Commentaries:
Jamieson, Fausset, and Brown
ships of Chittim--the Roman ambassadors arriving in Macedonian Grecian vessels (see on Jeremiah 2:10). Chittim, properly Cyprian, so called from a Phœnician colony in Cyprus; then the islands and coasts of the Mediterranean in general.
grieved--humbled and dispirited through fear of Rome.
indignation against the holy covenant--Indignant that meantime God's worship had been restored at Jerusalem, he gives vent to his wrath at the check given him by Rome, on the Jews.
intelligence with them that forsake the . . . covenant--namely, with the apostates in the nation (1 Maccabees 1:11-15). Menelaus and other Jews instigated the king against their religion and country, learning from Greek philosophy that all religions are good enough to keep the masses in check. These had cast off circumcision and the religion of Jehovah for Greek customs. Antiochus, on his way home, sent Apollonius (167 B.C.) with twenty-two thousand to destroy Jerusalem, two years after its capture by himself. Apollonius slew multitudes, dismantled and pillaged the city. They then, from a fortress which they built commanding the temple, fell on and slew the worshippers; so that the temple service was discontinued. Also, Antiochus decreed that all, on pain of death, should conform to the Greek religion, and the temple was consecrated to Jupiter Olympius. Identifying himself with that god, with fanatical haughtiness he wished to make his own worship universal (1 Maccabees 1:41; 2 Maccabees 6:7). This was the gravest peril which ever heretofore threatened revealed religion, the holy people, and the theocracy on earth, for none of the previous world rulers had interfered with the religious worship of the covenant-people, when subject to them (Daniel 4:31-34; Daniel 6:27-28; Ezra 1:2, Ezra 1:4; Ezra 7:12; Nehemiah 2:18). Hence arose the need of such a forewarning of the covenant-people as to him--so accurate, that PORPHYRY, the adversary of revelation, saw it was hopeless to deny its correspondence with history, but argued from its accuracy that it must have been written subsequent to the event. But as Messianic events are foretold in Daniel, the Jews, the adversaries of Jesus, would never have forged the prophecies which confirm His claims. The ninth chapter was to comfort the faithful Jews, in the midst of the "abominations" against "the covenant," with the prospect of Messiah who would "confirm the covenant." He would show by bringing salvation, and yet abolishing sacrifices, that the temple service which they so grieved after, was not absolutely necessary; thus the correspondence of phraseology would suggest comfort (compare Daniel 9:27 with Daniel 11:30-31).
Other commentary entries containing this verse:
Numbers 24:24
Isaiah 23:1
Jeremiah 2:10
Ezekiel 37:28
Daniel 8:9
Daniel 9:27
Daniel 11:23
Daniel 11:27
Daniel 11:30
Daniel 11:31
Daniel 11:40
Zechariah 11:17
2 Thessalonians 2:3
1 Timothy 4:1
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