In this chapter he records a vision of very remarkable character, which he saw while in company with certain persons on the banks of Hiddekel or Tigris. The basis of what he saw was ish-echahd, THE MAN OF THE ONE, rendered in the English version, "a certain man." It was not a real man, but "the appearance of a man" (ch. 10:18), or "like the similitude of the sons of Adam" (ch. 10: 16). Hence, it was a symbolical representation.-- A symbol is a form of comprehending divers parts. As a whole it is a compendious abstract of something else than itself -- much in a con densed form. A symbolical representation is the act of showing by forms or types the real thing intended--it is the shadowy form of a true substance; and in the chapter before us that substance so potentially foreshadowed is Christ personal and corporate. (Dr. Thomas). It was the shadowy representation of "the Man of the One" ETERNAL SPIRIT. It was, therefore, truly "a certain man," not an uncertain one. The son of the old age of Zachariah and Elizabeth "saw the Spirit descending from heaven like a Dove" (John 1:32); and Daniel saw the same Spirit, "like the similitude of the sons of Adam". Now, the description he gives us of this SPIRIT-FORM is, that he was clothed in linen, having also his loins girded with fine gold of Uphaz; his body 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." He saw this in Eden, by "the third" of its rivers, "the Hiddekel,"where "the Cherubim and the devouring fire" were originally located (Gen. 2: 14; 3:24). This that he saw there was the same that Moses and the Israelites. beheld on Sinai's top; and the effect of the sight on Daniel and his companions was the same as upon them -- "all the people in the camp trembled" -- so also, though Daniel only saw the vision, "a great quaking fell upon them that were with him, so that they fled to hide themselves"; and as for Daniel when left alone, he says, "there remained no strength in me, for my brightness was changed within me into corruption, and I retained no strength . . . Neither was there breath left in me" (Vv. 8, 18).
Here, then, was a symbolic man blazing in glory and power: and representative of the Eternal Spirit hereafter to be manifested in a NEW ORDER OF ELOHIM -- aggregately ONE MAN --the One Man of the One Spirit, whom the true believers shall all come unto …A PERFECT MAN --- into the measure of the full age of the fulness of the Christ: who is THE HEAD, from whom the whole Body, fitly joined together and compacted by that which every joint (heir) supplieth, according to the effectual working in the measure of every part, maketh increase of the Body unto the edifying of itself in love" (Eph. 4:3, 4, 13, 15, 16). Daniel saw the "perfect man" -- the Eternal manifested in the glorified flesh of a multitude -- symbolically represented in the measure of his full age.
The "thing" that was revealed to the prophet at the Tigris was also seen of John in Patmos. "I saw," saith he, "in the midst of the Seven Lampstands a thing like (homoion) to a Son of Man, having been clothed to the foot, and girt around the breast with a golden girdle; also his head and the hairs white, as it were wool white as snow, and his eyes as a flame of fire; and his feet resembled transparent brass, as if they had been burning in a furnace; and his voice as the sound of many waters: and having in his right hand Seven Stars; and proceeding forth out of his mouth a two-edged broadsword; and his face as the sun shines in his strength." This represents the One Body, of which Jesus is the head, prepared "to execute the judgment written." It is that One Body in its post-resurrectional development invested with omnipotence the apocalyptic Spirit-Form, symbolical of the saints glorified in power.
Daniel informs us that the Spirit-Man he beheld was "clothed with linen"; while John tells us only that he was "clothed to the feet." Now this clothing is significant of the character and office of the persons represented by the symbol. The holy garments of Aaron and his sons were of linen, "to cover their nakedness," that when they ministered in the holy places "they bear not iniquity and die" (Exod. 28:42,43). Nakedness and iniquity are convertible terms in Scripture; as also are "clothed" and righteous or holy. Hence, in Rev. 19:8, it is said of the Lamb's Wife, that "to her it was given that she should be arrayed in fine linen, pure and bright." Now they that constitute the bride "are called, and chosen, and faithful" (Rev. 17: 14); "they follow the Lamb withersoever he goeth" (14:4); as his horse guards, "clothed in fine linen, white and pure," which is declared to be the righteousness of the saints," (19: 14, 8); who are "redeemed from among men"; and made for God "kings and priests to reign on earth." Hence their clothing, which is sacerdotal and royal. The reader will understand, then, that the clothing peculiar to a symbol indicates the class of persons to which it refers. Thus in Rev. 15:6, "the Seven Angels," or messengers of the Spirit, who consummate the wrath of "the seven last plagues," are symbolical of the saints, including Jesus as their Head or Chief; for they are described as "clothed in pure and bright linen, and girded about the breasts with golden girdles."
"Girded With Fine Gold of Uphas"
The linen and the gold are associated both by Daniel and John. The Spirit-Man symbolized to Daniel was "girded with fine gold of Uphaz." This Uphaz is the Ophir of other passages. In the times of the prophets it was the gold region of the earth, whence the most abundant supplies of the finest gold were obtained. The fitting up of the temple, which in its places and furniture was "the patterns of things in the heavens" figures of the true heavenly things themselves were all of gold, or of precious woods overlaid with gold; to wit, the Cherubim, the Ark of the Testimony, the Mercy-Seat, the Altar of Incense, the Seven Branched Lampstands, the Table of Shew Bread, spoons, tongs, censers, hinges, staves, and so forth. And besides all this, the "holy garments for glory and beauty," worn by the High Priest, who officiated in this golden temple, were brilliant with gold and precious stones; such as, the breastplate of righteousness, the ephod, the mitre, or "helmet of salvation," etc. This was chosen as the most precious of all known metals, to represent the most precious of "heavenly things" before the Eternal Spirit--FAITH PERFECTED BY TRIAL, which is "much more precious than of gold that perisheth, though it be refined by fire," and "without which it is impossible to please God" (Heb. 11:6; James 2:22; I Peter 1:7; 2 Peter 1:1). It is the basis of righteousness unto life eternal; for "we are justified by faith" -- the fine linen of righteousness is girded about the saints by the golden girdle of a tried faith. "When God hath tried me," saith Job, "I shall come forth as gold." Thus David, in celebrating the future glory of the New Order of Elohim, consisting of the King and his Brethren, styles the latter "the Queen" in Psalm 45:9, saying to his Majesty, "the Queen hath been placed at thy right hand in fine gold of Ophir." He then addresses the Consort of the Great King, who being the Eternal Spirit manifested in David's son, is both Father and Husband to the Bride ("thy Maker is thine Husband; Yahweh Tz'vaoth is His name; the Elohim of the whole earth shall be called" Isaiah 54:5) saying: "Hear, O Daughter and consider and incline thine ear; and forget thy nation, and the house of thy father; and the King shall greatly desire thy beauty; for He is thy Lord, therefore do thou homage unto Him. So the Daughter of Tyre with tribute, the rich of the people, shall supplicate thy favour. The Daughter of the King is all glorious within; her clothing is of interweavings of gold; in embroideries shall she be conducted to Thee; the Virgins her companions, following her, shall be brought to Thee. They shall be conducted with joyous shouts and exultation; they shall enter into the palace of the King" (Psalm 45:10-11).
Thus David sings of "the Spirit and the Bride," clothed in the holy garments of righteousness and faith, for glory and for beauty. They are apocalyptically represented as "a Great City," styled "the Holy City, New Jerusalem, having been prepared as a Bride adorned for her husband" -- "a city of pure gold like to transparent crystal"; "the precious sons of Zion," saith the prophet, "are comparable to fine gold" (Lam. 4:2), for in their glory they are the spirit-incarnations of a tried and precious faith.