DANIEL AND 2 CORINTHIANS.

Daniel is not simply an interesting book which foretells coming events:it has a higher purpose. As the fourth of the "great" prophets, it does indeed unfold a panoramic view of political history down to the second coming of Christ. But is this to entertain, or to show merely that God can predict the future ? Not at all! God has His people before His mind, and not human affairs.

The prophet's true subject is, the relation of the people of God to human history-the world's politics and governments. God reveals the course and character of things to His children. He forewarns and forearms; reviews all in the light of His eye; and teaches us to maintain toward governments an attitude which glorifies Him.

Daniel has two main divisions. The first (1:-6:) pictures God's saints as faithful witnesses under the shadow of the Gentile empire. The second (7:-12:) shows that to the man of God the future stands revealed. The first division has six sections, the second has four.

1. Separation from the political world is the path for faith (1:). Daniel and his companions, of " the seed royal," typify God's children, Christian and Jewish, during the whole course of Gentile dominion. They respect the "powers that be" as "ordained of God." But they cannot have part with a " defiled " system which will not guide itself by the word of God. Daniel, as his name signifies, has "God's judgment" of things. He will not " defile himself" with the king's meat. What is the result for him and his companions ? " God gave them knowledge and skill in all learning and wisdom." Even the king realizes that in " every matter of wisdom and understanding " they are ten times better than his magicians and enchanters. These men are our examples. Politics is unfit food for saints. Dispensationally viewed, the calling of the Assembly of Christ, as of the Jewish remnant to follow, is one of strict separation from the political powers of the earth.

2. True interpretation of history is only found with God's separated people (2:). None but a Daniel could give God's thought concerning the Gentile empires (Nebuchadnezzar's image), or reveal the coming kingdom of Christ (the stone cut out of the mountain). Only God's people, in separation from evil, understand these things.

The metals of the image characterize the empires from a divine side. They represent, we believe, the nature of God's providence linked with each. His glory was connected with the head of gold, or Babylonish kingdom. Its work was to chastize the nation which had caused Jehovah's name to be blasphemed. Redemption is suggested by the silver of breast and arms, or Medo Persian kingdom. It was the instrument of deliverance from Babylon, restoring a Jewish remnant to the land. God's word links with the brazen abdomen and thighs, or Grecian kingdom. This empire introduced a language suitable for New Testament revelation, and spread it far and wide, preparing for the work of evangelization. Strength and human weakness combine in the mingled iron and clay, or Roman empire. God's providence provides a full testing of Satan's power and man's folly in government. In this character Gentile empire will reach its limit of rebellion, and be put down by Christ.

3. Disobedience to world-powers, when they command disobedience to God, is the next lesson (3:). All here is simple. No doubt we have a general type, covering the present dispensation and the one to follow. The general trend of all world-power is to seduce from God. This turns the world into a fiery furnace for God's saints! But the Son of God is with them in it, and the fire but purifies, burning away their bonds. After the Assembly is taken to heaven, this type will be remarkably fulfilled (compare Rev. 13:).

4. Degradation of the Gentile power is pictured in the tree cut down (4:). The lesson of the literal fulfilment to. Nebuchadnezzar is plain. Applying it as a type, we must remember that the Gentile empire has become identified with Christendom. Enlightened by God's word, how does it respond to this mercy ? In pride, as did Nebuchadnezzar! Hence it will be shorn of its glory and delivered up to bestial instincts for " seven times." After the Assembly is taken to heaven, God's judgments, will come upon the so-called "Christian" kingdoms in horrible moral degradation, for seven years. Then the roots of Gentile power, the Gentile nations, will again be blessed; but the scepter will have passed to Christ.

5. Judgment of the religious world-system follows (5:). Babylon here figures religious Christendom as distinct from political Christendom-a false church-system which has taken captive and defiled the vessels of God's temple (true saints). Feasting in fancied security, Babylon is suddenly smitten by a new political world-power. So will "Babylon the Great" be stricken by the ten-horned beast (Rev. 17:, 18:).

6. The " great tribulation" is next typified (6:). The smiter of Babylon casts Daniel into the lions' den. So will the spoiler of the false church oppress God's saints with Satan's power (Rev. 11:-13:). But Christ will deliver from the lion's mouth.

In the second division God unrolls the future to the eye of faith.

1. The "four great beasts" (7:) picture the four Gentile empires, not as instruments of Providence, but in their own characters. As such, they are ferocious beasts. A. fifth and eternal empire, that of Immanuel, the Ancient of Days and Son of Man, will judge and displace them. The final form of the fourth empire in this vision, which "wears out the saints," is still future (cf. Rev. 17:8-14).

2. The ram and he-goat (8:) symbolize the Persian and Grecian empires, the latter breaking up into the four kingdoms of the successors of Alexander the Great. The "little horn" out of one of them, foreshadowed in Antiochus Epiphanes, is still future. No doubt it is the prophetic "Assyrian," " king of the north," the rod of God's chastisement of Israel when regathered in the land.

3. Israel's measured time of chastisement in the land is revealed in response to Daniel's beautiful confession (9:). Seventy weeks, or 490 years, are determined upon " city " and people, and to date from the decree to rebuild Jerusalem (Neh. 2:). From this event, seven weeks and sixty-two weeks, or 483 years, carry us to "the Messiah, the Prince." But He is "cut off." Christ's rejection interrupts the reckoning, and city and sanctuary are destroyed by the people of the coming prince, the Romans. Jerusalem has lain desolate for centuries, and will, until the prophetic Roman prince arrives-head of the ten-horned empire. When he confirms a covenant with the Jews in their land, the last seven years decreed upon Jerusalem will begin.

4. Israel's chastening is specially considered (10:-12:). Daniel, in presence of Christ in glory, gets a glimpse of angelic conflict behind human history (10:). Prediction follows, with details of Syrian and Egyptian kings who affect Israel down to Antiochus Epiphanes (11:1-31). The latter (21-31) foreshadows the coming "Assyrian." "Exploits" are done, by "the Maccabees" and others (32). A general period of sword, flame and captivity follows (33-35). It runs on to-day, and will continue " to the time of the end" (35).

Thus, in ver. 36 the time of the end, or "last week,' comes suddenly before us. "The king" (36-39) is "the antichrist" at Jerusalem. The "king of the south" (40) is Egypt. The "king of the north," who overruns the land " (40-45), is " the Assyrian " of the last days. These persons contribute toward Israel's prophetic "time of trouble" (12:i; comp. Matt. 24:15-22 ; Rev. 11:-13:). Christ's coming will happily terminate the anguish of this last half-week of horrors.

2 Corinthians reveals a beautiful service which goes on under the grim shadow of Gentile empire-a ministry of grace to man through Christ's Assembly. There are seven sections.

1. A sweet savor of Christ characterizes the ministry of Christian saints (2 Cor. 1:, 2:). Tribulations fit for it, teaching us the practical sweetness of the grace we preach to others. If sentence of death comes upon ourselves, it leads to trust in God. What we preach is God's Son, the Amen of the promises; and for this we are anointed, sealed, and given the earnest of God's Spirit in our hearts. Even the grief of dealing with sin and the joy of forgiving one another fit for our service. The grand result is that God leads us in triumph in Christ, making us a sweet savor of His Son unto Him, whether men receive or reject our witness.

2. The Assembly is Christ's epistle, in contrast with Moses and the legal covenant (3:). The law, carved on stone, demanding righteousness which sinners could not render, ministered death and condemnation. But in the Christian Assembly the Spirit of God has written an epistle of life and grace on tables of human hearts. This "new covenant" of grace we minister to others. Again, Moses had a veil upon his face, as the Jews had upon their hearts. But we, with unveiled face, gaze upon our Lord's glory, and reflect the light to men. If men receive the Christ we preach, the veil passes from their hearts.

3. The treasure is in earthen vessels (4:, 5:) This treasure is the light of the gospel of the glory of Christ. Knowledge of God's glory is only found in the face of Jesus Christ. But God has poured this light into our hearts, that from us it may shine forth to men. This treasure we have in earthen vessels – mortal bodies, afflicted and dying. Shall we. mourn their "decay and weakness? Nay; this but demonstrates .that the divine life shining out is the "life of Jesus," and that the excellency of the power is all of God. And do not our afflictions work an eternal weight of glory ? And have we not a house in the heavens-a spiritual resurrection-body? Thus we continue undismayed. Knowing the Lord's terror, we persuade men. Ourselves reconciled to God, a new creation in Christ, as ambassadors for Him we love, we carry His ministry of reconciliation to others.

4. Sanctified servants are required for such a ministry (6:, 7:). They must be blameless in all things, glorifying God amid afflictions. They must be wholly separate from fellowship with unbelievers. This applies to the whole Church, for every member of Christ is " a minister of the new covenant." If evil comes hi, we have the power of Christ to overcome it (vi 1:2-16).
5. Ministry one to another's needs is part of our service (8:, 9:). Our example is Christ, who impoverished Himself for us. Let us not sow sparingly of our carnal things. For this kind of service is a "proof" or test of " professed subjection to the gospel of Christ "(9:13).

6. The grace which overcomes difficulties is set forth in the practical example of Paul's own case (10:, 11:). Faith refuses fleshly weapons and principles, yet wages warfare to bring every thought into captivity to Christ, whether in self or others. Study the whole section in the light of this.

7. A "man in Christ" the Christian servant is, yet compassed with weakness, and buffeted by Satan (12:, 13:). But the Lord's grace is sufficient for all his circumstances. Yea, Christ's strength is perfected in his weakness. Let him, then, glory in infirmities, which but serve to clothe him in the mantle of Christ's power! Paul's case is again before us, the example of one on whom Christ's power abides (12:ii to end). Let us judge ourselves, and all pretension, in the light of it. And may God give us daily to realize the power required for a ministry so glorious ! F. A.