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

under which the Book is studied. Behrmann, the latest editor, sums up his studies with the remark that "there is an almost universal agreement that the Book, in its present form and as a whole, had its origin in the Maccabean age; while there is a widening impression that in its purpose it is not an exclusive product of that period." No amount of casuistical ingenuity can long prevail to overthrow the spreading conviction that the views of Hengstenberg, Hävernick, Keil, Pusey, and their followers, have been refuted by the light of advancing knowledge – which is a light kindled for us by God Himself.

      CHAPTER IV

       GENERAL STRUCTURE OF THE BOOK

      In endeavouring to see the idea and construction of a book there is always much room for the play of subjective considerations. Meinhold has especially studied this subject, but we cannot be certain that his views are more than imaginative. He thinks that chap. ii., in which we are strongly reminded of the story of Joseph and of Pharaoh's dreams, is intended to set forth God as Omniscient, and chap. iii. as Omnipotent. To these conceptions is added in chap. iv. the insistence upon God's All-holiness. The fifth and sixth chapters form one conception. Since the death of Belshazzar is assigned to the night of his banquet no edict could be ascribed to him resembling those attributed to Nebuchadrezzar. The effect of Daniel's character and of the Divine protection accorded to him on the mind of Darius is expressed in the strong edict of the latter in vi. 26, 27. This is meant to illustrate that the All-wise, Almighty, All-holy God is the Only Living God. The consistent and homogeneous object of the whole historic section is to set forth the God of the Hebrews as exalting Himself in the midst of heathendom, and extorting submission by mighty portents from heathen potentates. In this the Book offers a general analogy to the section of the history of the Israelites in Egypt narrated in Exod. i. 12. The culmination of recognition as to the power of God is seen in the decree of Darius (vi. 26, 27), as compared with that of Nebuchadrezzar in iv. 33. According to this view, the meaning and essence of each separate chapter are given in its closing section, and there is artistic advance to the great climax, marked alike by the resemblances of these four paragraphs (ii. 47, iii. 28, 29, iv. 37, vi. 26, 27), and by their differences. To this main purpose all the other elements of these splendid pictures – the faithfulness of Hebrew worshippers, the abasement of blaspheming despots, the mission of Israel to the nations – are subordinated. The chief aim is to set forth the helpless humiliation of all false gods before the might of the God of Israel. It might be expressed in the words, "Of a truth, Lord, the kings of Assyria have laid waste all the nations, and cast their gods into the fire; for they were no gods, but the work of men's hands, wood and stone."

      A closer glance at these chapters will show some grounds for these conclusions.

      Thus, in the second chapter, the magicians and sorcerers repudiate all possibility of revealing the king's dream and its interpretation, because they are but men, and the gods have not their dwelling with mortal flesh (ii. 11); but Daniel can tell the dream because he stands near to his God, who, though He is in heaven, yet is All-wise, and revealeth secrets.

      In the third chapter the destruction of the strongest soldiers of Nebuchadrezzar by fire, and the absolute deliverance of the three Jews whom they have flung into the furnace, convince Nebuchadrezzar that no god can deliver as the Almighty does, and that therefore it is blasphemy deserving of death to utter a word against Him.

      In chap. iv. the supremacy of Daniel's wisdom as derived from God, the fulfilment of the threatened judgment, and the deliverance of the mighty King of Babylon from his degrading madness when he lifts up his eyes to heaven, convince Nebuchadrezzar still more deeply that God is not only a Great God, but that no other being, man or god, can even be compared to Him. He is the Only and the Eternal God, who "doeth according to His will in the army of heaven," as well as "among the inhabitants of the earth," and "none can stay His hand." This is the highest point of conviction. Nebuchadrezzar confesses that God is not only Primus inter pares, but the Irresistible God, and his own God. And after this, in the fifth chapter, Daniel can speak to Belshazzar of "the Lord of heaven" (v. 23); and as the king's Creator; and of the nothingness of gods of silver, and gold, and brass, and wood, and stone; – as though those truths had already been decisively proved. And this belief finds open expression in the decree of Darius (vi. 26, 27), which concludes the historic section.

      It is another indication of this main purpose of these histories that the plural form of the Name of God —Elohîm– does not once occur in chaps. ii. – vi. It is used in i. 2, 9, 17; but not again till the ninth chapter, where it occurs twelve times; once in the tenth (x. 12); and twice of God in the eleventh chapter (xi. 32, 37). In the prophetic section (vii. 18, 22, 25, 27) we have "Most High" in the plural ('elionîn);139 but with reference only to the One God (see vii. 25). But in all cases where the heathen are addressed this plural becomes the singular (ehlleh, אֵלֶּה), as throughout the first six chapters. This avoidance of so common a word as the plural Elohîm for God, because the plural form might conceivably have been misunderstood by the heathen, shows the elaborate construction of the Book.140 God is called Eloah Shamaîn, "God of heaven," in the second and third chapters; but in later chapters we have the common post-exilic phrase in the plural.141

      In the fourth and fifth chapters we have God's Holiness first brought before us, chiefly on its avenging side; and it is not till we have witnessed the proof of His Unity, Wisdom, Omnipotence, and Justice, which it is the mission of Israel to make manifest among the heathen, that all is summed up in the edict of Darius to all people, nations, and languages.

      The omission of any express recognition of God's tender compassion is due to the structure of these chapters; for it would hardly be possible for heathen potentates to recognise that attribute in the immediate presence of His judgments. It is somewhat remarkable that the name "Jehovah" is avoided.142 As the Jews purposely pronounced it with wrong vowels, and the LXX. render it by κύριος, the Samaritan by שימה, and the Rabbis by "the Name," so we find in the Book of Daniel a similar avoidance of the awful Tetragrammaton.

      CHAPTER V

       THE THEOLOGY OF THE BOOK OF DANIEL

      As regards the religious views of the Book of Daniel some of them at any rate are in full accordance with the belief in the late origin of the Book to which we are led by so many indications.143

      I. Thus in Dan. xii. 2 (for we may here so far anticipate the examination of the second section of the Book) we meet, for the first time in Scripture, with a distinct recognition of the resurrection of the individual dead.144 This, as all know, is a doctrine of which we only find the faintest indication in the earlier books of the Canon. Although the doctrine is still but dimly formulated, it is clearer in this respect than Isa. xxv. 8, xxvi. 19.

      II. Still more remarkable is the special prominence of angels. It is not God who goes forth to war (Judg. v. 13, 23), or takes personal part in the deliverance or punishment of nations (Isa. v. 26, vii. 18). Throned in isolated and unapproachable transcendence, He uses the agency of intermediate beings (Dan. iv. 14).145

      In full accordance with late developments of Jewish opinion angels are mentioned by special names, and appear as Princes and Protectors of special lands.146 In no other book in the Old Testament have we any names given to angels, or any distinction between their dignities, or any trace of their being in mutual rivalry as Princes or Patrons of different nationalities. These remarkable features of angelology only occur in the later epoch, and in the apocalyptic literature to which this Book belongs. Thus they are found in the LXX. translations of Deut. xxxii. 8 and Isa. xxx. 4, and in such post-Maccabean books as those of Enoch and Esdras.147

      III. Again, we have the fixed custom of three daily formal prayers, uttered towards the Kibleh of Jerusalem. This may, possibly, have begun during the Exile. It became a normal rule for later ages.

139

Literally, as in margin, "most high things" or "places."

140

In iv. 5, 6; and elohîn means "gods" in the mouth of a heathen ("spirit of the holy gods").

141

Elohîn occurs repeatedly in chap. ix., and in x. 12, xi. 32, 37.

142

It only occurs in Dan. ix.

143

The description of God as "the Ancient of Days" with garments white as snow, and of His throne of flames on burning wheels, is found again in the Book of Enoch, written about b. c. 141 (Enoch xiv.).

144

See Dan. xii. 2. Comp. Jos., B. J., II. viii. 14; Enoch xxii. 13, lx. 1-5, etc.

145

Comp. Smend, Alttest. Relig. Gesch., p. 530. For references to angels in Old Testament see Job i. 6, xxxviii. 7; Jer. xxiii. 18; Psalm lxxxix. 7; Josh. v. 13-15; Zech. i. 12, iii. 1. See further Behrmann, Dan., p. xxiii.

146

Dan. iv. 14, ix. 21, x. 13, 20.

147

See Enoch lxxi. 17, lxviii. 10, and the six archangels Uriel, Raphael, Reguel, Michael, Saragael, and Gabriel in Enoch xx. – xxxvi. See Rosh Hashanah, f. 56, 1; Bereshîth Rabba, c. 48; Hamburger, i. 305-312.