Any conservative Baptist use or recommend the Daniel Word Biblical Commentary?

JoshInRI

https://www.logos.com/resources/LLS_29.32.2/word-biblical-commentary-volume-30-daniel

Hello

I wonder if this is a good resource for a conservative Baptist assistant-pastor-wannabee seminarian (attending the terrific Luther Rice Seminary online) slowly preaching his way through Daniel in a series I have entitled "God is In Control" highlighting God's sovereignty.

Blessings and thanks,

Joshua

DMB

WBC can move around quite a bit, but this paragraph pretty much sizes up the author's position relative to your needs (I'm guessing):

There is a third issue upon which we need to be aware of a stance as we begin our study. What assumptions should we bring to it regarding the nature of the stories and the origin of the visions? Critical scholarship has sometimes overtly, sometimes covertly approached the visions with the a priori conviction that they cannot be actual prophecies of events to take place long after the seer’s day, because prophecy of that kind is impossible. Conversely, conservative scholarship has sometimes overtly, sometimes covertly approached these visions with the a priori conviction that they must be actual prophecies because quasi-prophecies issued pseudonymously could not have been inspired by God; it has also approached the stories with the a priori conviction that they must be pure history, because fiction or a mixture of fact and fiction could not have been inspired by God. All these convictions seem to be mistaken. I believe that the God of Israel who is also the God and Father of our Lord Jesus Christ is capable of knowing future events and thus of revealing them, and is capable of inspiring people to write both history and fiction, both actual prophecy and quasi-prophecy, in their own name, anonymously, or—in certain circumstances—pseudonymously. It was excusable for Pusey (1–4) to think that pseudonymity makes the author a liar and must be incompatible with being divinely inspired. It is less excusable now we know that in the ancient world, and in the Hellenistic age in particular, pseudonymity was a common practice used for a variety of reasons—some unethical, some unobjectionable—for poetry, letters, testaments, philosophy, and oracles, and by no means confined to apocalypses (Metzger, JBL 91 [1972] 3–24; Collins, Vision, 67–74; Meade, Pseudonymity [considering the particular place of pseudonymity within the Bible]; against Baldwin, Them 4 [1978–79] 6–12). That pseudonymity is a rarer literary device in our culture, especially in religious contexts, should not allow us to infer that God could not use it in another culture. Whether he has actually chosen to do so is to be determined not a priori but from actual study of the text of Scripture. I shall consider these questions in the Form sections of the commentary.