Daniel

Daniel 8 gives details of that which takes place from another side of Judea, with reference to the Jews. The two empires of Persia and Greece, or of the East, which succeeded that of Babylon under which the prophecy was given, are only introduced to point out the countries in which these events are to take place, and to bring them before us in their historical order. The Persian empire is overthrown by the king of Greece, whose empire is afterwards divided into four kingdoms, from one of which a power arises that forms the main subject of the prophecy.

In the interpretation, we find the positive declaration that the events here related happen "in the last end of the indignation." Now it is the indignation against Israel that is here meant (Dan. 11:36). This time of indignation is spoken of in Isaiah 10:25; it ends with the destruction of the Assyrian, who (v. 5) is its principal instrument. All these passages shew us, especially in studying their context, that it will be in the last days that the events of these prophecies will be fulfilled. It will be "the time of Jacob's trouble, but he shall be delivered out of it." The Lord Himself alludes to this period (Matt. 24) calling His disciples' attention to that which Daniel says respecting it (compare Daniel 12:1-11 with the Lord's words). It appears to me that the prophecy in our chapter does not relate so absolutely to the last days as the interpretation does.* The thing spoken of in the prophecy is not the last end of the indignation; but the fact that a little horn arises out of one of the four kingdoms, which had succeeded Alexander. Nevertheless, the grand object of the Spirit is to reveal that which will happen at the time of the end (v. 17).
{* This appears to me to be the case, because events that took place under the successors of Seleucus, the first king of the north, have served as a type, or partial and anticipative fulfilment, of that which will happen in the, last days. In chapter 11 and here, there is a description of, or a strong allusion to, that which Antiochus Epiphanes did. The eleventh chapter relates it, I think, historically. The object of God in the prophecy is found in the events of the last days; and this is all that is given in the interpretation.
It is well to observe, that no interpretation of a parable or obscure prophecy, either in the Old or New Testament, is simply an interpretation. It adds that which reveals by the result the meaning of the ways of God, or facts described in what is obscure, either by outward judgments which justify the spiritual judgment of His people when faith only would discern God's mind, or by some new features that give the true import of the events for the saints. Actual judgment makes openly plain what spiritual judgment alone discerned before, and thus is an interpretation. But other circumstances may be added in order to show the mind of God in the matter. In a word, it is God who communicates to His people that which gives its true value to that which precedes, or who directs them in their thoughts as to what has been said, by the revelation of His judgments. It is this which practically confirms them in His thoughts.}

Let us examine the principal feature of the little horn. The power designated by "the little horn" enlarges its territory towards the east, and towards the pleasant land, or ornament [of the earth], that is to say, as it appears to me, towards Jerusalem or Zion. This horn exalts itself against the host of heaven, and casts down some of the host and of the stars to the ground, and tramples on them.

Who are the persons intended by this expression — "the host of heaven and the stars?" Let us remember, that it is the Jewish system that is before us. When once we have got hold of this, the application of the passage is not difficult. The expression applies to those who, professedly at least, surround the throne of God, and particularly those who shine eminent among them. It is not the faithful who look towards heaven, of which chapter 7 speaks. To be the host of heaven describes a position and not a moral state (compare v. 24). But this passage assumes that the Jews are again in this position before God, even although it would be but for judgment. That is to say, they are again under the eye of God as in relation with Him, as an object about which He concerns Himself, as a people still responsible for their former relationship with Him, although the Gentile power still exists. Now, if their condition does not answer to the position they reassume in His presence, they are, by the very fact of this position, the object of God's judgments.

Observe here, moreover, that transgression is the thing spoken of, and not the abomination which some one sets up, and which makes desolate; and in the interpretation also, the transgression is come to its height.

This horn is, then, the instrument of chastisement on the Jews, who have returned — as to profession — into relationship with Jehovah, and into their land, assuming the character of His people, yet carrying transgression against Him to the highest point. The horn completely destroys some of them. But this is not all; he (for the word is no longer it, in agreement with the word horn — perhaps changed to designate the king in person) magnifies himself even against the Prince of the host. He carries his pretensions so far as to oppose himself to Him, to set himself against Christ in His character of Prince of Israel, against the Judge who comes, the Head of Israel, who is Jehovah Himself; for it is the Ancient of days who comes. Here, however, all is looked at in a Jewish aspect. He is the Prince of Israel. We see that it is Jehovah, because it is His sacrifice that is taken away — His sanctuary that is cast down; but He is presented as the Prince of the host.* The daily sacrifice is taken away from Him, not "by him."*
{* I have questioned a little whether the host of heaven may not mean the powers of the earth (the Jews only taking their place in it because they ought to be under the government of God, and are so to the spirit of prophecy). I do not reject this idea; but it appears certain that the Spirit has the Jews especially in view (see v. 13). Verse 24 might lead us to believe that He destroys others beside the Jews. Christ, exalted to the right hand of God, is the head of all power. But He is especially the head of the Jews. If any would even apply the title "Prince of princes" to this supremacy, the analogy of the word would justify the application. The connection between the host and the sanctuary in verse 13, appears to me to shew, that the Spirit had those Jews especially in view who surround the place of the throne of Jehovah.
** There is no doubt that the text says, that the sacrifice is taken away from the Prince of the host. The question still remains, by whom? The Keri (which is generally, I believe, the best authority when there are variations in the Hebrew) reads, "was taken from him," without saying by whom; the Ketib, "he took away from him," which ascribes it to the little horn.}

The Jewish worship rendered to Jehovah is suppressed, His sanctuary cast down, and a time of distress appointed for the daily sacrifice (it is thus that I understand the verse), on account of transgression; and the little horn* (for here the it, agreeing with horn, is again used) casts down the truth, practises and prospers. The duration of the whole vision, with especial reference to the transgression which occasions it, and, it may be, comprising also the duration of the transgression that maketh desolate; in a word, the whole scene of transgression, and consequent desolation (the sanctuary and the host being trodden under foot), continues for 2300 evenings and mornings.
{* In the Hebrew there is a difference of gender. He who magnifies himself (v. 11) is masculine; while at the end of verse 12, the word, "it cast down," is feminine, agreeing with horn, which in Hebrew is a feminine noun.}

In verse 19 we see that the interpretation relates to the time of the end — a very important notice for the understanding of the passage.* And this is what shall happen in the last end of the indignation (upon Israel) when the transgression of the Jews is at its height. A king of fierce countenance, who understands dark sentences, shall arise; a kind of teacher or rabbi, but proud, and audacious in appearance. He will be mighty, but not by his own power. He will make great havoc, will prosper and practise, destroying the mighty, or a great multitude of persons, and especially "the people of the holy ones," that is, the Jews (Dan. 7:27). He is subtle, and his craftiness is successful. He will magnify himself in his heart, and will destroy many by means of a false and irreligious security. At length, he will stand up against the Prince of princes. He will then be destroyed without human intervention. That is to say that at the time of the end, when the purposes of God will be unfolded, when His indignation against Israel draws to an end, the transgression of this people being already at its height, a king shall arise in one part of the former Grecian empire, whose power will be characterised by its increase towards the east and south, and towards Jerusalem; that is, it will be established in the present Turkey in Asia — Jerusalem being the point it aims at. This power will cause much destruction, and its strength will be great; yet, properly speaking, it will not be its own strength. The king will be dependent on some other power. He will also destroy the Jewish people. But there is something more than destructive power; there is a character of wisdom resembling that of Solomon in some respects. He is very subtle, and succeeds in destroying the Jews, by lulling them into a security in which they forget Jehovah. We see him then occupying himself about the Jews, not only as a conqueror, but as a teacher, by craft and by a deceptive peace. At length he stands up against Christ in His character of the Prince of princes or kings of the earth, that is, in His character of earthly supremacy. He is destroyed by divine power, without the hand of man.
{* The vision speaks particularly of the Seleucidae, or Asiatic successors of Alexander; and their acts, I doubt not, particularly those of Antiochus Epiphanes, are referred to in the vision, though verse 11 and the first half of 12, as noticed, are distinct. Thus the 2300 evenings and mornings are not necessarily applicable to anything beyond the acts of the Seleucidae, and verse 26 confirms this. The interpretation (v. 23-25) applies only to the latter days. The sanctuary is not spoken of, but the destroying the "people of the saints" (the Jews), and standing up against the Prince of princes. In verse 26 read, "and thou, shut up the vision," not "wherefore."}

This king is distinct from the little horn of chapter 7, who rules the great western beast. He is a king of the east, who arises, not from the Roman empire, but from the former Grecian empire established in Syria, and the adjacent countries, who derives his strength from elsewhere, and not from his own resources. He will interfere (in his own way) with the religious affairs of the Jews; but it seems to me that that which is said of him is more characteristic of the desolator, whom God allows the enemy to raise up on account of the transgressions of His people, than of the one who makes a covenant with them for a time, in order to ruin and drag them afterwards into the depths of apostasy. It is one who will oppress them, having his seat of action in the east, as the little horn of chapter 7 rules in the west.* The desolation is brought before us on the occasion of this little horn. Verse 11** is a kind of parenthesis which relates entirely to the Prince of the host; and the two last things it mentions (namely, that the sacrifice is taken away from Him and His sanctuary cast down) are introduced in connection with the Prince of the host, as a part of the desolation of Israel, to complete its description, without, as it appears to me, pointing out who it is that does these things. They are not spoken of in the king's own history, at the end of the chapter. They form a part of the desolation of the days alluded to in verse 11.
{* Chapter 7 gives the power or horn of the west; chapter 8 that of the east; chapter 9 gives the state of Jerusalem under the power of the west; chapter 10, 11 the state under the powers of the east, including the wilful king.
** The first half of the twelfth, closing with the word, "transgression," forms indeed part of this parenthesis. The 2300 days refer thus to the historical times. All we have of them, in the interpretation which unfolds what is yet to come, is that the vision is true. The parenthesis is from "Yea" (v. 11) to "transgression" in verse 12, connected with "he," not with "it."}