--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 491 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/491/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 491. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/491/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 491. Daniel · 11 of 17 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/491/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/491/#p-N [¶0] 16. Gabriel--meaning, "the strength of God." [¶1] 17. the time of the end--so [Da 8:19]; [Da 11:35], 36, 40. The event being to take place at "the time of the end" makes it likely that the Antichrist ultimately referred to (besides the immediate reference to Antiochus) in this chapter, and the one in [Da 7:8], are one and the same. The objection that the one in the seventh chapter springs out of the ten divisions of the Roman earth, the fourth kingdom, the one in the eighth chapter and the eleventh chapter from one of the four divisions of the third kingdom, Greece, is answered thus: The four divisions of the Grecian empire, having become parts of the Roman empire, shall at the end form four of its ten final divisions [Tregelles]. However, the origin from one of the four parts of the third kingdom may be limited to Antiochus, the immediate subject of the eighth and eleventh chapter, while the ulterior typical reference of these chapters (namely, Antichrist) may belong to one of the ten Roman divisions, not necessarily one formerly of the four of the third kingdom. The event will tell. "Time of the end" may apply to the time of Antiochus. For it is the prophetic phrase for the time of fulfilment, seen always at the end of the prophetic horizon ([Ge 49:1]; [Nu 24:14]). [¶2] 19. the last end of the indignation--God's displeasure against the Jews for their sins. For their comfort they are told, the calamities about to come are not to be for ever. The "time" is limited ([Da 9:27]; , 35, 36; ; [Ha 2:3]). [¶3] 21. the first king--Philip was king of Macedon before Alexander, but the latter was the first who, as a generalissimo of Greece, subdued the Persian empire. [¶4] 22. not in his power--not with the power which Alexander possessed [Maurer]. An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi. [¶5] 23. transgressors are come to the full--This does not hold good of the times of Antiochus, but of the closing times of the Christian era. Compare [Lu 18:8], and [2Ti 3:1-9], as to the wickedness of the world in general just before Christ's second coming. Israel's guilt, too, shall then be at the full, when they who rejected Christ shall receive Antichrist; fulfilling Jesus words, "I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him ye will receive" (compare [Ge 15:16]; [Mt 23:32]; [1Th 2:16]). [¶6] of fierce countenance--([De 28:50]); one who will spare neither old nor young. [¶7] understanding dark sentences--rather, "artifices" [Gesenius]. Antiochus made himself master of Egypt and Jerusalem successively by craft (1 Maccabees 1:30, &c.; 2 Maccabees 5:24, &c.). [¶8] 24. not by his own power--which in the beginning was "little" ([Da 8:9]; ); but by gaining over others through craft, the once little horn became "mighty" (compare [Da 8:25]; ). To be fully realized by Antichrist. He shall act by the power of Satan, who shall then be permitted to work through him in unrestricted license, such as he has not now ([Re 13:2]); hence the ten kingdoms shall give the beast their power ([2Th 2:9-12]; [Re 17:13]). [¶9] prosper and practise--prosper in all that he attempts ([Da 8:12]). [¶10] holy people--His persecutions are especially directed against the Jews. [¶11] 25. by peace--by pretending "peace" and friendship; in the midst of security [Gesenius], suddenly striking his blow (compare Note, see on [Jr 15:8]). "A spoiler at noon-day." [¶12] also ... against the Prince of princes--not merely against the Jews ([Da 8:11]; ). [¶13] broken without hand--by God's special visitation. The stone "cut out of the mountain without hands," that is, Christ is to smite the world power image on his feet ([Da 2:34]), that is, in its last development (compare [Da 7:11]). Antiochus' horrible death by worms and ulcers, when on his way to Judea, intending to take vengeance for the defeat of his armies by the Maccabees, was a primary fulfilment, foreshadowing God's judgment on the last enemy of the Jewish Church. [¶14] 26. shut ... up ... vision--implying the vision was not to be understood for the present. In [Re 22:10] it is said, "Seal not the vision, for the time is at hand." What in Daniel's time was hidden was more fully explained in Revelation, and as the time draws nearer, it will be clearer still. [¶15] it shall be for many days--It refers to remote times ([Eze 12:27]). [¶16] 27. I ... was sick--through grief at the calamities coming on my people and the Church of God (compare [Psa 102:14]). [¶17] afterward I ... did the king's business--He who holds nearest communion with heaven can best discharge the duties of common life. [¶18] none understood it--He had heard of kings, but knew not their names; He foresaw the events, but not the time when they were to take place; thereupon he could only feel "astonished," and leave all with the omniscient God [Jerome]. ### Chapter 9 ### Da 9:1-27. Daniel's Confession and Prayer for Jerusalem: Gabriel Comforts Him by the Prophecy of the Seventy Weeks [¶21] The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme. [¶22] 1. first year of Darius--Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C. [¶23] son of Ahasuerus--called Astyages by Xenophon. Ahasuerus was a name common to many of the kings of Medo-Persia. [¶24] made king--The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus. [¶25] 2. understood by books--rather, "letters," that is, Jeremiah's letter ([Jr 29:10]) to the captives in Babylon; also [Jr 25:11], ; compare [2Ch 36:21]; [Jr 30:18]; . God's promises are the ground on which we should, like Daniel, rest sure hope; not so as to make our prayers needless, but rather to encourage them. [¶26] 3. prayer ... supplications--literally, "intercessions ... entreaties for mercy." Praying for blessings, and deprecating evils. [¶27] 4. my confession--according to God's promises in [Le 26:39-42], that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare [De 30:1-5]; [Jr 29:12-14]; [Jas 4:10]). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration ([Psa 102:13-17]). Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their representative and intercessory priest, "accepts the punishment of their iniquity." Thus he typifies Messiah, the Sin-bearer and great Intercessor. The prophet's own life and experience form the fit starting point of the prophecy concerning the sin atonement. He prays for Israel's restoration as associated in the prophets (compare [Jr 31:4], [11, 12], 31, &c.) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one; namely, the redemption from captivity, and the full Messianic redemption. God's servants, who, like Noah's father ([Ge 5:29]), hoped many a time that now the Comforter of their afflictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see ([Mt 13:17]); as now also Christians, who believe that the Lord's second coming is nigh, are expected to continue waiting. So Daniel is informed of a long period of seventy prophetic weeks before Messiah's coming, instead of seventy years, as he might have expected (compare [Mt 18:21], ) [Auberlen]. [¶28] great and dreadful God--as we know to our cost by the calamities we suffer. The greatness of God and His dreadful abhorrence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment. [¶29] keeping ... covenant and mercy--that is, the covenant of Thy mercy, whereby Thou hast promised to deliver us, not for our merits, but of Thy mercy ([Eze 36:22], ). So weak and sinful is man that any covenant for good on God's part with him, to take effect, must depend solely on His grace. If He be a God to be feared for His justice, He is one to be trusted for His "mercy." [¶30] love ... keep his commandments--Keeping His commandments is the only sure test of love to God ([Joh 14:15]). [¶31] 5. Compare Nehemiah's confession ([Ne 9:1-38]). [¶32] sinned ... committed iniquity ... done wickedly ... rebelled--a climax. Erred in ignorance ... sinned by infirmity ... habitually and wilfully done wickedness ... as open and obstinate rebels set ourselves against God. [¶33] 6. prophets ... spake ... to our kings ... to all the people--They fearlessly warned all without respect of persons. [¶34] 7. confusion of faces, as at this day--Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests. [¶35] near, and ... far off--the chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt. [¶36] 9. mercies--The plural intensifies the force; mercy manifold and exhibited in countless ways. As it is humbling to recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord OUR God." [¶37] though we have rebelled--rather, "since," &c. [Vulgate], ([Psa 25:11]). Our punishment is not inconsistent with His "mercies," since we have rebelled against Him. [¶38] 10. set before us--not ambiguously, but plainly, so that we were without excuse. [¶39] 11. all--([Psa 14:3]; [Ro 3:12]). [¶40] the curse ... and ... oath ... in ... law--the curse against Israel, if disobedient, which God ratified by oath ([Le 26:14-39]; De 27:15-26; 28:15-68; [29:1-29]). [¶41] 12. confirmed his words--showed by the punishments we suffer, that His words were no idle threats. [¶42] under ... heaven hath not been done as ... upon Jerusalem--([La 1:12]). [¶43] 13. yet made we not our prayer before--literally, "soothed not the face of." Not even our chastisement has taught us penitence ([Is 9:13]; [Jr 5:3]; [Ho 7:10]). Diseased, we spurn the healing medicine. [¶44] that we might turn, &c.--Prayer can only be accepted when joined with the desire to turn from sin to God ([Psa 66:18]; [Pr 28:9]).