Daniel the Prophet and the Times of the Gentiles

By Edward Dennett

Chapter 10

IT is apparent to the most casual reader that the last three chapters of this book form, so to speak, but one prophecy. It deals, however, with different eras and personages, traverses many spheres of action, but it does not proceed consecutively; for after reaching down to a certain point, with a historical description of machinations and conflicts between the king of the north and the king of the south, it suddenly passes on to the time of the end, and brings before us the "wilful king," the Antichrist, together with his wicked doings (11: 36, etc.), and his conflicts with his adversaries. The last chapter is entirely taken up with the Jews, having especially in view the faithful remnant, the "time of trouble" through which they will pass during the last days of Gentile rule, and their glorious deliverance.

The chapter now before us is occupied mainly with the circumstances under which Daniel received these last communications; and with respect to these it has been well observed "that in both cases (Dan. 9 and Dan. 10 - 12) the revelation given to Daniel, as to his people, is in reply to his exercises. of heart in intercession or fasting; [whereas] the revelations in Dan. 7, 8, as to the western or eastern destroying powers, are not. They are given when God pleases. These were in the time of Belshazzar; the two former after Babylon was taken."¹ The date of the vision is given in verse 1. It was in the third year of Cyrus, king of Persia, the king who succeeded, it will be remembered, Darius the Mede, during whose reign Daniel was cast into the den of lions. As expressly said, the thing revealed was "true, but the time appointed" (appointed for the fulfilment of all the events, or of the last of them, which had been unfolded in the prophetic vision) "was long; and he understood the thing, and had understanding of the vision." If God thus used the prophet as a vessel for the revelation of the future, He also gave him to understand what was revealed.

The circumstances under which the vision was vouchsafed are next given: "In those days I Daniel was mourning three full weeks. 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" (vv. 2, 3). The subject of his sorrow and fasting is not stated; but as we know from the previous chapter that the condition of his people and of the holy city lay heavily upon his heart, we may well conclude that his mourning here was on account of the same thing, and the more certainly in that it led to a revelation of the future deliverance of his people. For our own instruction two observations may be made: First, that he who most completely identifies himself with the sorrows of God's people is Most in fellowship with the heart of God for them (compare Isaiah 53: 4, 5); and, secondly, that if we would have the mind of God communicated to us, we must be in a state of soul to receive it. What greater mistake can be made than to suppose that we can enter into God's secrets without a moral preparedness of heart, or to think that it is possible to understand divine things merely through hearing or reading, or because we have ranged ourselves round certain leaders of God's people, and enthusiastically upheld their teachings? Humiliation and fasting were Daniel's means of receiving these revelations; and so now, it is only when we are morally outside of things here — outside of the gratification of the senses and of the joys of earth, having thoroughly chastened ourselves, through the application of the cross, in the presence of God — that the Spirit of God enlightens the eyes of our hearts to comprehend God's mind and will. These two verses, therefore, may be regarded as most important, containing as they do the means by which Daniel was prepared to hear and to understand the divine voice.

Other particulars concerning time and place are added: "And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;² then I lifted up mine eyes, and looked," etc. (vv. 4, 5). At this date, then, and at this place, the vision of "a certain man" is granted to him, and the various features of his dress and appearance are described. He was clothed in fine linen; his loins were girded with fine gold of Uphaz; his body also was like the beryl; his face as the appearance of lightning; his eyes as lamps of fire; his arms and his feet like in colour to polished brass; and the voice of his words like the voice of a multitude (vv. 5, 6).

Who, then, was this heavenly visitant? That there are many resemblances to the appearance of the one "like the Son of man," whom John saw in Patmos, is at once perceived; but there are also differences, and there is the absence of some of the most striking characteristics that John records. It is by no means certain, therefore, that this is a divine personage. Indeed, if it is the same speaker throughout this chapter, it could not be, since he speaks of being hindered in his mission by "the prince of Persia" for one and twenty days.³

The effect upon Daniel and his companions, the men that were with him, of whom we read here for the first time,⁴ combines in some particulars the effects produced on Paul's attendants when on his way to Damascus, as the light from heaven, beyond the brightness of the midday sun, shone round about him; and those produced on John when he saw, while at Patmos, the vision of the Son of man. Daniel's companions, like those of Paul, were afraid, and so great was the quaking "that fell upon them that they fled to hide themselves; and Daniel himself, like John, fell down as dead before the celestial messenger. He says, "There remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 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" (v. 8, 9). It would seem impossible, from many instances in Scripture, for man in nature to hold converse with heavenly beings when surrounded with the majesty and excellency that Pertain to their existence; and hence it is necessary to be like Paul, whether in the body or out of the body he knew not, or like John "in the Spirit," rapt outside of his ordinary mode of being, in order to become the recipient of heavenly secrets. Three things were bestowed upon Daniel before the angel proceeded with his communication: First, "an hand touched me, which set me upon my knees and upon the palms of my hands." Divine strength was imparted to him. Secondly, he receives the assurance that he was "a man greatly beloved," an object of the divine affections; and, together with this, and indeed in the power of it, he is commanded to understand the words spoken to him, and to stand upright; for, said the angel, "Unto thee am I now sent" (v. 11). Then, lastly, he is set at liberty. In response to the command to stand upright, he "stood trembling. Then said he unto me, Fear not, Daniel." He was thus calmed in the presence of the heavenly messenger, his fears having been dissipated, and so qualified to become the depositary of the angel's message. The angel then revealed to him that he had come in answer to his prayer: "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). What gracious encouragement is thus ministered to the intercessors in all ages for the people of God! They may be alone in the midst of the prevailing confusion and corruption; they may even have their names cast out as evil by professing Christians, and by real believers; but their cries are heard by God, and He will sustain them by the assurances of His love, comfort them by the consolations which He alone can minister, and in due time answer their prayers.

But, as the angel goes on to inform the prophet, there may be, nay, there will be, antagonistic forces at work to hinder the divine response to the supplications of His servants; and hereby is revealed to us one of the profoundest mysteries of the spiritual world. "The prince of the kingdom of Persia," the angel informs Daniel, "withstood me one and twenty days" (v. 13); that is, during the whole time of Daniel's fasting and prayer. The words of the prophet were heard "from the first day"; and the angel was sent, but this "prince of the kingdom of Persia" in some way or other interposed an obstacle for the period of three weeks. While careful not to go beyond what is written, nor to penetrate into what is not revealed, a few words will be required for the elucidation of this mysterious revelation.

In the first place, it must be observed that "the prince of the kingdom of Persia" is an angel; for Michael, termed in the same verse "one of the chief princes," and in Daniel 12. "the great prince" in connection with Israel, is known, on the authority of Jude, to be the archangel. If so, inasmuch as this "prince" of Persia is seen here acting in opposition to the mind of God, he is a bad angel, in fact, one of Satan's princes.. This will help us to understand what we find often mentioned in the New Testament, viz., that there are good principalities and powers (Eph. 1: 21; Col. 1: 16, Col. 2: 10; 1 Peter 3: 22), and bad principalities and powers (Rom. 8: 38; Eph. 6: 12, etc.). It would seem, therefore, that Satan has imitated the kingdom of God,⁵ and formed his gradations of rank and power according to the divine model. Having therefore seen that God had appointed the archangel Michael to watch over the interests of Israel in His providential government, Satan sent one of his angels to care for his interests in Persia, which at this time held the sovereignty of the earth, and consequently to frustrate, wherever possible, the activities of God upon the earth. In how far this mode of operation may continue during the day of grace we are not distinctly informed. We do find, however, that the Lord, during His sojourn on the earth, referred to the angels of little children, that Peter was delivered from prison through the instrumentality of an angel, that angels are "sent forth to minister for them who shall be heirs of salvation and it is plain from Daniel 12 that Michael's office continues to the end. And in regard to evil spirits or angels, we learn from Ephesians that their activities and energy are ceaseless (see Eph. 2: 2; Eph. 6: 12) against the children of God. Moreover Paul, in writing to the Thessalonians says expressly, "Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us" (1 Thess. 2: 18). We have, therefore, to count, when walking in God's ways and doing His will, upon the incessant and malevolent opposition of the Evil One through his emissaries; and it is to our loss when we forget this character of the enemy of God and of our souls, for we forget with it our need of being clothed with the panoply of God, and of constant vigilance against Satan's devices.

It is an encouragement, however, to learn from this scripture that we are not left to ourselves; for if Satan's prince was seeking to hinder the answer to Daniel's supplications, Michael, one of God's chief princes, came. to help His messenger; and he "remained there with the kings of Persia," victorious, through Michael's succour, over the wicked agent who had daringly thrust himself between the command of God and its execution.

The next verse (14th) affords the key to the communication about to be made. The angel says, "Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days." Much of what he is about to impart relates, as we shall see, to what took place during the time of the third kingdom, the time of Alexander's successors; but even this is given such prominence because of its typical foreshadowings. The object of the angel's communication was to make the prophet know what should befall his people in the latter days; and unless this is borne in mind it is impossible to read aright these prophetic intimations. It is from want of attention to such words as these, which open out to us the import of the prophecy, that so many mistakes have been made.

Daniel once again is overcome by the revelations made to him concerning the conflicts in the spiritual world in connection with his people. He set his face toward the ground, and he became dumb (v, 15). But if the human vessel was too weak in itself to utter the thoughts that arose in his heart, divine help was at hand. "One like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength." Both his strength and his breath, as he proceeds to say, had departed. The vessel, as said before, could scarcely bear the strain of the contents of the vision; and in this way, the Lord would teach His servant his utter weakness, that he might learn that His strength is made perfect in weakness. Hence, as soon as Daniel owned that no more strength remained in him, "there came again and touched me one like the appearance of a man, and he strengthened me, and said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong" (vv. 18, 19). This is exceedingly beautiful, showing us that the Lord expects nothing from us, except looking to Him, and even for that He will give the power. Strength, the sense of His love, calm, peace, yea, and double strength, are all bestowed on Daniel to qualify him for the service to which he was called. Who, indeed, ever goeth to warfare at his own charges?. No; He who calls, equips, and sustains; and the servant has only to learn how to avail himself of what is provided. The effect on Daniel was immediate; he "was strengthened, and said, Let my lord speak; for thou hast strengthened me" (v. 19).

The last two verses need attentive examination to understand their force and bearing. After the angel had asked, "Knowest thou wherefore I come unto thee?" he continued, "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. But I will show thee that which is noted in the scripture of truth" (vv. 20, 21). If we understand rightly, the last clause means that before the angel goes forth against the prince of Persia, he will communicate to Daniel his message, the contents, that is, of chapters 11, 12. This makes all plain. Then, if the prince of Persia signifies a Satanic angel, as already explained, so will also the prince of Grecia, although we are not told for what purpose he will appear on the scene, excepting that we know it must be in hostility to God's people. The reason of the special antagonism of "the prince of Persia" may be easily discerned. Persia was the kingdom in power at this moment, and consequently held the people of God in captivity. As influenced by Satan's prince, apart from natural reasons, Persia would be the enemy of Daniel and his people, whatever the toleration of its rule. It would be interested in retaining them in subjection; and remembering this, one can the better understand the necessity of the conflict of which the angel speaks. Before, however, he departed, he would communicate, by divine direction, the history of the future with its issue in the full accomplishment of God's purposes for His earthly people. And then he adds, "There is none that holdeth with me in these things⁶ but Michael your prince" (v. 21). Satan was thus even then though it had not yet been demonstrated, the god of the world; and his angels had supreme influence with the various governments that swayed the nations, so that on earth there was not one to stand by and assist this angel in his conflict with Satan's agents, excepting the archangel that cared for, in the way of providential government, the interests of the elect nation.

 

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Footnote 

1 Synopsis of the Books of the Bible, by J. N. Darby, vol. ii. New edition. Revised.

2 This river is only mentioned by name in one other place (Gen. 2: 14). It is generally identified, both from geographical and etymological considerations, with the Tigris. If this be correct, Daniel would have to cross it on his journeys to Shushan (Dan. 8: 2) from Babylon.

3 Some have supposed that it is a divine person in verses 5-9, and an angel from verse 10. This seems a little forced, although there are traits in verses 5-9 that might suggest that it was more than an angel. Nothing, however, depends upon the interpretation, and the question may therefore be left undecided.

4 This would seem to point to the conclusion that Daniel was, at this time on a journey, and that the men were his personal attendants.

5 We use the term "kingdom of God" in this place as expressive of the whole sphere of God's authority and rule.

6 Some translate "against them," that is, against the "prince of Persia and the "prince" of Grecia. If the rendering "in these things" be retained, the meaning will be the objects for which the angel was contending.