LECTURE 7
CHAPTER 10
I shall take a few verses of this chapter to mark the position of Daniel when he received this answer, and the circumstances by which this reply was introduced. We shall find, dear friends, some instructive circumstances at the commencement, in the position of Daniel and in the state of his soul. God also notices this, for the man clothed in linen says to him, " Fear not, Daniel," etc. (v. 12). The position of Daniel was that of affliction in the presence of his God.
The date of the third year of Cyrus (v. 1-3) is important, because the Jews (the remnant at least) had returned to their land, from the first year of the reign of this prince; so that it could not be the captivity of Babylon which occupied Daniel's heart at the moment. He had remained at Babylon after the departure of a great number of these Jews for the land of Canaan; but the people were not at all in the state which the prophetical Spirit in Daniel could recognize as the fulfillment of blessings; and the consequence of this is, that the prophetical Spirit of Christ in Daniel is still occupied with the state of this people, and can in nowise content itself, even although there was, a certain degree of blessing with them. Cyrus had done much, as we may learn from 2 Chron. 36:22 and Ezra 1 The decree to rebuild had already been given in the first year of his reign. But the Spirit of God had caused Daniel to range over the whole period of the Gentiles, and he well understood, though there had been a kind of deliverance- some relief through the goodness of God, a little refreshment from above-that nothing was really accomplished of the divine promises. It was impossible that the prophetic Spirit of Christ in Daniel's person should remain tranquil while awaiting the accomplishment of the intentions of God's love to His people; so that Daniel was then, as if the captivity were not over, bowing down his soul before God.
There had been, on the occasion of rebuilding the temple, features of sorrow in another quarter; Ezra 3. The elders of the people, who had seen the old temple, wept; and at the same time, the younger, who had not known it, uttered cries of joy. And this sorrow is often felt in like circumstances by those who have apprehended the divine counsels, either as to what God had set up at the beginning, or what He will yet set up. Like Daniel, they weep in the midst of the blessings, in which consists the joy of those who only think of the present moment. The cries of joy prevailed without, for it is said, these cries were heard afar off; but amongst the people present they knew not which to distinguish. But at Jerusalem, as well as at Babylon, he who had a sense, however imperfect, of what the state of the people of God ought to be, would not fail to recognize their wretched condition in the midst of these joyful exclamations. " Behold, we are servants this day, and for the land.... behold, we are servants in it: and it yieldeth much increase unto the kings whom thou hast set over us," Neh. 9:36,.37. And yet these Persian kings to whom Nehemiah alludes were altogether favorable. It is true there was cause of anguish; at one time the counsels of God prevailed, and at another those of Satan in hindering the rebuilding; but, generally speaking, the kings of Persia were favorable to the Jews. But so long as the Gentiles were holding dominion over the people of God, it was impossible that the Spirit of God in the prophet could allow that the designs of God regarding His people had been accomplished. He could bless Him for all the good that existed, but even when the decree had gone forth, the elders wept. Nehemiah said, " We are servants," etc.; and Daniel continued to afflict his soul before God.
We often find in Scripture some apparently little circumstance which is an index to us of the thoughts of the Spirit of God. Thus the date of the third year of Cyrus opens a field of interesting thought, for the position in which Daniel was found enabled God, so to speak, to continue to reveal to him His intentions about the people. Evidently God had separated Daniel from the things which were doing for the momentary resettling of the people, that He might lead his heart still onward to the " end of the indignation " which really still subsisted.
There is also another subject of instruction here, which I would not omit. I allude to the actings of God by means of angels, and how there were demons who sought to hinder the ministry of the providence of God, as to His people. " Fear not," says the angel to Daniel, " for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words " (v. 12). Nevertheless, the answer of God by the angel did not arrive until three weeks after. Then the angel relates to Daniel how this happened, and the difficulties he had to encounter at the court of Persia, by the opposition of the prince of the kingdom against the Jews, and that Michael, one of the chief princes, had come to help him. Daniel had known nothing of all this. God, in this way, exercises the obedience of His angels, and at the same time puts the faith of His servants to the test. Thus, then, is Daniel pre-occupied with his people, and with the glory of God in their midst; he cannot content himself with anything short of the accomplishment of the promises, and therefore he humbles and identifies. himself with the misery and affliction of the people, according to the Spirit of Him who said, " In all their affliction He was afflicted." Then God, who has given His servant grace thus to behave, acts from on high to reveal all His purpose to him, putting at the same time his patience to the proof, whilst the angel is combating at the court of Persia. I have no doubt it is the same for us; God also puts our faith to the trial. It is not that He does not hear and answer (He knows perfectly beforehand what the end will be); but He wishes to see if faith goes to the end of the difficulty, and then He answers. Faith, which is much more precious than gold which perishes, is thus put through its trial, and " found unto praise... at the appearing of Jesus Christ." In another view we see the exercise of the angels in the government of God.
Verse 14. " Now I am come to make thee understand what shall befall thy people in the latter days." Here is the answer to the affliction of Daniel, but an answer not yet to be accomplished. There are two ways of judging of the thoughts of God as to His people. The first is to consider the condition in which God had placed them in the beginning-how He had formed and fashioned them of old: the second is to consider (in what state the church will be found, or, to express it in reference to the case of Daniel), in what condition the people of God will be found at the end, when God shall have accomplished His counsels concerning them.
Thus, when Daniel considered the actual condition of his people, they might be found to possess many blessings from God and chastisements also; but the thoughts of the prophet, or spiritual man, would be either toward the state in which God had placed them in the beginning or toward that in which they will be found at the end. The same may be said of man in the abstract. If I think of my actual condition, I may either revert back to Adam without sin, or I may look forward to the resurrection state, in which I shall be hereafter, and realize in spirit either the one or the other; and compare my present state with the state of Adam in innocence, or of Christ in glory. So with the church and the Jew. If I consider the latter, when first established in his privileges, or at the end in the glory of the Messiah, both the one and the other evidences the state of imperfection which existed at the time of their return from the Babylonish captivity. Again, if I consider the church at the beginning, I see the effect of the power of the Spirit of God; but I can also, by examining the promises of God, view the church when she will be in glory with Christ; and in either case her present weakness is apparent. Daniel did these two things. In his confession, in chapter 9, he had considered much more the past condition of the people, whilst here it is much more their future, such as will ensue at the conclusion of the trials of chapter 12.
The introduction of Michael, the great prince, who stands for the people of God, necessarily leads us on to the occurrences at the end according to the counsels of which he assures the accomplishment. The actual circumstances they were in give the leading idea. He begins from that time, and goes on until the time when the counsels of God should be brought to pass. We only need touch upon the historical part. The Persian and Grecian empires form the framework of the historical narrative; but the object of the prophecy, as may be seen, verse 14, is what was to take place in the latter days.
Verse 20. " Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come." These two empires are viewed in relation to the people of God. They were, as we know, the second and third monarchies. The first part of the history of the third or Grecian is given us in chapter 11: 1-4 (these verses giving the connecting link of this monarchy with that of Persia).
After its (the Grecian's) establishment under the first powerful king, it was divided into four parts. We have already had some notices of it. The two principal kings were those of the north and south-principal, not alone in regard to their power, but because either the one or the other had always possession of the land of Canaan. This is why they are introduced here; the history of the holy land and of the people of God, after the establishment of the Greek or third monarchy, occupies the mind of the Spirit. Every one is agreed that as to these kings, it is a history of the Ptolemies and Seleucidæ, and the history is so exact, that unbelievers have sometimes said that Daniel was written after the events.
At verse 20 we come to the history of the last of these kings. I do not say that what is here related of him will be accomplished at the end; but at all events he is the type of that which will take place at the end. It is not my object to enter into all the details of the historical part; he makes an expedition against the king of the south, then a second; chap. 11: 29. I pass by the details also of these two kings. " At the time appointed he shall return, and come toward the south; but it shall not be as the former [expedition] or as the latter." " For the ships of Chittim shall come against him; therefore he shall be grieved and shall return " (v. 30).
Here the power of the west (Chittim) is introduced into this history of the two monarchies. The people of God were situated between the kings of the north and south, exactly as lately the Holy Land became an object of contest between Mahomet Ali and the Sultan.
Now, on the occasion of the last expedition here noticed (chap. I t), these ships of Chittim arrive on the scene. A power from the west mixes itself up with these two eastern powers (viz., the king of the north and the king of the south)-some power from the other coast of the Mediterranean, whether Italy or Greece. But further, we also find apostates from the holy covenant. Thus there are, first, Jews, allowed to be the objects of the covenant of God, and those who are apostates to it; secondly, those from the west, north of the Mediterranean, who enter into the previous quarrel; and by these new elements the scene is completely changed. Then in verse 31 we have the last of these kings, viz., of the kings of the north, brought before us. " And arms shall stand on his part," or more literally " forces [arms] shall rise from [out of] him." The expression " shall rise from him," or " shall come from him," may be used in two senses: a king's lieutenant, one who takes his place as commandant; or one who succeeds him in the government. " Arms shall rise from him, and they [the arms] shall pollute the sanctuary of strength [or, which is the fortress], and shall take away the daily sacrifice, and shall place the abomination which maketh desolate."
This verse is of the highest importance, as giving us the date of the last indignation. The Lord Jesus has drawn our particular attention to this date in Matt. 24 and at chapter 12: II of this prophecy, the calculation which serves to mark the time of blessing sets out from this event. " And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days," etc., etc.
But to return to chapter I I: 31, as to the " forces which shall rise," it will be some one who will come on the part of the king of the north (I do not say who will be the king of the north). Some one will come on the part of him who will be the king of the north in these times, who will introduce his forces-his arms-into the holy place, who will defile the sanctuary, and who will place " the abomination that maketh desolate."
As to history, this is evidently what did take place. It was the generals of Antiochus Epiphanes who defiled the sanctuary. This was by no means the accomplishment: otherwise the Lord would not have spoken of the event as future. A long time after the reign of this king, the Lord Jesus came into the world and spoke of this prophecy as yet to be. But we have another proof of the time when these things will take place-a proof which is connected with the Lord's word in Matt. 24 In Dan. 12 I we read, " And there shall be a time of trouble, such as never was since there was a nation," etc.; and the Lord Himself speaks exactly thus concerning the same time: and then the people of God are to be delivered-an event which had not taken place in the time of Jesus, nor has it yet.
It is clear we must put aside any Christian circumstances, because it is plainly stated that the trouble shall happen to the people of Daniel in the last days. Now we are not the people of Daniel, and these last days have not yet occurred to them. The verse speaks of arms-forces-which come from this king, and which defile the sanctuary, take away the daily sacrifice, and place the abomination which causes desolation.
It would appear, if we consider the forces as sent by him, that the king of the north of those times would be in possession of the promised land: at least, that certain attempts upon it, on his part, had succeeded. But after this paranthetic verse (viz. 31) the prophet proceeds with the general history. Verses 32, 33, " And such as do wickedly against covenant shall he corrupt by flatteries."
We are able now in some sort to understand the state of the people of God before the end. This wicked one (I do not say who it is) will be, at that time, in the land of Canaan, and in the possession of the territory of the king of the north, and " will corrupt those who do wickedly against [or as to] the covenant," viz., those Jews who are not true to Jewish hopes. He will incite them to apostasy-for this is the force of the word rendered by ' he will corrupt '; " but the people that do know their God shall he strong and do exploits." Here we have a division of Jews into true and false, and the development of good and evil. But we must note that they that understand among the people and instruct many (v. 33) are the same as those spoken of in chapter 12: 3, 1o, and also in chapter II: 35. They are the Maskilim, or persons instructed in the mind of God, and are a class of persons apart. Thus there will be a remnant of Jews, not only those who are spared in general, but persons instructed in the mind of God; and we find the same specially distinguished in Isa. 65 and 66, besides those who will escape the judgment executed against the wicked ones. These understanding ones among the people (v. 33) shall teach the multitude (the masses); or will give instruction to them. I translate the Hebrew word by ' the multitude ' because the word ' many ' of the text has the article in Hebrew, as if one said ' the many '; and the article, in my judgment, throughout these chapters is special.
" Yet they shall fall by the sword and by flame, by captivity and by spoil, many days." Such is the condition of the people, unless you choose to apply this passage to the Maskilim. My own opinion is, that it applies to the people, because of verse 35: " Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge and to make them white, even to the time of the end: because it is yet for a time appointed." The trial of faith will be through them, for as faithful Jews one should have supposed that such as these might surely count on the help of God; for they have been encouraging others to " trust in the Lord." Nevertheless, some of these are to fall, and then, unless faith is very strong, the others will say " Where is their God? " as in Psa. 42 and 43, which express, in the language of the Spirit of Christ, the anguish of the remnant, of whom their enemies say, " Where is their God? " And when these understanding ones fall who had hope in Him, the unbelievers will say, there is no intervention of God in their behalf: but these judgments being appointed, the people are left (speaking generally) throughout the period to go through them, and to undergo the consequence of their position.
Now Christ, in Matt. 24, speaks of these times in general -of the things (taking, as an occasion, His announcement of the destruction of the temple) which were to take place after His death. He takes these times, and speaks of the same circumstances, and so He gives the same starting point, where one is given, viz., the moment when the times and the laws are delivered into the hand of the little horn-of the king who, during twelve hundred and sixty days, does " his own will "; the moment, namely, when the abomination of desolation is set up in the holy place, which event marks the final desolation of Jerusalem.
After this general history of the state of the Jews, the idolatrous and wicked king is introduced in verse 36: " And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god," etc. Verse 37: " Neither shall he regard the God of his fathers, nor the desire of women " (that is, the Messiah who had been promised), " nor regard any God: for he shall magnify himself above all." This is the wicked one. Verse 38: " But in his estate shall he honor the God of forces "; viz., in the place of the true God he shall honor Mahuzzim for God-some idolatry; for Mahuzzim signifies fortresses or high places fortified. There is probably some connection between this and the forces of war upon which the king reckoned. " And a god whom his fathers knew not shall he honor with gold," etc. It is to some invention of a god that he does this. Verse 39: " Thus shall he do in the most strong holds [Mahuzzim] with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many [the many,] and shall divide the land for gain."
A difficulty here presents itself: " he shall cause them to rule over the many " Who are they whom he shall cause to rule? It appears that he will establish certain powers in connection with these false gods, and he will be there with these Mahuzzim in these fortresses, and then it will be the instruments of his power, who will join themselves to him. He will make them (the instruments) rule over the mass of Jews, and he will divide their land into lots as a recompense. This seems to be so far the history of this king.
It is remarkable how he is introduced quite suddenly. We must ever remember that when the prophet is occupied with the purposes of God towards His people at " the end of the indignation," it is in connection with the kings of the north and south, and with the land of Palestine, His own land, which lies between them; and that in the latter day, when the people will be under the divine judgments in that very land, there will be a small faithful remnant, who hold fast by the holy covenant, when the great mass are ready to apostatize. This is the subject which the Spirit brings forward, and inasmuch as the wicked one, this king, will be found in these countries, he is introduced as mixed up with these kings of the north and south.
In the New Testament, the sources of wickedness are quite different; for the Spirit of God there considers the moral condition of Christendom, where this apostasy arises, and in consequence, the wicked one is portrayed as a public apostate; but evidently it is the same person.
In chapter 7 we saw him in yet another point of view, viz., head of the last monarchy-the little horn of the fourth beast, whilst here he is seen as a king who has to do geographically with the eastern countries, and is among the Jewish people. I shall quote two other passages, where this idea of the king is found. Observe, he is not called the king of the north, though occupying geographically his territory; he is called " the king," because in the eyes of the prophet he holds that position. He it is who exalts himself, and pretends to be the king and the pastor of the people of God-a pretender, and a bad one, to these two offices; but as such he will present himself, and he is so called in Isaiah 3o: 33: " Yea, for the king it is prepared." Consult also Isa. 57:9: " Thou wentest to the king with ointment." This passage speaks of the condition of the Jews, and of the accusations of God against them. Both these portions touch upon the history of the Antichrist after he has become king.
There is one more observation needed, that we may be able to link this remarkable parenthesis (in which " the king " is introduced on account of his connection with the kings of the north and south) with the rest of the chapter: it is, that from verse 21 to the end of verse 35 the prophet is always speaking of the same person, whilst from verse 36 to the end of verse 39 we have the history of this extraordinary king himself. These last verses designate the Antichrist properly, and my opinion is, that from verse 21 to the end of verse 31, it is rather the king of the north, but who is also the type of Antichrist. I mention this, because many persons who have studied the chapter find great difficulty in deciding whether the history of the Antichrist begins at verse 2 I or at verse 36. It is the same person from verse 21 to verse 35; and he was a type of Antichrist, even Antiochus Epiphanes.
The Spirit of God makes no mention of those who followed him; it was he who furnished the typical circumstances, and which necessarily therefore partially answered to the prophecy. But in verse 36 the Spirit speaks of the Antichrist himself, " the king shall do according to his will." Before this, I judge, they are typical circumstances which apply to Antichrist.
I hope we understand, that although we are a part of the fourth monarchy (materially, not spiritually), these prophecies relate immediately and simply to the Jewish people-the people of Daniel in the latter days. The Antichrist is the link, between this history and ours; for it is the spirit of apostasy described in 2 Thessalonians, which is the effective source of the conduct of this last king, here presented to us in his connection with the Jews in the east; but who, morally speaking, is allied with those who have abandoned Christianity, or the light now existing. Elsewhere he is found allied to the Jews at the beginning of his connection with them; afterward he will deny them and set up himself as God.
May God preserve us from all trace or appearance of that spirit which will show itself in these days in opposition, whether against the Almighty and Most High God, or against the Lord Jesus, the Prince of princes. May He keep us in humility of heart, giving our affections to the Lord Jesus! So shall we be safe. If we arc content to be nothing and Jesus everything, we shall be guarded by Him, for Him, and forever.