Daniel the Prophet

Daniel the Prophet

FOR sheer interest, the Book of Daniel must rank amongst the foremost of the writings of the prophets. Firstly, it is so interwoven into the remarkable experiences of the man himself, as to excite the interest of the reader. It is full of supernatural marvel, both in the events which it records, as in the visions which it describes. But its interest is eclipsed by its importance in relation to world history: it not only preserves unique and vital links in the chain of world events, but it also sets forth important chronological features that hold the key to the time-periods of Yahweh's purpose with the earth.

The Book of Daniel is unique in that it not only provides a plan of prophecy that is basic to the understanding of all prophecy, but it also supplies time limits for its fulfilment. Our verse by verse notes will deal with these, and reveal their importance in understanding the future purposes of God.

The book is both biographical and prophetical. As our analysis will show, the first six chapters tell of the experiences of the man; whilst the last six chapters set forth the visions that he received of God. Both are prophetical. His life enacted the drama of his message. His experiences typed the message he proclaimed. The miracles that the book records are not merely marvels but are designed to dramatise the miracle of God's unfolding purpose among men. To understand the book properly, we must know something of the man himself. Hence, our exposition of his prophecy commences with an outline of the life and times of Daniel. He not only lived to witness the overthrow of the State of Judah, but also to view its restoration at the decree of Cyrus, the Conqueror of Babylon. Therefore he lived in times comparable to our own, so that the study of his Book has additional significance in that we can see definite signs indicating the approaching end of the age. We live in times comparable to those of the prophet and anticipate with joy the manifestation of the antitypical Cyrus (the Lord Jesus Christ) and his subsequent conquest of Babylon the great. Even so come, Lord Jesus.

— H.R Mansfield, March 1986.

WITH pleasure we add this volume to the bound set of Expositor commentaries of the Scriptures. It is a valuable volume, dealing with a most outstanding prophecy with great relevance to present circumstances. Brother H. P. Mansfield commenced his magazine exposition of Daniel in March 1986, nineteen months before his decease on October 16th, 1987. He had completed his detailed writing up to chapter 9:9, and the exposition was continued by the present editor, with valuable assistance in research by Brethren J. Oilman, J. Knowles and E. Wilson. Much of the content of this latter section is based upon Brother Mansfield's extensive Bible marginal notes, and his other works, so that the whole volume reflects his understanding of the prophecy before us. May the manifestation of the Great Prince soon bring to all who have the faith and courage of Daniel, the glorious consummation of which this prophecy so remarkably speaks.

— G. E. Mansfield, January, 1992.

DANIEL

The Book of Daniel

The Book of Daniel is not only a revelation of prophecy, and, therefore, of God's expressed purpose in relation to the nations; but also a book of instruction. For example, we know more of the ministrations of Yahweh through His angelic hosts from the experiences and words of Daniel and his friends, than from any other book of the Bible. To Daniel, also was outlined the work of personal redemption in the sacrifice of Christ, as well as an outline of his coming majesty and glory in the Kingdom he will set up on earth. By giving close and thoughtful attention to the contents of this book stimulating examples of faithfulness and exhortations to consistency in action will be discovered; as well as revealing a knowledge of God's will in precept and prophecy. In reading and studying this marvellous book, the student will find his knowledge greatly enhanced especially if he goes to the trouble of so analysing its contents in order to make a subject-index of its teaching. This is worthwhile inasmuch as a blessing is pronounced upon those who seek a clearer knowledge. It will draw them into the category of those described in the words of Daniel 12:10: "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". The reader's personal efforts in understanding this prophecy will draw him into the company of the wise.

THE

CHRISTADELPHIAN

EXPOSITOR

A VERSE-BY-VERSE EXPOSITION OF THE SCRIPTURES

Commenced by

H. P. Mansfield

who prepared from chapters 1 to 8, until his death in 1987 and completed by

G. E. Mansfield

Printed by Eureka Quality Printers,

Kidman Park, S. A.

Publishers of Books and Magazines of Perpetual Interest

Details on Application to

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Foreword

For sheer interest, the Book of Daniel must rank among the foremost of the writings of the prophets. Firstly, it is so interwoven into the remarkable experiences of the man himself, as to excite the interest of the reader. It is full of supernatural marvel, both in the events which it records, as in the visions which it describes. But its interest is eclipsed by its importance in relation to world history: it not only preserves unique and vital links in the chain of world events, but it also sets forth important chronological features that hold the key to the time-periods of Yahweh's purpose with the earth.

The book is both biographical and prophetical. As our analysis will show, the first six chapters tell of the experiences of the man; whilst the last six chapters set forth the visions
that he received of God. Both are prophetical. His life enacted the drama of his message. His experiences typed the message he proclaimed. The miracles that the book records
are not merely marvels but are designed to dramatise the miracle of God’s unfolding purpose among men. To understand the book properly, we must know something of the
man himself. Hence, our exposition of his prophecy commences with an outline of the life and times of Daniel. He not only lived to witness the overthrow of the State of Judah, but
also to view its restoration at the decree of Cyrus, the Conqueror of Babylon. Therefore he lived in times comparable to our own, so that the study of his Book has additional significance in that we can see definite signs indicating the approaching end of the age. We live in times comparable to those of the prophet and anticipate with joy the manifestation of the antitypical Cyrus (the Lord Jesus Christ) and his subsequent conquest of Babylon the great. Even so come, Lord Jesus.

H. P. Mansfield

Introduction

LIFE AND TIMES OF DANIEL THE PROPHET

Daniel's name means The Judgment of God. He lived through a crucial period in Israel's history. With Jeremiah and Ezekiel, he witnessed the tragedy of Judah's death-struggle with the rising power of Babylon: a calamity which brought the Kingdom of God to ruin. But he also saw God's judgment poured out upon the persecuting power of Babylon, and the first of the exiles return under Zerubbabel and Joshua.

If Ezekiel's "thirty years" (Ezek. 1:1) relate to his age, as is most likely, Daniel and Ezekiel were approximately the same age. They were both greatly influenced by the much older prophet, Jeremiah, with whom they were contemporary, and whose voice was so frequently raised in warning and rebuke at that time. The trio of prophets provide a delightful blend of experience and youth. Jeremiah, by far the oldest of the three, must have been greatly encouraged and helped by the faith and virility of his younger companions, whilst they, in turn, gained much from his guidance and experience.

This shows that there is place for both age and youth in the work of the Truth, for both can gain from the cooperation of the other. To that end, both must learn to appreciate the standpoint of the other, and the real benefits that come from blending the experience of age with the enthusiasm of youth. The work of Jeremiah would not have been so effective if Ezekiel and Daniel had not been there to carry it on among those of the captivity; whilst, most certainly, their spiritual development owed much to the influence of the more experienced prophet. How often Yahweh has seen fit to use age and youth in conjunction! A Jonathan and a David; a Haggai and a Zechariah; a Paul and a Timothy, labour much more effectively when harnessed together.

A Son Of The Covenant

All three prophets were ultimately taken into captivity (for even Jeremiah was forcibly removed to Egypt), but Daniel was the first to go. He was but "a child", a youth (Dan. 1:3), about 17 years of age, when he was taken to Babylon. He was probably born about the year 623 BC, a significant year in Israel's history, for it was then that Josiah compelled the nation to renew its covenant with Yahweh (2 Chron. 34:8,29-33). Daniel, like Ezekiel, can well be described as a son of the covenant, for he was brought up in the environment of reform instituted by the King in fulfilment of its terms.

Josiah's reform was not without fruit to the glory of Yahweh. It is true that it failed nationally because the majority of the people, forced to conform thereto, had no true heart for it, and are described as turning unto God "but feignedly" (Jer. 3:10). Nevertheless there were some who were influenced for good thereby.

Josiah was determined to completely stamp out pagan idolatry; and the nation submitted, not because it feared God, but because it feared the king! The national conversion, therefore, was only superficial, but even so the king's work was not without lasting, tangible results. He reigned for 31 years, and so long as he was in control, the threatened judgments against Judah were held in check. Therefore, by his own efforts he virtually held at bay the threatened punishments of God against an ungodly nation, permitting time for the development of such characters as Daniel, Ezekiel and many others. He provides an example of the value of good leadership in times of apostasy even though he could not entirely prevent the day of judgment that came.

Josiah not only set about to destroy all idolatry, but also to secure for every Israelite a sound education in the principles of Yahweh's law. He realised that a merely negative approach is not sufficient. It is important to destroy that which is evil, but equally important to replace it with that which is good. Josiah attempted to do this, first by destroying pagan worship, and then by making the study of the Law a form of compulsory education for the people.

Josiah's reform was even more sweeping and complete than that of Hezekiah. Though Hezekiah, jointly with Isaiah, brought about a great reformation in the nation, the shrine which Solomon had erected on the Mount of Olives to Chemosh, the Moabite goddess was permitted to remain standing in full view of Jerusalem and the Temple of Yahweh! The hill had been called in consequence, "The Mount of Corruption" (2 Kings 23:13), and as such symbolised the Apostasy flaunting itself in full view of the pure worship represented by Mount Zion (Heb. 12:22). In his zeal, Josiah destroyed this shrine, together with all other pagan temples and idols throughout the land, slaying the false priests without mercy, and attempting to destroy their influence by force (2 Kings 23:4-20; 2 Chron. 34:3-7). In this he fulfilled the predetermined counsel of Yahweh (1 Kings 13:1-2).

In such an environment as this were spent the first thirteen years of the lives of Ezekiel, Daniel, Hananiah, Mishael, Azariah (Dan.1:7), and others, who were later taken into captivity "for their good" Jer. 24:5). Its spiritually beneficial influence was seen in the excellent dualities that such men revealed in the face of the trials which they exerienced in captivity.

Daniel's Education And Youthful Impressions

These drastic reforms extended over a period of approximately thirteen years (cp. 2 Kings 22:1, with v. 3), and occurred during the childhood of Daniel. From a child he was reared in an atmosphere of fierce hostility to paganism, and most likely heard Jeremiah (cp. Dan. 9:2), indicting the people for their hypocrisy, and warning them of the consequences of their folly.

During childhood and early youth, he was educated in Divine principles out of the holy Scriptures, and this sound teaching stood him in good stead for the remainder of his life. It blossomed into the outstanding example of faith and determination that he manifested during his captivity in Babylon, and which marked him out as a true leader among the people. How important is the spiritual education of children! Faithful Israelites, throughout the ages, have taken this responsibility most seriously. They have realised that the careful development of the childlike mind by means of the divine Word, enables youth to better master the problems which it will have to face ultimately.

The early period of Daniel was a time of international stress and turmoil. Assyria's power was in decline, and that of Babylon was rising. Then, suddenly, all the nations of the fertile crescent were menaced by a new and formidable enemy that brought fear to many in Judah as well. Asia was invaded by the Scythians. They suddenly appeared from behind the long mountain barrier formed by the Himalayan and Caucasian ranges to menace the civilisations in the south. Fierce and uncivilised, they swarmed over the borders of Assyria down the coastal plains of Palestine towards Egypt. There they were bribed by the Egyptians to turn back northwards, which they did, ravaging the countryside, burning and plundering as they went. They retired north along the plain of Esdraelon, providing Judah with a foretaste of dire things to come, at the epoch of its judgment. For the moment, however, Judah escaped the full brunt of invasion. The Scythians passed it by, to return north, leaving their mark upon the land in the city of Scythopolis, by which was renamed Bethshan, and which remained as a token of warning to many watchers in Judah!