Two important factors mark Daniel 8 as the beginning of a new section. First, beginning with this chapter, the language returns to Hebrew instead of the Aramaic used by Daniel from 2:4 through 7:28. Second, the change of language is in keeping with the change in thought introduced by this chapter. From here to the end of Daniel, the prophecy, even though it concerns the Gentiles, is occupied with human history as it relates to Israel. Therefore, although many expositors divide the book of Daniel into two halves (1-6 and 7-12), there are also good reasons for dividing Daniel into three sections (1, 2-7, 8-12).⁴⁰²

The first of Daniel’s own visions recorded in Daniel 7 is a broad summary of the times of the Gentiles, with emphasis on the climactic events culminating in the second coming of Christ to the earth. Beginning in chapter 8, Daniel’s second vision concerns the empires of Persia and Greece as they relate to Israel. Under Persian government, Israelites went back to rebuild their land and their city, Jerusalem. Under Grecian domination, in particular under Antiochus Epiphanes, the city and the temple were again desolated. Daniel 9 presents Israel’s history from the time of Ezra and Nehemiah to the inauguration of the kingdom from heaven at the second coming of Christ immediately preceded by the time of great trouble for Israel. Chapters 10-11 reveal the events relating the Persian and Greek Empires to Israel, with emphasis on the Gentile oppression of Israel. The final section, 11:36—12:13, deals with the end of the age, the period of the revived Roman Empire, and the deliverance of Israel. It is fitting that the last five chapters of Daniel should be written in Hebrew, the language of Israel.

The Vision at Shushan

8:1-2 In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.

The second vision of Daniel occurred, according to verse 1, “in the third year of the reign of king Belshazzar,” in other words, about two years after the vision of chapter 7. Because it took place in the reign of Belshazzar, it is clear that both chapter 7 and 8 chronologically occur before chapter 5, the night of Belshazzar’s feast. Before archeological discoveries confirmed the historical character of Belshazzar, it was common for critical expositors to conclude that the events of chapter 8 occurred immediately before chapter 5. Some recent expositors also follow this interpretation, although there is no ground for it. For instance, A. C. Gaebelein states, “It was the year when the feast of blasphemy was held and Babylon fell. Then God took His faithful servant aside and revealed to him new things concerning the future.”⁴⁰³ Edward Young assumes without evidence the same chronology, stating, “At any rate, this vision occurred shortly before the events of the fatal night of ch. 5.”⁴⁰⁴ Zockler also places this chapter “shortly before the end of this king [Belshazzar].”⁴⁰⁵

On the basis of The Babylonian Chronicle, it is now known that Nabonidus began his reign in 556 b.c, and apparently Belshazzar became co-regent three years later, 553 b.c, when Nabonidus took residence at Teima, as brought out in chapter 5. Belshazzar previously had served in other royal capacities beginning 560 b.c. Accordingly, if the vision of chapter 7 occurred in 553 b.c, the vision of chapter 8 occurred in 551 b.c, or twelve years before Belshazzar’s feast in chapter 5. There is, therefore, no support for placing Daniel 8 near the downfall of Babylon as was the customary chronology before The Babylonian Chronicle was discovered. A. L. Oppenheim points out that Belshazzar was officially recognized as coregent while also the crown prince. He cites two legal documents dated in the twelfth and thirteenth years of Nabonidus, the king, and Bel-shar-usur, a variation of Belshazzar, the crown prince, for which there is no parallel in cuneiform literature.⁴⁰⁶ This confirms beyond question both the role of Belshazzar as coregent and the dating of this vision before 539 b.c, the date of Belshazzar’s death, and indicates the probability of the year 551 b.c as the date of the vision as the sixth year of Nabonidus as well as the third year of Belshazzar.

The vision of chapter 8 is somewhat different in character from that of chapter 7, as it apparently did not occur in a dream or in a night vision. As Young correctly says, “This vision was not a dream vision like that of ch. 7.”⁴⁰⁷ Keil says in a similar way, “But not in a dream as that was, but while he was awake.”⁴⁰⁸ Daniel is careful to distinguish not only the character of the vision but its time by adding “after that which appeared unto me at the first,” that is, the vision of chapter 7.

Although this much is clear, expositors have differed widely as to whether Daniel was in the palace at Shushan in the province of Elam, by the river Ulai (as 5:2 indicates) or was transported there in vision and actually was in Babylon at the time. Ancient Susa (called Shushan in the King James Version), about 150 miles north of the present head of the Persian Gulf, was situated midway between Ecbatana and Persepolio, and later became one of the main residences of the Persian kings. According to Josephus, Daniel was actually in Elam.⁴⁰⁹ Keil notes that Bertholdt and Rosenmuller interpret Daniel as stating that he is actually in Shushan (Susa). He also notes that Bertholdt uses this to substantiate a charge of error against the pseudo-Daniel.⁴¹⁰

Most expositors, whether liberal or conservative, understand Daniel 8 to teach that Daniel was actually in Babylon and in vision only was transported to Shushan. Montgomery cites the overwhelming weight of scholarship on this point that Daniel was there only in vision, which is supported by the Syriac version and the Vulgate, and held by John Calvin and many contemporary writers.⁴¹¹ Ezekiel also was transported in vision, presumably (Eze 8:3; 40:1 ff.).

The question as to whether Babylon at this time controlled ancient Susa is debated but is beside the point; in any case, in the vision Daniel is projected forward into the prophetic future of the Persian and Grecian Empires.

The probability is that Babylon did not control this city or area at this time, and this perhaps accounts for Daniel’s astonishment as he contemplated the vision to find that he was in this place rather than at Babylon. The expression Shushan the palace reoccurs in historical sections dealing with the Persian Empire (Neh 1:1; Est 1:2, 5; 2:3, 5). By the palace is probably meant the king’s residence, which was more in the form of a castle or fortress than merely a luxurious building. Shushan the palace, nevertheless, was destined in the Persian Empire to become the capital rather than Babylon. This was unknown at the time that this vision was given to Daniel, although Susa had served as the capital of the Elamites in antiquity; and conservative scholars find a genuine prophetic prediction in this reference to Susa.

Daniel finds it necessary to define in particular the location of this city, something a second-century pseudo-Daniel would not have had to do. Some critics have attempted to prove that Daniel was in error because Elam was probably not a province of Babylon at that time; however, Daniel does not literally say that it was.⁴¹² Daniel also mentions that he was by “the river of Ulai.” In regard to this stream near ancient Susa, Montgomery states, “The Ulai can best be identified with an artificial canal which connected the rivers Choastes and Coprates and ran close by Susa.”⁴¹³

In a word, Daniel finds himself projected in vision to a town little known at that time and unsuspected for future grandeur, but yet destined to be the important capital of Persia, the home of Esther, and the city from which Nehemiah came to Jerusalem. Beginning in 1884, the site of ancient Susa, then a large mound, has been explored and has divulged many archeological treasures. The code of Hammurabi was found there in 1901. The famous palace referred to by Daniel, Esther and Nehemiah was begun by Darius I and enlarged by later kings. Remains of its magnificence can still be seen near the modern village of Shush.⁴¹⁴ This unusual setting described in detail by Daniel in the opening verses of the eighth chapter now becomes the stage on which a great drama is portrayed in symbol describing the conquests of the second and third empires.

The Ram with the Two Horns

8:3-4 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.

Daniel, in his vision, sees a ram with two horns which are unequal, one higher than the other, and the higher one growing out of the ram last. As Daniel watches, he sees the ram pushing westward, northward, and southward; but no mention is made of pushing toward the east. No other beast is found to stand before the ram nor was anyone, whether man or beast, able to deliver from his power. As Daniel summarizes it, the ram does according to his will and becomes great.

The interpretation is provided in Daniel 8:20 that the ram is Medo-Persia, with the two horns representing its major kings. The fact that the ram represents both the Median and Persian Empires in their combined states rather than as separate empires is another important proof that the critics are wrong. The critics attempt to prove, on the basis of the reference to Darius the Mede, that Daniel erroneously taught two empires, first a Median and then a Persian. This, of course, is contradicted by history; and critics use this in attempt to prove Daniel in error. The critics, however, attribute to Daniel what he does not teach; and the problem is their own faulty interpretation. As Young puts it, “Neither here or elsewhere does Dan. conceive of an independently existing Median empire.”⁴¹⁵ Historically, it was the combination of the Medes and the Persians which proved irresistible for almost two hundred years, until Alexander the Great came on the scene.⁴¹⁶

The portrayal of the two horns representing the two major aspects of the Medo-Persian Empire, that is, the Medes and the Persians, is very accurate, as the Persians coming up last and represented by the higher horn were also the more prominent and powerful. The directions which represent the conquests of the ram include all except east. Although Persia did expand to the east, its principal movement was to the west, north and south. It is the accuracy of this portrayal, rather than any alleged inaccuracy, which is embarrassing to the critic who does not want to accept a sixth-century Daniel who wrote genuine prophecy.

In regard to the use of a ram to represent that great empire, Keil observes, “In the Bundehesch the guardian spirit of the Persian kingdom appears under the form of a ram with clean feet and sharp-pointed horns, and… the Persian king, when he stood at the head of his army, bore, instead of the diadem, the head of a ram.”⁴¹⁷ The references to beasts, as Keil states, “represent kingdoms and nations.”⁴¹⁸

Not only are both the ram and the goat mentioned in the Old Testament as symbols of power, but Cumont has noted that different lands were assigned to the signs of the Zodiac according to astronomical geography. In this view, Persia is thought of as under the zodiacal sign of Aries, the “ram,” and Greece as sharing with Syria, the principal territory of the Seleucid monarchy, the zodiacal sign of Capricorn, the “goat.” The word Capricorn is derived from the Latin, caper, a goat and cornu, a horn.⁴¹⁹ Taken as a whole, as Driver states, “The verse describes the irresistible advances of the Persian arms, especially in the direction of Palestine, Asia Minor, and Egypt, with particular allusion to the conquests of Cyrus and Cambyses.”⁴²⁰

The He Goat from the West

8:5-7 And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.

Interpreters of Daniel 8 are generally agreed that the he goat or literally, “buck of the goats,”⁴²¹ represents the king of Greece, and more particularly the single important horn between its eyes, as also stated in Daniel 8:21, is “the first king,” that is, Alexander the Great. All the facts about this goat and his activities obviously anticipate the dynamic role of Alexander. Like Alexander, the he goat comes “from the west on the face of the whole earth,” that is, his conquests beginning in Greece move east and cover the entire territory. The implication in the vision, where it states that the he goat “touched not the ground,” is the impression of tremendous speed, which characterized the conquest of Alexander. The unusual horn, one large horn instead of the normal two, symbolically represents the single leadership provided by Alexander.

As Daniel considers, the he goat attacks the ram. The ram is identified with the one seen earlier in the vision as standing before the river. An unusual feature of the attack by the he goat is that it is accomplished “in the fury of his power.” There was considerable feeling based upon the historical background in which the Persians had attacked Greece earlier in history. Now it was time for Greek retaliation against the Persians. The goat accordingly “moved with choler against him,” that is, “in great anger,” and butting the ram, breaks the ram’s two horns. This symbolically refers to the disintegration of the Medo-Persian Empire with the result that the ram had no power to stand before the he goat. The contest ends with the he goat casting the ram to the ground and stamping upon it.

All of this, of course, was fulfilled dramatically in history. The forces of Alexander first met and defeated the Persians at the Granicus River in Asia Minor in May 334 B.C., which was the beginning of the complete conquest of the entire Persian Empire. A year and a half later a battle occurred at Issus (November 333 b.c.) near the northeastern tip of the Mediterranean Sea. The power of Persia was finally broken at Gaugamela near Nineveh in October 331 b.c.⁴²²

There is no discrepancy between history, which records a series of battles, and Daniel’s representation that the Persian Empire fell with one blow. Daniel is obviously describing the result rather than the details.⁴²³ That the prophecy is accurate, insofar as it goes, most expositors concede. Here again, the correspondence of the prophecy to later history is so accurate that liberal critics attempt to make it history instead of prophecy.

The divine view of Greece is less complimentary than that of secular historians. Tarn gives high praise of Alexander, for instance: “He [Alexander] was one of the supreme fertilizing forces in history. He lifted the civilized world out of one groove and set it in another; he started a new epoch; nothing could again be as it had been… Particularism was replaced by the idea of the ‘inhabited world,’ the common possession of civilized men… Greek culture, heretofore practically confined to Greeks, spread throughout the world; and for the use of its inhabitants, in place of the many dialects of Greece, there grew up the form of Greek known as the koine, the ‘common speech.’”⁴²⁴ Porteous comments on Tarn’s praise, “Not a glimmer of all this appears in the book of Daniel.”⁴²⁵ God’s view is different from man’s.

The Great Horn Broken

8:8 Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven.

As Daniel contemplates in his vision the triumph of the he goat, an unexpected development takes place. The great horn between the eyes of the he goat is broken just when the he goat has reached the pinnacle of its strength. Out of this grows four notable horns described as being “toward the four winds of heaven.” Expositors, both liberal and conservative, have interpreted this verse as representing the untimely death of Alexander and the division of his empire into four major sections. Alexander, who had conquered more of the world than any previous ruler, was not able to conquer himself. Partly due to a strenuous exertion, his dissipated life, and a raging fever, Alexander died in a drunken debauch at Babylon, not yet thirty-three years of age. His death left a great conquest without an effective single leader, and it took about twenty years for the empire to be successfully divided.

Practically all commentators, however, recognize the four horns as symbolic of the four kingdoms of the Diadochi which emerged as follows: (1) Cassander assumed rule over Macedonia and Greece; (2) Lysimacus took control of Thrace, Bithynia, and most of Asia Minor; (3) Seleucus took Syria and the lands to the east including Babylonia; (4) Ptolemy established rule over Egypt and possibly Palestine and Arabia Petraea.⁴²⁶ A fifth contender for political power, Antigonus, was soon defeated. Thus, with remarkable accuracy, Daniel in his prophetic vision predicts that the empire of Alexander was divided into four divisions, not three or less or five or more.

The Emergence of the Little Horn

8:9-10 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.

While there is comparatively little disagreement as to the identity of the ram and the he goat, practically all the controversy over this vision has centered on the meaning of the little horn described in verses 9 and 10. According to Daniel’s account, the little horn emerges from one of the four notable horns mentioned in verse 8. The horn, small in the beginning, grows “exceeding great” in three directions: toward the south, toward the east and toward the pleasant land. The implication is that the point of reference is Syria, that “the south” is equal to Egypt, and “the east,” in the direction of ancient Medo-Persia or Armenia, and “the pleasant land,” or “glorious land” referring to Palestine or Canaan, which lay between Syria and Egypt. The original for “pleasant land” actually means “beauty,” with the word for ‘land” supplied from Daniel 11 (cf. Dan 11:16, 41, 45; Jer 3:19; Eze 20:6, 15; Mai 3:12). Actually, the meaning here may be Jerusalem in particular rather than the land in general.

These conquests, of course, are confirmed in the history of Syria, especially under Antiochus Epiphanes, the eighth king in the Syrian dynasty who reigned 175-164 B.C. (1 Mace 1:10; 6:16). In his lifetime, he conducted military expeditions in relation to all of these areas. Montgomery considers the expression “toward the pleasant land” as a gloss “which is absurd when aligned with the given points of the compass, in which the book is remarkably accurate.”⁴²⁷ There is no justification for this deletion from the text, however, as from Daniel’s viewpoint in this whole section, the important question is how the times of the Gentiles relate to Israel. The land of Israel indeed became the battle ground between Syria and Egypt, and the setting of some of Antiochus Epiphanes’ most significant blasphemous acts against God. According to 1 Maccabees 1:20, Revised Standard Version, Antiochus first invaded Egypt and then Jerusalem: “after subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force.”

As a result of his military conquests, the little horn, representing Antiochus Epiphanes, is said to grow great “even to the host of heaven.” He is pictured as casting some of the host and of the stars to the ground and stamping upon them. This difficult prophecy has aroused many technical discussions as that of Montgomery which extends over several pages.⁴²⁸ If the mythological explanations such as identifying stars with heathen gods or the seven planets is discarded and this is considered genuine prophecy, probably the best explanation is that this prophecy relates to the persecution and destruction of the people of God with its defiance of the angelic hosts who are their protectors, including the power of God Himself. As Leupold says, “That stars should signify God’s holy people is not strange when one considers as a background the words that were spoken to Abraham concerning the numerical increase of the people of God, Gen. 15:5; 22:17. To this may be added Dan. 12:3, where a starlike glory is held out to those who “turn many to righteousness.” Compare also Matt. 13:43. If the world calls those men and women stars who excel in one or another department of human activity, why should not a similar statement be still more appropriate with reference to God’s people?”⁴²⁹ Leupold considers the host and the stars in apposition, that is, “the host even the stars.” That Antiochus blasphemed God and heavenly power as well as persecuted the people of Israel, the people of God, is all too evident from history. Even Driver states, “The stars are intended to symbolize the faithful Israelites: cf. Enoch 46:7.”⁴³⁰

The Desolation of the Sanctuary

8:11-14 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

Up to Daniel 8:11, it is not difficult to find fulfillment of the vision in the history of the Medo-Persian, Alexandrian, and post-Alexandrian periods. Beginning with verse 11, however, expositors have differed widely as to whether the main import of the passage refers to Antiochus Epiphanes, with complete fulfillment in his lifetime, or whether the passage either primarily or secondarily refers also to the end of the age, that is, the period of great tribulation preceding the second coming of Jesus Christ. The divergence of interpretation is so wide as to be confusing to the student of Daniel. As Montgomery states, verses 11 and 12 “constitute … the most difficult short passage of the bk.”⁴³¹

If the many divergent views can be simplified, they fall into three general classifications. First, the critical view that Daniel was a second-century forgery written by a pseudo-Daniel regards this prophecy as simply history written after the fact and completely fulfilled in Antiochus Epiphanes. This, of course, has been rejected by the great majority of conservative scholars. Second, the view that this is genuine sixth-century B.C. prophecy, but completely fulfilled historically in Antiochus Epiphanes. Edward J. Young is strongly in favor of this interpretation⁴³² and speaks in general for many amillenarians who are conservative interpreters. Third, the view that the prophecy is genuine prediction fulfilled historically in the second century B.C., but typical and anticipatory of the final conflict between God and Gentile rulers at the time of the persecution of Israel prior to the second advent of Christ. The third view sometimes confuses the prophetic and typical interpretations or attempts to find dual fulfillment literally of both aspects of the prophecy. The ultimate decision must rest not simply on verses 11 through 14 but on the interpretation of the prophecy given in verses 20-26.

According to verse 11, the little horn, fulfilled in Antiochus Epiphanes historically, magnifies himself even to the prince of the host. By this is meant that he exalted himself up to the point of claiming divine honor, as brought out in his name Epiphanes which refers to glorious manifestation such as belonged to God. His pretentions are similar to the little horn of Daniel 7:8, 20. Antiochus, however, obviously also directed blasphemous opposition against God Himself and to this extent magnified himself against God as well as reaching toward the glory and honor belonging to God.

As a specific illustration and supreme act manifesting this attitude, it is stated that he took away the daily offerings and desecrated the sanctuary. “By him,” in verse 11, is literally, “from him,” that is, from God. By this is meant that Antiochus stopped the morning and evening sacrifices, taking away from God what were daily tokens of Israel’s worship.⁴³³ The expression daily sacrifices, from the Hebrew tamid, which means “constant,” applies to the daily offerings (cf. Ex 29:38 ff.; Num 28:3 ff.). Young, accordingly, feels that it should not be restricted to the morning and evening sacrifices, but that it included all the offerings customarily offered in the temple services.⁴³⁴

This is brought out in 1 Maccabees 1:44-49, referring to the command of Antiochus Epiphanes to depart from the worship of the law of Moses, “And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land, to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane Sabbaths and feasts, to defile the sanctuary and the priests, to build altars in sacred precincts and shrines for idols, to sacrifice swine and unclean animals, and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, so that they should forget the law and change all the ordinances. And whoever does not obey the command of the king shall die” (RSV).

Although it is not necessary to take the expression “the place of his sanctuary was cast down” as meaning destruction by Antiochus of the temple itself, it is of interest that in 1 Maccabees 4:42 ff., in connection with the cleansing of the sanctuary, they literally tore down the altar and built a new one, “they also rebuilt the sanctuary and the interior of the temple, and consecrated the courts” (1 Mace 4:48). As Young comments, “Apparently Antiochus did not actually tear down the temple, although eventually he desecrated it to such a point that it was hardly fit for use.”⁴³⁵

The obvious parallel between the cessation of the daily sacrifice by Antiochus Epiphanes and that anticipated in Daniel 9:27, which occurs three and one-half years before the second coming of Christ, has led some expositors to find here evidence for reference to the end of the age and not simply to Antiochus. As far as this prophecy is concerned, however, it did have complete fulfillment in Antiochus.

Verse 12 is a recapitulation of Antiochus Epiphanes’ activities against God. The statement that an host was given him apparently refers to the fact that the people of Israel were under his power with divine permission. The phrase against the daily sacrifice can be translated “with the daily sacrifice,” that is, the daily sacrifices were also in his power and he was able to substitute a heathen worship. The phrase by reason of transgression should be understood as an extension of this, that is, the daily sacrifices are given in his power in order to permit him to transgress against God. The result is that Antiochus “cast down the truth to the ground,” that is, the truth of the law of Moses, practiced his activities, and seemingly prospered. Although the translation of this verse is very difficult, conservative scholars generally interpret it to mean that the people of Israel along with their worship are given over to the power of Antiochus Epiphanes with the resulting transgression and blasphemy against God. The extent of departure from the law is indicated in 1 Maccabees 1:44-49 Revised Standard Version.

Having described the nefarious activities of Antiochus Epiphanes, Daniel now records a conversation between two “saints” or “holy ones,” apparently angels, concerning the duration of the desecration of the sanctuary. The question is “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?”

The answer given in verse 14 has touched off almost endless exegetical controversy. Daniel is informed that the answer to the riddle is “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” The answer is said to be given “unto me,” that is, to Daniel rather than to the other angel. Obviously these angels are brought in for Daniel’s benefit and the result is that Daniel hears the answer. The interpretation and fulfillment of this passage is to some extent the crux of this entire chapter.

The Seventh Day Adventists understood that the two thousand and three hundred days referred to years which, on the basis of their interpretation, were to culminate in the year 1844 with the second coming of Christ.⁴³⁶ The year-day theory for all practical purposes was excluded by the fact that Christ did not come in 1844 in any real fulfillment of the anticipation of this interpretation.

If the twenty-three hundred days are to be considered as days, instead of years, two basic alternatives are offered. Many have taken this as twenty-three hundred twenty-four hour days. Because the days are related to the cessation of the evening and morning sacrifices, another theory was that the phrase actually referred to eleven hundred and fifty days, that is, twenty-three hundred evenings and mornings as set forth by Ephraim of Syria and Hippolytus.⁴³⁷

Obviously, the interpretation of this difficult time period is determined largely by the expositor’s desire to find fulfillment either in history or in parallel prophecies concerning the future. Generally, expositors even of differing schools of eschatological interpretation follow the idea that these are twenty-three hundred literal days. The concept that the period in view is eleven hundred and fifty days also is taken by some to coincide with the three and one-half years of the great tribulation predicted in Daniel 9:27 and elsewhere, even though there is a discrepancy of over one hundred days.

Keil, in his discussion extending over nine pages, concludes,

A Hebrew reader could not possibly understand the period of 2300 evening-mornings of 2300 half days or 1150 whole days, because evening and morning at the creation constituted not the half but the whole day. Still less, in the designation of time, ‘till 2300 evening-mornings,’ could ‘evening-mornings’ be understood of the evening and morning sacrifices, and the words be regarded as meaning that till 1150 evening sacrifices and 1150 morning sacrifices are discontinued. We must therefore take the words as they are, i.e., understand them as 2300 whole days.⁴³⁸

Keil supports this by numerous arguments including the fact, “when the Hebrews wished to express separately day and night, the component parts of a day of a week, then the number of both is expressed. They say, e.g., forty days and forty nights (Gen. 7:4, 12; Ex. 24:18; 1 Kings 19:8), and three days and three nights (Jonah 2:1; Matt. 12:40), but not eighty or six days-and-nights, when they wish to speak of forty or three full days.”⁴³⁹

If they are literally twenty-three hundred days, what is the fulfillment? The attempts to relate this to the last seven years of the Gentile period referred to in Daniel 9:27 have confused rather than helped the interpretation. Twenty-three hundred days is less than seven years of 360 days, and the half figure of eleven hundred and fifty days is short of the three and one-half years of the great tribulation. Exegetically, a safe course to follow is to find fulfillment in Antiochus Epiphanes, and then proceed to consider what eschatological or unfilled prophecy may be involved.

Innumerable explanations have been attempted to make the twenty-three hundred days coincide with the history of Antiochus Epiphanes. The terminus ad quem of the twenty-three hundred days is taken by most expositors as 164 B.C. when Antiochus Epiphanes died during a military campaign in Media. This permitted the purging of the sanctuary and the return to Jewish worship. Figuring from this date backward twenty-three hundred days would fix the beginning time at 171 b.c. In that year, Onias III, the legitimate high priest, was murdered and a pseudo line of priests assumed power. This would give adequate fulfillment in time for the twenty-three hundred days to elapse at the time of the death of Antiochus. The actual desecration of the temple, however, did not occur until December 25, 167 B.C. when the sacrifices in the temple were forcibly caused to cease and a Greek altar erected in the temple. The actual desecration of the temple lasted only about three years. During this period, Antiochus issued coins with the title “Epiphanes,” which claimed that he manifested divine honors and which showed him as beardless and wearing a diadem.⁴⁴⁰

Taking all the evidence into consideration, the best conclusion is that the twenty-three hundred days of Daniel are fulfilled in the period from 171 b.c. and culminated in the death of Antiochus Epiphanes in 164 b.c. The period when the sacrifices ceased was the latter part of this longer period. Although the evidence available today does not offer fulfillment to the precise day, the twenty-three hundred days, obviously a round number, is relatively accurate in defining the period when the Jewish religion began to erode under the persecution of Antiochus, and the period as a whole concluded with his death.

The alternate theories produce more problems than they solve. Considering the days as year-days has provided no fulfillment. Using the figure of eleven hundred and fifty days only creates more problems as it does not fit precisely any scheme of events and has a dubious” basis. By far the simplest and most honoring to the Scriptures is the solution that the twenty-three hundred days date from 171 b.c. to 164 b.c. This prophecy may safely be said now to have been fulfilled and does not have any further eschatological significance in the sense of anticipating a future fulfillment. As far as Daniel 8:1-14 is concerned, there is no adequate reason for considering it in any other light than that of fulfilled prophecy from the standpoint of the twentieth century. It is adequately explained in the history of the Medo-Persian and Greek empires, and specifically, in the activities of Antiochus Epiphanes.

Vision Interpreted in Relation to the Time of the End

8:15-19 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I “was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.

With the entire vision recorded and, to some extent, already interpreted, Daniel now enters into active participation in the vision and, as in chapter 7, sought an interpretation. According to verse 15, Daniel “sought for the meaning”; and in response to his desire, a personage stood before him described “as the appearance of a man,” but obviously an angel. In verse 16, the angel Gabriel is mentioned specifically, and a man’s voice is addressed to Gabriel to instruct Daniel in understanding the vision. The man’s voice may be that of Michael the Archangel or even the voice of God, but it is not identified in the text. Calvin believes that the man speaking is Christ.⁴⁴¹ Young points out that the word for man in verse 15 is ga„ber, similar in sound to Gabriel and denoting strength or power.⁴⁴² To this is added el, the word for God, to form the name Gabriel.

Of interest is the fact that this is the first mention in the Bible of a holy angel by name. Gabriel is again mentioned in Daniel 9:21 and in Luke 1:19, 26, where he is the messenger to Zacharias, announcing the future birth of John the Baptist, and to the virgin Mary, announcing the coming birth of Jesus Christ. The only other angel in Scripture named, aside from Satan, is Michael, mentioned in Daniel 10:13, 21; 12:1, and in the New Testament in Jude 9 and Revelation 12:7. The restraint of Scripture in naming angels is in contrast to prolific nomenclature of angels in apocalyptic literature outside the Bible.⁴⁴³

Because of the whole context of the vision, the powerful presence of Gabriel, and the mysterious voice which may be the voice of Deity, Daniel is afraid, actually panic-stricken, and falls on his face. The situation is not much different from that of John the apostle in Revelation 1 at the tremendous vision of the glorified Christ. The words of Gabriel are reassuring, and he instructs Daniel, using the title son of man, and for the first time in the entire chapter indicates that “the time of the end” is in question in relation to the vision.

Although Daniel apparently had been awake in the earlier part of the vision, we now learn that, as Gabriel was speaking, Daniel had fallen into a deep sleep with his face toward the ground. Montgomery translates I was in a deep sleep as “I swooned.”⁴⁴⁴ In any event, it is not a natural sleep but the result of his fear described in verse 17. As in the case of Ezekiel (Eze 1:28-2:2), Daniel is aroused: as stated in verse 18, Gabriel “touched me, and set me upright.” Porteous suggests that the expression, set me upright (v. 18), “probably means ‘made me stand up where I was.’ Daniel is keeping his distance.”⁴⁴⁵ In verse 19, Gabriel then begins a further explanation of what he introduced in verse 17 concerning the time of the end, making clear his intention to let Daniel know “what shall be in the last end of the indignation: for at the time appointed the end shall be.” In the verses which follow, details of interpretation of the vision are given.

The expression, the indignation, judging by the context (cf. Dan 11:36, where it occurs again) here seems to refer to God’s anger against Israel. As in the days of Isaiah, when God used Assyria as His chastening rod (Is 10:5, 25), God in His indignation was using for His corrective purposes the tyranny of Antiochus and “lawless men” (cf. 1 Macc 1:11-15) who carried out Antiochus’ orders. In any case, the point is that God is permitting the persecution as a chastening of Israel in this instance.

Because of the introduction of the term the time of the end (Dan 8:17, 19) and the additional expression in verse 19 of “in the last end of the indignation,” many scholars find in this chapter reference to the ultimate consummation of Gentile times at the second advent of Christ. Although an adequate fulfillment can be found of the prophecy through verse 14 in the history of the centuries before Christ, how can these references to the time of the end be understood? The entire matter is complicated by references which clearly relate to the end of the Gentile period in Daniel 9:27 and by the extended passage Daniel 11:35 ff., where again the time of the end is mentioned, with additional references in chapter 12. The expositor has numerous options, each of which has some support from reputable scholarship.

Although a great deal of variation is found in details of interpretation, four major views emerge: 1) the historical view that all of Daniel 8 has been fulfilled; (2) the futuristic view, the idea that it is entirely future; (3) the view based upon the principle of dual fulfillment of prophecy, that Daniel 8 is intentionally a prophetic reference both to Antiochus Epiphanes, now fulfilled, and to the end of the age and the final world ruler who persecutes Israel before the second advent; (4) the view that the passage is prophecy, historically fulfilled but intentionally typical of similar events and personages at the end of the age.

Premillenarians who emphasize historical fulfillment in this chapter invariably agree to typical anticipation. The historical view is supported largely by liberal critics and amillenarians. S. R. Driver, representing liberal criticism, states, for instance, “In ch. 8 there is a ‘little horn,’ which is admitted on all hands to represent Antiochus Epiphanes, and whose impious character and doings (8:10-12, 25) are in all essentials identical with those attributed to the ‘little horn’ in ch. 7 (7:8 end 20, 21, 25): as Delitzsch remarks, it is extremely difficult to think that where the description is so similar, two entirely different persons, living in widely different periods of the world’s history should be intended.”⁴⁴⁶

Driver, identifying the fourth empire of Daniel 7 as the Greek Empire, as liberal critics do in contrast to most conservative expositors, finds the two little horns identical. In keeping with this, he defines the time of the end as meaning from Daniel’s standpoint “the period of Antiochus’s persecution, together with the short interval consisting of a few months, which followed before his death (xi. 35, 40), that being, in the view of the author, the ‘end’ of the present condition of things, and the divine kingdom (7:14, 18, 22, 27, 12:2, 3) being established immediately afterwards.” Driver goes on, “This sense of ‘end’ is based probably upon the use of the word in Am. 8:2, Ez. 7:2, ‘an end is come, the end is come upon the four corners of the land,’ 3, 6: cf. also ‘in the time of the iniquity of the end,’ Ez. 21:25, 29, 35:5; and Hab. 2:3, ‘For the vision is yet for the appointed-time [has reference to the time of its destined fulfillment], and it hasteth toward the end.’”⁴⁴⁷

Conservative amillenarians as represented by Edward J. Young, distinguish between the little horns of chapter 7 and chapter 8. In summarizing his view of the identity of the fourth empire, Young writes, “A comparison of the horns of ch. 8 and the little horn of ch. 7 makes it apparent that the two horns are intended to represent different things. Since the horn of ch. 8 evidently stands for Antiochus Epiphanes, it follows that the little horn of ch. 7 does not stand for Antiochus Epiphanes.”⁴⁴⁸ In a word, Young finds chapter 8 completely fulfilled in history. The principal difficulty with the purely historical view is that it provides no satisfactory explanation of the expression the time of the end, the other references in the book of Daniel which use it as the end of the time of the Gentiles, and certain details that are given in the interpretation of the vision.

A second view, in sharp contrast to the historical interpretation, is that which takes the reference to the little horn of chapter 8 as being the same as the little horn of chapter 7 but considers the entire prophecy to be subject to future fulfillment. It is like the liberal critical view in identifying the two horns, but unlike the liberal critical view in relating it to the Roman Empire in the future and not to the Greek Empire of the past. Although only a few writers have taken this position, G. H. Pember takes as “the first clue to the interpretation” the premise: “The vision is no prophecy of Antiochus Epiphanes: the Little Horn is a far more terrible persecutor, who will arise in the last days.”⁴⁴⁹

Tregelles argues for the same conclusions, stating, “Further, the four divided kingdoms which formed themselves out of the empire of Alexander were one by one incorporated within the Roman empire, but it is out of one of these kingdoms that the horn of this chapter springs, hence it is clear that he belongs to the Roman earth. Thus the person spoken of in the two chapters are found within the same territorial limits.”⁴⁵⁰ Tregelles goes on to compare the similarities between the little horn of chapter 7 and the little horn of chapter 8 as well as a description of the final world ruler in Daniel 11:36-45. Tregelles concludes, “The conclusion from all this appears to be inevitable, that the horn of chapter 7 and chapter 8 are one and the same person.”⁴⁵¹

The majority of premillennial expositors, however, have not followed this view because the Roman Empire is not clearly in view in chapter 8, and, as a matter of fact, there are a number of contradictions. Although the territory involved in the various world empires is often the same, this does not prove that the events are the same or the personages are the same; and this is the crux of the matter which Tregelles ignores. Pusey, for instance, points out, “In the Grecian empire, the little horns issues, not from the empire itself, but from one of its four-fold divisions… Antiochus Epiphanes came out of one of the four kingdoms of Alexander’s successors, and that kingdom existed in him, as the fourth horn issued in the little horn. But in the fourth empire, the horn proceeds, not out of any one horn, but out of the body of the empire itself. It came up among them [the horns], wholly distinct from them, and destroyed three of them. Such a marked difference in a symbol, otherwise so alike, must be intended to involve a difference in the fact represented.”⁴⁵²

While there are obvious similarities between the two little horns of chapter 7 and chapter 8, the differences are important. If the fourth kingdom represented by Daniel 7 is Rome, then obviously the third kingdom represented by the goat in chapter 8 is not Rome. Their characteristics are much different as they arise from different beasts, their horns differ in number, and the end result is different. The Messianic kingdom according to Daniel 7 was going to be erected after the final world empire. This is not true of the period following the he goat in chapter 8. The familiar rule that similarities do not prove identity is applicable here. Two men or events may be alike in many respects but are distinguished by one definite dissimilarity. In this case, there are many factors which contrast the two chapters and their contents.

In view of the problems of a purely historical fulfillment on the one hand or a purely futuristic fulfillment on the other, many expositors have been intrigued with the possibility of a dual fulfillment, that is, that a prophecy fulfilled in part in the past is a foreshadowing of a future event which will completely fulfill the passage. Variations exist in this approach with some taking the entire passage as having dual fufillment, and others taking Daniel 8:1-14 as historically fulfilled and Daniel 8:15-17 as having dual fulfillment. This latter view was popularized by the Scofield Reference Bible. Both the 1917 and the 1967 edition interpret chapter 8 as being fulfilled historically in Antiochus, but prophetically, beginning with verse 17, as being fulfilled at the end of the age with the second advent.⁴⁵³

Many premillennial writers follow this interpretation. Louis T. Talbot, for instance, writes “When the vision recorded here was given to Daniel, all of it had to do with then prophetic events; whereas we today can look back and see that everything in verses 1-22 refers to men and empires that have come and gone. We read about them in the pages of secular history. But verses 23-27 of the chapter before us have to do with ‘a king of fierce countenance’ who shall appear ‘in the latter time’ (v. 23); and he is none other than the Antichrist who is to come. Again, while verses 1-22 have to do with history, yet the men of whom they speak were shadows of that coming ‘man of sin,’ who is more fully described in the closing verses of the chapter.”⁴⁵⁴ Talbot varies from the pattern somewhat by finding typical fulfillment in verses 1-22 and futuristic fulfillment in verses 23-26. Strictly speaking, this does not conform to any of the divisions indicated here, but illustrates that the passage gives prophecy in two different senses.

A number of other expositors find chapter 8 dealing with both Antiochus Epiphanes and the future world ruler. Among them are William Kelly,⁴⁵⁵ Nathaniel West,⁴⁵⁶ and Joseph A. Seiss.⁴⁵⁷

This view is ably summarized by J. Dwight Pentecost. Pentecost gives a most illuminating overall view of chapters 7 through 12 in the following statement: “The key to understanding chapters 7 through 12 of Daniel’s prophecy is to understand that Daniel is focusing his attention on this one great ruler and his kingdom which will arise in the end time. And while Daniel may use historical reference and refer to events which to us may be fulfilled, Daniel is thinking of them only to give us more details about this final form of Gentile world power and its ruler who will reign on the earth. In Daniel chapter 8, we have another reference to this one. Daniel describes a king who is going to conquer the Medo-Persian Empire. This is an historical event that took place several centuries after Daniel lived. There was an individual that came out of the Grecian Empire who was a great enemy of the nation Israel. We know him as Antiochus Epiphanes. Antiochus Epiphanes was a ruler who sought to show his contempt for Palestine, the Jews, and the Jewish religion by going to the temple in Jerusalem with a sow which he slaughtered and put its blood upon the altar. This man was known as one who desolated, or ‘the desolator.’ But this passage in Daniel 8 is speaking not only of Antiochus in his desolation and his desecration of the Temple; it is looking forward to the great desolator who would come, the one who is called ‘the little horn’ in Daniel 7. In Daniel 8:23 we read of this one and his ministry.”⁴⁵⁸

Pentecost summarizes the facts from Daniel 8:23-25 as a description of the beast in that (1) he is to appear in the latter times of Israel’s history (Dan 8:23); (2) through alliance with other nations, he achieves worldwide influence (Dan 8:24); (3) a peace program helps his rise to power (Dan 8:25); (4) he is extremely intelligent and persuasive (Dan 8:23); (5) he is characterized by Satanic control (Dan 8:24); (6) he is a great adversary against Israel and the prince of princes (Dan 8:24-25); (7) a direct judgment from God terminates his rule (Dan 8:25).⁴⁵⁹

It may be concluded that many premillennial expositors find a dual fulfillment in Daniel 8: some of them achieve this by a division of the first part of the chapter as historically fulfilled and the last part prophetically future; some regard the whole chapter as having, in some sense, a dual fulfillment historically as well as in the future; but most of them find the futuristic elements emphasized, especially in the interpretation of the vision.

A variation of the view that the last part of the chapter is specifically futuristic is found in the interpretation which has much to commend itself. This variation regards the entire chapter as historically fulfilled in Antiochus, but to varying degrees foreshadowing typically the future world ruler who would dominate the situation at the end of the times of the Gentiles. In any case, the passage intentionally goes beyond Antiochus to provide prophetic foreshadowing of the final Gentile ruler.

The Interpretation of the Ram and the Rough Goat

8:20-22 The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.

The interpretation of the ram and he goat vision as given in verses 20-21 makes explicit what has been assumed in preceding exegesis. Most significant is the fact that Media and Persia are regarded as one empire, refuting the liberal notion that Daniel taught the empire of Media was separate from Persia, which liberals use to justify the exegesis that the second and third empires of Daniel 7 were Media and Persia. All agree that history does not support this, and the liberal interpretation assumes that Daniel was in error. Here the matter is made clear by Daniel himself, and it is evident that the critics are guilty of attributing to Daniel something he did not teach. The he goat described as “rough” or shaggy, although called “the king of Grecia,” is an obvious reference to the kingdom as a whole, as the great horn between its eyes is identified as the first king. Practically everyone agrees that this is Alexander the Great.

The four kingdoms represented by the four horns which replaced the great horn that was broken are identified as four kingdoms arising from the he goat nation. They are described as not having the power of the great horn. Aside from expositors pressed to relate this to the Roman empire, where there is no reasonable parallel, the four kingdoms are obviously the four generals of Alexander who partitioned his empire as previously noted. Most expositors agree that verses 20-22 have been fulfilled completely in history in connection with the Medo-Persian and Greek empires and the four divisions following Alexander the Great. The exegetical problems arise in the passage which follows.

The Latter Time of the Kingdom

8:23-26 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.

In this section of Daniel 8, an individual is pictured prophetically who is said to have the following characteristics: (1) he will appear “in the latter time of their kingdom,” that is, of the four kingdoms of verse 22; (2) he will appear “when the transgressors are come to the full”; (3) he will be “a king of fierce countenance, and understanding dark sentences,” that is, having a strong or bold countenance and able to interpret riddles, a mark of intelligence (1 Ki 10:1); (4) he shall have great power but his power shall be derived from another (either God, Satan, Alexander the Great); (5) he shall accomplish great exploits including destroying Israel, the mighty and holy people; (6) by his policies “he shall cause craft to prosper in his hand,” always busy hatching plots (1 Macc 1:16-51), that is, wickedness shall be on the increase; (7) he shall exalt himself, as did Antiochus Epiphanes; (8) by means of a false peace, he shall destroy many people; (9) he shall oppose “the Prince of princes”; (10) in the end “he shall be broken without hand” (Antiochus died of a foul disease), that is, his power shall be destroyed without human intervention. Finally, Daniel is cautioned that the total vision is true, but the understanding of it shall be delayed for many days as well as its fulfillment.

A careful scrutiny of these many points will justify the conclusion that it is possible to explain all of these elements as fulfilled historically in Antiochus Epiphanes. Most of the factors are obvious and the principal difficulty is occasioned by the expression in the latter time of their kingdom and in the statement he shall stand up against the Prince of princes. Antiochus Epiphanes, of course, did arise in the latter time of the Syrian kingdom. However, the use of other terms such as the end in verses 17 and 19, and the last end of the indignation in verse 19 are difficult to harmonize with Antiochus Epiphanes.

It is also objected, as expressed by W. C. Stevens, “The time of Antiochus was in the former time of those kingdoms. His day was not even in the latter time of the old Grecian Empire; for he came to his end more than one hundred years before the Grecian Empire ended. The simple solution is that those four kingdoms are to have ‘a latter time’; i.e., they are to be again represented territorially as four kingdoms in the last days at the Times of the Gentiles.”⁴⁶⁰ The expression the end frequently occurs in references in Daniel 9:26; 11:6, 27, 35, 40, 45; 12:4, 6, 9, 13.

Another problem is the statement that the king “shall also stand up against the Prince of princes.” H. A. Ironside expresses a common viewpoint that the “Prince of princes can be none other than the Messiah; consequently, these words were not fulfilled in the life and death of Antiochus.”⁴⁶¹ However, this objection is not unanswerable, because opposition to God, to Israel, and to the Messianic hope in general, which characterized blasphemers of the Old Testament, can well be interpreted as standing up against “the Prince of princes.” After all, Christ existed in Old Testament times as God and as the Angel of Jehovah and as the defender of Israel.

Taken as a whole, the principal problem of the passage when interpreted as prophecy fulfilled completely in Antiochus is the allusions to the end of the age. These are hard to understand as relating to Antiochus in view of the larger picture of Daniel 7 which concludes with the second advent of Christ. It is for this reason, as well as for the many details in the passage, that many expositors believe the interpretation goes beyond the vision. If the vision itself of the little horn can be fulfilled in Antiochus Epiphanes, the interpretation given by the angel seems to go beyond Antiochus to the final world ruler.

Some premillennial interpreters, however, convinced of the futuristic character of the interpretation of the vision, identify the personage here as a different future character than the little horn of Daniel 7. The little horn of Daniel 7 is identified as a Roman and a future world dictator, whereas the little horn of Daniel 8 in its futuristic interpretation is understood by them to refer to the king of the north in Daniel 11:6-15, who is also identified with “the Assyrian” (Mic 5:5-6).⁴⁶² Contemporary expositors, however, generally interpret these references to Assyria in other prophetic passages as either already fulfilled in the previous invasion of the Holy Land by Assyria or a description of Assyria in the millennial kingdom. These passages then do not become relevant to Daniel 8.

It may be concluded that this difficult passage apparently goes beyond that which is historically fulfilled in Antiochus Epiphanes to foreshadow a future personage often identified as the world ruler of the end time. In many respects this ruler carries on a persecution of Israel and desecration of the temple similar to what was accomplished historically by Antiochus. This interpretation of the vision may be regarded as an illustration of double fulfillment of prophecy or, using Antiochus as a type, the interpretation may go on to reveal additional facts which go beyond the type in describing the ultimate king who will oppose Israel in the last days. He indeed will be “broken without hand” at the time of the second advent of Jesus Christ.

In concluding the interpretation, Gabriel makes plain that the vision will not become immediately understandable to Daniel and that its fulfillment will occupy many days.

Effect on Daniel

8:27 And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.

As a result of the tremendous vision given to Daniel and his exhaustion because of it, Daniel records that he fainted and was sick for days thereafter. Upon his recovery, he was able to resume his conduct of the king’s business. Jeffrey notes that Daniel by his immediate resumption of his work in the king’s service proves that he had been in Babylon all the time, and that his presence in Susa was purely visionary.⁴⁶³

The dramatic character of the vision and its tremendous implications, although not understandable to Daniel, remained in his mind. But he could find none that could give him the complete interpretation. It is obvious that the intent of the vision was to record the prophecy for the benefit of future generations rather than for Daniel himself. Unlike the previous instances where Daniel was the interpreter of divine revelation, here Daniel becomes the recorder of it without understanding all that he wrote or experienced.

The emphasis of the eighth chapter of Daniel is on prophecy as it relates to Israel; and for this reason, the little horn is given prominence both in the vision and in the interpretation. The times of the Gentiles, although not entirely a period of persecution of Israel, often resulted in great trial to them. Of the four great world empires anticipated by Daniel, only the Persian empire was relatively kind to the Jew. As Christ Himself indicated in Luke 21:24, the times of the Gentiles is characterized by the treading down of Jerusalem, and the subjugation and persecution of the people of Israel.

⁴⁰² Cf. R. D. Culver, Daniel and the Latter Days, pp. 95-104.

⁴⁰³ A. C. Gaebelein, The Prophet Daniel, p. 94.

⁴⁰⁴ E. J. Young, The Prophecy of Daniel, p. 165.

⁴⁰⁵ Otto Zockler, “The Book of the Prophet Daniel,” in A Commentary on the Holy Scriptures, 13:171; cf. pp. 33-34.

⁴⁰⁶ A. L. Oppenheim, “Belshazzar,” in The Interpreter’s Dictionary of the Bible, 1:379-80.

⁴⁰⁷ Young, p. 165.

⁴⁰⁸ C. F. Keil, Biblical Commentary on the Book of Daniel, p. 285.

⁴⁰⁹ Josephus is also the source of the story that Daniel built a building at Ecbatana in Media in which later the kings of Media, Persia and Parthis were buried. Cf. Montgomery’s discussion on the tomb of Daniel at Susa, and the tradition that Daniel built a tower at Ecbatana (The Book of Daniel, pp. 10-11, 325).

J. A. Montgomery, The Book of Daniel, p. 325. Cf. Josephus, The Works of Flavius Josephus, p. 320.

⁴¹⁰ Keil, p. 285.

⁴¹¹ Montgomery, pp. 325-26.

⁴¹² S. R. Driver, The Book of Daniel, p. 111.

⁴¹³ Montgomery, p. 327.

⁴¹⁴ Cf. M. F. Unger, Unger’s Bible Dictionary, pp. 1022-23.

⁴¹⁵ Young, p. 178.

⁴¹⁶ For a brief history of Medo-Persia, see Walvoord, The Nations in Prophecy, pp. 70 ff.

⁴¹⁷ Keil, p. 290.

⁴¹⁸ Ibid., p. 291.

⁴¹⁹ F. Cumont, “La plus Ancienne geographie astrologique,” Klio 9:263-73.

⁴²⁰ Driver, p. 113.

⁴²¹ H. C. Leupold, Exposition of Daniel, p. 339.

⁴²² Young, p. 169; cf. Walvoord, The Nations in Prophecy, pp. 76 ff.

⁴²³ Young, p. 169.

⁴²⁴ William W. Tarn, Alexander the Great, 1:145-46.

⁴²⁵ N. W. Porteous, Daniel: A Commentary, p. 123.

⁴²⁶ Young, p. 169; Leupold, p. 344; Montgomery, pp. 332-33.

⁴²⁷ Montgomery, p. 333.

⁴²⁸ Ibid., pp. 333-35.

⁴²⁹ Leupold, p. 346.

⁴³⁰ Driver, p. 116.

⁴³¹ Montgomery, p. 335.

⁴³² Young, pp. 165 ff.

⁴³³ Montgomery, pp. 335-36.

⁴³⁴ Young, p. 172.

⁴³⁵ Ibid.

⁴³⁶ Uriah Smith, The Sanctuary and the Twenty-three Hundred Days of Daniel 8:14, p. 119.
Editors note: The Millerites (precursor to the Seventh-Day Adventists) were the ones who predicted the 1844 second coming of Christ.

⁴³⁷ Young, p. 173.

⁴³⁸ Keil, p. 304.

⁴³⁹ Ibid., pp. 303-4.

⁴⁴⁰ See D. H. Wheaton, “Antiochus,” in The New Bible Dictionary, pp. 41-42.

⁴⁴¹ J. Calvin, Commentaries on the Book of the Prophet Daniel, 2:112.

⁴⁴² Young, p. 175.

⁴⁴³ For extrascriptural mention of angels, see Montgomery, p. 345.

⁴⁴⁴ Ibid., p. 346.

⁴⁴⁵ Porteous, p. 128.

⁴⁴⁶ Driver, p. 99.

⁴⁴⁷ Ibid., p. 121. Bracketed material in the original.

⁴⁴⁸ Young, p. 288.

⁴⁴⁹ George H. Pember, The Great Prophecies of the Centuries Concerning Israel and the Gentiles, pp. 289-90; cf. Clarence Larkin, The Book of Daniel, p. 165.

⁴⁵⁰ S. P. Tregelles, Remarks on the Prophetic Visions in the Book of Daniel, p. 82.

⁴⁵¹ Ibid., p. 83.

⁴⁵² E. B. Pusey, Daniel the Prophet, p. 135.

⁴⁵³ Cyrus 1:Scofield, ed., Scofield Reference Bible, p. 913, and New Scofield Reference Bible, p. 911.

⁴⁵⁴ Louis T. Talbot, The Prophecies of Daniel, p. 143.

⁴⁵⁵ William Kelly, Lectures on the Book of Daniel, p. 132.

⁴⁵⁶ Nathaniel West, Daniel’s Great Prophecy, p. 103.

⁴⁵⁷ Joseph A. Seiss, Voices from Babylon: Or the Records of Daniel the Prophet, p. 221.

⁴⁵⁸ J. Dwight Pentecost, Prophecy for Today, pp. 82-83.

⁴⁵⁹ J. D. Pentecost, Things to Come, pp. 332-34. These points are a summary of an extended discussion.

⁴⁶⁰ William C. Stevens, The Book of Daniel, p. 125.

⁴⁶¹ H. A. Ironside, Lectures on Daniel the Prophet, p. 150.

⁴⁶² Cf. Ironside, pp. 147-51; and A. C. Gaebelein, pp. 111-13.

⁴⁶³ A. Jeffrey, “Daniel,” in The Interpreter’s Bible, 6:483.

April 10, 2005 ²⁶⁵

1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2 Five of the virgins were foolish, and five were wise. 3 When the foolish ones took their lamps, they did not take extra²⁶⁶ olive oil with them. 4 But the wise ones took flasks of olive oil with their lamps. 5 When the bridegroom was delayed a long time,²⁶⁷ they all became drowsy and fell asleep. 6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 7 Then all the virgins woke up and trimmed their lamps. 8 The foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 9 ‘No,’ they replied. ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then the door was shut. 11 Later, the other virgins came too, saying, ‘Lord, lord! Let us in!’ 12 But he replied, ‘I tell you the truth, I do not know you!’ 13 Therefore stay alert, because you do not know the day or the hour” (Matthew 25:1-13). ²⁶⁸

Introduction

How many of you have ever run out of gas? In most audiences, this would be nearly everyone. I cannot verify these statistics, so I caution you that they may be flawed. It would appear that every year at least a half million people call for help because they have run out of gas. Besides flat tires, dead batteries, and misplaced keys, running out of gas ranks right up there in the reasons why people call for roadside service. One might understand this happening a generation ago, when gas gauges were not entirely accurate, and when all the warning lights of our day were non-existent. But now we have warning messages that our fuel is running low (giving us perhaps an hour more of driving), and then additional progressively urgent warnings indicating just how many estimated miles of driving we have left. One must say that most people who run out of fuel are “without excuse.”

Why, then, do we do it, seemingly as often today as people did years ago, when all of the advantages of technology were not available? We’ll come back to this question at the end of our message. In our text, it is not gasoline that is lacking, but olive oil “ the fuel burned in the lamps of Jesus’ day. And, I believe we will discover that the five foolish virgins did not really “run out” of oil; they never had it.

The Context

Before we get to the parable, we would do well to remind ourselves of the context. In response to the disciples’ request to know what sign would signal our Lord’s coming and the end of the age (Matthew 24:3), Jesus spoke to them about the last days. He made it clear that the end would not come immediately, but only after considerable time and troubles (Matthew 24:4-31). Our Lord issued various warnings (Matthew 24:4-5, 10-11, 23-28), because during these troubled times there would be many interlopers, who would seek to turn men’s attention and affections away from Jesus, the true Messiah.

In verses 32-51 of chapter 24, Jesus speaks of what His disciples can and cannot know, and on the basis of both, He gives some specific words of instruction regarding the last times.

32 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 33 So also you, when you see all these things, know that he is near, right at the door. 34 I tell you the truth, this generation will not pass away until all these things take place. 35 Heaven and earth will pass away, but my words will never pass away. 36 “But as for that day and hour no one knows it”not even the angels in heaven”except the Father alone. 37 For just like the days of Noah were, so the coming of the Son of Man will be. 38 For in those days before the flood, people were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 39 And they knew nothing until the flood came and took them all away. It will be the same at the coming of the Son of Man. 40 Then there will be two men in the field; one will be taken and one left. 41 There will be two women grinding grain with a mill; one will be taken and one left. 42 “Therefore stay alert, because you do not know on what day your Lord will come. 43 But understand this: If the owner of the house had known at what time of night the thief was coming, he would have been alert and would not have let his house be broken into. 44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 45 “Who then is the faithful and wise slave, whom the master has put in charge of his household, to give the other slaves their food at the proper time? 46 Blessed is that slave whom the master finds at work when he comes. 47 I tell you the truth, the master will put him in charge of all his possessions. 48 But if that evil slave should say to himself, ‘My master is staying away a long time,’ 49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 51 and will cut him in two, and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth (Matthew 24:32-51).

The parable of the fig tree is employed to teach us that there are certain signs which indicate the “season” of His return. When the fig tree begins to sprout new leaves, we can be assured that summer is near. So, too, when we see “all these things” “ that is, the things Jesus has just described, including the abomination of desolation “ then we can be assured that the season of our Lord’s return is at hand. Just how broad is this time frame, this season? One generation in length (Matthew 24:34).

Although we are meant to recognize the “season” of our Lord’s return, we are not meant to know the exact time “ not the day nor the hour. This is consistent with God’s dealings with this world in the past. Specifically, we can see this in relation to the flood. No one “ not even Noah “ knew the exact day or hour that the flood would come. I believe we can safely say that at least Noah knew the season. We can see this when we read in Genesis 7:

13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. 14 They entered, along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. 15 Pairs of all creatures that have the breath of life came into the ark to Noah. 16 Those that entered were male and female, just as God commanded him. Then the Lord shut him in. 17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth (Genesis 7:12-17).

Noah had spent many years building the ark. He knew that the season for divine judgment was near, but he did not know the exact day. Then one day God gave orders to board the ark. It was God who closed the door, and then He sent the flood. The people of Noah’s day had no “early warning” that the flood was coming. When judgment came, it came quickly, and without warning; there was no opportunity for those under judgment to change their minds and to board the ark.

The same will be true in last days (Matthew 24:39). There will be no dramatic indications that “the day” or “the hour” (of judgment) has come. Two men will be in the field, going about their normal daily routine; one will be taken, the other will be left. Two women will be grinding grain, just as they normally would; one will be taken, the other will be left (Matthew 24:40-41).

The application is now spelled out in verses 42-44. Since no one can know the day or the hour that the Lord will come, we must be constantly in a state of alertness, ready at any moment. Jesus illustrates His point with the example of a burglary. If the owner of the home had known the hour when the burglary would occur, he would have made sure to prevent it. But, in fact, he did not know the hour. One might even conjecture that he was not even aware that a burglary would take place. Thus, it caught him off guard, to his loss.

We might illustrate the need for readiness in a different way. Firemen are trained and equipped to fight fires. They know there will be fires, but they don’t know when. And so they are in a constant state of readiness, even when they sleep. Their clothing is all laid out so they can quickly dress and get to the fire. Sometimes I see the fire truck outside the grocery store where I shop. The firemen are in the store, buying food. But they also have their portable radios in hand, ready to rush out if word of a fire is received.

We, too, must be ready, Jesus tells us. We do not know the hour of His return, and more than this, the coming of the Son of Man will be at a time that we don’t expect. From the context of chapter 24, I am tempted to think that while His return will be preceded by very difficult days, the actual day of His return will appear to be trouble-free, much like the day Noah and his family entered the ark. (I’ll bet the sky was blue and clear all day long.) When Jesus returns, people will be going about their normal routines because there will be no sign of imminent danger. We therefore must be ready at all times.

Just what does being alert look like? In Matthew 24:45-51, Jesus describes how He desires to find His disciples when He does return “ going about the tasks He has assigned them. The “faithful and wise slave” knows that his master may not return for some time, but he also knows that he has been instructed to feed and care for his fellow slaves (Matthew 24:45). And so he uses the time of his master’s absence to fulfill his mission. And because this is his normal routine, his master will find him at his appointed work when he returns, even though the hour of his return is unknown (Matthew 24:46-47). The evil slave interprets his master’s prolonged delay very differently. He concludes that his master’s return is yet in the distant future. He may also assume that he will be given some forewarning, so that he will have time to “clean up his act” in time to look good for his master. And so he misappropriates his master’s resources and ignores his master’s instructions. Instead of caring for his fellow slaves by feeding them, he feeds himself and his cronies, indulging himself and others in that which should be given to his fellow slaves. This man will be cut in two and assigned to hell with his fellow hypocrites, where there will be weeping and gnashing of teeth (Matthew 24:48-51).

The Parable of the Ten Virgins

There are several things we need to consider before we attempt to interpret this parable. First, we need to recognize that this is a selective account. There are many details omitted. From where is the groom coming? Where are the virgins waiting? What will happen there? What role do the lamps play in this ceremony and celebration? And, perhaps most notable, where is the bride? She is never mentioned. It is obviously the groom who is central to this story (after all, it is about the coming of the Messiah at the end of the age).

Second, we may not be looking at a typical wedding. I doubt that in most wedding celebrations the groom would exclude bridesmaids for forgetting to bring oil for their lamps. I doubt that arriving late, as five of the virgins did, would keep them from gaining entrance to the celebration. This seems to be a rather exceptional situation, and not a typical event. Thus, knowledge of how wedding ceremonies were conducted in those days (largely gained from sources outside the Bible) will not prove that helpful. This extra-biblical information is not the key to understanding our text.

Third, we need to set aside our 20^th century assumptions about weddings, bridesmaids and lamps. Specifically, we must not think of these lamps in terms that are familiar to us. The word which is used for “lamp” here (lampas) is not the normal term for “lamp” in Matthew, or in the New Testament. It is used five times in this parable of the virgins in Matthew 25, once in John 18:3, once in Acts 20:8, and twice in Revelation (4:5; 8:10). The lampas is more of a torch, a larger, brighter “lamp” than that which is normally used inside a house. In John 18:3, the lampas was the torch held by those who came in the night to arrest Jesus near the Garden of Gethsemane. There were many of these larger lamps in the room where Paul was teaching in Acts 20:8 (thus the extra warmth which must have contributed to the young man’s sleepiness and fatal fall).

From what I have learned, this lampas was not like any of the oil lamps my wife has collected. There was no glass chimney, no neat wick or adjusting device, and no attached tank in which oil would be stored. It was more like a large, flat, bowl, with a rag or rope-like “wick.” Apparently this kind of lamp could be attached to a pole, and used as an outdoor torch to illuminate one’s steps in the darkness. The word “trim,” employed by almost every translation, is a word which is found ten times in the King James Version, but only once (here in Matthew 25:7) is it rendered “trim.” This gives us a modern-day mental image of a bridesmaid (virgin) adjusting the wick upward in her glass-topped lamp, lighting it with a match. I think she was preparing the lamp by fixing it to a pole and then lighting the rag or primitive wick.

Fourth, we need to rid ourselves of the false conception that the five foolish virgins ran out of oil. The text is clear on this point; the five foolish virgins never brought any oil with them. A footnote in the NET Bible indicates that the word “extra” is not found in the Greek text, but has been supplied because the context implies it. I don’t think so at all. Surely the author is able to clearly supply this detail, so crucial to the interpretation of this parable. But he did not. Why do we wish to think they brought any oil with them? Perhaps it is because we read that the virgins claimed that their lamps were “going out” in verse 8. Would they all have been burning their torches for lighting the inside of the house where they all waited and slept? Would there not be the normal lighting in that place? Why would all five run out at the same time, just when they were preparing their lamps?

I would understand that the lamps were transported without oil in them. If they traveled in the daylight, these lamps would not have been needed on their journey to the wedding place. The reason the wise virgins brought oil was because the oil was carried in flasks and added to the lamps at the time of need. There must have been some residue of oil on the rag or wick of the five empty lamps, which quickly burned out, only moments after being lit. This would explain why all five torches went out at the same time. Perhaps, too, these foolish virgins minimized their foolishness by describing their plight as “running out” so as to look less foolish.

Not only is the text clear about the foolish virgins bringing no oil with them, it is difficult to interpret the parable if, indeed, they did run out of oil. The difference between the five wise virgins and the five foolish virgins is salvation. These five foolish virgins were not once saved, but then “ran out” of salvation. They were lost, and never had it. They never had oil. They were just empty lamps. They looked useful, they seemed to give promise of light, but they never produced it. Let us not seek to supply what the author has purposefully omitted (any oil) in a way that makes us feel better about the story. We are not supposed to feel good about these five foolish, oil-less virgins.

With these things in mind, let us seek to paraphrase the story. There was a wedding, to which ten young virgins were invited as participants. It would seem that in some way they were instructed to bring lamps, so that at the right time they could form or lead some kind of torchlight procession. All ten virgins brought their lamps, but only five brought the necessary oil as well. They all waited for the groom to arrive. Time passed and darkness set in. The groom tarried longer than expected and so all ten bridesmaids (virgins) slept until he arrived. Suddenly, at midnight someone cried out that the groom was approaching. All ten virgins are awakened by this cry, and they begin to prepare their lamps for ceremonial service. The need for these lamps is now particularly obvious (it is midnight, pitch dark). The five foolish virgins ask the five wise virgins to share their oil, but their request is denied. It wasn’t that the five wise virgins didn’t care; it was because there would not be enough oil for all ten lamps. Better to have a torchlight parade with five working lamps than with ten non-functioning, lightless, lamps. The foolish virgins were told to go purchase their own oil, which they did. But during their absence the torchlight parade took place, and the groom, accompanied by the five wise virgins entered the celebration hall. The doors were then closed. Later, the five foolish virgins arrived, with oil, but it was too late. That part of the festivities had already been completed. There was no need for the services of these five virgins, and they were not allowed to enter and join in the wedding celebration. Even though the five virgins pled, “Lord, Lord … ,” they were sent away with the words, “I do not know you!” Our Lord then concludes this parable by applying it to His disciples (and thus the church). He urges His disciples to stay alert, because they, too, do not know the day or the hour of His return.

As we consider the interpretation and application of this parable, we should begin by observing that it is but one of several parables in this discourse. All of the parables have to do with what we do and do not know about the coming of Christ at the end of the age. Jesus assures us that we should be able to discern the season (the general time-frame) of His return (Matthew 24:32-34). One particularly significant indicator of the season is the abomination of desolation and Great Tribulation (Matthew 24:29-31). But while we may know the season (within the span of a generation), we cannot and will not know the day nor the hour of His return. Because we do not know precisely when He will return, we must be constantly in a state of alertness. We must be ready. This parable is about being ready. It highlights one aspect of what it means to be ready.

All of the parables in this discourse have to do with being ready for His return, but we are seeking to discern the unique message of this parable. What is it that this parable teaches or underscores that we don’t find in the other parables in this passage? In a moment I will make some observations which should help us identify the unique message of this parable. But first, let’s consider what this parable shares in common with the other parables in this section.

This parable, like all the others in this section, Jesus tells to His disciples privately (see Matthew 24:3). So far as I can tell, neither the crowds nor the Jewish religious leadership are present. This is private instruction, for those who are followers Jesus, or who think they are. We should keep in mind that Judas was among the twelve who heard this parable, and he was not a true believer (John 6:64, 70-71; 13:2, 10-11, 18-20).

This parable, like the others in this section, instructs us to be ready, when Jesus returns to this earth (compare Matthew 24:42, 44, 50; 25:13).

This parable is consistent with the rest of this discourse in that it indicates that the Lord’s return will not be nearly as soon as the disciples suppose.

While the people were listening to these things, Jesus proceeded to tell a parable, because he was near to Jerusalem, and because they thought that the kingdom of God was going to appear immediately (Luke 19:11).

“When the bridegroom was delayed a long time, they all became drowsy and fell asleep” (Matthew 25:5; compare 24:6, 48).

This parable, like the others, portrays the return of Christ as sudden and unexpected (compare Matthew 24:37-41, 43, 50; 25:5-6). In part, it is unexpected because so much time has passed.

This parable, like the others, is based upon the premise that we do not know the day nor the hour of our Lord’s return:

“Therefore stay alert, because you do not know the day or the hour” (Matthew 25:13; compare 24:26, 42-44, 50).

This parable, like the others, indicates that the Lord’s coming will distinguish one group of people from another (compare Matthew 24:37-41, 45-51; 25:1-12, 31-46). The one group enters in with our Lord, to enjoy fellowship with Him. The other group is kept out, and assigned to eternal torment.

This parable, like others in this section, indicates that this distinction between believers and unbelievers, between those who will enter the kingdom of heaven and those who will be confined in hell, may not be apparent until the coming of Christ. It is at the second coming, when men stand before our Lord, that their true spiritual status (and thus their destiny) is known. Several times in the Gospels, Jesus makes it clear that there will be some surprises (regarding who is in the kingdom and who is not) when He returns.

The Unique Contribution of the Parable of the Ten Virgins

What, then, is the unique contribution of the parable of the ten virgins? Several clues to the unique message of this parable should be noted. First, we see that this parable describes what the “kingdom of heaven” will be like at the time of the second coming. Some would say (and I would agree) that this parable describes the condition of the church at the second coming. Jesus is speaking here (as in this entire discourse) to His disciples; He is not speaking to His adversaries, the Jewish religious leaders, nor to the crowds. Thus, this parable, like the others in this section, should serve as a warning to the church.

Second, we should observe that for some period of time the five foolish virgins were almost indistinguishable from the five wise virgins. The five foolish virgins addressed the groom as “Lord” twice (Matthew 25:11). The five foolish virgins looked just like the five wise virgins. They all were invited to the wedding celebration, and they all came, expecting to participate in the wedding. The five virgins were not different from the five wise virgins, except for one thing “ the foolish virgins brought their lamps but no oil.

Third, none of the ten virgins knew when the groom would arrive, and all ten slept when he took longer than expected to arrive. We do not find the five foolish virgins asleep, while the five wise virgins are busily at work. All slept, and all were awakened by the news of the groom’s approach. The emphasis here is not really on working, as it is in the earlier and later parables. This is because our salvation is not the result of our works, but of His work on Calvary (Ephesians 2:1-10).

Fourth, we are initially surprised (and even disappointed) that the five wise virgins will not share their oil with the foolish virgins. This is not because the five wise virgins were selfish. In the context of the story, sharing their oil may have meant that all ten would run short of oil. But when we come to the interpretation of this parable, we can see that the saved cannot share what they have in Christ with the lost. The lost will not enter heaven based on the salvation others have received. Each person is accountable for his own choices (see Deuteronomy 24:16; Ezekiel 18:20; Jeremiah 31:29-30).

Fifth, we find it emphasized here that once our Lord returns, there is neither the time nor the opportunity for the five foolish virgins to change their course of unbelief. There is a “point of no return,” after which one’s rejection of Christ cannot be reversed. For some, this “point of no return” is death:

27 And just as people are appointed to die once, and then to face judgment, 28 so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation (Hebrews 9:27-28, emphasis mine).

For others (for those who are alive), the second coming of Christ will be the point of no return. We see this in 2 Thessalonians 2:

8 And then the lawless one will be revealed, whom the Lord will destroy by the breath of his mouth and wipe out by the manifestation of his arrival. 9 The arrival of the lawless one will be by Satan’s working with all kinds of miracles and signs and false wonders, 10 and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved. 11 Consequently God sends on them a deluding influence so that they will believe what is false. 12 And so all of them who have not believed the truth but have delighted in evil will be condemned (2 Thessalonians 2:8-12).

In our text, the five foolish virgins are not given the time to reverse their folly, once the groom has come. They had their opportunity, and they lost it. Now it is too late.

Sixth, the outcome is either heaven or hell, and thus the key element is salvation. The wording of the five foolish virgins in our text is all too familiar to the reader of Matthew’s Gospel:

11 “Later, the other virgins came too, saying, ‘Lord, lord! Let us in!’ 12 But he replied, ‘I tell you the truth, I do not know you!’” (Matthew 25:11-12, emphasis mine)

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven”only the one who does the will of my Father in heaven. 22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ 23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’” (Matthew 7:21-23, emphasis mine)

Taking Matthew’s words literally (and not supplying words for him), I read that the difference between the foolish virgins and the wise virgins was one thing: the wise virgins had oil for their lamps, while the foolish virgins did not. The wise virgins had the opportunity to obtain oil, and did so. The foolish virgins had plenty of opportunity to procure oil, but did not.

It is possible to be in close contact with Christ, and with Christians, and yet not be saved. I am reminded of a similar passage in the Gospel of Luke:

23 Someone asked him, “Lord, will only a few be saved?” So he said to them, 24 “Exert every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 25 Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer you, ‘I don’t know where you come from.’ 26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 27 But he will reply, ‘I don’t know where you come from! Go away from me, all you evildoers!’ 28 There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God but you yourselves thrown out. 29 Then people will come from east and west, and from north and south, and take their places at the banquet table in the kingdom of God. 30 But indeed, some are last who will be first, and some are first who will be last” (Luke 13:23-27, emphasis mine).

Jesus is warning us in this parable that there will be a number of people who look like Christians, who associate with Christians, and who even think they are Christians, who will be shocked to learn that they are not saved at the return of our Lord. What a sobering thought. This text is not seeking to create uncertainty and doubt in the heart of the Christian. It is not seeking to rob the Christian of his assurance. But it is seeking to warn those who have a false assurance, but not salvation. In the last days, just as in Jesus’ time and today, there will be those who appear to be Christians, but are not:

“Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves” (Matthew 7:15).

60 Then many of his disciples, when they heard these things, said, “This is a difficult saying! Who can understand it?” 61 When Jesus was aware that his disciples were complaining about this, he said to them, “Does this cause you to be offended? 62 Then what if you see the Son of Man ascending where he was before? 63 The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life. 64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) 65 So Jesus added, “Because of this I told you that no one can come to me unless the Father has allowed him to come.” 66 After this many of his disciples quit following him and did not accompany him any longer (John 6:60-66).

1 But understand this, that in the last days difficult times will come. 2 For people will be lovers of themselves, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, 3 unloving, irreconcilable, slanderers, without self-control, savage, opposed to what is good, 4 treacherous, reckless, conceited, loving pleasure rather than loving God. 5 They will maintain the outward appearance of religion but will have repudiated its power. So avoid people like these (2 Timothy 3:1-5, emphasis mine).

Jesus wants us to be careful about assuming we are saved, if indeed we are not. It is for this reason that the apostles challenge us to examine ourselves, to be sure we are in the faith:

5 Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you”unless, indeed, you fail the test! (2 Corinthians 13:5)

1 So get rid of all evil and all deceit and hypocrisy and envy and all slander. 2 And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation, 3 if you have experienced the Lord’s kindness (1 Peter 2:1-3).

We dare not assume that every one who claims to trust in Jesus is genuinely saved:

15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves” (Matthew 7:15).

28 Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. 29 I know that after I am gone fierce wolves will come in among you, not sparing the flock. 30 Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. 31 Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears (Acts 20:28-31).

12 And what I am doing I will continue to do, so that I may eliminate any opportunity for those who want a chance to be regarded as our equals in the things they boast about. 13 For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. 14 And no wonder, for even Satan disguises himself as an angel of light. 15 Therefore it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions (2 Corinthians 11:12-15).

We should remember that when Jesus spoke these words of warning in the parable of the ten virgins, Judas was among the disciples, and Judas was not a believer. Surely his true spiritual condition came as a great shock to the eleven.

I believe that the five foolish virgins had no oil for the very same reasons people continue to run out of gas, even when the flashing message on their instrument panel tells them they are. First, men don’t believe the warning signs. They don’t think things are as bad as they are reported to be. “I must have more gas than that!” Or, “I’ve gotten this same message before, and I’ve always been able to get to the gas station before running out.”

The Bible says that we are all sinners, under divine condemnation, condemned to hell:

9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 10 just as it is written:

“There is no one righteous, not even one,

11 there is no one who understands,

there is no one who seeks God.

12 All have turned away, together they have become worthless;

there is no one who shows kindness, not even one.”

13 “Their throats are open graves,

they deceive with their tongues,

the poison of asps is under their lips.”

14 “Their mouths are full of cursing and bitterness.”

15 “Their feet are swift to shed blood,

16 ruin and misery are in their paths,

17 and the way of peace they have not known.”

18 “There is no fear of God before their eyes” (Romans 3:9-18).

For all have sinned and fall short of the glory of God (Romans 3:23).

For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord (Romans 6:23).

The Bible says that we are dead in our sins, and thus unable to save ourselves:

1 And although you were dead in your transgressions and sins, 2 in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, 3 among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest … (Ephesians 2:1-3).

The Bible says that we cannot be saved by doing good works, but only through the work of Jesus on the cross of Calvary.

19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. 20 For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin (Romans 3:19-20).

5 He saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 6 whom he poured out on us in full measure through Jesus Christ our Savior. 7 And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life (Titus 3:5-7).

The only way of salvation is for men to acknowledge their sin and to trust in the sacrificial death of Jesus Christ on the cross of Calvary:

But to all who have received him”those who believe in his name”he has given the right to become God’s children (John 1:12).

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life (John 3:16).

21 But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed” 22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 23 for all have sinned and fall short of the glory of God. 24 But they are justified freely by his grace through the redemption that is in Christ Jesus. 25 God publicly displayed him at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. 26 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness (Romans 3:21-26).

4 But God, being rich in mercy, because of his great love with which he loved us, 5 even though we were dead in transgressions, made us alive together with Christ”by grace you are saved!” 6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 7 to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus. 8 For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; 9 it is not from works, so that no one can boast (Ephesians 2:4-9).

Those who run out of gas (or refuse to buy oil) are the people who refuse to heed the warnings of God’s Word and the invitation of salvation through faith in Jesus. Those who don’t purchase fuel are those who don’t think they need it, at least at the moment.

Second, those who run out of gas are lulled into a false confidence by the fact that everything appears to be fine at the moment. The engine is running smoothly; there are no preliminary chugs or sputtering of the engine. And so we feel confident in our choice not to purchase fuel. Jesus told us that He would come at a time when we did not expect Him (Matthew 24:44). Apparently our Lord’s coming will be at a rather peaceful time, when there are no indications of trouble ahead. This is the way it was in the days of Noah. Don’t be lulled into a false sense of security. He will come at a time when it seems we are doing just fine.

Third, those who run out of fuel are those who wrongly suppose that they still have plenty of time to get it later. We know when our gas gauge is low. Good grief, we can see the flashing lights on the dash. But we lull ourselves into thinking that there is still plenty of time to deal with the problem. There will surely be another gas station ahead, and not too far. This false confidence has gotten many people into trouble. Those who think they will have other chances to come to faith in Jesus are making a very dangerous assumption. The coming of our Lord will be sudden and unexpected, and when He comes, all chances of changing our course have been forfeited. The coming of our Lord ends our opportunity to turn to Him in faith, and it seals our doom.

The coming of our Lord was not to be immediate, as the disciples supposed, but at a much more distant time. But when He does come, it will be without warning, and at a time we don’t expect Him. When He comes, our fate is sealed, and there will be no opportunity to change our minds then. We must therefore be prepared now (and from now on) by acknowledging our sins, our helplessness, our need for salvation, and by trusting in the death, burial, and resurrection of Jesus in our place. Being ready means, among other things (and especially in this parable), trusting in Jesus, and having our sins forgiven.

Must we wait until the coming of our Lord to learn, much to our dismay, that we were not really saved? God wants us to know for certain that we are saved. He wants us to be fully assured that our sins are forgiven and that we have a salvation that is certain. He wants us to be confident, because we are saved and we know it:

27 My sheep listen to my voice, and I know them, and they follow me. 28 I give them eternal life, and they will never perish; no one will snatch them from my hand. 29 My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand. 30 The Father and I are one” (John 10:27-30).

13 And when you heard the word of truth (the gospel of your salvation)”when you believed in Christ”you were marked with the seal of the promised Holy Spirit, 14 who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory (Ephesians 1:13-14).

For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus (Philippians 1:6).

Because of this, in fact, I suffer as I do. But I am not ashamed, because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day (2 Timothy 1:12).

13 I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life. 14 And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. 15 And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him (1 John 5:13-15).

At the second coming, we may be surprised that some whom we thought to be saved were not, but there is no need for us to be surprised. God has given us His Word, and on the basis of His Word, we find that there are certain confirmations and “vital signs” that assure us of our salvation in Christ.

First, there is the promise of His Word that all who believe in Jesus Christ as God’s provision for our sins will be saved:

Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away (John 6:37).

8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we preach), 9 because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation. 11 For the scripture says, “Everyone who believes in him will not be put to shame.” 12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 13 For everyone who calls on the name of the Lord will be saved (Romans 10:8-13).

9 If we accept the testimony of men, the testimony of God is greater, because this is the testimony of God that he has testified concerning his Son. 10 (The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that God has testified concerning his Son.) 11 And this is the testimony: God has given us eternal life, and this life is in his Son. 12 The one who has the Son has this eternal life; the one who does not have the Son of God does not have this eternal life (1 John 5:9-12).

What I want you to see is that salvation is the work of God. He accomplished it through the death, resurrection, and ascension of His Son. He made it known through His Word. He calls upon us to believe in Jesus, assuring us that if we place our trust in Him, we are saved forever. We are sealed by His Spirit, and we are kept for the final day, just as our salvation is kept for us. It is not any work of ours that saves us, but Jesus, in whom we must place our trust.

There are a number of manifestations of our new life in Christ “ vital signs, if you would “ that reassure us that we are His children, who have been plucked from the path to eternal destruction (hell) and have been placed on the path to heaven.

Those who have come to a saving faith have entered into a radically new and different way of life. Their actual conversion may not have been as dramatic as that of the Apostle Paul (see Acts 9:1-22), but they have come from death to life, and from the pursuit of sin to the pursuit of God. Those who have experienced salvation now enter into the process of sanctification, whereby the old man (the old “me”) is put to death, and the new man (the new “me” in Christ) continues to be conformed to the image of Christ:

20 I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me (Galatians 2:20).

9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, 10 thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God. 11 Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God (1 Corinthians 6:9-11).

So then, if anyone is in Christ, he is a new creation; what is old has passed away”look, what is new has come! (2 Corinthians 5:17)

17 So I say this, and insist in the Lord, that you no longer live as the Gentiles do, in the futility of their thinking. 18 They are darkened in their understanding, being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. 19 Because they are callous, they have given themselves over to indecency for the practice of every kind of impurity with greediness. 20 But you did not learn about Christ like this, 21 if indeed you heard about him and were taught in him, just as the truth is in Jesus. 22 You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, 23 to be renewed in the spirit of your mind, 24 and to put on the new man who has been created in God’s image”in righteousness and holiness that comes from truth (Ephesians 4:17-24).

7 Therefore do not be partakers with them, 8 for you were at one time darkness, but now you are light in the Lord. Walk as children of the light (Ephesians 5:7-8).

Those who are Christians no longer fear death, as they once did as unbelievers:

14 Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), 15 and set free those who were held in slavery all their lives by their fear of death (Hebrews 2:14-15).

21 For to me, living is Christ and dying is gain. 22 Now if I am to go on living in the body, this will mean productive work for me, yet I don’t know which I prefer: 23 I feel torn between the two, because I have a desire to depart and be with Christ, which is better by far (Philippians 1:21-23).

Those who are Christians have a hunger for God’s Word:

1 So get rid of all evil and all deceit and hypocrisy and envy and all slander. 2 And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation, 3 if you have experienced the Lord’s kindness (1 Peter 2:1-3).

Those who are Christians now see spiritual truths, to which they were blind as unbelievers:

14 The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. 15 The one who is spiritual discerns all things, yet he himself is understood by no one. 16 For who has known the mind of the Lord, so as to advise him? But we have the mind of Christ (1 Corinthians 2:14-16).

14 But their minds were closed. For to this very day, the same veil remains when they hear the old covenant read. It has not been removed because only in Christ is it taken away. 15 But until this very day whenever Moses is read, a veil lies over their minds, 16 but when one turns to the Lord, the veil is removed. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom. 18 And we all, with unveiled faces reflecting the glory of the Lord, are being transformed into the same image from one degree of glory to another, which is from the Lord, who is the Spirit (2 Corinthians 3:14-18).

3 But even if our gospel is veiled, it is veiled only to those who are perishing, 4 among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God (2 Corinthians 4:3-4).

Those who are Christians have the internal witness of the Spirit:

14 For all who are led by the Spirit of God are the sons of God. 15 For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.” 16 The Spirit himself bears witness to our spirit that we are God’s children. 17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ)”if indeed we suffer with him so we may also be glorified with him (Romans 8:14-17).

Those who are Christians desire to know Christ more intimately:

8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things”indeed, I regard them as dung!”that I may gain Christ, 9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness”a righteousness from God that is in fact based on Christ’s faithfulness. 10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death (Philippians 3:8-10).

Those who are Christians are happy to leave this life behind, and yearn for the day when Christ returns:

13 These all died in faith without receiving the things promised, but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners on the earth. 14 For those who speak in such a way make it clear that they are seeking a homeland. 15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 16 But as it is, they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them (Hebrews 11:13-16).

20 But our citizenship is in heaven”and we also await a savior from there, the Lord Jesus Christ, 21 who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself (Philippians 3:20-21).

The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus! (Revelation 22:20)

My friend, do these things which characterize Christians characterize you? Do you have these “vital signs” of spiritual life? If not, then confess your sin and trust in what Jesus did for you on the cross of Calvary. He bore your punishment, and He offers you His righteousness and eternal life. Don’t wait until it is too late to acknowledge that you have no oil (are not saved). Trust Him now.

1 Now on the topic of times and seasons, brothers and sisters, you have no need for anything to be written to you. 2 For you know quite well that the day of the Lord will come in the same way as a thief in the night. 3 Now when they are saying, “There is peace and security,” then sudden destruction comes on them, like labor pains on a pregnant woman, and they will surely not escape. 4 But you, brothers and sisters, are not in the darkness for the day to overtake you like a thief would. 5 For you all are sons of the light and sons of the day. We are not of the night nor of the darkness. 6 So then we must not sleep as the rest, but must stay alert and sober. 7 For those who sleep, sleep at night and those who get drunk are drunk at night. 8 But since we are of the day, we must stay sober by putting on the breastplate of faith and love and as a helmet our hope for salvation. 9 For God did not destine us for wrath but for gaining salvation through our Lord Jesus Christ. 10 He died for us so that whether we are alert or asleep we will come to life together with him. 11 Therefore encourage one another and build up each other, just as you are in fact doing (1 Thessalonians 5:1-11).

²⁶⁵ Copyright © 2005 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 77 in the Studies in the Gospel of Matthew series prepared by Robert L. Deffinbaugh on April 10, 2005.

²⁶⁶ The word “extra” is not in the original text, and in my opinion it should not be supplied here. More on this later.

²⁶⁷ I’m not sure I like the rendering “was delayed.” This could be read in such a way as to see our Lord’s delay as being imposed on Him by His circumstances. If this delay is the will of the Father, it makes more sense. It is interesting to note that the only other time this term is used in Matthew is in 24:48, where the evil slave says to himself, “My master is staying away a long time.” I’m inclined to see the same nuance in chapter 25. The Lord tarries longer than expected; He is not delayed.

²⁶⁸ Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.

The final three chapters of the book of Daniel record an extensive revelation of the prophetic future which is without parallel anywhere else in Scripture, As Leupold has expressed it, “There is hardly anything in the Bible that is just like these chapters, especially like chapter 11. The word, the vision, and minute prediction are combined in a manner that is found nowhere else in the Scriptures.”⁵⁴² The entire content of chapter 10, for instance, is introductory, indicating the extensive character of the prophecy to follow. The introduction actually extends through the first verse of chapter 11. The next section, 11:2-12:4, is divided into two major divisions. The first, 11:2-35, deals with the immediate future, from Darius to Antiochus; and the second, 11:36-12:4, with the far future, the end times just before the second advent of Christ. A final message and revelation is given to Daniel in 12:5-13. The last three chapters constitute the fourth vision of Daniel which gathers together the significant threads of prophecy, especially as they relate to the Holy Land and to the people of Israel.

The Setting of Daniel’s Fourth Vision

10:1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

Almost every detail of the first verse of this chapter has been subject to debate in commentaries. The date of the vision, “In the third year of Cyrus king of Persia” (536 B.C.), has been attacked as a discrepancy as compared with Daniel 1:21 where Daniel is said to have “continued even unto the first year of king Cyrus.” As was noted in the exposition of chapter 1, Daniel 1:21 does not say that Daniel died or terminated his career in the first year of king Cyrus but that he continued until this important event which introduced the kingdom of the Medes and the Persians. Although the Septuagint changes tne statement in Daniel 10:1 to “the first year,” this is a needless harmonization.⁵⁴³

Critical objection has also been leveled at the expression Cyrus king of Persia. Montgomery, with many liberal critics, holds, “The designation of Cyrus as ‘king of Persia’ was not contemporary usage; the Pers. king was entitled ‘the king,’ ‘the great king,’ ‘king of kings,’ or after his conquest of the Babylonian empire ‘king of Babel,’ ‘king of the lands’; Dr. [Driver], Int., 345 f. Cyrus was ‘the Persian king’ only later ace. to Hellenistic use.”⁵⁴⁴ Although scholars agree that Cyrus was not normally called by the simple designation “king of Persia” under ordinary circumstances until later, at least one contemporary usage of the term has been found.⁵⁴⁵ And, after all, why should not Cyrus be called “king of Persia” even if it was not the ordinary way of referring to him? Young states flatly, “This designation of Cyrus was contemporary usage (despite M [Montgomery] ).”⁵⁴⁶ After all, why should the scriptural designation have to conform precisely to ancient usage? The statement is quite clear and pinpoints the time of the vision.

It was in this third year of Cyrus king of Persia, late in Daniel’s career, about seventy-two years after he had been carried away as a youth to Babylon, that “a thing,” better translated, “a word,” that is, a revelation, was revealed to Daniel. By way of identification, his Babylonian name Belteshazzar, is given, to make clear that he is the same Daniel who was so named by Nebuchadnezzar seventy years before.

The general nature of the revelation is described in the verses which follow. Daniel first affirms that the “thing” or word was true, as might be expected of a revelation from God. The second fact concerning the prophecy as translated in the King James Version is that “the time appointed was long.” This exceedingly difficult expression has called for considerable comment. The Hebrew here, sa„ba„ ga„do‚, has been variously translated “great warfare”⁵⁴⁷ or “a great task”⁵⁴⁸ or, more freely, “involved great suffering.”⁵⁴⁹ The implication is that the period in view is a long and strenuous one involving great conflict and trouble for the people of God.

In contrast to the previous visions, Daniel states that “he understood the thing, and had understanding of the vision.” The previous visions had left questions in Daniel’s mind which were not fully resolved, although he had faithfully recorded what he had seen and heard. It is doubtful whether Daniel completely understood all the vision which followed, but at least he comprehended its general characteristics and was not left in a state of perplexity, for instance, as indicated in Daniel 8:27 where he was physically sick as a result of the extensive vision given to him. The introductory statement is sufficient, however, to alert the reader that a tremendous revelation is about to be presented.

Daniel’s Preparation for the Vision 10:2-3

In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

In preparation for the great revelation to follow, Daniel spent three weeks in mourning during which he did not eat the dainties of the king’s table, abstained from flesh and wine, and also did not anoint himself at all. Pleasant bread is literally, “bread of pleasures, of desires,” in contrast to bread of affliction (Deu 16:3), that is, the unleavened bread which was eaten during the Passover. During this period, Daniel apparently partook of basic nourishment and water but followed a meager diet. What was the occasion of this experience of self-inflicted fasting?

The duration of the period is obviously three weeks composed of days in contrast to the seventy “weeks” of Daniel 9:24-27. Although Leupold resists the idea that the Hebrew expression here, literally, “three weeks of days,” is used in contrast to Daniel 9, that may be precisely the point; that is, Daniel wants to make clear that normal days are in view in this prophecy. Practically everyone agrees that twenty-one days is the resulting sense.⁵⁵⁰ In any case, the three weeks included the normal week for the Passover season, as can be learned by comparison with Daniel 10:4: Passover occurred in the first month, the fourteenth day, and was followed by seven days in which unleavened bread was eaten.

The occasion for Daniel’s fasting probably was his concern for the pilgrims who had returned to Jerusalem two years before, anticipated in his prayer in Daniel 9. As the book of Ezra makes plain, the children of Israel had encountered great difficulty in getting settled in the land. Although the altar had been set up and the foundation of the temple laid (Ezra 3), the work had been suspended because of opposition by the people of the land (Ezra 4:1-5, 24). All of this was a great concern to Daniel, for his primary purpose in encouraging the expedition had been the restoration of the temple as well as the city of Jerusalem.

Humanly speaking, there was ground for anxiety. But Daniel did not understand that the seventy years of the captivity which expired with the return of the exiles in Ezra 1 did not fulfill the seventy years of the desolation of Jerusalem and the temple. This required an additional twenty years (the difference between 605 B.C., the first deportation of the Jews, and 586 B.C., the date of the destruction of Jerusalem). From God’s point of view, things were moving exactly on schedule. In a sense, the vision which followed was a reply to Daniel’s questions concerning God’s purposes for the future of Israel in relation to the Gentiles. These purposes involved a far more extensive program than that fulfilled in the book of Ezra and Nehemiah. While the saints of God may justly be concerned over what seems to be a defeat of God’s purpose, the suffering saint should never forget the majesty of the sovereignty of God which ultimately proves “that all things work together for good to them that love God” (Ro 8:28). From the divine viewpoint, while we should pray, we should be delivered from anxiety—as Paul stated many years later (Phil 4:6-7). The period of fasting, however, constituted a divine preparation for the revelation. No doubt, abstinence from all but absolutely necessary food and drink, and the omission of anointing oil—indicative of his grief for the affliction of Israel (Amos 6:6; 2 Sa 14:2)—helped to ready Daniel for his great experience.

Daniel’s Glorious Vision of God

10:4-6 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning; and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

According to verse 4, the time of the vision was the twenty-fourth day of the first month, that is, April or the month Abib (Ex 23:15), known later in the Old Testament as Nisan (Neh 2:1). Scripture does not reveal when the twenty-one days of mourning began, but it seems clear that they had concluded by the twenty-fourth day of the month. The new year was normally begun with a festival of two days celebrating the advent of the new moon (1 Sa 20:18-19, 34),⁵⁵¹ and it was of course unsuitable for him to fast while that joyous festival continued. Daniel probably had observed the Passover on the fourteenth day and the Feast of Unleavened Bread which followed from the fifteenth day to the twenty-first. If the vision came to Daniel immediately after his twenty-one days of mourning, his fast must have begun immediately after the new moon celebration, concluding just before the vision was given to him.

The place of the vision is declared to be “by the side of the great river, which is Hiddekel.” Here we learn for the first time that Daniel did not accompany the pilgrims who returned to Jerusalem, although this is implied in the earlier verses of chapter 10. Liberal scholars attempt to turn this into an argument against the historicity of Daniel, assuming that he would automatically return to his native land as soon as permitted. As Young points out, however, if Daniel was merely a fictitious character, an ideal created by a writer in the Maccabean period, it would have been far more natural to have pictured him returning triumphantly to his native land. Young concludes, “The fact that Dan. does not return to Palestine is a strong argument against the view that the book is a product of the Maccabean age.”⁵⁵² The obvious explanation of Daniel’s failure to return is that he was quite old, probably eighty-five years of age, and, according to chapter 6, had been given a prominent place in the government and was not free to leave as were the others. Probably he could do Israel more good by remaining at his post than by accompanying them in the limitations of his age to Palestine.

The statement that the vision occurred by Hiddekel, or the river Tigris, has also been subject to criticism on two counts. First, the question has been raised whether this should be considered a literal and geographic statement or part of the vision. In Daniel 8, Daniel’s vision “was by the river of Ulai,” but the context makes plain that he is only there in vision not in reality. In chapter 10, however, the context and narrative makes plain that he is actually by the Tigris River, as the following verses relate how the men who were with him but did not see the vision fled. Liberal scholars like Montgomery, however, consider the reference to “the great river” a contradiction with the specification “Hiddekel” or the Tigris River, as the Euphrates River is normally called “the great river.” Montgomery, accordingly, regards this “as an early gloss” in the text, with the only alternative that “otherwise we must attribute a solecism or gross error to the writer.”⁵⁵³ The Syriac version substitutes “Euphrates,” for “Hiddekel.” All of this, however, is quite arbitrary as there is no reason why the Tigris should not also be called a great river; and if that expression uniformly referred to the Euphrates, it would be all the more strange for a copyist to insert, “Hiddekel.” Conservative scholars generally agree that the river is the Tigris.⁵⁵⁴ The probability is that Daniel had come to this geographic area in connection with his duties as a chief administrator of the government. No great amount of travel need be assumed here because just above Babylon the Euphrates and Tigris are only about thirty-five miles apart.

In this situation, Daniel records that he had a vision of a glorious man. Daniel describes the man as clothed in linen, his loins girded with fine gold, his body having an appearance of beryl, or chrysolite. His face had the appearance of lightning, his eyes as flaming torches, his arms and feet like polished brass, and his voice sounded like the words of a multitude. All commentators agree that the personage was not a man, but either a glorious angel or a theophany, that is, an appearance of God Himself.

Leupold, after considerable discussion, concludes that the personage is a mighty angel on the fact that he requires the help of Michael, mentioned in verse 13, which would not be true of deity. If an angel, it may have been Gabriel, who appeared to Daniel in chapter 8. However, Leupold prefers to identify him with an unknown angel of equal stature with Michael.⁵⁵⁵ Young notes that Hengstenberg identified him as Michael and that the Jews considered the figure an angel.⁵⁵⁶

Although there is room for debate even among conservative scholars, the evidence seems more in favor of considering this a theophany. In this case, the man of 10:5-6 is to be distinguished from the angel of 10:10-14 as well as Michael mentioned in 10:13. Although mighty angels are frequently difficult to distinguish from God Himself, as in other visions such as those in Ezekiel and Revelation, the similarity between the man described in 10:5-6 and the glorified Christ in Revelation 1:13-15 has led conservative expositors such as Young and Keil to consider the man a genuine theophany or an appearance of Christ as the Angel of Jehovah.⁵⁵⁷

The description of Daniel attributes to the man in the vision a glorious appearance. The linen was probably the fine white linen which characterized garments of the priests (cf. Ex 28:39-43). In other instances, linen forms the clothing of heavenly visitors (cf. Eze 9:2-3, 11; 10:2, 6-7). The angels at the tomb of Christ are described as having long white garments of brilliant character without specifying that they are linen (Mk 16:5; Lk 24:4; Jn 20:12; cf. Ac 1:10). The girdle was probably also linen embroidered with fine gold. The reference to the “fine gold of Uphaz,” has only one other similar reference in the Bible (Jer 10:9), and it is not clear whether Uphaz is geographic or poetic. No clear identification has ever been made, although some have equated Uphaz with Ophir (Is 13:12) on the basis that this word is substituted for Uphaz in a Syriac version of Jeremiah 10:9.⁵⁵⁸ It is sufficient to consider the girdle as being embroidered with fine gold of unusual quality.

The appearance of the body as a jewel called “beryl” from the Hebrew tarshish is translated “chrysolite” in the Septuagint and is considered by Driver as a topaz. He states, “the topaz of the moderns—a flashing stone, described by Pliny as ‘a transparent stone with a refulgence like that of gold.’”⁵⁵⁹ The same stone seems to be mentioned in Exodus 28:20 and Ezekiel 1:16; 10:9. It is called tarshi‚sh as if originating in Spain.⁵⁶⁰ Porteous identifies it as the yellow jasper.⁵⁶¹ The impression given to Daniel was that the entire body of the man in the vision was like a gigantic transparent jewel reflecting the glory of the rest of the vision.

The description of the face illumined as it were by lightning, with eyes as flaming torches, is quite similar to the reference to Christ in Revelation 1:14-16. The polished brass of the arms and feet is similar to the “feet like unto fine brass” of Christ (Rev 1:15). And the lightning compares to the countenance of Christ likened to the sun in brilliance in Revelation 1:16, also to similar references in Ezekiel 1:13-14. Accompanying the visual image of glory was the mighty sound of the voice of a multitude, apparently not words which could be understood, but giving the impression of great power (cf. Rev 1:15). As Driver expresses it, “An impressive, but inarticulate, sound seems to be what the comparison is intended to suggest.”⁵⁶² The total impression upon Daniel, described in the verses which follow, must have been tremendous and similar to that of John the apostle when he saw the glorified Christ (Rev 1:17).

Effect of the Vision on Daniel

10:7-9 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

The vision which Daniel saw was apparent only to him and not to the men who accompanied him. The situation was somewhat similar to that of the men who accompanied Paul on the road to Damascus (Ac 9:7; 22:9), except that here the men saw and heard nothing but apparently sensed something which gave them great fear. When those who accompanied Daniel fled to hide themselves, Daniel was left alone as he states in verse 8. The failure of the men to see the vision, however, can hardly be attributed simply to their lack of spiritual perception as Leupold suggests.⁵⁶³ Undoubtedly, Daniel alone of the group was spiritually qualified to receive a vision, but the choice of the recipient of the vision was made by divine will and those who accompanied Daniel were not allowed to see the vision which was intended for Daniel only.

The fact that the men did not see the vision and fled makes clear that this is an actual event which occurred near the Tigris River and that Daniel is not there merely in vision. Those who accompanied Daniel were not part of the vision itself, and their departure opened the way for Daniel’s further experience alone.

The sight of the vision affected Daniel physically, robbing him of normal physical strength; and his normal appearance of health, described as “my comeliness,” was affected in a way similar to the appearance of Christ in Isaiah 52:14, the Hebrew of corruption (Dan 10:8) and marred (Is 52:14) coming from the same root.

Although apparently rendered immobile by his lack of strength, Daniel was still able to hear “the voice of his words”; but this only increased his incapacity, and he fell in a swoon with his face toward the ground (cf. Ex 19:16-22). Daniel’s experience illustrates the difficulty of mortal, sinful man, even a prophet like Daniel, of encountering the glory of God, in relation to which the holiest of men come short (Ro 3:23). It was in this posture of weakness and semiconsciousness that Daniel was to be strengthened to receive additional revelation.

Daniel’s Strength Restored by an Angel

10:10-11 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.

In verse 10, Daniel records that in his extremity a hand touched him, raising him sufficiently so that now he was resting on his hands and knees. If the original vision was a theophany or an appearance of God, it is evident that this is another personage, probably an angel. It is said that the angel “set me upon my knees,” literally translated, “shook me up upon my knees.” The action was much like arousing one from sleep.

The angel addresses Daniel and gives him the title, “a man greatly beloved.” Although God loves the entire world so much that He provided His Son as its Savior, certain individuals, because of their special relationship to God, are the objects of unusual divine love. David, in spite of his sins, was sought of the Lord as “a man after his own heart” (1 Sa 13:14; Ac 13:22); and John the apostle was “one of his disciples, whom Jesus loved” (Jn 13:23). As a parent loves all of his children but may love one or more in a special way, so the heart of God responds to those who love Him most.

The angel then exhorts Daniel to understand his message and to stand upright to receive it, for this was the purpose of the angel’s coming to Daniel. Upon this exhortation, Daniel is able to stand upright although trembling. The message of the angel naturally tended to reassure Daniel that God’s purpose in giving him the vision was gracious and loving, and Daniel had nothing to fear.

The Purpose of the Angel’s Visit

10:12-14 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

Daniel is further encouraged by the exhortation, “Fear not, Daniel.” To allay the fears of Daniel still further, the angel informs him that from the very beginning of his intercession, three weeks before, God had undertaken to answer his prayers and send the angelic messenger to him. What a reassurance it is that when one comes to God as Daniel did, setting his heart to understand and chastening himself before God, one may expect Daniel’s experience of the response of God that his words were heard and the messenger dispatched. The delay is explained in verse 13 as being occasioned by the opposition of “the prince of the kingdom of Persia” who “withstood me one and twenty days.” This “prince” is not the king of the kingdom of Persia but rather the angelic leader of Persia, a fallen angel under the direction of Satan, in contrast to the angelic prince Michael who leads and protects Israel. That the angel described as “the prince” of Persia is a wicked angel is clear from the fact that his opposition to the angelic messenger to Daniel is given as the reason for the delay of twenty-one days.

All during the period of Daniel’s fasting and prayer, a spiritual conflict was underway. This was resolved by the coming of Michael described as “one of the chief princes” (cf. Dan 10:21; 12:1; Jude 9; Rev 12:7). Michael seems to be the most powerful of the holy angels, and with his assistance the messenger to Daniel is released to fulfill his mission. The statement / remained there with the kings of Persia may be translated, “I was left there with the kings of Persia,” meaning, that having been delivered from the prince of Persia, the angelic messenger was permitted to go on his way. unattended.

Driver suggests that the phrase and I remained there actually means “I was superfluous there,” inasmuch as Michael, who was more powerful, had relieved him. The Hebrew word translated “I remained” (ndtarti, from yatar) does not properly signify “to remain behind” but “to remain over, to be superfluous.” Driver says of Daniel 10:13, “I was left over there beside the kings (i.e., I had nothing more to do).”⁵⁶⁴

Zockler refutes Calvin and others who understand the conflict of the angel as being with an earthly king rather than an angelic being. Calvin says, “If we weigh these words too judiciously, we shall readily conclude, that the angel fought rather against the king of the Persians than for him.”⁵⁶⁵ Zöckler supports the idea that this is angelic warfare on the basis of the following considerations:

(1) in chap, xi.5, where [sar] is unquestionably employed in the latter sense, the connection is entirely different from the character of the present passage, where the [ hassa„ri‚m] which immediately follows obviously denotes angelic princes; (2) the Persian kings, on the other hand, are termed [ malke‚ pa„ra„s] at the end of the verse; (3) the idea of an angel’s conflict with a human king seems very inappropriate; (4) the angel Michael was Israel’s ‘prince,’ i.e., guardian angel, according to 5:21; chap, 12:l; and corresponding to this, the prince of Persia who is here noticed, and the prince of Graecia mentioned in 5:20, were, without doubt, the angels of Persia and Javan respectively; (5) the idea of guardian angels over entire realms, whether friendly or hostile in their disposition toward the theocracy, is attested by various Old-Test, parallels, particularly by Isa. 24:21…; Isa. 46:2; Jer. 46:25; 49:3 (where the gods of the heathen nations take the place of the guardian angels); Deut. 32:8; and Psa. 96:4, 70; also Bar. 4:7 and Ecclus. 17:17…—to say nothing of New-Test, passages, such as 1 Cor. 8:5; 10:20 et seq.⁵⁶⁶

Although the entire subject of the unseen struggle between the holy angels and the fallen angels is not clearly revealed in the Scriptures, from the rare glimpses which are afforded, as in this instance, it is plain that behind the political and social conditions of the world there is angelic influence—good on the part of the holy angels, evil on the part of the angels under satanic control. This is the struggle to which Paul referred in Ephesians 6:10-18.

Keil interprets the expression, “I remained there with the kings of Persia,” as meaning that a victory of major character was won against the demonic forces which had previously controlled the kingdom of Persia, and the subsequent result was that the kingdom of Persia now would become the object of divine direction through angelic ministry. He understands the plural of “kings of Persia” to indicate all the kings of Persia which followed. Keil states, “The plural denotes, that by the subjugation of the demon of the Persian kingdom, his influence not merely over Cyrus, but over all the following kings of Persia, was brought to an end, so that the whole of the Persian kings became accessible to the influence of the spirit proceeding from God and in advancing the welfare of Israel.”⁵⁶⁷

Leupold summarizes the correct interpretation in these words,

Bad angels, called demons in the New Testament, are, without a doubt, referred to here. In the course of time, these demonic powers gained a very strong influence over certain nations and the government of these nations. They became the controlling power. They used whatever resources they could muster to hamper God’s work and to thwart His purposes… We get a rare glimpse behind the scene of world history. There are spiritual forces at work that are far in excess of what men who disregard revelation would suppose. They struggle behind the struggles that are written on the pages of history.⁵⁶⁸

The fact that the angelic messenger needed the help of Michael, however, refutes Young’s interpretation that the speaker is the Angel of Jehovah or the Lord Himself.⁵⁶⁹ While even an important angel might need the help of Michael, it is hardly acceptable that Christ in the Old Testament, prior to the incarnation, would need angelic help to gain a victory over a fallen angel. The circumstances seem to indicate that this must be an angel, not a theophany, and, therefore, be distinguished from the theophany of 10:5-6.

The angelic messenger now explains to Daniel that his purpose in coming is to make Daniel understand what would befall “thy people,” that is, Israel, “in the latter days.” The angel explains that much time is involved in the vision.

The expression in the latter days is an important chronological term related to the prophetic program which is unfolded in the book of Daniel. As previously considered in the exposition of Daniel 2:28, this phrase is seen to refer to the entire history of Israel beginning as early as the predictions of Jacob who declared to his sons “that which shall befall you in the last days” (Gen 49:1) and extending and climaxing in the second coming of Jesus Christ to the earth. The latter days view the entire history of Israel as culminating in the climax of the second advent and the establishment of the earthly kingdom.

Daniel’s concern for his people, which probably occasioned his three weeks’ fast and prayer, is now to be somewhat relieved by a specific revelation in addition to that already given in Daniel 9:24-27. The particulars of the vision include the experiences of Israel in the time of Antiochus Epiphanes and culminate in the great tribulation just before the second advent. Although Daniel probably did not understand the details, he could be reassured that God had a plan which ended in the ultimate victory of divine power. Although the prophecies made clear that there were powerful forces at work against Israel, which would inflict upon them much suffering and loss, in the end the power of God would triumph and Israel would be exalted as a nation.

Daniel Again Strengthened by the Angel

10:15-17 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Daniel’s weakness once again overwhelms him. Speechless, he turns his face to the ground. Calvin, refuting the notion that Daniel here is repenting his prophetic office, states, “By becoming prostrate on the ground, he manifested his reverence, and by becoming dumb, displayed his astonishment.”⁵⁷⁰ Whether or not Daniel actually fell to the ground is not clearly stated in verse 15, but the effect may well be what Calvin intimates.

Once again Daniel experiences strengthening from God. Whether or not the personage described as “one like the similitude of the sons of men” is a theophany, that is, Christ as the Angel of Jehovah, or is another angel is not clear. Probably it is another angelic messenger. Upon being strengthened and having his ability to speak restored, Daniel again confesses his weakness and lack of strength. His sorrows, or pains, as well as his weakness had returned with the additional vision. Daniel goes on to explain that he has difficulty in talking because he lacks both strength and breath. Montgomery suggests that breath should be “spirit.”⁵⁷¹ But Daniel’s problem was physical rather than lack of spirit. All of this made it difficult for Daniel as expressed in his statement, “How can the servant of this my lord talk with this my lord?” As Charles interprets it, “The sense then is how can so mean a servant of my lord talk with so great a one as my lord?’”⁵⁷² Daniel was in great difficulty in carrying on normal conversation with the angelic messenger.

Daniel Strengthened for the Third Time

10:18-19 Then there came again and touched me one like the appearance of a man, and he strengthened me, and said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.

For the third time in this chapter, Daniel is strengthened supernaturally by one who comes and touches him. Leupold believes that the same angel mentioned in verse 10 and following is the one who strengthens Daniel in each instance.⁵⁷³ However, in view of the plurality of angelic ministry, there is no special reason why Daniel should not have the ministry of more than one angel. The description of verse 16, as well as the description of verse 18, would be unnecessary if only one angel was involved. The context of verses 18 and 19, however, seems to link this angel as the one who addressed Daniel in verses 11-12.

The angel again exhorts Daniel with the reassuring salutation, “O man greatly beloved,” to not be afraid, to receive peace from God, and to be strong. Daniel was then strengthened and was able to say, “Let my lord speak; for thou hast strengthened me.”

The detail given to this experience of Daniel leaves the impression that the revelation to follow must be of tremendous character, as indeed it is. The triple strengthening of Daniel in this agonizing experience has sometimes been compared to that of the Lord’s temptation in the Garden of Gethsemane (Mt 26:39-44; Mk 14:35-41; Lk 22:39-44).⁵⁷⁴ In both cases, an angel is the source of strength (Lk 22:43). This is the last time in this vision where Daniel requires additional strength to be administered by the angel.

The Angelic Revelation Introduced

10:20-21 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.

The stage now having been set for the great revelation to follow, the angel poses the question once again, “Knowest thou wherefore I come unto thee?” Critics have found fault with these concluding verses of chapter 10 as needlessly repetitious and confusing.⁵⁷⁵ Montgomery is sure that the text here is faulty. Such criticism, however, does not take into consideration Daniel’s weak and confused state. It would be quite natural after Daniel’s experience of swooning and being unable to speak, now to consider the purpose of the angelic message. The angel reveals that he is obligated to return to “fight with the prince of Persia” and by implication, later with “the prince of Grecia.” This also has been assailed as unnecessary, due to the previous victory; but the implication is that there is constant warfare in spiritual victory, and this would require the further attention of the angel. The mention of both Persia and Greece also directs our attention to the second and third major empires which are involved in the prophecies of Daniel 11:1-35. From this we can learn that, behind the many details of prophecy relating to the history of this period, there is the unseen struggle between angelic forces that the will of God may be accomplished.

An unusual phrase is found in verse 21, the scripture of truth. This term is literally “the writing of truth” ( keta„b áe†met), a reference to God’s record of truth in general, of which the Bible is one expression. The facts to be revealed are already in God’s record and are now to become part of the Holy Scriptures. The plan of God is obviously greater than that which is revealed in the Bible itself.

Verse 21 is introduced by “But” ( áaba„l) which is a strong adversative particle which serves to introduce the antidote to the fears for the theocracy cited in verse 20. The angelic conflict, great though it is, is subject to “the writing of truth,” translated “the book of truth” in most modern English versions. Zöckler comments, “Properly, ‘in a book of truth,’ i.e., in a Divine document upon which ‘the yet unrevealed (Deut. 32:34) fortunes of nations (Rev. 5:1) as well as of individuals (Psa. 139:60) in the future are entered’ (Hitzig). Cf. the books of judgment in chap. 7:10 and also the term [ áe†met] in chap. 11:2, which briefly comprehends the contents of the book of truth.”⁵⁷⁶

Concerning the “writing of truth,” Jeffrey notes, “In the Talmud (Rosh-ha-Shana 16 b) we read how on New Years Day the books were opened and fates recorded. These tablets in the book are frequently mentioned in Jubilees and the Testaments of the Twelve Patriarchs, and in the Prayer of Joseph preserved in Origen, Philocalia 23, 15 we read, ‘For I have read in the tablets of heaven all that shall befall you and your sons.’”⁵⁷⁷ The sovereignty of God reflected in His plan revealed in the Scriptures is Daniel’s assurance in this hour of uncertainty and need. To this basis for faith, the angelic messenger refers.

In regard to the coming revelation and the spiritual struggle it records, the angelic messenger has been given unusual responsibility which is exceeded only by Michael, described as “your prince.” Daniel in this way is reminded of the special angelic ministry which God had provided him all through life and especially in this present period of detailed divine revelation. The entire experience of Daniel in this chapter is on the one hand a reminder of human weakness and insufficiency, and on the other, of divine enablement which will strengthen Daniel for his responsible task of recording this great revelation. The fact that an entire chapter is devoted to this preparation makes clear that the revelation to follow is important in the consummation of God’s purposes in the world.

⁵⁴² H. C. Leupold, Exposition of Daniel, p. 441.

⁵⁴³ For discussion from the liberal point of view, see J. A. Montgomery, A Critical and Exegetical Commentary on the Book of Daniel, pp. 137-39; 404-5.

⁵⁴⁴ Ibid., p. 405.

⁵⁴⁵ Leupold, p. 442.

⁵⁴⁶ E. J. Young, The Prophecy of Daniel, p. 223. Young cites in support several articles by Robert Dick Wilson, such as “The Title ‘king of Persia’ in the Scriptures,” Princeton Theological Review, 15:90-145 and “Royal Titles in Antiquity: An Essay in Criticism,” Princeton Theological Review, 2:257-82; 465-97; 618-64; 3: 55-80; 238-67; 422-40; 558-72.

⁵⁴⁷ Cf. Young, p. 223; Leupold, p. 443.

⁵⁴⁸ Montgomery, p. 404.

⁵⁴⁹ Leupold, p. 443.

⁵⁵⁰ Ibid., p. 446.

⁵⁵¹ Ibid., p. 447.

⁵⁵² Young, p. 223.

⁵⁵³ Montgomery, p. 407.

⁵⁵⁴ C. F. Keil, Biblical Commentary on the Old Testament, p. 409; Leupold, p. 447; Young, p. 224. Contrast Montgomery, p. 407.

⁵⁵⁵ Leupold, pp. 447-48.

⁵⁵⁶ Young, p. 225.

⁵⁵⁷ Keil, p. 409; Young, p. 225.

⁵⁵⁸ Montgomery, p. 408.

⁵⁵⁹ S. R. Driver, The Book of Daniel, p. 154.

⁵⁶⁰ Ibid.; Leupold, p. 449.

⁵⁶¹ N. W. Porteous, Daniel, A Commentary, p. 152.

⁵⁶² Driver, p. 155.

⁵⁶³ Leupold, p. 450.

⁵⁶⁴ Brown, Driver, and Briggs, A Hebrew and English Lexicon of the Old Testament, p. 451.

⁵⁶⁵ J. Calvin, Commentaries on the Book of Daniel, 2:252.

⁵⁶⁶ O. Zockler, “The Book of the Prophet Daniel,” in Commentary on the Holy Scriptures, p. 228.

⁵⁶⁷ Keil, p. 419.

⁵⁶⁸ Leupold, pp. 457-58.

⁵⁶⁹ Young, p. 227.

⁵⁷⁰ Calvin, 2:257.

⁵⁷¹ Montgomery, p. 413.

⁵⁷² R. H. Charles, The Book of Daniel, p. 116.

⁵⁷³ Leupold, p. 463.

⁵⁷⁴ Ibid., p. 464.

⁵⁷⁵ Cf. Montgomery, pp. 416-18.

⁵⁷⁶ Zockler, p. 231.

⁵⁷⁷ A. Jeffrey, “The Book of Daniel,” in The Interpreter’s Bible, 6:510.

(Updated & Revised, June, 2020)

Bringing good Christian books into your home is like inviting godly, wise Christian leaders to share their insights with you and your family. It’s a worthwhile investment. I recommend that you budget money to purchase good Christian books. If you spend money for cable TV, videos, & movies, why not budget some money for books to help you and your family to grow in Christ? I usually purchase books rather than borrow because I can mark them and write comments in the margin as I interact with the authors. I also set goals on how many books I want to read each year to help me keep at it. I try to vary my reading between devotional (often sermons from the godly men of the past), biographical (see my separate book list entirely on this), and theological.

I usually buy books either used or at a discount. One source: for some harder-to-find, but solid books: Cumberland Valley Bible Book Service, P.O. Box 613, Carlisle, PA 17013. Phone: (800) 656-0231. Web: www.cvbbs.com Even with shipping costs, you can usually beat retail prices. Also, try www.monergism.com & www.Amazon.com. Go to www.campusI.com to compare prices on books. There is now a lot of helpful free stuff available on the web (see my favorite links on fcfonline.org).

This list is selective. There are many other worthwhile books. I’ve listed some that have helped me. Being on this list does not imply total endorsement. Read critically and prayerfully, comparing everything with Scripture!

Reference Works, Bible Study Aids

Note: You can now purchase many of the following works in various combinations in electronic format. Generally, you can get far more books for your buck this way, if you don’t mind having them in this form. And, you can find many Bible study helps such as concordances, commentaries, and sermons online at monergism.com, Bible.org, Sermonaudio.com, and other sites. You will have to search around and determine what best fits your needs.

1. New American Standard Bible. It is the most literal translation, although sometimes not smooth. Get the updated version.
2. English Standard Version Study Bible. This is a literal translation also, attempting to be a bit smoother than the NASB. There are extensive helpful notes and articles.
3. New International Version Bible. For alternate reading & study; less literal than the NASB, but easier to read. The New King James Version is a modern update of the popular old version. Generally the Greek text behind the KJV & NKJV is not as authentic as the text behind the NASB & ESV (although this is hotly debated!).
4. Exhaustive Concordance to the NASB. A concordance lists every word in the Bible and where it occurs, so you can locate a text if you can remember one word from the verse; or do a theme or word study by tracing every occurrence of a word in the Bible.
5. The New Bible Dictionary.
6. The New Unger’s Bible Handbook.
7. The Expositor’s Bible Commentary, 12 vol. Best evangelical, multi-volume commentary set. This set has been abridged into the two-volume NIV Bible Commentary, Kenneth Barker & John Kohlenberger III, eds. If you purchase this shorter set, you could also purchase vol. 1 of the Expositor’s set, which contains some very helpful articles.
8. The Bible Knowledge Commentary Old Testament & New Testament (2 vols.). Brief commentary on the whole Bible (dispensational perspective, written by Dallas Seminary faculty).
9. Calvin’s Commentaries. Expensive and does not cover whole Bible. But he is devotionally as well as exegetically good. You can read these on the web (www.monergism.com).
10. The Zondervan Pictorial Encyclopedia of the Bible (5 vols.).
11. Vine’s Complete Expository Dictionary of Old and New Testament Words, W. E. Vine. Word studies for students who don’t know Hebrew or Greek.
12. The New International Dictionary of New Testament Theology, Colin Brown, ed. (4 vols.). More scholarly word studies than Vine, but you can use it even if you don’t know Greek. There is also a one volume edition of Kittel’s Theological Dictionary of the New Testament.
13. Any good Bible atlas.
14. Evangelical Dictionary of Theology, Walter Elwell, ed.
15. The New International Dictionary of the Christian Church, J. D. Douglas, ed.
16. Eerdman’s Handbook to the History of Christianity, ed. by Tim Dowley.
17. Unlocking the Scriptures, Hans Finzel (principles of inductive Bible study; or, there are several other good books that help you learn to study the Bible on your own).

Theology/Doctrine

Don’t be scared off by this section! Christian families used to teach their children through catechisms, which are great summaries of biblical truth. John Piper offers a Baptist catechism on DesiringGod.org. American Christians need sound doctrine! In addition to the specific works listed below, I highly recommend that you read any of the Puritans. Also, men like Jonathan Edwards, Spurgeon, J. C. Ryle, and Martyn Lloyd-Jones have many sermons in print that combine solid theology, devotion to God, and practical application.

1. The London Baptist Confession of 1689 (this is now available from Cumberland in a modern version called A Faith to Confess: The 1689 Confession in Modern English).
2. The Westminster Confession of Faith (along with the Longer and Shorter Catechisms; I don’t agree with their position on baptism and the Sabbath, but it is an excellent summary of solid doctrine).
3. Institutes of the Christian Religion, John Calvin (buy the edition by J. T. McNeill, translated by Ford Lewis Battles, which is more up-to-date than the Beveridge edition). While some sections are hard to read, others are outstanding (the section on prayer is great)! Next to the Bible, Calvin’s Institutes is far and away the most profound book I’ve ever read (twice at this date)!
4. The Institutes, Tony Lane. A greatly condensed edition of the original. Maybe start here.
5. Calvin: An Introduction to His Thought, T. H. L. Parker (synopsis of the Institutes).
6. Systematic Theology, Wayne Grudem. Contemporary, Reformed on salvation. I do not agree with his charismatic views. A condensed version of this book is called, Bible Doctrine.
7. Systematic Theology, Charles Hodge (get the one-volume abridged edition; Hodge was a solid Reformed professor at Princeton in the 19th century).
8. The Works of Jonathan Edwards (2 vol.). Edwards is difficult to read, but immensely rewarding. He knew and loved God as few men have.
9. The Bondage of the Will, Martin Luther (a classic; a modern English edition is available from Cumberland called “Born Slaves”).
10. Faith Works, John MacArthur, Jr. On “lordship salvation.”
11. The Holiness of God, R. C. Sproul.
12. The Most Encouraging Book on Hell Ever, Thor Ramsey. Brief, helpful, at times humorous, defense of hell.
13. Knowing God, J. I. Packer.
14. The Existence and Attributes of God, Stephen Charnock (2 vol.). Very good, although wordy and repetitive.
15. The Doctrines of Grace, James Boice & Philip Ryken (on Calvinism).
16. Chosen by God, R. C. Sproul. Clear, convincing, and practical.
17. Chosen for Life, Sam Storms. Helpful treatment of divine election.
18. The Death of Death in the Death of Christ, John Owen. The best defense of “particular redemption.”
19. Redemption: Accomplished and Applied, John Murray. The Reformed doctrines of salvation.
20. Still Sovereign, ed. by Thomas Schreiner & Bruce Ware. A collection of essays on the vital subject of God’s sovereignty. Some are very helpful.
21. The Difficult Doctrine of the Love of God, D. A. Carson. Short, but provocative.
22. The Love of God, John MacArthur.
23. Father, Son, and Holy Spirit, Bruce Ware. Short, helpful treatment of the trinity.
24. Our Triune God, Philip Ryken and Michael LeFebvre. Basic, non-technical treatment of the trinity.
25. Living for God’s Glory, Joel Beeke & others. Helpful, devotional, practical.
26. The Blessed Hope, George Ladd. Argues irenically, yet convincingly, for the post-tribulation rapture.
27. The Presence of God, Ryan Lister. Really helpful. He ties all of Scripture together around the theme of God dwelling with His people.
28. The King in His Beauty, Thomas Schreiner. Overview of the Bible, tying everything into the theme of God’s kingdom and Jesus as the beautiful king.
29. Five Views on Law and Gospel, ed. by Wayne Strickland. Point/counterpoint on a difficult subject!
30. God’s Kingdom through God’s Covenants, Peter Gentry & Stephen Wellum. Condensed version (300+ pages) of their Kingdom through Covenants (800+ pages). Both are good! Traces the story line of the Bible through God’s covenants.
31. The Temple and the Church’s Mission, Greg Beale. Provocative and insightful.
32. How to Understand and Apply the Old Testament, Jason DeRouchie. Overall, very helpful. You can skip his more scholarly sections on using Hebrew.

Spiritual Life/ Devotional

1. Any of Spurgeon’s sermons (many are available in paperback and online: www.spurgeon.org). They’re a bit wordy, but devotionally meaty. Worth the effort!
2. Any of John Bunyan’s sermons or devotional writings. The Acceptable Sacrifice and Come and Welcome to Jesus Christ are now available from Banner of Truth. Both are wonderful!
3. Newton on the Christian Life, Tony Reinke. One of the best books on the spiritual life I’ve ever read!
4. Edwards on the Christian Life, Dane Ortlund. Good treatment of Edwards’ spiritual life.
5. Schaeffer on the Christian Life, William Edgar. Helpful overview of Schaeffer’s life and thought by a man (now a seminary professor) whom Schaeffer led to Christ.
6. Spurgeon on the Christian Life, Michael Reeves. Convicting on prayer!
7. Owen on the Christian Life, Matthew Barrett & Michael Haykin. Not easy to read because of long quotes by Owen, but helpful.
8. Lloyd-Jones on the Christian Life, Jason Meyer. Good overview of Martyn Lloyd-Jones.
9. Augustine on the Christian Life, Gerald Bray. Difficult at points, but overall helpful.
10. The Saints’ Everlasting Rest, Richard Baxter (a Puritan, old English, but a wonderful exposition of the fact that our hope is in heaven, not in this life).
11. A Quest for Godliness: The Puritan Vision of the Christian Life, J. I. Packer. (Packer isn’t easy to read, but this is a great book. I’ve read it four times so far.)
12. Spiritual Disciplines of the Christian Life, Donald Whitney. A study guide is also available.
13. Don’t Waste Your Life, John Piper. I wish this had been available when I was in my 20’s.
14. Desiring God, John Piper. Provocative and life-changing.
15. When I Don’t Desire God, John Piper. How to fight for joy and against depression.
16. The Pleasures of God, John Piper. What God delights in.
17. God’s Passion for His Glory, John Piper. The first half is Piper’s introduction to Jonathan Edwards. The second half is Edwards’ difficult, but rewarding essay, “The End for Which God Created the World.”
18. Stand: A Call for the Endurance of the Saints, ed. by John Piper and Justin Taylor.
19. One Thing, Sam Storms. On God’s greatness and glory.
20. Temptation and Sin, John Owen (a condensed, modern English version is, What Every Christian Needs to Know) This is the best treatment of how to deal with temptation. I’ve read it at least 4 times. Owen, a 17th century Puritan, is meaty, but very hard to read in his original works. You might try Overcoming Sin & Temptation, by Owen, ed. by Kelly Kapic and Justin Taylor.
21. The Enemy Within, Kris Lundgaard. A modern version of Owen’s Temptation and Sin.
22. The Obedience Option, David Hegg. Basic, helpful study of obedience and overcoming temptation.
23. Practical Religion, J. C. Ryle (a 19th century Anglican, but contemporary and solid; read anything of his you can find. This work is now in a modern, condensed version titled “Walking With God,” available from Cumberland).
24. Holiness, J. C. Ryle. A classic. The last chapter, “Christ is All,” is wonderful.
25. Expository Thoughts on the Gospels, 4 vol., J. C. Ryle. Great devotional insights on every paragraph in the gospels. This makes for great daily devotional reading as you read through the gospels. It is available for free online.
26. Pilgrim’s Progress, John Bunyan. Get a modern English version. Read and reread it yourself & to your kids. Spurgeon read it through yearly!
27. Revival, Martyn Lloyd-Jones.
28. The Sermon on the Mount, Martyn Lloyd-Jones (incisive analysis of Matthew 5-7). All of Lloyd-Jones’ books of sermons are devotionally rich. He has 8 volumes on Ephesians and 14 on Romans.
29. Our Sufficiency in Christ, John MacArthur, Jr. Attacks the modern intrusion of psychology & pragmatism into evangelical circles.
30. The Ultimate Priority, John MacArthur, Jr. (on worship). Excellent!
31. A Praying Life, Paul Miller. One of the best I’ve read on prayer.
32. A Journey to Victorious Praying, Bill Thrasher. Another helpful book on prayer.
33. Taking Hold of God, Joel Beeke and Brian Najapour. On the Puritans and prayer.
34. A Method for Prayer, Matthew Henry. Helpful, but convicting.
35. The Hidden Life of Prayer, David McIntyre. Short, helpful, on prayer.
36. A Serious Call to a Devout and Holy Life, William Law (18th century, get a modern English abridgement if you can). A bit out-dated, but it shows you the solid spirituality of these godly men of the past in comparison with the flimsy spirituality of today.
37. From Pride to Humility, Stuart Scott. A short booklet, excerpted from The Exemplary Husband. Every Christian should read this booklet repeatedly! It is really good and practical.
38. Humility, C. J. Mahaney. Short, helpful look at this important virtue.
39. How Does Sanctification Work? David Powlison. Shows the multi-faceted way that God sanctifies His people.
40. No Quick Fix, Andrew Naselli. He refutes the Keswick view of the “higher life.” However, I thought that his favorable citations of Martyn Lloyd-Jones overlooks Lloyd-Jones’ view of the Holy Spirit, which is similar to the erroneous Keswick view.
41. An Infinite Journey, Andrew Davis. Very helpful treatment of sanctification and discipleship.
42. A Christian’s Pocket Guide to Loving the Old Testament, Alec Motyer. Helpful, short treatment from a scholar in his nineties who obviously loves God and His Word.
43. The Gospel of the Kingdom, George Ladd. Helpful, devotional study of the kingdom of God.

Church History/Biography/Missions

(I have benefited much from reading in this area. See, also, my more extensive biographical bibliography, “A List of Christian Biographies,” on fcfonline.org. Some of these are of more interest to preachers, but would benefit any believer. I’ve listed them separately below.)

1. George Muller, Roger Steer (Muller was a giant in faith and prayer).
2. George Muller of Bristol, A. T. Pierson. An older treatment. This book profoundly influenced me.
3. Hudson Taylor, Roger Steer (recent treatment of this great pioneer missionary to China).
4. Hudson Taylor and Maria, John Pollock.
5. It is Not Death to Die, Jim Cromarty. Longer, helpful biography of Hudson Taylor.
6. Jonathan Edwards: A Life, George Marsden. Longer bio on Edwards. Very good.
7. A Short Life of Jonathan Edwards, George Marsden. Good shorter bio on Edwards.
8. Jonathan Edwards: A Guided Tour of His Life, Stephen Nichols. Good introduction to Edwards.
9. The Legacy of Sovereign Joy, John Piper. God’s triumphant grace in Augustine, Luther, & Calvin.
10. Contending for Our All, John Piper. Short bios on Athanasius, John Owen, & J. Gresham Machen.
11. The Hidden Smile of God, John Piper. How God used affliction in the lives of John Bunyan, William Cowper, & David Brainerd.
12. The Roots of Endurance, John Piper. How John Newton, Charles Simeon, and William Wilberforce persevered through many difficulties.
13. A Camaraderie of Confidence, John Piper. Short bios on three giants of faith: Charles Spurgeon, George Muller, and Hudson Taylor.
14. The Reformation, Stephen Nichols. Short, helpful introduction to this important movement in history.
15. Martin Luther, Stephen Nichols. Short introduction to Luther.
16. From Jerusalem to Irian Jaya, Ruth Tucker (great, moving historical biography of missions).
17. John Paton Autobiography. Amazing story of a 19th century missionary to cannibals in the South Pacific.
18. Bruchko, Bruce Olson. Exciting story, great for reading to family.
19. The Tapestry, Edith Schaeffer. Life of Francis & Edith Schaeffer, a real‑life drama of how God leads as we walk with Him.
20. Worldly Saints, Leland Ryken. A great book on the Puritans; it will surprise you!
21. To the Golden Shore: The Life of Adoniram Judson, Courtney Anderson. Life of the pioneer missionary to Burma. Judson is a phenomenal example of endurance in spite of overwhelming obstacles. Top notch!
22. Adoniram Judson, Vance Christie. A more recent treatment of Judson’s remarkable life and ministry.
23. Shadow of the Almighty, Elisabeth Elliot. Life of Jim Elliot, martyred husband of the author. Life-changing!
24. Through Gates of Splendor, Elisabeth Elliot. Story of five missionaries martyred in Ecuador.
25. William Carey, Pearce Carey. An amazing man who persevered through many trials and setbacks to impact India.
26. The Legacy of William Carey¸ Vishal and Ruth Mangalwadi. Shows how Carey helped change India’s culture.
27. For the Love of India: The Story of Henry Martyn, Jim Cromarty. Early missionary to India and Persia.
28. Peace Child, Don Richardson. Couple goes to stone age, cannibal tribe with the gospel. Fascinating.
29. Lords of the Earth, Don Richardson. If this were a movie, you’d swear it couldn’t be true. But it is true!
30. The Power to Save: A History of the Gospel in China, Bob Davey. Excellent. The early missionaries persevered against overwhelming odds. Chinese believers have suffered much.

Biographies Especially For Pastors, Those Interested In Preaching:

1. Walking With the Giants and Listening to the Giants, Warren Wiersbe (short biographies of great preachers).
2. John Calvin, T. H. L. Parker (best biography, by leading Calvin scholar).
3. Calvin’s Preaching, by Parker (Great book! Calvin’s emphasis on expository preaching).
4. Spurgeon, Arnold Dallimore (best shorter biography of this giant).
5. Autobiography of C. H. Spurgeon (2 vol., [Banner of Truth]). Well worth reading!
6. Living by Revealed Truth, Tom Nettles. Lengthy but helpful bio of Spurgeon showing his commitment to Scripture.
7. The Forgotten Spurgeon, Iain Murray. Shows the theological issues Spurgeon faced and stood for.
8. D. M. Lloyd‑Jones, 2 vol., Iain Murray. Lloyd‑Jones is called the best preacher in 20th century. (Vol. 2 is 800 pages, but worth it! I was sad when it ended. I’ve read it twice now.)
9. Martyn Lloyd-Jones, Christopher Catherwood. A shorter bio of MLJ by his eldest grandson.
10. Jonathan Edwards, Iain Murray. Colonial New England revival preacher and theologian.
11. Jonathan Edwards: A Life, George Marsden. Excellent bio on Edwards.
12. Revival & Revivalism, Murray. Insightful history of American evangelicalism from 1750-1850, showing how modern American evangelicalism got this way. I’ve read it twice.
13. The Puritans, Martyn Lloyd-Jones.
14. Knowing the Times, Lloyd-Jones.

Evangelism / Missions / Apologetics

1. The Soul Winner, C. H. Spurgeon. Meaty, but nourishing. I come back to it often.
2. A Pastor’s Sketches, (2 vol.), Ichabod Spencer. Remarkable accounts of a 19th century Brooklyn pastor’s evangelistic conversations.
3. Share Jesus Without Fear, Bill Fay. Helpful ways to bring up spiritual matters and share Christ.
4. Concentric Circles of Concern, W. Oscar Thompson, Jr. Argues for witnessing to those closest to you.
5. 8 to 15, Tom Mercer. Simple, non-guilt approach to evangelism, similar to Thompson.
6. The Master Plan of Evangelism, Robert Coleman.
7. How to Give Away Your Faith, Paul Little. The basics on how to witness.
8. Evangelism Explosion, D. James Kennedy.
9. Evangelism for the Rest of Us, Mike Bechtle. Helpful for all introverts who are threatened by witnessing. You have to filter out some psychobabble, though.
10. The Case for Christ, Lee Strobel. I don’t like his chapter on psychology, but the rest of the book is a solid presentation of the evidence for the faith. Use it in your witness.
11. Evidence That Demands a Verdict, Josh McDowell. Wealth of information on the resurrection.
12. Darwin on Trial & Defeating Darwinism, both by Phillip Johnson (a bit technical at times, but excellent attacks on evolution).
13. Kingdom of the Cults, Walter Martin. A good reference work on the major cults.
14. Jehovah’s Witnesses Answered Verse by Verse, by David Reed. Helpful if you’re witnessing to a JW.
15. The Fatal Flaw & Answers to Roman Catholic Claims, both by James White. His web site is www.aomin.org
16. Operation World, Patrick Johnstone & Jason Mandryk. A wealth of statistics and prayer needs for every country in the world. Get the most recent edition.
17. Eternity in Their Hearts, Don Richardson. Fascinating stories of how God prepares people groups for the gospel.
18. Let the Nations be Glad, John Piper. Not easy to read, but worth the effort!

(For further reading on Missions, see the numerous missionary biographies in my Christian Biography book list.)

The Church/Ministry

(See the above section of biographies especially for pastors.)

1. Lectures to My Students, C. H. Spurgeon.
2. An All-Round Ministry, C. H. Spurgeon.
3. The Supremacy of God in Preaching, John Piper. Excellent!
4. Preaching and Preachers, Martyn Lloyd-Jones. His lectures on the task of preaching. He was a master!
5. The Preacher and His Models, James Stalker (probably out-of-print, but excellent).
6. Ashamed of the Gospel, John MacArthur, Jr. Critique of the “market the gospel” approach and call for biblical methods. There is an updated 3rd edition now (2010).
7. Reckless Faith, John MacArthur. He hits the rampant subjectivism in evangelical circles today.
8. Radical Together, David Platt. Helpful look at what the church should be.
9. Strange Fire, John MacArthur. Strong exposé of the charismatic movement. Even if you don’t agree with MacArthur’s cessationist views, you should read this.
10. Pastoral Graces, Lee Eclov. A great book for all church leaders. He balances grace and truth in shepherding the flock.
11. The Compelling Community, Mark Dever & Jamie Dunlop. Provocative, overall helpful.
12. What is the Church’s Mission? Kevin DeYoung & Greg Gilbert. They argue for the Great Commission.

Marriage And Family, Relationships

Most of the current Christian books in this and the next two headings are badly tainted by worldly psychology, rather than based on Scripture alone, which is sufficient (2 Tim. 3:16) and our only source for God’s wisdom in these crucial areas. I have tried to select books that are not psychologically tainted (although note the comments below).

1. Self-Confrontation, John Broger, chapters 9-15 (a study workbook, not a book to sit and read; see below under “Counseling”). Practical, loaded with Scripture references.
2. What is a Family?, Edith Schaeffer. Now out of print, but a creative, warm approach to biblical family life.
3. When Sinners Say “I Do,” Dave Harvey. Shows how we need to face our own sin, not blame our mate.
4. Love that Lasts, Gary and Betsy Ricucci.
5. Reforming Marriage, Douglas Wilson.
6. The Exemplary Husband, Stuart Scott. The best book for husbands that I’ve read.
7. The Excellent Wife, Martha Peace. Same comment as #5.
8. The Fruit of Her Hands, Nancy Wilson (I have not read it, but my wife thinks it is excellent for wives).
9. Christian Living in the Home, Jay Adams.
10. This Momentary Marriage, John Piper. Helpful on marriage and also the single life. I disagree with his view that remarriage after divorce is not permitted for any reason.
11. Love Life for Every Married Couple, Ed Wheat. Although tainted a bit by worldly “self-esteem” teaching, his overall treatment of biblical love and responsibility in marriage is excellent.
12. Intended for Pleasure, Ed Wheat. A Christian medical doctor deals with the sexual relationship in marriage.
13. Resolving Everyday Conflict, Ken Sande & Kevin Johnson. Basics on an important topic.

Child Rearing

(See comments and some titles under Marriage/Family.)

1. Self-Confrontation, John Broger, chapters 16-17 (see below under “Counseling”).
2. How to Really Love Your Child, by Ross Campbell. A lot of psychology needs to be filtered out, but Campbell has some helpful, practical insights into how to make your children feel your love.
3. The Duties of Parents, J. C. Ryle.
4. You and Your Child, Charles Swindoll.
5. Leading a Child to Independence, Paul & Jeannie McKean. Although tainted by worldly “self-esteem” teaching, they have some helpful insights on setting practical goals in child rearing.
6. Parents in Pain, John White. Although you have to filter out numerous psychological “insights” that aren’t based on Scripture, White has some helpful wisdom for parents of wayward children.

Family Devotions

I encourage families to get a modern catechism (see #1 under THEOLOGY/DOCTRINE) and work through it with your children. John Piper also has a catechism. See www.desiringgod.org (Search = catechism)

1. The Bible in Pictures for Little Eyes, Kenneth Taylor. Brief Bible stories for reading to pre-schoolers.
2. The Muffin Family series, Gilbert Beers. Bible stories coupled with a short story which applies it. Good for 4-8 year-olds.

(I’m sure that there are probably many more resources now available, but since my children are grown, I do not keep up with them. World magazine has reviews of children’s books in every issue.)

Family Finances

1. Master Your Money, Ron Blue.
2. Your Finances in Changing Times, Larry Burkett.
3. Your Money Matters, Malcolm MacGregor. It may be out of print; I like his humor.
4. When Helping Hurts, Steve Corbett and Brian Fikkert. Wisdom about giving.
5. Giving Wisely, Jonathan Martin. Excellent guidelines for giving wisely.
6. Total Money Makeover, Dave Ramsey. Humorous, practical. Main message: Get out of debt!

Counseling/Emotions/Suffering

(Grouped somewhat topically):

1. Self‑Confrontation, John C. Broger (available from Biblical Counseling Foundation, P.O. Box 925, Rancho Mirage, CA 92270). A helpful, biblically based approach to personal discipleship and to helping others with their problems. Study workbook format.
2. The Christian Counselor’s Manual, Jay Adams.
3. How to Counsel From Scripture, Martin & Deidre Bobgan. They have since renounced their own book and the entire Christian counseling movement, but I think it has some helpful guidelines. Their web site is: www.psychoheresy-aware.org
4. Christian Psychology’s War on God’s Word, Jim Owen (EastGate Publishers, Santa Barbara, CA 93110). Shows the harmful influence of “Christian” psychology.
5. PsychoHeresy, Martin & Deidre Bobgan (EastGate Publishers). Hard-hitting, biblically sound critique of “Christian” psychology.
6. 12 Steps to Destruction, Martin & Deidre Bobgan. Exposes the false teaching of the “Christian” recovery and “codependency” movements.
7. Why Christians Can’t Trust Psychology, Ed Bulkley. I think that he is balanced in his approach.
8. Spiritual Depression: Its Causes and Cure, Martyn Lloyd-Jones. A spiritual classic.
9. The Last Thing We Talk About, Joseph Bayly (on death & grief).
10. Affliction, Edith Schaeffer.
11. When God Weeps, Joni Eareckson Tada & Steve Estes.
12. From Forgiven to Forgiving, Jay Adams.
13. Resolving Everyday Conflict, Ken Sande and Kevin Johnson. Short, helpful.
14. The Peacemaker, Ken Sande, a more thorough treatment of the subject than the previous book.

Personal Management/Direction

1. Ordering Your Private World, Gordon MacDonald.
2. Strategy For Living, Edward Dayton & Ted Engstrom. On setting goals.
3. First Things First, Stephen Covey, Roger & Rebecca Merrill. This is the only non-Christian book on this list, so read it with discernment. But I think they have a lot of wisdom on ordering your life according to your goals. Just make sure that your goals are biblical goals!
4. Crazy Busy, Kevin DeYoung.
5. Do More Better, Tim Challies.
6. What’s Best Next? Matt Perman. Kind of overwhelming to put in practice, but helpful.

Contemporary Issues/World VIew

1. No Place for Truth, David Wells. Not easy to read, but a great analysis of our culture and how the church has become worldly to the core.
2. God in the Wasteland, David Wells. Sequel to the above. Calls for a return to God-centeredness.
3. Losing Our Virtue, David Wells. Hits the worldly, market-driven American church.
4. The Truth War, John MacArthur.
5. Recovering the Christian Mind, Harry Blamires. Insightful!
6. Worldly Amusements, Wayne Wilson. Hits Christians for their indiscriminate involvement with corrupt movies. Calls us to honor Christ in our entertainment choices. Every Christian should read this book!
7. Lifeviews, R. C. Sproul. Easy-to-follow treatment of differing worldviews and philosophies.
8. What You Should Know About Inerrancy, Charles Ryrie. Simple, brief treatment of an important theological issue.
9. Men and Women in Biblical Perspective, James Hurley. Good on male and female roles.
10. Sex and the Supremacy of Christ, ed. by John Piper and Justin Taylor. Helpful.
11. What Ever Happened to the Human Race? Francis Schaeffer & C. Everett Koop. A bit outdated and maybe out of print, but God used it years ago to wake me up to the horrors of abortion.
12. Politics According to the Bible, Wayne Grudem. Excellent, helpful thinking on many modern issues.
13. Christianity and Liberalism, J. Gresham Machen. Written almost 100 years ago, but still relevant. He shows that liberal “Christianity” is not Christian at all.