and by the bishops of Rome in the west; as we shall see in the several particulars hereafter specified by the prophet. This power too was to continue in the church, and prosper till the indignation be accomplished; for that that is determined, shall be done.' This must denote some particular period; or otherwise it is no more than saying, that God's indignation shall not be accomplished till it be accomplished. This is the same as what before was called, viii. 19,- the last end of the indignation,' and ix. 27,- the consummation:' and it meaneth the last end and consummation of God's indignation against his people the Jews. This seemeth to be expressed plainer in the following chapter, ver. 7,—' And when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.' So long this antichristian power should continue. We see it still subsisting in the church of Rome: and it was an ancient tradition among the Jewish doctors, that the destruction of Rome, and the restoration of the Jews, should fall out about the same period. It is a saying of the famous rabbi, David Kimchi, in his comment upon Obadiah, "when Rome shall be laid waste, there shall be redemption for Israel."* The curious reader may see more authorities cited by Mr. Mede, in a small Latin tractate upon this subject.

In this prophecy the antichristian power is described as exerted principally in the eastern empire, it was before described as exerted in the western empire, under the figure of the little horn' of the fourth beast. 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,'-ver. 37. That he should not regard the God of his fathers,' could not be truly affirmed of Antiochus, who compelled all, and especially the Jews and Samaritans, to conform their worship to the religion of the Greeks and what were the

* Cum devastabitur Roma, erit Israeli redemptio. [Translated in the text.] See Mede's Works, book 5, cap. 7-Placita doctorum Hebræorum de Babylonis seu Romæ excidio, p. 902.

‚† 1 Macc. i. 41-64. 2 Macc. vi. 1, &c. Joseph. Antiq. lib, 12, cap. 5. sect. 4.

dols that he set up among them, but the Grecian deities, as Jupiter Olympius in the temple of Jerusalem, and Jupiter Xenius, or he defender of strangers, in the temple of the Samaritans? This, therefore, as Jerome rightly observes, agrees better with Antichrist han with Antiochus. By 'not regarding the God of his fathers,' Mr. Mede understands the Roman state's cashiering and casting off the pagan deities and heathen gods which were worshipped in their empire. But the conversion of the Roman state was hinted before, ver. 34, and other events have been pointed out since; so that it would be breaking in upon the series and order of the prophecy, to resume that subject again. The character too here given, doth not seem in any part of it, to be designed by way of commendation. It is not mentioned to the honour, but to the reproach of the power here described, that he should forsake the religion of his ancestors, and in a manner set up a new religion. It was not the prophet's intention to praise him for renouncing the idolatry of his heathen fathers, but to blame him for apostatizing in some measure from the religion of his Christian fathers; as he did actually both in the Greek and Latin church, by worshipping Mahuzzim instead of the true God blessed for ever. Another property of the power here described is, that he should not regard the desire of women;' And neither could this with any truth be declared of Antiochus, who, besides having a wife, "was lewd and vicious to such a degree, that he had no regard to common decency, but would prostitute his royal dignity, and gratify and indulge his lusts publicly in the presence of the people." He had a favourite concubine, whom he called after his own name Antiochus. To her he assigned two cities in Cilicia, Tarsus and Mallus for her maintenance; and the inhabitants, rather than they would submit to such an indignity, rebelled against him. As Jerome says, "the interpretation is easier of Antichrist, that he should therefore counterfeit chastity, that he might deceive many." In the Vulgar Latin it is indeed,

p. 533, edit. Hudson. Hoc magis Antichristo quam Antiocho convenit. Legimus enim Antiochum idolorum Græciæ habuisse cultum, et Judæos atque Samaritas ad venerationem suorum deorum compulisse. [This agrees better with Antichrist than with Antiochus. For we read that Antiochus worshipped the idols of Greece, and compelled the Jews and Samaritans to adore his own gods.] Hieron. ibid.

* Mede's Works, b. 3, p. 668.

+

- luxuriosissimus fuisse dicitur, et in tantum dedecus per stupra et corruptelas venisse regiæ dignitatis, ut mimis quoque et scortis publice jungeretur, et libidinem suam populo præsente compleret. [Translated in the text.] Hieron. ibid. Vide etiam Theodoret. in locum, p. 689. 2 Macc. iv. 30.

De Antichristo facilior interpretatio est; quod ideo simulet castitatem, ut plurimos decipiat. [Translated in the text.] Hieron. ibid.

'And he shall regard the desire of women:* but this reading is plainly contrary to the original, and to most other versions; unless with Grotius we understand the copulative and, when it follows a negative, as becoming a negative too, and signifying neither. Grotius explains it of Antiochus, that he should not spare even women: but the words in the original will not by any fair construction admit of this interpretation. The word in the original for women signifieth properly wives, as desire doth conjugal affection. The meaning therefore of 'not regarding the desire of women' is neglecting and discouraging marriage; as both the Greeks and Latins did to the great detriment of human society, and to the great discredit of the Christian religion. The Julian and Papian laws which were enacted in the most flourishing times of the Romans for the favour and encouragement of those who were married, and had children, Constantine himself repealed, and allowed equal or greater privileges and immunities to those who were un married and had no children.§ Nay "he held in the highest veveration those men, who had devoted themselves to the divine philosophy, that is, to a monastic life; and almost adored the most holy company of perpetual virgins, being convinced that the God, to whom they had consecrated themselves, did dwell in their minds."

* Et erit in concupiscentiis fœminarum.-Vulg. [Translated in the text.]

+ Apud Hebræos negativam sequens negat, et valet nec, ut sensus sit, neque desiderium mulierum, id est, neque fœminas quanquam amabiles, curabit quicquam, nulla sexus illius tangetur misericordia. [In Hebrew, following a negative, has the force of a negative, and signifies nor, so that the meaning is, 'nor the desire of women ;' that is, he will have no regard for women however amiable, he will have no compassion for that sex.] Grot. in locum.

See Mede's Works, b. 3, p. 668. And it might have been translated in this place, desire of wives, as well as desire of women; for there is no other word used in the original for wives above once or twice in the whole scripture, but this `W) which is here termed women. With the like use of the word desire, the spouse in the Canticles, vii. 10, expresseth her well beloved to be her husband; 'I am my beloved's and his desire is towards me;' that is, he is my husband; for so twice before she expresseth herself, ii. 16,-'My beloved is mine, and I am his;' and vi. 3,-'I am my beloved's, and my beloved is mine.' So Ezek. xxiv. 16, the Lord threatening to take away Ezekiel's wife, saith, 'Behold, I take away from thee the desire of thine eyes' 7'' mana, and afterwards, ver. 18, it followeth, 'And at even my wife died.' Yea, the Roman language itself is not unacquainted with this speech. Cicero ad uxorem, En mea lux, meum desiderium. [Cicero to his wife—my light, my desire.]

Euseb. de Vit. Constantini, lib. 4, cap. 26. Sozomen, lib. 1, cap. 9. Jortin's Remarks on Eccles. Hist. vol. 3, p. 231.

|| Διαφέροντως δ' ἠξιωτο τίμης πλείονος, της τον σφων βιον τη κατα Θεον ἀναθεντας φιλοσοφικ τον ἐν πανάγιον των άει παρθένων το Θεό χορόν, μονοναχι και σεβων διατελεί, ταις των τοιώνδε ψυχαις ἐνοικον αυτον ὑπαρχειν ἡ καθιέρωσαν ἑαυτας Θεον πειθόμενος. Præ cæteris vero eos maxime honorabat, qui se totos divinæ philosophiæ addixissent. Ipsum quidem sanctissimum perpetuarum Dei virginum cætum tantum non venerabatur, cum ipsum cui

His example was followed by his successors: and the married clergy were discountenanced and depressed; the monks were honoured and advanced; and in the fourth century like a torrent overran the eastern church, and soon after the western too. This was evidently not regarding the desire of wives,' or conjugal affection. At first, only second marriages were prohibited, but in time the clergy were absolutely restrained from marrying at all. So much did the power here described magnify himself above all,' even God himself, by contradicting the primary law of God and nature; and making that dishonourable, which the scripture, Heb xiii. 4, hath pronounced honourable in all.'

More proofs are alleged in the next verse, of his apostatizing from the true religion of his ancestors. 'But in his estate shall he honour the God of forces,' or Mahuzzim; and a God whom his fathers knew not, shall he honour with gold and silver, and with precious stones, and pleasant things,'-ver. 38. How can this with any propriety, or with any degree of sense be applied to Antiochus? "The God Mahuzzim," as Jerome remarks, "Porphyry hath ridiculously interpreted the God of Modin, the town from whence came Mattathias and his sons, and where the generals of Antiochus compelled the Jews to sacrifice to Jupiter, that is, to the god of Modin."* The God whom his fathers know not,' Grotius also says, was Baal Semen, who was the same as Jupiter Olympius:+ but if so, how was he unknown to the Macedonians? It is necessary therefore to conclude with Jerome, that "this likewise agrees better with Antichrist than with Antiochus." The word Mahuzzim is taken personally, and is retained in several translations.§ It is derived from a radical verb signifying he was strong;' and the

se consecraverant Deum, in earum mentibus habitare, pro certo haberet [Translated in the text.] Euseb. ibid. cap. 28.

* Deum Maozim ridicule Porphyrius interpretatus est, ut diceret in vico Modin, unde fuit Mattathias et filii ejus, Antiochi duces Jovis posuisse statuam, et compulisse Judaeos, ut ei victimas immolarent, id est, Deo Modin. [Translated in the text.] Hieron. ibid.

+ Is Deus est summus Phoenicum Deus, Baal Semen, quem Græci appellant Jovem Olympium, quasi translato nomine. [This god is Baal Semen, the supreme god of the Phœnicians, whom the Greeks call Olympian Jove, being a translation of the name Grot. in locum.

+ Hoc magis Antichristo quam Antiocho convenit. [Translated in the text.] Hieror. ibid.

§ Και θεον Μαωζειμ ἐπι τοπε αυτα δοξάσει. [And he shall glorify the god Maozim in ais place.] Sept. Deum autem Maozim in loco suo venerabitur. [And he shall wor ship Maozim in his place.] Vulg. I.at.

In Robur, item Ars, Munitio, a Roboravit, Roboravit se, Roboratus fait,