So, from Dan. 11: 28 onwards, he has indignation against the holy covenant, and

seeks out those who "forsake the holy covenant" so that he might break it. They "pollute

the sanctuary" (11: 31), "take away the daily sacrifice" which had been restored under the

terms of the seven years' covenant with Israel, and place in the temple "the abomination

that maketh desolate" (11: 31). Those who have become apostate he will corrupt with

flatteries, but those who know their God shall be strong and do exploits.

It is necessary to distinguish between the antichrist and the beast. The antichrist is the

vile person (foreshadowed by Herod in Acts 12:) who has to do with Israel, and the

breaking of the covenant. The beast is a vast political power, with whom the antichrist

works, as Herod worked with Rome. Antichrist is not mentioned in the Revelation; his

characteristics are given in the first epistle of John. His sphere is a religious one; that of

the beast is more political.

The way being prepared by the vile person in the breaking of the covenant, the willful

king of Dan. 11: 36 arises. He is the king described in Rev. 13:, whose sway is not for

the whole seven years, but, as Rev. 13: 5 shews, for the last three years and a half:--

A reference to II Thess. 2: 1-12 and Rev. 13: 5-7 will remove any doubt that this

willful king of Dan. 11: 36 is the man of sin himself. While Dan. 11: 36, 37 states that

this king shall magnify himself above every god, verse 38 declares that he shall, "in his

estate", honour a strange god, a god of forces, whom he shall acknowledge and increase

with glory. This "strange god" is none other than Satan himself. When the Lord Jesus

was tempted in the wilderness Satan offered him all the kingdoms of the world, for an act

of worship. The beast of Rev. 13: not only received worship and sat on the dragon's

throne, but we read that "they worshipped the dragon which gave power unto the beast,

and they worshipped the beast, saying, Who is like unto the beast? Who is able to make

war with him?" He honours a "god of forces" (Heb. fortresses), and has dealings "in the

inmost strongholds of a strange god", so that the cry is raised, "Who is able to make war

with him?"

Attacked by the kings of the south and the north, he shall repulse them, and enter into

"the glorious land", overthrowing many countries. While in the Holy land unpleasant

tidings from the east and north trouble him, and he vents his fury upon many. He plants

his tent between the seas (i.e., the Mediterranean and the Persian gulf, the extent of

Israel's land being "from sea to sea"), and so attempts a further usurpation of the

Messiah's glory. Yet he shall come to his end and none shall help him. Other scriptures

make it plain that this mighty king is smitten of God, e.g., "He shall smite the earth

(`earth' is eretz; some readings give ariz, `the oppressor') with the rod of His mouth, and

with the breath of His lips shall He slay the wicked" (Isa. 11: 4). To the same effect is the

statement in II Thess. 2: 8.