Thoughts on the Book of Daniel.
(Continued from REVIEW Vol. 36, No. 16.) Verse 1. In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long; and he understood the thing, and had understanding of the vision. This verse introduces us to the last of the recorded visions of the Prophet Daniel, the instruction imparted to him at this time being continued through chapters 11 and 12, to the close of the book. The third year of Cyrus was B. C. 534. Twenty-one years had consequently elapsed since Daniel’s vision of the four beasts in the first year of Belshazzar, B. C. 555; nineteen years since the vision of the ram, he-goat, little horn, and twenty-three hundred days, of chapter 8, in the third year of Belshazzar, B. C. 553; and four years since the instruction given to Daniel respecting the seventy weeks, in the first year of Darius, B. C. 538, as recorded in chapter 9. On the overthrow of the kingdom of Babylon by the Medes and Persians, B. C. 538, Darius, through the courtesy of his nephew, Cyrus, was permitted to occupy the throne. This he did till the time of his death, about two years after. About this time, Cambyses, king of Persia, the father of Cyrus, having also died, Cyrus became sole monarch of the second universal empire of prophecy, B. C. 536. This being reckoned as his first year, his third year, in which this vision was given to Daniel, would be B. C. 534. The death of Daniel is supposed to have occurred soon after this, he being at this time, according to Prideaux, not less than 91 years of age. Verse 2. In those days I Daniel was mourning three full weeks. 3. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. The marginal reading for “three full weeks,” is “weeks of days;” which term Dr. Stonard thinks is here used to distinguish the time spoken of, from the weeks of years, brought to view in the preceding chapter. For what purpose did this aged servant of God thus humble himself and afflict his soul? Evidently for the purpose of understanding more fully the divine purpose concerning events that were to befall the church of God in coming time; for the divine messenger sent to instruct him says, “From the first day that thou didst set thine heart to understand,” &c. Verse 12. There was then still something which Daniel did not understand, but in reference to which he earnestly desired light. What was it? It was undoubtedly some part of his last preceding visions; namely, the vision of chapter 9, and through that of the vision of chapter 8, of which chapter 9 is but a further explanation. And as the result of his supplication, he now receives more minute information respecting the events included in the great outlines of his former visions. This mourning of the prophet is supposed to have been accompanied with fasting; not an absolute abstinence from food, but a use of only the plainest and most simple articles of diet. He ate no pleasant bread, no delicacies nor dainties; he used no flesh nor wine; and he did not anoint his head; which was with the Jews an outward sign of fasting. How long he would have continued this fast had he not received the answer to his prayer, we know not; but his course in continuing it for three full weeks shows that, being assured his request was lawful, he was not a person to cease his supplication till his petition was granted. Verse 4. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel, 5, then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. 6. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude. 7. And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 8. Therefore I was left alone, and saw this great vision, and there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength. 9. Yet heard I the voice of his words; and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. By the river Hiddekel, the Syriac understands the Euphrates; the Vulgate, Greek, and Arabic, the Tigris; hence Wintle concludes that the prophet had this vision at the place where these rivers unite, as they do, not far from the Persian Gulf. A most majestic personage visited Daniel on this occasion. Who was it? The description of him is almost parallel to that given of Christ in the Revelation, chapter 1:14-16; and the effect of his presence was about such as was experienced by Paul and his companions when the Lord met them on their way to Damascus. Acts 9:1-7. But this was not the Lord; for he is introduced as Michael in verse 13. It must therefore have been an angel, but one of no ordinary character. We therefore inquire, What angel will bear the description here given? There are some points of identity between this and other passages which plainly show that this was the angel Gabriel. In chapter 8:16, Gabriel is introduced by name. His interview with Daniel at that time produced exactly the same effect upon the prophet that is described in the passage before us. At that time, Gabriel was commanded to make Daniel understand the vision; and he himself promised to make him know what should be in the last end of the indignation. Having given Daniel all the instruction he was able to bear on that occasion, he subsequently resumed his work, and explained another great point in the vision, as recorded in chapter 9:20-27. Yet we learn from chapter 10, that there were some points still unexplained to the prophet; and he set his heart again, with fasting and supplication, to understand the matter. A personage now appears whose presence has the same effect upon Daniel as that produced by the presence of Gabriel at the first; and he tells Daniel, verse 14: “Now I am come to make thee understand what shall befall thy people in the latter days;” the very information Gabriel had promised to give, in chapter 8:19. But one conclusion can be drawn from these facts. Daniel was seeking further light on the very vision which Gabriel had been commanded to make him understand. Once, already, he had made a special visit to Daniel, to give him additional information when he sought it with prayer and fasting. Now when he is prepared for further instruction, and again seeks it in the same manner, in reference to the same subject, can it for a moment be supposed that Gabriel disregarded his instruction, lost sight of his mission, and suffered another angel to undertake the completion of his unfinished work? And the language of verse 14 clearly identifies the speaker with the one who, in the vision of chapter 8, promised to do that work.