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<p class="tab-1">The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them <i>how long</i>, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was <i>Daniel</i>, which signifies the <i>judgment of God</i>; his Chaldean name was <i>Belteshazzar</i>. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: <i>Thou art wiser then Daniel</i>, <a class="bibleref" title="Ezek.38.3" href="/passage/?search=Ezek.38.3">Ezek. 38:3</a>. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, <a class="bibleref" title="Ezek.14.14" href="/passage/?search=Ezek.14.14">Ezek. 14:14</a>. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the <i>Hagiographa</i>, not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (<a class="bibleref" title="Dan.6.1-Dan.6.28" href="/passage/?search=Dan.6.1-Dan.6.28">Dan. 6:1-28</a>), and mortifying himself as other prophets did, when he <i>ate no pleasant bread</i> (<a class="bibleref" title="Dan.10.3" href="/passage/?search=Dan.10.3">Dan. 10:3</a>), and fainting sick when he was under the power of the Spirit of prophecy, <a class="bibleref" title="Dan.8.27" href="/passage/?search=Dan.8.27">Dan. 8:27</a>. Another reason they pretend is because he wrote his book in a heathen country, and <i>there</i> had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah’s coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the <i>greatest</i> of <i>the prophets</i>, nay, the angel Gabriel calls him a <i>man greatly beloved</i>. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel’s
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