Daniel, as his name suggests, is the Gentile prophet. In this book we are in the times of the Gentiles. It is, as you see, the fourth in the list, corresponding thus to the book of Numbers, the wilderness or world book. We have not to do primarily with Israel at all.

The scene is laid in distant Babylon, which has usurped the place of Jerusalem and with Nebuchadnezzar as king, instead of one of the descendants of David. We have the concerns of the nations of the earth, but just so far as they refer to God’s purposes.

There are many very instructive features in this book. Let us notice that just as the book of Numbers has in one of its earliest chapters that which characterizes, or should do so, the people as seen in that book-in the place and testimony of the Nazarite-so you have in the first chapter of Daniel the Nazarite place. When you come to the putting of the children of God in the world, and to the question as to how we are to walk in it, what is the first great principle that is to guide us? Numbers tells us.

In the sixth chapter of that book, a man to be a true pilgrim, a true and faithful witness for God in this world, must be a Nazarite; he must be separated from that by which he is surrounded. Abraham was the typical pilgrim, and he was the man who lived in a tent, isolated from others. In like manner, Lot is presented to us as the child of God typically linked with the world, defiled by it, his testimony destroyed and he himself saved only as by fire.

Nazariteship is the only power by which we can walk in this world for God, if we are to be a testimony for Him. If His name is to be honored by us, it must be absolutely by our separation from everything that would defile, degrade, and drag us down. How often has the lamp of testimony been quenched by the Lord’s people being mingled with the world, by our living here as those who have interests and objects in common with the world.

I say again, in Numbers you have the key-note of the whole book in that chapter on the Nazarite-separation in the midst of defilement. And here in the book of Daniel, the book where the world is going to lift its head and show its power, where we are going to have spread before us the history of the Gentile nations, the very key to it all is, the Nazariteship of Daniel and his brethren in the court of the king of Babylon. Think of that young man taken from Jerusalem-Jerusalem itself all in ruins -transferred to the very courts of the king of Babylon, the first nation of the earth; Babylon itself the first city of the earth, with all that would attract, all that would appeal to the natural man, and he himself there introduced not into some humble inferior position, but to be one of the attendants about the king himself; to be in the very line of promotion, to make a success of his life. And what does he do? The first thing he does is to cut the line that would link him with the throne of Babylon; he separates himself absolutely from everything that partakes of the character of Babylon. " Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat;" and in that purpose of heart I trace the success-if 1 may use such a word-of his life down here for God. In that separation from the dainties of the king of Babylon, the pleasures and the allurements of that world-city,-I trace the secret of those wondrous revelations that God gave to Daniel.

For an illustration of the same thing take John in the book of Revelation, where he has opened up to him a still wider vision, where his eye takes in not only the earth, but the heavens, not only time but eternity; takes in the whole range of God’s dealing with men, and His purposes in connection with His blessed Son. What is the key-thought of that book? "I was in the island that is called Patmos, for the word of God and the testimony of Jesus." Separate from all the glory and power of this world, John the lonely prisoner, in isolation, sees visions which no mortal eye can see; hears words that none but the anointed ear can hear, and opens to us the revelation of all the ways of God, introducing us into eternity itself.

Do you want to understand prophecy? Do you want to stand upon the pinnacle from whence you can look over all the kingdoms of this world, and the glory of them? Do you remember One who stood upon the mountain top and looked over all that glory, all that splendor of this world and its kingdoms, unmoved, un-attracted by it? It was the blessed Son of God; and when Satan pointed out all to Him, and offered to put it into His hands, that blessed One, the true Nazarite, in heart separate from it all, would have none of it until His Father gave it to Him. So, I say, the Nazarite heart, the Nazarite position, the Nazarite separation in heart from the things of the world that would defile and clog, is the only proper spirit in which to come to and understand prophecy.

Prophecy is for the heart. I know nothing more deadening, nothing more injurious to our spiritual welfare than to be occupied with prophecy in a cold intellectual way. Look at the apostle Paul in the eleventh chapter of Romans. He has been unfolding God’s dealings with Israel and with the Gentiles in the ninth, tenth, and eleventh chapters. He has been quoting Scripture proof-texts as to prophecy, foretelling the time when Israel as a nation will be restored to the Lord; but, it is his heart that has been kindled by these things. His heart takes them up, and as he gets through with his subject, he bursts out in praise, "O the depth of the riches both of the wisdom and knowledge of God! " If we are in true Nazarite spirit occupied with these prophetic subjects, we will find that they introduce us into the sanctuary of God Himself, to be occupied with Himself, praising and worshiping.-(Extracted from one of the Lectures which are being published in "TREASURY OF TRUTH.")