Dan.

Back to John Darby's Synopsis of the Bible O/T Part 2

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Back to John Darby's Synopsis of the Bible

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Introduction

The connection of the book of Ezekiel with that of Daniel

In the Book of Ezekiel we have seen the government of God on earth fully developed in connection with Israel; whether in condemning the sin which occasioned the judgment of that people, or in their restoration under the authority of Christ, the Branch that should spring from the house of David, and who, in the book of that prophet, bears even the name of David, as the true "beloved" of God, the description of the temple, with its whole organisation, being given at the end. In this development we have found Nebuchadnezzar, the head of the Gentiles, introduced as Jehovah's servant (chapters 29: 20; 30: 24) for the judgment of sinful Israel, who were rebellious and even apostate, worshipping false gods. God had made Israel the centre of a system of nations, peoples, and languages, that had arisen in consequence of the judgment on Babel, and existed before God independently of each other. The nation of Israel was doubtless very distinct from all that surrounded it, whether as a people to whom the true God was known, or as having in their midst the temple and the throne of God; but, whatever the contrast might be between the condition of Israel as a nation, and that of the other nations, still Israel formed a part of that system of nations before God (Deut. 32: 8).

Absolute, universal dominion given to Nebuchadnezzar

In executing the judgment of God on Israel Nebuchadnezzar set aside this whole system at once, and took its place in the absolute and universal dominion which he had received from God. It is of this order of things and of its consequences -- of this dominion of the head of the Gentiles, and of the Gentile kings, in the successive phases that characterised their history -- that the Book of Daniel treats, bringing into notice a remnant of Israel, in the midst of this system, and subject to this dominion. The king of Judah having been given up into the hands of the head of the Gentiles, the royal seed is found in the same position. The remnant becomes the especial object of the thoughts of God revealed by His Spirit in this book.

The Spirit of prophecy and God's faithfulness

Besides the testimony rendered to Jehovah by the fact of the faithfulness of the remnant in the midst of the idolatrous Gentiles, two important things characterise their history as developed in this book. The first is that the Spirit of prophecy and of understanding in the ways of God is found in this remnant. We have seen this raised up in Samuel, when all Israel had failed, and subsist through their whole history under the shadow of royalty. The Spirit of prophecy now again becomes the link of the people with God, and the only resting-place for their faith, amid the ruin which the just judgment of God had brought upon them. The second circumstance that characterises the dealings of God with regard to this remnant is, that, preserved by God through all the misfortunes into which the sins of the people had cast them, this remnant will assuredly share the portion which God bestows on His people according to His government and according to the faithfulness of His promises. We find these in the first and last chapters of the Book we are considering.

The two great divisions of Daniel

This Book is divided into two parts, which are easily distinguished. The first ends with chapter 6, and the second with the close of the Book, the first and last chapters having nevertheless a separate character, as an introduction and a conclusion, respectively making known the position of the remnant, to whom, as we have said, the testimony of God was confided at the beginning and at the end.

Division 1: Gentile dominion animated by pride: idloatry and blasphemy ended by judgement

The two great divisions have also a distinct character. The first sets before us the picture of the dominion of the Gentiles, and the different positions it would assume before God according to the human pride which would be its animating principle. This picture contains historical features which plainly indicate the spirit that will animate the ruling power in its different phases; and then the judgment of God. This division is not composed of direct revelations to Daniel, except for the purpose of recalling Nebuchadnezzar's dream. It is the heads of the Gentiles that are presented. It is the external and general history of the monarchies that were to succeed each other, or the different and successive features that would characterise them, and their final judgment, and the substitution of the kingdom of Christ; and especially, the course and judgment of the one which God had Himself established, and which represents all the others, as being invested with this character of divine appointment. The others did but inherit providentially the throne which God had committed to the first. It was a question between God and Israel that gave this monarchy its supremacy. It is the spirit of presumptuous idolatry, and of blasphemy against the God of Israel that leads to its destruction. Chapter 6 does not give the iniquity of the king, except as submitting to the influence of others. It is the princes of the people who will have none but the king acknowledged as God, and who undergo the same punishment that they sought to inflict on those who were faithful to the Lord.

Division 2: character and conduct of Gentile heads; establishment of a divine kingdom

The second part of the Book, which consists of communications made by God to Daniel himself, exhibits the character of the heads of the Gentiles in relation to the earth, and their conduct towards those who shall acknowledge God; and at last the establishment of the divine kingdom in the Person of the Son of man -- a kingdom possessed by the saints. The details of God's dealings with His people at the end are given in the last chapter. We may also remark that chapter 7 gives essentially the history of the western power, chapter 8 that of the eastern -- the two horns. Chapter 9, although especially regarding Jerusalem and the people -- the moral centre of these questions, is connected on that very account with the western power that invaded them. From chapter 10 to the end of chapter 11 we are again in the east, closing in with the judgment of the nations there, and the establishment of the remnant of Israel in blessing.

Let us now examine these chapters consecutively.

Summary

Some striking points in Daniel

One thing may here occur to the reader as desirable for the understanding of the whole, that is, to combine the agency of those instruments, which the prophecy of Daniel presents as acting in the land of Israel during the latter days, and to identify them -- if it may be done -- with those that are mentioned in other prophets. But this would be to make a system of prophecy, and not to explain Daniel. The Spirit of God has not done so in this prophet, which is our present subject. I will, therefore, only allude to some striking points.

Chapter 7 gives the character of the Roman empire, especially under its last head. It is the close of the history of the Gentile power. Chapter 8 (although I have often thought that the king, who is described there, might be the instrument in Israel of the western empire) gives to the horn it speaks of a different character -- as it appears to me, in carefully weighing the passage -- from that which constitutes the western power [1] , whether as a little horn, or exercised in some local instrument. It is an eastern power arising out of one of the four kingdoms into which Alexander's empire was broken up. His power, however, is derived from another; it is a separate power acting in Syria. In chapter 9 we find the one who acts among the Jews in Jerusalem itself, in connection with the Roman empire, be the instrument employed who he may. It may be "the king" of chapter 11 who finds himself between the kings of the south and of the north. But it is very possible that the little horn of chapter 7 acts itself. Still there is another power dependent upon it, who acts at least religiously upon the Jews, and leads them into apostasy -- one who comes in his own name, and does not regard the God of his fathers.

Distinguishing marks of "the king" of ch. 11; the kings of the South and North

"The king" of chapter 11 is a king in Judea, despising the religion of his fathers, and acting in that country in a way morally unbridled, re-establishing idolatry, and dividing the territory among those in favour. The kings of the south and north are Egypt and Assyria in the latter days, who attack the king who has established himself in the Holy Land.

I suppose that "the king" answers to the second beast of Revelation, though in another aspect, as the first does to the little horn of chapter 7.

[1] We may compare Psalms 74 and 83, which confirm the idea that there will be a destruction in Jerusalem, as well as the compelled cessation of the daily sacrifice accomplished in a religious way by the prince who is to come, the Roman of chapter 9, who will be among the Jews, and who had professed himself to be their friend.