DANIEL, that is, "God is my judge"; probably of the blood royal (compare Da 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Da 9:24, "thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called ( Da 1:4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier ( Da 1:3, 6). He then received a new name, by which it was usual to mark a change in one's condition ( 2Ki 23:34; 24:17; Ezr 5:14; Es 2:7), Belteshazzar, that is, "a prince favored by Bel" ( Da 1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heathen banquets ( Da 1:8-16). Hence Ezekiel's reference to him ( Eze 14:14, 20; 28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interpreting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon ( Da 8:2, 27). Again he came into note when he read the mystic writing of Belshazzar's doom on the wall on the night of that monarch's impious feast. BEROSUS calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. RAWLINSON has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. BEROSUS gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor. Had Daniel been a late book, he would no doubt have taken up the later account of B EROSUS. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart ( Da 9:3-19; 10:12).
AUTHENTICITY OF THE BOOK OF DANIEL. Da 7:1, 28; 8:2; 9:2; 10:1, 2; 12:4, 5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of "prophets" in the theocracy, but was rather a "seer," having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as BENGEL calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the "prophets" in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle ( Re 1:9). PORPHYRY, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 B.C.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be shown to have been before the events. Now we know, from JOSEPHUS [Antiquities, 10.11.7], that the Jews in Christ's days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Son of man," Mt 24:30 ( Da 7:13); also expressly by name, and as a "prophet," in Mt 24:15 (compare Mt 24:21, with Da 12:1, &c.); and in the moment that decided His life ( Mt 26:64) or death, when the high priest adjured him by the living God. Also, in Lu 1:19-26, "Gabriel" is mentioned, whose name occurs nowhere else in Scripture, save in Da 8:16; 9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king ( Da 7:8, 25; 11:36), in 1Co 6:2; 2Th 2:3, 4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Heb 11:33, 34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists--the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mt 21:44 would be an enigma if it were not a reference to the "stone that smote the image" ( Da 2:34, 35, 44, 45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Da 12:1; 11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius' version was substituted for it in the early Christian Church. JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees. With Jaddua (high priest from 341-322 B.C.) the Old Testament history ends ( Ne 12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 B.C., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel's use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah's advent, as dated from a certain decree, His being cut off, and the destruction of the city. "He who denies Daniel's prophecies," says SIR ISAAC NEWTON, "undermines Christianity, which is founded on Daniel's prophecies concerning Christ."
CHARACTERISTICS OF DANIEL. The vision mode of revelation is the exception in other prophets, the rule in Daniel. In Zechariah ( Zec 1:1-6:15), who lived after Daniel, the same mode appears, but the other form from the seventh chapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be called the Old Testament Apocalypse. In the contents too there is the difference above noticed, that he views the kingdom of God from the standpoint of the world kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant-people then stood to the world powers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief theme, in which the worldly principle, opposed to the kingdom of God, manifests itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical details are given of that development of the world powers which must precede the advent of the kingdom [A UBERLEN].
SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY. The exile is the historical basis of Daniel's prophecies, as Daniel implies in the first chapter, which commences with the beginning, and ends with the termination, of the captivity ( Da 1:1, 21; compare Da 9:1, 2). A new stage in the theocracy begins with the captivity. Nebuchadnezzar made three incursions into Judah. The first under Jehoiakim (606 B.C.), in which Daniel was carried away, subjected the theocracy to the Babylonian world power. The second (598 B.C.) was that in which Jehoiachin and Ezekiel were carried away. In the third (588 B.C.), Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" ( Da 7:2) of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theocracy, as opposed to the heathen power, attained its climax in the Old Testament, not only being independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance with the world power, that very power is made the instrument of their chastisement. So Ephraim (722 B.C.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (740 B.C., Isa 7:1-25) at last fell by Babylon, and thenceforth has been more or less dependent on the world monarchies, and so, till Messiah, was favored with no revelations from the time of Malachi (four hundred years). Thus, from the beginning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world powers superseding it. But God's covenant with Israel remains firm ( Ro 11:29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is the turning point in the history of the theocracy, which R OOS thus divides: (1) From Adam to the exodus out of Egypt. (2) From the exodus to the beginning of the Babylonian captivity. (3) From the captivity to the millennium. (4) From the millennium to the end of the world. The position of Daniel in the Babylonian court was in unison with the altered relations of the theocracy and the world power, which new relation was to be the theme of his prophecy. Earlier prophets, from the standpoint of Israel, treated of Israel in its relation to the world powers; Daniel, from Babylon, the center of the then world power, treats of the world powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position there, gave him an insight into the world's politics, fitting him to be the recipient of political revelations; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall, and the rapid decay of the Babylonian empire itself, as well as the miraculous deliverances of himself and his friends (the third through sixth chapters), all fitted him for regarding things from the spiritual standpoint, from which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the school of magicians in which he had studied for three years ( Da 1:4, 5) was the soul; and his mind strong in faith and nourished by the earlier prophecies ( Da 9:2), the spirit of his prophecy, which only waited for the spirit of revelation from above to kindle it. So God fits His organs for their work. AUBERLEN compares Daniel to Joseph: the one at the beginning, the other at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts; both interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honor by the powers of the world: so representing Israel's calling to be a royal priesthood among the nations; and types of Christ, the true Israel, and of Israel's destination to be a light to lighten the whole Gentile world, as Ro 11:12, 15 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of the Hellenic people, so Joseph and Daniel of Israel.
CONTENTS OF THE BOOK. Historical and biographical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding that of the magi, represents the divine superiority of the covenant-people over their heathen lords. The high dignities, even in the world, which he thereby attained, typify the giving of the earth-kingdom at last "to the people of the saints of the Most High" ( Da 7:27). Thus Daniel's personal history is the typical foundation of his prophecy. The prophets had to experience in themselves, and in their age, something of what they foretold about future times; just as David felt much of Christ's sufferings in his own person (compare Ho 1:2-9, 10, 11; 2:3). So Jon 1:1-17, &c. [ROOS]. Hence biographical notices of Daniel and his friends are inserted among his prophecies. The second through twelfth chapters contain the substance of the book, and consist of two parts. The first (the second through seventh chapters) represents the development of the world powers, viewed from a historical point. The second (the eighth through twelfth chapters), their development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except in connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophecy which they needed ought therefore to comprise both, and so much of the history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future--the period of the dominion of the world powers, not set aside by Christ's first coming ( Joh 18:36; for, to have taken the earth-kingdom then, would have been to take it from Satan's hands, Mt 4:8-10), but to be superseded by His universal and everlasting kingdom at His second coming ( Re 11:15). Thus the general survey of the development and final destiny of the world powers (the second through seventh chapters) fittingly precedes the disclosures as to the immediate future (the eighth through twelfth chapters). Daniel marks the division by writing the first part in Chaldee, and the second, and the introduction, in Hebrew; the former, referring to the powers of the world, in the language of the then dominant world power under which he lived; the latter, relating to the people of God, in their own language. An interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere Aramaic, so as to be understood by his contemporaries, he would have used it in the second rather than in the first part as having a more immediate reference to his own times [AUBERLEN].
Da 1:1-21. THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C.
1. third year--compare Jer 25:1, "the fourth year; Jehoiakim came to the throne at the end of the year, which Jeremiah reckons as the first year, but which Daniel leaves out of count, being an incomplete year: thus, in Jeremiah, it is "the fourth year"; in Daniel, "the third" [JAHN]. However, Jeremiah ( Jer 25:1; 46:2) merely says, the fourth year of Jehoiakim coincided with the first of Nebuchadnezzar, when the latter conquered the Egyptians at Carchemish; not that the deportation of captives from Jerusalem was in the fourth year of Jehoiakim: this probably took place in the end of the third year of Jehoiakim, shortly before the battle of Carchemish [FAIRBAIRN]. Nebuchadnezzar took away the captives as hostages for the submission of the Hebrews. Historical Scripture gives no positive account of this first deportation, with which the Babylonian captivity, that is, Judah's subjection to Babylon for seventy years ( Jer 29:10), begins. But 2Ch 36:6, 7, states that Nebuchadnezzar had intended "to carry Jehoiakim to Babylon," and that he "carried off the vessels of the house of the Lord" thither. But Jehoiakim died at Jerusalem, before the conqueror's intention as to him was carried into effect ( Jer 22:18, 19; 36:30), and his dead body, as was foretold, was dragged out of the gates by the Chaldean besiegers, and left unburied. The second deportation under Jehoiachin was eight years later.
2. Shinar--the old name of Babylonia (
Ge 11:2; 14:1; Isa 11:11; Zec 5:11). Nebuchadnezzar
took only "part of the vessels," as he did not
intend wholly to overthrow the state, but to make it
tributary, and to leave such vessels as were absolutely
needed for the public worship of Jehovah. Subsequently all
were taken away and were restored under Cyrus (
Ezr 1:7).
his god--Bel. His temple, as was often
the case among the heathen, was made "treasure
house" of the king.
3. master of . . . eunuchs--called in Turkey the
kislar aga.
of the king's seed--compare the
prophecy,
2Ki 20:17, 18.
4. no blemish--A handsome form was connected, in Oriental
ideas, with mental power. "Children" means youths
of twelve or fourteen years old.
teach . . . tongue of
. . . Chaldeans--their language and literature,
the Aramaic-Babylonian. That the heathen lore was not
altogether valueless appears from the Egyptian magicians
who opposed Moses; the Eastern Magi who sought Jesus, and
who may have drawn the tradition as to the "King of
the Jews" from
Da 9:24, &c., written in the East. As Moses was
trained in the learning of the Egyptian sages, so Daniel in
that of the Chaldeans, to familiarize his mind with
mysterious lore, and so develop his heaven-bestowed gift of
understanding in visions (
Da 1:4, 5, 17).
5. king's meat--It is usual for an Eastern king to
entertain, from the food of his table, many retainers and
royal captives (
Jer 52:33, 34). The Hebrew for "meat"
implies delicacies.
stand before the king--as attendant
courtiers; not as eunuchs.
6. children of Judah--the most noble tribe, being that to which the "king's seed" belonged (compare Da 1:3).
7. gave names--designed to mark their new relation, that so
they might forget their former religion and country (
Ge 41:45). But as in Joseph's case (whom Pharaoh
called Zaphnath-paaneah), so in Daniel's, the name
indicative of his relation to a heathen court
("Belteshazzar," that is, "Bel's
prince"), however flattering to him, is not the one
retained by Scripture, but the name marking his relation to
God ("Daniel," God my Judge, the theme of
his prophecies being God's judgment on the
heathen world powers).
Hananiah--that is, "whom Jehovah
hath favored."
Shadrach--from Rak, in
Babylonian, "the King," that is, "the
Sun"; the same root as in Abrech (
Ge 41:43, Margin), "Inspired or illumined
by the Sun-god."
Mishael--that is, "who is what
God is?" Who is comparable to God?
Meshach--The Babylonians retained the
first syllable of Mishael, the Hebrew name; but for
El, that is, GOD, substituted Shak, the
Babylonian goddess, called Sheshach (
Jer 25:26; 51:41), answering to the Earth, or else
Venus, the goddess of love and mirth; it was during her
feast that Cyrus took Babylon.
Azariah--that is, "whom Jehovah
helps."
Abed-nego--that is, "servant of
the shining fire." Thus, instead of to Jehovah, these
His servants were dedicated by the heathen to their four
leading gods [HERODOTUS, Clio]; Bel, the Chief-god,
the Sun-god, Earth-god, and Fire-god. To the last the three
youths were consigned when refusing to worship the golden
image (
Da 3:12). The Chaldee version translates
"Lucifer," in
Isa 14:12, Nogea, the same as Nego. The
names thus at the outset are significant of the seeming
triumph, but sure downfall, of the heathen powers before
Jehovah and His people.
8. Daniel . . . would not defile himself with
. . . king's meat--Daniel is specified as
being the leader in the "purpose" (the word
implies a decided resolution) to abstain from
defilement, thus manifesting a character already formed for
prophetical functions. The other three youths, no doubt,
shared in his purpose. It was the custom to throw a small
part of the viands and wine upon the earth, as an
initiatory offering to the gods, so as to consecrate to
them the whole entertainment (compare
De 32:38). To have partaken of such a feast would have
been to sanction idolatry, and was forbidden even after the
legal distinction of clean and unclean meats was done away
(
1Co 8:7, 10; 10:27, 28). Thus the faith of these youths
was made instrumental in overruling the evil foretold
against the Jews (
Eze 4:13; Ho 9:3), to the glory of God. Daniel and his
three friends, says AUBERLEN, stand out like an oasis in
the desert. Like Moses, Daniel "chose rather to suffer
affliction with the people of God, than to enjoy the
pleasures of sin for a season" (
Heb 11:25; see
Da 9:3-19). He who is to interpret divine revelations
must not feed on the dainties, nor drink from the
intoxicating cup, of this world. This made him as dear a
name to his countrymen as Noah and Job, who also stood
alone in their piety among a perverse generation (
Eze 14:14; 28:3).
requested--While decided in principle,
we ought to seek our object by gentleness, rather than by
an ostentatious testimony, which, under the plea of
faithfulness, courts opposition.
9. God . . . brought Daniel into favour--The favor of others towards the godly is the doing of God. So in Joseph's case ( Ge 39:21). Especially towards Israel ( Ps 106:46; compare Pr 16:7).
10. worse liking--looking less healthy.
your sort--of your age, or
class; literally, "circle."
endanger my head--An arbitrary
Oriental despot could, in a fit of wrath at his orders
having been disobeyed, command the offender to be instantly
decapitated.
11. Melzar--rather, the steward, or chief butler, entrusted by Ashpenaz with furnishing the daily portion to the youths [GESENIUS]. The word is still in use in Persia.
12. pulse--The Hebrew expresses any vegetable grown from seeds, that is, vegetable food in general [GESENIUS].
13-15. Illustrating De 8:3, "Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord."
17. God gave them knowledge-- (
Ex 31:2, 3; 1Ki 3:12; Job 32:8; Jas 1:5, 17).
Daniel had understanding in
. . . dreams--God thus made one of the despised
covenant-people eclipse the Chaldean sages in the very
science on which they most prided themselves. So Joseph in
the court of Pharaoh (
Ge 40:5; 41:1-8). Daniel, in these praises of his own
"understanding," speaks not through vanity, but
by the direction of God, as one transported out of himself.
See my Introduction,
"CONTENTS OF THE BOOK."
18. brought them in--that is, not only Daniel and his three friends, but other youths ( Da 1:3, 19, "among them all").
19. stood . . . before the king--that is, were advanced to a position of favor near the throne.
20. ten times--literally, "ten hands."
magicians--properly, "sacred
scribes, skilled in the sacred writings, a class of
Egyptian priests" [GESENIUS]; from a Hebrew
root, "a pen." The word in our English
Version, "magicians," comes from mag,
that is, "a priest." The Magi formed one of the
six divisions of the Medes.
astrologers--Hebrew,
"enchanters," from a root, "to
conceal," pactisers of the occult arts.
21. Daniel continued . . . unto . . . first year of Cyrus-- ( 2Ch 36:22; Ezr 1:1). Not that he did not continue beyond that year, but the expression is designed to mark the fact that he who was one of the first captives taken to Babylon, lived to see the end of the captivity. See my Introduction, "SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY." In Da 10:1 he is mentioned as living "in the third year of Cyrus." See Margin Note, on the use of "till" ( Ps 110:1, 112:8).
Da 2:1-49. NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT.
1. second year of . . . Nebuchadnezzar--
Da 1:5 shows that "three years" had elapsed
since Nebuchadnezzar had taken Jerusalem. The solution of
this difficulty is: Nebuchadnezzar first ruled as
subordinate to his father Nabopolassar, to which time the
first chapter refers (
Da 1:1); whereas "the second year" in the
second chapter is dated from his sole sovereignty. The very
difficulty is a proof of genuineness; all was clear to the
writer and the original readers from their knowledge
of the circumstances, and so he adds no explanation. A
forger would not introduce difficulties; the author
did not then see any difficulty in the case.
Nebuchadnezzar is called "king" (
Da 1:1), by anticipation. Before he left Judea,
he became actual king by the death of his father, and the
Jews always called him "king," as commander of
the invading army.
dreams--It is significant that not to
Daniel, but to the then world ruler, Nebuchadnezzar, the
dream is vouchsafed. It was from the first of its
representatives who had conquered the theocracy, that the
world power was to learn its doom, as about to be in its
turn subdued, and for ever by the kingdom of God. As this
vision opens, so that in the seventh chapter developing the
same truth more fully, closes the first part.
Nebuchadnezzar, as vicegerent of God (
Da 2:37; compare
Jer 25:9; Eze 28:12-15; Isa 44:28; 45:1; Ro 13:1), is
honored with the revelation in the form of a dream, the
appropriate form to one outside the kingdom of God. So in
the cases of Abimelech, Pharaoh, &c. (
Ge 20:3; 41:1-7), especially as the heathen attached
such importance to dreams. Still it is not he, but an
Israelite, who interprets it. Heathendom is passive, Israel
active, in divine things, so that the glory redounds to
"the God of heaven."
2. Chaldeans--here, a certain order of priest-magicians, who wore a peculiar dress, like that seen on the gods and deified men in the Assyrian sculptures. Probably they belonged exclusively to the Chaldeans, the original tribe of the Babylonian nation, just as the Magians were properly Medes.
3. troubled to know the dream--He awoke in alarm, remembering that something solemn had been presented to him in a dream, without being able to recall the form in which it had clothed itself. His thoughts on the unprecedented greatness to which his power had attained ( Da 2:29) made him anxious to know what the issue of all this should be. God meets this wish in the way most calculated to impress him.
4. Here begins the Chaldee portion of Daniel, which
continues to the end of the seventh chapter. In it the
course, character, and crisis of the Gentile power are
treated; whereas, in the other parts, which are in
Hebrew, the things treated apply more particularly to
the Jews and Jerusalem.
Syriac--the Aramean Chaldee,
the vernacular tongue of the king and his court; the
prophet, by mentioning it here, hints at the reason of his
own adoption of it from this point.
live for ever--a formula in addressing
kings, like our "Long live the king!" Compare
1Ki 1:31.
5. The thing--that is, The dream, "is gone from
me." GESENIUS translates, "The decree is
gone forth from me," irrevocable (compare
Isa 45:23); namely, that you shall be executed, if you
do not tell both the dream and the interpretation.
English Version is simpler, which supposes the king
himself to have forgotten the dream. Pretenders to
supernatural knowledge often bring on themselves their own
punishment.
cut in pieces-- (
1Sa 15:33).
houses . . .
dunghill--rather, "a morass heap." The Babylonian
houses were built of sun-dried bricks; when demolished, the
rain dissolves the whole into a mass of mire, in the wet
land, near the river [STUART]. As to the consistency of
this cruel threat with Nebuchadnezzar's character, see
Da 4:17, "basest of men";
Jer 39:5, 6; 52:9-11.
6. rewards--literally, "presents poured out in lavish profusion."
8. gain . . . time--literally, "buy."
Compare
Eph 5:16; Col 4:5, where the sense is somewhat
different.
the thing is gone from me--(See on Da 2:5).
9. one decree--There can be no second one reversing the
first (
Es 4:11).
corrupt--deceitful.
till the time be changed--till a new
state of things arrive, either by my ceasing to trouble
myself about the dream, or by a change of government (which
perhaps the agitation caused by the dream made
Nebuchadnezzar to forebode, and so to suspect the Chaldeans
of plotting).
tell . . . dream, and I
shall know . . . ye can show . . .
interpretation--If ye cannot tell the past, a dream
actually presented to me, how can ye know, and show, the
future events prefigured in it?
10. There is not a man . . . that can show--God
makes the heathen out of their own mouth, condemn their
impotent pretensions to supernatural knowledge, in order to
bring out in brighter contrast His power to reveal secrets
to His servants, though but "men upon the earth"
(compare
Da 2:22, 23).
therefore, &c.--that is, If such
things could be done by men, other absolute princes would
have required them from their magicians; as they have not,
it is proof such things cannot be done and cannot be
reasonably asked from us.
11. gods, whose dwelling is not with flesh--answering to "no man upon the earth"; for there were, in their belief, "men in heaven," namely, men deified; for example, Nimrod. The supreme gods are referred to here, who alone, in the Chaldean view, could solve the difficulty, but who do not communicate with men. The inferior gods, intermediate between men and the supreme gods, are unable to solve it. Contrast with this heathen idea of the utter severance of God from man, Joh 1:14, "The Word was made flesh, and dwelt among us"; Daniel was in this case made His representative.
12, 13. Daniel and his companions do not seem to have been actually numbered among the Magi or Chaldeans, and so were not summoned before the king. Providence ordered it so that all mere human wisdom should be shown vain before His divine power, through His servant, was put forth. Da 2:24 shows that the decree for slaying the wise men had not been actually executed when Daniel interposed.
14. captain of the king's guard--commanding the executioners (Margin; and Ge 37:36, Margin).
15. Why is the decree so hasty--Why were not all of us
consulted before the decree for the execution of all was
issued?
the thing--the agitation of the king
as to his dream, and his abortive consultation of the
Chaldeans. It is plain from this that Daniel was till now
ignorant of the whole matter.
16. Daniel went in--perhaps not in person, but by the
mediation of some courtier who had access to the king. His
first direct interview seems to have been
Da 2:25 [BARNES].
time--The king granted
"time" to Daniel, though he would not do so to
the Chaldeans because they betrayed their lying purpose by
requiring him to tell the dream, which Daniel did not.
Providence doubtless influenced his mind, already favorable
(
Da 1:19, 20), to show special favor to Daniel.
17. Here appears the reason why Daniel sought "time" ( Da 2:16), namely he wished to engage his friends to join him in prayer to God to reveal the dream to him.
18. An illustration of the power of united prayer ( Mt 18:19). The same instrumentality rescued Peter from his peril ( Ac 12:5-12).
19. revealed . . . in . . . night vision-- ( Job 33:15, 16).
20. answered--responded to God's goodness by
praises.
name of God--God in His revelation
of Himself by acts of love, "wisdom, and
might" (
Jer 32:19).
21. changeth . . . times . . .
seasons--"He herein gives a general preparatory
intimation, that the dream of Nebuchadnezzar is concerning
the changes and successions of kingdoms" [JEROME]. The
"times" are the phases and periods of
duration of empires (compare
Da 7:25; 1Ch 12:32; 29:30); the "seasons" the
fitting times for their culmination, decline, and
fall (
Ec 3:1; Ac 1:7; 1Th 5:1). The vicissitudes of states,
with their times and seasons, are not regulated by chance
or fate, as the heathen thought, but by God.
removed kings-- (
Job 12:18; Ps 75:6, 7; Jer 27:5; compare
1Sa 2:7, 8).
giveth wisdom-- (
1Ki 3:9-12; Jas 1:5).
22. revealeth-- (
Job 12:22). So spiritually (
Eph 1:17, 18).
knoweth what is in . . .
darkness-- (
Ps 139:11, 12; Heb 4:13).
light . . . him-- (
Jas 1:17; 1Jo 1:4). Apocalypse (or
"revelation") signifies a divine, prophecy
a human, activity. Compare
1Co 14:6, where the two are distinguished. The prophet
is connected with the outer world, addressing to the
congregation the words with which the Spirit of God
supplies him; he speaks in the Spirit, but the
apocalyptic seer is in the Spirit in his whole
person (
Re 1:10; 4:2). The form of the apocalyptic revelation
(the very term meaning that the veil that hides the
invisible world is taken off) is subjectively either
the dream, or, higher, the vision. The
interpretation of Nebuchadnezzar's dream was a
preparatory education to Daniel himself. By gradual steps,
each revelation preparing him for the succeeding one, God
fitted him for disclosures becoming more and more special.
In the second and fourth chapters he is but an interpreter
of Nebuchadnezzar's dreams; then he has a dream
himself, but it is only a vision in a dream of the night
(
Da 7:1, 2); then follows a vision in a waking state (
Da 8:1-3); lastly, in the two final revelations (
Da 9:20; 10:4, 5) the ecstatic state is no longer
needed. The progression in the form answers to the
progression in the contents of his prophecy; at
first general outlines, and these afterwards filled
up with minute chronological and historical details,
such as are not found in the Revelation of John, though, as
became the New Testament, the form of revelation is the
highest, namely, clear waking visions [AUBERLEN].
23. thee . . . thee--He ascribes all the glory to
God.
God of my fathers--Thou hast shown
Thyself the same God of grace to me, a captive exile, as
Thou didst to Israel of old and this on account of the
covenant made with our "fathers" (
Lu 1:54, 55; compare
Ps 106:45).
given me wisdom and might--Thou being
the fountain of both; referring to
Da 2:20. Whatever wise ability I have to stay
the execution of the king's cruel decree, is Thy
gift.
me . . . we . . .
us--The revelation was given to Daniel, as "me"
implies; yet with just modesty he joins his friends with
him; because it was to their joint prayers, and not to his
individually, that he owed the revelation from God.
known . . . the king's
matter--the very words in which the Chaldeans had denied
the possibility of any man on earth telling the
dream ("not a man upon the earth can show the
king's matter,"
Da 2:10). Impostors are compelled by the God of truth
to eat up their own words.
24. Therefore--because of having received the divine
communication.
bring me in before the king--implying
that he had not previously been in person before the king
(see on Da 2:16).
25. I have found a man--Like all courtiers, in announcing agreeable tidings, he ascribes the merit of the discovery to himself [JEROME]. So far from it being a discrepancy, that he says nothing of the previous understanding between him and Daniel, or of Daniel's application to the king ( Da 2:15, 16), it is just what we should expect. Arioch would not dare to tell an absolute despot that he had stayed the execution of his sanguinary decree, on his own responsibility; but would, in the first instance, secretly stay it until Daniel had got, by application from the king, the time required, without Arioch seeming to know of Daniel's application as the cause of the respite; then, when Daniel had received the revelation, Arioch would in trembling haste bring him in, as if then for the first time he had "found" him. The very difficulty when cleared up is a proof of genuineness, as it never would be introduced by a forger.
27. cannot--Daniel, being learned in all the lore of the
Chaldeans (
Da 1:4), could authoritatively declare the
impossibility of mere man solving the king's
difficulty.
soothsayers--from a root, "to cut
off"; referring to their cutting the heavens
into divisions, and so guessing at men's destinies from
the place of the stars at one's birth.
28. God--in contrast to "the wise men," &c.
(
Da 2:27).
revealeth secrets-- (
Am 3:7; 4:13). Compare
Ge 41:45, Zaphnath-paaneah, "revealer of
secrets," the title given to Joseph.
the latter days--literally, "in
the after days" (
Da 2:29); "hereafter" (
Ge 49:1). It refers to the whole future, including the
Messianic days, which is the final dispensation (
Isa 2:2).
visions of thy head--conceptions
formed in the brain.
29. God met with a revelation Nebuchadnezzar, who had been meditating on the future destiny of his vast empire.
30. not . . . for any wisdom that I have--not
on account of any previous wisdom which I may have
manifested (
Da 1:17, 20). The specially-favored servants of God in
all ages disclaim merit in themselves and ascribe all to
the grace and power of God (
Ge 41:16; Ac 3:12). The "as for me,"
disclaiming extraordinary merit, contrasts elegantly with
"as for thee," whereby Daniel courteously, but
without flattery, implies, that God honored Nebuchadnezzar,
as His vicegerent over the world kingdoms, with a
revelation on the subject uppermost in his thoughts, the
ultimate destinies of those kingdoms.
for their sakes that shall make known,
&c.--a Chaldee idiom for, "to the intent
that the interpretation may be made known to the
king."
the thoughts of thy heart--thy subject
of thought before falling asleep. Or, perhaps the
probation of Nebuchadnezzar's character through
this revelation may be the meaning intended (compare
2Ch 32:31; Lu 2:35).
31. The world power in its totality appears as a colossal
human form: Babylon the head of gold, Medo-Persia the
breast and two arms of silver, Græco-Macedonia
the belly and two thighs of brass, and Rome, with
its Germano-Slavonic offshoots, the legs of iron and feet
of iron and clay, the fourth still existing. Those kingdoms
only are mentioned which stand in some relation to the
kingdom of God; of these none is left out; the final
establishment of that kingdom is the aim of His moral
government of the world. The colossus of metal stands on
weak feet, of clay. All man's glory is as ephemeral and
worthless as chaff (compare
1Pe 1:24). But the kingdom of God, small and unheeded
as a "stone" on the ground is compact in its
homogeneous unity; whereas the world power, in its
heterogeneous constituents successively supplanting one
another, contains the elements of decay. The relation of
the stone to the mountain is that of the kingdom of the
cross (
Mt 16:23; Lu 24:26) to the kingdom of glory, the latter
beginning, and the former ending when the kingdom of God
breaks in pieces the kingdoms of the world (
Re 11:15). Christ's contrast between the two
kingdoms refers to this passage.
a great image--literally,
"one image that was great." Though the
kingdoms were different, it was essentially one and
the same world power under different phases, just as the
image was one, though the parts were of different
metals.
32. On ancient coins states are often represented by human figures. The head and higher parts signify the earlier times; the lower, the later times. The metals become successively baser and baser, implying the growing degeneracy from worse to worse. HESIOD, two hundred years before Daniel, had compared the four ages to the four metals in the same order; the idea is sanctioned here by Holy Writ. It was perhaps one of those fragments of revelation among the heathen derived from the tradition as to the fall of man. The metals lessen in specific gravity, as they downwards; silver is not so heavy as gold, brass not so heavy as silver, and iron not so heavy as brass, the weight thus being arranged in the reverse of stability [TREGELLES]. Nebuchadnezzar derived his authority from God, not from man, nor as responsible to man. But the Persian king was so far dependent on others that he could not deliver Daniel from the princes ( Da 6:14, 15); contrast Da 5:18, 19, as to Nebuchadnezzar's power from God, "whom he would he slew, and whom he would he kept alive" (compare Ezr 7:14; Es 1:13-16). Græco-Macedonia betrays its deterioration in its divisions, not united as Babylon and Persia. Iron is stronger than brass, but inferior in other respects; so Rome hardy and strong to tread down the nations, but less kingly and showing its chief deterioration in its last state. Each successive kingdom incorporates its predecessor (compare Da 5:28). Power that in Nebuchadnezzar's hands was a God-derived ( Da 2:37, 38) autocracy, in the Persian king's was a rule resting on his nobility of person and birth, the nobles being his equals in rank, but not in office; in Greece, an aristocracy not of birth, but individual influence, in Rome, lowest of all, dependent entirely on popular choice, the emperor being appointed by popular military election.
33. As the two arms of silver denote the kings of the Medes and Persians [JOSEPHUS]; and the two thighs of brass the Seleucidæ of Syria and Lagidæ of Egypt, the two leading sections into which Græco-Macedonia parted, so the two legs of iron signify the two Roman consuls [NEWTON]. The clay, in Da 2:41, "potter's clay," Da 2:43, "miry clay," means "earthenware," hard but brittle (compare Ps 2:9; Re 2:27, where the same image is used of the same event); the feet are stable while bearing only direct pressure, but easily broken to pieces by a blow ( Da 2:34), the iron intermixed not retarding, but hastening, such a result.
34. stone--Messiah and His kingdom (
Ge 49:24; Ps 118:22; Isa 28:16). In its relations to
Israel, it is a "stone of stumbling" (
Isa 8:14; Ac 4:11; 1Pe 2:7, 8) on which both houses of
Israel are broken, not destroyed (
Mt 21:32). In its relation to the Church, the same
stone which destroys the image is the foundation of the
Church (
Eph 2:20). In its relation to the Gentile world power,
the stone is its destroyer (
Da 2:35, 44; compare
Zec 12:3). Christ saith (
Mt 21:44, referring to
Isa 8:14, 15), "Whosoever shall fall on this stone
(that is, stumble, and be offended, at Him, as the
Jews were, from whom, therefore, He says, 'The
kingdom shall be taken') shall be broken; but
(referring to
Da 2:34, 35) on whomsoever it shall fall (referring to
the world power which had been the instrument of
breaking the Jews), it will (not merely break,
but) grind him to powder" (
1Co 15:24). The falling of the stone of the feet of the
image cannot refer to Christ at His first advent, for the
fourth kingdom was not then as yet divided--no toes were in
existence (see on Da 2:44).
cut out--namely, from "the
mountain" (
Da 2:45); namely, Mount Zion (
Isa 2:2), and antitypically, the heavenly mount of the
Father's glory, from whom Christ came.
without hands--explained in
Da 2:44, "The God of heaven shall set up a
kingdom," as contrasted with the image which was made
with hands of man. Messiah not created by human
agency, but conceived by the Holy Ghost (
Mt 1:20; Lu 1:35; compare
Zec 4:6; Mr 14:58; Heb 9:11, 24). So "not made
with hands," that is, heavenly,
2Co 5:1; spiritual,
Col 2:11. The world kingdoms were reared by
human ambition: but this is the "kingdom of
heaven"; "not of this world" (
Joh 18:36). As the fourth kingdom, or Rome, was
represented in a twofold state, first strong, with legs of
iron, then weak, with toes part of iron, part of clay; so
this fifth kingdom, that of Christ, is seen conversely,
first insignificant as a "stone," then as a
"mountain" filling the whole earth. The ten toes
are the ten lesser kingdoms into which the Roman kingdom
was finally to be divided; this tenfold division here
hinted at is not specified in detail till the seventh
chapter. The fourth empire originally was bounded in Europe
pretty nearly by the line of the Rhine and Danube; in Asia
by the Euphrates. In Africa it possessed Egypt and the
north coasts; South Britain and Dacia were afterwards added
but were ultimately resigned. The ten kingdoms do not arise
until a deterioration (by mixing clay with the iron) has
taken place; they are in existence when Christ comes in
glory, and then are broken in pieces. The ten have been
sought for in the invading hosts of the fifth and sixth
century. But though many provinces were then severed from
Rome as independent kingdoms, the dignity of emperor still
continued, and the imperial power was exercised over Rome
itself for two centuries. So the tenfold divisions cannot
be looked for before A.D. 731. But the East is not to be
excluded, five toes being on each foot. Thus no point of
time before the overthrow of the empire at the taking of
Constantinople by the Turks (A.D. 1453) can be assigned for
the division. It seems, therefore, that the definite ten
will be the ultimate development of the Roman empire just
before the rise of Antichrist, who shall overthrow three of
the kings, and, after three and a half years, he himself be
overthrown by Christ in person. Some of the ten kingdoms
will, doubtless, be the same as some past and present
divisions of the old Roman empire, which accounts for the
continuity of the connection between the toes and
legs, a gap of centuries not being interposed, as is
objected by opponents of the futurist theory. The lists of
the ten made by the latter differ from one another; and
they are set aside by the fact that they include countries
which were never Roman, and exclude one whole section of
the empire, namely, the East [TREGELLES].
upon his feet--the last state of the
Roman empire. Not "upon his legs." Compare
"in the days of these kings" (see on Da 2:44).
35. broken . . . together--excluding a
contemporaneous existence of the kingdom of the world and
the kingdom of God (in its manifested, as
distinguished from its spiritual, phase). The latter
is not gradually to wear away the former, but to destroy it
at once, and utterly (
2Th 1:7-10; 2:8). However, the Hebrew may be
translated, "in one discriminate mass."
chaff--image of the ungodly, as they
shall be dealt with in the judgment (
Ps 1:4, 5; Mt 3:12).
summer threshing-floors--Grain was
winnowed in the East on an elevated space in the open air,
by throwing the grain into the air with a shovel, so that
the wind might clear away the chaff.
no place . . . found for
them-- (
Re 20:11; compare
Ps 37:10, 36; 103:16).
became . . . mountain--cut
out of the mountain (
Da 2:45) originally, it ends in becoming a
mountain. So the kingdom of God, coming from heaven
originally, ends in heaven being established on earth (
Re 21:1-3).
filled . . . earth-- (
Isa 11:9; Hab 2:14). It is to do so in connection with
Jerusalem as the mother Church (
Ps 80:9; Isa 2:2, 3).
36. we--Daniel and his three friends.
37. Thou . . . art a king of kings--The committal of power in fullest plenitude belongs to Nebuchadnezzar personally, as having made Babylon the mighty empire it was. In twenty-three years after him the empire was ended: with him its greatness is identified ( Da 4:30), his successors having done nothing notable. Not that he actually ruled every part of the globe, but that God granted him illimitable dominion in whatever direction his ambition led him, Egypt, Nineveh, Arabia, Syria, Tyre, and its Phœnician colonies ( Jer 27:5-8). Compare as to Cyrus, Ezr 1:2.
38. men . . . beasts . . . fowls--the
dominion originally designed for man (
Ge 1:28; 2:19, 20), forfeited by sin; temporarily
delegated to Nebuchadnezzar and the world powers; but, as
they abuse the trust for self, instead of for God, to be
taken from them by the Son of man, who will exercise it for
God, restoring in His person to man the lost inheritance
(
Ps 8:4-6).
Thou art . . . head of
gold--alluding to the riches of Babylon, hence called
"the golden city" (
Isa 14:4; Jer 51:7; Re 18:16).
39. That Medo-Persia is the second kingdom appears from
Da 5:28 and Da 8:20. Compare
2Ch 36:20; Isa 21:2.
inferior--"The kings of Persia
were the worst race of men that ever governed an
empire" [PRIDEAUX]. Politically (which is the main
point of view here) the power of the central government in
which the nobles shared with the king, being weakened by
the growing independence of the provinces, was inferior to
that of Nebuchadnezzar, whose sole word was law throughout
his empire.
brass--The Greeks (the third empire,
Da 8:21; 10:20; 11:2-4) were celebrated for the
brazen armor of their warriors. JEROME fancifully
thinks that the brass, as being a clear-sounding
metal, refers to the eloquence for which Greece was
famed. The "belly," in
Da 2:32, may refer to the drunkenness of Alexander and
the luxury of the Ptolemies [TIRINUS].
over all the earth--Alexander
commanded that he should be called "king of all the
world" [JUSTIN, 12. sec. 16.9; ARRIAN, Campaigns of
Alexander, 7. sec. 15]. The four successors
(diadochi) who divided Alexander's dominions at
his death, of whom the Seleucidæ in Syria and the
Lagidæ in Egypt were chief, held the same empire.
40. iron--This vision sets forth the character of
the Roman power, rather than its territorial extent
[TREGELLES].
breaketh in pieces--So, in righteous
retribution, itself will at last be broken in pieces
(
Da 2:44) by the kingdom of God (
Re 13:10).
41-43. feet . . . toes . . . part . . . clay . . . iron--explained presently, "the kingdom shall be partly strong, partly broken" (rather, "brittle," as earthenware); and Da 2:43, "they shall mingle . . . with the seed of men," that is, there will be power (in its deteriorated form, iron) mixed up with that which is wholly of man, and therefore brittle; power in the hands of the people having no internal stability, though something is left of the strength of the iron [TREGELLES]. NEWTON, who understands the Roman empire to be parted into the ten kingdoms already (whereas T REGELLES makes them future), explains the "clay" mixture as the blending of barbarous nations with Rome by intermarriages and alliances, in which there was no stable amalgamation, though the ten kingdoms retained much of Rome's strength. The "mingling with the seed of men" ( Da 2:44) seems to refer to Ge 6:2, where the marriages of the seed of godly Seth with the daughters of ungodly Cain are described in similar words. The reference, therefore, seems to be to the blending of the Christianized Roman empire with the pagan nations, a deterioration being the result. Efforts have been often made to reunite the parts into one great empire, as by Charlemagne and Napoleon, but in vain. Christ alone shall effect that.
44. in the days of these kings--in the days of these
kingdoms, that is, of the last of the four. So Christianity
was set up when Rome had become mistress of Judea and the
world (
Lu 2:1, &c.) [NEWTON]. Rather, "in the days of
these kings," answers to "upon his feet" (
Da 2:34); that is, the ten toes (
Da 2:42), or ten kings, the final state of the Roman
empire. For "these kings" cannot mean the four
successional monarchies, as they do not coexist as
the holders of power; if the fourth had been meant, the
singular, not the plural, would be used. The
falling of the stone on the image must mean, destroying
judgment on the fourth Gentile power, not gradual
evangelization of it by grace; and the destroying judgment
cannot be dealt by Christians, for they are taught to
submit to the powers that be, so that it must be dealt by
Christ Himself at His coming again. We live under the
divisions of the Roman empire which began fourteen hundred
years ago, and which at the time of His coming shall be
definitely ten. All that had failed in the hand of
man shall then pass away, and that which is kept in His own
hand shall be introduced. Thus the second chapter is the
alphabet of the subsequent prophetic statements in Daniel
[T REGELLES].
God of heaven . . .
kingdom--hence the phrase, "the kingdom of
heaven" (
Mt 3:2).
not . . . left to other
people--as the Chaldees had been forced to leave their
kingdom to the Medo-Persians, and these to the Greeks, and
these to the Romans (
Mic 4:7; Lu 1:32, 33).
break . . . all-- (
Isa 60:12; 1Co 15:24).
45. without hands--(See on Da 2:35). The connection of the "forasmuch," &c. is, "as thou sawest that the stone," &c., this is an indication that "the great God," &c., that is, the fact of thy seeing the dreams as I have recalled it to thy recollection, is a proof that it is no airy phantom, but a real representation to these from God of the future. A similar proof of the "certainty" of the event was given to Pharaoh by the doubling of his dream ( Ge 41:32).
46. fell upon . . . face, and worshipped
Daniel--worshipping God in the person of Daniel. Symbolical
of the future prostration of the world power before Messiah
and His kingdom (
Php 2:10). As other servants of God refused such honors
(
Ac 10:25, 26; 14:13-15; Re 22:8, 9), and Daniel (
Da 1:8) would not taste defiled food, nor give up
prayer to God at the cost of his life (
Da 6:7, 10), it seems likely that Daniel rejected the
proffered divine honors. The word "answered" (
Da 2:47) implies that Daniel had objected to these
honors; and in compliance with his objection, "the
king answered, Of a truth, your God is a God of
gods." Daniel had disclaimed all personal merit in
Da 2:30, giving GOD all the glory (compare
Da 2:45).
commanded . . . sweet
odours--divine honors (
Ezr 6:10). It is not said his command was executed.
47. Lord of kings--The world power shall at last have to acknowledge this ( Re 17:14; 19:16); even as Nebuchadnezzar, who had been the God-appointed "king of kings" ( Da 2:37), but who had abused the trust, is constrained by God's servant to acknowledge that God is the true "Lord of kings."
48. One reason for Nebuchadnezzar having been vouchsafed such a dream is here seen; namely, that Daniel might be promoted, and the captive people of God be comforted: the independent state of the captives during the exile and the alleviation of its hardships, were much due to Daniel.
49. Daniel requested--Contrast this honorable remembrance
of his humble friends in his elevation with the spirit of
the children of the world in the chief butler's case
(
Ge 40:23; Ec 9:15, 16; Am 6:6).
in the gate--the place of holding
courts of justice and levees in the East (
Es 2:19; Job 29:7). So "the Sublime
Porte," or "Gate," denotes the
sultan's government, his counsels being formerly held
in the entrance of his palace. Daniel was a chief
counsellor of the king, and president over the governors of
the different orders into which the Magi were divided.
Da 3:1-30. NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE.
Between the vision of Nebuchadnezzar in the second chapter and that of Daniel in the seventh, four narratives of Daniel's and his friends' personal history are introduced. As the second and seventh chapters go together, so the third and sixth chapters (the deliverance from the lions' den), and the fourth and fifth chapters. Of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at the very time they seem to be crushed by the world power. The second pair shows, in the case of the two kings of the first monarchy, how God can suddenly humble the world power in the height of its insolence. The latter advances from mere self-glorification, in the fourth chapter, to open opposition to God in the fifth. Nebuchadnezzar demands homage to be paid to his image ( Da 3:1-6), and boasts of his power ( Da 4:1-18). But Belshazzar goes further, blaspheming God by polluting His holy vessels. There is a similar progression in the conduct of God's people. Shadrach, Meshach, and Abed-nego refuse positive homage to the image of the world power ( Da 3:12); Daniel will not yield it even a negative homage, by omitting for a time the worship of God ( Da 6:10). Jehovah's power manifested for the saints against the world in individual histories (the third through sixth chapters) is exhibited in the second and seventh chapters, in world-wide prophetical pictures; the former heightening the effect of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person, as the representative of the theocracy before the Babylonian king, who deemed himself almighty, at a time when God could not manifest it in His people as a body. They tended also to secure, by their impressive character, that respect for the covenant-people on the part of the heathen powers which issued in Cyrus' decree, not only restoring the Jews, but ascribing honor to the God of heaven, and commanding the building of the temple ( Ezr 1:1-4) [AUBERLEN].
1. image--Nebuchadnezzar's confession of God did not prevent him being a worshipper of idols, besides. Ancient idolaters thought that each nation had its own gods, and that, in addition to these, foreign gods might be worshipped. The Jewish religion was the only exclusive one that claimed all homage for Jehovah as the only true God. Men will in times of trouble confess God, if they are allowed to retain their favorite heart-idols. The image was that of Bel, the Babylonian tutelary god; or rather, Nebuchadnezzar himself, the personification and representative of the Babylonian empire, as suggested to him by the dream ( Da 2:38), "Thou art this head of gold." The interval between the dream and the event here was about nineteen years. Nebuchadnezzar had just returned from finishing the Jewish and Syrian wars, the spoils of which would furnish the means of rearing such a colossal statue [P RIDEAUX]. The colossal size makes it likely that the frame was wood, overlaid with gold. The "height," sixty cubits, is so out of proportion with the "breadth," exceeding it ten times, that it seems best to suppose the thickness from breast to back to be intended, which is exactly the right proportion of a well-formed man [AUGUSTINE, The City of God, 15.26]. PRIDEAUX thinks the sixty cubits refer to the image and pedestal together, the image being twenty-seven cubits high, or forty feet, the pedestal thirty-three cubits, or fifty feet. HERODOTUS [1.183] confirms this by mentioning a similar image, forty feet high, in the temple of Belus at Babylon. It was not the same image, for the one here was on the plain of Dura, not in the city.
2. princes--"satraps" of provinces
[GESENIUS].
captains--rulers, not
exclusively military.
sheriffs--men learned in the law, like
the Arab mufti [GESENIUS].
3. stood before the image--in an attitude of devotion. Whatever the king approved of, they all approve of. There is no stability of principle in the ungodly.
4. The arguments of the persecutor are in brief, Turn or burn.
5. cornet--A wind instrument, like the French horn, is
meant.
flute--a pipe or pipes, not blown
transversely as our "flute," but by mouthpieces
at the end.
sackbut--a triangular stringed
instrument, having short strings, the sound being on a high
sharp key.
psaltery--a kind of harp.
dulcimer--a bagpipe consisting of two
pipes, thrust through a leathern bag, emitting a sweet
plaintive sound. Chaldee sumponya, the modern
Italian zampogna, Asiatic zambonja.
fall down--that the recusants might be
the more readily detected.
6. No other nation but the Jews would feel this edict
oppressive; for it did not prevent them worshipping their
own gods besides. It was evidently aimed at the Jews
by those jealous of their high position in the king's
court, who therefore induced the king to pass an edict as
to all recusants, representing such refusal of homage as an
act of treason to Nebuchadnezzar as civil and religious
"head" of the empire. So the edict under Darius
(
Da 6:7-9) was aimed against the Jews by those jealous
of Daniel's influence. The literal image of
Nebuchadnezzar is a typical prophecy of "the image of
the beast," connected with mystical Babylon, in
Re 13:14. The second mystical beast there causeth the
earth, and them that dwell therein, to worship the first
beast, and that as many as would not, should be killed (
Re 13:12, 15).
furnace--a common mode of punishment
in Babylon (
Jer 29:22). It is not necessary to suppose that the
furnace was made for the occasion. Compare
"brick-kiln,"
2Sa 12:31. Any furnace for common purposes in the
vicinity of Dura would serve. CHARDIN, in his travels (A.D.
1671-1677), mentions that in Persia, to terrify those who
took advantage of scarcity to sell provisions at exorbitant
prices, the cooks were roasted over a slow fire, and the
bakers cast into a burning oven.
7. None of the Jews seem to have been present, except the officers, summoned specially.
8. accused the Jews--literally, "ate the rent limbs," or flesh of the Jews (compare Job 31:31; Ps 14:4; 27:2; Jer 10:25). Not probably in general, but as Da 3:12 states, Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned does not appear. Probably he was in some distant part of the empire on state business, and the general summons ( Da 3:2) had not time to reach him before the dedication. Also, the Jews' enemies found it more politic to begin by attacking Shadrach, Meshach, and Abed-nego, who were nearer at hand, and had less influence, before they proceeded to attack Daniel.
9. live for ever--A preface of flattery is closely akin to the cruelty that follows. So Ac 24:2, 3, &c., Tertullus in accusing Paul before Felix.
12. serve not thy gods--not only not the golden image, but also not any of Nebuchadnezzar's gods.
13. bring--Instead of commanding their immediate execution, as in the case of the Magi ( Da 2:12), Providence inclined him to command the recusants to be brought before him, so that their noble "testimony" for God might be given before the world powers "against them" ( Mt 10:18), to the edification of the Church in all ages.
14. Is it true--rather, as the Margin [THEODOTION], "Is it purposely that?" &c. Compare the Hebrew, Nu 35:20, 22. Notwithstanding his "fury," his past favor for them disposes him to give them the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so he gives them another trial to see whether they would still worship the image.
15. who is that God--so Sennacherib's taunt ( 2Ki 18:35), and Pharaoh's ( Ex 5:2).
16. not careful to answer thee--rather, "We have no need to answer thee"; thou art determined on thy side, and our mind is made up not to worship the image: there is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; unhesitating decision is the only safety, where the path of duty is clear ( Mt 10:19, 28).
17. If it be so--VATABLUS translates, "Assuredly." English Version agrees better with the original. The sense is, If it be our lot to be cast into the furnace, our God (quoted from De 6:4) is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"); and He will deliver us (either from death, or in death, 2Ti 4:17, 18). He will, we trust, literally deliver us, but certainly He will do so spiritually.
18. But if not, &c.--connected with Da 3:18. "Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Their service of God is not mercenary in its motive. Though He slay them, they will still trust in Him ( Job 13:15). Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was in the kingdom of nature. Their youth, and position as captives and friendless exiles, before the absolute world potentate and the horrid death awaiting them if they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal.
19. visage . . . changed--He had shown
forbearance (
Da 3:14, 15) as a favor to them, but now that they
despise even his forbearance, anger "fills" him,
and is betrayed in his whole countenance.
seven times more than it was
wont--literally, "than it was (ever) seen to be
heated." Seven is the perfect number; that is,
it was made as hot as possible. Passion overdoes and
defeats its own end, for the hotter the fire, the sooner
were they likely to be put out of pain.
21. coats . . . hosen . . . hats--HERODOTUS [1.195] says that the Babylonian costume consisted of three parts: (1) wide, long pantaloons; (2) a woollen shirt; (3) an outer mantle with a girdle round it. So these are specified [GESENIUS], "their pantaloons, inner tunics (hosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of fire passed on their clothes, though of delicate, inflammable material.
22. flame . . . slew those men-- ( Da 6:24; Ps 7:16).
23. fell down--not cast down; for those who brought the three youths to the furnace, perished by the flames themselves, and so could not cast them in. Here follows an addition in the Septuagint, Syrian, Arabic, and Vulgate versions. "The Prayer of Azarias," and "The Song of the Three Holy Children." It is not in the Chaldee. The hymn was sung throughout the whole Church in their liturgies, from the earliest times [R UFINUS in Commentary on the Apostles Creed, and ATHANASIUS]. The "astonishment" of Nebuchadnezzar in Da 3:24 is made an argument for its genuineness, as if it explained the cause of his astonishment, namely, "they walked in the midst of the fire praising God, but the angel of the Lord came down into the oven" (vs. 1 and vs. 27 of the Apocryphal addition). But Da 3:25 of English Version explains his astonishment, without need of any addition.
24. True, O king--God extorted this confession from His enemies' own mouths.
25. four--whereas but three had been cast in.
loose--whereas they had been cast in
"bound." Nebuchadnezzar's question, in
Da 3:24, is as if he can scarcely trust his own memory
as to a fact so recent, now that he sees through an
aperture in the furnace what seems to contradict it.
walking in . . . midst of
. . . fire--image of the godly unhurt, and at
large (
Joh 8:36), "in the midst of trouble" (
Ps 138:7; compare
Ps 23:3, 4). They walked up and down in the fire, not
leaving it, but waiting for God's time to bring them
out, just as Jesus waited in the tomb as God's
prisoner, till God should let Him out (
Ac 2:26, 27). So Paul (
2Co 12:8, 9). So Noah waited in the ark, after the
flood, till God brought him forth (
Ge 8:12-18).
like the Son of God--Unconsciously,
like Saul, Caiaphas (
Joh 11:49-52), and Pilate, he is made to utter divine
truths. "Son of God" in his mouth means
only an "angel" from heaven, as
Da 3:28 proves. Compare
Job 1:6; 38:7; Ps 34:7, 8; and the probably heathen
centurion's exclamation (
Mt 27:54). The Chaldeans believed in families of
gods: Bel, the supreme god, accompanied by the goddess
Mylitta, being the father of the gods; thus the expression
he meant: one sprung from and sent by the gods.
Really it was the "messenger of the
covenant," who herein gave a prelude to His
incarnation.
26. the most high God--He acknowledges Jehovah to be supreme above other gods (not that he ceased to believe in these); so he returns to his original confession, "your God is a God of gods" ( Da 2:47), from which he had swerved in the interim, perhaps intoxicated by his success in taking Jerusalem, whose God he therefore thought unable to defend it.
27. nor . . . an hair-- (
Lu 12:7; 21:18).
fire had no power--fulfilling
Isa 43:2; compare
Heb 11:34. God alone is a "consuming fire"
(
Heb 12:29).
nor . . . smell of
fire--compare spiritually,
1Th 5:22.
28. In giving some better traits in Nebuchadnezzar's
character, Daniel agrees with
Jer 39:11; 42:12.
changed the king's word--have made
the king's attempt to coerce into obedience vain. Have
set aside his word (so "alter . . .
word,"
Ezr 6:11) from regard to God. Nebuchadnezzar now admits
that God's law should be obeyed, rather than his (
Ac 5:29).
yielded . . .
bodies--namely, to the fire.
not serve--by sacrificing.
nor worship--by prostration of the
body. Decision for God at last gains the respect even of
the worldly (
Pr 16:7).
29. This decree promulgated throughout the vast empire of Nebuchadnezzar must have tended much to keep the Jews from idolatry in the captivity and thenceforth ( Ps 76:10).
Da 4:1-37. EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF.
Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating Ps 49:6, 12). The opposition between bestial and human life, set forth here, is a key to interpret the symbolism in the seventh chapter concerning the beasts and the Son of man. After his conquests, and his building in fifteen days a new palace, according to the heathen historian, A BYDENUS (268 B.C.), whose account confirms Daniel, he ascended upon his palace roof ( Da 4:29, Margin), whence he could see the surrounding city which he had built, and seized by some deity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze (language evidently derived by tradition from Da 4:32, 33, though the application is different). In his insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in the second chapter.
1. Peace--the usual salutation in the East, shalom, whence "salaam." The primitive revelation of the fall, and man's alienation from God, made "peace" to be felt as the first and deepest want of man. The Orientals (as the East was the cradle of revelation) retained the word by tradition.
2. I thought it good--"It was seemly before me"
(
Ps 107:2-8).
signs--tokens significant of God's
omnipotent agency. The plural is used, as it
comprises the marvellous dream, the marvellous
interpretation of it, and its marvellous issue.
4. I was . . . at rest--my wars over, my kingdom
at peace.
flourishing--"green." Image
from a tree (
Jer 17:8). Prosperous (
Job 15:32).
6. It may seem strange that Daniel was not first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that all mere human means should be proved vain, before God manifested His power through His servant; thus the haughty king was stripped of all fleshly confidences. The Chaldees were the king's recognized interpreters of dreams; whereas Daniel's interpretation of the one in Da 2:24-45 had been a peculiar case, and very many years before; nor had he been consulted on such matters since.
8. Belteshazzar--called so from the god Bel or Belus (see on Da 1:7).
9. spirit of the holy gods--Nebuchadnezzar speaks as a
heathen, who yet has imbibed some notions of the true God.
Hence he speaks of "gods" in the plural
but gives the epithet "holy," which applies to
Jehovah alone, the heathen gods making no pretension to
purity, even in the opinion of their votaries (
De 32:31; compare
Isa 63:11). "I know" refers to his knowledge
of Daniel's skill many years before (
Da 2:8); hence he calls him "master of the
magicians."
troubleth--gives thee difficulty in
explaining it.
10. tree--So the Assyrian is compared to a
"cedar" (
Eze 31:3; compare
Eze 17:24).
in the midst of the earth--denoting
its conspicuous position as the center whence the imperial
authority radiated in all directions.
12. beasts . . . shadow under it--implying that God's purpose in establishing empires in the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for "rest" (compare La 4:20). But the world powers abuse their trust for self; therefore Messiah comes to plant the tree of His gospel kingdom, which alone shall realize God's purpose ( Eze 17:23; Mt 13:32). HERODOTUS [7.19] mentions a dream (probably suggested by the tradition of this dream of Nebuchadnezzar in Daniel) which Xerxes had; namely, that he was crowned with olive, and that the branches of the olive filled the whole earth, but that afterwards the crown vanished from his head: signifying his universal dominion soon to come to an end.
13. watcher and an holy one--rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [JEROME], ( Ps 103:20, 21). Compare as to their watchfulness, Re 4:8, "full of eyes within . . . they rest not day and night." Also they watch good men committed to their charge ( Ps 34:7; Heb 1:14); and watch over the evil to record their sins, and at God's bidding at last punish them ( Jer 4:16, 17), "watchers" applied to human instruments of God's vengeance. As to GOD ( Da 9:14; Job 7:12; 14:16; Jer 44:27). In a good sense ( Ge 31:49; Jer 31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Ge 28:15; 32:1, 2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, Ge 18:23-33; and over Lot for good, Ge 19:1-38 Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it ( 2Ch 16:9; Pr 15:3; Jer 32:19), and natural to him according to Oriental modes of thought.
14. Hew down-- (
Mt 3:10; Lu 13:7). The holy (
Jude 14) one incites his fellow angels to God's
appointed work (compare
Re 14:15, 18).
beasts get away from under it--It
shall no longer afford them shelter (
Eze 31:12).
15. stump--The kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of brass and iron from being split by the sun's heat, in the hope of its growing again ( Isa 11:1; compare Job 14:7-9). BARNES refers it to the chaining of the royal maniac.
16. heart--understanding (
Isa 6:10).
times--that is, "years" (
Da 12:7). "Seven" is the perfect number: a
week of years: a complete revolution of time accompanying a
complete revolution in his state of mind.
17. demand--that is, determination; namely, as to the
change to which Nebuchadnezzar is to be doomed. A solemn
council of the heavenly ones is supposed (compare
Job 1:6; 2:1), over which God presides supreme. His
"decree" and "word" are therefore said
to be theirs (compare
Da 4:24, "decree of the Most High");
"the decree of the watchers," "the word of
the holy ones." For He has placed particular kingdoms
under the administration of angelic beings, subject to Him
(
Da 10:13, 20; 12:1). The word "demand," in
the second clause, expresses a distinct idea from the first
clause. Not only as members of God's council (
Da 7:10; 1Ki 22:19; Ps 103:21; Zec 1:10) do they
subscribe to His "decree," but that decree is in
answer to their prayers, wherein they demand that
every mortal who tries to obscure the glory of God shall be
humbled [C ALVIN]. Angels are grieved when God's
prerogative is in the least infringed. How awful to
Nebuchadnezzar to know that angels plead against him for
his pride, and that the decree has been passed in the high
court of heaven for his humiliation in answer to
angels' demands! The conceptions are moulded in
a form peculiarly adapted to Nebuchadnezzar's modes of
thought.
the living--not as distinguished from
the dead, but from the inhabitants of heaven, who
"know" that which the men of the world need to
the taught (
Ps 9:16); the ungodly confess there is a God, but would
gladly confine Him to heaven. But, saith Daniel, God ruleth
not merely there, but "in the kingdom of
men."
basest--the lowest in condition (
1Sa 2:8; Lu 1:52). It is not one's talents,
excellency, or noble birth, but God's will, which
elevates to the throne. Nebuchadnezzar abased to the
dunghill, and then restored, was to have in himself an
experimental proof of this (
Da 4:37).
19. Daniel . . . Belteshazzar--The use of the
Hebrew as well as the Chaldee name, so far from
being an objection, as some have made it, is an undesigned
mark of genuineness. In a proclamation to "all
people," and one designed to honor the God of the
Hebrews, Nebuchadnezzar would naturally use the
Hebrew name (derived from El, "God,"
the name by which the prophet was best known among his
countrymen), as well as the Gentile name by which he was
known in the Chaldean empire.
astonied--overwhelmed with awe at the
terrible import of the dream.
one hour--the original means often
"a moment," or "short time," as in
Da 3:6, 15.
let not the dream . . .
trouble thee--Many despots would have punished a prophet
who dared to foretell his overthrow. Nebuchadnezzar assures
Daniel he may freely speak out.
the dream be to them that hate
thee--We are to desire the prosperity of those under whose
authority God's providence has placed us (
Jer 29:7). The wish here is not so much against others,
as for the king: a common formula (
2Sa 18:32). It is not the language of uncharitable
hatred.
20. The tree is the king. The branches, the princes. The leaves, the soldiers. The fruits, the revenues. The shadow, the protection afforded to dependent states.
22. It is thou--He speaks pointedly, and without
circumlocution (
2Sa 12:7). While pitying the king, he uncompromisingly
pronounces his sentence of punishment. Let ministers steer
the mean between, on the one hand, fulminations against
sinners under the pretext of zeal, without any symptom of
compassion; and, on the other, flattery of sinners under
the pretext of moderation.
to the end of the earth-- (
Jer 27:6-8). To the Caspian, Euxine, and Atlantic seas.
24. decree of the Most High--What was termed in Da 4:17 by Nebuchadnezzar, "the decree of the watchers," is here more accurately termed by Daniel, "the decree of the Most High." They are but His ministers.
25. they shall drive thee--a Chaldee idiom for
"thou shalt be driven." Hypochondriacal madness
was his malady, which "drove" him under the fancy
that he was a beast, to "dwell with the beasts";
Da 4:34 proves this, "mine understanding
returned." The regency would leave him to roam in the
large beast-abounding parks attached to the palace.
eat grass--that is, vegetables, or
herbs in general (
Ge 3:18).
they shall wet thee--that is, thou
shalt be wet.
till thou know, &c.-- (
Ps 83:17, 18; Jer 27:5).
26. thou shalt have known, &c.--a promise of spiritual
grace to him, causing the judgment to humble, not harden,
his heart.
heavens do rule--The plural is
used, as addressed to Nebuchadnezzar, the head of an
organized earthly kingdom, with various principalities
under the supreme ruler. So "the kingdom of
heaven" (
Mt 4:17; Greek, "kingdom of the
heavens") is a manifold organization,
composed of various orders of angels, under the Most High
(
Eph 1:20, 21; 3:10; Col 1:16).
27. break off--as a galling yoke (
Ge 27:40); sin is a heavy load (
Mt 11:28). The Septuagint and Vulgate
translate not so well, "redeem," which is made an
argument for Rome's doctrine of the expiation of sins
by meritorious works. Even translate it so, it can only
mean; Repent and show the reality of thy repentance by
works of justice and charity (compare
Lu 11:41); so God will remit thy punishment. The
trouble will be longer before it comes, or shorter when it
does come. Compare the cases of Hezekiah,
Isa 38:1-5; Nineveh,
Jon 3:5-10; Jer 18:7, 8. The change is not in God, but
in the sinner who repents. As the king who had provoked
God's judgments by sin, so he might avert it by a
return to righteousness (compare
Ps 41:1, 2; Ac 8:22). Probably, like most Oriental
despots, Nebuchadnezzar had oppressed the poor by forcing
them to labor in his great public works without adequate
remuneration.
if . . . lengthening of
. . . tranquillity--if haply thy present
prosperity shall be prolonged.
29. twelve months--This respite was granted to him to leave
him without excuse. So the hundred twenty years granted
before the flood (
Ge 6:3). At the first announcement of the coming
judgment he was alarmed, as Ahab (
1Ki 21:27), but did not thoroughly repent; so when
judgment was not executed at once, he thought it would
never come, and so returned to his former pride (
Ec 8:11).
in the palace--rather, upon the (flat)
palace roof, whence he could contemplate the splendor of
Babylon. So the heathen historian, ABYDENUS, records. The
palace roof was the scene of the fall of another king (
2Sa 11:2). The outer wall of Nebuchadnezzar's new
palace embraced six miles; there were two other embattled
walls within, and a great tower, and three brazen gates.
30. Babylon, that I have built--HERODOTUS ascribes the building of Babylon to Semiramis and Nitocris, his informant under the Persian dynasty giving him the Assyrian and Persian account. BEROSUS and ABYDENUS give the Babylonian account, namely, that Nebuchadnezzar added much to the old city, built a splendid palace and city walls. HERODOTUS, the so-called "father of history," does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes the beautifying of Babylon, seems to have been Nebuchadnezzar's wife). Hence infidels have doubted the Scripture account. But the latter is proved by thousands of bricks on the plain, the inscriptions of which have been deciphered, each marked "Nebuchadnezzar, the son of Nabopolassar." "Built," that is, restored and enlarged ( 2Ch 11:5, 6). It is curious, all the bricks have been found with the stamped face downwards. Scarcely a figure in stone, or tablet, has been dug out of the rubbish heaps of Babylon, whereas Nineveh abounds in them; fulfilling Jer 51:37, "Babylon shall become heaps." The "I" is emphatic, by which he puts himself in the place of God; so the "my . . . my." He impiously opposes his might to God's, as though God's threat, uttered a year before, could never come to pass. He would be more than man; God, therefore, justly, makes him less than man. An acting over again of the fall; Adam, once lord of the world and the very beasts ( Ge 1:28; so Nebuchadnezzar Da 2:38), would be a god ( Ge 3:5); therefore he must die like the beasts ( Ps 82:6; 49:12). The second Adam restores the forfeited inheritance ( Ps 8:4-8).
31. While, &c.--in the very act of speaking, so that
there could be no doubt as to the connection between the
crime and the punishment. So
Lu 12:19, 20.
O king . . . to thee it is
spoken--Notwithstanding thy kingly power, to thee
thy doom is now spoken, there is to be no
further respite.
33. driven from men--as a maniac fancying himself a wild
beast. It is possible, a conspiracy of his nobles may have
co-operated towards his having been "driven"
forth as an outcast.
hairs . . . eagles'
feathers--matted together, as the hair-like, thick plumage
of the ossifraga eagle. The "nails," by being
left uncut for years, would become like "claws."
34. lifted up mine eyes unto heaven--whence the
"voice" had issued (
Da 4:31) at the beginning of his visitation. Sudden
mental derangement often has the effect of annihilating the
whole interval, so that, when reason returns, the patient
remembers only the event that immediately preceded his
insanity. Nebuchadnezzar's looking up towards heaven
was the first symptom of his "understanding"
having "returned." Before, like the beasts, his
eyes had been downward to the earth. Now, like Jonah's
(
Jon 2:1, 2, 4) out of the fish's belly, they are
lifted up to heaven in prayer. He turns to Him that smiteth
him (
Isa 9:13), with the faint glimmer of reason left to
him, and owns God's justice in punishing him.
praised . . . him--Praise is
a sure sign of a soul spiritually healed (
Ps 116:12, 14; Mr 5:15, 18, 19).
I . . . honoured
him--implying that the cause of his chastisement was that
he had before robbed God of His honor.
everlasting dominion--not temporary or
mutable, as a human king's dominion.
35. all . . . as nothing-- (
Isa 40:15, 17).
according to his will in
. . . heaven-- (
Ps 115:3; 135:6; Mt 6:10; Eph 1:11).
army--the heavenly hosts, angels and
starry orbs (compare
Isa 24:21).
none . . . stay his
hand--literally, "strike His hand." Image from
striking the hand of another, to check him in doing
anything (
Isa 43:13; 45:9).
What doest thou-- (
Job 9:12; Ro 9:20).
36. An inscription in the East India Company's Museum
is read as describing the period of Nebuchadnezzar's
insanity [G. V. S MITH]. In the so-called standard
inscription read by SIR H. RAWLINSON, Nebuchadnezzar
relates that during four (?) years he ceased to lay out
buildings, or to furnish with victims Merodach's altar,
or to clear out the canals for irrigation. No other
instance in the cuneiform inscriptions occurs of a king
recording his own inaction.
my counsellors . . . sought
unto me--desired to have me, as formerly, to be their head,
wearied with the anarchy which prevailed in my absence
(compare Note, see on Da
4:33); the likelihood of a conspiracy of the nobles is
confirmed by this verse.
majesty was added--My authority was
greater than ever before (
Job 42:12; Pr 22:4; "added,"
Mt 6:33).
37. praise . . . extol . . . honour--He
heaps word on word, as if he cannot say enough in praise of
God.
all whose works . . . truth
. . . judgment--that is, are true and just (
Re 15:3; 16:7). God has not dealt unjustly or too
severely with me; whatever I have suffered, I deserved it
all. It is a mark of true contrition to condemn one's
self, and justify God (
Ps 51:4).
those that walk in pride
. . . abase--exemplified in me. He condemns
himself before the whole world, in order to glorify God.
Da 5:1-31. BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING.
1. Belshazzar--RAWLINSON, from the Assyrian inscriptions,
has explained the seeming discrepancy between Daniel and
the heathen historians of Babylon, BEROSUS and ABYDENUS,
who say the last king (Nabonidus) surrendered in Borsippa,
after Babylon was taken, and had an honorable abode in
Caramania assigned to him. Belshazzar was joint king
with his father (called Minus in the
inscriptions), but subordinate to him; hence the
Babylonian account suppresses the facts which cast
discredit on Babylon, namely, that Belshazzar shut himself
up in that city and fell at its capture; while it records
the surrender of the principal king in Borsippa (see my Introduction to Daniel).
The heathen XENOPHON'S description of Belshazzar
accords with Daniel's; he calls him
"impious," and illustrates his cruelty by
mentioning that he killed one of his nobles, merely
because, in hunting, the noble struck down the game before
him; and unmanned a courtier, Gadates, at a banquet,
because one of the king's concubines praised him as
handsome. Daniel shows none of the sympathy for him which
he had for Nebuchadnezzar. XENOPHON confirms Daniel as to
Belshazzar's end. WINER explains the
"shazzar" in the name as meaning
"fire."
made . . .
feast--heaven-sent infatuation when his city was at the
time being besieged by Cyrus. The fortifications and
abundant provisions in the city made the king despise the
besiegers. It was a festival day among the Babylonians
[XENOPHON].
drank . . . before the
thousand--The king, on this extraordinary occasion,
departed from his usual way of feasting apart from his
nobles (compare
Es 1:3).
2. whiles he tasted the wine--While under the effects of
wine, men will do what they dare not do when sober.
his father Nebuchadnezzar--that is,
his forefather. So "Jesus . . . the
son of David, the son of Abraham" (
Mt 1:1). Daniel does not say that the other kings
mentioned in other writers did not reign between Belshazzar
and Nebuchadnezzar, namely, Evil-merodach (
Jer 52:31), Neriglissar, his brother-in-law, and
Laborasoarchod (nine months). BEROSUS makes Nabonidus, the
last king, to have been one of the people, raised to
the throne by an insurrection. As the inscriptions show
that Belshazzar was distinct from, and joint king with,
him, this is not at variance with Daniel, whose statement
that Belshazzar was son (grandson) of
Nebuchadnezzar is corroborated by Jeremiah (
Jer 27:7). Their joint, yet independent, testimony, as
contemporaries, and having the best means of information,
is more trustworthy than any of the heathen historians, if
there were a discrepancy. Evil-merodach, son of
Nebuchadnezzar (according to BEROSUS), reigned but a short
time (one or two years), having, in consequence of his bad
government, been dethroned by a plot of Neriglissar, his
sister's husband; hence Daniel does not mention him. At
the elevation of Nabonidus as supreme king, Belshazzar, the
grandson of Nebuchadnezzar, was doubtless suffered to be
subordinate king and successor, in order to conciliate the
legitimate party. Thus the seeming discrepancy becomes a
confirmation of genuineness when cleared up, for the real
harmony must have been undesigned.
wives . . . concubines--not
usually present at feasts in the East, where women of the
harem are kept in strict seclusion. Hence Vashti's
refusal to appear at Ahasuerus' feast (
Es 1:9-12). But the Babylonian court, in its reckless
excesses, seems not to have been so strict as the Persian.
XENOPHON [Cyropædia, 5.2,28] confirms Daniel,
representing a feast of Belshazzar where the concubines are
present. At the beginning "the lords" (
Da 5:1), for whom the feast was made, alone seem to
have been present; but as the revelry advanced, the women
were introduced. Two classes of them are mentioned, those
to whom belonged the privileges of "wives," and
those strictly concubines (
2Sa 5:13; 1Ki 11:3; So 6:8).
3. This act was not one of necessity, or for honor's sake, but in reckless profanity.
4. praised--sang and shouted praises to "gods," which being of gold, "are their own witnesses" ( Isa 44:9), confuting the folly of those who fancy such to be gods.
5. In the same hour--that the cause of God's visitation
might be palpable, namely, the profanation of His vessels
and His holy name.
fingers of . . . hand--God
admonishes him, not by a dream (as Nebuchadnezzar had been
warned), or by a voice, but by "fingers coming
forth," the invisibility of Him who moved them
heightening the awful impressiveness of the scene, the hand
of the Unseen One attesting his doom before the eyes of
himself and his guilty fellow revellers.
against the candlestick--the
candelabra; where the mystic characters would be best seen.
BARNES makes it the candlestick taken from the temple of
Jerusalem, the nearness of the writing to it intimating
that the rebuke was directed against the sacrilege.
upon the plaster of the wall of the
king's palace--Written in cuneiform letters on slabs on
the walls, and on the very bricks, are found the
perpetually recurring recital of titles, victories, and
exploits, to remind the spectator at every point of the
regal greatness. It is significant, that on the same wall
on which the king was accustomed to read the flattering
legends of his own magnificence, he beholds the mysterious
inscription which foretells his fall (compare
Pr 16:18; Ac 12:21-23).
part of the hand--the anterior part,
namely, the fingers.
6. countenance--literally, "brightness," that is,
his bright look.
joints of his loins--"the
vertebræ of his back" [GESENIUS].
7. He calls for the magicians, who more than once had been
detected in imposture. He neglects God, and Daniel, whose
fame as an interpreter was then well-established. The world
wishes to be deceived and shuts its eyes against the light
[CALVIN]. The Hebrews think the words were Chaldee,
but in the old Hebrew character (like that now in
the Samaritan Pentateuch).
third ruler--The first place was given
to the king; the second, to the son of the king, or of the
queen; the third, to the chief of the satraps.
8. The words were in such a character as to be illegible to the Chaldees, God reserving this honor to Daniel.
10. queen--the queen mother, or grandmother, Nitocris, had not been present till now. She was wife either of Nebuchadnezzar or of Evil merodach; hence her acquaintance with the services of Daniel. She completed the great works which the former had begun. Hence HERODOTUS attributes them to her alone. This accounts for the deference paid to her by Belshazzar. (See on Da 4:36). Compare similar rank given to the queen mother among the Hebrews ( 1Ki 15:13).
11. spirit of the holy gods--She remembers and repeats
Nebuchadnezzar's language (
Da 4:8, 9, 18). As Daniel was probably, according to
Oriental custom, deprived of the office to which
Nebuchadnezzar had promoted him, as "master of the
magicians" (
Da 4:9), at the king's death, Belshazzar might
easily be ignorant of his services.
the king . . . thy father
the king . . . thy father--The repetition marks
with emphatic gravity both the excellencies of Daniel, and
the fact that Nebuchadnezzar, whom Belshazzar is bound to
reverence as his father, had sought counsel from him in
similar circumstances.
13. the captivity of Judah--the captive Jews residing in Babylon.
17. Not inconsistent with Da 5:29. For here he declares his interpretation of the words is not from the desire of reward. The honors in Da 5:29 were doubtless urged on him, without his wish, in such a way that he could not with propriety refuse them. Had he refused them after announcing the doom of the kingdom, he might have been suspected of cowardice or treason.
18. God gave--It was not his own birth or talents which
gave him the vast empire, as he thought. To make him
unlearn his proud thought was the object of God's
visitation on him.
majesty--in the eyes of his
subjects.
glory--from his victories.
honour--from the enlargement and
decoration of the city.
19. A purely absolute monarchy ( Jer 27:7).
21. heart was made like . . . beasts--literally, "he made his heart like the beasts," that is, he desired to dwell with them.
22. Thou hast erred not through ignorance, but through deliberate contempt of God, notwithstanding that thou hadst before thine eyes the striking warning given in thy grandfather's case.
23. whose are all thy ways-- ( Jer 10:23).
24. Then--When thou liftedst up thyself against the
Lord.
the part of the hand--the fore part,
the fingers.
was . . . sent from
him--that is, from God.
25. Mene, Mene, Tekel, Upharsin--literally, "numbered, weighed, and dividers."
26. God hath fixed the number of years of thine empire, and that number is now complete.
27. weighed in the balances--The Egyptians thought that
Osiris weighed the actions of the dead in a literal
balance. The Babylonians may have had the same notion,
which would give a peculiar appropriateness to the image
here used.
found wanting--too light before God,
the weigher of actions (
1Sa 2:3; Ps 62:9). Like spurious gold or silver (
Jer 6:30).
28. Peres--the explanation of "dividers" (
Da 5:25), the active participle plural there
being used for the passive participle singular,
"dividers" for "divided." The word
"Peres" alludes to the similar word
"Persia."
divided--namely, among the Medes and
Persians [MAURER]; or, "severed" from thee
[GROTIUS].
29. Belshazzar . . . clothed Daniel with scarlet--To come from the presence of a prince in a dress presented to the wearer as a distinction is still held a great honor in the East. Daniel was thus restored to a similar rank to what he had held under Nebuchadnezzar ( Da 2:48). Godly fidelity which might be expected to bring down vengeance, as in this case, is often rewarded even in this life. The king, having promised, was ashamed before his courtiers to break his word. He perhaps also affected to despise the prophecy of his doom, as an idle threat. As to Daniel's reasons for now accepting what at first he had declined, compare Note, see on Da 5:17. The insignia of honor would be witnesses for God's glory to the world of his having by God's aid interpreted the mystic characters. The cause of his elevation too would secure the favor of the new dynasty ( Da 6:2) for both himself and his captive countrymen. As the capture of the city by Cyrus was not till near daylight, there was no want of time in that eventful night for accomplishing all that is here recorded. The capture of the city so immediately after the prophecy of it (following Belshazzar's sacrilege), marked most emphatically to the whole world the connection between Babylon's sin and its punishment.
30. HERODOTUS and XENOPHON confirm Daniel as to the suddenness of the event. Cyrus diverted the Euphrates into a new channel and, guided by two deserters, marched by the dry bed into the city, while the Babylonians were carousing at an annual feast to the gods. See also Isa 21:5; 44:27; Jer 50:38, 39; 51:36. As to Belshazzar's being slain, compare Isa 14:18-20; 21:2-9; Jer 50:29-35; 51:57.
31. Darius the Median--that is, Cyaxares II, the son and
successor of Astyages, 569-536 B.C. Though Koresh, or
Cyrus, was leader of the assault, yet all was done in the
name of Darius; therefore, he alone is mentioned here; but
Da 6:28 shows Daniel was not ignorant of
Cyrus' share in the capture of Babylon.
Isa 13:17; 21:2, confirm Daniel in making the
Medes the leading nation in destroying Babylon. So also
Jer 51:11, 28. HERODOTUS, on the other hand, omits
mentioning Darius, as that king, being weak and sensual,
gave up all the authority to his energetic nephew, Cyrus
[XENOPHON, Cyropædia, 1.5; 8.7].
threescore and two years old--This
agrees with XENOPHON [Cyropædia, 8.5,19], as
to Cyaxares II.
Da 6:1-28. DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LIONS: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE.
1. Darius--GROTEFEND has read it in the cuneiform
inscriptions at Persepolis, as Darheush, that is,
"Lord-King," a name applied to many of the
Medo-Persian kings in common. Three of that name occur:
Darius Hystaspes, 521 B.C., in whose reign the decree was
carried into effect for rebuilding the temple (
Ezr 4:5; Hag 1:1); Darius Codomanus, 336 B.C., whom
Alexander overcame, called "the Persian" (
Ne 12:22), an expression used after the rule of Macedon
was set up; and Darius Cyaxares II, between Astyages and
Cyrus [&AELig;SCHYLUS, The Persians, 762,
763].
hundred and twenty--satraps; set over
the conquered provinces (including Babylon) by Cyrus
[XENOPHON, Cyropædia, 8.6.1]. No doubt Cyrus
acted under Darius, as in the capture of Babylon; so
that Daniel rightly attributes the appointment to
Darius.
3. Daniel was preferred--probably because of his having so
wonderfully foretold the fall of Babylon. Hence the very
expression used by the queen mother on that occasion (
Da 5:12) is here used, "because an excellent
spirit was in him."
king thought to set him over the whole
realm--Agreeing with Darius' character, weak and averse
to business, which he preferred to delegate to favorites.
God overruled this to the good both of Daniel, and, through
him, of His people.
4. occasion . . . concerning the kingdom--pretext for accusation in his administration ( Ec 4:4).
5. It is the highest testimony to a godly man's walk, when his most watchful enemies can find no ground of censure save in that he walks according to the law of God even where it opposes the ways of the world.
6. assembled together--literally, "assembled hastily
and tumultuously." Had they come more deliberately,
the king might have refused their grant; but they gave him
no time for reflection, representing that their
test-decree was necessary for the safety of the
king.
live for ever--ARRIAN
[Alexander, 4] records that Cyrus was the first
before whom prostration was practised. It is an undesigned
mark of genuineness that Daniel should mention no
prostration before Nebuchadnezzar or Darius (see on Da 3:9).
7. The Persian king was regarded as representative of the
chief god, Ormuzd; the seven princes near him represented
the seven Amshaspands before the throne of Ormuzd; hence
Mordecai (
Es 3:4) refused such homage to Haman, the king's
prime minister, as inconsistent with what is due to God
alone. A weak despot, like Darius, much under the control
of his princes, might easily be persuaded that such a
decree would test the obedience of the Chaldeans just
conquered, and tame their proud spirits. So absolute is the
king in the East, that he is regarded not merely as the
ruler, but the owner, of the people.
All . . . governors
. . . counsellors, &c.--Several functionaries
are here specified, not mentioned in
Da 6:4, 6. They evidently exaggerated the case of the
weak king, as if their request was that of
all the officers in the empire.
den of lions--an underground cave or
pit, covered with a stone. It is an undesigned proof of
genuineness, that the "fiery furnace" is not made
the means of punishment here, as in
Da 3:20; for the Persians were fire-worshippers,
which the Babylonians were not.
8. decree--or, "interdict."
that it be not changed-- (
Es 1:19; 8:8). This immutability of the king's
commands was peculiar to the Medes and Persians: it was due
to their regarding him infallible as the representative of
Ormuzd; it was not so among the Babylonians.
Medes and Persians--The order of the
names is an undesigned mark of genuineness. Cyrus the
Persian reigned subordinate to Darius the Mede as to
dignity, though exercising more real power. After
Darius' death, the order is "the Persians and
Medes" (
Es 1:14, 19, &c.).
9. Such a despotic decree is quite explicable by remembering that the king, as the incarnation of Ormuzd, might demand such an act of religious obedience as a test of loyalty. Persecuting laws are always made on false pretenses. Instead of bitter complaints against men, Daniel prays to God. Though having vast business as a ruler of the empire, he finds time to pray thrice a day. Daniel's three companions ( Da 3:12), are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone ( Da 6:5).
10. when Daniel knew . . . writing
. . . signed--and that, therefore, the power of
advising the king against it was taken from him.
went into his house--withdrawing from
the God-dishonoring court.
windows . . . open--not in
vainglory, but that there might be no obstruction to his
view of the direction in which Jerusalem, the earthly seat
of Jehovah under the Old Testament, lay; and that the sight
of heaven might draw his mind off from earthly thoughts. To
Christ in the heavenly temple let us turn our eyes in
prayer, from this land of our captivity (
1Ki 8:44, 48; 2Ch 6:29, 34, 38; Ps 5:7).
chamber--the upper room, where prayer
was generally offered by the Jews (
Ac 1:13). Not on the housetop (
Ac 10:9), where he would be conspicuous.
upon his knees--Humble attitudes in
prayer become humble suppliants.
three times a day-- (
Ps 55:17). The third, sixth, and ninth hour; our nine,
twelve, and three o'clock (
Ac 2:15; 10:9; 3:1; 10:30; compare
Da 9:21).
as . . . aforetime--not from
contempt of the king's command.
11. assembled--as in Da 6:6, "assembled" or "ran hastily," so as to come upon Daniel suddenly and detect him in the act.
12. They preface their attack by alleging the king's edict, so as to get him again to confirm it unalterably, before they mention Daniel's name. Not to break a wicked promise, is not firmness, but guilty obstinacy ( Mt 14:9; Mr 6:26).
13. That Daniel--contemptuously.
of . . . captivity of
Judah--recently a captive among thy servants, the
Babylonians--one whom humble obedience most becomes. Thus
they aggravate his guilt, omitting mention of his being
prime minister, which might only remind Darius of
Daniel's state services.
regardeth not thee--because he
regarded God (
Ac 4:19; 5:29).
14. displeased with himself--for having suffered himself to
be entrapped into such a hasty decree (
Pr 29:20). On the one hand he was pressed by the
immutability of the law, fear that the princes might
conspire against him, and desire to consult for his own
reputation, not to seem fickle; on the other, by regard for
Daniel, and a desire to save him from the effects of his
own rash decree.
till . . . going down of
. . . sun--The king took this time to deliberate,
thinking that after sunset Daniel would be spared till
morning, and that meanwhile some way of escape would turn
up. But (
Da 6:15) the conspirators "assembled
tumultuously" (literally) to prevent this delay in the
execution, lest the king should meantime change his decree.
16. Thy God . . . will deliver thee--The heathen believed in the interposition of the gods at times in favor of their worshippers. Darius recognized Daniel's God as a god, but not the only true God. He had heard of the deliverance of the three youths in Da 3:26, 27 and hence augurs Daniel's deliverance. I am not my own master, and cannot deliver thee, however much I wish it. "Thy God will." Kings are the slaves of their flatterers. Men admire piety to God in others, however disregarding Him themselves.
17. stone . . . sealed--typical of Christ's
entombment under a seal (
Mt 27:66). Divinely ordered, that the deliverance might
be the more striking.
his own signet, and . . . of
his lords--The concurrence of the lords was required
for making laws. In this kingly power had fallen since it
was in Nebuchadnezzar's hands. The Median king is a
puppet in his lords' hands; they take the security of
their own seal as well as his, that he should not release
Daniel. The king's seal guaranteed Daniel from being
killed by them, should he escape the lions.
18. neither were instruments of music, &c.--GESENIUS translates, "concubines." Daniel's mentioning to us as an extraordinary thing of Darius, that he neither approached his table nor his harem, agrees with XENOPHON'S picture of him as devoted to wine and women, vain, and without self-control. He is sorry for the evil which he himself had caused, yet takes no steps to remedy it. There are many such halters between good and bad, who are ill at ease in their sins, yet go forward in them, and are drawn on by others.
19. His grief overcame his fear of the nobles.
20. living God--having life Himself, and able to preserve
thy life; contrasted with the lifeless idols. Darius
borrowed the phrase from Daniel; God extorting from an
idolater a confession of the truth.
thou servest continually--in times of
persecution, as well as in times of peace.
is thy God . . . able--the
language of doubt, yet hope.
21. Daniel might have indulged in anger at the king, but does not; his sole thought is, God's glory has been set forth in his deliverance.
22. his angel--the instrument, not the author, of his
deliverance (
Ps 91:11; 34:7).
shut . . . lions'
mouths-- (
Heb 11:33). So spiritually, God will shut the roaring
lion's mouth (
1Pe 5:8) for His servants.
forasmuch as before him innocency--not
absolutely (in
Da 9:7, 18 he disclaims such a plea), but relatively to
this case. God has attested the justice of my cause in
standing up for His worship, by delivering me. Therefore,
the "forasmuch" does not justify Rome's
doctrine of works meriting salvation.
before thee--Obedience to God is in
strictest compatibility with loyalty to the king (
Mt 22:21; 1Pe 2:17). Daniel's disobedience to the
king was seeming, not real, because it was not from
contempt of the king, but from regard to the King of kings
(compare
Ac 24:16).
23. because he believed--"Faith" is stated in Heb 11:33 to have been his actuating principle: a prelude to the Gospel. His belief was not with a view to a miraculous deliverance. He shut his eyes to the event, committing the keeping of his soul to God, in well-doing, as unto a faithful Creator ( 1Pe 4:19), sure of deliverance in a better life, if not in this.
24. (
De 19:19; Pr 19:5).
accused--literally, "devoured the
bones and flesh." It was just that they who had torn
Daniel's character, and sought the tearing of his
person, should be themselves given to be torn in pieces (
Pr 11:8).
their children--Among the Persians,
all the kindred were involved in the guilt of one culprit.
The Mosaic law expressly forbade this (
De 24:16; 2Ki 14:6).
or ever--that is, "before
ever." The lions' sparing Daniel could not have
been because they were full, as they showed the keenness of
their hunger on the accusers.
26. Stronger than the decree ( Da 3:29). That was negative; this, positive; not merely men must say "nothing amiss of," but must "fear before God."
28. It was in the third year of Cyrus that Daniel's visions ( Da 10:1-12:13) were given. Daniel "prospered" because of his prophecies ( Ezr 1:1, 2).
Da 7:1-28. VISION OF THE FOUR BEASTS.
This chapter treats of the same subject as the second chapter. But there the four kingdoms, and Messiah's final kingdom, were regarded according to their external political aspect, but here according to the mind of God concerning them, and their moral features. The outward political history had been shown in its general features to the world ruler, whose position fitted him for receiving such a revelation. But God's prophet here receives disclosures as to the characters of the powers of the world, in a religious point of view, suited to his position and receptivity. Hence in the second chapter the images are taken from the inanimate sphere; in the seventh chapter they are taken from the animate. Nebuchadnezzar saw superficially the world power as a splendid human figure, and the kingdom of God as a mere stone at the first. Daniel sees the world kingdoms in their inner essence as of an animal nature lower than human, being estranged from God; and that only in the kingdom of God ("the Son of man," the representative man) is the true dignity of man realized. So, as contrasted with Nebuchadnezzar's vision, the kingdom of God appears to Daniel, from the very first, superior to the world kingdom. For though in physical force the beasts excel man, man has essentially spiritual powers. Nebuchadnezzar's colossal image represents mankind in its own strength, but only the outward man. Daniel sees man spiritually degraded to the beast level, led by blind impulses, through his alienation from God. It is only from above that the perfect Son of man comes, and in His kingdom man attains his true destiny. Compare Ps 8:1-9 with Ge 1:26-28. Humanity is impossible without divinity: it sinks to bestiality ( Ps 32:9; 49:20; 73:22). Obstinate heathen nations are compared to "bulls" ( Ps 68:30); Egypt to the dragon in the Nile ( Isa 27:1; 51:9; Eze 29:3). The animal with all its sagacity looks always to the ground, without consciousness of relation to God. What elevates man is communion with God, in willing subjection to Him. The moment he tries to exalt himself to independence of God, as did Nebuchadnezzar ( Da 4:30), he sinks to the beast's level. Daniel's acquaintance with the animal colossal figures in Babylon and Nineveh was a psychological preparation for his animal visions. Ho 13:7, 8 would occur to him while viewing those ensigns of the world power. Compare Jer 2:15; 4:7; 5:6.
1. Belshazzar--Good Hebrew manuscripts have
"Belshazzar"; meaning "Bel is to be burnt
with hostile fire" (
Jer 50:2; 51:44). In the history he is called by
his ordinary name; in the prophecy, which gives his
true destiny, he is called a corresponding name, by the
change of a letter.
visions of his head--not
confused "dreams," but distinct images seen
while his mind was collected.
sum--a "summary." In
predictions, generally, details are not given so fully as
to leave no scope for free agency, faith, and patient
waiting for God manifesting His will in the event. He
"wrote" it for the Church in all ages; he
"told" it for the comfort of his captive fellow
countrymen.
2. the four winds--answering to the "four
beasts"; their several conflicts in the four
quarters or directions of the world.
strove--burst forth (from the abyss)
[MAURER].
sea--The world powers rise out of the
agitations of the political sea (
Jer 46:7, 8; Lu 21:25; compare
Re 13:1; 17:15; 21:1); the kingdom of God and the Son
of man from the clouds of heaven (
Da 7:13; compare
Joh 8:23). TREGELLES takes "the great sea" to
mean, as always elsewhere in Scripture (
Jos 1:4; 9:1), the Mediterranean, the center
territorially of the four kingdoms of the vision, which all
border on it and have Jerusalem subject to them.
Babylon did not border on the Mediterranean, nor rule
Jerusalem, till Nebuchadnezzar's time, when both things
took place simultaneously. Persia encircled more of
this sea, namely, from the Hellespont to Cyrene.
Greece did not become a monarchy before Alexander's
time, but then, succeeding to Persia, it became mistress of
Jerusalem. It surrounded still more of the Mediterranean,
adding the coasts of Greece to the part held by Persia.
Rome, under Augustus, realized three things at once--it
became a monarchy; it became mistress of the last of the
four parts of Alexander's empire (symbolized by the
four heads of the third beast), and of Jerusalem; it
surrounded all the Mediterranean.
3. beasts--not living animals, as the cherubic four in Re 4:7 (for the original is a different word from "beasts," and ought to be there translated, living animals). The cherubic living animals represent redeemed man, combining in himself the highest forms of animal life. But the "beasts" here represent the world powers, in their beast-like, grovelling character. It is on the fundamental harmony between nature and spirit, between the three kingdoms of nature, history, and revelation, that Scripture symbolism rests. The selection of symbols is not arbitrary, but based on the essence of things.
4. lion--the symbol of strength and courage; chief
among the kingdoms, as the lion among the beasts.
Nebuchadnezzar is called "the lion" (
Jer 4:7).
eagle's wings--denoting a
widespread and rapidly acquired (
Isa 46:11; Jer 4:13; La 4:19; Hab 1:6) empire (
Jer 48:40).
plucked--Its ability for widespread
conquests passed away under Evil-merodach, &c.
[GROTIUS]; rather, during Nebuchadnezzar's privation of
his throne, while deranged.
it was lifted up from the earth--that
is, from its grovelling bestiality.
made stand . . . as a
man--So long as Nebuchadnezzar, in haughty pride, relied on
his own strength, he forfeited the true dignity of man, and
was therefore degraded to be with the beasts.
Da 4:16: "Let his heart be changed from
man's, and let a beast's heart be given
unto him." But after he learned by this sore
discipline that "the Most High ruleth in the kingdom
of men" (
Da 4:35, 36), the change took place in him, "a
man's heart is given to him; instead of his former
beast's heart, he attains man's true position,
namely, to be consciously dependent on God." Compare
Ps 9:20.
5. bear--symbolizing the austere life of the Persians in
their mountains, also their cruelty (
Isa 13:17, 18; Cambyses, Ochus, and other of the
Persian princes were notoriously cruel; the Persian laws
involved, for one man's offense, the whole kindred and
neighborhood in destruction,
Da 6:24) and rapacity. "A bear is an
all-devouring animal" [A RISTOTLE, 8.5], (
Jer 51:48, 56).
raised . . . itself on one
side--but the Hebrew, "It raised up one
dominion." The Medes, an ancient people, and the
Persians, a modern tribe, formed one united
sovereignty in contrast to the third and fourth
kingdoms, each originally one, afterwards divided.
English Version is the result of a slight change of a
Hebrew letter. The idea then would be, "It lay
on one of its fore feet, and stood on the other"; a
figure still to be seen on one of the stones of Babylon
[MUNTER, The Religion of Babylonia, 112]; denoting a
kingdom that had been at rest, but is now rousing itself
for conquest. Media is the lower side, passiveness; Persia,
the upper, active element [AUBERLEN]. The three ribs in its
mouth are Media, Lydia, and Babylon, brought
under the Persian sway. Rather, Babylon, Lydia, and
Egypt, not properly parts of its body, but seized by
Medo-Persia [SIR ISAAC NEWTON]. Called "ribs"
because they strengthened the Medo-Persian empire.
"Between its teeth," as being much grinded by
it.
devour much flesh--that is, subjugate
many nations.
6. leopard--smaller than the lion; swift (
Hab 1:8); cruel (
Isa 11:6), the opposite of tame; springing suddenly
from its hiding place on its prey (
Ho 13:7); spotted. So Alexander, a small king, of a
small kingdom, Macedon, attacked Darius at the head of the
vast empire reaching from the Ægean Sea to the
Indies. In twelve years he subjugated part of Europe, and
all Asia from Illyricum and the Adriatic to the Ganges, not
so much fighting as conquering [JEROME]. Hence, whereas
Babylon is represented with two wings, Macedon has
four, so rapid were its conquests. The various spots
denote the various nations incorporated into his empire [B
OCHART]; or Alexander's own variation in character, at
one time mild, at another cruel, now temperate, and now
drunken and licentious.
four heads--explained in
Da 8:8, 22; the four kingdoms of the Diadochi or
"successors" into which the Macedonian empire was
divided at the death of Alexander, namely, Macedon and
Greece under Cassander, Thrace and Bithynia under
Lysimachus, Egypt under Ptolemy, and Syria under
Seleucus.
dominion . . . given to
it--by God; not by Alexander's own might. For how
unlikely it was that thirty thousand men should overthrow
several hundreds of thousands! JOSEPHUS
[Antiquities, 11.6] says that Alexander adored the
high priest of Jerusalem, saying that he at Dium in
Macedonia had seen a vision of God so habited, inviting him
to go to Asia, and promising him success.
7. As Daniel lived under the kingdom of the first beast,
and therefore needed not to describe it, and as the second
and third are described fully in the second part of the
book, the chief emphasis falls on the fourth. Also prophecy
most dwells on the end, which is the consummation of
the preceding series of events. It is in the fourth that
the world power manifests fully its God-opposing nature.
Whereas the three former kingdoms were designated
respectively, as a lion, bear, and leopard, no particular
beast is specified as the image of the fourth; for Rome is
so terrible as to be not describable by any one, but
combines in itself all that we can imagine inexpressibly
fierce in all beasts. Hence thrice (
Da 7:7, 19, 23) it is repeated, that the fourth was
"diverse from all" the others. The formula of
introduction, "I saw in the night visions,"
occurs here, as at
Da 7:2, and again at
Da 7:13, thus dividing the whole vision into three
parts--the first embracing the three kingdoms, the second
the fourth and its overthrow, the third Messiah's
kingdom. The first three together take up a few centuries;
the fourth, thousands of years. The whole lower half of the
image in the second chapter is given to it. And whereas the
other kingdoms consist of only one material, this consists
of two, iron and clay (on which much stress is laid,
Da 2:41-43); the "iron teeth" here
allude to one material in the fourth kingdom of the
image.
ten horns--It is with the
crisis, rather than the course, of the fourth
kingdom that this seventh chapter is mainly concerned. The
ten kings (
Da 7:24, the "horns" representing
power), that is, kingdoms, into which Rome was
divided on its incorporation with the Germanic and Slavonic
tribes, and again at the Reformation, are thought by many
to be here intended. But the variation of the list of the
ten, and their ignoring the eastern half of the empire
altogether, and the existence of the Papacy before
the breaking up of even the Western empire, instead
of being the "little horn" springing up
after the other ten, are against this view. The Western
Roman empire continued till A.D. 731, and the Eastern, till
A.D. 1453. The ten kingdoms, therefore, prefigured by the
ten "toes" (
Da 2:41; compare
Re 13:1; 17:12), are the ten kingdoms into which Rome
shall be found finally divided when Antichrist shall appear
[TREGELLES]. These, probably, are prefigured by the number
ten being the prevalent one at the chief turning
points of Roman history.
8. little horn--little at first, but afterwards
waxing greater than all others. He must be sought
"among them," namely, the ten horns. The Roman
empire did not represent itself as a continuation of
Alexander's; but the Germanic empire calls itself
"the holy Roman empire." Napoleon's attempted
universal monarchy was avowedly Roman: his son was called
king of Rome. The czar (Cæsar) also professes
to represent the eastern half of the Roman empire. The
Roman civilization, church, language, and law are the chief
elements in Germanic civilization. But the Romanic element
seeks universal empire, while the Germanic seeks
individualization. Hence the universal monarchies attempted
by the Papacy, Charlemagne, Charles V, and Napoleon have
failed, the iron not amalgamating with the clay. In the
king symbolized by "the little horn," the
God-opposing, haughty spirit of the world, represented by
the fourth monarchy, finds its intensest development.
"The man of sin," "the son of
perdition" (
2Th 2:3). Antichrist (
1Jo 2:18, 22; 4:3). It is the complete evolution of the
evil principle introduced by the fall.
three of the first horns plucked
up--the exarchate of Ravenna, the kingdom of the Lombards
and the state of Rome, which constituted the Pope's
dominions at the first; obtained by Pope Zachary and
Stephen II in return for acknowledging the usurper Pepin
lawful king of France [NEWTON]. See TREGELLES'
objections,
Da 7:7, "ten horns," Note. The
"little horn," in his view, is to be Antichrist
rising three and a half years before Christ's second
advent, having first overthrown three of the ten
contemporaneous kingdoms, into which the fourth monarchy,
under which we live, shall be finally divided. Popery seems
to be a fulfilment of the prophecy in many
particulars, the Pope claiming to be God on earth and above
all earthly dominions; but the spirit of Antichrist
prefigured by Popery will probably culminate in ONE
individual, to be destroyed by Christ's coming; He
will be the product of the political world powers,
whereas Popery which prepares His way, is a Church
become worldly.
eyes of man--Eyes express intelligence
(
Eze 1:18); so (
Ge 3:5) the serpent's promise was, man's
"eyes should be opened," if he would but rebel
against God. Antichrist shall consummate the
self-apotheosis, begun at the fall, high intellectual
culture, independent of God. The metals representing
Babylon and Medo-Persia, gold and silver, are more precious
than brass and iron, representing Greece and Rome; but the
latter metals are more useful to civilization (
Ge 4:22). The clay, representing the Germanic element,
is the most plastic material. Thus there is a progress in
culture; but this is not a progress
necessarily in man's truest dignity, namely, union
and likeness to God. Nay, it has led him farther from God,
to self-reliance and world-love. The beginnings of
civilization were among the children of Cain (
Ge 4:17-24; Lu 16:8). Antiochus Epiphanes, the first
Antichrist, came from civilized Greece, and loved art. As
Hellenic civilization produced the first, so modern
civilization under the fourth monarchy will produce the
last Antichrist. The "mouth" and
"eyes" are those of a man, while the symbol is
otherwise brutish, that is, it will assume man's true
dignity, namely, wear the guise of the kingdom of God
(which comes as the "Son of man" from
above), while it is really bestial, namely, severed from
God. Antichrist promises the same things as Christ, but in
an opposite way: a caricature of Christ, offering a
regenerated world without the cross. Babylon and Persia in
their religion had more reverence for things divine than
Greece and Rome in the imperial stages of their history.
Nebuchadnezzar's human heart, given him (
Da 4:16) on his repentance, contrasts with the human
eyes of Antichrist, the pseudo son of man, namely,
intellectual culture, while heart and mouth blaspheme God.
The deterioration politically corresponds: the first
kingdom, an organic unity; the second, divided into Median
and Persian; the third branches off into four; the fourth,
into ten. The two eastern kingdoms are marked by nobler
metals; the two western, by baser; individualization and
division appear in the latter, and it is they which produce
the two Antichrists.
9. I beheld till--I continued looking till.
thrones . . . cast
down--rather, "thrones were placed"
[Vulgate and LUTHER], namely, for the saints and
elect angels to whom "judgment is given" (
Da 7:22), as assessors with the Judge. Compare
Da 7:10, "thousand thousands ministered unto
Him" (
Mt 19:28; Lu 22:30; 1Co 6:2, 3; 1Ti 5:21; Re 2:26;
4:4). In English Version the thrones cast
down are those of the previously mentioned kings who
give place to Messiah.
Ancient of days--"The everlasting
Father" (
Isa 9:6). HE is the Judge here, as THE SON does not
judge in His own cause, and it is His cause which is the
one at issue with Antichrist.
sit--the attitude of a judge about to
pass sentence.
white--The judicial purity of the
Judge, and of all things round Him, is hereby expressed (
Re 1:14).
wheels--as Oriental thrones move on
wheels. Like the rapid flame, God's judgments are most
swift in falling where He wills them (
Eze 1:15, 16). The judgment here is not the last
judgment, for then there will be no beast, and
heaven and earth shall have passed away; but it is that on
Antichrist (the last development of the fourth kingdom),
typical of the last judgment: Christ coming to substitute
the millennial kingdom of glory for that of the
cross (
Re 17:12-14; 19:15-21; 11:15).
10. thousand . . . ministered unto him--so at the
giving of the law (
De 33:2; Ps 68:17; Heb 12:22; Jude 14).
ten . . . thousand before
him--image from the Sanhedrim, in which the father of the
consistory sat with his assessors on each side, in the form
of a semicircle, and the people standing before him.
judgment was set--The judges sat (
Re 20:4).
books . . . opened-- (
Re 20:12). Forensic image; all the documents of the
cause at issue, connected with the condemnation of
Antichrist and his kingdom, and the setting up of
Messiah's kingdom. Judgment must pass on the
world as being under the curse, before the glory comes; but
Antichrist offers glory without the cross, a renewed world
without the world being judged.
11. Here is set forth the execution on earth of the
judgment pronounced in the unseen heavenly court of
judicature (
Da 7:9, 10).
body . . . given to
. . . flame-- (
Re 19:20).
12. the rest of the beasts--that is, the three first, had
passed away not by direct destroying judgments, such
as consumed the little horn, as being the finally matured
evil of the fourth beast. They had continued to exist but
their "dominion was was taken away";
whereas the fourth beast shall cease utterly, superseded by
Messiah's kingdom.
for a season . . . time--Not
only the triumph of the beasts over the godly, but their
very existence is limited to a definite time, and
that time the exactly suitable one (compare
Mt 24:22). Probably a definite period is meant by a
"season and time" (compare
Da 7:25; Re 20:3). It is striking, the fourth monarchy,
though Christianized for fifteen hundred years past, is not
distinguished from the previous heathen monarchies, or from
its own heathen portion. Nay, it is represented as the most
God-opposed of all, and culminating at last in blasphemous
Antichrist. The reason is: Christ's kingdom now
is not of this world (
Joh 18:36); and only at the second advent of Christ
does it become an external power of the world. Hence
Daniel, whose province it was to prophesy of the world
powers, does not treat of Christianity until it becomes a
world power, namely, at the second advent. The kingdom of
God is a hidden one till Jesus comes again (
Ro 8:17; Col 3:2, 3; 2Ti 2:11, 12). Rome was worldly
while heathen, and remains worldly, though Christianized.
So the New Testament views the present æon or age of
the world as essentially heathenish, which we cannot love
without forsaking Christ (
Ro 12:2; 1Co 1:20; 2:6, 8; 3:18; 7:31; 2Co 4:4; Ga 1:4; Eph
2:2; 2Ti 4:10; compare
1Jo 2:15, 17). The object of Christianity is not so
much to Christianize the present world as to save souls out
of it, so as not to be condemned with the world (
1Co 11:32), but to rule with Him in His millennium (
Mt 5:5; Lu 12:32; 22:28-30; Ro 5:17; 1Co 6:2; Re 1:6;
2:26-28; 3:21; 20:4). This is to be our hope,
not to reign in the present world course (
1Co 4:8; 2Co 4:18; Php 3:20; Heb 13:14). There must be
a "regeneration" of the world, as of the
individual, a death previous to a resurrection, a
destruction of the world kingdoms, before they rise
anew as the kingdoms of Christ (
Mt 19:28). Even the millennium will not perfectly
eradicate the world's corruption; another apostasy and
judgment will follow (
Re 20:7-15), in which the world of nature is to
be destroyed and renewed, as the world of history
was before the millennium (
2Pe 3:8-13); then comes the perfect earth and heaven
(
Re 21:1). Thus there is an onward progress, and the
Christian is waiting for the consummation (
Mr 13:33-37; Lu 12:35, 36, 40-46; 1Th 1:9, 10), as His
Lord also is "expecting" (
Heb 10:13).
13. Son of man--(See on Eze 2:1). Not merely Son of David, and King of Israel, but Head of restored humanity (corresponding to the world-wide horizon of Daniel's prophecy); the seed of the woman, crushing Antichrist, the seed of the serpent, according to the Prot-evangel in Paradise ( Ge 3:15). The Representative Man shall then realize the original destiny of man as Head of the creation ( Ge 1:26, 28); the center of unity to Israel and the Gentiles. The beast, which taken conjointly represents the four beasts, ascends from the sea ( Da 7:2; Re 13:1); the Son of man descends from "heaven." Satan, as the serpent, is the representative head of all that bestial; man, by following the serpent, has become bestial. God must, therefore, become man, so that man may cease to be beast-like. Whoever rejects the incarnate God will be judged by the Son of man just because He is the Son of man ( Joh 5:27). This title is always associated with His coming again, because the kingdom that then awaits Him in that which belongs to Him as the Saviour of man, the Restorer of the lost inheritance. "Son of man" expresses His VISIBLE state formerly in his humiliation hereafter in His exaltation. He "comes to the Ancient of days" to be invested with the kingdom. Compare Ps 110:2: "The Lord shall send the rod of thy strength (Messiah) out of Zion." This investiture was at His ascension "with the clouds of heaven" ( Ac 1:9; 2:33, 34; Ps 2:6-9; Mt 28:18), which is a pledge of His return "in like manner" in the clouds" ( Ac 1:11; Mt 26:64), and "with clouds" ( Re 1:7). The kingdom then was given to Him in title and invisible exercise; at His second coming it shall be in visible administration. He will vindicate it from the misrule of those who received it to hold for and under God, but who ignored His supremacy. The Father will assert His right by the Son, the heir, who will hold it for Him ( Eze 1:27; Heb 1:2; Re 19:13-16). TREGELLES thinks the investiture here immediately precedes Christ's coming forth; because He sits at God's right hand until His enemies are made His footstool, then the kingdom is given to the Son in actual investiture, and He comes to crush His so prepared footstool under His feet. But the words, "with the clouds," and the universal power actually, though invisibly, given Him then ( Eph 1:20-22), agree best with His investiture at the ascension, which, in the prophetic view that overleaps the interval of ages, is the precursor of His coming visibly to reign; no event of equal moment taking place in the interval.
15. body--literally, "sheath": the body being the "sheath" of the soul.
17. kings--that is, kingdoms. Compare Da 7:23, "fourth kingdom"; Da 2:38; 8:20-22. Each of the four kings represents a dynasty. Nebuchadnezzar, Alexander, Antiochus, and Antichrist, though individually referred to, are representatives of characteristic tendencies.
18. the Most High--the emphatic title of God in this prophecy, who delegates His power first to Israel; then to the Gentiles ( Da 2:37, 38) when Israel fails to realize the idea of the theocracy; lastly, to Messiah, who shall rule truly for God, taking it from the Gentile world powers, whose history is one of continual degeneracy culminating in the last of the kings, Antichrist. Here, in the interpretation, "the saints," but in the vision ( Da 7:13, 14), "the Son of man," takes the kingdom; for Christ and His people are one in suffering, and one in glory. TREGELLES translates, "most high places" ( Eph 1:3; 2:6). Though oppressed by the beast and little horn, they belong not to the earth from which the four beasts arise, but to the most high places.
19. Balaam, an Aramean, dwelling on the Euphrates, at the beginning of Israel's independent history, and Daniel at the close of it, prophetically exhibit to the hostile world powers Israel as triumphant over them at last, though the world powers of the East (Asshur) and the West (Chittim) carry all before them and afflict Eber (Israel) for a time ( Nu 23:8-10, 28; 24:2, 7-9, 22-24). To Balaam's "Asshur" correspond Daniel's two eastern kingdoms, Babylon and Medo-Persia; to "Chittim," the two western kingdoms, Greece and Rome (compare Ge 10:4, 11, 22). In Babel, Nimrod the hunter (revolter) founds the first kingdom of the world ( Ge 10:8-13). The Babylonian world power takes up the thread interrupted at the building of Babel, and the kingdom of Nimrod. As at Babel, so in Babylon the world is united against God; Babylon, the first world power, thus becomes the type of the God-opposed world. The fourth monarchy consummates the evil; it is "diverse" from the others only in its more unlimited universality. The three first were not in the full sense universal monarchies. The fourth is; so in it the God-opposed principle finds its full development. All history moves within the Romanic, Germanic, and Slavonic nations; it shall continue so to Christ's second advent. The fourth monarchy represents universalism externally; Christianity, internally. Rome is Babylon fully developed. It is the world power corresponding in contrast to Christianity, and therefore contemporary with it ( Mt 13:38; Mr 1:15; Lu 2:1; Ga 4:4).
20. look . . . more stout than . . . fellows--namely, than that of the other horns.
21. made war with the saints--persecuted the Church (
Re 11:7; 13:7).
prevailed--but not ultimately. The
limit is marked by "until" (
Da 7:22). The little horn continues, without
intermission, to persecute up to Christ's second
advent (
Re 17:12, 14; 19:19, 20).
22. Ancient of days came--The title applied to the Father
in
Da 7:13 is here applied to the Son; who is called
"the everlasting Father" (
Isa 9:6). The Father is never said to "come";
it is the Son who comes.
judgment was given to . . .
saints--Judgment includes rule;
"kingdom" in the end of this verse (
1Co 6:2; Re 1:6; 5:10; 20:4). Christ first receives
"judgment" and the "kingdom," then the
saints with Him (
Da 7:13, 14).
24. ten horns--answering to the ten "toes" (
Da 2:41).
out of this kingdom--It is out
of the fourth kingdom that ten others arise, whatever
exterior territory any of them possess (
Re 13:1; 17:12).
rise after them--yet contemporaneous
with them; the ten are contemporaries. Antichrist rises
after their rise, at first "little" (
Da 7:8); but after destroying three of the ten, he
becomes greater than them all (
Da 7:20, 21). The three being gone, he is the eighth
(compare
Re 17:11); a distinct head, and yet "of the
seven." As the previous world kingdoms had their
representative heads (Babylon, Nebuchadnezzar; Persia,
Cyrus; Greece, Alexander), so the fourth kingdom and its
Antichrists shall have their evil concentrated in the one
final Antichrist. As Antiochus Epiphanes, the Antichrist of
the third kingdom in
Da 8:23-25, was the personal enemy of God, so the final
Antichrist of the fourth kingdom, his antitype. The Church
has endured a pagan and a papal persecution; there remains
for her an infidel persecution, general, purifying, and
cementing [CECIL]. He will not merely, as Popery,
substitute himself for Christ in Christ's
name, but "deny the Father and the
Son" (
1Jo 2:22). The persecution is to continue up to
Christ's second coming (
Da 7:21, 22); the horn of blasphemy cannot therefore be
past; for now there is almost a general cessation of
persecution.
25. Three attributes of Antichrist are specified: (1) The
highest worldly wisdom and civilization. (2) The uniting of
the whole civilized world under his dominion. (3) Atheism,
antitheism, and autotheism in its fullest development (
1Jo 2:22). Therefore, not only is power taken from the
fourth beast, as in the case of the other three, but God
destroys it and the world power in general by a final
judgment. The present external Christianity is to give
place to an almost universal apostasy.
think--literally, "carry within
him as it were the burden of the thought."
change times--the prerogative of God
alone (
Da 2:21); blasphemously assumed by Antichrist. The
"times and laws" here meant are those of
religious ordinance; stated times of feasts [M
AURER]. Perhaps there are included the times assigned by
God to the duration of kingdoms. He shall set Himself
above all that is called God (
2Th 2:4), putting his own "will" above
God's times and laws (
Da 11:36, 37). But the "times" of His
wilfulness are limited for the elect's sake (
Mt 24:22).
they--the saints.
given into his hand--to be
persecuted.
time . . . times and
. . . dividing of time--one year, two years, and
half a year: 1260 days (
Re 12:6, 14); forty-two months (
Re 11:2, 3). That literally three and a half years are
to be the term of Antichrist's persecution is favored
by
Da 4:16, 23, where the year-day theory would be
impossible. If the Church, moreover, had been informed that
1260 years must elapse before the second advent, the
attitude of expectancy which is inculcated (
Lu 12:38; 1Co 1:7; 1Th 1:9, 10; 2Pe 3:12) on the ground
of the uncertainty of the time, would be out of place. The
original word for "time" denotes a stated
period or set feast; or the interval from one
set feast to its recurrence, that is, a year [TREGELLES];
Le 23:4, "seasons";
Le 23:44, "feasts." The passages in favor of
the year-day theory are
Eze 4:6, where each day of the forty during which
Ezekiel lay on his right side is defined by God as meaning
a year. Compare
Nu 14:34, where a year of wandering in the wilderness
was appointed for each day of the forty during which the
spies searched Canaan; but the days were, in these two
cases, merely the type or reason for the years, which were
announced as they were to be fulfilled. In the
prophetic part of
Nu 14:34 "years" are literal. If the year-day
system was applied to them, they would be 14,400 years! In
Eze 4:4-6, if day meant year, Ezekiel
would have lain on his right side forty years! The context
here in
Da 7:24, 25, is not symbolical. Antichrist is no longer
called a horn, but a king subduing three out of ten
kings (no longer horns,
Da 7:7, 8). So in
Da 12:7, where "time, times, and half a
time," again occurs, nothing symbolic occurs in the
context. So that there is no reason why the three and a
half years should be so. For the first four centuries the
"days" were interpreted literally; a mystical
meaning of the 1260 days then began. WALTER BRUTE first
suggested the year-day theory in the end of the fourteenth
century. The seventy years of the Babylonian
captivity foretold by Jeremiah (
Jer 25:12; 29:10) were understood by Daniel (
Da 9:2) as literal years, not symbolical, which would
have been 25,200 years! [TREGELLES]. It is possible that
the year-day and day-day theories are both true. The
seven (symbolical) times of the Gentile monarchies (
Le 26:24) during Israel's casting off will end in
the seven years of Antichrist. The 1260 years of papal
misrule in the name of Christ may be represented by three
and a half years of open Antichristianity and persecution
before the millennium. Witnessing churches may be succeeded
by witnessing individuals, the former occupying the longer,
the latter the shorter period (
Re 11:3). The beginning of the 1260 years is by ELLIOTT
set at A.D. 529 or 533, when Justinian's edict
acknowledged Pope John II to be head of the Church; by L
UTHER, at 606, when Phocas confirmed Justinian's grant.
But 752 is the most likely date, when the temporal
dominion of the popes began by Pepin's grant to Stephen
II (for Zachary, his predecessor's recognition of his
title to France), confirmed by Charlemagne. For it was then
first that the little horn plucked up three horns, and so
became the prolongation of the fourth secular
kingdom [NEWTON]. This would bring us down to about A.D.
2000, or the seventh thousand millenary from creation. But
CLINTON makes about 1862 the seventh millenary, which may
favor the dating from A.D. 529.
26. consume . . . destroy--a twofold operation. Antichrist is to be gradually "consumed," as the Papacy has been consuming for four hundred years past, and especially of late years. He is also to be "destroyed" suddenly by Christ at His coming; the fully developed man of sin ( 2Th 2:3) or false prophet making a last desperate effort in confederacy with the "beast" ( Re 16:13, 14, 16) or secular power of the Roman empire (some conjecture Louis Napoleon): destroyed at Armageddon in Palestine.
27. greatness of the kingdom under . . . whole
heaven--The power, which those several kingdoms had
possessed, shall all be conferred on Messiah's kingdom.
"Under . . . heaven" shows it is a
kingdom on earth, not in heaven.
people of . . . saints of
. . . Most High--"the people of the
saints," or "holy ones" (
Da 8:24, Margin): the Jews, the people to whom
the saints stand in a peculiar relation. The saints are
gathered out of Jews and Gentiles, but the stock of the
Church is Jewish (
Ro 9:24; 11:24); God's faithfulness to this
election Church is thus virtually faithfulness to Israel,
and a pledge of their future national blessing. Christ
confirms this fact, while withholding the date (
Ac 1:6, 7).
everlasting kingdom--If
everlasting, how can the kingdom here refer to the
millennial one? Answer: Daniel saw the whole time of future
blessedness as one period. The clearer light of the
New Testament distinguishes, in the whole period, the
millennium and the time of the new heaven and new earth
(compare
Re 20:4 with Re 21:1 and Re 22:5). Christ's kingdom
is "everlasting." Not even the last judgment
shall end it, but only give it a more glorious appearance,
the new Jerusalem coming down from God out of heaven, with
the throne of God and the Lamb in it (compare
Re 5:9, 10; 11:15).
28. cogitations . . . troubled me--showing that the Holy Spirit intended much more to be understood by Daniel's words than Daniel himself understood. We are not to limit the significance of prophecies to what the prophets themselves understood ( 1Pe 1:11, 12).
Da 8:1-27. VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN.
With this chapter the Hebrew part of the book begins and continues to be the language of the remainder; the visions relating wholly to the Jews and Jerusalem. The scene here narrows from world-wide prophecies to those affecting the one covenant-people in the five centuries between the exile and the advent. Antichrist, like Christ, has a more immediate future, as well as one more remote. The vision, the eighth chapter, begins, and that, the tenth through twelfth chapters, concludes, the account of the Antichrist of the third kingdom. Between the two visions the ninth chapter is inserted, as to Messiah and the covenant-people at the end of the half millennium (seventy weeks of years).
1. vision--a higher kind of revelation than a dream.
after that . . . at the
first--that in
Da 7:1.
2. Shushan--Susa. Though then comparatively insignificant,
it was destined to be the capital of Persia after
Cyrus' time. Therefore Daniel is transported into it,
as being the capital of the kingdom signified by the
two-horned ram (
Ne 1:1; Es 1:2-5).
Elam--west of Persia proper, east of
Babylonia, south of Media. Daniel was not present there
personally, but in vision.
Ulai--called in PLINY Eulœus; by
the Greeks, Choaspes. Now Kerah, or Karasu. So in
Da 10:4 he receives a vision near another river, the
Hiddekel. So Ezekiel (
Eze 1:1) at the Chebar. Perhaps because synagogues used
to be built near rivers, as before praying they washed
their hands in the water [ROSENMULLER], (
Ps 137:1).
3. two horns--The "two" ought not
to be in italics, as if it were not in the original; for it
is expressed by the Hebrew dual. "Horn" in
the East is the symbol of power and royalty.
one . . . higher than
. . . other . . . the higher came up
last--Persia, which was of little note till Cyrus'
time, became then ascendant over Media, the more ancient
kingdom. Darius was sixty-two years old (
Da 5:31) when he began to reign; during his short reign
of two years, being a weak king (
Da 6:1-3), the government was almost entirely in
Cyrus' hands. Hence H ERODOTUS does not mention Darius;
but XENOPHON does under the name of Cyaxares II. The
"ram" here corresponds to the "bear"
(
Da 7:5), symbolizing clumsy firmness. The king
of Persia wore a jewelled ram's head of gold instead of
a diadem, such as are seen on the pillars at Persepolis.
Also the Hebrew for "ram" springs from the
same root as "Elam," or Persia [NEWTON]. The
"one horn higher than the other" answers to the
bear "raising itself on one side" (compare
Note, see on Da 7:5).
4. ram pushing westward--Persia conquered westward Babylon,
Mesopotamia, Syria, Asia Minor.
northward--Colchis, Armenia, Iberia,
and the dwellers on the Caspian Sea.
southward--Judea, Egypt, Ethiopia,
Libya; also India, under Darius. He does not say
eastward, for the Persians themselves came from the
east (
Isa 46:11).
did according to his will-- (
Da 11:3, 16; compare
Da 5:19).
5. he-goat--Græco-Macedonia.
notable horn--Alexander. "Touched
not . . . ground," implies the incredible
swiftness of his conquests; he overran the world in less
than twelve years. The he-goat answers to the leopard (
Da 7:6). Caranus, the first king of Macedonia, was said
to have been led by goats to Edessa, which he made
the seat of his kingdom, and called Æge, that is,
"goat-city."
6. standing before the river--Ulai. It was at the "river" Granicus that Alexander fought his first victorious battle against Darius, 334 B.C.
7. moved with choler--Alexander represented the
concentrated wrath of Greece against Persia for the Persian
invasions of Greece; also for the Persian cruelties to
Greeks, and Darius' attempts to seduce Alexander's
soldiers to treachery [NEWTON].
stamped upon him--In 331 B.C. he
defeated Darius Codomanus, and in 330 B.C. burned
Persepolis and completed the conquest of Persia.
none . . . could
deliver--Not the immense hosts of Persia could save it from
the small army of Alexander (
Ps 33:16).
8. when he was strong . . . great horn was
broken--The empire was in full strength at Alexander's
death by fever at Babylon, and seemed then least likely to
fall. Yet it was then "broken." His natural
brother, Philip Aridœus, and his two sons, Alexander
Ægus and Hercules, in fifteen months were
murdered.
four . . . toward
. . . four winds--Seleucus, in the east, obtained
Syria, Babylonia, Media, &c.; Cassander, in the west,
Macedon Thessaly, Greece; Ptolemy, in the south, Egypt,
Cyprus, &c.; Lysimachus, in the north, Thrace,
Cappadocia, and the north parts of Asia Minor.
9. little horn--not to be confounded with the little horn
of the fourth kingdom in
Da 7:8. The little horn in
Da 7:8 comes as an eleventh horn after ten preceding
horns. In
Da 8:9 it is not an independent fifth horn, after the
four previous ones, but it arises out of one of the four
existing horns. This horn is explained (
Da 8:23) to be "a king of fierce
countenance," &c. Antiochus Epiphanes is meant.
Greece with all its refinement produces the first, that is,
the Old Testament Antichrist. Antiochus had an
extraordinary love of art, which expressed itself in grand
temples. He wished to substitute Zeus Olympius for Jehovah
at Jerusalem. Thus first heathen civilization from below,
and revealed religion from above, came into collision.
Identifying himself with Jupiter, his aim was to make
his own worship universal (compare
Da 8:25 with Da 11:36); so mad was he in this that he
was called Epimanes (maniac) instead of Epiphanes. None of
the previous world rulers, Nebuchadnezzar (
Da 4:31-34), Darius (
Da 6:27, 28), Cyrus (
Ezr 1:2-4), Artaxerxes Longimanus (
Ezr 7:12), had systematically opposed the Jews'
religious worship. Hence the need of prophecy to prepare
them for Antiochus. The struggle of the Maccabees was a
fruit of Daniel's prophecy (1 Maccabees 2:59).
He is the forerunner of the final Antichrist, standing in
the same relation to the first advent of Christ that
Antichrist does to His second coming. The sins in Israel
which gave rise to the Greek Antichrist were that some Jews
adopted Hellenic customs (compare
Da 11:30, 32), erecting theaters, and regarding all
religions alike, sacrificing to Jehovah, but at the same
time sending money for sacrifices to Hercules. Such shall
be the state of the world when ripe for Antichrist. At
Da 8:9 and Da 8:23 the description passes from the
literal Antiochus to features which, though partially
attributed to him, hold good in their fullest sense only of
his antitype, the New Testament Antichrist. The Mohammedan
Antichrist may also be included; answering to the
Euphratean (Turk) horsemen (
Re 9:14-21), loosed "an hour, a day, a month, a
year" (391 years, in the year-day theory), to scourge
corrupted, idolatrous Christianity. In A.D. 637 the Saracen
Moslem mosque of Omar was founded on the site of the
temple, "treading under foot the sanctuary" (
Da 8:11-13); and there it still remains. The first
conquest of the Turks over Christians was in A.D. 1281; and
391 years after they reached their zenith of power and
began to decline, Sobieski defeating them at Vienna.
Mohammed II, called "the conqueror," reigned A.D.
1451-1481, in which period Constantinople fell; 391 years
after brings us to our own day, in which Turkey's fall
is imminent.
waxed . . . great, toward
. . . south-- (
Da 11:25). Antiochus fought against Ptolemy Philometer
and Egypt, that is, the south.
toward the east--He fought against
those who attempted a change of government in Persia.
toward the pleasant land--Judea,
"the glorious land" (
Da 11:16, 41, 45; compare
Ps 48:2; Eze 20:6, 15). Its chief pleasantness
consists in its being God's chosen land (
Ps 132:13; Jer 3:19). Into it Antiochus made his inroad
after his return from Egypt.
10. great, even to . . . host of
heaven--explained in
Da 8:24, "the mighty and holy people," that
is, the Jews (
Da 7:21) and their priests (compare
Isa 24:21). The Levites' service is called "a
warfare" (
Nu 8:24, 25, Margin). Great civil and religious
powers are symbolized by "stars" (
Mt 24:29). See 1 Maccabees 1:25, &c.; 1
Maccabees 2:35, &c.; 1 Maccabees 5:2, 12, 13.
TREGELLES refers "stars" to those Jews whose
portion from God is heavenly glory (
Da 12:3), being believers in Him who is above at
God's right hand: not the blinded Jews.
cast . . . stars to the
ground--So Babel, as type of Antichrist, is described (
Isa 14:13, 14), "I will exalt my throne above the
stars of God." Compare
Re 12:4; 2 Maccabees 9:10, as to Antiochus.
11. to the prince of the host--that is, God Himself, the
Lord of Sabaoth, the hosts in heaven and earth, stars,
angels, and earthly ministers. So
Da 8:25, "he shall stand up against the Prince
of princes"; "against the God of gods"
(
Da 11:36; compare
Da 7:8). He not only opposes God's ancient people,
but also God Himself.
daily sacrifice--offered morning and
evening (
Ex 29:38, 39).
taken away--by Antiochus (1
Maccabees 1:20-50).
sanctuary . . . cast
down--Though robbed of its treasures, it was not strictly
"cast down" by Antiochus. So that a fuller
accomplishment is future. Antiochus took away the daily
sacrifice for a few years; the Romans, for many ages, and
"cast down" the temple; and Antichrist, in
connection with Rome, the fourth kingdom, shall do so again
after the Jews in their own land, still unbelieving, shall
have rebuilt the temple, and restored the Mosaic ritual:
God giving them up to him "by reason of
transgression" (
Da 8:12), that is, not owning the worship so rendered
[TREGELLES]; and then the opposition of the horn to the
"truth" is especially mentioned.
12. an host--rather, "the host was given
up to him," that is, the holy people were
given into his hands. So in
Da 8:10 "the host" is used; and again in
Da 8:13, where also "give" is used as here
for "giving up" for destruction (compare
Da 11:6) [MAURER].
against . . . daily
sacrifice--rather (the host was given up for him to tread
upon), "together with the daily sacrifice"
(compare
Da 8:13).
by reason of transgression--1
Maccabees 1:11-16 traces all the calamities suffered
under Antiochus to the transgression of certain Jews
who introduced heathen customs into Jerusalem just before.
But transgression was not at the full (
Da 8:23) under Antiochus; for Onias the high priest
administered the laws in godliness at the time (2
Maccabees 3:1). Therefore the "transgression"
must refer to that of the Jews hereafter restored to
Palestine in unbelief.
the truth--the worship of the true
God.
Isa 59:14, "Truth is fallen in the
street."
practised, and prospered--Whatever he
undertook succeeded (
Da 8:4; 11:28, 36).
13. that certain saint--Daniel did not know the names of
these two holy angels, but saw only that one was speaking
to the other.
How long shall be the vision
concerning . . . daily sacrifice--How long
shall the daily sacrifice be suspended?
transgression of
desolation--literally, "making desolate," that
is, Antiochus desolating profanation of the temple
(
Da 11:31; 12:11). Compare as to Rome and the last
Antichrist,
Mt 24:15.
14. unto me--The answer is to Daniel, not to the
inquirer, for the latter had asked in Daniel's name; as
vice versa the saint or angel (
Job 15:15; Ps 89:6, 7) speaks of the vision granted to
Daniel, as if it had been granted to himself. For holy men
are in Scripture represented as having attendant angels,
with whom they are in a way identified in interests. If the
conversation had been limited to the angels, it could have
been of no use to us. But God conveys it to prophetical
men, for our good, through the ministry of angels.
two thousand . . . three
hundred days--literally, "mornings and evenings,"
specified in connection with the morning and evening
sacrifice. Compare
Ge 1:5. Six years and a hundred ten days. This includes
not only the three and a half years during which the daily
sacrifice was forbidden by Antiochus [JOSEPHUS,
Wars of the Jews, 1:1.1], but the whole series of
events whereby it was practically interrupted: beginning
with the "little horn waxing great toward the pleasant
land," and "casting down some of the host"
(
Da 8:9, 10); namely, when in 171 B.C., or the month
Sivan in the year 142 of the era of the Seleucidæ,
the sacrifices began to be neglected, owing to the high
priest Jason introducing at Jerusalem Grecian customs and
amusements, the palæstra and gymnasium; ending with
the death of Antiochus, 165 B.C., or the month Shebath, in
the year 148 of the Seleucid era. Compare 1 Maccabees
1:11-15; 2 Maccabees 4:9, &c. The reason for the
greater minuteness of historical facts and dates, given in
Daniel's prophecies, than in those of the New
Testament, is that Israel, not having yet the clear views
which Christians have of immortality and the heavenly
inheritance, could only be directed to the earthly future:
for it was on earth the looked-for Messiah was to appear,
and the sum and subject of Old Testament prophecy was
the kingdom of God upon earth. The minuteness of the
revelation of Israel's earthly destiny was to
compensate for the absence, in the Old Testament, of views
of heavenly glory. Thus, in
Da 9:24-27, the times of Messiah are foretold to the
very year; in
Da 8:14 the times of Antiochus, even to the day; and in
Da 11:5-20 the Syro-Egyptian struggles in most minute
detail. TREGELLES thinks the twenty-three hundred
"days" answer to the week of years (
Da 9:27), during which the destroying prince (
Da 9:26) makes a covenant, which he breaks in the midst
of the week (namely, at the end of three and a half years).
The seven years exceed the twenty-three hundred days by
considerably more than a half year. This period of the
seven years' excess above the twenty-three hundred days
may be allotted to the preparations needed for setting up
the temple-worship, with Antichrist's permission to the
restored Jews, according to his "covenant" with
them; and the twenty-three hundred days may date from the
actual setting up of the worship. But, says AUBERLEN, the
more accurate to a day the dates as to Antiochus are given,
the less should we say the 1290, or 1335 days (
Da 12:11, 12) correspond to the half week (roughly),
and the twenty-three hundred to the whole. The event,
however, may, in the case of Antichrist, show a
correspondence between the days here given and
Da 9:27, such as is not yet discernible. The term of
twenty-three hundred days cannot refer twenty-three hundred
years of the treading down of Christianity by
Mohammedanism, as this would leave the greater portion of
the time yet future; whereas, Mohammedanism is fast waning.
If the twenty-three hundred days mean years,
dating from Alexander's conquests, 334 B.C. to 323, we
should arrive at about the close of the sixth thousand
years of the world, just as the 1260 years (
Da 7:25) from Justinian's decree arrive at the same
terminus. The Jews' tradition represents the seventh
thousand as the millennium. CUMMING remarks, 480 B.C. is
the date of the waning of the Persian empire before Greece;
deducting 480 from 2300, we have 1820; and in 1821, Turkey,
the successor of the Greek empire, began to wane, and
Greece became a separate kingdom. See on Da 12:11.
cleansed--literally,
"justified," vindicated from profanation. Judas
Maccabeus celebrated the feast of dedication after the
cleansing, on the twenty-fifth of the ninth month, Kisleu
(1 Maccabees 4:51-58; 2 Maccabees 10:1-7;
Joh 10:22). As to the antitypical dedication of the new
temple, see
Eze 43:1-27, &c.; also
Am 9:11, 12.
16. Gabriel--meaning, "the strength of God."
17. the time of the end--so Da 8:19; Da 11:35, 36, 40. The event being to take place at "the time of the end" makes it likely that the Antichrist ultimately referred to (besides the immediate reference to Antiochus) in this chapter, and the one in Da 7:8, are one and the same. The objection that the one in the seventh chapter springs out of the ten divisions of the Roman earth, the fourth kingdom, the one in the eighth chapter and the eleventh chapter from one of the four divisions of the third kingdom, Greece, is answered thus: The four divisions of the Grecian empire, having become parts of the Roman empire, shall at the end form four of its ten final divisions [TREGELLES]. However, the origin from one of the four parts of the third kingdom may be limited to Antiochus, the immediate subject of the eighth and eleventh chapter, while the ulterior typical reference of these chapters (namely, Antichrist) may belong to one of the ten Roman divisions, not necessarily one formerly of the four of the third kingdom. The event will tell. "Time of the end" may apply to the time of Antiochus. For it is the prophetic phrase for the time of fulfilment, seen always at the end of the prophetic horizon ( Ge 49:1; Nu 24:14).
19. the last end of the indignation--God's displeasure against the Jews for their sins. For their comfort they are told, the calamities about to come are not to be for ever. The "time" is limited ( Da 9:27; 11:27, 35, 36; 12:7; Hab 2:3).
21. the first king--Philip was king of Macedon before Alexander, but the latter was the first who, as a generalissimo of Greece, subdued the Persian empire.
22. not in his power--not with the power which Alexander possessed [MAURER]. An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi.
23. transgressors are come to the full--This does not hold
good of the times of Antiochus, but of the closing times of
the Christian era. Compare
Lu 18:8, and 2Ti 3:1-9, as to the wickedness of the
world in general just before Christ's second coming.
Israel's guilt, too, shall then be at the full,
when they who rejected Christ shall receive Antichrist;
fulfilling Jesus words, "I am come in My Father's
name, and ye receive Me not; if another shall come in his
own name, him ye will receive" (compare
Ge 15:16; Mt 23:32; 1Th 2:16).
of fierce countenance-- (
De 28:50); one who will spare neither old nor
young.
understanding dark sentences--rather,
"artifices" [GESENIUS]. Antiochus made himself
master of Egypt and Jerusalem successively by craft
(1 Maccabees 1:30, &c.; 2 Maccabees 5:24,
&c.).
24. not by his own power--which in the beginning was
"little" (
Da 8:9; 7:8); but by gaining over others through craft,
the once little horn became "mighty"
(compare
Da 8:25; 11:23). To be fully realized by Antichrist. He
shall act by the power of Satan, who shall then be
permitted to work through him in unrestricted license, such
as he has not now (
Re 13:2); hence the ten kingdoms shall give the beast
their power (
2Th 2:9-12; Re 17:13).
prosper and practise--prosper in all
that he attempts (
Da 8:12).
holy people--His persecutions are
especially directed against the Jews.
25. by peace--by pretending "peace" and
friendship; in the midst of security [GESENIUS],
suddenly striking his blow (compare Note, see on Jer 15:8). "A spoiler
at noon-day."
also . . . against the
Prince of princes--not merely against the Jews (
Da 8:11; 11:36).
broken without hand--by God's
special visitation. The stone "cut out of the mountain
without hands," that is, Christ is to smite the world
power image on his feet (
Da 2:34), that is, in its last development (compare
Da 7:11). Antiochus' horrible death by worms and
ulcers, when on his way to Judea, intending to take
vengeance for the defeat of his armies by the Maccabees,
was a primary fulfilment, foreshadowing God's judgment
on the last enemy of the Jewish Church.
26. shut . . . up . . .
vision--implying the vision was not to be understood
for the present. In
Re 22:10 it is said, "Seal not the vision,
for the time is at hand." What in Daniel's time
was hidden was more fully explained in Revelation, and as
the time draws nearer, it will be clearer still.
it shall be for many days--It refers
to remote times (
Eze 12:27).
27. I . . . was sick--through grief at the
calamities coming on my people and the Church of God
(compare
Ps 102:14).
afterward I . . . did the
king's business--He who holds nearest communion with
heaven can best discharge the duties of common life.
none understood it--He had heard of
kings, but knew not their names; He foresaw the events, but
not the time when they were to take place; thereupon he
could only feel "astonished," and leave all with
the omniscient God [JEROME].
Da 9:1-27. DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS.
The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme.
1. first year of Darius--Cyaxares II, in whose name Cyrus,
his nephew, son-in-law, and successor, took Babylon, 538
B.C. The date of this chapter is therefore 537 B.C., a year
before Cyrus permitted the Jews to return from exile, and
sixty-nine years after Daniel had been carried captive at
the beginning of the captivity, 606 B.C.
son of Ahasuerus--called Astyages by
XENOPHON. Ahasuerus was a name common to many of the kings
of Medo-Persia.
made king--The phrase implies that
Darius owed the kingdom not to his own prowess, but to that
of another, namely, Cyrus.
2. understood by books--rather, "letters," that is, Jeremiah's letter ( Jer 29:10) to the captives in Babylon; also Jer 25:11, 12; compare 2Ch 36:21; Jer 30:18; 31:38. God's promises are the ground on which we should, like Daniel, rest sure hope; not so as to make our prayers needless, but rather to encourage them.
3. prayer . . . supplications--literally, "intercessions . . . entreaties for mercy." Praying for blessings, and deprecating evils.
4. my confession--according to God's promises in
Le 26:39-42, that if Israel in exile for sin should
repent and confess, God would remember for them His
covenant with Abraham (compare
De 30:1-5; Jer 29:12-14; Jas 4:10). God's promise
was absolute, but prayer also was ordained as about to
precede its fulfilment, this too being the work of God
in His people, as much as the external
restoration which was to follow. So it shall be at
Israel's final restoration (
Ps 102:13-17). Daniel takes his countrymen's place
of confession of sin, identifying himself with them, and,
as their representative and intercessory priest,
"accepts the punishment of their iniquity." Thus
he typifies Messiah, the Sin-bearer and great Intercessor.
The prophet's own life and experience form the fit
starting point of the prophecy concerning the sin
atonement. He prays for Israel's restoration as
associated in the prophets (compare
Jer 31:4, 11, 12, 31, &c.) with the hope of
Messiah. The revelation, now granted, analyzes into its
successive parts that which the prophets, in prophetical
perspective, heretofore saw together in one; namely, the
redemption from captivity, and the full Messianic
redemption. God's servants, who, like Noah's father
(
Ge 5:29), hoped many a time that now the Comforter of
their afflictions was at hand, had to wait from age to age,
and to view preceding fulfilments only as pledges of the
coming of Him whom they so earnestly desired to see (
Mt 13:17); as now also Christians, who believe that the
Lord's second coming is nigh, are expected to continue
waiting. So Daniel is informed of a long period of seventy
prophetic weeks before Messiah's coming, instead of
seventy years, as he might have expected (compare
Mt 18:21, 22) [AUBERLEN].
great and dreadful God--as we know to
our cost by the calamities we suffer. The greatness
of God and His dreadful abhorrence of sin should
prepare sinners for reverent, humble acknowledgment of the
justice of their punishment.
keeping . . . covenant and
mercy--that is, the covenant of Thy mercy, whereby Thou
hast promised to deliver us, not for our merits, but of Thy
mercy (
Eze 36:22, 23). So weak and sinful is man that any
covenant for good on God's part with him, to take
effect, must depend solely on His grace. If He be a God to
be feared for His justice, He is one to be
trusted for His "mercy."
love . . . keep his
commandments--Keeping His commandments is the only sure
test of love to God (
Joh 14:15).
5. Compare Nehemiah's confession (
Ne 9:1-38).
sinned . . . committed
iniquity . . . done wickedly . . .
rebelled--a climax. Erred in ignorance
. . . sinned by infirmity . . .
habitually and wilfully done wickedness . . .
as open and obstinate rebels set ourselves against
God.
6. prophets . . . spake . . . to our kings . . . to all the people--They fearlessly warned all without respect of persons.
7. confusion of faces, as at this day--Shame at our guilt,
betrayed in our countenance, is what belongs to us; as our
punishment "at this day" attests.
near, and . . . far off--the
chastisement, however varied, some Jews not being cast off
so far from Jerusalem as others, all alike were sharers in
the guilt.
9. mercies--The plural intensifies the force; mercy
manifold and exhibited in countless ways. As it is humbling
to recollect "righteousness belongeth unto
God," so it is comforting, that "mercies
belong to the Lord OUR God."
though we have rebelled--rather,
"since," &c. [Vulgate], (
Ps 25:11). Our punishment is not inconsistent with His
"mercies," since we have rebelled against
Him.
10. set before us--not ambiguously, but plainly, so that we were without excuse.
11. all-- (
Ps 14:3; Ro 3:12).
the curse . . . and
. . . oath . . . in . . .
law--the curse against Israel, if disobedient, which
God ratified by oath (
Le 26:14-39; De 27:15-26; 28:15-68; 29:1-29).
12. confirmed his words--showed by the punishments we
suffer, that His words were no idle threats.
under . . . heaven hath not
been done as . . . upon Jerusalem-- (
La 1:12).
13. yet made we not our prayer before--literally,
"soothed not the face of." Not even our
chastisement has taught us penitence (
Isa 9:13; Jer 5:3; Ho 7:10). Diseased, we spurn the
healing medicine.
that we might turn, &c.--Prayer
can only be accepted when joined with the desire to
turn from sin to God (
Ps 66:18; Pr 28:9).
understand thy
truth--"attentively regard Thy faithfulness" in
fulfilling Thy promises, and also Thy threats [CALVIN].
Thy law (
Da 8:12), [MAURER].
14. watched upon the evil--expressing ceaseless vigilance
that His people's sins might not escape His judgment,
as a watchman on guard night and day (
Job 14:16; Jer 31:28; 44:27). God watching upon
the Jews' punishment forms a striking contrast to the
Jews' slumbering in their sins.
God is righteous--True penitents
"justify" God, "ascribing righteousness to
Him," instead of complaining of their punishment as
too severe (
Ne 9:33; Job 36:3; Ps 51:4; La 3:39-42).
15. brought thy people . . . out of
. . . Egypt--a proof to all ages that the seed of
Abraham is Thy covenant-people. That ancient benefit gives
us hope that Thou wilt confer a like one on us now under
similar circumstances (
Ps 80:8-14; Jer 32:21; 23:7, 8).
as at this day--is known.
16. thy righteousness--not stern justice in
punishing, but Thy faithfulness to Thy promises of
mercy to them who trust in Thee (
Ps 31:1; 143:1).
thy city--chosen as Thine in
the election of grace, which changes not.
for . . . iniquities of
. . . fathers-- (
Ex 20:5). He does not impugn God's justice in this,
as did the murmurers (
Eze 18:2, 3; compare
Jer 31:29).
thy people . . . a
reproach--which brings reproach on Thy name. "All the
nations that are about us" will say that Thou,
Jehovah, wast not able to save Thy peculiar people. So
Da 9:17, "for the Lord's sake";
Da 9:19, "for Thine own sake" (
Isa 48:9, 11).
17. cause thy face to shine--metaphor from the sun, which gladdens all that it beams upon ( Nu 6:25; Mal 4:2).
18. present . . . supplications--literally, "cause to fall," &c. (compare Note, see on Jer 36:7).
19. The short broken ejaculations and repetitions show the
intense fervor of his supplications.
defer not--He implies that the seventy
years are now all but complete.
thine own sake--often repeated, as
being the strongest plea (
Jer 14:21).
20. whiles I was speaking--repeated in Da 9:21; emphatically marking that the answer was given before the prayer was completed, as God promised ( Isa 30:19; 65:24; compare Ps 32:5).
21. I had seen in the vision at the beginning--namely, in
the former vision by the river Ulai (
Da 8:1, 16).
fly swiftly--literally, "with
weariness," that is, move swiftly as one breathless
and wearied out with quick running [GESENIUS]. English
Version is better (
Isa 6:2; Eze 1:6; Re 14:6).
time of . . . evening
oblation--the ninth hour, three o'clock (compare
1Ki 18:36). As formerly, when the temple stood, this
hour was devoted to sacrifices, so now to prayer. Daniel,
during the whole captivity to the very last, with pious
patriotism never forgot God's temple-worship, but
speaks of its rites long abolished, as if still in use.
22. to give thee . . . understanding-- Da 8:16; Da 8:26 shows that the symbolical vision had not been understood. God therefore now gives "information" directly, instead of by symbol, which required interpretation.
23. At the beginning of thy supplications, &c.--The
promulgation of the divine decree was made in heaven to the
angels as soon as Daniel began to pray.
came forth--from the divine throne; so
Da 9:22.
thou art greatly beloved--literally,
"a man of desires" (compare
Eze 23:6, 12); the object of God's delight. As the
apocalyptic prophet of the New Testament was "the
disciple whom Jesus loved," so the apocalyptic prophet
of the Old Testament was "greatly beloved" of
God.
the vision--the further revelation as
to Messiah in connection with Jeremiah's prophecy of
seventy years of the captivity. The charge to
"understand" is the same as in
Mt 24:15, where Rome primarily, and Antichrist
ultimately, is referred to (compare Note, see on Da 9:27).
24. Seventy weeks--namely, of years; literally,
"Seventy sevens"; seventy heptads or hebdomads;
four hundred ninety years; expressed in a form of
"concealed definiteness" [HENGSTENBERG], a
usual way with the prophets. The Babylonian captivity is a
turning point in the history of the kingdom of God. It
terminated the free Old Testament theocracy. Up to that
time Israel, though oppressed at times, was; as a rule,
free. From the Babylonian captivity the theocracy never
recovered its full freedom down to its entire suspension by
Rome; and this period of Israel's subjection to the
Gentiles is to continue till the millennium (
Re 20:1-15), when Israel shall be restored as head of
the New Testament theocracy, which will embrace the whole
earth. The free theocracy ceased in the first year of
Nebuchadnezzar, and the fourth of Jehoiakim; the year of
the world 3338, the point at which the seventy years of the
captivity begin. Heretofore Israel had a right, if
subjugated by a foreign king, to shake off the yoke (
Jud 4:1-5:31; 2Ki 18:7) as an unlawful one, at the
first opportunity. But the prophets (
Jer 27:9-11) declared it to be God's will
that they should submit to Babylon. Hence every effort of
Jehoiakim, Jeconiah, and Zedekiah to rebel was vain. The
period of the world times, and of Israel's depression,
from the Babylonian captivity to the millennium, though
abounding more in afflictions (for example, the two
destructions of Jerusalem, Antiochus' persecution, and
those which Christians suffered), contains all that was
good in the preceding ones, summed up in Christ, but in a
way visible only to the eye of faith. Since He came as a
servant, He chose for His appearing the period darkest of
all as to His people's temporal state. Always fresh
persecutors have been rising, whose end is destruction, and
so it shall be with the last enemy, Antichrist. As the
Davidic epoch is the point of the covenant-people's
highest glory, so the captivity is that of their lowest
humiliation. Accordingly, the people's sufferings are
reflected in the picture of the suffering Messiah. He is no
longer represented as the theocratic King, the Antitype of
David, but as the Servant of God and Son of man; at the
same time the cross being the way to glory (compare
Da 9:1-27 with Da 2:34, 35, 44; 12:7). In the second
and seventh chapters, Christ's first coming is not
noticed, for Daniel's object was to prophesy to his
nation as to the whole period from the destruction to the
re-establishment of Israel; but this ninth chapter
minutely predicts Christ's first coming, and its
effects on the covenant people. The seventy weeks date
thirteen years before the rebuilding of Jerusalem; for
then the re-establishment of the theocracy began, namely,
at the return of Ezra to Jerusalem, 457 B.C. So
Jeremiah's seventy years of the captivity begin 606
B.C., eighteen years before the destruction of Jerusalem,
for then Judah ceased to exist as an independent theocracy,
having fallen under the sway of Babylon. Two periods are
marked in Ezra: (1) The return from the captivity under
Jeshua and Zerubbabel, and rebuilding of the temple,
which was the first anxiety of the theocratic nation. (2)
The return of Ezra (regarded by the Jews as a second Moses)
from Persia to Jerusalem, the restoration of the city,
the nationality, and the law. Artaxerxes, in the
seventh year of his reign, gave him the commission
which virtually includes permission to rebuild the city,
afterwards confirmed to, and carried out by, Nehemiah in
the twentieth year (
Ezr 9:9; 7:11, &c.).
Da 9:25, "from the going forth of the commandment
to build Jerusalem," proves that the second of
the two periods is referred to. The words in
Da 9:24 are not, "are determined upon the holy
city," but "upon thy people and thy holy
city"; thus the restoration of the religious
national polity and the law (the inner work fulfilled
by Ezra the priest), and the rebuilding of the houses
and walls (the outer work of Nehemiah, the governor),
are both included in
Da 9:25, "restore and build Jerusalem."
"Jerusalem" represents both the city, the body,
and the congregation, the soul of the state. Compare
Ps 46:1-11; 48:1-14; 87:1-7. The starting-point of the
seventy weeks dated from eighty-one years after Daniel
received the prophecy: the object being not to fix for
him definitely the time, but for the Church: the
prophecy taught him that the Messianic redemption,
which he thought near, was separated from him by at least a
half millennium. Expectation was sufficiently kept alive by
the general conception of the time; not only the
Jews, but many Gentiles looked for some great Lord of the
earth to spring from Judea at that very time [T
ACITUS, Histories, 5.13; S UETONIUS,
Vespasian, 4]. Ezra's placing of Daniel in the
canon immediately before his own book and Nehemiah's
was perhaps owing to his feeling that he himself brought
about the beginning of the fulfilment of the prophecy (
Da 9:20-27) [AUBERLEN].
determined--literally, "cut
out," namely, from the whole course of time, for God
to deal in a particular manner with Jerusalem.
thy . . . thy--Daniel had in
his prayer often spoken of Israel as "Thy
people, Thy holy city"; but Gabriel, in reply,
speaks of them as Daniel's ("thy
. . . thy") people and city, God thus
intimating that until the "everlasting
righteousness" should be brought in by Messiah, He
could not fully own them as His [TREGELLES] (compare
Ex 32:7). Rather, as God is wishing to console Daniel
and the godly Jews, "the people whom thou art
so anxiously praying for"; such weight does God give
to the intercessions of the righteous (
Jas 5:16-18).
finish--literally, "shut
up"; remove from God's sight, that is, abolish (
Ps 51:9) [LENGKERKE]. The seventy years' exile was
a punishment, but not a full atonement, for the sin of the
people; this would come only after seventy prophetic weeks,
through Messiah.
make an end of--The Hebrew
reading, "to steal," that is, to hide out of
sight (from the custom of sealing up things to be
concealed, compare
Job 9:7), is better supported.
make reconciliation for--literally,
"to cover," to overlay (as with pitch,
Ge 6:14). Compare
Ps 32:1.
bring in everlasting
righteousness--namely, the restoration of the normal state
between God and man (
Jer 23:5, 6); to continue eternally (
Heb 9:12; Re 14:6).
seal up . . . vision
. . . prophecy--literally, "prophet."
To give the seal of confirmation to the prophet and his
vision by the fulfilment.
anoint the Most Holy--primarily, to
"anoint," or to consecrate after its
pollution "the Most Holy" place but mainly
Messiah, the antitype to the Most Holy place (
Joh 2:19-22). The propitiatory in the temple (the same
Greek word expresses the mercy seat and
propitiation,
Ro 3:25), which the Jews looked for at the restoration
from Babylon, shall have its true realization only in
Messiah. For it is only when sin is "made an end
of" that God's presence can be perfectly
manifested. As to "anoint," compare
Ex 40:9, 34. Messiah was anointed with the Holy
Ghost (
Ac 4:27; 10:38). So hereafter, God-Messiah will
"anoint" or consecrate with His presence the holy
place at Jerusalem (
Jer 3:16, 17; Eze 37:27, 28), after its pollution by
Antichrist, of which the feast of dedication after the
pollution by Antiochus was a type.
25. from the going forth of the commandment--namely the
command from God, whence originated the command of the
Persian king (
Ezr 6:14). AUBERLEN remarks, there is but one
Apocalypse in each Testament. Its purpose in each is to sum
up all the preceding prophecies, previous to the
"troublous times" of the Gentiles, in which there
was to be no revelation. Daniel sums up all the previous
Messianic prophecy, separating into its individual phases
what the prophets had seen in one and the same perspective,
the temporary deliverance from captivity and the
antitypical final Messianic deliverance. The seventy weeks
are separated (
Da 9:25-27) into three unequal parts, seven, sixty-two,
one. The seventieth is the consummation of the preceding
ones, as the Sabbath of God succeeds the working days; an
idea suggested by the division into weeks. In the
sixty-nine weeks Jerusalem is restored, and so a place is
prepared for Messiah wherein to accomplish His sabbatic
work (
Da 9:25, 26) of "confirming the covenant" (
Da 9:27). The Messianic time is the Sabbath of
Israel's history, in which it had the offer of all
God's mercies, but in which it was cut off for a time
by its rejection of them. As the seventy weeks end with
seven years, or a week, so they begin with seven times
seven, that is, seven weeks. As the seventieth week is
separated from the rest as a period of revelation,
so it may be with the seven weeks. The number seven
is associated with revelation; for the seven spirits
of God are the mediators of all His revelations (
Re 1:4; 3:1; 4:5). Ten is the number of what is
human; for example, the world power issues in ten
heads and ten horns (
Da 2:42; 7:7). Seventy is ten multiplied
by seven, the human moulded by the divine. The
seventy years of exile symbolize the triumph of the
world power over Israel. In the seven times seventy years
the world number ten is likewise contained, that is,
God's people is still under the power of the world
("troublous times"); but the number of the divine
is multiplied by itself; seven times seven years, at the
beginning a period of Old Testament revelation to God's
people by Ezra, Nehemiah, and Malachi, whose labors extend
over about half a century, or seven weeks, and whose
writings are last in the canon; and in the end, seven
years, the period of New Testament revelation in Messiah.
The commencing seven weeks of years of Old Testament
revelation are hurried over, in order that the chief stress
might rest on the Messianic week. Yet the seven weeks of
Old Testament revelation are marked by their separation
from the sixty-two, to be above those sixty-two wherein
there was to be none.
Messiah the Prince--Hebrew, Nagid.
Messiah is Jesus' title in respect to Israel
(
Ps 2:2; Mt 27:37, 42). Nagid, as Prince of the
Gentiles (
Isa 55:4). Nagid is applied to Titus, only as
representative of Christ, who designates the Roman
destruction of Jerusalem as, in a sense, His coming (
Mt 24:29-31; Joh 21:22). Messiah denotes His
calling; Nagid, His power. He is to "be cut
off, and there shall be nothing for Him." (So the
Hebrew for "not for Himself,"
Da 9:26, ought to be translated). Yet He is "the
Prince" who is to "come," by His
representative at first, to inflict judgment, and at last
in person.
wall--the "trench" or
"scarped rampart" [TREGELLES]. The street and
trench include the complete restoration of the city
externally and internally, which was during the sixty-nine
weeks.
26. after threescore and two weeks--rather, the
threescore and two weeks. In this verse, and in
Da 9:27, Messiah is made the prominent subject, while
the fate of the city and sanctuary are secondary, being
mentioned only in the second halves of the verses. Messiah
appears in a twofold aspect, salvation to believers,
judgment on unbelievers (
Lu 2:34; compare
Mal 3:1-6; 4:1-3). He repeatedly, in Passion week,
connects His being "cut off" with the
destruction of the city, as cause and effect (
Mt 21:37-41; 23:37, 38; Lu 21:20-24; 23:28-31). Israel
might naturally expect Messiah's kingdom of glory, if
not after the seventy years' captivity, at least at the
end of the sixty-two weeks; but, instead of that, shall be
His death, and the consequent destruction of
Jerusalem.
not for himself--rather, "there
shall be nothing to Him" [HENGSTENBERG]; not that the
real object of His first coming (His spiritual
kingdom) should be frustrated; but the earthly
kingdom anticipated by the Jews should, for the present,
come to naught, and not then be realized.
TREGELLES refers the title, "the Prince" (
Da 9:25), to the time of His entering Jerusalem on an
ass's colt, His only appearance as a king, and six days
afterwards put to death as "King of the
Jews."
the people of the prince--the Romans,
led by Titus, the representative of the world power,
ultimately to be transferred to Messiah, and so called by
Messiah's title, "the Prince"; as also
because sent by Him, as His instrument of judgment (
Mt 22:7).
end thereof--of the sanctuary.
TREGELLES takes it, "the end of the Prince," the
last head of the Roman power, Antichrist.
with a flood--namely, of war (
Ps 90:5; Isa 8:7, 8; 28:18). Implying the completeness
of the catastrophe, "not one stone left on
another."
unto the end of the war--rather,
"unto the end there is war."
determined--by God's decree (
Isa 10:23; 28:22).
27. he shall confirm the covenant--Christ. The confirmation
of the covenant is assigned to Him also elsewhere.
Isa 42:6, "I will give thee for a covenant
of the people" (that is, He in whom the covenant
between Israel and God is personally expressed); compare
Lu 22:20, "The new testament in My blood";
Mal 3:1, "the angel of the covenant";
Jer 31:31-34, describes the Messianic covenant in full.
Contrast
Da 11:30, 32, "forsake the covenant,"
"do wickedly against the covenant." The prophecy
as to Messiah's confirming the covenant with
many would comfort the faithful in Antiochus'
times, who suffered partly from persecuting enemies, partly
from false friends (
Da 11:33-35). Hence arises the similarity of the
language here and in
Da 11:30, 32, referring to Antiochus, the type of
Antichrist.
with many-- (
Isa 53:11; Mt 20:28; 26:28; Ro 5:15, 19; Heb
9:28).
in . . . midst of
. . . week--The seventy weeks extend to A.D. 33.
Israel was not actually destroyed till A.D. 79, but it was
so virtually, A.D. 33, about three or four years after
Christ's death, during which the Gospel was preached
exclusively to the Jews. When the Jews persecuted the
Church and stoned Stephen (
Ac 7:54-60), the respite of grace granted to them was
at an end (
Lu 13:7-9). Israel, having rejected Christ, was
rejected by Christ, and henceforth is counted dead (compare
Ge 2:17 with
Ge 5:5; Ho 13:1, 2), its actual destruction by Titus
being the consummation of the removal of the kingdom of God
from Israel to the Gentiles (
Mt 21:43), which is not to be restored until
Christ's second coming, when Israel shall be at the
head of humanity (
Mt 23:39; Ac 1:6, 7; Ro 11:25-31; 15:1-32). The
interval forms for the covenant-people a great
parenthesis.
he shall cause the sacrifice
. . . oblation to cease--distinct from the
temporary "taking away" of "the
daily" (sacrifice) by Antiochus (
Da 8:11; 11:31). Messiah was to cause all sacrifices
and oblations in general to "cease"
utterly. There is here an allusion only to
Antiochus' act; to comfort God's people when
sacrificial worship was to be trodden down, by pointing
them to the Messianic time when salvation would fully come
and yet temple sacrifices cease. This is the same
consolation as Jeremiah and Ezekiel gave under like
circumstances, when the destruction of Jerusalem by
Nebuchadnezzar was impending (
Jer 3:16; 31:31; Eze 11:19). Jesus died in the middle
of the last week, A.D. 30. His prophetic life lasted three
and a half years; the very time in which "the saints
are given into the hand" of Antichrist (
Da 7:25). Three and a half does not, like ten,
designate the power of the world in its fulness, but (while
opposed to the divine, expressed by seven) broken
and defeated in its seeming triumph; for immediately after
the three and a half times, judgment falls on the
victorious world powers (
Da 7:25, 26). So Jesus' death seemed the triumph of
the world, but was really its defeat (
Joh 12:31). The rending of the veil marked the
cessation of sacrifices through Christ's death (
Le 4:6, 17; 16:2, 15; Heb 10:14-18). There cannot be a
covenant without sacrifice (
Ge 8:20; 9:17; 15:9, &c.; Heb 9:15). Here the old
covenant is to be confirmed, but in a way peculiar to the
New Testament, namely, by the one sacrifice, which would
terminate all sacrifices (
Ps 40:6, 11). Thus as the Levitical rites approached
their end, Jeremiah, Ezekiel, and Daniel, with ever
increasing clearness, oppose the spiritual new covenant to
the transient earthly elements of the old.
for the overspreading of
abominations--On account of the abominations
committed by the unholy people against the Holy One, He
shall not only destroy the city and sanctuary (
Da 9:25), but shall continue its desolation until the
time of the consummation "determined" by God (the
phrase is quoted from
Isa 10:22, 23), when at last the world power shall be
judged and dominion be given to the saints of the Most High
(
Da 7:26, 27). AUBERLEN translates, "On account of
the desolating summit of abominations (compare
Da 11:31; 12:11; thus the repetition of the same thing
as in
Da 9:26 is avoided), and till the consummation which is
determined, it (the curse,
Da 9:11, foretold by Moses) will pour on the
desolated." Israel reached the summit of abominations,
which drew down desolation (
Mt 24:28), nay, which is the desolation itself, when,
after murdering Messiah, they offered sacrifices, Mosaic
indeed in form, but heathenish in spirit (compare
Isa 1:13; Eze 5:11). Christ refers to this passage (
Mt 24:15), "When ye see the abomination of
desolation, spoken of by Daniel the prophet, stand in
the holy place" (the latter words being tacitly
implied in "abominations" as being such as
are committed against the sanctuary). TREGELLES
translates, "upon the wing of abominations
shall be that which causeth desolation"; namely, an
idol set up on a wing or pinnacle of the temple (compare
Mt 4:5) by Antichrist, who makes a covenant with the
restored Jews for the last of the seventy weeks of years
(fulfilling Jesus' words, "If another shall come
in his own name, him ye will receive"), and for the
first three and a half years keeps it, then in the midst of
the week breaks it, causing the daily sacrifices to cease.
TREGELLES thus identifies the last half week with the time,
times, and a half of the persecuting little horn (
Da 7:25). But thus there is a gap of at least 1830
years put between the sixty-nine weeks and the seventieth
week. SIR ISAAC NEWTON explains the wing
("overspreading") of abominations to be the Roman
ensigns (eagles) brought to the east gate of the temple,
and there sacrificed to by the soldiers; the war, ending in
the destruction of Jerusalem, lasted from spring A.D. 67 to
autumn A.D. 70, that is, just three and a half years, or
the last half week of years [JOSEPHUS, Wars of the
Jews, 6.6].
poured upon the desolate--TREGELLES
translates, "the causer of desolation,"
namely, Antichrist. Compare "abomination that
maketh desolate" (
Da 12:11). Perhaps both interpretations of the
whole passage may be in part true; the Roman desolator,
Titus, being a type of Antichrist, the final desolator of
Jerusalem. BACON [The Advancement of Learning, 2.3]
says, "Prophecies are of the nature of the Author,
with whom a thousand years are as one day; and therefore
are not fulfilled punctually at once, but have a springing
and germinant accomplishment through many years, though the
height and fulness of them may refer to one age."
Da 10:1-21. DANIEL COMFORTED BY AN ANGELIC VISION.
The tenth through twelfth chapters more fully describe the vision in the eighth chapter by a second vision on the same subject, just as the vision in the seventh chapter explains more fully that in the second. The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual worlds as the background of the historical world ( Job 1:7; 2:1, &c.; Zec 3:1, 2; Re 12:7), and angels as the ministers of God's government of men. As in the world of nature ( Joh 5:4; Re 7:1-3), so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God's will in the heathen world, resist the God-opposed spirit of the world. These struggles are not merely symbolical, but real ( 1Sa 16:13-15; 1Ki 22:22; Eph 6:12).
1. third year of Cyrus--two years after Cyrus' decree
for the restoration of the Jews had gone forth, in
accordance with Daniel's prayer in
Da 9:3-19. This vision gives not merely general
outlines, or symbols, but minute details of the future, in
short, anticipative history. It is the expansion of the
vision in
Da 8:1-14. That which then "none understood,"
he says here, "he understood"; the messenger
being sent to him for this (
Da 10:11, 14), to make him understand it. Probably
Daniel was no longer in office at court; for in
Da 1:21, it is said, "Daniel continued even unto
the first year of King Cyrus"; not that he died
then. See on Da 1:21.
but the time appointed was
long--rather, "it (that is, the prophecy) referred to
great calamity" [MAURER]; or, "long and
calamitous warfare" [GESENIUS]. Literally, "host
going to war"; hence, warfare, calamity.
2. mourning--that is, afflicting myself by fasting from "pleasant bread, flesh and wine" ( Da 10:3), as a sign of sorrow, not for its own sake. Compare Mt 9:14, "fast," answering to "mourn" ( Da 10:15). Compare 1Co 8:8; 1Ti 4:3, which prove that "fasting" is not an indispensable Christian obligation; but merely an outward expression of sorrow, and separation from ordinary worldly enjoyments, in order to give one's self to prayer ( Ac 13:2). Daniel's mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court.
3. no pleasant bread--"unleavened bread, even the
bread of affliction" (
De 16:3).
anoint--The Persians largely used
unguents.
4. first month--Nisan, the month most suited for
considering Israel's calamity, being that in which the
feast of unleavened bread reminded them of their Egyptian
bondage. Daniel mourned not merely for the seven
days appointed (
Ex 12:18), from the evening of the fourteenth to the
twenty-first of Nisan, but thrice seven days, to
mark extraordinary sorrow. His mourning ended on the
twenty-first day, the closing day of the passover feast;
but the vision is not till the twenty-fourth, because of
the opposition of "the prince of Persia" (
Da 10:13).
I was by . . . the
. . . river--in waking reality, not a trance (
Da 10:7); when younger, he saw the future in images,
but now when old, he receives revelations from angels in
common language, that is, in the apocalyptic mode.
In the patriarchal period God often appeared
visibly, that is, theophany. In the prophets,
next in the succession, the inward character of
revelation is prominent. The consummation is when the seer
looks up from earth into the unseen world, and has the
future shown to him by angels, that is, apocalypse. So in
the New Testament there is a parallel progression: God in
the flesh, the spiritual activity of the apostles and the
apocalypse [AUBERLEN].
Hiddekel--the Tigris.
5. lifted up mine eyes--from the ground on which they had
been fixed in his mourning.
certain man--literally, "one
man." An angel of the highest order; for in
Da 8:16 he commands Gabriel to make Daniel to
understand the vision, and in
Da 12:6 one of the two angels inquires of him how long
it would be till the end predicted.
linen--the raiment of priests, being
the symbol of sanctity, as more pure than wool (
Ex 28:42); also of prophets (
Jer 13:1); and of angels (
Re 15:6).
girded with . . . gold--that
is, with a girdle interwoven with gold (
Re 1:13).
6. beryl--literally, "Tarshish," in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called "the Tarshish stone."
7. they fled--terrified by the presence of the presence of the angel.
8. comeliness--literally, "vigor," that is,
lively expression and color.
into
corruption--"deadliness," that is, death-like
paleness (
Da 5:6; 7:28).
9. voice of his words--the sound of his words.
was I in a deep sleep--"I
sank into a deep sleep" [LENGKERKE].
10. an hand--namely, of Gabriel, who interpreted other
revelations to Daniel (
Da 8:16) [THEODORET].
set me upon my knees--GESENIUS
translates, "cause me to reel on my knees,"
&c.
11. man . . . beloved--(See on
Da 9:23).
understand--"attend to." See
Da 8:17, 18.
12. Fear not--Be not affrighted at my presence.
didst set thine heart to
understand--what shall come to pass to thy people at the
last times (compare
Da 10:14).
chasten thyself-- (
Da 10:2, 3).
thy words were heard-- (
Ac 10:4). Prayer is heard at once in heaven, though the
sensible answer may seem to be delayed. God's
messenger was detained on the way (
Da 10:13) by the opposition of the powers of darkness.
If in our prayers amidst long protracted sorrows we
believed God's angel is on his way to us, what
consolation it would give us!
for thy words--because of thy prayers.
13. prince of . . . Persia--the angel of darkness
that represented the Persian world power, to which Israel
was then subject. This verse gives the reason why, though
Daniel's "words were heard from the first
day" (
Da 10:12), the good angel did not come to him until
more than three weeks had elapsed (
Da 10:4).
one and twenty days--answering to the
three weeks of Daniel's mourning (
Da 10:2).
Michael--that is, "Who is like
God?" Though an archangel, "one of the chief
princes," Michael was not to be compared to God.
help me--Michael, as patron of Israel
before God (
Da 10:21; 12:1), "helped" to influence the
Persian king to permit the Jews' return to
Jerusalem.
I remained--I was detained
there with the kings of Persia, that is, with the angel of
the Persian rulers, with whom I had to contend, and from
whom I should not have got free, but for the help of
Michael. GESENIUS translates, "I obtained the
ascendency," that is, I gained my point against the
adverse angel of Persia, so as to influence the Persian
authorities to favor Israel's restoration.
14. what shall befall thy people in the latter days--an
intimation that the prophecy, besides describing the doings
of Antiochus, reaches to the concluding calamities of
Israel's history, prior to the nation's full
restoration at Christ's coming--calamities of which
Antiochus' persecutions were the type.
vision is for many days--that is,
extends far into the future.
15. face toward the ground--in humble reverence (
Ge 19:1).
dumb--with overwhelming awe.
16. touched my lips--the same significant action wherewith
the Son of man accompanied His healing of the dumb (
Mr 7:33). He alone can give spiritual utterance (
Isa 6:6, 7; Eph 6:19), enabling one to "open the
mouth boldly." The same one who makes dumb (
Da 10:15) opens the mouth.
sorrows--literally,
"writhings" as of a woman in travail.
17. this . . . this my lord--to avoid the tautology in English Version, join rather "this," with "servant," "How can this servant of my lord (that is, how can I who am so feeble) talk with this my lord (who is so majestic)?" Thus Daniel gives the reason why he is so overwhelmed with awe [MAURER].
18. again . . . touched me--It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure.
19. peace be unto thee--God is favorable to thee and to thy people Israel. See Jud 13:21, 22, as to the fear of some evil resulting from a vision of angels.
20. Knowest thou wherefore--The angel asks, after Daniel
had recovered from his fright, whether he has understood
what was revealed (
Da 10:13). On Daniel, by his silence, intimating that
he did understand, the angel declares he will return to
renew the fight with the evil angel, the prince of Persia.
This points to new difficulties to the Jews'
restoration which would arise in the Persian court, but
which would be counteracted by God, through the ministry of
angels.
prince of Grecia shall come--Alexander
the Great, who conquered Persia, and favored the Jews
[CALVIN]. Rather, as the prince of Persia is an angel,
representing the hostile world power, so the prince of
Grecia is a fresh angelic adversary, representing Greece.
When I am gone forth from conquering the Persian foe, a
fresh one starts up, namely, the world power that succeeds
Persia, Greece; Antiochus Epiphanes, and his antitype
Antichrist, but him, too, with the help of Michael,
Israel's champion, I shall overcome [GEJER].
21. noted in the scripture of truth--in the secret book of
God's decrees (
Ps 139:16; Re 5:1), which are truth, that is, the
things which shall most surely come to pass, being
determined by God (compare
Joh 17:17).
none . . . but Michael--To
him alone of the angels the office of protecting Israel, in
concert with the angelic speaker, was delegated; all the
world powers were against Israel.
Da 11:1-45. This chapter is an enlargement of the eighth: THE OVERTHROW OF PERSIA BY GRECIA: THE FOUR DIVISIONS OF ALEXANDER'S KINGDOM: CONFLICTS BETWEEN THE KINGS OF THE SOUTH AND OF THE NORTH, THE PTOLEMIES AND SELEUCIDÆ: ANTIOCHUS EPIPHANES.
1. I--the angel (
Da 10:18).
first year of Darius--Cyaxares II; the
year of the conquest of Babylon (
Da 5:31). Cyrus, who wielded the real power, though in
name subordinate to Darius, in that year promulgated the
edict for the restoration of the Jews, which Daniel was at
the time praying for (
Da 9:1, 2, 21, 23).
stood--implying promptness in helping
(
Ps 94:16).
strengthen him--namely, Michael; even
as Michael (
Da 10:21, "strengtheneth himself with
me") helped the angel, both joining their powers in
behalf of Israel [ROSENMULLER]. Or, Darius, the
angel "confirming him" in his purpose of kindness
to Israel.
2. three kings in Persia--Cambyses, Pseudo-Smerdis, and
Darius Hystaspes. (Ahasuerus, Artaxerxes, and Darius, in
Ezr 4:6, 7, 24). The Ahasuerus of Esther (see on
Da 9:1) is identified with Xerxes,
both in Greek history and in Scripture, appearing proud,
self-willed, careless of contravening Persian customs,
amorous, facile, and changeable (
Da 11:2).
fourth . . . riches
. . . against . . . Grecia--Xerxes,
whose riches were proverbial. Persia reached its climax and
showed its greatest power in his invasion of Greece, 480
B.C. After his overthrow at Salamis, Persia is viewed as
politically dead, though it had an existence.
Therefore,
Da 11:3, without noticing Xerxes' successors,
proceeds at once to Alexander, under whom, first, the third
world kingdom, Grecia, reached its culmination, and assumed
an importance as to the people of God.
stir up all--Four years were spent in
gathering his army out of all parts of his vast empire,
amounting to two millions six hundred and forty-one
thousand men. [PRIDEAUX, Connexion, 1.4. l. 410].
3. mighty king . . . do according to his will--answering to the he-goat's "notable horn" ( Da 8:6, 7, 21). Alexander invaded Persia 334 B.C., to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, ARRIAN, Alexander. 2.14.7).
4. kingdom . . . divided toward . . .
four winds--the fourfold division of Alexander's
kingdom at his death (
Da 8:8, 22), after the battle of Ipsus, 301 B.C.
not to his posterity--(See on Da 8:8; Da 8:22).
nor according to his dominion--None of
his successors had so wide a dominion as Alexander
himself.
others besides those--besides
Alexander's sons, Hercules by Barsine, Darius'
daughter, and Alexander by Roxana, who were both slain
[MAURER]. Rather, besides the four successors to the
four chief divisions of the empire, there will be other
lesser chiefs who shall appropriate smaller fragments of
the Macedonian empire [JEROME].
5. Here the prophet leaves Asia and Greece and takes up
Egypt and Syria, these being in continual conflict under
Alexander's successors, entailing misery on Judea,
which lay between the two. Holy Scripture handles external
history only so far as it is connected with God's
people, Israel [JEROME]. TREGELLES puts a chasm between the
fourth and fifth verses, making the transition to the final
Antichrist here, answering to the chasm (in his view) at
Da 8:22, 23.
king of . . .
south--literally, "of midday": Egypt (
Da 11:8, 42), Ptolemy Soter, son of Lagus. He took the
title "king," whereas Lagus was but
"governor."
one of his princes--Seleucus, at first
a satrap of Ptolemy Lagus, but from 312 B.C. king of the
largest empire after that of Alexander (Syria, Babylon,
Media, &c.), and called therefore Nicator, that
is, "conqueror." Connect the words thus,
"And one of his (Ptolemy's) princes, even
he (Seleucus) shall be strong above him" (above
Ptolemy, his former master).
6. in . . . end of years--when the predicted time
shall be consummated (
Da 11:13, Margin;
Da 8:17; 12:13).
king's daughter of the
south--Berenice, daughter of Ptolemy Philadelphus of Egypt.
The latter, in order to end his war with Antiochus Theus,
"king of the north" (literally,
"midnight": the prophetical phrase for the region
whence came affliction to Israel,
Jer 1:13-15; Joe 2:20), that is, Syria, gave Berenice
to Antiochus, who thereupon divorced his former wife,
Laodice, and disinherited her son, Seleucus Callinicus. The
designation, "king of the north" and "of the
south," is given in relation to Judea, as the
standpoint. Egypt is mentioned by name (
Da 11:8, 42), though Syria is not; because the former
was in Daniel's time a flourishing kingdom, whereas
Syria was then a mere dependency of Assyria and
Babylon: an undesigned proof of the genuineness of the Book
of Daniel.
agreement--literally,
"rights," that is, to put things to rights
between the belligerents.
she shall not retain the power of the
arm--She shall not be able to effect the purpose of the
alliance, namely, that she should be the mainstay of
peace. Ptolemy having died, Antiochus took back Laodice,
who then poisoned him, and caused Berenice and her son to
be put to death, and raised her own son, Seleucus Nicator,
to the throne.
neither shall he stand--The king of
Egypt shall not gain his point of setting his line on the
throne of Syria.
his arm--that on which he relied.
Berenice and her offspring.
they that brought her--her attendants
from Egypt.
he that begat her--rather as
Margin, "the child whom she brought
forth" [EWALD]. If English Version (which
MAURER approves) be retained, as Ptolemy died a natural
death, "given up" is not in his case, as in
Berenice's, to be understood of giving up to
death, but in a general sense, of his plan proving
abortive.
he that strengthened her in these
times--Antiochus Theus, who is to attach himself to
her (having divorced Laodice) at the times predicted
[GEJER].
7. a branch of her roots . . . in his
estate--Ptolemy Euergetes, brother of Berenice, succeeding
in the place (Margin) of Philadelphus,
avenged her death by overrunning Syria, even to the
Euphrates.
deal against them--He shall deal with
the Syrians at his own pleasure. He slew Laodice.
8. carry . . . into Egypt their gods,
&c.--Ptolemy, on hearing of a sedition in Egypt,
returned with forty thousand talents of silver, precious
vessels, and twenty-four hundred images, including Egyptian
idols, which Cambyses had carried from Egypt into Persia.
The idolatrous Egyptians were so gratified, that they named
him Euergetes, or "benefactor."
continue more years--Ptolemy survived
Seleucus four years, reigning in all forty-six years.
MAURER translates, "Then he for several years shall
desist from (contending with) the king of the
north" (compare
Da 11:9).
9. come into his kingdom--Egypt: not only with impunity, but with great spoil.
10. his sons--the two sons of the king of the north,
Seleucus Callinicus, upon his death by a fall from his
horse, namely, Seleucus Ceraunus and Antiochus the
Great.
one shall . . .
come--Ceraunus having died, Antiochus alone prosecuted the
war with Ptolemy Philopater, Euergetes' son, until he
had recovered all the parts of Syria subjugated by
Euergetes.
pass through--like an
"overflowing" torrent (
Da 11:22, 26, 40; Isa 8:8). Antiochus penetrated to
Dura (near Cæsarea), where he gave Ptolemy a four
months' truce.
return--renew the war at the
expiration of the truce (so
Da 11:13).
even to his fortress--Ptolemy's;
Raphia, a border-fortress of Egypt against incursions by
way of Edom and Arabia-Petræa, near Gaza; here
Antiochus was vanquished.
11. the king of the south . . . moved with
choler--at so great losses, Syria having been wrested from
him, and his own kingdom imperilled, though otherwise an
indolent man, to which his disasters were owing, as also to
the odium of his subjects against him for having murdered
his father, mother, and brother, whence in irony they
called him Philopater,
"father-lover."
he shall set forth a great
multitude--Antiochus, king of Syria, whose force was
seventy thousand infantry and five thousand cavalry.
but . . . multitude
. . . given into his hand--into Ptolemy's
hands; ten thousand of Antiochus' army were slain, and
four thousand made captives.
12. when he hath taken away--that is, subdued
"the multitude" of Antiochus.
heart . . . lifted
up--instead of following up his victory by making himself
master of the whole of Syria, as he might, he made peace
with Antiochus, and gave himself up to licentiousness
[POLYBIUS, 87; JUSTIN, 30.4], and profaned the temple of
God by entering the holy place [GROTIUS].
not be strengthened by it--He shall
lose the power gained by his victory through his luxurious
indolence.
13. return--renew the war.
after certain years--fourteen
years after his defeat at Raphia. Antiochus, after
successful campaigns against Persia and India, made war
with Ptolemy Epiphanes, son of Philopater, a mere child.
14. many stand up against the king of the south--Philip,
king of Macedon, and rebels in Egypt itself, combined with
Antiochus against Ptolemy.
robbers of thy people--that is,
factious men of the Jews shall exalt themselves, so as to
revolt from Ptolemy, and join themselves to Antiochus; the
Jews helped Antiochus' army with provisions, when on
his return from Egypt he besieged the Egyptian garrison
left in Jerusalem [JOSEPHUS, Antiquities,
12:3.3].
to establish the vision--Those
turbulent Jews unconsciously shall help to fulfil the
purpose of God, as to the trials which await Judea,
according to this vision.
but they shall fall--Though helping to
fulfil the vision, they shall fail in their aim, of making
Judea independent.
15. king of . . . north--Antiochus the
Great.
take . . . fenced
cities--Scopas, the Egyptian general, met Antiochus at
Paneas, near the sources of the Jordan, and was defeated,
and fled to Sidon, a strongly "fenced city,"
where he was forced to surrender.
chosen people--Egypt's choicest
army was sent under Eropus, Menocles, and Damoxenus, to
deliver Scopas, but in vain [JEROME].
16. he that cometh against him--Antiochus coming against
Ptolemy Epiphanes.
glorious land--Judea (
Da 11:41, 45; Da 8:9; Eze 20:6, 15).
by his hand shall be
consumed--literally, "perfected," that is,
completely brought under his sway. JOSEPHUS
[Antiquities, 12:3.3] shows that the meaning is not,
that the Jews should be utterly consumed: for Antiochus
favored them for taking his part against Ptolemy, but that
their land should be subjected to him [LENGKERKE].
GROTIUS translates, "shall be perfected by him,"
that is, shall flourish under him. English Version
gives a good sense; namely, that Judea was much
"consumed" or "desolated"
by being the arena of conflict between the combatants,
Syria and Egypt. TREGELLES refers (
Da 11:14), "robbers of thy people," to the
Gentiles, once oppressors, attempting to restore the Jews
to their land by mere human effort, whereas this is to be
effected only by divine interposition: their attempt is
frustrated (
Da 11:16) by the wilful king, who makes Judea the scene
of his military operations.
17. set his face--purpose steadfastly. Antiochus
purpose was, however, turned from open assault to wile, by
his war with the Romans in his endeavor to extend his
kingdom to the limits it had under Seleucus Nicator.
upright one--Jasher, or
Jeshurun (
De 32:15; Isa 44:2); the epithet applied by the Hebrews
to their nation. It is here used not in praise; for in
Da 11:14 (see on Da 11:14) they
are called "robbers," or "men of violence,
factious": it is the general designation of Israel, as
having God for their God. Probably it is used to
rebuke those who ought to have been God's "upright
ones" for confederating with godless heathen in acts
of violence (the contrast to the term in
Da 11:14 favors this).
thus shall he do--Instead of at once
invading Ptolemy's country with his "whole
strength," he prepares his way for doing so by the
following plan: he gives to Ptolemy Epiphanes his daughter
Cleopatra in marriage, promising Cœlo-Syria and Judea
as a dowry, thus securing his neutrality in the war with
Rome: he hoped through his daughter to obtain Syria,
Cilicia, and Lycia, and even Egypt itself at last; but
Cleopatra favored her husband rather than her father, and
so defeated his scheme [JEROME]. "She shall not stand
on his side."
18. isles--He "took many" of the isles in the
Ægean in his war with the Romans, and crossed the
Hellespont.
prince for his own behalf shall cause
the reproach . . . to cease--Lucius Scipio
Asiaticus, the Roman general, by routing Antiochus at
Magnesia (190 B.C.), caused the reproach which he offered
Rome by inflicting injuries on Rome's allies, to cease.
He did it for his own glory.
without his own reproach--with
untarnished reputation.
19. Then he shall turn . . . toward
. . . his own land--Compelled by Rome to
relinquish all his territory west of the Taurus, and defray
the expenses of the war, he garrisoned the cities left to
him.
stumble . . . not be
found--Attempting to plunder the temple of Jupiter at
Elymais by night, whether through avarice, or the want of
money to pay the tribute imposed by Rome (a thousand
talents), he was slain with his soldiers in an insurrection
of the inhabitants [JUSTIN, 32.2].
20. in his estate--in Antiochus' stead: his successor,
Seleucus Philopater, his son.
in the glory of the kingdom--that is,
inheriting it by hereditary right. MAURER translates,
"one who shall cause the tax gatherer (Heliodorus) to
pass through the glory of the kingdom," that is,
Judea, "the glorious land" (
Da 11:16, 41; Da 8:9). Simon, a Benjamite, in spite
against Onias III, the high priest, gave information of the
treasures in the Jewish temple; and Seleucus having
reunited to Syria Cœlo-Syria and Palestine, the dowry
formerly given by Antiochus the Great to Cleopatra,
Ptolemy's wife, sent Heliodorus to Jerusalem to plunder
the temple. This is narrated in 2 Maccabees 3:4,
&c. Contrast
Zec 9:8, "No oppressor shall pass through
. . . any more."
within few days . . .
destroyed--after a reign of twelve years, which were
"few" compared with the thirty-seven years of
Antiochus' reign. Heliodorus, the instrument of
Seleucus' sacrilege, was made by God the instrument of
his punishment. Seeking the crown, in the absence at Rome
of Seleucus' only son and heir, Demetrius, he poisoned
Seleucus. But Antiochus Epiphanes, Seleucus' brother,
by the help of Eumenes, king of Pergamos, succeeded to the
throne, 175 B.C.
neither in anger, nor in battle--not
in a popular outbreak, nor in open battle.
21. vile--Antiochus called Epiphanes, that is, "the
illustrious," for vindicating the claims of the royal
line against Heliodorus, was nicknamed, by a play of
sounds, Epimanes, that is, "the madman," for his
mad freaks beneath the dignity of a king. He would carouse
with the lowest of the people, bathe with them in the
public baths, and foolishly jest and throw stones at
passers-by [POLYBIUS, 26.10]. Hence, as also for his crafty
supplanting of Demetrius, the rightful heir, from the
throne, he is termed "vile."
they shall not give . . .
kingdom: but . . . by flatteries--The nation
shall not, by a public act, confer the kingdom on him, but
he shall obtain it by artifice, "flattering"
Eumenes and Attalus of Pergamos to help him, and, as he had
seen candidates at Rome doing, canvassing the Syrian people
high and low, one by one, with embraces [LIVY, 41.20].
22. shall they be overflown . . . before
him--Antiochus Epiphanes shall invade Egypt with
overwhelming forces.
prince of the covenant--Ptolemy
Philometer, the son of Cleopatra, Antiochus' sister,
who was joined in covenant with him. Ptolemy's
guardians, while he was a boy, sought to recover from
Epiphanes Cœlo-Syria and Palestine, which had been
promised by Antiochus the Great as Cleopatra's dowry in
marrying Ptolemy Epiphanes. Hence arose the war.
Philometer's generals were vanquished, and Pelusium,
the key of Egypt, taken by Antiochus, 171 B.C.
23. TREGELLES notes three divisions in the history of the
"vile person," which is continued to the end of
the chapter: (1) His rise (
Da 11:21, 22). (2) The time from his making the
covenant to the taking away of the daily sacrifice and
setting up of the abomination of desolation (
Da 11:23-31). (3) His career of blasphemy, to his
destruction (
Da 11:32-45); the latter two periods answering to the
"week" of years of his "covenant with
many" (namely, in Israel) (
Da 9:27), and the last being the closing half week of
the ninth chapter. But the context so accurately agrees
with the relations of Antiochus to Ptolemy that the primary
reference seems to be to the "league" between
them. Antitypically, Antichrist's relations
towards Israel are probably delineated. Compare
Da 8:11, 25, with Da 11:22 here, "prince of the
covenant."
work deceitfully--Feigning friendship
to young Ptolemy, as if he wished to order his kingdom for
him, he took possession of Memphis and all Egypt ("the
fattest places,"
Da 11:34) as far as Alexandria.
with a small people--At first, to
throw off suspicion, his forces were small.
24. peaceably--literally, "unexpectedly"; under
the guise of friendship he seized Ptolemy Philometer.
he shall do that which his fathers
have not done--His predecessors, kings of Syria, had always
coveted Egypt, but in vain: he alone made himself master of
it.
scatter among them . . .
prey--among his followers (1 Maccabees 1:19).
forecast his devices against
. . . strongholds--He shall form a studied scheme
for making himself master of the Egyptian fortresses. He
gained them all except Alexandria, which successfully
resisted him. Retaining to himself Pelusium, he retired to
Judea, where, in revenge for the joy shown by the Jews at
the report of his death, which led them to a revolt, he
subdued Jerusalem by storm or stratagem.
for a time--His rage shall not be for
ever; it is but for a time limited by God. CALVIN makes
"for a time" in antithesis to
"unexpectedly," in the beginning of the verse. He
suddenly mastered the weaker cities: he had to
"forecast his plans" more gradually
("for a time") as to how to gain the stronger
fortresses.
25. A fuller detail of what was summarily stated (
Da 11:22-24). This is the first of Antiochus' three
(
Da 11:29) open invasions of Egypt.
against the king of the south--against
Ptolemy Philometer. Subsequently, Ptolemy Physcon (the
Gross), or Euergetes II, was made king by the Egyptians, as
Ptolemy Philometer was in Antiochus' hands.
great army--as distinguished from the
"small people" (
Da 11:23) with which he first came. This was his first
open expedition; he was emboldened by success to it.
Antiochus "entered Egypt with an overwhelming
multitude, with chariots, elephants, and cavalry"
(1 Maccabees 1:17).
stirred up--by the necessity, though
naturally indolent.
not stand--Philometer was
defeated.
they shall forecast, &c.--His
own nobles shall frame treacherous "devices"
against him (see
Da 11:26). Eulœus and Lenœus
maladministered his affairs. Antiochus, when checked at
last at Alexandria, left Ptolemy Philometer at Memphis as
king, pretending that his whole object was to support
Philometer's claims against the usurper Physcon.
26. they that feed of . . . his meat--those from
whom he might naturally have looked for help, his intimates
and dependents (
Ps 41:9; Joh 13:18); his ministers and guardians.
his army shall
overflow--Philometer's army shall be dissipated as
water. The phrase is used of overflowing numbers,
usually in a victorious sense, but here in the sense of
defeat, the very numbers which ordinarily ensure
victory, hastening the defeat through mismanagement.
many shall fall down slain--(1
Maccabees 1:18, "many fell wounded to
death"). Antiochus, when he might have slain all in
the battle near Pelusium, rode around and ordered the enemy
to be taken alive, the fruit of which policy was, he soon
gained Pelusium and all Egypt [DIODORUS SICULUS, 26.77].
27. both . . . to do mischief--each to the
other.
speak lies at one table--They shall,
under the semblance of intimacy, at Memphis try to deceive
one another (see on Da 11:3; Da 11:25).
it shall not prosper--Neither of them
shall carry his point at this time.
yet the end shall be--"the
end" of the contest between them is reserved for
"the time appointed" (
Da 11:29, 30).
28. (1 Maccabees 1:19, 20, &c.).
against the holy covenant--On his way
back to Syria, he attacked Jerusalem, the metropolis of
Jehovah's covenant-people, slew eighty thousand, took
forty thousand prisoners, and sold forty thousand as slaves
(2 Maccabees 5:5-14).
he shall do exploits--He shall effect
his purpose. Guided by Menelaus, the high priest, he
entered the sanctuary with blasphemies, took away the gold
and silver vessels, sacrificed swine on the altar, and
sprinkled broth of the flesh through the temple (2
Maccabees 5:15-21).
29. At the time appointed--"the time" spoken of
in
Da 11:27.
return--his second open invasion of
Egypt. Ptolemy Philometer, suspecting Antiochus'
designs with Physcon, hired mercenaries from Greece.
Whereupon Antiochus advanced with a fleet and an army,
demanding the cession to him of Cyprus, Pelusium, and the
country adjoining the Pelusiac mouth of the Nile.
it shall not be as the former--not
successful as the former expedition. Popilius Lœnas,
the Roman ambassador, met him at Eleusis, four miles from
Alexandria, and presented him the decree of the senate; on
Antiochus replying that he would consider what he was to
do, Popilius drew a line round him with a rod and said,
"I must have a reply to give to the senate before you
leave this circle." Antiochus submitted, and retired
from Egypt; and his fleets withdrew from Cyprus.
or as the latter--that mentioned in
Da 11:42, 43 [TREGELLES]. Or, making this the
third expedition, the sense is "not as the first
or as the second" expeditions [PISCATOR]. Rather
"not as the former, so shall be this
latter" expedition [GROTIUS].
30. ships of Chittim--the Roman ambassadors arriving in
Macedonian Grecian vessels (see on Jer 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 (
Da 4:31-34; 6:27, 28; Ezr 1:2, 4; 7:12; Ne 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
Da 9:27 with Da 11:30, 31).
31. arms--namely, of the human body; not weapons;
human forces.
they--Antiochus' hosts confederate
with the apostate Israelites; these latter attain the
climax of guilt, when they not only, as before,
"forsake the covenant" (
Da 11:30), but "do wickedly against"
it (
Da 11:32), turning complete heathens. Here
Antiochus' actings are described in language which
reach beyond him the type to Antichrist the antitype
[JEROME] (just as in
Ps 72:1-20 many things are said of Solomon the type,
which are only applicable to Christ the Antitype);
including perhaps Rome, Mohammed, and the final personal
Antichrist. SIR ISAAC NEWTON refers the rest of the chapter
from this verse to the Romans, translating, "after
him arms (that is, the Romans) shall stand up"; at
the very time that Antiochus left Egypt, the Romans
conquered Macedon, thus finishing the reign of Daniel's
third beast; so here the prophet naturally proceeds to the
fourth beast. JEROME'S view is simpler; for the
narrative seems to continue the history of Antiochus,
though with features only in type applicable to him, fully
to Antichrist.
sanctuary of strength--not only
naturally a place of strength, whence it held out to the
last against the besiegers, but chiefly the
spiritual stronghold of the covenant-people (
Ps 48:1-3, 12-14). Apollonius "polluted" it
with altars to idols and sacrifices of swine's flesh,
after having "taken away the daily sacrifice"
(see on Da 8:11).
place . . . abomination that
maketh desolate--that is, that pollutes the temple (
Da 8:12, 13). Or rather, "the abomination of
the desolater," Antiochus Epiphanes (1
Maccabees 1:29, 37-49). Compare
Da 9:27, wherein the antitypical desolating
abomination of Rome (the eagle standard, the bird of
Jupiter, sacrificed to by Titus' soldiers within the
sacred precincts, at the destruction of Jerusalem), of
Mohammed and of the final Antichrist, is foretold. 1
Maccabees 1:54, uses the very phrase, "the
fifteenth day of the month Casleu, in the hundred
forty-fifth year, they set up the abomination of
desolation on the altar"; namely, an idol-altar
and image of Jupiter Olympius, erected upon Jehovah's
altar of burnt offerings. "Abomination" is the
common name for an idol in the Old Testament. The
Roman emperor Adrian's erection of a temple to Jupiter
Capitolinus where the temple of God had stood, A.D. 132;
also the erection of the Mohammedan mosque of Omar in the
same place (it is striking, Mohammedanism began to prevail
in A.D. 610, only about three years of the time when Popery
assumed the temporal power); and the idolatry of the Church
of Rome in the spiritual temple, and the final blasphemy of
the personal Antichrist in the literal temple (
2Th 2:4) may all be antitypically referred to here
under Antiochus the type, and the Old Testament Antichrist.
32. (1 Maccabees 1:52).
corrupt--seduce to apostasy.
by flatteries--promises of
favor.
people that . . . know their
God--the Maccabees and their followers (1 Maccabees
1:62, 63).
33. they that understand--who know and keep the truth of
God (
Isa 11:2).
instruct many--in their duty to God
and the law, not to apostatize.
yet they shall fall--as Eleazar (2
Maccabees 6:18, &c.). They shall be sorely
persecuted, even to death (
Heb 11:35, 36, 37; 2 Maccabees 6, 7). Their
enemies took advantage of the Sabbath to slay them on the
day when they would not fight. TREGELLES thinks, from
comparison with
Da 11:35, it is the people who "fall,"
not those of understanding. But
Da 11:35 makes the latter "fall," not
an unmeaning repetition; in
Da 11:33 they fall (die) by persecution; in
Da 11:35 they fall (spiritually) for a time by their
own weakness.
flame--in caves, whither they had
retired to keep the Sabbath. Antiochus caused some to be
roasted alive (2 Maccabees 7:3-5).
many days--rather,
"certain days," as in
Da 8:27. JOSEPHUS [Antiquities, 12:7.6,7] tells
us the persecution lasted for three years (1 Maccabees
1:59; 4:54; 2 Maccabees 10:1-7).
34. a little help--The liberty obtained by the Maccabean
heroes for the Jews was of but short duration. They soon
fell under the Romans and Herodians, and ever since every
attempt to free them from Gentile rule has only aggravated
their sad lot. The period of the world times (Gentile rule)
is the period of depression of the theocracy, extending
from the exile to the millennium [ROOS]. The more immediate
reference seems to be, the forces of Mattathias and his
five sons were originally few (1 Maccabees
2:1-5).
many shall cleave to them--as was the
case under Judas Maccabeus, who was thus able successfully
to resist Antiochus.
with flatteries--Those who had
deserted the Jewish cause in persecution, now, when success
attended the Jewish arms, joined the Maccabean standard,
for example, Joseph, the son of Zecharias, Azarias, &c.
(1 Maccabees 5:55-57; 2 Maccabees 12:40; 13:21).
MAURER explains it, of those who through fear of the
Maccabees' severity against apostates joined them,
though ready, if it suited their purpose, to desert them
(1 Maccabees 2:44; 3:58).
35. to try them--the design of affliction. Image from
metals tried with fire.
to purge--Even in the elect there are
dregs which need to be purged out (
1Pe 1:7). Hence they are allowed to fall for a time;
not finally (
2Ch 32:31; Lu 22:31). Image from wheat cleared of its
chaff by the wind.
make . . . white--image from
cloth (
Re 7:9).
to . . . time of
. . . end--God will not suffer His people to be
persecuted without limitation (
1Co 10:13). The godly are to wait patiently for
"the end" of "the time" of trial;
"for it is (to last) yet for a time appointed" by
God.
36. The wilful king here, though primarily Antiochus, is
antitypically and mainly Antichrist, the seventh head of
the seven-headed and ten-horned beast of
Re 13:1-18, and the "beast" of Armageddon (
Re 16:13, 16; 19:19). Some identify him with the
revived French emperorship, the eighth head of the beast
(
Re 17:11), who is to usurp the kingly, as the Pope has
the priestly, dignity of Christ--the false Messiah of the
Jews, who will "plant his tabernacle between the seas
in the holy mountain," "exalting himself above
every god" (
2Th 2:4; Re 13:5, 6). This last clause only in part
holds good of Antiochus; for though he assumed divine
honors, identifying himself with Jupiter Olympius, yet it
was for that god he claimed them; still it applies to him
as the type.
speak marvellous things against
. . . God of gods--so
Da 7:25, as to the "little horn," which
seemingly identifies the two (compare
Da 8:25). Antiochus forbade the worship of Jehovah by a
decree "marvellous" for its wickedness: thus he
was a type of Antichrist. Compare
Da 7:8, "a mouth speaking great
things."
indignation . . .
accomplished--God's visitation of wrath on the Jews for
their sins (
Da 8:19).
that . . . determined-- (
Da 9:26, 27; 10:21).
37. Neither . . . regard . . . the
desire of women--(Compare
Eze 24:16, 18). The wife, as the desire of
man's eyes, is the symbol of the tenderest relations
(
2Sa 1:26). Antiochus would set at naught even their
entreaties that he should cease from his attack on
Jehovah's worship [P OLANUS]. MAURER refers it to
Antiochus' attack on the temple of the Syrian Venus,
worshipped by women (1 Maccabees 6:1, &c.; 2
Maccabees 1:13). NEWTON refers it to Rome's
"forbidding to marry." ELLIOTT rightly makes the
antitypical reference be to Messiah. Jewish women
desired to be mothers with a view to Him, the promised seed
of the woman (
Ge 30:23; Lu 1:25, 28).
nor regard any god-- (
2Th 2:4).
38. God of forces--probably Jupiter Capitolinus, to whom
Antiochus began to erect a temple at Antioch [LIVY, 41.20].
Translate, "He shall honor the god of fortresses on
his basis," that is, the base of the statue.
NEWTON translates, "And the god 'Mahuzzim'
(guardians, that is, saints adored as
'protectors' in the Greek and Roman
churches) shall he honor."
honour with gold, &c.--Compare
Re 17:4 as to Antiochus' antitype, Antichrist.
39. NEWTON translates, "to be defenders of
Mahuzzim (the monks and priests who uphold saint
worship), together with the strange god whom he shall
acknowledge, he shall multiply honor." English
Version is better: He shall do (exploits) in the most
strongholds (that is, shall succeed against them) with a
strange god (under the auspices of a god which he
worshipped not before, namely, Jupiter Capitolinus, whose
worship he imported into his empire from Rome). Antiochus
succeeded against Jerusalem, Sidon, Pelusium,
Memphis.
cause them--Antiochus
"caused" his followers and the apostates
"to rule over many" Jews, having "divided
their land" (Judea), "for gain" (that is, as
a reward for their compliance).
40. The difficulty of reconciling this with Antiochus' history is that no historian but PORPHYRY mentions an expedition of his into Egypt towards the close of his reign. This Da 11:40, therefore, may be a recapitulation summing up the facts of the first expedition to Egypt (171-170 B.C.), in Da 11:22, 25; and Da 11:41, the former invasion of Judea, in Da 11:28; Da 11:42, 43, the second and third invasions of Egypt (169 and 168 B.C.) in Da 11:23, 24, 29, 30. AUBERLEN takes rather PORPHYRY'S statement, that Antiochus, in the eleventh year of his reign (166-165 B.C.), invaded Egypt again, and took Palestine on his way. The "tidings" ( Da 11:44) as to the revolt of tributary nations then led him to the East. PORPHYRY'S statement that Antiochus starting from Egypt took Arad in Judah, and devastated all Phœnicia, agrees with Da 11:45; then he turned to check Artaxias, king of Armenia. He died in the Persian town Tabes, 164 B.C., as both P OLYBIUS and PORPHYRY agree. Doubtless, antitypically, the final Antichrist, and its predecessor Mohammed, are intended, to whom the language may be more fully applicable than to Antiochus the type. The Saracen Arabs "of the south" "pushed at" the Greek emperor Heraclius, and deprived him of Egypt and Syria. But the Turks of "the north" not merely pushed at, but destroyed the Greek empire; therefore more is said of them than of the Saracens. Their "horsemen" are specified, being their chief strength. Their standards still are horse tails. Their "ships," too, often gained the victory over Venice, the great naval power of Europe in that day. They "overflowed" Western Asia, and then "passed over" into Europe, fixing their seat of empire at Constantinople under Mohammed II [NEWTON].
41. Antiochus, according to PORPHYRY, marching against Ptolemy, though he turned from his course to wreak his wrath on the Jews, did not meddle with Edom, Moab, and Ammon on the side of Judea. In 1 Maccabees 4:61; 5:3; &c., it is stated that he used their help in crushing the Jews, of whom they were the ancient enemies. Compare Isa 11:14, as to Israel's future retribution, just as the Maccabees made war on them as the friends of Antiochus (1 Maccabees 5:1-68). Antitypically, the Turks under Selim entered Jerusalem on their way to Egypt, and retain "the glorious land" of Palestine to this day. But they never could conquer the Arabs, who are akin to Edom, Moab, and Ammon ( Ge 16:12). So in the case of the final Antichrist.
42, 43. Egypt . . . Libyans . . .
Ethiopians--The latter two, being the allies of the first,
served under Antiochus when he conquered Egypt.
Antitypically, Egypt, though it held out long under the
Mamelukes, in A.D. 1517 fell under the Turks. Algiers,
Tunis, and other parts of Africa, are still under
them.
at his steps--following him (
Ex 11:8, Margin;
Jud 4:10).
44. tidings out of the east and out of the north--Artaxias,
king of Armenia, his vassal, had revolted in the north, and
Arsaces, leader of the Parthians, in the east (1
Maccabees 3:10, &c., 1 Maccabees 3:37; TACITUS,
Histories, 5.8). In 147 B.C. Antiochus went on the
expedition against them, on the return from which he
died.
great fury--at the Jews, on account of
their successes under Judas Maccabeus, whence he desired to
replenish his treasury with means to prosecute the war with
them; also at Artaxias and Arsaces, and their respective
followers. DE BURGH makes the "tidings" which
rouse his fury, to be concerning the Jews' restoration;
such may be the antitypical reference.
45. plant . . . between the seas--the Dead Sea
and the Mediterranean.
tabernacles of . . .
palace--his palace-like military tents, such as Oriental
princes travel with. See on Da
11:40, as to the time of Antiochus' attack on
Judea, and his subsequent "end" at Tabes, which
was caused by chagrin both at hearing that his forces under
Lysias were overcome by the Jews, and at the failure of his
expedition against the temple of Elymais (2 Maccabees
9:5).
holy mountain--Jerusalem and Mount
Zion. The desolation of the sanctuary by Antiochus, and
also the desecration of the consecrated ground round
Jerusalem by the idolatrous Roman ensigns, as also by the
Mohammedan mosque, and, finally, by the last Antichrist,
are referred to. So the last Antichrist is to sit upon
"the mount of the congregation" (
Isa 14:13), but "shall be brought down to
hell" (compare Note, see on
Da 7:26;
2Th 2:8).
Da 12:1-13. CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK.
Compare Da 12:4, 13; as Da 12:6, 7 refer to Da 7:25, that is, to the time of Antichrist, so the subsequent Da 12:8-12 treat of the time of Antiochus (compare Da 12:11 with Da 11:31), thus putting together in one summary view the two great periods of distress. The political resurrection of the Jews under the Maccabees is the starting-point of transition to the literal resurrection about to follow the destruction of Antichrist by Christ's coming in glory. The language passes here from the nearer to the more remote event, to which alone it is fully applicable.
1. at that time--typically, towards the close of
Antiochus' reign; antitypically, the time when
Antichrist is to be destroyed at Christ's coming.
Michael--the guardian angel of Israel
("thy people"), (
Da 10:13). The transactions on earth affecting
God's people have their correspondences in heaven, in
the conflict between good and bad angels; so at the last
great contest on earth which shall decide the ascendency of
Christianity (
Re 12:7-10). An archangel, not the Lord Jesus; for he
is distinguished from "the Lord" in
Jude 9.
there shall be--rather, "it shall
be."
time of trouble, such as never
was--partially applicable to the time of Antiochus, who was
the first subverter of the Jews' religion, and
persecutor of its professors, which no other world power
had done. Fully applicable to the last times of Antichrist,
and his persecutions of Israel restored to Palestine. Satan
will be allowed to exercise an unhindered, unparalleled
energy (
Isa 26:20, 21; Jer 30:7; Mt 24:21; compare
Da 8:24, 25; 11:36).
thy people shall be delivered-- (
Ro 11:26). The same deliverance of Israel as in
Zec 13:8, 9, "the third part . . .
brought through the fire . . . refined as
silver." The remnant in Israel spared, as not having
joined in the Antichristian blasphemy (
Re 14:9, 10); not to be confounded with those who have
confessed Christ before His coming, "the remnant
according to the election of grace" (
Ro 11:5), part of the Church of the first-born who will
share His millennial reign in glorified bodies; the spared
remnant (
Isa 10:21) will only know the Lord Jesus when they see
Him, and when the spirit of grace and supplication is
poured out on them [T REGELLES].
written in the book--namely, of
God's secret purpose, as destined for deliverance (
Ps 56:8; 69:28; Lu 10:20; Re 20:15; 21:27). Metaphor
from a muster-roll of citizens (
Ne 7:5).
2. many . . . that sleep--"many from among the sleepers . . . these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame" [TREGELLES]. Not the general resurrection, but that of those who share in the first resurrection; the rest of the dead being not to rise till the end of the thousand years ( Re 20:3, 5, 6; compare 1Co 15:23; 1Th 4:16). Israel's national resurrection, and the first resurrection of the elect Church, are similarly connected with the Lord's coming forth out of His place to punish the earth in Isa 26:19, 21; 27:6. Compare Isa 25:6-9. The Jewish commentators support TREGELLES. AUBERLEN thinks the sole purpose for which the resurrection is introduced in this verse is an incitement to faithful perseverance in the persecutions of Antiochus; and that there is no chronological connection between the time of trouble in Da 12:1 and the resurrection in Da 12:2; whence the phrase, "at that time," twice occurs in Da 12:1, but no fixing of time in Da 12:2, 3; 2 Maccabees 7:9, 14, 23, shows the fruit of this prophecy in animating the Maccabean mother and her sons to brave death, while confessing the resurrection in words like those here. Compare Heb 11:35. NEWTON'S view that "many" means all, is not so probable; for Ro 5:15, 19, which he quotes, is not in point, since the Greek is "the many," that is, all, but there is no article in the Hebrew here. Here only in the Old Testament is "everlasting life" mentioned.
3. wise-- (
Pr 11:30). Answering to "they that
understand" (
Da 11:33, 35), the same Hebrew, Maskilim;
Israelites who, though in Jerusalem when wickedness is
coming to a head, are found intelligent witnesses against
it. As then they appeared worn out with persecutions
(typically, of Antiochus; antitypically, of Antichrist); so
now in the resurrection they "shine as the
brightness of the firmament." The design of past
afflictions here appears "to make them white" (
Mt 13:43; Re 7:9, 14).
turn . . . to
righteousness--literally, "justify," that is,
convert many to justification through Christ (
Jas 5:20).
stars-- (
1Co 15:41, 42).
4. shut up . . . seal the book--John, on the
contrary, is told (
Re 22:10) not to seal his visions. Daniel's
prophecy refers to a distant time, and is therefore
obscure for the immediate future, whereas John's was to
be speedily fulfilled (
Re 1:1, 3; 22:6). Israel, to whom Daniel
prophesied after the captivity, with premature zeal sought
after signs of the predicted period: Daniel's prophecy
was designed to restrain this. The Gentile Church,
on the contrary, for whom John wrote, needs to be impressed
with the shortness of the period, as it is, owing to its
Gentile origin, apt to conform to the world, and to forget
the coming of the Lord (compare
Mt 25:13, 19; Mr 13:32-37; 2Pe 3:8, 12; Re
22:20).
run to and fro--not referring to the
modern rapidity of locomotion, as some think, nor to
Christian missionaries going about to preach the Gospel to
the world at large [BARNES], which the context scarcely
admits; but, whereas now but few care for this prophecy of
God, "at the time of the end," that is, near its
fulfilment, "many shall run to and fro," that is,
scrutinize it, running through every page. Compare
Hab 2:2 [CALVIN]: it is thereby that "the
knowledge (namely, of God's purposes as revealed in
prophecy) shall be increased." This is probably being
now fulfilled.
5. A vision of two other angels, one on one side of the Hiddekel or Tigris, the other on the other side, implying that on all sides angels attend to execute God's commands. The angel addressing Daniel had been over the river "from above" ( Da 12:6, Margin).
6. one--namely, of the two (
Da 12:5).
man . . . in linen--who had
spoken up to this point. God impelled the angel to ask in
order to waken us out of our torpor, seeing that the very
"angels desire to look into" the things affecting
man's redemption (
1Pe 1:12), as setting forth the glory of their Lord and
ours (
Eph 3:10).
How long . . . to the end of
these wonders--This question of the angel refers to the
final dealings of God in general, Antichrist's
overthrow, and the resurrection. Daniel's question (
Da 12:8) refers to the more immediate future of his
nation [AUBERLEN].
7. held up . . . right . . . and
. . . left hand--Usually the right hand was held
up in affirmation as an appeal to heaven to attest the
truth (
De 32:40; Re 10:5, 6). Here both hands are
lifted up for the fuller confirmation.
time, times, and a half--(See on Da 7:25). NEWTON, referring this
prophecy to the Eastern apostasy, Mohammedanism, remarks
that the same period of three and a half years, or 1260
prophetic days, is assigned to it as the Western apostasy
of the little horn (
Da 7:25); and so, says PRIDEAUX, Mohammed began to
forge his imposture, retiring to his cave, A.D. 606, the
very year that Phocas made the grant to the bishop of Rome,
whence he assumed the title, The Universal Pastor;
Antichrist thus setting both his feet on Christendom
together, the one in the East, and the other in the West.
Three and a half is the time of the world power, in which
the earthly kingdoms rule over the heavenly [A UBERLEN].
"Three and a half" represents the idea of
spiritual trial; (besides this certain
symbolical meaning, there is doubtless an accurate
chronological meaning, which is as yet to us
uncertain): it is half of "seven," the complete
number, so a semi-perfect state, one of probation. The holy
city is trodden by the Gentiles forty-two months (
Re 11:2), so the exercise of the power of the beast (
Re 13:5). The two witnesses preach in sackcloth 1260
days, and remained unburied three days and a half:
so the woman in the wilderness: also the same for a
"time, times, and a half" (
Re 11:3, 9, 11; 12:6, 14). Forty-two connects
the Church with Israel, whose haltings in the wilderness
were forty-two (
Nu 33:1-50). The famine and drought on Israel in
Elijah's days were for "three years and six
months" (
Lu 4:25; Jas 5:17); there same period as Antiochus'
persecution: so the ministry of the Man of Sorrows, which
ceased in the midst of a week (
Da 9:27) [WORDSWORTH, Apocalypse].
scatter . . . holy
people--"accomplished" here answers to "the
consummation" (
Da 9:27), namely, the "pouring out" of the
last dregs of the curse on the "desolated holy
people." Israel's lowest humiliation (the utter
"scattering of her power") is the precursor of
her exaltation, as it leads her to seek her God and Messiah
(
Mt 23:39).
8. understood not--Daniel "understood" the main features of the vision as to Antiochus ( Da 10:1, 14), but not as to the times. 1Pe 1:10-12 refers mainly to Daniel: for it is he who foretells "the sufferings of Christ and the glory that should follow"; it is he who prophesies "not unto himself, but unto us"; it is he who "searched what, or what manner of time the Spirit of Christ in him did signify."
9. Daniel's desire of knowing more is thus deferred "till the time of the end." John's Revelation in part reveals what here is veiled (see on Da 12:4; Da 8:26).
10. There is no need of a fuller explanation as to the time; for when the predictions so far given shall have come to pass, the godly shall be "purified" by the foretold trials and shall understand that the end is at hand; but the wicked shall not understand, and so shall rush on to their own ruin ( Da 11:33-35) [MAURER]. The "end" is primarily, of Antiochus' persuasion; antitypically, the end of Antichrist's. It is the very clearness in the main which renders necessary the obscurity. The fulfilment of God's decree is not a mere arithmetical problem which the profane may understand by arithmetical calculations, but a holy enigma to stimulate to a faithful observance of God's ways, and to a diligent study of the history of God's people [AUBERLEN]. To this Christ refers ( Mt 24:15), "Whose readeth, let him understand."
11. from . . . sacrifice . . . taken
way . . . abomination-- (
Da 11:31). As to this epoch, which probably is
prophetically germinant and manifold; the profanation of
the temple by Antiochus (in the month Ijar of the
year 145 B.C., till the restoration of the worship by Judas
Maccabeus on the twenty-fifth day of the ninth month
[Chisleu] of 148 B.C., according to the Seleucid era, 1290
days; forty-five days more elapsed before Antiochus'
death in the month Shebat of 148 B.C., so ending the
Jews' calamities [M AURER]); by pagan Rome,
after Christ's death; by Mohammed; by
Antichrist, the culmination of apostate Rome. The
"abomination" must reach its climax (see A
UBERLEN'S translation, "summit,"
Da 9:27), and the measure of iniquity be full, before
Messiah comes.
thousand two hundred and ninety
days--a month beyond the "time, times, and a
half" (
Da 12:7). In
Da 12:12, forty-five days more are added, in all 1335
days. TREGELLES thinks Jesus at His coming will deliver the
Jews. An interval elapses, during which their consciences
are awakened to repentance and faith in Him. A second
interval elapses in which Israel's outcasts are
gathered, and then the united blessing takes place. These
stages are marked by the 1260, 1290, and 1335 days. CUMMING
thinks the 1260 years begin when Justinian in A. D.
533 subjected the Eastern churches to John II, bishop of
Rome; ending in 1792, when the Code Napoleon was
established and the Pope was dishonored. 1290 reach to
1822, about the time of the waning of the Turkish power,
the successor to Greece in the empire of the East.
Forty-five years more end in 1867, the end of "the
times of the Gentiles." See
Le 26:24, "seven times," that is, 7 X 360, or
2520 years: 652 B.C. is the date of Judah's captivity,
beginning under Manasseh; 2520 from this date end in 1868,
thus nearly harmonizing with the previous date, 1867. See
on Da 8:14. The seventh millenary of
the world [CLINTON] begins in 1862. Seven years to 1869
(the date of the second advent) constitute the reign of the
personal Antichrist; in the last three and a half, the
period of final tribulation, Enoch (or else Moses) and
Elijah, the two witnesses, prophesy in sackcloth. This
theory is very dubious (compare
Mt 24:36; Ac 1:7; 1Th 5:2; 2Pe 3:10); still the event
alone can tell whether the chronological coincidences of
such theories are fortuitous, or solid data on which to fix
the future times. HALES makes the periods 1260, 1290, 1335,
begin with the Roman destruction of Jerusalem and end with
the precursory dawn of the Reformation, the preaching of
Wycliffe and Huss.
13. rest--in the grave (
Job 3:17; Isa 57:2). He, like his people Israel, was to
wait patiently and confidently for the blessing till
God's time. He "received not the promise,"
but had to wait until the Christian elect saints should be
brought in, at the first resurrection, that he and the
older Old Testament saints "without us should not be
made perfect" (
Heb 11:40).
stand--implying justification
unto life, as opposed to condemnation (
Ps 1:5).
thy lot--image from the
allotment of the earthly Canaan.