Studies on the Book of Daniel

To the Christian Reader.

The meditations herewith offered to Christians pretend in no way to give a complete explanation of the Book of Daniel. The following is the account of them. They were delivered before a small company, whose minds had been already occupied about prophecy, and who had desired to have some help to this book. The author imparted to them, in a course of Lectures, the light which he possessed. Notes were taken at the time, and the manuscript having fallen into the hands of a third person, he, supposing that the notes would be valuable to others, began to print them. The author offered no hindrance, except the doubt whether they were worth the trouble, and in yielding, he did what was needful for the publication, though at some distance from the place where it was undertaken. It will be seen that a certain basis of interpretation is supposed, as being already recognised in the mmd. “Sxsa

IV

reader. In the study of the prophecies especially,

f we must expect to go through a certain exercise of

1 mind. But if it is not worth while to take thus

much pains, neither is it to read these Lectures

nor the book they treat of.

The author’s confidence is in God, who, if He approves this feeble effort to help the weak ones, will extend His all-powerful aid in giving them understanding, for wisdom comes from God. It is to Him and to His grace, dear reader, that the author recommends you, in asking your prayers for him, in case you get the least profit from this little book,

STUDIES

ON

THE BOOK OF DANIEL.

The book of has reference to the time during which Israel, the people of God, are under subjection to the Gentiles. At its opening we discover an accomplishment of the threat made to Hezekiah. (Is. xxxix, 6, 7.) The throne of God has been taken from Jerusalem; the power and the kingdom have been transferred to the Gentiles; and Israel, as to its actual state, being, by the judgment of God, no longer His people, is kept in captivity. But God does not abandon them: only He administers His blessings according to their actual necessity. The things most needful for them to know, under their existing trials, were the history of this dominion of the Gentiles, to which they were subjected, and, also, the effect of these changes upon the promises which belonged to them. And as the glory of God was to be considered in this great transference of power, it was important to know how the Gentiles would. what their conduct would pe, laro*x or themselves (the Jews), under this responsibility conferred on them.

The book, then, embraces two principal subjects: First, the character and conduct of the four monarchies, which occupy the period called “the times of the Gentiles,” (Luke xxi, 24,) namely, from the time that God had retired from Jerusalem (His throne being no longer there), and had transferred imperial power over the world to the Gentiles, until the time of the re-establishment of His throne. And, secondly, the relationship of these nations with Israel His people, during the period in which the supremacy that had been confided to them was in exercise.

And all this is of practical importance. For the Christian is informed of the result of the politics of this world, and being “warned of things not seen as yet,” he separates himself, whether in heart or in action, from ail that of which the denouement will be so sad. Besides, an acquaintance beforehand with all that is to take place keeps him tranquil and composed; there is no need that he should give his heart to the world which surrounds him, for he knows, by the written revelation of God, both its course and its end. But further, such prophetic intimation is precious to us, not alone because it refers to Christ, and to the people beloved of God, but also, because, in every communication which God makes to us, there is a sensible joy in the very fact that He speaks to us. Are not our souls happy in communion with Him? Now this is the case in the prophecies, as in every other part of the “Word; — we feel our nearness to Him, and His goodness to us; thus our faith in Him is strengthened, and the sanctification of our souls increased and established.

This book, accordingly, is divided into two parts, sufficiently distinct, according to the two great subjects which it contains: six chapters occupy the first, and six others the second part. The first six contain, not the communications made to Daniel, except to interpret them, but the dreams of Nebuchadnezzar, or the things which befell the heads of the empire. We have the great general principles of the Gentile monarchies given to us, or their *. public history in the world announced to their rulers, or manifested in their conduct. The last six chapters are communications made to the prophet himself, and reveal, not only the history of these empires, but what they are in the eyes of God: they also furnish details of their (the Gentiles’) relationship with the Jews, and of the worship still maintained by the Jewish people. This last was important to Daniel, who, as a prophet, had the people and glory of God at heart, as well as the general history of these empires.

It is instructive to mark the character of the man who became the depositary of the intentions of God, in this time of distress and captivity of his people. First, he refuses to defile his soul in partaking of the delicate food of this world. God, who prepares and orders every thing for the well-being of those who walk faithfully, in whatever circumstances they are placed, had disposed the heart of the chief of the eunuchs in favour of Daniel and his three companions: this eunuch, under whose charge they were, conceived a great regard for them. Moreover, God answers the prayers of Daniel, who “became fairer and fatter in flesh” than any of those who had given themselves over to the ways and nourishment of this world. In a word, Daniel is faithful in all that constitutes a complete separation from the world, according to the Jewish rites, in refusing to eat of meats from the table of a pagan monarch; and this conduct of faith, which was in appearance blameable, meets the approval of God. The personal behaviour of Daniel is th& tas&& *& s introduction to the revelations o£ lkfc N*<&fc ‘WSV- “”W^ the same with us. Separation from the world — a decided refusal to have our portion in that which it furnishes, — puts us into a position to receive those communications from God, which, whilst their fulness is contained in the written word, we never receive but through the direct teaching of God (that is, for ft to be the teaching of faith), whatever be the instrument which God may make use of to impart such communications to us.

God soon finds an occasion in which Daniel is to serve Him as a witness, after having, through His grace, disposed him for the undertaking. He often acts by ways which leave the world completely at fault. He permits Nebuchadnezzar’s memory to fail him, in order to force him into dependance upon the prophet whom God had ohosen to show forth His divine wisdom.

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