But I will show 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. The LXX. rendering is, "And in very truth ( μάλα) I will show thee the first things in the writing of truth: and there was no one helping with me against these, but Michael the angel." The Septuagint translator read הָרָאשִׁים (hara'sheem), "the heads," instead of הָרָשׁוּם (harashoom), written with a inserted as mater lectionis. Theodotion is in accordance with our English Version. The Peshitta renders, "Yet will I show thee something noted in the writing of truth; and there was none in all these who helped me but Michael your prince." The Vulgate agrees with the Massoretic and the English. But I will show thee that which is noted in the scripture of truth. אָבֲל ('abal) is a strongly adversative conjunction. The use of it is explained by Kranichfeld and Zöckler as due to the fears for the theocracy aroused by the thought that the Greek power was rising against Israel. If the idea had been that Gabriel was called to hurry back to his post because of the threatened approach of the Prince of Grecia, then it might be defended; only even then either the fact of the necessity for speedy return to the Persian court would have been emphasized, or the fact that he is delaying to make known the contents of the writing of truth. It is, perhaps, better rendered by "nevertheless," as it is in 2 Chronicles 19:3. We can see the force of this particle by turning to 2 Chronicles 19:7, "I Daniel alone saw the vision, for the men that were with me saw not the vision, but (equivalent to 'nevertheless') a great quaking fell upon them." This clause, we see, then, has all the appearance of being intruded violently into the text; it interrupts the progress of thought, and does not suit the context. There is no indication that he, Gabriel, will have to hasten back to the court of Persia with such rapidity as would necessitate the introduction of אֲבָל ('abal), "nevertheless." But even so, why revert in the next clause to the contents of verse 20, without the slightest indication that the line of thought in the past clause was dropped as soon as taken up? The last clause of this verse reads much better in connection with verse 20 than with verse 21a. Behrmann transposes the clauses in this verse, so as to get over tiffs difficulty, and Professor M. Stuart puts the first clause in brackets. "The scripture of truth" is a phrase that might have been suggested by Psalms 139:16, "In thy book were all my members written." It is in line with a great number of phrases in apocalyptic literature; thus Enoch Psalms 93:1, "And after that Enoch began to recount from the books;" the Book of Jubilees, 1:24; 4:31; 5:15, etc; "the tablets of the heavens." The idea was that all the events that were to happen in the world's history were record, d beforehand in the books or tablets of the heavens. It is from failing to notice this that the late Professor Fuller was led to say "the scripture of truth "is the title for the ensuing section. Against this view is the preposition "in;" it is in the scripture of truth, among other matters, that these things are noted which form the succeeding section. At the same time, the form the representation of the heavenly books, which note beforehand what was to happen, assumes here is simpler than that in Enoch or the Book of Jubilees. And there is none that holdeth with me in these things, but Michael your prince. As we have above said, this clause is closely connected with verse 20. In these things. This is rendered in the Revised Version "against these," in accordance with the majority of recent commentators, Ewald, Hitzig, Fuller, Zöckler, Bevan, Stuart, Kranlohfeld Keil, Kliefoth, Behrmann, etc; and, among older commentators, Jephet-ibn-Ali; but none of the older versions have it. The LXX. renders, ὑπὲρ τούτων; Theodotion, περὶ τούτων; the Peshitta has the preposition; the Vulgate renders, in his omnibus. With these Calvin agrees, though Luther renders, wider jene. Certainly, the most common meaning of עַל in such a connection is "against." So, notwithstanding the weight of the versions, we feel constrained to translate, "against these persons," and not "in regard to these things." In the first place, "in" is a far less frequent meaning of the preposition, and next, אֵלֵה (aylayh), "these," most naturally refers to the persons last named. Although "the Prince of Grecia" was to be the instrument of the overthrow of the power of Persia, it was to become oppressive afterwards, as had been revealed to Daniel in the vision of the ram and the he-goat. Gabriel, the angel of prophecy, the special guardian of God's great ideal kingdom of heaven, was assisted in his guardianship only by Michael, the angelic Prince of Israel. The fact that along the line of the development of Israel as a nation ran, so far at least, the Divine plan concerning the kingdom of heaven, made it natural that Michael should favour that which furthered the interests of the race that was more specially under his care. As we have already said, we cannot even guess at the nature of these angelic conflicts.
HOMILETICS
Fasting.
The exercise of fasting seems to grow out of natural spiritual instincts, as it is found in nearly all religions, and is not forbidden but recognized and regulated in the teaching of Christ and his apostles (Luke 5:35; Acts 13:2, Acts 13:3; Acts 14:23). It is, however, an exercise which is surrounded with erroneous ideas, and which needs to be cleared of them before it can be admitted as healthy and profitable. Let us notice—
I. SOME ABUSES OF THE EXERCISE OF FASTING.
1. Ostentatious fasting. Such was the vulgar fasting of the Pharisees Ostentation in regard to an expression of deep spiritual feelings tends to destroy those very feelings. The study of "effect" and anxiety about the good opinion of men directly counteracts the influence of those emotions of spiritual grief and shame before God which fasting is supposed to express. Thus ostentatious lasting becomes hypocritical (Matthew 6:16).
2. Formal fasting. Fasting which implies no real self-denial, though certain rules of abstinence are observed, is a mockery, and, if it is relied on for religions efficacy, a superstitious rite. It is then only a bodily exercise, and can have no spiritual force (1 Timothy 4:8).
3. Meritorious fasting.
4. Holiness in fasting. There is a foolish conceit with some people that fasting is more holy than natural living. But Christ teaches us that nature is holy and that joy is holy. Holiness does not imply abstinence, but purity and temperance.
II. THE RIGHT EXERCISE OF FASTING.
1. Involuntary fasting. Strong emotion destroys natural bodily appetite. Sorrow, especially, has this purely physical effect. Thus fasting is often a natural result of certain religious emotions. There is a sense of harmony which makes lawful worldily pleasures distasteful at a season of spiritual darkness. At such times fasting is exercised by instinct. Daniel was in sorrow; therefore he fasted.
2. Fasting to assist repentance. This is not undertaken to win merit with God, but simply for its effect on our own souls. The feeling of repentance is often too ephemeral. It is soon counteracted by the influx of other influences from the world without. Yet there are times when a man becomes convinced of some great sin. He may then find his compunction deepened and his repentance strengthened if for a season he abstains from lawful bodily comforts.
3. Fasting to assist spiritual thought. This cannot be enforced as a duty nor recommended for universal practice. But experience teaches that there are persons whose spiritual perceptions are quickened while their bodily nature is restrained. For all of us the full indulgence of appetite—even when this does not lead to what is called excess—deadens the spiritual energies.
4. Mental fasting. It is sometimes well to abstain from active thinking, from the assertion of our own inclinations and reasonings, and to become passive recipients of truth, as it is borne in to the mind by the influences of nature and the active communings of the Divine Spirit (Zechariah 2:13).
Divine encouragement.
I. THE NEED OF ENCOURAGEMENT.
1. In trouble. It is difficult to work bravely and earnestly in the midst of calamity. The calamities of Israel were discouragements in the way of the service of God.
2. In guilt. Daniel had been confessing the sins of himself and his nation (Daniel 9:5). Nothing is so depressing as the feeling of failure and the knowledge that it has come by our own fault.
3. In weakness. The burden of the mystery of life oppresses all who feel it, as it oppressed Daniel. Before the needs of the world and the tasks of life the strongest man may well feel weak in his own resources, and then his weakness may damp his zeal for service.
4. In fear. When the mystery of the future begins to unveil itself and future troubles appear to be drawing near, the vagueness with which they are seen magnifies the terror of them. The fear which is then roused paralyzes our energies.
II. THE SOURCES OF ENCOURAGEMENT.
1. They are found in God. God sends the angel to strengthen Daniel Until we know God, we dread his presence; but when we know him, the more we enter into his presence, the more peace and confidence shall we receive.
2. They spring from the love of God. Daniel is "greatly beloved." The assurance of God's love is his greatest encouragement. If we know God loves us, we may be assured that he will ward off all real harm, and thus we may lose our fear in his love (1 John 4:18).
3. They flow to us through channels of brotherly sympathy. "One like the appearance of a man" touched Daniel. God comes to us in "the Son of man," and through the brotherly sympathy of Christ communicates his Divine encouragement.
4. They manifest themselves by practical results in communicating real strength. Daniel was strengthened. There is a real supply of spiritual strength which is bestowed by the gift of the Holy Spirit. The encouragement this gives is not only in idea, it is in fact. The weak man is encouraged by finding himself becoming strong in the strength of God (Isaiah 40:29; 2 Corinthians 12:10).
III. THE WAY TO OBTAIN DIVINE ENCOURAGEMENT.
1. By humility and contritions. Daniel had humbled himself and confessed sin, and thus was prepared for God's help. We can only be filled with God's strength when we are emptied of our own self-confidence.
2. By prayer. Daniel was a man of prayer (verse 12). God encourages us in proportion as we seek his help.
3. By faith As we trust God, he strengthens us, because his strength is spiritual and can only enter us as we voluntarily submit to his influence (Hebrews 11:33, Hebrews 11:34).
HOMILIES BY H.T. ROBJOHNS
The vision of the Christ.
"I was left alone, and saw this great vision" (Daniel 10:8). It is well to begin by clearing up the context. We have now only one more prophecy in Daniel. This occupies the eleventh chapter. The tenth contains a prologue to the prophecy; the twelfth, an epilogue. In Daniel 10:1 the character of the prophecy is indicated:
1. Its subject-matter is afflictive. "The conflict is great." It covers a time of great calamities (see the Hebrew).
2. The prophecy was to be unusually intelligible. "And he understood the word, and understanding was there to him in the vision." Some haze of mystery there might be, but not the thick darkness which had enrobed preceding revelations.
3. It would certainly be true. "A word was revealed to Daniel … and true the word." The prophecy of Daniel 11:1-45. is the most minute of Scripture; and hence men have been tempted to disbelieve in it as prophecy, and to regard it as prophecy written after the event, lien might have disregarded it before fulfilment; hence Daniel gives this assurance. We now here concern ourselves with Daniel's vision of the Christ.
I. THE SCENE OF THE VISION On the Tigris. The first migration to Jerusalem had taken place. Daniel's advanced age made it, perhaps, impossible that he should have joined in it. He may have been on the Tigris:
1. Either on an embassage.
2. Or retired from all official life.
II. THE TIME OF THE VISION.
1. Two years after the first migration back from captivity (verse 1).
2. A time of sorrow. Mourning was usually for seven days: Daniel mourned for three times seven. Fasting, etc. Why? Realize the circumstances. The temple was indeed rising; but neighbouring peoples were exerting all their influence with the Persian king to frustrate the work. Therefore anxiety and fear. Daniel's affliction would be in proportion as success seemed certain. Good men grieve over slow progress of the Divine kingdom, and the fierceness of the opposition.
3. Time of the Passover. On the twenty-fourth day of the first month came the vision. We infer that Daniel had consecrated the first three weeks of the new year to devotion. This included the Passover week—a time of unusual solemnity—when he would be in earnest sympathy with his nation.
III. THE VISION. That this was none other than the vision of Christ the Lord appears:
1. From the after-developments of the scene.
2. From a comparison with the vision of Christ in the Apocalypse. (Revelation 1:1-20.)
Compare the two descriptions of clothing—the girdle, the countenance, the eyes, the feet, the voice. Daniel adds, "His body also was like the beryl." John adds, "His head and his hairs were white," etc. In drawing out the description into detail, note: the clothing was of the finest, purest—the garb of priests, prophets, saints, and angels; the uncovered portions of the body shone with gemlike splendour; all the symbols suggest light-splendour; the girdle of fine gold; the arms and feet "like the eye of polished brass," the part that catches the blaze of sunlight and throws it back; the face as lightning, and the eyes as fire; the voice majestic. All this may be spiritually expanded.
IV. THE EFFECT OF THE VISION.
1. On the companions of the seer. (Verse 7.) Compare effect on Paul's companions on the way to Damascus, of the vision of the same Christ.
2. On the seer. (Verses 8, 9.) He swooned; but the mighty voice came rolling into his ear, as the roar of ocean breaks into the caves upon the shore. Here we have a picture of the inability of man to stand before the unveiled revelations of God (comp. Revelation 1:17).
V. THE RESTORING OF CHRIST THE LORD. Christ:
1. Sets man erect in the presence of Divine revelations. (Verse 11.) No need of cringing. We ourselves are made. in the image of God, and have affinity with the Divine.
2. He does so gradually. Daniel was first flat on his face; then on all fours; then half-raised and trembling; and finally stood upright on his feet. In this, see how man is gradually led up to all the light which God has to give. In heaven the unveiling may be gradual (verses 9, 10, 11).
3. Sympathetically. "Behold, a hand touched me" (verses 10, 16-19).
4. Assures man that his devout aspirations are recognized beyond the sky. Daniel's was the attitude of a devout truth-seeker. He "had set his heart to understand," and "to chasten himself before his God." We should have more uniformity of Scripture interpretation, were the interpreter always of this spirit.
5. And of the sure answer to his prayers. (Verse 12.) As soon as prayer was offered, it was heard, and secret agencies were evoked for its answer; but there were many obstacles to be overcome. The later part of the chapter shows this. So may it ever be, before our prayers can be answered, long lines and combinations of secondary causes may have to he set in operation, and formidable hostilities subdued. Patience in waiting for, as well as faith in expecting, the answer, are both necessary in the matter of prayer.—R.
Daniel 10:13, 20-ch. 11:1
War in the realm supernatural.
"And now will I return to fight with the Prince of Persia" (Daniel 11:20). In these verses we have opened out the fact that there is war in the realm supernatural. To understand them, it is absolutely necessary to revise the English version. We read thus: "And the prince of the kingdom of Persia stood against me twenty and one days, and behold Michael one of the chief princes came to help me, and I gained the superiority there by the side of the kings of Persia And he said, Dost thou know why I came unto thee? And now I will return to war with the Prince of Persia, and while I [thus] go forth [to war], behold the Prince of Javan will come. But yet I will show to thee that which is written in the book of truth. And not one is there showing himself strong with me against these [the princes of Persia and Javan] except Michael your prince; I also in the first year of Darius the Mode stood in order to strengthen and for a fortress to him" (i.e. Michael). This reading of ours is necessary to make clear the meaning of our homiletical culture. Lest any should be surprised at the fulness of the revelation in Daniel as to angels and the angel-world, we may observe that there are two epochs in Hebrew history, when angels are specially prominent.
1. The time of the judges. Destitute of direct revelation or prophetic guidance.
2. The period of the Captivity. One of special trial, incident to contact wit h heathenism.
I. THE ANTAGONISTS.
1. On the side of God.
2. On the side of the world. The "princes" here named are the supernatural power standing behind the daimoniae, who stood behind the national gods, and were represented by them. They are spirits of evil, inspiring the worldly anti-Divine action of the great empires of earth.
II. THE WAR. The war was on behalf of Israel, and may be described as being prosecuted through three supernatural campaigns. We consider them separately.
1. The first campaign. (Daniel 11:1.)
(a) Michael carried on the war.
(b) The Christ supported him.
This order is reversed in the next campaign.
2. The second campaign. (Verse 15.)
(a) This campaign was carried on by the Angel-God himself.
(b) But aided by Michael. Here should be noted the doctrine that angels and men may be co-workers together with God.
(c) Was synchronous with Daniel's prayer. All the way through the twenty-one days the prayer was being answered through a mighty conflict carried on in a higher world.
3. The third campaign. (Verses 20, 21.)
(a) There is, then, liberty in heaven as on earth to do or not to do—to go forth to war or to rest in peace.
(b) Michael made a noble use of liberty.
(c) By endowment he towered above others "One of the chief princes."
(d) Therefore to him were great responsibilities entrusted. He was made the guardian spirit of the Hebrew nation and Church. "To whom much is given" etc; seems to be a law of all moral worlds. "Michael your prince." "To a subordinate spirit God will not entrust a work demanding special power and greatness."
The following deductions from the whole subject should, perhaps, have special mention and emphasis:
1. The Church has many and powerful enemies.
2. It abides under most powerful protection. What Michael was to Israel of old, that, and more than that, is the Lord Jesus to Israel now; and he has many helpers.
3. Its destiny is in conflict in the worlds above, as well as here below.
4. In the holy war here, the humblest may take a share. The Son of God stooped to avail himself of the help of Michael; so he ever stoops to accept the humblest contribution, the lowliest service.
"The Son of God goes forth to war,
A kingly crown to gain;
His blood-red banner streams afar;
Who follows in his train?"
R.
HOMILIES BY J.D. DAVIES