This chapter is evidently, though relative to things on earth, more connected with what the beast was towards God, and in pride, than of Jewish history as to it. He speaks great words against the Most High. He seeks to change times and laws, and they are delivered into his hand. At the same time by reason of that, it is not his general power, but his last evil condition in rebellion, and oppression of the saints who recognize God and His ways, but in reference to the kingdom, not to the Church, properly so called, which does not appear.
Hence generally, the saints of the el-ye-nin (heavenly places) shall take the kingdom (no doubt this is true of those who form the Church, but it is not its specialty). Hence we find, in general, the horn makes war with the saints, not merely the saints of the el-ye-nin, but with the saints as such on the earth, and prevails. That is true of those who flee, as of those who go on high. This wearing out the saints of the el-ye-nin may apply to those who come out of the great tribulation. There are then three points noticed as closing this—the Ancient of days comes—judgment is given to the saints of the el-ye-nin—and, thirdly, the saints possess the kingdom. The Most High, note, has the character of “possessor of heaven and earth.” (It is not a question of children with the Father.) Hence we have the historical circumstances of this horn, as relating to the earth, at the end. Ten horns arise out of the kingdom, another, different, arises after, among them, which plucks up three. In chapter 8, on the other hand, we have a Jewish, historical picture. In Revelation, we have nothing of the plucking up of three, because it is not properly there so historical or earthly.
I suspect that the passage of Jordan is a type of the ultimate deliverance of the last day, of the whole Remnant, specially exhibited in the Jews. I do suspect, not herein rejecting larger or more general analogies, that the deliverance from Egypt implies their exodus from their present state, when the sea shall be a wall upon their right hand, and a wall upon their left—the two great divisions of powers, Northern and Western, Assyrian and Antichristian, letting them out between them, no matter why God so willed it. But then they only get into a wilderness state with, indeed, many marks of being God's people, and so formally, but not really, heritors of the promises then. On passing Jordan, they were coming into collision here. I pass over the pre-Jordan conquests, because I am sure there is something in them which I do not fully understand. The waters were not so, but the lower stream, which went toward Sodom, failed, and those above were restrained. I believe this to mark the setting aside the Antichristian power, while the Northern is arrested. Also the priests bore the ark—not the custom, but here they did—in the midst of the stream, and this I believe to be the type of the place and office of the saints of the Most High fulfilling their service on behalf of Israel. And, as we have noted, the manna continued until the morrow after, and also then the congregation were circumcised—they that fell in the wilderness were not.
Note here, in Daniel, the 'saints of the Most High,' and 'the Most High,' are not the same. The saints of the Most High are manifestly ton epouranion (of the heavenlies) which clears that passage manifestly.
This and the chapter following give the Western and Eastern horns; chapters 9, 10 and 11 give the condition of Daniel's people under the power of the Western Empire, and under the power of the Eastern, including the willful king who is in Palestine. Chapter 12 is the closing result in deliverance.
In the first place, the distinction of Most High (il-la-ya) and heavenly places (el-ye-nin) is manifest—the first being "the Most High," and the other "the heavenlies" (epouranion). This chapter, I think, plainly opens out, or alludes to, the order of the whole mystery which Ephesians develops, but closing in its Jewish portion. Abraham, the representative of both seeds, having overcome all the enemies that prevailed against worldly Lot, is blessed of Melchizedek, the type of the Son of God in royalty of priesthood, i.e., as He shall be manifested and blessed of the Most High God, Possessor of heaven and earth. This is a mystical representation of the great, final blessing. Now, in Jesus, in whom we have received an inheritance, all things in heaven and on earth are to be gathered together in one, and we are made to sit in the heavenlies, or, as the Revelation expresses it, "them that dwell in heaven." Here again, accordingly, we have the "Most High"; compare verse 4, where earthly dominion is judged or spoken of, and therefore obscurely, because the mystery was not revealed—both the heavenly and the earthly people.
The visions are verses 2, 7, 13—three distinct ones of the four beasts, the last great apostate beast, and the bringing in of the Son of Man—a distinct vision from the judgment of the apostate beast, quod nota. Now the kingdom is given to the Son of Man—the Jewish, or earthly title of Christ, the Son. He has the kingdom. The next is, that the saints of the heavenlies shall take the kingdom. We say, 'They shall reign'; compare Eph. 1, last verse. Verse 21, I understand of these saints, the saints of the heavenlies properly. The next verse contains three periods—as it seems to me, distinct periods, though one in another sense—but all short of the Son of Man's taking the kingdom. What he does is in Revelation also, chap. 13: 6. As far as I see, it is the times and laws, not the saints which are given into his hand. The destruction of his dominion goes on to the end. Verse 27, seems to me the Jewish, earthly dominion. Verse 26 is connected with verse 9, verse 27 with verse 13. The kingdom, under the whole heaven, is given to the am kad-di-shey el-ye-nin (the people of the saints of the heavenly places), i.e., the Jews. They are called so, because they are now brought into union and identity with (as in Ephesians) the kad-di-shey el-ye-nin (saints of the heavenlies), This is so much the case, that it is often difficult to distinguish between the sanctuary and the (glorified) saints, for they become, as it were, the real sanctuary of Christ, where He dwells, His Body, His Temple of which He is the light, when i.e., the people's dominion under the Son of Man is as His—an everlasting dominion. What further sense this may have, I will not say, but I think it fully bears this, and declares the mystery which it was given to the Apostle to reveal, but in terms such as should hold it in unrevealed character till, by the Spirit, the mystery was revealed in and by the ascension of the Lord into heaven, the Son of Man, thus making both one.
Looking to the Son of Man's dominion over the Jews, this chapter also, I think, is made, in substance plain.
8. ‘I considered the horns.' The little horn (the word 'little'—z'e-rah—is different from, but analogous to the "little horn" of chapter 8: 9—mitz-tzi-rah) here springs up among, but is o-khori (another). And here observe there is no connection with the taking away, or otherwise acting against the Tamid (continual burnt-offering). In chapter 8: 9, the little horn springs up out of one of them, and is not o-khori, but was keren-akhath. (one horn) and by it the Tamid was raised up (huram). Ought it not, however, to be translated ‘from him'—scilicet, the prince of the host, ‘from him the Tamid was lifted away'? Mim-men-nu is 'from,' as causative or abstractive, but always, as far as I see, it means from.' Chapter 9: 27 is of quite a different character—yash'bith ze-vakh u-min' khah (he shall cause the sacrifice and the oblation to cease). In chapter 11:31 we have a different word again, v'he-si-ru (and shall take away) the Tamid, i.e., uz'ro-im mim-men-nu (and arms on his part '), where mim-men-nu (on his part) I believe again to have been unjustly translated. The arms, or seed which shall arise from him, or of which he shall be the occasion or cause, which shall take their rise from him, shall do so and so. It returns to the singular in verse 32, but I refrain from commentary as yet. I reserve the rest for the consideration of the structure of Daniel.
9. " Till the thrones were set," not "cast."
13. I think it pretty clear the Son of Man' presents the Lord as Heir of what belongs to man, according to the counsels of God. Thus here He comes to take the kingdom, and in Psa. 8 headship over all things is given Him. Meanwhile, coming, as He did, to give His life a ransom for many, He had not where to lay His head. He ever takes this name. The disciples own Him to be the Christ, the Son of God, or of the living God. But the proper place of the Son of Man is displayed glory. He has both the kingdom, and headship over all things. But when His glory is in view, the corn of wheat must fall into the ground and die. There was a moral necessity for this. But as to the coming of the Lord, its connection with the Son of Man is His appearing, because it is the kingdom and universal headship. It is the natural title of the Lord. His specially receiving us to be joint heirs, is sovereign grace, and to be specially revealed. It is only found in the Gospels, and in Christ's mouth—save the inquiry of the people thereon. It is not in the Acts, nor in the Epistles; it is found in Revelation again. But then such passages as that in Luke 12 are not the less heavenly for that; verses 39, 40 are a warning apart, viewing the disciples as down here. So verse 46 is the effect down here. Verses 37 and 44 are special for the watchers who have their treasure in heaven.
17. Is there not distinction between the beasts (min ar'a, out of the earth) and the saints of the high places (kad-di-shey el-ye-nin)?
18. I cannot understand why, in this verse, and in verses 22 and 25, "the saints of the Most High," is given as the translation of kad-di-shey el-ye-nin (saints of the high places, or heavenlies). It is manifestly the epouranion of the New Testament, which, indeed, is the revelation of this. ‘The Most High,' is the character given to God in Abraham, as contrasted with all false deities, which might bear rule on earth, as 'Possessor of heaven and earth.' All power is given to Jesus in heaven and earth, and these are the places where the saints sit down with Him; so in verse 22. In verse 25 we have two distinct words translated Most High.' He shall speak great words against the Most High (l'tzad il-la-ya) and then the same word as before, connected with the saints, and in the same sense of course. This I suspect to be the force of Rev. 13:66And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. (Revelation 13:6). They are always treated as dwelling there—indeed, this seems clear; for the rest, though my mind is clearing up much upon Daniel, I reserve it to fuller opportunity.
Heavenly hopes belong to all saints save those who are to be delivered, and stand before the God of the earth, and that from Abraham on, aye! from Enoch too; but here we have to do with the kingdom. The Church are heavenly saints, but it has a special place. The dying "in the Lord" closes only when He who sits on the clouds is just coming in to judgment; compare verse 22, and Apocalypse 14: 13, 14. But the "dead which die in the Lord" are always saints (el-ye-nin).
25. The first "Most High" is il-la-ya, the second is el-ye-nin. But note, applied to God, it brings the earth under His jurisdiction, and Him into connection with it. It is His Name of millennial title and government, but it brings the saints into heaven. The knowledge and owning of Jehovah is the secret place of the Most High, not of the Father and of the Son; compare Prov. 8, where it is Jehovah. But then it shows there will be those who, in God's mind, are associated with Him in His heavenly place of government, who come under the destroying power of the little horn. And this the Psalms and Apocalypse provide for, as Psa. 16; 17, and Apocalypse 6, 15 and 21, perhaps others. Indeed the "God of heaven" is Daniel's natural expression where He was not Jehovah (see the beginning) and, till He takes His place on earth, the saints, by grace, must have this character—they own God when He is not on earth.