SIR,
I send you some Analyzes of Books of Prophecy, which I may be enabled at some future period, with the divine permission and blessing, to fill up with some further details. I feel this to be a more satisfactory method than framing any system which the study of Scripture makes me feel I possess. What does appear plain and distinct to me, I trust may be occasion of study and of information to other minds.
I would begin with Daniel. This book is clearly divided into two distinct parts. The former comprising visions and dreams of unrenewed heathens, or circumstances connected with their conduct; this ends at the 6th chapter. The latter, communications to the faithful Prophet of the events in their moral character connected with the people of God; many of them antecedent, in point of time, to what is related in the former part; but separated into a distinct portion or book of themselves, as having a specific character. Thus the visions of the 7th and 8th chapters clearly precede in point of time the circumstances in the 6th; or, we might, I think add, even the 5th: but they are revelations to Daniel, instructing him in the bearing of the subjects of previous visions on the state of the saints. The former portion shows the history of the world in its outward character, its manifested forms, and the question thereon raised between their powers and God. The latter, as might naturally be expected in revelations to a Prophet standing as the representative of the people of God, reveals the position and character of the agents in relation to the saints, their full moral character, and all that internal history in which those saints were most especially concerned. The latter part is from chap. 7 to the end. I shall give the briefest outline of this structure now. We have then Daniel’s visions only from the 7th chap. inclusive; the former are facts, or the king’s visions. But in the former we shall find distinct portions. The 1st chap. merely gives us the character of Daniel as separated from the pollution in which he was mixed up by the judgment of God on the nation; and the privileges of him and the three other children; and Daniel’s continuance to the year of deliverance to his people. We have then in the 2nd, 3rd, and 4th chaps. Nebuchadnezzar’s history. In the 5th, the destruction of the remainder of his empire, for the profane usage of what belonged to God. And then, in the 6th chap. another scene—the kingdom of Darius.
In the 2nd chap. the first prophetic one properly speaking, we have the divine wisdom setting forth distinctly the man of the earth, in all his varied characters; beginning with, and represented by, the head of gold—Nebuchadnezzar; that which attracted the attention and comprised the power of the visible world beneath.—The destruction of this by the agency of power in its last form; and the substitution of that power which filled, not merely awed and overlooked as it were, the whole earth.—Daniel’s God owned therein in the acknowledgment of Him; as it is written, “that seek thy face O Jacob:” and Daniel’s exaltation over the known world—he stood there as the Jew. We have the general character attached to this period in the person of the golden head of the whole. It was connected with religion—that was not left out. It was not merely secular power; and while the man was the power in the world in the previous dream, here is that which it did openly: the exercise of its power, or Satan’s power by it would not be complete. It was not infidelity, in the common sense of the word, or atheism, but a compulsory religion; in which the power and will of this morn of the earth was shown, to which the honors of the state were compelled to bow; an image all of gold set up —a most beautiful and gorgeous display; and calculated to attract by its own excellency, and illustrate the honor of him who had set it up. It was, however, an image in the province of Babel—a furnace to the faithful: not however, I remark, to Daniel, who I believe to have represented the Jew distinctively, but those whose help was found in one like to the Son of God being with them in the furnace, while they were thus in it, making them free.
The 4th chap. states the external glory of a tree, the symbol of exaltation in the earth, which God had made to flourish; and this change takes place: Instead of subduedness and intelligence, to wit, of God, there is given to this exalted representation of power, a beast’s heart—ravening and ignorance of God, till they should learn that the Most High ruleth.
That a man’s heart signifies this quietness and subjection, is shown chap. 7:4. The result is, that those that walk in pride He is able to abase. (compare Ezek. 17:2424And all the trees of the field shall know that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the Lord have spoken and have done it. (Ezekiel 17:24).) In the 5th chap. it seems to me (sorrow is it to think) that profaneness against God in a degraded state, will be the mark of final judgment on this apostate state of things. We have then another state of things entirely—an utter open casting off of God; bringing Daniel, the prophetic representative of the Jew, into the den of lions. That which had taken the place of the previous state of things, seized on Babylon; but was not it, in its power or its source; openly throwing off God in folly, and thereupon the Jew made a prey; but delivered, and the everlasting kingdom acknowledged, and the princes taken in the net which themselves had laid. I do not excuse the Jews from the former similar case; but this seems exclusively and definitely to belong to them. The character of the apostasy is different: Darius sets up himself as God, or at least as alone to be prayed to, not setting up in his glory an image to be worshipped: both perhaps may characterize, in some form the apostasy of the latter day; this seems in all its character confined to it, and to make way for the everlasting kingdom. The King of heaven, the Most High, is the acknowledgment of the former. The everlasting kingdom of the living God, of the latter.
All these things are consequent upon “Lo-Ammi” being written upon the Jews; and the manifest throne of God amongst the Jews having ceased and been cast down. Then, I take it, the beast’s heart properly had its rise. Man could be given up to folly, and Babylon become the seat of exalted madness and folly of heart: he might exercise it uncontrolled, save by the watchful eye of God ruling from the heavens; for Jerusalem was cast down—the throne of God had departed from the earth—his earthly care was now hopeless. (see Ezek. 10:1919And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord's house; and the glory of the God of Israel was over them above. (Ezekiel 10:19), and the reasons in the previous chapters; the 11th chap. and the statements following to the end of chap. 12) Dan. 4:3030The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty? (Daniel 4:30), shows what took its place; and then properly came in the beast’s heart for the Seven times.
We have now arrived at the second portion of the book, wherein their general characters and characteristics of apostasy are brought into far greater detail in connection with the saints; and the book assumes the form of regular, though symbolical prophecy; being direct communications to the Prophet himself. We had before, the beast’s heart—we have here the beasts described.
But in this portion also, there are distinct and definite parts; the 7th, 8th, 9th, and 10th to the end, are all distinct visions. Four distinct visions, as may be seen by their dates. However, we shall see there is further order amongst them. The 7th and 8th describes the conduct and circumstances of the four beasts, with interpretation and prophecy added.
The 9th is the specific considerations of the desolations of Jerusalem, with its appointed time.
The 10th, to the end, what shall befall Daniel’s people in the latter days, preparatory to this; as God had not taken His eye off them, and yet they were “ Lo-Ammi.” The circumstances through which they should be passed, until connected with the prince that should come, as given in chap. 9 at the close, are detailed most accurately and minutely in the former part of the nth. The real history, God’s history, of what is given apocryphally in the uncertain books of the Maccabees.
Thus chap. 9 also, it appears to me more particularly connects itself with the 7th; and the 11th with chap. 8, The close of it, however, connecting both in The King; and the king of the north, and the king of the south. The last being the conclusion of the whole matter.
Thus the 9th, like the judgment on Belshazzar, comes in, dividing the general history of the beasts, and the specific detail of the last climax, of deliberate open apostasy. The king shall do according to his will, not regarding any God.
Let us turn back to the 7th and 8th; and here I must remark as to what is called interpretation in the prophecy, that it is by no means merely explanation, but a use and application of some previously declared general symbol to specific results; often involving therefore material additional revelations, or omission of circumstances not affecting those particular results. This we shall see plainly in those two chapters.—I turn to their analysis.
The 7th contains three distinct visions, and then interpretations. The first vision is from ver. 2 to ver. 6.—Four beasts, but the description only of three; the last being reserved for a distinct vision.
The second vision is from ver. 7 to the end of ver. 12. The third is contained in verses 13, 14.
The first vision sees the first beast reduced from violence to subserviency, and is so disposed of. It ceased to be a beast. The other two are merely described.
The second describes the fourth beast, its little horn, and the judgment of the Ancient of days upon the life and body of the beasts because of it; but only considered as between it and the judgment.
The third is the subsequent and consequent giving of the kingdom to the Son of man, brought before Him, with its character and extent.
Verses 15, 16. contain the request for interpretation.
Verse 17, the interpretation of the first vision—Kings arising out of the earth; with, in verse 18, an additional revelation, that the saints of high places are to take the kingdom.
Verse 19, is the request of the truth about the second vision, with some additional character in verse 20, of the little horn; and an additional vision in verses 21, and 22; for it is to be remarked that in the visions, the outward position of the beasts in the world with the saints, or their internal history, are not at all introduced.
From the 23rd to the end of the 26th, is the interpretation, with many additional particulars; the 27th gives the result of the third vision on the earth; but being identified and involved in its causes with what precedes, it is given continuously. The interpretation in a word, is the bringing in of The Heavenlies into the subject, though only as known in effect upon earth; but attaching that name which implied the possession of heaven and earth—the Most High. It has been already, I believe, observed in some previous paper that this word when connected with saints, is, as in margin, “high places, or things;” the same I doubt not, with the heavenly places of Paul. I would also refer the Christian reader to the 4th verse of the 2nd Psalm, to me it opens a distinct field in Rev. 13:66And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. (Revelation 13:6).
This is all connected with the fourth beast, which as well as the first, was thus far previously passed over.
In the 8th there is quite a distinct vision. We have two active powers, with characters sufficient to identify them with the beasts, but given in distinct and peculiar forms; their own actings to the exclusion of the other two. We are told that they are, The kings of Media, and Persia, and of Grecia.
The vision continues to the end of verse 12. In 13, 14, there is testimony as to the continuance of a given point of it.
Verse 15. The Prophet seeks the meaning of the vision. The vision is to be at the time of the end; the former part being merely designative of character, for it includes the first king; and the interpreter only is occupied in showing as his object, what shall be in the last end of the indignation. This connects itself, in my mind, with Isa. 10:2525For yet a very little while, and the indignation shall cease, and mine anger in their destruction. (Isaiah 10:25). It appears to me, that the accomplishment of the indignation is a distinct thing, as the fulfilling or accomplishment of a storm, and the end of a storm would be different. Having then, identified the parties in ver. 20-22, verses 23, 24, 25. give the account of the person who is to appear when the transgressors are come to the full; the people are to suffer under or be destroyed by him, and he is to stand up against the Prince of princes, but be broken without hand. In the 26th, the vision of the 13th and 14th, which was told, is declared to be true, wherefore it was to be shut up, for it was manifestly for many days,
It is remarkable, that in the vision there is no mention of the putting an end to the practices of the little horn. In the interpretation, no mention whatever in his misdoings of anything to befall the daily, or the place of the Prince of the host’s sanctuary, but he is to stand up against the Prince of princes.
I do not mean to say that nothing has struck my mind in connection with these circumstances, but I prefer leaving them. at present to the consideration of my brethren taught of the Lord.
I would just add, that in the 11th verse, “From him,” appears clearly the right translation, and I confess I should read the 12th, “a settled time of affliction was appointed to the daily.” This I leave to better critics to inquire into.
On the 9th, I have little to add, as a continuous prophecy, including petition and answer. Only [would refer to ver. 7, that it involves all Israel, as well as Judah and Jerusalem; so in verse 11, “Thy city and thy people,” and the matter of supplication. I would only remark, how intercession, in the time of intercession holds the expression, “Thy people;” (as in Moses in the Mount) in spite of Lo-ammi written upon them, or a broken covenant; but the reference is at once in Moses to God’s covenant, not the people’s: so here the confession is complete.
The answer includes, after the decree to rebuild, Messiah, the people of the prince that should come, i.e., the Romans, and I believe Anti-Christ as that prince therefore, and consequent desolations. A desolator till the consummation, and that decreed shall be poured upon the desolator. This is the portion of Jerusalem. Where defined it is connected more particularly with the 4th beast, but merely under the character of the people, &c.—In the 10th chap. we have a much fuller account of all the doings of the ram and the he-goat, founded upon the statement that the full exercise of the angelic providential power of God was continuing for the Jews, for the purposes of God, however as a nation they might be tossed to and fro in the times of the Gentiles: the power of evil in Persia was contending against, and though the prince of Grecia should come, all his doings were measured and understood in the counsels of God; the difficulty was felt, but measured. Michael their prince stood with the angelic messenger in these things, and he was now sent to let him know what would befall his people in the latter day. The history is complete, but abrupt whilst Jerusalem stands restored; all the actings of the kings of the north and the south, are detailed particularly, but the whole scene changed by the introduction of the ships of Chittim. It was not as the former, or as the latter. Sword, flame, captivity, and spoil, many days await the people, though those that understood instructed. The sanctuary of strength was polluted; so they continued to the time of the end. Then one well known in Jewish history—i.e. prophecy, “The King,” is seen in his willful career, one whose character is infidelity, disregard to what is loyal to God, and the honoring a false god—who that is we may well know. The previous powers of north and south shall push at and come against him, still he shall pursue his career, till tidings from, the north and east arrest him; he shall come to Jerusalem, set up in blasphemous array on the mountain of God’s holiness, and come to his end and none to help him. Here it appears to me both the parties we have spoken of before are brought before us; the prince that should come and the king of the north, and the king of the south, of the which, save the king, nothing is told us here, but there shall be a time of trouble such us never was since there was a nation, and that every one written in the book should be delivered; it is then Michael, leaving it previously to the service of angelic messengers, merely standing with them in these things in ministrations, counteracting and controlling the power of evil, himself stands up, in connection with the people immediately, for the people, and deliverance comes. Many scattered ones brought in, and all receive their just place. I speak entirely of Jews, to which this prophecy refers. It is sealed to the time of the end; and again we have, not a vision, but a distant separate account of periods connected with, first, the finishing these things when the scattering of the holy people was finished; and then, after further petition and sealing these things, the period from the setting up of the abomination, and till the blessing is told; with this word added, that the faithful prophet should in the end of the days stand in his lot, making known to us, i.e., revealing the resurrection of the expectant Jewish saints; and though he told not then the precise times revealedly, he did tell that he should be then in his lot at their conclusion.
I remain Sir, yours, &c.
J. N. D.