The Greatest of the Prophets- 60

 The Greatest Of The Prophets  - by George McCready Price (1955) 60

10. BY THE BANKS OF THE HIDDEKEL

We now enter upon the study of the lost recorded vision of Daniel. All of this chapter is introductory to the account of the vision proper, which occupies all the next chapter, or chapter 11, and runs over into chapter 12. The division of the Bible into chapters and verses seems to have been first made by

Stephen Longdon, who became archbishop of Canterbury and died AD 1228. It is unfortunate that this

vision has been divided among three chapters, for the division has resulted in much confusion and

misunderstanding.

It has been thought by some that these three chapters (chapters 10-12) are not really another and

separate prophecy, but only the third and final installment of the vision of chapter 8. It will be remembered that Gabriel was commanded to make Daniel understand the vision. Chapter 8:16. 

Forthwith some explanation of the symbols was given; but because Daniel fainted, the angel had to stop. At the end of the chapter Daniel declared that he did not understand it, Gabriel had not finished the work he was divinely commanded to do. Sometime later, therefore, Gabriel again appeared and explained further details of the prophetic time periods. 

Chapter 9. It would seem that this third appearance of Gabriel in chapters 10, 11, and 12 might well be regarded as only a further attempt to have Daniel understand more details or expansions of the prophecy which was initiated in chapter 8. 

If this be so, it would explain why in these last three chapters no further symbolism is introduced,

but the prophecy is almost wholly in plain literal language, at least of the first. It begins with what is little more than the mere mention of a few kings of Meda-Persia, followed by a list of some of the successors of Alexander and the Syrian wars, then a few high lights of the rulers of imperial Rome, followed by a vivid picture of the career of the papacy, and finally some statements (probably figurative or symbolic) about the last stages of human history under the final and revived phase of the papal power. Apart from these final symbolic or figurative terms, all the first part at least of chapter 11 is given in plain, straightforward language, just as “explanations” of symbolic prophecies are generally given. Hence all this would seem to confirm the theory that in chapter 11 we have only a further and final installment of the explanation which was begun in chapter 8.

No matter how we interpret the predictions in chapter 11 (and this prophecy has been considered

the most difficult in the book), it is very plain that the detailed naming of kings one after another is done chiefly for the purpose of proving the divine character of the rest of the prophecy. With absorbing interest the Jews of the centuries immediately following the return from the captivity must have followed the unrolling of the prophetic scroll, these early kings of the north and the south contended for the supremacy. Thus almost immediately following the age of Daniel the gradual fulfillment of these first literal predictions must have enormously established faith in the book as a whole. There is good evidence that it was largely because of these visions of Daniel that the Jews of the times of the Maccabees were inspired to gain their national independence. If the rank and file of professed Christian people could only catch some of the some inspiration, through seeing the marvelous fulfillment of all these prophecies, there would follow a spiritual revival such as has not been seen since apostolic times.

As already explained, it is a vital factor in the system of interpretation here adopted that this entire vision, is given in detail in these final chapters, should he regarded as running parallel to all the other visions in this book. That is, that this vision, like those preceding, should be regarded as running from the days of the prophet down to the consummation of all things. It follows, therefore, that expressions which we find in this vision which seem equivalent to other words or phrases which we find in one or more of the previous visions, ought to be regarded as being equivalent in meaning. This principle will help us to assign meanings to some of the terms used in this vision which, without this guiding rule, are liable to be misunderstood. On this basis, all the visions of the book may be regarded us arranged in a series of increasing difficulty; the prophecy of the second chapter being the most elementary and furnishing the key to the rest. That of the seventh chapter being a little more advanced in difficulty (and also in importance); that of the eighth and ninth chapters (really one vision) being much more difficult, and also much more important, to the people of God in the last days. If on this basis we find the final vision very different from the others, since it seems to be given in plain, almost literal and matter-of-fact statements, or perhaps as an angelic explanation of the last part of chapter 8, the actual difficulty of the entire latter part may be an indication of its real importance.

Daniel 10:1. 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. 

Since Cyrus, who had previously been king of Anshan, became the conqueror of Babylon in 539

and began to count his reigning years from the spring of 538 BC, his third year as king in his new position would last from the spring of 536 to the spring of 535 BC. The title here used, king of Persia, is peculiar, since Cyrus and his successors abandoned this title after the conquest of Babylon, and used instead “the great king,” or “king of kings,” or “king of the countries.” Cyrus made his son Cambyses “king of Babylon,” and he made various officials subordinate “kings” here and there over his vast empire. Among the thousands of business tablets of this period which have been discovered and read, only one or two use the title “king of Persia.” This title was not big enough, after the Persian monarchs became emperors of the world.

For some reason not well understood, the prophet in this verse resumes the use of the third person,

as in the first verse of the seventh chapter; though elsewhere in this vision the first person is used.

Since the prophet had now been in captivity more than seventy years, it is evident that he must by

this time have attained a great age; though any attempt to measure it in exact years can be only a guess.

Daniel 10:2. In those days I, Daniel, was mourning three whole weeks.

Daniel 10:3. I ate no pleasant bread, neither came flesh nor wine into my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

The precise cause of Daniel’s concern and anxiety on the present occasion is not stated, but it is

evident from the words of the angel in the twelfth and fourteenth verses that his perplexity had to do with the welfare of his people. If our dates are correct, the return of his people from the captivity (though confined to a pitifully small number) had already taken place, and Daniel, possibly on account of his great age, had been left behind. At any rate, whatever the specific occasion, he was again in great anxiety concerning the welfare of his people in the future; and on this account he set himself by fasting and prayer to intercede with God about the matter.

His fasting was only a partial one; though this was the usual form that fasting took among the

Hebrews, since such a fast could be carried out for a considerable length of time. The term pleasant bread is a Hebrew expression in contrast with what they termed “bread of affliction,” the latter being probably a form of unleavened cakes. 

The Oriental anointing was regarded as a luxury, and when it was omitted was taken as a sign of

mourning.

Three whole weeks. The original of this expression is “three weeks of days.” It may have been

used here to distinguish it from the weeks of years previously used.

Daniel 10:4. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel, 

Daniel 10:5. I lifted up mine eyes, and looked, and, behold, a man clothed in linen, whose loins were girded with pure gold of Uphaz:

Daniel 10:6. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches, and his arms and his feet like unto burnished brass, and the voice of his words like the voice of a multitude.

The river here mentioned is the Tigris, which at its nearest point is some fifty miles distant from

Babylon, which probably continued to be Daniel’s home. Some have inferred that the prophet (and his

human companions) were simply transported in spirit to this locality. There may be some significance in the fact that the former vision was by the Ulai and this by the Tigris. The Tigris is a swift, turbulent river of some 1,100 miles in length, and the name here used, Hiddekel, signifies the river of the date palm. The Revelation, though Uriah Smith argues that it is not Christ but only Gabriel in a transcendent form. Any statement on this point must necessarily be a matter of one’s opinion.

Daniel 10:7. 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, and they fled to hide themselves.

Daniel 10:8. So 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.

Daniel 10:9. Yet heard I the voice of his words; and when I heard the voice of his words, then was I fallen into a deep sleep on my face, with my face toward the ground.

The circumstances here, where the men were frightened but did not see the vision, are similar to those of Paul on the way to Damascus, in Acts 9:7. The phrase deep sleep is generally thought to be what is meant by a swoon, or a complete loss of physical consciousness; but it must have been radically different in some respects, for in it the prophet heard and saw all that the angel was to give him. His experience here following is called a vision; it is not one of symbols, but of a clear statement of facts and events communicated to Daniel by the heavenly messenger. In this respect it is of a higher order than a mere vision of symbolic pictures; it is similar to the verbal explanation which usually follows a vision of symbols.

Daniel 10:10. And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands.

Daniel 10:11. And he said unto me, O Daniel, thou man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent And when he had spoken this word unto me, I stood trembling.

Daniel 10:12. Then said he unto me Fear not, Daniel; for from the first day that thou did set thy heart to understand, and to humble thyself before thy God, thy words were heard: and I am come for thy words’ sake.

This assurance by the angel that Daniel was a man greatly beloved is the second time that such an

assurance has been addressed to him. Surely it is a wonderful fact that any human being can be said to be an object of such regard on the part of the great God of heaven. We may learn also from the words of the angel that every sincere prayer is heard in heaven, even though the answer may seem to be delayed beyond our understanding. Daniel’s prayer on this occasion was for understanding, for a better knowledge of what would happen to the Jewish people in the then future; and no such prayer for wisdom and understanding is ever disregarded. James 1:5.

On this occasion Daniel was praying three full weeks before any answer appeared. Yet the angel told him that from the first day of his prayer his words were heard and that in spite of the seeming delay, the angel had been sent to inform and enlighten him on the subject of his anxiety.

Daniel 10:13. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there [margin, “was not needed”] with the kings of Persia.

The “critics” generally have taken the absurd position that the expression here used, the prince of

the kingdom of Persia, refers to some angel who was looked upon as the patron or the guardian of the

interests of Persia, in opposition to those angels who were the guardians of the other countries. Thus they have created an imaginary conflict behind the scenes between these antagonistic spirit beings. Of course, there are antagonistic spirits of good and evil; but this is not the meaning of the text here.

The obvious meaning is that there was some important action which the angel now talking to Daniel had been trying to get the king of Persia to do, probably something in connection with the young

nation of the Jews at this time striving against great odds to establish themselves in their old national home.

But the king of Persia did not respond to the work of the angel. Since human beings are given real free will, not a mere make-believe of free will, they do have the power to resist the workings of the angels of God, even when the latter are sent on profoundly important missions. In this case the king stood out for fully three weeks. The meaning of the last clause in this text seems to be that Michael came and relieved this angel (Gabriel?) so the latter could come on this errand to enlighten Daniel.

Who is the being called Michael in this connection? The margin of the A.V. would give him the

title of “the first of the princes,” while in the first verse of Daniel 12 he is termed “the great Prince who stands for the children of thy people.” Jude 9 calls him “the Archangel,” a title which would seem to be distinctive, for there would seem to be but one Archangel. In 1 Thessalonians 4:16 we are told that the voice of the Archangel will raise the dead, while in John 5:28 this work is predicted of the voice of the Son of God. It seems legitimate to conclude from these passages that the name “Michael” is one which is applied to the pre-existent Son of God, who in His career of condescension took the place of one of the angels before He became human.

Daniel 10:14. Now I am come to make thee understand what shall befall thy people in the latter days; for the vision is yet for many days.

The announcement here made that the vision is yet for many days is a clear intimation that the vision here following is parallel to the other prophecies of the book of Daniel, running from the days of the

prophet down the many subsequent centuries to the very climax of human history and the setting up of the everlasting kingdom of God. Yet it would seem reasonable that the vision here to be given in detail would necessarily have distinctive features of its own, though at the same time having terms or expressions common to the visions already given, so as to guide the student in the identification of the predictions made, by comparing them all together.

In chapter 8:13 the question was asked, How long will be the vision concerning both the sanctuary

and the host? The latter meaning the true people of God. The answer about the sanctuary was given back there in chapters 8 and 9; but the answer about “the host,” or the true people of God-not the apostate Jews is here taken up and will be given presently; for the angel declares that he has come to tell Daniel what shall befall thy people in the latter days. As this present chapter is only an introduction to what is given in chapter 2 and running on into chapter 12, the final answer to this part of the question is found in chapter 12:1: “At that time thy people shall be delivered.” Until that time, or during the long intervening centuries, Daniel’s spiritual kin, the true people of God, must drink of the cup and be baptized with the baptism, as was the case with the Master Himself.

James Moffatt translates this verse thus: "I am here to let you know what is to befall your people at

the end of the ages; for this vision relates to the far future.” 

Evidently it should be difficult to limit such a prophecy to the persecutions under Epiphanes.

Daniel 10:15. And when he had spoken unto me according to these words, I set my face toward the ground, and was dumb.

This inability to speak was not voluntary on Daniel’s part; but he was overwhelmed with the

conviction that there impended long ages of suffering and distress for the people he loved. He was, as we have seen, a very old man. Yet he had cherished the hope that, although he himself might not live to see the fulfillment of all the blessed promises which had been given in such profusion to his people, yet this glorious period could not be much longer delayed. Now he remembered with dismay the previous visions, especially the one about the 2300 years. That, with the present announcement that the vision was yet for many days, completely overcame him, and he swooned away.

Daniel 10:16. And, behold, one in the likeness of the sons of men touched my lips: then I opened my mouth, and spoke and said unto him that stood before me, O my lord, by reason of the vision my sorrows are turned upon me, and I retained no strength.

Daniel 10:17. For how can the servant of this my lord talk with this my lord? For as for me, straightway there remained no strength in me, neither was there breath left in me.

It would seem probable that the vision to which Daniel here makes reference is the vision of chapters 8 and 9, which, we have seen, constitute really one connected whole, and therefore might be termed one vision, though given in two separated parts. However, it may be that the present appearance of

this celestial being had overpowered him. 

Daniel 10:18. Then there touched me again one like the appearance of a man, and he strengthened me.

Daniel 10:19. And he said, O man greatly beloved, fear not: peace he unto thee, be strong, yea, be strong. And when he spoke unto me, I was strengthened, and said, Let my lord speak; for thou has strengthened me.

We have here an illustration of the fact that the commands of God have in themselves the power of

their own accomplishment. The various imperatives here given by this heavenly visitant might be thought as only equal to the word of an angel; but they were much more than this. As this being had been expressly sent by God, the commands he issued were truly the commands of God; and like the word of command in the beginning, “Let there be light,” this word of the one who was visiting Daniel, be strong, yea, be strong, had within itself the power of bringing about its own fulfillment. In this sense the moral commands of God, like the Ten Commandments, are for the Christian far more than forbidding; these ten words are so many big promises which will surely be fulfilled to every trusting child of God when battling with sin and Satan.

Daniel in this case was strengthened by believing and accepting for himself the command to be strong.

Every command of God implies a promise.

Daniel 10:20. Then said he, Know thou wherefore I am come unto thee? and now will I return to fight with the prince of Persia: and when I go forth, lo, the prince of Greece shall come.

Daniel 10:21. But I will tell thee that which is inscribed in the writing of truth: and there is none that holds with me against these, but Michael your Prince.

Some of the “critics,” always very free to change the text, do not like the interrogative form of the

angel’s first statement, so they change it over to: “Thou knows wherefore I am come unto thee.” There is no real difference in the two forms of expression.

To fight with the prince of Persia. This means to fight on the side of the prince of Persia. The powers of heaven were on the side of the Persians so long as God’s wisdom and foreknowledge saw that this would be for the best. When I go forth, that is, when I have completed this work of upholding the

Persian cause, lo, the prince of Greece shall come. In the preceding vision, that of chapter 8, it had been definitely announced that Greece would be the next great world empire, succeeding Medo-Persia. It was to outline the future of the divided Greek kingdom and the next great world empire, that of Rome, that the celestial messenger had now visited Daniel.

That which is inscribed in the writing of truth. Reference is here made to the heavenly tablets, where the times and seasons of all the nations of earth are inscribed. In primitive times, all important records were made on clay tablets; and even in Daniel’s day, though other forms of records were known,

still all legal or annalistic records were made on tablets, which of course had to be inscribed. The books which are mentioned in the Apocalypse of John the apostle correspond to the later developments in the art of writing; but Daniel was more familiar with tablets in which documents were “inscribed.”

In addressing the Athenians, Paul declared that God has determined for all the nations of the earth,

“their appointed seasons, and the bounds of their habitation.” Acts 17:26. That is, everything about the nations of the world is supervised and controlled by divine Providence. Paul went on to say that the reason for all this strict supervision of the nations is “that they should seek God.” Verse 27. In other words, the destinies of all nations are so controlled and managed as to promote the best interests of the purposes of God. This is the Christian philosophy of history.

None that holds with me against these. What wide vistas of world philosophy and theology are here opened up before us! Michael your Prince has been already identified with the preexistent Son of God,

who, after the rise of the great rebellion, stepped down to take the place of the fallen Lucifer. The two covering cherubs over the ark of the Mosaic dispensation are understood to symbolize the two angels with official positions directly subordinate to the Son of God Himself in the original management of the universe. We infer that Lucifer at first held one of these positions; when he went astray and had to be dismissed, the Son of God voluntarily stepped down to take the place thus made vacant. And throughout the Old Testament dispensation, under the name of the Angel of Jehovah and other titles, He was the intermediary between God and guilty man. In the visions of Daniel He is referred to as Michael your Prince. In the present passage the angel who is speaking to Daniel, perhaps Gabriel, announces that he and Michael have the entire burden and responsibility of holding in check the forces of evil among the nations and of managing the larger affairs of the world.

What a field of historical research will be opened up for our reverent study when the official archives of the universe are made accessible to the redeemed people of God to examine and explore. What greatly improved ideas we will then have of the relative importance of the various problems of human life.

Many little things will then seem big, and the big, very little. How we ought to be striving here and now to train ourselves for that point of view which we will have to adopt “over there.”

To be continued…