Daniel’s Visions. Daniel 7
THE most cursory reader of Daniel cannot fail to observe a striking change in the whole style of the book, starting with the chapter which now lies open before us.
In the first place we may observe that in the early portion of the book the order of the events narrated is strictly chronological. We have before remarked that chapter 1. forms a sort of introduction to the whole book, giving a beautiful picture of the moral condition of the faithful Jews in the midst of the general declension of that day. Absolute and unswerving obedience to the Word of the Lord characterized them in every detail of their life.
The last verse of chapter 1. informs us that “Daniel continued until the first year of King Cyrus.” This closes the first introductory portion of the book. In like manner the second or historical portion terminates with the words, “Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian” (6:28).
In chapter 2. the writer goes back upon the history to describe dreams and visions of an earlier monarch, and one even of an earlier dynasty than that of Cyrus. The chapters that follow (2-7) present a terrible picture of the moral features that characterize the great empires of the earth during the whole period of “the times of the Gentiles,” times which began with Nebuchadnezzar about the year 607 B.C., and which are still running their course. Coming now to chapter 7, we find that in a similar manner the chronological order is interrupted and the prophet retraces his steps to describe a vision which came to him in the night season during the reign of Belshazzar, King of Babylon.
Further, it is easy to see that the chapters we have hitherto been considering are what may be called historical; though, at the same time, these histories have a prophetical and typical signification. But in that portion of the book which follows, the visions and communications given to Daniel are as evidently prophetical, though to a large extent in symbolic language. The moral character, or, in other words, the attitude Godward, of the Gentile powers which began with the empire of Babylon, has been clearly and solemnly delineated; we are now to learn what will be their special relationship to the Jewish people, and that more particularly in days yet to come.
Hence it is that from chapter 7. the communications are addressed to the prophet himself and not to Nebuchadnezzar. We might have thought, Why should not Jehovah have sent Daniel direct to His people with a “Thus saith the Lord?” Had not Jeremiah but a short while before received the command to “go and cry in the ears of Jerusalem” (Jer. 2:1). Why, now, should the nation be apparently ignored, and the prophet alone be addressed? The sorrowful answer is evident. The time had come when God could no longer recognize the Jewish people as His people; to have continued to do so after the awful iniquity of Manasseh and other kings of Judah, to say nothing of Israel, would have been to support the people in their wickedness, and this in faithfulness to His own character He could no longer do. “If we believe not, He abideth faithful: He cannot deny Himself” (2 Tim. 2:13), is a principle of ever-abiding application.
God is a God of government as well as grace, and if in His own sovereign grace He had chosen Israel to be His people and had brought them up from the land of Egypt, for this very reason, yes, because, “you only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Can two walk together except they be agreed?” (Amos 3:1-4). The time had now come when God could no longer walk with His people. For their sin, especially that of idolatry, He is obliged to deliver them into the hands of Nebuchadnezzar, though, blessed be His name! the faithful remnant may still walk with Him even though carried away captive to Babylon.
While writing thus, it is important to remember that we are not alluding to the matter of the soul’s salvation. This rests upon the atoning sacrifice of the cross, and is eternally secured for every believer in the Lord Jesus Christ. Such a one once saved, is saved forever. Christ gives to His sheep eternal life, they shall never perish, and none shall ever pluck them out of His, or His Father’s hand (John 10). They may be chastised here for their failures and sins, they may even, in extreme cases, be removed in God’s discipline from this world (1 Cor. 11:30), but, if so, with the very object that they should not be condemned by-and-bye (vs. 32).
But in Scripture we see another great truth, namely, the government of this world, and for this, Israel as a nation is the center of all God’s dealings with the earth. A well-known passage in the Old Testament (Deut. 32), given at the commencement of their history, lays down in prophetic language, the principle on which God will act in judgment, and for final blessing towards all the nations of the world. “When the Most High divided to the nations their inheritance, when He separated the sons of Adam (Gen. 10), He set the bounds of the people according to the number of the children of Israel. For the Lord’s portion is His people” (Deut. 32:8, 9).
Found in a desert land (Egypt), led through the wilderness, instructed and kept as the apple of His eye, the Lord alone was the leader of His people, and no strange god was with Him. But Jeshurun waxed fat and kicked, he forsook the God which made him, lightly esteemed the Rock of his salvation, and provoked Him to jealousy with strange gods. This idolatry, begun at Mount Sinai with the golden calf, continued right through their wilderness journey, reached a climax in the land of Canaan under Manasseh, King of Judah (2 Kings 24:3), so that Jehovah said, “I will hide My face from them... for they are a very forward generation, children in whom is no faith” (Deut. 32:20). In righteousness He might well have made the remembrance of them to cease from among men, but what then would the enemy have said? (vers. 26, 27).
But, after all, the enemies of Israel were the enemies of Jehovah (see vs. 41). He might use the nations, Assyria, Babylon, &c., as His rod of chastisement upon His people, but in the end these very nations would come up for judgment because of their own iniquity (see Jer. 25:12-34). “Their feet shall slide in due time; for the day of their calamity is at hand, and the things that shall come upon them make haste” (Deut. 32:36). And in that day will the apostate nation of Israel escape? No, “for the Lord shall judge His people” ―but what of the godly remnant of those times? The Lord “will repent Himself for His servants” (vs. 36). But in the end, after judgment, and terrible judgment, has done its work, there will be final blessing to all the Gentile nations in association with Israel His people. “Rejoice, O ye nations, with His people: for He will avenge the blood of His servants, and will render vengeance to His adversaries, and will be merciful unto His land, and to His people” (vs. 43).
This chapter (Deut. 32), with many others, speaks in a general way of the Gentile nations that are found at enmity against Israel. But from other parts of Scripture we learn that there are two great classes of these, carefully distinguished the one from the other, both as to the period in which they display their enmity, and the time and circumstances of their future judgment.
When the Jews were still recognized as God’s people, when the temple was still standing, and when the kings of Judah were still occupying the throne of the Lord at Jerusalem, the great Assyrian empire was their chief enemy. Others there were of more or less importance, such as Syria and Egypt, but Assyria was the mightiest of them all. One remarkable thing that prophecy reveals is this, that in the future when Israel is once more back in their own land, and God once again recognizes them as His people, this great enemy, the Assyrian, will likewise once more revive. One passage of Scripture at this stage will suffice in support of this, “Wherefore it shall come to pass, that when the Lord hath performed His whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the King of Assyria,” &c. (Isa. 10:12). Some of our readers may say, But the Assyrian is gone, he no longer exists. True, but has the Lord performed His whole work upon Mount Zion? Clearly not yet. Then the Assyrian is not yet done with. Ezekiel’s prophecy (38-.39) shows, in connection with other scriptures, that the Assyrian will be the last enemy dealt with before the setting up of final blessing during the millennium. Geographically he will occupy the territory now known as Turkey in Asia, and also the vast north-eastern empire now in rapid process of formation under Russia.
In connection with this subject we may point out that a remarkable passage in Peter is strikingly illustrated― “No prophecy of the Scripture is of any private interpretation” (2 Peter 1:20). The meaning of this much misunderstood text is doubtless that the scope of no prophecy of the Scripture is to be had from its own isolated interpretation. Let us apply this to the subject now before us, the Assyrian. When Isaiah was giving forth his inspired testimony the Assyrian was in all his glory. He was sweeping through the land of Palestine, and was at the very doors of Jerusalem; “He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages; they are gone over the passage; they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled,” &c. (Isa. 10:24-34).
But while the Spirit of God was leading Isaiah to speak of circumstances that lay immediately around, He nevertheless was looking through and beyond those circumstances to a time yet future, and inspired the prophet to use language which will only be literally fulfilled in a coming day. For in the past Assyria was destroyed before Babylon came into power, whereas in the future the Assyrian will be judged after the representative of Babylon has met his doom. This we learn from many parts of God’s Word, but a striking and most interesting chapter gives us the order of events so far as Israel and its enemies are concerned.
In Isaiah 14. are described the circumstances that attend the restoration of Israel to their own land, once more called “the land of the Lord” (vs. 2), and the order in which these take place. We cannot now do more than point them out, leaving to our readers the happy task of a close study of the passage. “The Lord will have mercy on Jacob, and will yet choose Israel.” He will employ the peoples (not people) to “bring them to their place.” Then will all the power of Babylon be destroyed (vers. 4-24). After that, “I will break the Assyrian in my land.” Observe, Assyria judged after Babylon! It was not so in the past. Then Palestine, or Philistia, that is the nations surrounding Israel, melt away; and we know from Daniel 11:41, and Ezekiel 25, that certain nations are reserved to be dealt with by Israel after the judgment of the King of the North.
In result the triumphant answer will be that “the Lord hath founded Zion, and the poor of the people (Jehovah’s people) shall trust in it.”
(To be continued.)