(35) Some of them.--The reason of this persecution is revealed. Whilst in Daniel 11:33 it appears that the sufferings of "those that understand" would instruct others, it appears that they would themselves profit by their sufferings. These gradations are mentioned (1) "to try "--i.e., to refine, as a precious metal is refined by fire; (2) "to purge "--i.e., to separate the bad from the good; (3) "to make white"--i.e., to cause them to become completely purified. (Comp. Psalm 51:7; Isaiah 1:18). In this way the dissemblers are made known. The patient example of the sufferers is followed by others who are faithful, while the "flatterers" become open apostates.

Verse 35. - And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end; because it is yet for a time appointed. The rendering of the LXX. is, "And some of those of understanding shall consider to purify themselves beth to be chosen and to be purified to the time of the end, for the season is for hours." The translator must have read יִשְׂכְלוּ, instead of יִכָּשְׁלוּ. The reading of the Massoretes is to be preferred. Theodotion's, while closer to the Massoretic text,' is not identical with the sense as represented by the Authorized and Revised Versions, "And some of those of understanding shall be weak to try them, that they may be chosen out and revealed at the end of time, for it yet is for a season." Both Greek versions, as will be seen, render barar, "choose" - a meaning it has in the pual - and both omit one of the clauses. In this the Greek versions have the support of the Peshitta, which renders, "And (some) of the wise shall be overthrown to choose among them, and that they may understand to the end, because it is again protracted for a season." Here, too, the last of the clauses descriptive of the effect of the fall of the wise is omitted. Although the Vulgate supports the Massoretic in this, we feel it suspicious. And some of them of understanding shall fall. Though marvellously successful, yet Judas and his comrades suffered some reverses; the reference may be to those that fell in battle. The rendering in Theodotion would seem to point to some apostatizing. We have no record of any such cases, yet it is not impossible that some would fall away. This would be a greater trial than defeat and the death in battle of such heroes as Eleazar, surnamed Avaran, or even of Judas Maccabaeus himself. To try them, and to purge, and to make them white. The death of teachers and of military leaders would be a severe test of the zeal and enthusiasm of the faithful. All the fearful and insincere would fall off from the ranks of the faithful. Those zealous for the Law of God would be at once tried and purified by these untoward events. This has been the experience of the Christian Church in every age. Because more a trial, therefore more purifying would be the failure of some to maintain the faith under trial. Even to the time of the end: because it is yet for a time appointed. It is in perfect accordance with the view that the purpose of the death of teachers and leaders, even their failure, is the purification of the saints, that the time of the trial should be fixed and definite. This view is frequent in the Apocalypse.

11:31-45 The remainder of this prophecy is very difficult, and commentators differ much respecting it. From Antiochus the account seems to pass to antichrist. Reference seems to be made to the Roman empire, the fourth monarchy, in its pagan, early Christian, and papal states. The end of the Lord's anger against his people approaches, as well as the end of his patience towards his enemies. If we would escape the ruin of the infidel, the idolater, the superstitious and cruel persecutor, as well as that of the profane, let us make the oracles of God our standard of truth and of duty, the foundation of our hope, and the light of our paths through this dark world, to the glorious inheritance above.And some of them of understanding shall fall,.... Not into sin, or from the religion they profess; and the doctrines they have an understanding of, and have instructed others in; but into distresses and calamities for their steadfast adherence to the word, worship, and ordinances of God:

to try them, and purge and make them white; to try their faith, patience, and other graces, and whether they would hold fast their profession, and persevere in the good ways of God; and to purge and separate them from others, that were like chaff, hypocrites, that so they might be manifest, both the one and the other; and these good men appear to be sincere and upright: moreover, the best of men have their dross, and chaff, and spots, to be removed from them; and this is one way of doing it, even by afflictions: the allusion, in the first word, is to the melting, purifying, and refining of metals, gold and silver; the second to the winnowing of a grain floor, and separating the chaff from the wheat; and the third to the cleansing and whitening of cloths, and taking the spots out of them by the fuller. Afflictions are the furnace in which the Lord refines and purifies his people; the fan with which he purges his floor; and the fuller's soap with which he makes his people white; by all this the iniquity of Jacob is purged, and the fruit of it is to take away sin, Isaiah 27:9, so that afflictions are not hurtful, but beneficial to the saints, even those more violent ones, severe persecutions.

Even to the time of the end; because it is yet for a time appointed; these distresses, calamities, and persecutions, would have an end, and the time for it was appointed of God; as yet it was not come, but quickly would, and then an end would be put to the third or Grecian monarchy; a hint of the Roman power over that being given, Daniel 11:30, hence we have no further account of Antiochus or his sons. Very remarkable are the words of Aemilius Sara (m),

"the Assyrians first were possessors of monarchy; then the Medes; afterwards the Persians; then the Macedonians; from that time the kings, Philip and Antiochus, who sprung from the Macedonians, being conquered, not long after Carthage was subdued, the supreme power of empire came to the Roman people;''

of whom, under one character or another, the following part of the prophecy is chiefly to be understood. So another historian says (n), Antiochus being drove out of Asia, the Romans first set footing there; and another (o) observes, that Antiochus being defeated by L. Cornelius Scipio, he took the name of Asiaticus, because he had conquered Asia; as his brother was called Africanus, from his subduing Africa: wherefore Asia and Africa being now in the hands of the Romans, the supreme power might well be said to be with them; and therefore, henceforward, are only spoken of, and particularly the Roman antichrist.

(m) De annis populi Romani apud Velleii Paterculi Hist. Roman. l. 1. c. 6. (n) "Festi Breviarium, prope initium". (o) Eutropii Hist. Rom. l. 4. So Plutarch. in Vita Scipionis Africani.