Bible Commentary (1871–1879 Edition) (continued)
The King's Dream Fulfilled, DANIEL IV. and his Edict concerning it.
Ity Ood's providence has placed us (Jeremiah 29. 7). The wisU lioie is not so much against others, as for the king: a couunou loiiniila (2 Samuel 18. 32). It is not the language of uncharitable hatred. 30. The tree is the king. The branotua, the princes. The leaves, the soldiers. The nezzar'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," i. e., restored and enlarged (2 Chronicles 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 rubbi.sh heaps of Babylon, whereas Nineveh abounds in them ; fulfilling Jeremiah 61. 37, "Babylon shall become heaps." The "J" 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 (Genesis 1. 28; so Nebuchadnezzar ch. 2. 38), would be a god (Genesis 3. 5), tlierefore he must die Hke the beasts (Psalm 82. 6; 49. 12). The second Adam restores the forfeited inheritance (Psalm 8.
fruits, the revenues. The sliadow, the protectiou afforded to dependent states. 23. It Is t liou—He speaks pointedly, and without circumlocution (2 Samuel 12. 7). Whilst 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 tlie end of ^Ue eai-tli—(Jeremiah 27. 0-8.) To the Caspian, Euxine, and Atlantic seas. 24. decree of tUe Most Hlgli—what was termed in v. 17 by NebucUadncziiar " the decree of the watchers,'' is here more accurately termed by Daniel, " the decree of tlie Most High." They are but His ministers. 35. tliey gliall drive tliee—a Chaldee idiom for thou shall be driven. Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts;" v. 3t proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace, ent grass—i.e., vegetables, or herbs In general (Genesis 3,
4-8). 31. While, &o.—In the very act of speaking, so that thei'e could be no doubt as to the connection between tho crime and the punishment. So Luke 12. 19, 20. O king ... to thee It is spoken—Notwithstanding thy kingiy 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 . . . eagle's feathers—matted together, as the hair-like thick plumage of the ossifraga eagle. The "nails," by being left uncr.t for years, would become like "claws." 31. lifted up mine eyes unto heaven—whence the "voice" had issued (v. 3J) 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 (Jonah 2. 1, 2,
18). they shall wet thee i. e., thou shalt be wet. till thoii know, itc.—(Psalm 83.17,18; Jeremiah 27.5.) 36. thou sSialt 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 BupreiUH ruler. So "the kingdom of heaven" (Matthew 4.
17 ; Grcrk, " kingdom of the heavens") Is a manifold organization, composed of various orders of angels, under the Most High (EphesianS 1. 20, 21; 3.10; Colossians 1. IG). 37. toroak off—as a galling yoke (Genesis 27. 40); sin is a heavy load (Matthew II. 28). LXX. and Vulgate translate not so well, " redeem," which is made an argument for Bomo's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean, Kepeut and show the reality of thy repentance by works of justice and charity (cf. Luke 11. 41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Cf. the cases of Hezekiali, Isaiah 38. 1-5; Nineveh, Jonah 3. .5-10; Jeremiah 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 (cf. Psalm
4) out of the fish's belly, they are lifted up to heaven iu prayer. He turns to Him that smiteth him (Isaiah 9. 13), with tlie 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 (Psalm 116. 12, 14
Mark 5. 15, 18, 19). I . . . honoured him—implying that the cause of his chastisement was that he had before robbed God of His honour, everlasting dominion—not temporary or mutable, as a human king's dominion. 35. all ... as nothing—(Isaiah 40. 15, 17.) according to his will in . . . heaven—(Psalm 115. 3; 135. 6; Matthew 6. lii; Ephesians 1. 11.) army—the heavenly hosts, angels and starry orbs (cf. Isaiah 24. 21). none . . . stay his hand—
41. 1,2; Acts 8. 22). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them to labour in his great public works without adequate remuneration, if . . . lengtheningof. .. tranquillity—if haply thy present prosperity shall be prolonged. 39. twelve moitths—this respite was granted to him to leave him without excuse. So the 120 years granted Jbefore the flood (Genesis 6. 3). At the first announcement of the coming judgment he was alarmed, as Ahab (1 Kings 21.
lit., strike His hand. Image from striking the hand of another, to check him in doing anything (Isaiah 43. 13 ; 45.
9). Wliat doest thou—(Job 9. 12; Romans 9. 20.) 36. An inscription in the East India Company's Museum is read as describing the period of Nebuchadnezzar's insanity.
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 (Ecclesiastes 8. 11). in the palace—rather, upon the (flat) palace roof, whence he could contemplate the splendour of Babylon. So the heathen historian, Abydenus, records. The palace roof was the scene of the fall of another king (2 Samuel 11. 2). Tlie outer wall of Nebuchadnezzar's new palace embraced six miles; there were two otlrer 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 iiformant under the Persian dynasty giving him the Assyrian and Persian account. Bkrosus and Abydenus give the Babylonian accouiit, viz., that Nebuchadnezzar added much to the old fG. V. Smith.] In the so-called standard inscription read by Sir H. Rawlinson, Nebuchadnezzar relates that during four (?) years he cea.sed 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 witlxthe anarchy which 'prevailed in my absence (cf. note, v. 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; Proverbs 22. 4; Matthew 6. 33, "added"). 37. praise . . . extol . . . honour—He heaps word on word, as if he cannot *fty enough in praise of God. all whose works . . . truth . . . judgment i. e., are true and just (Revelation 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 (Psalm 51. 4) those' city, built a splendid palace and city walls. Heuodotus, the so-called "father of history," does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes the Ueaulifying of Babylon, seems to have been Nebuchad-
625)
BaUhctzzar's Impious Fcust. DANIEL V. The IJandwrUing on the Wall.
that ivalk In priile . . . abasp—PXPinplifled in me. He condemns himself before tlie wliole worid, in order to glorify God.
3; Song of .Solomon 6. S>. 3. This act was not one of rrecessitJ or for honour's t.nke, Ijnt In reckless profanity. 4. ]>raliied—sang and shouted prai.ses to "gods," which being of gold, "are tlieir own witnesses" (Isaiah 44. 9), confuting the folly of those wlio fancy such to be gods. 5. In the same hour—Tliat the cause of God's visitation miglit be palpable, viz., the profanation of His vessels and His holy name, fingers of . . . hand—God admonishe.s 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 tliem heightening tlie awful iniprpssi veness of the scene, the hand of the Unseen One attesting his doom before the eyes of himself and Ills guilty fellow-revellers, against tlie candlestick— the candel.abra; where the mystic characters would be tiest seen. Barnes makes it the candlestick taken from the temple of Jeru.salem, the nearne.ss of the writing to it intimating that the rebuke was directed against the sMcrilege. upon the plaster of the wall of the king's palace —writtea in cuneiform letters on slabs on the walls, o .id on the very bricks, are found tlie 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 tells his fall (cf. Proverbs IG. 18; Acts 12. 21-'2:^). part of the hand—the anterior jsart, v^^., the fingers. 6. countenance— (jr/f/AZ/icw, ?'. e., his bright look, joints of his loins—"the vertebrre of his back." [Ge-senius.] 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. Tlie world wishes to be deceived, and shuts its eyes against the light. [Calvin.] The Hebrews think the words were Chaldee, but in tlie old Hebrew character (like that now in the Samaritan Pentateuch), third rulei-—the first place was given to the king; tlie second, to the son of the king, or of llie queen ; the third, to the chief of tlie satraps. 8. The words were In such a character as to be illegible to the Clialdees, God reserving this honour to Daniel. 10. queen—the queen-mother, or grandmother, Nitocris, liad not been present till now. She was wife either of Nebuchadnezzar or of Evil-merodacli
CtlAPTER V.
Ver. 1-31. Belshazzar's Impious Feast; the Handwriting ON the Wall Intkiipreted by Daniel of the 1)0011 OF Babylon and its King. l. Bclshazxar—Rawlinson, from the Assyrian inseriptions, has explained the seeiuingdiscrepancy between Daniel aad the lieathon liistorians of Babylon, BEUosusand Abydenus, who .say the last king (Nabonidus) surrendei'ed in Bor.sippa, after Babylon was taken, and had an honourable abode in Caramania assigned to him. Belshnzzar was'joint-king tvithhis fatlii-r (called Minus in the inscriptions), bid subor<Mnale to him ; hence the Bnbylonian account suppresses the fact which cast discredit on Babylon, viz., that Belsliazzar shut himself up in that city, and fell at its capture; whilst it records tlie surrender of the principal king in Borsippa (see my Introduction to Daniel). The heathen Xenophon's description of Belshazzar accords with Daniels; he calls him " impious," and illustrates his cruelty by mentioning that he killed one of his nobles, merely because in huntinj 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 sliows none of the sympathy for him which lie had for Nebuchadnezzar. Xenophon confirms Daniel as to Belshazzar's end. Winer explains the "shazzar" in the name as meaning fire, made . . . feast—lieaven-seut infatuation when his city was at the time being besieged by Gyrus. The fortifications and abundant provisions in the city made the king to despise the besiegers. It was a solemn festival-day among the Babylonians [Xenophon]. drank . . . before the tliousand—The king, on this extraordinary occasion, departed from his usual way of feasting apart from his nobles (cf. Esther 1. 3). a. wUiles lie tasted tlie wine—whilst under the effects of wine, men will do what they dare not do when sober, liis fatlier IVebucliadnezaar—i. e., his forefather. So "Jesus . . . the son of David, the so?i of Abraham."' Daniel does not saj' that the other kings mentioned in other writer* did not reign between Belshazzar and Nebuchadnezzar, riz., Evil-merodach (Jeremiah 52.
hence her acquaintance with the services of Daniel. She completed the great works which t!ie former hud begun. Hence Herodotus attributes them to lier alone. This accounts for the deference paid to her ly Belshazzar. (See my iVoie, ch. 4. 30.) Cf. similar rank given to tlie queenmotlier among the Hebrews, 1 Kings 15. 13. 11. spirit of the holy gods—she remembers and repeats Nebuchadnezzar's language (ch. 4. 8,9, IS). As Daniel was probably, according to Oriental custom, deprived of the ollice to wliicli Nebi;chudnezzar liad promoted him, as "master of the magicians" (ch.4. 9),at tlie king's death, Belshazzar might easily be ignorant of his services, the king . . . thy fatlier the king . . . thy father—Tlie repetition marks with empliatic gravity both tlie excellences of Danicd, and the fact that Nebuchadnezzar, whom Belshazzar is bound to reverence as his father, had souglit counsel from liiin in similar circumstances. 13. thecap« tivity of Judali—the captive Jews residing in Babylon. 17. Not inconsistent with i'. 29. For liere he declares his interpretation of the woids is not from the desire of reward. The honours in v. 'i'i were doubtless urged on him, without his wisli, in such a way that lie could not with propriety refuse them. Haci lie refused t hem after announcing the doom of tlie kingdom, he might have been suspected of cowardice or treason. 18. God gave
31), Neriglissar, his brother-in-law, and Laborasoarchod (nine m(jnths). Berosus makes Nabonidus the last king to have been one of t/ie people, rai.sed to the throne by an insurrection. As tlie inscriptions show that Belshazzar yyd.s 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 (Jeremiah 27.7). Their joint, yet independent, testimony, as contemporaries, and having the best means of inforinatioii, is more trustworthy than any of the heathen historians, if there were a discrepancy. Evilmerodach, 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 tlie elevation of Nabonidus aM supreme king, Belshazzar, the grandson of Nebuchadnezzar, was doubtless sulfered to be subordinate king and successor, In order to conciliate the legitimate party. Tlius the seeming discrepancy Ijecomes a confirni Mtion of genuineness when cleared up, for the real harmony must have been undesigned, wives . . . concubines — not usually present at feasts in the Enst, where females of tlie harem are kept in strict seclusion. Hence Vashti's refusal to appear at .Vhasuerus' feast (Esther 1). But the Babylonian court. In its reclcless excesses, seems not to have been so strict as the Persian. Xenophon (Cjjrop. 5. 'i, 28) confirms Daniel, representing a feast of Belshazzar where the concubines are present. At the beginning "the lords" {v. 1), for whom the feast was made, alone seem to have been present; but ns the revelry advanced, the females were introduced. Two clns.ses of them are mentioned, those to whom belonged the privileges of " wives," and those strictly coucubines (2 Samuel 5. 13; 1 Kings 11. 630
It was not his own birth or talents whi -h gavi him tlie vast empire, as he tlioift;ht. To make liim unlearn his proud thouglit was the object of God's visitation on him. majesty—in the eyes of liis subjects, glory—from his victories, honour—from thi!enlai'};emenl and decoration of the city. 19. A purely absolute monarchy (Ji remlah
27. 7). 31. heart waa made like . . . brastu til., "lie made his heart like tlie beasts," »". c., he desired to dwell with theiu. Thou hast erred uut through ijjuurauoe,
Thf Monarxay Transferred to tike Medes. DANIEL VL Daniel Disobeys (he Kiny'ti Decree.
Macedon was set up; and Darius Cyaxares 11., between Astyages and Cyrus (^.schylub, Pers. 7(>2, 7i>;i). hundred and twenty—satraps; set over the conquered provinces (including Babylon) by Cyrus (Xenophon; Q/rop. H. (>. 1). No doubt C.vrus acted under Darius, as in the capture of Babylon; so that Daniel rightly attributes the appointment* to Darius. 3. Daniel wag 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 (ch. 5. 12) is here used, " because an eTcelleiit .ipirit was in him." king thouglit to set liim over the whole realm—agreeing with Darius' character, weak and averse to business, wiiich he preferred to delegate to favourites. God overruled tliis to tiie good both of Daniel, and, through him, of His people. 4. occasion . . . conccriiiing the kingdom—pretext for accusation in his adiniuislratioa but through doliboiate contempt of God, notwithstanding that thou hadst Ix-'fore tlilne eyes the striking Wisrning. given iu thy graiidluthei-'s case. »3. wUoim; are all tliy way*-- (Jcfeiaitih 10. '23.) 24. Then—When tliou liltedst up thywelf Hgahist tlie Lord, tlie part of <hc Iiuml—the fore part, the lingers, was . . . sent from lilni i. e., from God. !45. M«ne, Tekel, Upluirstn— iiunibtired, weighed, and dividers. 26. Uod hath fixed tlie nuuiber of years of tliine empire, and tlial number is now complete. 23". iveigli'cti li« tUe balances — The Egyptians thought tliat Osiris weiglied the actions of tlie dead in a literal balance. The Babylonians may have liad the fiame notion, wliich would give :* peculiar appropriateness to tlie Image here used, found wanting—too light before God, the weigher of actions (1 Samuel % 3; Psalm 62. 9). liike spurious gold or silver (Jeremiah
C. 30). 28. Peres—tlie explanation of "dividers" (t). 2o), the active participle plural there being used for the pa-vsiuc
(Ecclesiiistes 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. asaemliled t»«gether lit., "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-departiciple siinr/iUar, " dividers " for "divided." The word "Peres" alludes to the similar word Ptisia. divided— rtz., among tlie Medesand Persians [Mauuer]; or, severed trom tliee. [GuOTtUS.] 29. Belsliaz:£ar . . . clothed Danirl 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 honour in the East. Daniel was thus restored to a similar rank to what he had held under Nebuchadnezzar (ch. 2. ts). Godly fidelity which niiglit be expected to bring down vengeance, as in this case, is often rewarded even in this life. The king, having promised, was ashaiied before his courtiers to break his word. He perhaps also attected to despise the prophecy of his doom, as an idle threat. As to Daniel's reasons for now accepting wliat at first he had declined, cf. JVote, v. 17. The insignia of honovir would be witnesses for God's glory to the world of his having by God's aid interpreted tlie myscree was necessary for the safety of the king, live forever —Akkian (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 Note, ch. 3.9). 7. The Persinii 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 (Esther 3. 4) refused such hoir Kige to Hainan, 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 tic charactei's. The cause of his elevation too would secure the favour of the new dynasty (ch. 6. 2) for both himself and his captive countrymen. As the capture of the city by Cyras was not till near daylight, there was no want of lime in that eventful night for accomplishing all that is here recorded. Tlie capture of the city so Immediately spiri/ts. So absolute is the king in the East, that he i.s regar<led not merely as the ruler, but the owner, of the people. All . . . governors . . . counsellors, &c.—several functionaries are here specified, not mentioned in f.
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 oi theeveiit. Cyrus diverted the Euphrates into a new channel, and, guided by two deserters, marched by the dry bed into the city, whilst the Babylonians were carousing at an annual feast to the gods. See also Isaiah
4. 6. They evidor Uly exaggerate tlie case to 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 undes Ujned proof of genuineness, that the "fiery furnace" is not made the means of punishment here, as in ch. 3.; for the Persians were fire-worshippers, which the Babylonians were not. 8. decree or, interdict. that it he not changed—(Esther 1. 19; 8. 8.) Tliis immutability of the king's commands was peculiar to the Medesand Persians: it was due to their regarding him infallilde 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 todignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" (Esther 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 pretences. 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 (ch. 3.) are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone (f. 5). 10. when Daniel knew . . , writing . . . signed—and that, therefore, the power of advising the king against it was taken from liim. wen4 into his l»ouse—withdrawing from the God-dishonouring
21. 5; 44. 27; and Jeremiah 50. 3», 39; and 51. 36. As to Belshazzar's being slain, cf. Isaiah 14. 18-20; 21.2-8; Jeremiah
50.29-35 ; 51.57. 31. Daring the Median—!. e., Cyaxares
II., the son and successor of Astyages, B. C. 569-5'!6. 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 eh. 6. 28 shows Daniel was not ignorant of
Qyrrt.?' share in the capture of Babylon. Isaiah 13. 17; 21.
2, confirm Daniel in making the Mcdes the leading nation in destroying Babylon. .So also Jeremiah 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, Cyrop.
1.5; 8.7). threescore and two years old—This agrees with Xestophon, Cyrop. 8. 5, 19, as to Cyaxares II.
CHAPTER VI.
Ver. 1-28. Dakius' Decree : Daniel's Disobedience, \ND Consequent Exposure to the Lions: his DelivERANOE BY GOD, AND DARIUS' DECREE. 1. DariuS— Grotekend has read it in the cuneiform inscriptions at Persepolls, as Darheush, i.e., Lord-King, a, name applied court, windows . . . open—not in vainglory, but that there might be no obstruction to his view of the direction in which Jerusalem, theearthly seat of Jehovah under the Old Testament, lay; and that the sight of heaven might draw of This mind from earthly thoughts. To Christ in the heavenly temple let us turn our eyes in prayer, froa) to many of the Medo-Persian kings in common. Three of the name occur: Darius Hystaspes, b. c. 521, in whose reign the decree was carried into effect for rebuilding the t«mple (Ezra 4. 5; Haggai 1. 1); Darius Codomaiius, b. c.
336, whom Alexander overcame, called "the Persian" CNehemiah 12. 22), an expression used after the rule of
Dania. Cast into the Liori Den. DANIEL VII. The Vision of the Four BtasU.
claims 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 (Matthew 22.21 ; 1 Peter this land of our captivity (1 Kings 8. 44, 48 ; 2 Chronicles 6.
20, 34, :38; Psalm 5.7). cltamber—the upper room, where prayer was generally offered by the Jews (Acts 1. 13). Not on the house-top (Acts 10. 9), where he would be conspicuous, upon his knees—humble attitudes in prayer become luimbie suppliants, three times a day—(Psalm
2. 17). Daniel's disobedience to tlie king was seeming, not real, because it was not from contempt of the king, but from regard to the King of kings (cf. Acts 24.10). 23. because he believed—"Faith" is stated in Hebrews 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
55. 17.) Tlie third, sixth, and ninth hour; our nine, twelve, and three o'clock (Acts 2. 15; 10. 9; 3. 1 ; 10. 30; cf. ch. 9. 21). as . . . aforetime—not from contempt of the king's command. 11. assembled—as in v. S, assembled or ran hastily, so as to come upon Daniel suddenly and detect liim In the act. 1^2. They preface their attack by alleging the king's edict, so as to get him again to confirm it unalterably, betlie Steeping of his soul to God, in well-doing, as unto a faithful Creator (1 Peter 4. 19), sure of deliverance in a better life, if not in this. a*. (Deuteronomy 19. 19; Proverbs 19. 5.) accused lit., devoured the bones and flesh. It was just tliat they who had torn Daniel's character, and sought the tearing of his person, should be themselves given to be torn In pieces (Proverbs 11.8). their children —among the Persians, the whole kindred were involved In the guilt of one culprit. The Mosaic law expressly forbade this (Deuteronomy 24. 16; 2 Kings 14.6). or ever fore they mention Daniel's name. Not to break a wicked promise, is not firmness, but guilty obstinacy (Matthew
14. 9; Mark 6. 26). 13. Thai 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 miglit only remind Darius of Daniel's state services, repardeth >iot tliee—because he regarded God (Acts 4. 19; 5.
29). 14. displeased with himself—for having suffered himself to be entrapped into such a hasty decree (Proverbs 29. 20). On the one liand he was pressed by the immutability of tlie 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 frorti the effects of his own r;vsh decree, till . , . going dowTi of . . . snn—Tlie king took tliis time to deliberate, thinking that after sunset Daniel would be spared till morning, and that meanwhile some way of escape would turn up. But (v. 15) the «onspirators assembled iumultuously (lit.) to prevent this delay in the execution, lest the king should meantime cliange liis decree. 16. Thy God . . . will deliver thee The lieatlien believed in the interposition of the gods at times in favour of their worsliippers. Darius recognized Dauiel's God as a god, but not the only true God. He had heard of the deliverance of the three youths in ch. 3., and hence augurs Daniel's deliverance. I am not my own master, and cannot deliver tliee, however much I wish it. "Tliy God will." Kings are the slaves of their flatterers. Men ail mire piety to God in others, Iiowever disregarding Him themselves. 11. stone . . . sealed—typical of Christ's entombment under a seal (Matthew 27. 66). Divinely ordered, tliat the deliverance might be the more striking, his own signet, and , . . of his lords—the concurrence of llic lords was required for jnaking 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 sea) guaranteed Daniel from being killed by them, should he escape the lions. 18. neither were instruments of mnsic, &c. GF.h^'Sivs translates, "concubines." D.aniel's mentioning to us as an extraordinary thing of Darius, that he neither approaclied his table nor his harem, agrees with Xenopkon's picture of him as devoted to wine and women, vain, and without self-control. He is sorry for the evil whicli he himself had caused, yet takes no steps to remedy i. e., before ever. The lions' sparing Daniel could not have been because they were full, as they sliowed tlie keenness of their hunger on the accusers. 26. Stronger tlian the decree (cli. 3. 29). That was negative; tliis, positive ; not merely men must say " nothing amiss of," but must "fear before Goil." 38. It was in the third year of C,vru3 Daniel's visions (ch. 10.-12.) were given. Daniel "prospered" because of his prophecies (Ezra 1. 1, 2).
CHAPTER VII.
Ver. 1-28. Vision of the Four Beasts. Tliis 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 aspectbut here according to the mind of God concerning tliem, and their moral feature.';. The outward political history had been sliown in its general features to tlie world-ruler, wliose position fitted him for receiving such a revelation. But God's prophet here receives disclosures as to tlie 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 tlie 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 Nfbucliadnezzar's vision, tlie kingdom of Go<l appears to Daniel, /)o>» the vei-y 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 tlie outward man. Daniel sees man siiiritually degraded to the beast-level, led by blind impulses, througli his alienatiou from God. It is only from above that the perfect Son ol man comes, and in His kingdom man attains liis true disstiny. Cf. Psalm 8. with Genesis I. 26-28. Humanity is impossil)le witliout divinity: it sinks to bestiality (Psalm
It. Tliere are man.v such halters between good and bad, Who are ill at ease in their sins, yet go forward in them, and are drawn on b.y others. 19. His grief overcame his fear of the nobles, ao. living God—having life Him.self, and able to preserve tliy life; contrasted with the lifeless idols. Darius borrowed the phrase from Daniel; God extorting from an idolater a confession of the truth, thon »erv« st continually—in times of persecution, as well as
32. 9; 49. 20; 73. 221. Obstinate heathen nations are compared to " bulls" (Psalm 6S. 30). Egypt to the dragon Id the Nile (Isaiah 37.1; 51.9; Ezekiel 29.3). The animal with all its sagacit.v looks always to the ground, witliout consciousness of relation to God. What elevates man is coiiiiiiuuion with God, in willing subjection to Him. Tlio nionient he tries to exalt himself to independence of God, like Nebu(^hadnezzar(cli.4. .30), he sinks to the l>east'a tirn' S of peace, is thy God . . . able—tlie language of doubt, yet hope. ai. Daniel might have indulged in anger at (lie king, but jloes not; his sole thought is, God's glory lias been set forth in his deliverance, aa. his an- ^el -the instrument, not the author, of his deliverance iPsalin 91. 11; 34.7). shut . . . lions' inoutlis—(Hebrews K. 33.) !So spiritually, God will sliut tlie roaring lion's mouth (1 I'eter 5. 8) for His servants, forasmucli as Vttfore him innocency—uot absolutely (in ch.U. 7, IS lie dislevel. Daniel's acfiuaintance with the animal colossal figures in Ilabylon .and Nineveh was a psychological preparation for his animal visions. Hosea 13. 7, 8 won occur to him wiiilst viewing tliose ensigns of tlie world-
Vision of the Four Beasts. DANIEL VII. The Interpretation thereof.
power. Cf. Jeremiah 2. 15 ; 4. 7 ; 5. 6. 1. Bel8liiazzq,r—Good Hebrew MSS. have BeUhazzar ; meaning " Bel is to be burnt with hostile Are" (Jeremiah 50. 2; 51. 44). In the history he 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 tiie stones of Babylon (Munter, Helig. Babyl. 112); denoting a kingdom that hail been at rest, but is how rousing itself for conquest. Media is the lower side, passiveness; Persia, the upper, active element. [AtrBERLEN.] The three ribs in Its mouth are Media, Lydia, and Baby-
Is called by his ordinary name; in thQ prophecy, wiiich. gives his true destiny, he is called a corresponding name, by the ciiange of a letter, visions of Ills head—not confused "dreams," but distinct images seen whilst his mind wus collected, sum—a summary. In predictions, generally, details are not given so fully as to leave no scope for free agency, faith, ai»d patient waiting for God manifesting His will in the event. He "wrote" it for the Church in all lon, brought under the Persian sway. Rather, Babylon, Lydia, and Egypt, not properly parts of its body, but seized by Medo-Persia. [Sir I. Newton.] Called "ribs," because tliey strengthened tlie Medo-Persian empire. "Between its teeth," as being mucli grinded by it. devour mucU ilesli — i, e., subjugate many nations. 6. leopard—smaller than the lion; swift (Habakkuk 1.8); cruel (Isaiah 11.6), the opposite of tame; springing suddenly from its hiding-place on its prey (Hosea 13. 7); spotages,- he "told" It for the comfort of his captive fellowcountrymen. /S. 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 (Jeremiah 46.7,8; Luke 21.
25; cf. Revelation 13. 1 ; 17. 15 ; 21. 1) ; the kingdom of God and the Son of man from the clouds of heaven {v. 13; cf. John 8. 23). Treoelles takes " the great sea" to mean, as always elsewhere in Scripture (Joshua 1. 4; 9.1), the Mediterranean, the centre 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 Jerusalena, till Nebuchadnezzar's time, when both things took place simultaneously. Persia encircled more of this sea, viz., from tlie Hellespont to Cyreue. Greece did not become a monarchy before Alexander's time, but then, succeeding to Persia, it became mistress of Jerusalem. It sui Tounded still more of the Mediterranean, adding the coasts of Greece to the part ted. So Alexander, a small king, of a small kingdom, Macedon, attacked Darius at the head of the vast empire reaching from the jEgean Sea to tiie 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.] Hen<:e, whereas Babylon is represented witli two wings, Macedon has four, so rapid were its conquests. The various spots denote the various nations incorporated iiit6 his empire [Bochart]; or Alexander's own variations in cliaracter, at one time mild, at another cruel, now temperate, and now drunken and licentious, four heads—explained chapter 8. 8, 22; the four kingdoms of the Diadochi or successors into which the Macedonian empire was divided at the death of Alexander, viz., 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 30,000 men should overthrow several hundredsof thousands! Josephus {Antiquities, 11, lield by Persia. Home, under Augustus, realized three tilings at once—it became a monarchy, became mistress of the last of the four parts of Alexander's empire (symbolized l)y the four heads of the third beast), and of Jerusalem; it surrounded all the Mediterranean. 3. beasts not living animals, as tlie cherubic four in Revelation 4. 7
(for the original is a different word from beasts, and ought to be there fo-anstato?, " living animals"). The cherubic
6) says that Alexander adored the high priest of Jerusalem, saying that lie at Dium in Macedonia had seen a vision of GoU 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 tlje second part of the book, the chief emphasis falls on the fourth. Al.so 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 tlie fourth ; for Rome is so terrible as to be not describable by any one, but combines iii itself all that we can imagine inexpressibly fierce in all beasts. Hence thrice (v. 7, 19, 2:^) it is repeated, that the fourth was "diverse from all" the others. The formula of introduction, "I saw in tlie night visions," occurs here, as at V. 2, and again at v. 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 wliole lower half of the image in ch. 2. is given to it. And whereas tlie other kingdoms consist of only one material, this consists of two, iron and clay (on which much stress livinfi animals represent redeemed man, combining in himself tlie highest forms of animal life. But the "beasts" here represent the world-powers, in their beastlike, grovelling character. It is on the fundamental harmony between nature and spirit, between the three kingdoms of nature, history, and revelation, that Scripture s.vm holism rests. Tlie selection of symbols is not arbitrary, but based on the essence of things. 4. lion—the symbol oi strength and courage; chief among the kingdoms, as tlie lion among the beasts. Nebuchadnezzar is called " the lion" (Jeremiah 4. 7). eagle's wings—denoting a widespread and rapidly-acquired (Isaiah 46.11; Jeremiah 4. 13; Lamentations 4. 19; Habakkuk 1. 6) empire
(Jereuiiali 48. 40). plucked—its ability for widespread conquests passed away under Evil-merodach, &c. [GroTius.] Ratlier, during Nebuchadnezzar's privation of his throne, whilst deranged, it was lifted up from tlie eartU—t. e., from its grovelling bestiality, made stand ... as a man—so long as Nebuchadnezzar, in haughty pride, relied on liis own strength, he forfeited the true dignity of man, and was therefore degraded to be with tne beasts. Ch. 4. 16: "Let his heart be changed from man's, and let a beast's heart be given unto him." But after that he learned by this sore discipline, that "the Most Higli ruleth in the kingdom of men" (ch. 4. 35, 36), the reverse change took place in him, "a man's heart is given to liim, instead of his former beast's heart, he attains man's true position, viz., to be consciously dependent on God." Cf. Psalm 9. 20. 5. bear—symbolizing the austere life of the Persians in their mountains, also their cruelty (Isaiah 13. 17, 18; Cambyses, Ochus, and other of the Persian princes were notoriously cruel ; tlie Persian laws involved, for one man's offence, the whole kindred and neighbofcrliood in destruction, ch. 6. 24) and rapacity. "A bear is an all-devouring animal" [Aristotle, 8. 5.] (Jeremiah 51. 48, 50.) raised . . . itself oa one side—But the Hebrew, "It raised up one dominion." The Medes, an ancient people, and the Persians, a modern tribe, formed WM! united sovereignly in contrast to the third and fourth is laid, cli. 2. 41-43) ; the "iron teeth" here allude to one material in the fourth kingdom of tlie image, ten homa —It is with the crisis, rather than the course, of the fourth kingdom, this seventh chapter is mainly concerned. The ten kings {v. 24, the " horns" representing power), i. e., kingdoms, into which Rome was divided on its incorporation with the Germanic and Slavonic tribes, and again at the Reformation, are thought b.y many to be here intended. But tlie variation of tlie 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 ff''e«ier)i empire, instead of being tlie "little horn" springing up after tlie other ten, are against this view. The Western
G33
FtsioTi of the Four Beasts, DANIEL VII. The Inlerprctativn thereof.
Roman empire continued till a. D. 731, and tlie Eastern, corresponds: the first kingdom, an organic unitj'; 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. 1 belield till—I continued looking till. &.c tlu-ones , . . cast do-vni—rather, " thrones were placed " till A. D. 145.'). Tlie ten kingdoms, therefore, prefigured by the ten " toes" (cli. 2. 11 ; of. Revelation 13. 1 ; 17. 12), are the ten kingdoms into which Rome shall be found finally divided when Anliclirist shall appear. [TiiEGELLES.] These, probably, are prefigured by the number ten being the prevalent one at the chief turning-points of Roman history. 8. little liovn—Utile at first, but afterwards waxing greater tlian all others. He must be sought "among them," viz., the ten horns. The Roman empire did not represent itself as a continuation of Alexander's; but the Germanic emjiire calls itself " the holy Roman empire." Napoleon's attenipted universal monarchy was avowedly Roman : his son was called king of Rome. The czar (CceyVulyate and Luther], viz., for the saints and elect angels to whom "judgment is given" (v. 22), as assessors with the Judge. Cf. i;. 10, " thousand thousands "ininistiired unto Him" (Matthew 19.28; Luke 22.30; 1 Corinthians 0.2, .3;
1 Timothy 5. 21; Revelation 2. 2(1; 4. 4). In Englinh Ve.sion the thrones cast down are those of the previously-mentioned kings who give place to Messiah. Ancient of daj-g —" The everlasting Father" (Isaiah 9. 6). He is the Judge here, as the Son does not judge in His own cyiise, and it sar) also professes to represent the eastern half of the Roman esnpire. The Roman civilization, church, language and law are the chief elements in Germanic civilization. But the Romanic eleineul seeks universal empire, whilst the Germanic seeks individualization. Hence the universal monarchies alterapted by the I'apacy, Charlemagne, Cliarles V., and Napoleon have failed, the iron not amalgamating witli tlie clay. In the king symbolized by " the little horn," the God-opposing, haughty spirit of the world, represented by the fourth monarchy, finds its inis His cause which is the one at issue with Anticlirirt, sit—the attitude of a judge about to pass sentence, white —the judicial parity of the Judge, and of all things round Him, is hereby expressed (Revelation 1. 11). wheels—us Oriental thrones move on wheels. Like the rapid (lame, God's judgments are most swift in falling where He wills them (Ezeklel 1. 15, 16). The judgment here is not the last judgment, for then there will be no beast, and heaviMi and eartli shall have passed away; but it is that on Antichrist (the last development of the fourth kingdom), typi<-al of the last judgment: " Christ coming to substitute the millennial kingdom of glo^-y for that of the cross (Revelal ion 17. 12-14; 19. 15-21; 11. 15). 10. thousand . . . miiiiutered unto him—so at the giving of the law (Deuteronomy ;! !. 2; Psalm OS. 17; Hebrews 12. 22; Jude 14). ten . . . thousand before him—image from the Sanhedrim, in which the father of the consistory sat with his assessors oh each side, in the form of a semicircle, and the people standing before him. judgment was set—the judges sat (Revelation t«nse.st development. "The man of sin," " the son of perdition" (2 Tliessalonians 2). Antichrist (1 John 2.18, 22;
4. 3)'. It is the complete evolution of the evil principle introduced by t!ie fall, tlirce of tUe Arst horiis plucked up—tlie exarchate of Ravenna, the kingdom of tlie Lombards and tlie state of Rome, wliich 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 Tkegelles' objections, v. 7, "ten liorns," Note. The "little horn," in his view, is to be Antichrist rising three and a half years before Clirist's second advent, having first overthrown three of the ten contemporaneous kingdoms, into which the fourtli 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
20.4). books . . . opened—(Revelation 20.12.) Forensic image ; all the documents of the cause at issue, connected with the condemnation of Antichrist and his kingtiom, and the setting up of Messiah's kingdom. Jvdyment must pass on the world as being under the curse, before the glory comes; but Antichristofters glory without the cross, a renewed world without the world being judr/ed. 11. Here is set forth the execution on earth of the judgment pronounced in the unseen heavenly court ofjudicature (v.
eartli and above all earthly dominions ; but.the spirit of Anticlirist prefigured by Popery will probably culminate in ONE individual, to be destroyed by Christ's coining; He will be the product of the political worW-powers, whereas Popery, wliich prepares His way, is a Church become worldly, eyes of a man—eyes express intelligence (Ezekiel 1.18); so (Genesis 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, represcuiting Greece and Rome; but the,
9, 10). body . . . given to . . . flame—(Revelation 19. 20.) 13. "The rest of the beasts," i.e., 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 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 godl.v, but their very existence is limited to a definite time, and tliat time the exactly suitable one (cf. Matthew 24. 22). Probably a definite period is meant by a "season and time" (cf. v. 25; Revelation 20. 3). It is striking, the fourth monarchy, though Christianized for 1500 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 (John latter metals are more useful tocivilization (Genesis J. 22). Tiie clay, representing the Germanic element, is the most plastic material. Thus tliere is a progress in culture ; but this is not a progress neccsitdrily iu man's truest dignity, l;i2., union and likeness to God. Nay, it has led him fartlier from God, to self-reliance and world-love. The beginnings of civilization were among the children of Cain (Genesis 4.17-21; Luke 16.8). Antiochus Epiplianes, the first Antichrist, came from civilized Greece, and loved art. As Hellenic civilization produced tha first, so modern civilization under the fourtli monarchy will produce the last Anl ichrist. Tlie " raoutli" and "eyes" are those of a man, while the symbol is otherwise brutish, t. e., it will assume man's true dignity, viz., wear the guise of the kingdom of God (wliicli. comes as the Son of man" from above), whilst
18. 36), and only at the second advent of Christ becomes 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, viz., at the second advent. The kingdom of God is a liidden one till Jesus comes again (Romans 8. 17; Colossians 3. 2, 3; 3 Timothy 2. 11, 12). Rome was worldly whilst heathen, and remains worldly, thougli Cliristianized. So the New Testament views the present seon or age of the world as essenit is really b(!stial, viz., severed from God. Antichrist promises the same tilings as Christ,, but in an opposite way. A caricature of Christ, otreriug a regi nerated world witliout 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 hum:i,n heart, given him (ch. 4. IG) on his repentance, contrasts with the human eyes of Antichrist, the pseudo son of man, viz., iiilelleclual culture, while heart and mouth blaspheme God. The deterioration politically tially heathenish, Wliich wo cannot love without forsaking Christ (Romans 12. 2; 1 Corinthians I. 20; :#C, 8; 3. 18; 7.
81; 2 Corinthians 4. 4; Oalatlaiis 1. 4; Ephesiaus 2. 2; 3 Timothy 4. 10; cf. 1 John 2. l,->, 17). The object of C'vistianity is not so much to Christianize the present worl'J us to save souls out of it, so as not to be condemned vvitl Ibe fision of the Four Beasts. DANIEL VII. The Interpretation thereof.
saints," but in the vision (v. 13, 11), "the Son of man" takes the kingdom ; for Clirist and His people are one in sul Tering, and one in glory. TuBGiifiLLEs translates, " most high places" (Ephesians 1. 3; 2. b). Though oppressed by the beast and little horn, they belong not to the earth from whicli the four beasts arise, but to the most high places. 19. Balaam, an Aramean, dwelling on the Euphrates, at tlie beginning of Israel's independent history, and Daniel at the close of it, prophetically exhibit to the hostile world-power.s Israel as triumplmnt over them at world (1 Coriiitliians 11. 32), but to rule with Ilim In his niilleiiuiuiii (MuUhew 5. 5; Luke 12. 32; 22.28-30; Romiins
5. 17; 1 CorintUliUi.s «. 2; Revelation 1. 6; 2. 26-28 ; 3. 21; 20.
i). This is to l)e our hope, not to reign in the present world course (1 Coriutliians 4. 8; 2 Corinthians 4. 18; ritilippiJUis 3. 20; Hebrews 13. 14). There must be a " regijnerulioii" of the world, as of the individual, a death previous lo a resurrection, a destruction of the world-kingrtoms, before they rise anew as the kingdoms of Christ
(ftlattliew ly. 28). Even tlie millennium will not perfectly eradicate tlie world's corruption, another apostasy and judgment will succeed iKevelaliou 20. 7-15), in whicli the world of nature is to l)e destroyed and renewed, as the world of hUtorij was before tlie millennium (2 Peter 3. 8- last, though the world-powers of the East (Asshur) and tlie West (Cliittim) carry all before them and artiict Eber
(Isrfiel) for a time (Numbers 23. 8-10, 28 ; 24. 2, 7-'.), 22 21). To Balaam's " A.ssh a r" correspond Daniel's twoeastern king - doms, Babylon and Medo-Persia; to "Chittirn," tlie two western kingdoms, Greece and Rome (cf. Genesis 10. 4, 11
13); then comes the perfect earth and heaven (Hevelation
21. 1). Thus there is uu onward progress, and the Christian
Is waitiny for tiie consummation (Mark 1.3. 33-37 ; Luke 12.
22). In Babel, Nimrod the hunter (revolter) founds the first kingdom of the world (Genesis 10. 8-13). The Babylonian world-power takes up the thread interrupted at the building of Babel, and the kingdom of Niinrod. As at Babel, so in Babylon the world is united against God; Babylon, the lirst world-power, thus becomes tlie type of the God-opposed wcn'hi. 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
So, 30, 10-16; 1 Thessal<')nians 1. 0, 10), as liis Lord also is "expecting" (Ileorews 10. !3). 13. Son of man—(See Note, Ezekiel 2. 1.) Not merely Son of David, and King of Israel, but Head of restored humanity (corresponding to the world-wide horl/.on of Daniel's prophecy) ; the seed of the woman, crushing Antichrist, tlie seed of the serpent, according U) the I'rolevangel In Paradise (Genesis 3). The Representative man shall then realize the original destiny of man as Head of the creation (Genesis 1. 2h, 28); the centre of unity to Israel and the Gentiles. Tlie boast, which taken (Conjointly represents the four beasts, ascends from the sea (ch. 7. 2; Revelation 13. 1); the Son of man descends.from "heaven." Satan, as the serpent, is the representative head of all that is bestial; man, by following the serpent, has become bestial. God must, therefore, beconae man, so that man m.ay cea.se to be beastlike. Whoever rejects the incarnate God will be judged by the Son of man just because He is tlie .Son of man (John 5.27). This title is always associated witli His coming again, because the kingdom that then awaits him is that which belongs to Him as the .Saviour of man, the Restorer of the is; so in it the God -opposed principle finds its full development. AH history moves within the Romanic, Germanic, and Slavonic nations; it shall continue so to Christ's second advent. The fourth monarchy repi'escnts universalism externally; Cliristianity, internally. Rome is Babylon fully developed. It is the world-power corresponding in contrast to Christianity, and therefore contemporary with it (Matthew 13. 38; Mark 1. 15; Luke 2.1; Galatians 4. 4). 30. look . , . more stout thnit . . . fcllova —viz., than that of the other horns. '-J1. m.-«tJe ivar with the salnJs-nersecuted the Church (Revelation 11. 7; 13. 7). prevailed—but uot ultimately. The limit is mai'ked by "until" {v. 22). The little horn continues, tvithout intermislost inheritance. ".Son of man" expresses His visible sion, to persecute up to Chri.sl's second advent(Revelation state, formerl}' in His humiliation, hereafter in His exaltation. He "comes to the Ancient of days" to be invested witli the kingdom. Cf. Psalm 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" (Acts 1.9; 2. 33, 34 ; I'salm 2. G-'J ; Matthew 28. IS), which is a pledge of His return " in like manner" " in the clouds" (Acts 1. 11; Jlatthew 2(i. (iJ), and "with clouds" (Revelation 1.7). The kingdom then was given to Him in
17.12, 14; 19.19,20). 33. Ancient of days came—the title applied to the Father In v. 13 is here applied to the Son; who is called "the everlasting Father" (Isaiah 9. 6). The Father is never said to "come;" it is the Son who comes. Judgment was given to . . . snints—judgment includes rule; "kingdom" in the end of this verse (1 Corinthians
6. 2; Revelation 1. 6; 5. 10; 20. 4). Christ first receives "judgment" and the "kingdom," then the saints with Him (u. 1.3,14). 34. ten horns — answering to the ten "toes" (ch. 2. 41). out of this kingdom—it is out of the fourth kingdom that ten others arise, whatever exterior territory any of them possess (Revelation 13. 1 ; 17. 12). rise after them—yet contemporaneous with them ; the ten are contemporaries. Antichrist rises after their rise, at title and inriaible 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 ^Ezekiel 21. 27; Hebrews 1. 2; Revelation 19. 13-16). Tkegelles thinks the investiture hei'e immediately precedes ChrifiVa coming forth; because He sits at God's right hand ui Uil His enemies are made His footstool, then, the kingdom is given to the Son in actual investiture, and He comes to crush His so prepiired footstool under His feet. But the words, "with the clouds," and the universal power actually, though invisibly, given Him then (Ephegians 1. 20-22), agree best with His Investiture at the ascension, wliich, in tlie 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 lit., sheath: the body being the sheath of the soul. 17. kings i. e., kingdoms. Cf. v. 23, "fourth kingdom ;" ch. 2. 38; 8. 20-22. Each of the four kings represents a dynasty. Nebuchadnezzar, Alexander, Antiochus, and Antichrist, thougli individually referred to, are first "little" (u. 8); but after destroying three of the ten, he becomes greater than them all {v. 20,21). The three being gone, he is the eighth (cf. Revelation 17.11); a distinct head, and yet "of the seven." As the previous world-kingdoms had their representative heads (B.abylon, Nebuchadnezzar ; Persia, Cyrus ; Greece, Alexander), so the fourth kingdom and its Antichrists shall have their evil concentrated in the one final Antichrist. Aa Antiochus Epiphanes, the Antichrist of the third kingdom in ch. 8., 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, aa Popery, substitute \\ixase\f for Christ in ChrisVs nmne, but " deny the Father and the Son" (1 John 2. 22). Tlie persecution is to continue up to Christ's second coming (v. 21, 22); the horn of blasphemy cannot therefore be past ; for now there Is almost a general cessation of persecution. 35. 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, antltheism, and autotheism in Its fullest development (1 John 2. 22). Therefore, not only Is power taken representatives of characteristic tendencies. IS. the Most High—the emphatic title of God in this prophecy, who delegates His power first to Israel; then to the Gentiles
(ch. 2. .37,38), on Israel failing to realize the idea of the theocracy; lastly, to Messiah, who sliall rule truly for God, taking it from the Gentile world-powers, whose history is one of continual degeneracy culminating in the last of
Vlxe kings, Antichrist. Here, in the interpretation, "the
T%c Interpi etatiun oj the Vviion. DANIEL VIII. VUion of llie Ram and He-Ooat.
has been consuming for 409 years past, and especially of late years. He is al.so to be " destroyed" suddenly by Christ at His coming; the fully-developed Man of sin (2 Thessalonians 2. 3) or false prophet making a last desperate effort in confederacy with the "beast" (Revelation 16. 13, 14, 16) or secular power of the Roman .empire (some conjecture Louis Napoleon): destroyed at Armageddon in Palestine.
from The fourth beast, as in the case of the other three, but Ciod destroys it ami the world-power in general by a tinal judgnieut. The present external CliriBlianity ts to give plaee to an almost universal apostasy, tliiiik— carrji unlliin him as it ivcre the burden of the thouyht. cliange times—the prerogative of God alone (oil. 2. 21); hlasjihemoiisly assumed by Antichrist. The "times and laws" here meant are those of religious ordinance; staled limes
!27. grentness of the Itindom under . . , wliole Iieaveu —i.e., 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 ilie saints, or holy ones" (Margin, ch.8. 24): the Jews, the people to whom the saints stand in a peculiar relation. The .saints are gathei ed out of Jews and Gentiles, but the stock of the Church is Jewish (Romans 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. Clirist confirms this fact, whilst withholding the date (Acts 1. 6, 7). everlasting kingdom—If of feasts. [Mauheh.] Perhaps there are included the times a.is!(jned by God to the duration of kingdoms. He shall set Himself above all that is called God (2 Thessalonians
2. 4), putting his own " will" above God's times and laws
(ch. 11. .SI), 37). But the " times" of His wilfulness are limited for the elect's sake (Matthew 24. 22). tliey—the saints, girveji into his Uaiirt—to be persecuted, time . . . times aiiU . . . dividing of time—one year, two years, and half a year: 126U days (Revelation 12.6, U); forty-two months (Revelation 11. 2, 3). That literally three and a half years are to be the term of Antichrist's persecution is favoured by ch. 4. 10, 23, where the year-day theory would be imeverlasting, 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 (cf. Revelation 20. 4 with 21. 1 and 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 (cf. Revelation 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 (I Peter 1. 11, 12;.
possi[)le. If the Church, moreover, had been informed that !260 years must elapse before the second advent, the attitude of expectancy which is inculcated (Luke 12.
38; 1 Corinthians 1. 7 ; 1 Thessalonians 1. 9, 10; 2 Peter 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, i.e., a 2/ear [Tregellks] ; Leviticus 23.4, "seasons;" Leviticus 23. 44, "feasts." The passages in favour of the year-day tlieory are Ezekiel 4. 6, where each day of the forty during whicli Ezekiel lay on his right side is defined by God as meaning a year. Cf. Numbers
14.34, where a year of wandering in the wilderness was appointed for eacli day of the ferty during which the spies searched Canaan ; but the days were, in these two cases, mei-ely the type or reason for the years, which were announced as they ivei-e to be fulfilled. In the prophetic part of Numbers 14. 34 years are literal. If the year-day system was applied to them, they would be 14,400 years! In Ezekiel 4. 4-6, if day meant year, Ezekiel would have lain on his right side forty years! The context here in u. 24,
CHAPTER VIII.
Ver. 1-27. Vision of the Ram and He-Goat: thk
2300 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 exileand the advent. Antichrist, like Christ, has a more immediate future, as well as one more remote. The vision, ch. 8., begins, and that, ch. 10.-1'2., concludes, the account of the Antichrist of the tliird kingdom. Between the two visions ch. 9. Is inserted, as to Messiah and the coven.ant 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 ch. 7. 1. 2. Sliuslinn— 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 (Nehemiali 1. 1; Esther 1. 2-5). Elam —west of Persi.a proper, east of Babylonia, south of Media. Daniel was not present there personally, but in vision, Ulal—called in Pliny Eulceus; by the Greeks, Choaspes. Now Kcrah, or Karasu. Ho in ch. 10. 4 he receives a visioa near another river, the Hiddekel. So Ezekiel (Ezekiel I.
2.5, is not symbolical. Antichrist is no longer called a horn, but a king subduing three out of ten kiiiys(no longer horns, v. 7, 8). So in ch. 12. 7, where " time, times, and half a time," again occur, nothing symbolic occui-s in the context. So that there is no reason why the three and a half years should be so. For the lirst 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.
'She seventy years of the Babylonian captivity foretold by Jeremiah (Jeremiah 25. 12; 29. 10) were understood by Daniel (ch. 9.2) as literal years, not symbolical, which would have been 25,200 years 1 [Tregelles.] It is possible that the year-day and day-day theories are both true. The seven (symbolical) times of tlie Gentile monarchies (Leviticus 26. 24) during Israel's casting off will end in the seven years of Anticlirist. The 1260 years of p.apal misrule in tiie 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 (Revelation 11. 3). The beginning of the 1260 years is by Elliott set at 529 A. D., or 533, when Justinian's edict icknowledged Pope John II. to be head of the Church. By Luthf.u, 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 *cr«Zar kingdom. [Newton.] Thlswould bring us down to about 2000 a.d., or the seventh thousand millenary from creation. But Clinton makes about 1862 the seventh millenary, which may favour the dating from
1) at the Chebar. Perhaps because synagogues used to be built near rivers, as before praying they washed their hands in the water [RosenmullerJ, (P.salm 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 tlie Hebrew dual. "Horn" in the East is the symbol of power and royalty, one . . . Ijlglner tlian . . . otlier . . . tl»e 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 (ch. 5. 31) when he began to reign; during his short reign of two years, being a weak king (ch. 6.), the government was almost entirely in Cyrus' hands. Hence Hkrodotus doea not mention Darius; but XENomoN does under the name
628 A.D. 26. consume . . . destroy—a twof jld oi)eration. Antichrist is to be gradually "consumed,' a.s tiie Papacy of Cyaxares II. The "ram" here corresponds to the" bear' bSti