Commentary on Daniel, Appendix · Exercise 4
The fourth Exercise.
Wherein the idolatrie of this Antichrist is described, as it is set fourth in the 38. v. which Graserus contendeth by diuerse reasons to be vnderstood of the Romane Antichrist, and not of Antiochus.
Argum. 1. It is said, that in his stead he shall honour the God Mauzzim, that is, as Graserus interpreteth, basilicarum Deum, the God of Temples: for so before, v. 31. the Sanctuarie is called mahoz, of the strength: and Ezceh. 24. 25. the same word is vsed, where the Prophet saith, shall it not be in the day, when I take from them their strength, the ioy of their heart, the pleasure of their eyes, &c.
2. Thus the Romanists hauehave set vp a newe God, the God of their Temples, which they consecrate vntounto seuerall Saints, as seuerall gods: making vowes vntounto a Saint of such or such a place, and going in pilgrimage vntounto them: to this ende they hollow Churches, consecrate Altars, as tying the diuine worship vntounto such places: whereas Christ hath left his worship free for all places, not limiting it to Ierusalem, or any other place, but eueryevery where God is worshipped in spirit and truth. Graser. p. 317. to 319. And thus they set vp in Christs place and stead their Temple gods, and that strange idol of the Masse, which all they say tend vntounto the honour of Christ: they might as well say that the abhominable idols which Antiochus set vp in the Sanctuarie, tended also vntounto the honour of God, p. 239.
3. Graserus after this, entreth to confute Iunius translation of this place, who thus readeth: as for the God of strength, in his seate he shall honour; be shall honour (I say) a God, whom his fathers knewe not with gold and siluer: against which interpretation Graserus produceth these reasons.
1. It cannot be shewed in Scripture, where God is called, eelohe mauzzim, the God of strength or munitions, without any other addition, but either the God of my strength or refuge, or for my refuge, or the rocke of my refuge, and in the Psalmes and deprecations made vntounto God, not in propheticall predictions.
2. In the second clause, he translateth leeloah God, why then in the first clause should it be interpreted, as for the God: if the the word cabadh, to honour, vsually admit not this construction with the preposition lamed, it must be considered, that the Prophet speaketh of no vsuall, but of a strange matter: and yet, as Graserus well obserueth out of Iunius Grammar, this preposition is often set before such words, as are gouerned of verbes, which signifie, studie, desire, attributing of any thing, as here in this place.
3. The coniunction van, veleeloah, sheweth that there the second clause beginneth, and must be read distinctly from the first.
4. If we should not read thus, and the god Mauzzim shall be honour in his place: but thus, as for the God Mauzzim, and make a pause there, the sentence should be imperfect.
5. The generall consent of interpreters, which take Mauzzim here for the name of an idol: and the Rabbines some vnderstand here Mars, some Margolith the God of the Arabians: ought somewhat to mooue, Graser. p. 246. to 249.
4. Graserus also misliketh Iunius sense, who applyeth this vntounto Antiochus, who set vp the image of Iuppiter Olympius in the Temple of God: because (saith Graserus) this had beene no such strange thing for an idolater to magnifie his idols, and to worship them with siluer and gold, p. 249.
Answ. 1. The word Mauzzim here rather signifieth holdes and munitions, then temples, as the word is taken, v. 19. he shall set his face against the fortes of the land: and so is the word also taken, v. 31. as is shewed before, c. 11. quest. 39. for it cannot be read thus in construction, to be ioyned to the former word, Sanctuarie of strength, because each word hath the article h… prefixed, as Graserus noteth: nor yet, by way of apposition, the Sanctuarie (that is) the strength, as Graserus would hauehave it: for the word Mahoz is not taken for the temple: But in this 31. v. Antiochus assault is described both against the Sanctuarie, and the munition, that is the citie: so the word Mahoz is taken for a rocke or fort, Iud. 6. 26. and in that place of Ezekiel it also signifieth strength.
2. It is most true, that the Romanists hauehave erected vntounto themselues many temple gods, and typically this prophesie may be applied vntounto their Pope, the verie Antichrist, see c. 11. contr. 24. But this prophesie literally decyphereth Antiochus, as hath beene prooued at large, c. 11. quest. 43. whether I send the Reader.
3. Iunius interpretation is here refused by Graserus vponupon verie good ground: so also before, c. 11. quest. 9. vponupon these and other reasons it is misliked: though Iunius may in some particular interpretations be deceiued, yet in generall his relation here in this prophesie vntounto Antiochus is not therefore to be reiected.
4. It was no verie strange thing, that Antiochus should set vp idolatrie, beeing a professed idolater: but it was to be wondred at, that he should set vp such an abominable idol in the Temple of God: that the Lord for the sinne of his people would suffer his owne Sanctuarie to be defiled.
Argum. 2. The god whom his fathers knewe not. 1. This cannot be vnderstood of Antiochus, for he set vp no such strange god whom his fathers knewe not: if they say this was Iuppiter Xenius, that keepeth hospitalitie and entertaineth strangers, which was set vp in Garizim among the Samaritanes, 2. Macchab. 6. 2. neither was this a strange god, though worshipped of strangers, neither set vp in the Temple of Ierusalem, as this idol must be honoured in the place of God: if they will hauehave it to be Iuppiter Olympius, neither was this god vnknowne to his fathers; for Seleucus the founder of the familie of the Seleucians, did sacrifice vntounto Iuppiter at Pella, beeing to set forward with Alexander, where Pausanias writeth, lib. 1. that the wood prepared for the altar came of it owne accord vntounto the image of Iupiter, and burnt of it selfe no fire beeing put vnderunder, Graser. p. 252.
2. But this strange god, is indeede that newe deuised and vpstart idoll of the Masse, with the superstitious inuentions of transubstantiation, sacrifice for the quicke and the dead, purgatorie fire, indulgences, and such like: for although the vse of the Lords Supper were knowne and practised in the Church euen since the Apostles time, yet this idolatrous sacrifice, was not once thought of, p. 254. 255.
Answ. 1. This strange god might verie well be Iuppiter Olympius, who though he might be worshipped by Seleucus a Grecian (though that fabulous report of Pausanias prooue it not) yet the immediate predecessors of this Antiochus beeing kings of Syria, by all likelihood worshipped the countrey gods and idols of Syria; so that Iuppiter Olympius the idol of the Greekes, might seeme in that behalfe a strange god: and beside it is so called, because neuer any of his auncestors did offer or attempt to set vp such an idol before in the holy Temple of God: see before c. 11. quest. 46. in the ende.
2. That this prophesie notwithstanding is most fi…ly by way of analogie and typically applied vntounto the strange idol of the Popish Masse, we doe willingly graunt: as is shewed before, c. 11. controv. 24.
Argum.3. It followeth, he shall honour this strange God, with gold and siluer, and precious stones. 1. This is most true that the Romanists doe in most costly manner set forth their newe breaden god, which they adore in the Masse; As the whore is thus described, Apocal. 17. 14. arayed in purple, scarlet, with gold, precious stones, and prarles, &c. 2. But concerning Antiochus, he was more readie to spoile the temples of the idols of their treasurie, as he would hauehave done at Persepolis, 2. Macchab. 2. 9. then to bestowe any such costly gifts vponupon them: which if he had done, it had beene no such strange thing for idolaters to be prodigall and excessiue in bestowing cost vponupon their idols, p. 257. 258.
Answ. 1. It is also confessed that herein Antiochus king of the North, was a true type of the Romane Northerne Antichrist, who spareth for no cost to set forth and adorne his newe found idol: as is prooued before c. 11. contr. 25. But still we affirme that Antiochus is here historically described. 2. Though Antiochus might at some time spoile the Temples of idols of other nations, it followeth not but that he might be very sumptuous in garnishing his owne idols: as the Romanes did spoile the temples of other nations, as at Athens, and other places, to garnish their owne at home: So in like manner, Antiochus that had robbed and spoiled the Temple at Ierusalem, afterward purposed if he had liued, to hauehave bestowed as great gifts vponupon it, as he had taken from it, 2. Macchab. 9. 16. his minde then might change toward his own idols: And though speciall mention be not made in the storie of the Macchabees, of his honouring this newe idol with gold and siluer, yet so much may be gathered, that he spared for no cost, because he commaunded altars to be builded throughout the cities of Iuda, on euerie side: and before the doores and in the streetes they offred incense, 1. Macchab. 1. 58.