Chapter 1

(Verses 1 and 2) In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem , and besieged it. And the LORD gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.

This account seems clear enough that there should be no difficulty in understanding it, although to those who are holding to the doctrine that is so popular today it may present quite a problem. They try to tell us that God is such a gentle and loving God that He would never permit such a terrible thing as the captivity mentioned here to take place, because He will not permit His people to be made to suffer thus. They will tell us that God had nothing to do with king Jehoiakim’s being taken captive, but that was the work of Satan. However the first statement in verse 2 says, “And the LORD gave Jehoiakim king of Judah into his hand. So, that matter is settled whether we like it or not. The LORD also gave into the hands of Nebuchadnezzar part of the vessels of the house of God. Of course king Nebuchadnezzar took Jehoiakim and the vessels of the house of God which the LORD had given him, back to his own country Babylon . There he placed the vessels in the treasure house of his idol god.

(Verses 3 through 5) And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.

It seems that sometimes, when speaking of Daniel and his three friends, the speaker will give the impression that they were small children when taken captive to Babylon . And, indeed, verse 4 says “Children in whom is no blemish, ----.” However, as we read the qualifications that the “children” chosen for this particular project must have, we have to conclude that they were young men instead of children as we usually consider such. Not only must they have no blemish, but be well favoured, that is handsome; they also had to be educated, and thus be “skilful in wisdom, and cunning in knowledge, and understanding science,” as well as being able to stand in the king’s palace and have the ability to learn the learning and the tongue of the Chaldeans. These being thus selected, the king appointed for them provisions of the same food that he ate and the wine that he drank. They were thus to be fed and taught for three years before being given any position in the king’s presence.

(Verses 6 and 7) Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego.

Here we to the story of only four of those who had been selected for the king’s project. They are Daniel, Hananiah, Mishael, and Azariah. The prince of the eunuchs, that is, the officer in charge of Nebuchadnezzar’s servants, and also in charge of all these young men who had been selected for this project, gave to these four young men names that suited him better than their Hebrew names. He named Daniel Belteshazzar; Hananiah, Shadrach; Mishael, Meshach; and Azariah, Abed-nego. As we continue through this book, we find that, usually, Daniel is called by his Hebrew name instead of the name given him by the prince of the eunuchs; but his three friends are usually called by their new names, except in this chapter.

(Verses 8 through 16) But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your face worse liking than the children which are of your sort? Then shall ye make me to endanger my head to the king. Then said Daniel to Melzar whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.

Daniel had resolved that he would not defile himself with the food and drink that the king had provided for him. No doubt, this resolution was based upon the fact that the food was not such as was acceptable according to the law of God. So, Daniel asked permission of the prince of the eunuchs to put this food aside. Of course, under the type of government by which the Babylonians were ruled the prince of the eunuchs could do nothing about this situation, lest he be condemned and killed by the king. And even though the LORD had caused him to think very highly of Daniel, there seemed no way he could grant Daniel’s request. However, he had placed Daniel and his three friends in the charge of one Melzar. So, Daniel went to him with a proposal that he give them a ten day trial, taking away the portion of food and drink assigned to them by the king, and giving them pulse to eat and water to drink. My dictionary gives the definition of pulse as either a pottage made from legumes, such as peas or beans, or simply as either peas or beans. So, perhaps, we should consider it only as “vegetables.” Thus there would be nothing in their food that was not kosher. Melzar agreed to this proposal; and at the end of the trial period he found them looking better than all the rest of their fellows. So, he made permanent arrangements for them to be thus fed.

(Verses 17 through 21) As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus.

We have previously explained that, although these young men are here called children, we are not to think of them as being as young as we usually would consider the word, “children,” to mean. At this point they are already three years older than they were when they were chosen for this work. And at that time they were already old enough to have been very well educated. God had so blessed Daniel and his three friends that the king found them ten times better than all the magicians and astrologers that were in his kingdom. As we shall see, the king placed them all in positions of great authority. And, although nothing is said about how long his three friends continued in their posts, Daniel continued to be an advisor to the kings, even to the first year of king Cyrus, who was actually a Persian, and became king of Babylon after the Persians overthrew the Babylonian regime. He was also the king who was to release the Jews from the Babylonian captivity. Isaiah gives us some information concerning Cyrus in his prophecy.

(Verses 1 through 9) And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Then spake the Chaldeans to the king in Syriac, O king, live for ever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your house shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of a certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.

Many ancient, and even some modern rulers have relied upon men, and women, whom they thought could interpret dreams, to advise them concerning everything in their lives, even matters of state. So this is by no means an unusual situation in that respect. Nebuchadnezzar had a dream that troubled him so much that it woke him up, and he could not go back to sleep. But, although he knew that the dream had been the cause of his waking up, he forgot what it was that he had dreamed. This also troubled him greatly. So he called in all his astrologers, sorcerers, magicians, and wise men. He laid the matter before them, and told them that they had two choices, wealth and fame, or death. If they would tell him both what he had dreamed and what the dream meant, he would make them wealthy and famous. But if they could not do this, they would be killed, and their houses would be destroyed. Of course, they protested that the king must tell them what he had dreamed, and they would give him the interpretation of it. He repeated both his demand of them, and his threat to them, accusing them of having prepared false interpretations of dreams that they themselves would even change at changing of the time, that is, their interpretations of anything was only for a limited time, after which it would be changed. Then he made a declaration that even we should insist upon when someone wants th “tell our fortune.” He said, “Therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.”

(Verses 10 through 13) The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none that shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon . And the decree went forth that all the wise men should be slain; and they sought Daniel and his fellows to be slain.

The answer given by the Chaldeans is one that most people would consider reasonable. But it did not pacify the king. In fact, it only made him more furious. So he gave the command that all the wise men in Babylon must be slain. Although, apparently, Daniel and his friends had not been called before the king in this matter, they were considered among the wise men of Babylon , and were therefore under the sentence of death.

(Verses 14 through 18) Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon : he answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Then Daniel went in, and desired the king that he would give him time, and that he would shew the king the interpretation. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: that they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon .

When Daniel was approached by the captain of the guard sent by the king for the execution of the wise men of Babylon, and was made aware of the sentence of death against him and his friends, he was given of the LORD sufficient wisdom to get his permission to go to the king, and ask for an extension of time on the sentence, with the promise that he would show the king the interpretation of his dream. Then, having obtained this extension, he returned to his house, and told the whole matter to his three friends. He then asked them to pray to the God of heaven for mercies concerning this secret, that they might escape this sentence.

(Verses 19 through 23) Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.

The LORD, in answer to the prayers of Daniel and his friends, revealed to Daniel both the dream Nebuchadnezzar had dreamed, and the interpretation thereof. For this Daniel renders a prayer of thanksgiving to God, ascribing to Him all praise and honor for this wonderful blessing.

(Verses 24 through 30) Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon : he went in and said unto him, Destroy not the wise men of Babylon : bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah , that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen and the interpretation thereof? Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; but there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these; As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and He that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.

After Daniel had rendered thanksgiving and praise to God for revealing to him the king’s secret, he went to Arioch, and asked him to not destroy all the wise men of Babylon, but, instead, to  bring him in before the king, that he might show the king the interpretation of his dream. So Arioch brought him before the king, and announced, “I have found a man of the captives of Judah , that will make known unto the king the interpretation.” Then the king asked Daniel if he was able to tell him his dream and the interpretation of it. At this point Daniel declared to the king that all the wise men, the astrologers, the soothsayers, and the magicians, could not shew this secret to the king. But there is a God in heaven that is able to, and does reveal such things. He declared that these thoughts which came into the king’s head in his dream are concerning things that should come to pass “hereafter,” that is, in time that was to them future. And, in fact some of it is yet, even in this day, future. Then he told the king that this secret was not revealed to him because of any wisdom he had more than others, but for the sake of the king and of those who would be affected by the things that were to come to pass. And the interpretation of this dream is for the purpose of causing the king to know what were the thoughts of his heart.

(Verses 31 through 35) Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image  upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

This is Daniel’s description of the dream Nebuchadnezzar had seen. It is set forth clearly enough that no explanation can be needed. However, if we were given this with no interpretation of it we would be utterly lost, so far as what it represented is concerned. If this were all that was given us, we would be no better off to know it than we were before we had never heard of it. So, it behooves us to wait until the interpretation is given before making any comment about it.

(Verses 36 through 45) This is the dream; and we will tell the interpretation thereof  before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potter’s clay, and part of iron, the kingdom shall be divided; but there shall be in it the strength of the iron, inasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.

The king had demanded that the one who interpreted his dream must first tell him the dream so that he might know that the interpreter could interpret it truly, without relying upon “made up” interpretations, which is exactly what most of those who try to “spiritualize” the scriptures today are doing. But God had revealed to Daniel the dream and the interpretation also. According to that interpretation, we might say that the dream was a fore view of the political rule of the earth until the setting up, by the LORD, of His kingdom as the ruler of the earth. It begins with the declaration that Nebuchadnezzar is the head of this line of political rule, and thus is the golden head of this image. God has given him such majesty and glory that all the world was ruled by him. As we shall see, a little later, Nebuchadnezzar forgot for a time that God was the One Who had given him this glory. And he paid dearly for forgetting. So this head of gold represents the Babylonian kingdom. And, at this point we should stress that the Babylonian kingdom was a political kingdom, as were all the remainder of those shown.

Following this Babylonian kingdom there would be another kingdom answering to the silver portion of the image. One thing that should be noted at this point is that, consecutively, the kingdoms become less aware of the hand of God in their affairs, but stronger in  their reliance upon the strength of man, just as the metals used to represent them are indicate less value and more strength as they progress.  Silver is less valuable than, but at the same time stronger than gold. This same tendency holds through the brass and the iron. But when we come to the mixture of iron and clay, we have neither value nor strength. The kingdom of silver is the kingdom of the Medes and the Persians. By it the Babylonian kingdom was overthrown. And It ruled the world until the coming of Alexander the Great and his army of Greeks. This is the kingdom of brass. Even though his empire was divided among his generals at his death, it continued on until the Roman  Empire took over.

This empire, or kingdom, which is the kingdom of iron held sway over the earth for many years. Then it became split into the Eastern and the Western divisions. This division of this kingdom gives us the two legs of the great image. Finally both legs of the kingdom were broken up into smaller digits that answer to the toes of the image. Some may think that this kingdom has already been completely destroyed, but such is not the case. For, actually, even today its laws have great influence over the world. All the nations today that have laws protecting the rights of the people can trace the root of those laws back to Roman law. And in these laws they find strength to bind these nations together, Yet there is also the weakness of the clay, so that they do not have the same strength of cohesion that they once had. So, we are still living in the days of that kingdom of iron, albeit we are in the time of the mixture  of the iron with clay.

I know that many, when thinking, or speaking, of the stone that is cut out without hands, try to equate it with the gospel church. But that seems to not fit the general tenor of this interpretation revealed to Daniel. In the first place, all these kingdoms already mentioned were, and are political entities. Therefore it seems unlikely that such a great change would be made as to bring into consideration a spiritual entity to compare with them. secondly, whatever this kingdom is, it is to completely destroy all these kingdoms, which history shows to be political kingdoms. And our Lord, when asked by James and John, if they should call down fire from heaven to destroy the people who did not want to receive Him at a certain  village in Samaria , rebuked them, and said, “Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them.” (Luke 9:55-56) So it is not the function of the gospel church to destroy men’s lives, and certainly not to destroy kingdoms. When, then is this to be done? I believe the answer is given in Zechariah 14:3-5. “Then shall the LORD go forth, and fight against those nations, as when He fought in the day of battle. And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled before the earthquake in the days of Uzziah king of Judah : and the LORD my God shall come, and all the saints with thee.”

(Verses 46 through 49) Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him. The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret. Then the king made Daniel a great man, and gave him many gifts, and made him ruler over the whole province of Babylon , and chief of the governors over all the wise men of Babylon . Then Daniel requested of king, and he set Shadrach, Meshach, and Abed-nego over the affairs of the province of Babylon : but Daniel sat in the gate of the king.

Nebuchadnezzar was so overcome by the fact that Daniel told him both the dream and the interpretation of it that he fell down on his face before Daniel in the ancient posture of worship, and ordered that there be an offering made to him, although Daniel had told him at the beginning that the revealing of this secret was not done by any wisdom that he had, but by the power of the God of heaven. Now Nebuchadnezzar declared that Daniel’s God is a Dod of gods and a Lord of kings, and able to do what none other can do. Then He gave Daniel many great gifts, and set him up as ruler over the whole province of Babylon . Then Daniel requested that the king place his three friends in charge of the affairs the province and let him remain with the king. Thus he was in a position in which he could more readily be advisor to the king.

(Verses 1 through 7) Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, (90 ft.) and the breadth thereof six cubits: (9 ft.) he set it up in the plain of Dura, in the province of Babylon . Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.

One might think that, after God had shown Nebuchadnezzar that He alone can reveal such secrets as the king’s dream, and also give the interpretation of it, thus astonishing Nebuchadnezzar so that he even fell down and worshipped Daniel who was only God’s messenger, he would be enough enlightened that he would know that no image he could set up could be worthy of worship. But such was not the case: he continued adamantly in his idolatry. One can readily see that Nebuchadnezzar was thinking along the same line that the apostle followed in his comparison of Moses and the Christ in Hebrews 3:1-6. The difference is that there the apostle was comparing Moses and the Christ, while here Nebuchadnezzar was considering himself and the image he had set up. Those who worshipped the image as he had commanded were actually ascribing more honor to him than to the image, since it was he who set it up. So they were really worshipping Nebuchadnezzar as a god, since the image was only his work.  He gathered all the high officials of his kingdom together for the dedication of this image, and had a herald announce to them that, when the signal was given, (at the sound of all kinds of music) they must all bow down and worship this image. He also declared a terrible sentence upon anyone who refused to do as he had commanded. So, when the signal was given, all the people fell down and worshipped the image, as had been commanded. This sounds as if every person in the kingdom obeyed this command. But, as we shall see, there were a few who did not worship this image.

(Verses 8 through 12) Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live for ever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image: and whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace, There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.

The word, “Chaldean,” has several meanings. Originally it was the name of an ancient tribe of people who lived in the area of ancient Babylonia . It can, and in this instant does, mean one skilled in the ancient lore of the Chaldeans, especially astrology.  As we found in Chapter 1, Nebuchadnezzar had elevated Daniel, Shadrach, Meshach, and Abed-nego above all the magicians, wise men, and Chaldeans in his realm. Now, because of their jealousy, and in hope of ridding themselves of these who had been promoted above them, some of these Chaldeans went to the king, and accused these men of having no regard for him, and refusing to worship his gods, or the image he had set up.

(Verses 13 through 18) Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then they brought these men before the king. Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and  Abed-nego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready at what time ye hear the sound of the cornet, flute, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.

The report these Chaldeans brought to Nebuchadnezzar caused him to be extremely angry against Shadrach, Meshach, and Abed-nego. After all, he thought, he had given them great honor in setting them in the offices they held, and now they did not show what he thought was proper respect for him and his gods. So he summoned them before him, and asked them if the report was true. He also told them that if they were ready to make amends to him by obeying the proclamation to worship the image he had set up, he would let them escape the penalty he had ordained for those who disobeyed. And he made a grave mistake by asking the question, “And who is that God that shall deliver you out of my hands?” He felt that he was greater than even God. And this seems to be the same mistake that many are making today. But his arrogance did not at all intimidate the three Jews he was addressing. Their answer, “We are not careful to answer thee in this matter,” may, by some, be interpreted to mean that they would rather not answer the king in this matter. But the expression, “We are not careful to answer thee,” simply means, “Answering you does not worry us.” They were ready to give a very solid answer. That answer is, “If it be so,” that is, if  it is His will, “Our God Whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king.” On the other hand, if it is not His will to deliver us, “be it known unto thee, O king, that we will not serve thy gods, nor worship the image which thou hast set up.” So far as they were concerned, this is all there was to this matter.

(Verses 19 through 23) Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abed-nego; therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach. And Abed-nego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.

The answer these three men gave Nebuchadnezzar only irritated him the more. So He gave orders that the furnace be heated seven times hotter than was usual. Then he commanded the mightiest soldiers he had to bind the men, and cast them into the furnace, which they did. They let the men remain dressed in all their garments when they bound them. This may have been in the expectation that their garments would, in burning, add to the spectacle. The furnace was so hot, and the king’s command was so urgent that the men who cast them into the fire were killed by the flame. But these three servants of the LORD fell down into the furnace, bound just as they were when thrown.

(Verses 24 and 25) Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.

This is indeed one of the great miracles of the Old Testament. This pagan king, who was attempting to destroy three of the servants of the God of heaven, saw those same three men, and a companion, walking in the flames of the furnace without any hurt upon them. Not the least of this miracle is the fact that he was enabled to see this fourth man, and recognize Him as being “like the Son of God.”

(Verses 26 and 27) Then Nebuchadnezzar came near to  the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abed-nego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.

After seeing these men walking alive in the fire of the furnace, without any damage from the fire, Nebuchadnezzar went to the mouth of the furnace, and called Shadrach, Meshach, and Abed-nego, to come out of the fire., and come to him. This they did in the presence of all the king’s officers that surrounded him. So they were all witnesses. And none could find any sign of fire upon them, not even a singed hair, nor any smell of fire upon them or their clothing.

(Verses 28 through 30) Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, Who hath sent His angel, and delivered his servants that trusted in Him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon .

This great demonstration of the power of God caused Nebuchadnezzar to make a great decree to all the people and nations over which he ruled, honoring “the God of Shadrach, Meshach, and Abed-nego. But he made no claim to having been converted from his paganism to the worship of the true and living God. And even the decree that he made, showed that he was still of the fierce nature he had always been. His decree declared utter destruction to everyone that said anything amiss against, not his God, but the God of these three men. He did declare that there is no other god that can deliver as their God can. And he promoted them in the province of Babylon .

(Verses 1 through 3) Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to shew the signs and wonders that the high God hath wrought toward me. How great are His signs! And how mighty are His wonders! His kingdom is an everlasting kingdom, and His dominion is from generation to generation.

This address seems to show a great change in Nebuchadnezzar from what he had been. He, at least in words, acknowledges the power and majesty of God, which is something he had not previously done, except in part, when overcome by the power demonstrated before him. But now we shall continue with the message he is delivering to all the world.

(Verses 4 through 7) I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.

One would think that the experience Nebuchadnezzar had had, as recorded in Chapter 1, would have taught him to not depend upon his magicians, astrologers, Chaldeans, and soothsayers, but such is the perversity of human nature, that it sometimes takes a great deal to break men away from habits that have been proven to be worthless. So he called all of these to interpret a dream for him. And, for once, they were honest enough to admit that they could not do so, although he had told them the dream this time, instead of demanding that they first tell him the dream, and then give the interpretation thereof.

(Verses 8 through 18) But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: the leaves thereof were fair, and the fruit thereof much, and it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; he cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless, leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth. Let his heart be changed from man’s, and let a beast’s heart be given unto him; and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known the interpretation; but thou art able; for the spirit of the holy gods is in thee.

This is the dream that Nebuchadnezzar saw. But without the interpretation it would have no more meaning to us than it did to Nebuchadnezzar, or to the wise men he had already called in before him. But Daniel is about to give the interpretation; and we shall wait for that before making any comment concerning it.

(Verses 19 through 27) Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts  troubled him. The king spake, and sais , Belteshazzar, let not the dream, or the interpretation thereof trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. The tree that thou sawest, which grew,and was strong, whose height reached unto the heaven, and the sight thereof to all the earth; whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation: it is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the tender grass of the field, till seven times pass over him; This is the interpretation, O king, and this is the decree of the most High, which is come upon the king: that they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, toll thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquility.

When Daniel heard the dream, he was astonished and troubled for one hour. His astonishment and his troubled mind, probably, were not because of any lack of understanding what the dream meant, but because he saw that it would, likely, be unwelcome to the king. But Nebuchadnezzar told him to not be worried about the matter, but tell him the interpretation of the dream. So the first thing Daniel told him was that this dream and its interpretation were more favorable to the king’s enemies than to the king himself. Then he proceeded to give the interpretation of the dream. The great tree Nebuchadnezzar had seen was Nebuchadnezzar himself. His kingdom had grown so large that it affected the whole world. But the decree was given from heaven that he should be driven from his throne, given the heart of a beast, and made to dwell among the beasts of the earth, and left to endure life in the open, “wet with the dew of heaven,” until “seven times” had passed over him. This expression, “seven times,” is always considered to mean seven years. The fact that there was to be left the stump of the tree, and that it was to have a band of iron and brass signified that his kingdom would be assured to him, after the seven years had passed. The purpose of the entire event was to bring Nebuchadnezzar to the knowledge that the most High rules “in the kingdom of men, and giveth it to whomsoever He will.” Having told Nebuchadnezzar the interpretation of this dream, Daniel gave him some very good advice; “Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquility.” Notice should be taken that Daniel did not promise the king that changing his ways would lengthen his tranquility. He only advised him to do so, and said “If it may be a lengthening of thy tranquility.” However, as we continue on, we shall see that the king did as people usually do with good advice; he ignored it.

(Verses 28 through 33) All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon . The 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 honour of my majesty? While the word was in his mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws.

There has been, and there still is much argument as to whether, or not these things actually took place. But if we look at the first three verses, and the last one verse of this Chapter, we find that this is Nebuchadnezzar’s own testimony concerning these events. And since non can disprove his witness, why should we not believe him. In the present text, he declares that he was a very arrogant king, and was rejoicing in what he considered his own great power and majesty. Consider his declaration in verse 30: “Is not this great Babylon , that I have built for the house of the kingdom by the might of my power, and the honour of my, majesty?” He was giving no one else any credit for what he had done. He did not recognize the fact that Daniel had already told him his great catastrophe would teach him. At the very time of his being so greatly lifted up by the thoughts of his great grandeur, the voice from heaven spoke to him, declaring that the time had come for the kingdom to be taken from him, and for him to be driven out from among men to dwell with the beasts of the field, where he would be made to eat grass as did the oxen. And this was to continue for seven years just as had been shown in his dream; and he would be made to know that the most High rules in the kingdom of men, and gives it to whomsoever He will. Then he declares to us that immediately this very thing was fulfilled. And he dwelt among the beasts for the full time that had been declared. During this time, his hair grew like eagles’ feathers and his nails like birds’ claws. Nothing that had been shown him in his dream was left out.

(Verses 34 through 36) And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured Him that liveth for ever, Whose dominion is an everlasting dominion, and His kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and He doeth His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say to Him, What doest Thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me, and I was established in my kingdom, and excellent majesty was added unto me.

There is certainly no need to take up each item of what Nebuchadnezzar said, and make comment upon it. But there are a few things that need to be emphasizes concerning this declaration. The first thing we notice is that he s no longer the arrogant self-centered man that he was before his experience. Instead of bragging about what great things he has done, he does not even say that he has established himself in his kingdom, but rather, “I was established in my kingdom, and excellent majesty was added unto me. ”Thus he signifies that it is not by his power, but by that of Another that this was done. And what he said in verse 35 makes it abundantly clear Who has done this: “And all the inhabitants of the earth are reputed as nothing : and He doeth His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, ‘What doest Thou?’”

(Verse 37) Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and His ways judgment: and those that walk in pride he is able to abase.

This certainly shows a remarkable change in the attitude, and I believe, in the character of Nebuchadnezzar as he was before this experience, and after it. If there was that much change in a man such as was Nebuchadnezzar, how can men today justify their doctrine that a man can be born of the Spirit of God, and continue living in sin, and not show any effects of the work of the Spirit upon him? Such an idea seems totally preposterous.

(Verses 1 through 4) Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem ; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the house of God which was at Jerusalem ; and the king, and his princes, his wives, and his concubines drank in them. They drank wine, and praised the gods of gold, and of silver, and of brass, of iron, of wood, and of stone.

We have no record of any other evil acts done by Nebuchadnezzar. But when his son Belshazzar became king, we have a different situation. Whether or not he had known anything about his father’s experience, we do not know. But if he did, he ignored it, as people so often do with the experience of others. So he made a great feast for a thousand of his lords. And as the wine was “freely flowing” at this feast, he had the vessels that his father had taken from the Temple in Jerusalem brought for himself and his wives, concubines, and princes to drink from. While thus desecrating the vessels of God, they praised all their idol gods.

(Verses 5 through 9) In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof shall be clothed with scarlet, and have a chain of gold about his neck, and be the third ruler in the kingdom. Then came all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.

While the king and his companions were drinking from the vessels of the LORD, and praising their idols, an extremely strange sight appeared. The hand of a man appeared, and was writing upon the wall. When the king saw this, he was, as we would say, completely unnerved by fear. So he called for all his wise men, astrologers, soothsayers, and Chaldeans, and said unto them, “Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a gold chain about his neck, and shall be the third ruler in the kingdom.” Because they desired such a wonderful prize, all the wise men tried to read the writing; but none could either read or interpret it. This was very troubling to the king, and astonishing to all his lords.

(Verses 10 through 12) Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed: there is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.

At the death of Nebuchadnezzar his father, Belshazzar had become king: and, as is often the case, he had, apparently, set aside the officers who had served his father, that he might advance his own friends. So Daniel had been forgotten, just as had the lessons Nebuchadnezzar had learned through his experiences. Now that another crisis has arisen, the queen, Belshazzar’s mother, having been aroused by the words of Belshazzar and his company, came into the banquet house to give them some advice. She remembered that in the days of Nebuchadnezzar there was a man upon whom he had greatly depended, because of his wisdom and his ability to interpret dreams and signs. This man was Daniel. So she advised Belshazzar to call Daniel, and have him read and interpret the writing.

(Verses 13 through 16) Then was Daniel brought before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah , whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could nor shew the interpretation of the thing: and I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.

When Daniel was brought before Belshazzar, the king told him what he had heard concerning the wisdom he had, and his ability to interpret signs. Then he made to him the same promise he had made to all the others who had been called to read and interpret the writing. It seems, from what the king says at this time, that he had never known anything about the experiences of Nebuchadnezzar: but, as we shall see in Daniel’s answer to him, he did know about them, but did not profit by them.

(Verses 17 through 24) Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet will I read the writing unto the king, and make known to him the interpretation. O thou king, the most High God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: and for the majesty that He gave him, all people, nations, and languages trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: and he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most High ruled in the kingdom of men, and that He appointeth over it whomsoever He will. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, and thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in Whose hand thy breath is, and whose are all thy ways, hast thou not glorified. Then was the part of the hand sent from him; and this writing was written.

Daniel declined all the gifts and advancements Belshazzar had promised: but he said that he would, nevertheless, read the writing and interpret it to the king. But first, he reminded him of the experiences of his father Nebuchadnezzar, and charged him with ignoring them in spite of having known all about them. He further charged him with Insulting the God of heaven by defiling the vessels of His house, committing idolatry, and refusing to honor Him, although is even our breath and all our ways. This was, no doubt, a slap in the face of Belshazzar, but God prevented him from taking any great offense at it. Now the LORD took away the appearance of the hand, leaving only the writing.

(Verses 25 through 29) And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.

This seems to be clear enough that none should have any trouble in understanding it. The only thing that might be at all confusing is the substitution of PERES, in verse 28 for UPHARSIN in verse 25. But since the message in the interpretation is quite clear, and I do not understand the language in which the writing was originally made, there seems no reason for me to wonder about this matter. In spite of Daniel’s declining the king’s gifts, the king gave commandment that they be conferred upon Daniel, and that command was carried out.

(Verses 30 and 31) In that night was Belshazzar the king of the Chaldeans slain> And Darius the Median took the kingdom, being about threescore and two years old.

Thus is the reign of Belshazzar concluded, and that of Darius the Mede begun.

Chapter 6

(Verses 1 through 3) It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents, of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.

When Darius took over the kingdom, he thought it a good idea to delegate authority to his subordinates, instead of trying to oversee everything by himself. So he placed one hundred and twenty princes over the kingdom. Then, over them, he placed three presidents, with Daniel being in highest authority among them. Of course, the princes were to report to the presidents, and the presidents would report to the king. Then, as the king saw that Daniel had such a n excellent spirit, he intended to place him over the whole kingdom. Certainly this did not mean that he wanted to give the kingdom to Daniel, but that he intended to make Daniel his executive officer, and closest advisor to the king.

(Verses 4 through 9) Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning his God. Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever. All the presidents of the kingdom, the governors, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions. Now, O king, establish the decree, and sign the writing, that it may not be changed, according to the law of the Medes and Persians, which altereth not. Wherefore king Darius signed the writing and decree.

Human nature was the same as it is now. These princes and presidents, being jealous of Daniel, sought some way of getting rid of him. After finding that there was nothing in the way of a fault or failure on his part that they could take hold of, they decided to make a way of turning the king against him. They knew that he was faithful to God. So they decided to make a way of bringing this against him as an accusation of disregarding the king. Accordingly they made up this foolish decree, and presented it to the king, and asked him to sign it. And once the king signed a decree, the law of the Medes and Persians, which was to them, more or less, what our constitution is supposed to be to us, would permit no change in that decree. King Darius was paying more attention to the flattery of his lords than to what the decree actually said. And so he signed it, thus setting their trap for Daniel.

(Verses 10 through 14) Now when Daniel knew that the writing was signed, he went to his house; and his windows being open in his chamber toward Jerusalem , he kneeled upon his knees three times a day, and prayed, and gave thanks to his God, as he did aforetime. Then these men assembled, and found Daniel praying and making supplication before his God. Then they came near, and spake before the king concerning the king’s decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah , regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day. Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him.

When Daniel knew that this decree had been signed, he went to his house, and prayed to the LORD just as he had done before. This was not something he did just because he saw a threat of danger in what had been done; but it was his common practice to kneel down, and pray to God three times a day, both to thank Him for His blessings, and to ask his help that he might live a life of faithful service to Him. In short, this incident made no change in his effort to serve the LORD. And this was just what his enemies had counted on. So they gathered around his house to make sure that they witnessed his breaking the decree they had persuaded the king to sign. Then they went to the king, with the  accusation that Daniel had no regard for the king nor the decree he had signed. At this point, the king saw through the whole conspiracy of the princes and presidents, and was greatly displeased with himself for having let them trap him in the matter. And he spent the whole day trying to find some way to deliver Daniel from the fate he had decreed for him.

(Verses 15 through 17) Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king stablisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God Whom thou servest continually, He will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.

At the end of the day, Daniel’s enemies came again before the king, and reminded him that, according to the law of the Medes and Persians, there was no way around putting Daniel in the den of lions. So the king gave the commandment as they wanted him to do. But he spoke to Daniel, and said, “Thy God Whom thou servest continually, He will deliver thee.” Then they brought a stone to cover the mouth of the den; and the king sealed it with his signet and the signet of his lords, to show that the decree had not been changed.

(Verses 18 through 23) Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep went from him. Then the king arose very early in the morning, and went in haste unto the den of lions. And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, Whom thou servest continually, able to deliver thee from the lions? Then said Daniel unto the king, O king, live for ever. My God hath sent His angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before Him innocency was found in me; and also before thee, O king, have I done no hurt. Then was the king exceeding glad for him, and commanded that they take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.

King Darius spent a very restless night. He could not sleep, and would neither eat, nor have any music played before him. Very early the next morning he got up, and went to the den of lions. There he, in a very saddened voice called to Daniel, and asked if Daniel’s God had been able to protect him from the lions. And when Daniel answered him, and declared that God had closed the mouths of the lions so that they could not hurt him, Darius was very glad. He then gave ordered that Daniel be taken up from the den. And when this was done, all could see that he had suffered no hurt from the lions. We may not have been subjected to such a great trial of our faith as was Daniel, but surely we have had a few unpleasant things to face as we have traveled life’s pathway; and, no doubt, there will be others. In all of them we need always to keep in mind that God is able to deliver us. If we do this we will not have so great a temptation to turn from God to try to please men.

(Verse 24) And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery over them, and brake all their bones in pieces or ever they came at the bottom of the den.

Certainly we would say that this was a terrible penalty to be laid upon these people, maybe not, so far as the men were concerned, for they were guilty of a very serious crime, but the women and children had nothing to do with the matter. But it was not at all out of line for the people of that day in that part of the world. The guilt of a man was often also assessed against his family.

(Verses 25 through 27) Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth, Peace be multiplied unto you. I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for He is the living God, and stedfast for ever, and His kingdom that which shall not be destroyed, and His dominion shall be even unto the end. He delivereth and rescueth, and worketh signs and wonders in heaven and in earth, Who hath delivered Daniel from the power of the lions.

King Darius was so impressed by this great miracle, that he wrote a decree and sent it into all his kingdom. This decree called upon all men to “tremble and fear before the God of Daniel: for He is the living God, and stedfast for ever.” We might wonder why Darius did not claim this great God as his God, instead of calling Him the God of Daniel. Perhaps it may have been that the news of the delivery of Daniel from the lions had traveled so widely that he felt it would be more impressive to speak of Him as “the God of Daniel,” than to say, “my God..” But he did acknowledge Him as “the living God,” not “a living God.” No doubt, he had been made to realize that there is but One  worthy of that name.

(Verse 28) So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

So Daniel was in Babylon from the captivity of Jehoiakim the king of Judah through the reign of Nebuchadnezzar, the reign of Belshazzar, and the reign of Darius, into the reign of Cyrus the Persian.

(Verses 1 through 8) In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel spake and said, I saw in my vision by night, and, behold, the four winds of heaven strove upon the great sea. And four great beasts came up from the sea, diverse one from another. The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made to stand upon the feet as a man, and a man’s heart was given to it. And beholds another beast, a second, like unto a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly, and it had great iron teeth: and it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.

This chapter drops back, chronologically, to a time before that of the previous chapter. It took place while Belshazzar, the son of Nebuchadnezzar, was king of Babylon . In fact, it took place during the first year of Belshazzar’s reign. It is, in a manner, a repetition of the great dream that Nebuchadnezzar had, as recorded in Chapter 2. Instead of showing the four kingdoms as different parts of a great image, it represents them as different beasts that come up out of the sea. The sea is usually considered as representing the people of the world; and in this case it surely does, for out of the people come those who arise as conquerors or kings. The first of these beasts, just as does the head of that great image, represents the Babylonian empire or kingdom. The second beast is the representation of the kingdom of the Medes and the Persians. And the third is the Grecian Empire. Since all these have now long ago ceased to exist, we will make no further comment concerning them at this time. The fourth beast, which was different from all the beasts that were before it, and was so dreadful and terrible, is no other than the Roman Empire . It is the one of whom the angel spoke in Revelation 17:11 . “And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.” In fact, he, and the other beasts are all actually parts of the same beast, that great beast of false religion upon the great harlot of Revelation 17 is riding. Verse 8 of that chapter says, “The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell upon the earth shall wonder, whose names are not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.” Although the Roman Empire, as such, was broken up centuries ago, it still exists, in that, every nation in the world that claims to stand for any individual rights has its laws, to some extent based upon Roman law. So it still affects the whole world, although it is nominally non- existent. In Nebuchadnezzar’s dream, the roman Empire was represented by the legs and feet of the image. The ten toes of the image correspond to the ten horns of this beast. This, of course represents the final days of the image, and of the beast. We are given more details in this representation of the empire by the beast than by the great image. In the final days of the beast, there shall arise a little horn among the ten that the beast had to begin with, and three of the first ten shall be plucked out by the roots, while this little horn is given “the eyes of a man, and a mouth speaking great things.” This, no doubt is the man of sin, of whom the Apostle Paul speaks in II Thessalonians 2:3-10. “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only He Who now letteth will let, until He be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming: even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth that they might be saved.”

(Verses 9 through 14) I beheld till the thrones were cast down, and the Ancient of days did sit, Whose garment was white as snow, and the hair of His head like the pure wool: His throne was like a fiery flame, and His wheels as burning fire. A fiery stream issued and came from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened. I beheld then because of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and time. I saw in the night vision, and, behold, One like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.

As is very common in the writings of the prophets, almost any segment of prophecy can have a mixture of things that will come to pass in different time frames. We often find in the same prophecy things that our Lord Jesus did while here on earth mingled with things that He will do when He returns. In verses 9 through 12 we have a glimpse of the judgment after the thrones of all these kingdoms are destroyed. The Ancient of days (He that is older than time itself) will sit upon His judgment throne, and mete out judgment to all these beasts. That final beast, because of the great words this little horn has spoken, will be slain, and his body given to the burning flame. This is very similar to the scene described in Revelation 20: 10-15. We are prone to consider “the Ancient of days,” as referring to GOD the Father; and it does. But it also refers to Christ Jesus our Lord, since He declared, “I and My Father are One.” And He has told us, (John 5:22 ) “For the Father judgeth no man, but hath committed all judgment unto the Son.” Concerning the other beasts, Daniel tells us, “They had their dominion taken away: yet their lives were prolonged for a season and time.” Just as our Lord tells us in Matthew 11: 20 through 24, that it will be more tolerable for some in the day of judgment than for others, so Daniel was shown that a lesser sentence was given to three of these beasts (empires) than to the fourth one. Although this brings us to the end of the world, and to the judgment, Daniel’s vision continued on. In it he saw things that took place before some of those in the earlier part of the vision.
What he saw was that which the Apostle Peter says in Acts 2:36. “Therefore let all the house of Israel know assuredly, that God hath made this same Jesus, whom ye have crucified, both Lord and Christ.” That is, although He was this from eternity, He had laid it aside when He came down to earth, and took upon Himself that body of flesh that was crucified for us. But having accomplished all the great work of the redemption of His people, He was raised from the dead by the power of God, and seated at the right hand of the Father in heaven, thus making, or officially declaring Him both Lord and Christ. In this vision Daniel saw Him as He came before the Father, and was given His “dominion, and glory, and a kingdom, that all people, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.” He is even now in full control of all this: but He is not ruling in the same manner that He will at the time set forth in Revelation 11:16-18. “And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, ‘We give Thee thanks, O Lord God Almighty, Which art, and wast, and art to come; because Thou hast taken to Thee Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time of the dead, that they should be judged, and that Thou shouldest give reward unto Thy servants the prophets, and to the saints, and to them that fear Thy name, small and great; and shouldest destroy them which destroy the earth.’” Certainly, He is ruling over all things even now, but He is permitting many evils to fill up the measure of their iniquity before bringing judgment upon them. But, make no mistake about the matter. At His appointed time He will bring them to judgment.

(Verses 15 through 22) I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; and of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. I beheld, and the same horn made war with the saints, and prevailed against them; Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.

When Daniel first saw this vision, he did not understand it; but it weighed upon his mind so that he was grieved and troubled about it. Although he has not previously mentioned it, there must have been some standing by him in the vision. So he asked one of them what all of this meant. So the one whom he asked proceeded to tell him about the vision. The first thing he told him is that these four beasts are four kings (or empires) that were to arise out of the earth. Looking back to Chapter 2, we find that one of them was already in existence at the time of this vision. Just as there, these four empires are the Babylonian, the Medo-Persian, the Greek, and the Roman. Since, in our day, the first three are extinct, we have no need to study them too closely at this point. But since the remnant of the Roman will continue until our Lord finally brings it to judgment in the end of the world, it is of concern to us. And it is the one about which Daniel was especially concerned. As we have pointed out previously, this beast, though not presently being seen in its power, still wields great influence over the world. And in the last days, from this influence shall arise the “little horn,” that will be the “man of sin” spoken of by the Apostle Paul, in II Thessalonians 2:3-9. That is the horn that shall, in the last days, make war upon the saints of God, and shall prevail against them until the Lord Himself brings him to judgment, and causes the saints to possess the kingdom. Sometimes people get confused and try to consider this “little horn” as the same one that is mentioned in Chapter 8, verse 9. But the context shows that that one is actually of the Greek Empire, and not of the Roman, Although it may also be a type of the one mentioned here.

(Verses 23 through 26) Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings, that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.

This one who had been telling Daniel about these beasts continued on concerning this fourth beast. He said it would be different from all the others before it. And history proves that it was. And it did devour, tread down, and  break in pieces the whole earth, or, at least the whole civilized earth. Although the ten horns are said to be ten kings, they have long been gone from the stage of action, and we are concerned with only the “little horn” and his activities. There may, indeed, be slight reference to something that is here mentioned, when he says, “and he shall subdue three kings.” As we have earlier pointed out some influence of the Roman Empire still affects us. And it may be that when this little horn comes up, he will do away with three of the most cherished items that have been left by that empire, one of which was freedom of worship, as introduced by Constantine . For he will set himself up as God, and forbid the worship of anyone or anything else. He will speak great words against the most High God Himself, and will make laws forbidding the worship of anything “that is called God, or that is worshipped.” This will be permitted to continue for three and one half years, “time and times, and the dividing of time.” But this will not prevent his being brought to judgment;

(Verses 27 and 28) And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, Whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him. Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.

After the judgment of this little horn of the final beast, the kingdom and the glory of it will be given to the saints of the LORD. And all dominions shall serve and obey Him. Daniel declares this to be the end of this matter. And, although he was troubled by his thoughts concerning the matter, he told no one, but kept the matter in his own heart.

Chapter 8

(Verses 1 through 12) In the third year of the reign of Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam ; and I saw in a vision, and I was by the river Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns; and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and he had a notable horn between his eyes. And he came to the ram that had the two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. And out of one of them came forth a little horn, which waxed great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the hosts of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of the sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.

Since the best interpretation of any scripture is that which is given by the scriptures themselves, we think the best policy here is to make no comments concerning this until we come to the scriptural interpretation of the matter, as we will in the remainder of this chapter.

(Verses 13 and 14) Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

Notice that this has to do only with the length of time allotted for the taking away of the daily sacrifice, and the treading down of the sanctuary and the host, as well as the casting down of the truth. That time was to be two thousand and three hundred days. At the end of this time the sanctuary would be cleansed.

(Verses 15 through 22) And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand. O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia . And the rough he goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.

Thus we have the meaning of the two principal characters in the vision, the ram and the he goat. The ram represents the kingdom of the Medes and the Persians which was the one that overthrew the kingdom of Babylon , as was also shown in the great image of Nebuchadnezzar’s dream in Chapter 2. The he goat represents the Greek Empire under Alexander the great, Alexander himself being the “notable horn” between the eyes of the goat. After his death his dominion was divided among four of his generals. And because of their squabbling among themselves, it became weaker. Then the “little horn” that came up out of one of them represents Antiochus Epiphanes who was during his time of power extremely harsh upon the Jews, and toward Judea , “the  pleasant land” of verse.

(Verses 23 through 25) And in the latter time of their kingdom, when the transgressions are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power, and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall he destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.

This is a further description of the “little horn,” and is, by many considered as a prophecy also of the “man of sin” of whom the Apostle Paul speaks in II Thessalonians, Chapter 2. And much of what is here said seems to refer to him. But even though he will work much evil, and will “stand up against the Prince of princes,: he will not be successful, but will “be broken without hand.” II Thessalonians 2:8, “And then shall that Wicked be revealed, whom the Lord shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming.”

(Verses 26 and 27) And the vision of the evening and the morning which was told is true: wherefore shut up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.

Daniel was told that both the late and early portions of the vision (“the vision of the evening and the morning) were true. But because it would be many days before the fulfillment of the vision, he was to shut it up. That is, he was not to declare it at that time. We must remember that Daniel would see the fulfilling of only the very earliest portion of this vision, for he was there only into the first year of Cyrus who was one of the kings of the Medo-Persian Empire. So He experienced some of the time of the ram, but not of the he goat. This vision had such an effect upon Daniel that he was sick “certain days.” That is, he did not give the number of those days. But after they had passed, he was able to resume his duties before the king.

Chapter 9

(Verses 1 and 2) In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans, in the first year of his reign, I Daniel understood by books the number of years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem

During the first year of the reign of Darius, Daniel was doing a study of the prophecies of Jeremiah the prophet. By this study, he found that the LORD had declared that He would let Jerusalem remain desolate for seventy years. As he considered the time he had been in Babylon , he knew that the time was approaching when the captivity would be brought to an end.

(Verses 3 through 15) And I set my face unto the Lord GOD, to seek by prayer and supplications, with fasting, and sackcloth, and ashes; and I prayed unto the LORD my God, and made confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love Him, and to them that keep His commandments; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from Thy precepts and from Thy judgments: Neither have we hearkened unto Thy servants the prophets, which spake in Thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto Thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because of their trespass that they have trespassed against Thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against Him; neither have we obeyed the voice of the LORD our God, to walk in His laws, which He hath set before His servants the prophets. Yea all Israel have transgressed Thy law, even by departing, that they might not obey Thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against Him. And He hath confirmed His words, which Hw spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem . As it is written in the law of Moses, all this evil is come upon us: yet we made not our prayer before the LORD our God, that we might turn from our iniquities, and understand the truth. Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all His works which He doeth: for we obeyed not His voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly.

As Daniel realized that the time was drawing near that the captivity of the Jews was to be ended, he was also strongly impressed by the fact that the Jews had brought all this desolation upon themselves by their sins. So he began to pray, and confess his sins, and those of all the Israelites, and to repent of those sins. All this text, from verse 3 through verse15, is his confession. And he made this confession before he presented even one request unto the LORD. It is amazing that today, in the face of all the evils that have come upon us in the past few years, we never hear anyone make any confession of our sins before the LORD, when praying. We are constantly hearing someone say, “God, bless America ,” or “God, bless the United States .” But we never hear anyone say, “LORD, we have sinned against you, and forsaken your commandments, and departed from your ways, and are therefore guilty of bringing all this trouble upon ourselves.” All of that is left in total silence. Throughout his confession, Daniel declared that we have sinned, done wickedly, rebelled, and departed from the precepts and judgments of God. Not only so, but we have not even listened to the prophets, the servants of the LORD. He further declares that this applies to us all, “our kings, our princes, and our fathers, and to all the people of the land,” which certainly includes us as individuals. He declares that righteousness belongs to the LORD, “but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because of their trespass that they have trespassed against Thee.” I know of nothing that gives a better description of us today than what Daniel has said here. It applies, not just to our politicians who make our laws, and our officers who enforce them; but it applies to our preachers and the private members of our churches as well. There is none of us who can claim exemption from it. And it is high time that we, as a nation, as churches, and as individuals, make our confessions to GOD concerning how far we have gone from Him, not to let Him know where we stand, for He already knows all of that, but it is time for repentance. It is especially time for our preachers to quit tickling the ears of the congregation with the platitudes that continue to encourage their sleeping, and go back to preaching as did the Apostle Paul. Acts 24:24-25 says, “And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.” Felix was a Roman military governor, which meant that he had come up through the ranks, and was inured to the hardships of battle. The Greek word that is in this text translated, “trembled,” means, “feared greatly.” What was it that Paul preached that caused Felix to fear so greatly that he trembled? He only “reasoned of righteousness, temperance, and judgment to come.” Of course, some will tell us that the Holy Ghost was working upon Felix at that time, and this was the cause of his fear. But, if we read the remainder of that chapter, we find no indication of such. Although Felix did call Paul before him often, and commune with him, it was in the hope that Paul would bribe him to release him. And when Felix was replaced by Festus, Paul was still a prisoner. No; what caused Felix to tremble was, without question, Paul’s preaching so strongly upon judgment to come. When have you heard such emphasis placed upon that subject in any sermon that it would even cause a child to tremble, to say nothing of a Roman governor? The conclusion of Daniel’s confession (not the end of his prayer) is set forth in verses 14 and 15, “Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all His works which He doeth: for we obeyed not His voice. And now, O Lord our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly. ”Does this, in any wise, resemble the advice that is being given so much to people who have suffered any tragedy? Today, we are told that we have a right to be angry with God for letting such things come upon us. Daniel totally denies that. He declares that though God has “watched upon this evil, and brought it upon us,” He is “righteous in all His works that He doeth: for we obeyed not His voice.” Then, as he closes his confession, he says, “we have sinned, we have done wickedly.” And that describes all of us today, as well as it does Daniel and the Jews.

(Verses 16 through 19) O Lord, according to all Thy righteousness, I beseech Thee, let Thine anger and Thy fury be turned away from Thy city Jerusalem, Thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of Thy servant, and his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake. O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city which is called by Thy name: for we do not present our supplications before Thee for our righteousnesses, but for Thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and defer not, for Thine own sake, O my God: for Thy city and Thy people are called by Thy name.

After having made his confession of his sins and those of all Israel , Daniel makes his supplication to the LORD. throughout his prayer he maintains that God is righteous in all His works and ways, and he and his people have by their sins brought all these evils upon themselves. But he is not presenting his supplications for his or his people’s righteousness, but for the great mercies of the LORD. And only thus can we pray in our present condition: for the evils that have come upon us have not come without cause. And that cause is our failure to walk in His ways, and do His commands. We deserve every bit of the evil that has come upon us. And until we are brought to repentance for our iniquities, we can expect no relief. And even then, it will be of His mercy, and not for our merit.

(Verses 20 through 23) And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God; yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.

This very clearly shows that God, not only knows what we need, but that He is able to answer our prayers while we are praying, or even before. It was while Daniel was praying that Gabriel touched him. The time of day was about the time of the evening oblation. He informed Daniel that the command for him to come to Daniel had been issued at the beginning of Daniel’s prayer. And the purpose of his being sent was that he should give Daniel skill and understanding. Gabriel further tells him that he is “greatly beloved;” and for that reason he is to understand the matter, and consider the vision. As with all the blessings God gives His people, it is not because they love Him, but because He loves them. Just as Daniel, they are greatly beloved.

(Verses 24 through 27) Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision of the prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for Himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

This is a portion of the scriptures that many have for a long time argued over. And it may be that no one has yet been given full knowledge of its meaning. Daniel had already understood from the books he had been reading that the captivity of the Jews was to be of only seventy years duration. And as he considered how long he had already been in Babylon , he knew that that time was drawing to a close. But, obviously, what Gabriel tells him here,  embraces far more that just the end of the captivity. For the commandment to restore and to build Jerusalem will be the end of that captivity. And what Gabriel tells him reaches far beyond that. He declares, “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. ”There are six things that are here mentioned as having to be brought to pass. The first two are “to finish the transgression, and to make an end of sins.” This sounds very much as if it is envisioning something, or someone that will completely put away sins and transgressions, which was never done by the sacrifices and offerings offered under the law. They were having to be continually offered again, even the same offerings, aswe are told in Hebrews 10:11-14. “And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool. For by one offering He hath perfected for ever them that are sanctified.” In fact, this man, and only He, is the answer for the other four things that are here mentioned. He does, indeed make reconciliation for iniquity, and bring in everlasting righteousness, and seal up the vision and prophecy. In fact, Revelation 19:10 tells us, “Worship God: for the testimony of Jesus is the spirit of prophecy.” Then too, He is the most Holy Who was anointed of the Father to be Prophet, Priest, King, and Saviour, and to Whom all judgment is committed. It seems that most who have written commentaries of the scriptures agree to this. And they also agree that the seventy weeks have to do with the interval from the time of the restoring and rebuilding of Jerusalem and the completion of His work.

According to verse 25, there were to be sixty nine weeks from the issuing of the commandment to restore and build Jerusalem to the coming of the Messiah was to be seven weeks, and threescore and two weeks, which together make the sixty nine weeks. The fact that these weeks are divided into two parts seems to indicate that  at the end of the seven weeks there is a break in the chain of events; and that it will be continued in the sixty two weeks. It is commonly agreed that each week represents seven years of “real time.” It is claimed that there were four hundred and ninety years from the end of the Babylonian captivity and the birth of the Christ. But this would account for all the “seventy weeks,” and according to verse 25 there were to be only “sixty weeks” between the going forth of “the commandment to restore and build Jerusalem ” and the coming of the Messiah. Yet, whether or not we understand it perfectly, or not, this does seem to have reference to that time. “The street shall be built again, and the wall, even in troublous times.” Certain it is that the Jews were harassed by their enemies, which indeed made it troublous times while they were building the temple, the city, the walls, and the streets of Jerusalem , in spite of the commandment given to restore and to build Jerusalem .

“And after threescore and two weeks shall Messiah be cut off, but not for Himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.” The “seven week” period must, evidently have been finished before the count of the “sixty two” week span is started: and together they make up the “sixty nine weeks.” After this sixty nine week” time, Messiah was, indeed cut off. And He was not cut off for Himself. Isaiah tells us, (Isaiah 53:8,) “He was taken from prison and from judgment: and who shall declare His generation? For He was cut off out of the land of the living: for the transgression of my people was He stricken.” This very aptly agrees with His being cut off, but not for Himself. Then, after this was done “the people of the prince that shall come” did indeed destroy the city ( Jerusalem ) and the sanctuary.” The flood by which it was destroyed was not a flood of water; but a flood of people that have passed through that area and used it for a battle ground ever since. Even today, although for almost fifty-seven years there has been a nation of Israel in that area, the wars continue on. And this prophecy declares, “:unto the end of the war desolations are determined.”

The last verse of this chapter tells us, “And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the spreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” Unquestionably, this refers back to “the prince that shall come,” instead of to the Messiah. Surely it does not refer to Titus whose soldiers did destroy Jerusalem and the temple, nor to Tiberius who was emperor of Rome, but to Satan who is the leader of all wickedness and wicked men, as he comes forth in his last representative, “the man of sin,” of whom Paul speaks in the second chapter of II Thessalonians.. When he arises, he will “confirm the covenant with many for one week.” He will allow the Jews to rebuild their temple, and return to their old ritual of animal sacrifice. But this will last only one half of the week (three and one half years: and he will move in, declare himself God, and forbid under the sentence of death, the worship of anything or anyone but himself. “And for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” The desolations that that man of sin will bring about are already determined by God Himself. But remember what our Lord Jesus told His disciples, (Luke 22:21 -22) “But, behold, the hand of him that betrayeth Me is with Me on the table. And truly the Son of man goeth as it was determined: but woe unto that man by whom the Son of man is betrayed.” Surely this establishes that God is sovereign in bringing about whatsoever He will. But it, by no means, lessens the culpability of those by whom the evils are done. The man of sin will, because of his own wicked heart, bring upon the desolate, in this last half of the seventieth week, all the desolations that are determined. This is the time that is often spoken of as the great tribulation. And it shall come upon all that are then living upon the earth. We are told, (Luke 21:34-36) “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, so that day come on you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”

(Verses 1 through 3) 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. 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.

In Chapter 1, we are told that Daniel continued to the first year of king Cyrus. However here  we find that he was still in Babylon in the third year of the reign of Cyrus. It may be that by this time he no longer held the position that he did previously; for he was a somewhat aged man by this time. At this time he was fasting for three whole weeks, in which he neither ate nor drank, nor dressed himself as he usually did.

(Verses 4 through 9) And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; then I lifted up mine eyes, and looked, and behold a certain man clothed with linen, Whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and His face as the appearance of lightning, and his eyes as lamps of fire, and His arms and his feet like in colour to polished brass, and the voice of His words like the voice of a multitude. 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, so that they fled to hide themselves. Therefore O was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was tirned 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.

Daniel, and evidently some others, were standing by the river Hiddekel when this vision began to appear. And those with him were so frightened that they ran away to hide themselves. So he alone saw this vision. He says that what he saw was a man. Then as he describes this man, the description is so nearly like the vision John saw of our glorified Lord Jesus in the first chapter of The Revelation, that there can be no doubt that it was He. (Rev. 1:13-16) And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and His hairs were white like wool, as white as snow; and His eyes were as a flame of fire; and His feet like unto fine brass, as if they burned in a furnace; and His voice as the sound of many waters. And in His right hand seven stars: and out of His mouth went a sharp two-edged sword: and His countenance was as the sun shineth in his strength.” John saw some things that Daniel does not mention; but the basic descriptions are the same. When Daniel saw this vision, it had the same effect upon him that did that John saw upon him. His strength all left him, and he was in a deep sleep and face down upon the ground. But he heard the message that was spoken to him.

(Verses 10 through 15) And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And He said unto me, O Daniel, a 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. Then said He unto me, Fear not, Daniel: for 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. 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 with the kings of Persia . 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. And when He had spoken such words unto me, I set my face toward the ground, and I became as dumb.

As Daniel was lying on the ground in a deep sleep, a hand touched him, and set him up upon his hands and knees. Then the One he had seen in his vision spoke to him, commanding him to get up to a standing position, telling him that he was a man who was greatly beloved, and ordering him to understand the words that were being spoken unto him. In obedience to this command, he arose, and stood, but He was still trembling from fear and lack of strength. This One told him that his words had been heard from the time that he began to set his heart to understand, and to chasten himself before God. This should assure us that when we really pray, the LORD knows our whole prayer even from the time when we begin to consider it. He doesn’t have to wait until we have finished. This One told Daniel that he had been delayed, and had remained with the kings of Persia for twenty-one days, but had now come to make him understand what would in the latter days befall his people (the Jews.) But these things were not to come to pass immediately. It would be many days before their fulfillment. Upon receiving such a message, Daniel turned his face toward the ground, and became speechless.

(Verses 16 through 21) And, behold, 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, For how can the servant of my Lord talk with this my Lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Then 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. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for Thou hast strengthened me. Then said He, Knowest thou wherefore I come unto thee? 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 shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.

To Daniel it appeared that one like a man touched his lips, and he opened his mouth and spoke. His address was not to the man who had touched his lips, but to the One Who had been before him in the vision all the time. Daniel told Him that this vision had turned his sorrows upon him so that he had no strength nor breath with which to talk to Him. So the appearance of a man came again and touched him, and this did give him strength. Then the One with Whom he had been talking, spoke unto him again, called him greatly beloved, and commanded him to be strong. This strengthened him so much that he said, “Let my Lord speak; for Thou hast strengthened me.” Then He to whom Daniel spoke said, “Knowest thou wherefore I come unto thee? 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.” Although the first part of this  is, in our KJV followed by a question mark, there was no punctuation in the original language from which it was translated. And, since, in verse 14, He had said, “Now I am come to make thee understand what shall befall thy people in the latter days,” it seems that the meaning is not as a question, but simply a statement that Daniel does know for what purpose the One before him has come. And now He will “return to fight with the prince of Persia .” “To fight with,” can, of course mean either to fight “along side of,” or to “fight against;” and in view of His statement that when He has gone forth, “the prince of Grecia shall come” it seems that He will be fighting along side of the prince of Persia, and will thus hold back the king of Grecia until the appointed time for him to be permitted to overcome the prince of Persia. And this is the order in which history shows the sequence of events. Verse 21 says, “But I will shew thee tat which is noted in the scripture of truth: and there is none that holdeth with Me in these things, but Michael your prince.” Since this is the first time these things were ever written by man, and the word, “scripture,” literally means, “that which is written,” this “scripture of truth” must mean, “that which is written in the mind of God,” and is that which God has determined shall come to pass. Then He says “And there is none that holdeth with Me in these things, but Michael your prince.” Since the word, “Michael,” means “who is like unto God,” It seems that the meaning of this statement is that these things are known by none but the Godhead. For, indeed, God has always been, is now, and will always be, the Prince, of Protector of the Jews, Daniel’s people.

(Verses 1 through 4) Also I in the first year of Darius the Mede, even I stood to confirm and to strengthen him. And now I will shew thee the truth. Behold, there shall stand up yet three kings in Persia ; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.

Daniel tells us that after king Darius there were to be three more Persian kings, followed by a fourth who would be far richer than all the others. This fourth king would stir up all his dominion against Greece . But from the kingdom of the Greeks there would arise a mighty king (actually Alexander the great) who would “rule with great dominion, and do according to his will. History proves this to be a true prophecy; for Alexander built up his dominion to the point that he was credited with ruling “the known world” in his time. But it is said that shortly before he died, he was asked the question, “Who will rule over your dominion after you are dead?” And his answer was, “Whoever is the strongest.” He had four generals who fell to squabbling over his kingdom, and caused it to be divided among them. The four parts were north, south, east, and west, “toward the four winds of heaven,” just as Daniel says here. So the kingdom was not handed down to his posterity, but “plucked up, even for others beside those.”

Verses 5 through 29 are a prophecy of  things that were to come to pass during the hey day of Greek and Roman rule. And it seems that there is at times a little mingling of them at the same point. Since they have all long since been fulfilled, we shall not attempt to go into detail concerning them. There are many secular histories of those times to which one can go for a more detailed narration of them.

(Verses 30 and 33) For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and return, and have indignation against  the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know God shall be strong, and do exploits. And they that understand shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. We sometimes hear it said that Antiochus Epiphanes was the one who placed “the abomination of desolation” in the temple; but I am inclined to think that verse 31 refers to the Roman order to place the statute of Caesar in the temple at Jerusalem , not long before the destruction of the temple and Jerusalem . Such as do wickedly against the covenant were at that time corrupted by flatteries: “but the people that do know their God” were strong, and did some very great exploits. And those who were of wisdom and understanding among the people did give instructions to many. Yet this did not prevent the downfall of Jerusalem and the temple. This may also have some reference to the rise of the man of sin, as described in II Thessalonians 2. He declares that “they shall fall by the sword, and by flame, by captivity, and by spoil, many days.”

(Verses 34 through 39) Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for the time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, silver, and with precious stones, and pleasant things. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.

Our Lord Jesus had told His disciples that when they saw “the abomination of desolation stand in the holy place,” they were to flee to the mountains, because the destruction of the city was imminent. These instructions did help many. But there were some who did not avail themselves of this flight. There were even some of those with understanding that perished in this destruction, just as there will be some that will perish in the terrible times of the man of sin. But their perishing will be “to try them, and to purge, and to make them white, even to the time of the end. The end shall come only at the appointed time; and until then many unpleasant things will be permitted to come to pass. Some of the things here mentioned, may, indeed, apply to the “king of the north” mentioned in verses 24 through 29. But since his time has long since passed, we shall consider only those that seem also to describe the man of sin in the last days. Verse 36 should be carefully compared to II Thessalonians 2:4, and 9. Verse 37 seems to hint that the man of sin shall be an apostate Jew. For the statement, “Neither shall he regard the God of his fathers,” embodies a very common manner of speaking used by the Jews. Although as Christians, He is also the God of our fathers, we seldom hear it said that way. He will have no regard for any god, but will claim that he is God. Verse 38 begins with a strange statement, “But in his estate shall he honour the God of forces.” The phrase, “God of forces<” is exactly the same as “God of hosts,” which is a very common manner of speaking of God in the Old Testament. Thus it signifies that in his estate (that is, in his position) he shall serve the God of hosts, although he does not do so intentionally. This is somewhat similar to what Isaiah said concerning the king of Assyria , (Isaiah 10:5-8) “O Assyrian, the rod of Mine anger, and the staff in their hand is Mine indignation. I will send him against an hypocritical nation, and against the people of My wrath, will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.” So, although it is not his intention to serve the LORD, the things he will do are only those the LORD has determined to be done. And He will not suffer him to go any further than that which is determined. So, even though this king will not voluntarily serve the LORD, but shall follow his own will in all these things, and shall even divide the land for gain. He still can go no further than God will permit.

Verses 40 through 44 seem to return to the king of the north, previously mentioned, although the expression, “And the Libyans and the Ethiopians shall be at his steps,” may also have some reference to the time of the man of sin. For for Libya and Ethiopia are both mentioned as being part of the coalition that shall come against Jerusalem in that last battle.

Verse 45 seems to, possibly, refer to the man of sin in the last days. For he shall, surely, plant himself in the temple, “the glorious holy mountain,” and declare himself God, and forbid the worship of anyone or anything but himself. “Yet he shall come to his end, and none shall help him.”

(Verses 1 through 4) And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting shame and contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

 This seems to confirm that the last verse of Chapter 11 does indeed refer to the man of sin who “shall come to his end, and none shall help him.” For it is at about that time that those who sleep in the dust of the earth shall be raised. Some of them shall be raised to everlasting life, while some shall be raised to everlasting shame and contempt. Some seem to think that this “time of trouble will be what is often called “the time of Jacob’s trouble.” However, it seems that “the time of Jacob’s trouble” will be shortly before the destruction of the man of sin; and the time of trouble here mentioned is the time of trouble on the enemies of our Lord Jesus, which the apostle Paul describes in II Thessalonians 1:7-10. And it is the time of our Lord’s bringing punishment upon “them that know not God, and obey not the gospel of our Lord Jesus Christ.” Whether or not Daniel was given understanding of this message is un clear. But he was given enough wisdom to know that, “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.” He was commanded to “shut up the words, and seal up the book even to the time of the end.” Therefore it is obvious that until the time of the end none shall understand all of this message. It is therefore unprofitable to try to dig any deeper into it than what is written. At the time of the end many shall run to and fro, and knowledge shall be increased.

(Verses 5 through 9) Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which stood upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by Him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way Daniel: for the words are closed up and sealed till the time of the end.

No doubt, there have been many who did, and there will be many who will, try to explain all of this for us. But Daniel declares that he did not understand it: and when he asked the meaning of it, he was told to go his way, “for the words are closed up and sealed till the time of the end.” Consequently there is little profit to us in such explanations of men. There is one expression used in verse 7 that, seemingly, must mean that the duration of the time allotted to the man of sin to destroy “the power of the holy people” shall be three and one half years. But since these words are shut up and sealed till the time of the end, this may not even be its proper meaning. We have no way of knowing; for what God has shut up and sealed, we cannot open or understand till the proper time.

(Verses 10 through 13) Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination of desolation set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

It is certainly easy to understand what is said here: but to what it all relates is the puzzle. Two different measures of time are given here; and neither of them is the same as found anywhere else in the prophecies. Since Daniel was commanded to go his way till the time of the end, and was given no explanation of these things, we have no reason to inquire further. He was told that he would “rest,” which we understand to mean that he would die, and yet he will stand in his lot at the end of the days. So, unquestionably, this is a promise that he will be resurrected, which is also the hope of everyone who believes in our Lord Jesus. This should be enough for any of us.