The Expositor's Bible: The Book of Daniel. Farrar Frederic William

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19, iv. 16, 23, ix. 24, etc.). The apocalyptic symbols of Bears, Lions, Eagles, Horns, Wings, etc., abound in the contemporary and later Books of Enoch, Baruch, 4 Esdras, the Assumption of Moses, and the Sibyllines, as well as in the early Christian apocalypses, like that of Peter. The authors of the Sibyllines (b. c. 140) were acquainted with Daniel; the Book of Enoch breathes exactly the same spirit with this Book, in the transcendentalism which avoids the name Jehovah (vii. 13; Enoch xlvi. 1, xlvii. 3), in the number of angels (vii. 10; Enoch xl. 1, lx. 2), their names, the title of "watchers" given to them, and their guardianship of men (Enoch xx. 5). The Judgment and the Books (vii. 9, 10, xii. 1) occur again in Enoch xlvii. 3, lxxxi. 1, as in the Book of Jubilees, and the Testament of the Twelve Patriarchs.157

      CHAPTER VII

       INTERNAL EVIDENCE

      I. Other prophets start from the ground of the present, and to exigencies of the present their prophecies were primarily directed. It is true that their lofty moral teaching, their rapt poetry, their impassioned feeling, had its inestimable value for all ages. But these elements scarcely exist in the Book of Daniel. Almost the whole of its prophecies bear on one short particular period nearly four hundred years after the supposed epoch of their delivery. What, then, is the phenomenon they present? Whereas other prophets, by studying the problems of the present in the light flung upon them by the past, are enabled, by combining the present with the past, to gain, with the aid of God's Holy Spirit, a vivid glimpse of the immediate future, for the instruction of the living generation, the reputed author of Daniel passes over the immediate future with a few words, and spends the main part of his revelations on a triad of years separated by centuries from contemporary history. Occupied as this description is with the wars and negotiations of empires which were yet unborn, it can have had little practical significance for Daniel's fellow-exiles. Nor could these "predictions" have been to prove the possibility of supernatural foreknowledge,158 since, even after their supposed fulfilment, the interpretation of them is open to the greatest difficulties and the gravest doubts. If to a Babylonian exile was vouchsafed a gift of prevision so minute and so marvellous as enabled him to describe the intermarriages of Ptolemies and Seleucidæ four centuries later, surely the gift must have been granted for some decisive end. But these predictions are precisely the ones which seem to have the smallest significance. We must say, with Semler, that no such benefit seems likely to result from this predetermination of comparatively unimportant minutiæ as God must surely intend when He makes use of means of a very extraordinary character. It might perhaps be said that the Book was written, four hundred years before the crisis occurred, to console the Jews under their brief period of persecution by the Seleucidæ. It would be indeed extraordinary that so curious, distant, and roundabout a method should have been adopted for an end which, in accordance with the entire economy of God's dealings with men in revelation, could have been so much more easily and so much more effectually accomplished in simpler ways. Further, unless we accept an isolated allusion to Daniel in the imaginary speech of the dying Mattathias, there is no trace whatever that the Book had the smallest influence in inspiring the Jews in that terrible epoch. And the reference of Mattathias, if it was ever made at all, may be to old tradition, and does not allude to the prophecies about Antiochus and his fate.

      But, as Hengstenberg, the chief supporter of the authenticity of the Book of Daniel, well observes,159 "Prophecy can never entirely separate itself from the ground of the present, to influence which is always its more immediate object, and to which therefore it must constantly construct a bridge.160 On this also rests all certainty of exposition as to the future. And that the means should be provided for such a certainty is a necessary consequence of the Divine nature of prophecy. A truly Divine prophecy cannot possibly swim in the air; nor can the Church be left to mere guesses in the exposition of Scripture which has been given to her as a light amid the darkness."

      II. And as it does not start from the ground of the present, so too the Book of Daniel reverses the method of prophecy with reference to the future.

      For the genuine predictions of Scripture advance by slow and gradual degrees from the uncertain and the general to the definite and the special. Prophecy marches with history, and takes a step forward at each new period.161 So far as we know there is not a single instance in which any prophet alludes to, much less dwells upon, any kingdom which had not then risen above the political horizon.162

      In Daniel the case is reversed: the only kingdom which was looming into sight is dismissed with a few words, and the kingdom most dwelt upon is the most distant and quite the most insignificant of all, of the very existence of which neither Daniel nor his contemporaries had even remotely heard.163

      III. Then again, although the prophets, with their divinely illuminated souls, reached far beyond intellectual sagacity and political foresight, yet their hints about the future never distantly approach to detailed history like that of Daniel. They do indeed so far lift the veil of the Unseen as to shadow forth the outline of the near future, but they do this only on general terms and on general principles.164 Their object, as I have repeatedly observed, was mainly moral, and it was also confessedly conditional, even when no hint is given of the implied condition.165 Nothing is more certain than the wisdom and beneficence of that Divine provision which has hidden the future from men's eyes, and even taught us to regard all prying into its minute events as vulgar and sinful.166 Stargazing and monthly prognostication were rather the characteristics of false religion and unhallowed divinations than of faithful and holy souls. Nitzsch167 most justly lays it down as an essential condition of prophecy that it should not disturb man's relation to history. Anything like detailed description of the future would intolerably perplex and confuse our sense of human free-will. It would drive us to the inevitable conclusion that men are but puppets moved irresponsibly by the hand of inevitable fate. Not one such prophecy, unless this be one, occurs anywhere in the Bible. We do not think that (apart from Messianic prophecies) a single instance can be given in which any prophet distinctly and minutely predicts a future series of events of which the fulfilment was not near at hand. In the few cases when some event, already imminent, is predicted apparently with some detail, it is not certain whether some touches – names, for instance – may not have been added by editors living subsequently to the occurrence of the event.168 That there has been at all times a gift of prescience, whereby the Spirit of God, "entering into holy souls, has made them sons of God and prophets," is indisputable. It is in virtue of this high foreknowledge169 that the voice of the Hebrew Sibyl has

      "Rolled sounding onwards through a thousand years

      Her deep prophetic bodiments."

      Even Demosthenes, by virtue of a statesman's thoughtful experience, can describe it as his office and duty "to see events in their beginnings, to discern their purport and tendencies from the first, and to forewarn his countrymen accordingly." Yet the power of Demosthenes was as nothing compared with that of an Isaiah or a Nahum; and we may safely say that the writings alike of the Greek orator and the Hebrew prophets would have been comparatively valueless had they merely contained anticipations of future history, instead of dealing with truths whose value is equal for all ages – truths and principles which give clearness to the past, security to the present, and guidance to the future. Had it been the function of prophecy to remove the veil of obscurity which God in His wisdom has hung over the destinies of men and kingdoms, it would never have attained, as it has done, to the love and reverence of mankind.

      IV. Another

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