Read Daniel
7 & 1
John 5:1-12
To discover:
As you read consider the
main point of this vision.
To ponder:
7v1 returns us to the reign of Belshazzar. Daniel
experiences a vision in the context of a dream. This is apocalyptic literature
which is highly symbolic. The note that Daniel wrote it down gives insight into
how the detail of the rest of the book might have come to us. The sea is
scripture is a symbol of chaos and evil. His description of the four winds of
heaven stirring up the great sea from which four great beasts came, probably
therefore implies God’s intent behind their rise (7v2-3). As when
Nebuchadnezzar was reduced to a beast-like state, the choice of ferocious
beasts shows they represent the inhumane and vicious cruel rule of four
kingdoms (7v17), contrasting righteous rule which is to image God. This would
have encouraged God’s people in subsequent years that the oppression they
suffered, despite God having promised to establish his everlasting kingdom
after the return from exile, did not mean he had forgotten them.
The first beast is almost
certainly Nebuchadnezzar’s or his kingdom (see Jer 49v19-22), as this lion has
wings like an eagle before becoming a man just as Nebuchadnezzar did on
repenting (7v4, 4v33-37). This implies the following beasts are specific rulers
or kingdoms rather than general symbols of oppression. The bear is pictured as
ready to pounce and eat (as Medo-Persia was during Belshazzar’s reign,
5v30-31). But it is portrayed with prey already in its mouth from elsewhere –
perhaps three conquests (7v5). This would make the leopard Greece ,
which followed Medo-Persia in dominance (see 10v20). Its four wings and heads
may express it seeking out prey in the four corners of the earth, or the four
empires that would stem from it under four of Alexander’s generals (see 8v8).
The choice of leopard may emphasize the speed of its rise (7v6). This could be
why we are told it is given authority to rule – explaining how quickly
Alexander conquered. The fourth most terrifying beast with iron (signifying
strength) teeth (as the iron in 2v33) is less certain. Again, a good case can
be made for Rome . But to my mind,
the apparent chronology of the accounts works best if it is the Seleucid
Empire, founded by one of Alexander’s generals, and that grew to cover much of the
known world (7v23, confirmed by 8v8-11 with v21-24 and 11v2-32). Particularly
significant is that Seleucus established his centre in Babylon
(where Alexander died), maintaining the sense that these are the successive
kingdoms at some point be ruled from Babylon .
This beast is different in being more a monster than a known animal. And it is
stressed that it will devour and trample on its victims throughout the earth
(7v7, 23).
Horns
signify power as those of a rhinoceros. The ten horns are probably therefore
equivalent to the ten toes (2v42), representing ten kings or rulers who would
grow out of this kingdom (7v24). The little horn that uprooted three of the
ten, is a different king or ruler who will subdue three of the other kings. The
note that he had the eyes of the man may imply that at first he might have
looked like a good God-imaging ruler, perhaps deceiving some. But we are told
he spoke boastfully (7v7-8).
It is at
this point that the vision changes, and Daniel sees a plurality of thrones set in
place (in context probably two). The Ancient of Days (God) took one that had
wheels (consider Ezek 1), implying his mobile presence. The description
stresses his purity (white), burning justice (river of fire) and greatness (the
ten thousand times ten thousand standing before him). Most likely the great
number refers to the angelic host, being ready to do his bidding. The picture
is therefore of God as Sovereign, enthroned to execute justice according to the
books of people’s deeds (7v9-10). No wonder Daniel kept watching because of the
little horn’s boasting, it was no doubt to see how God would respond. Here, we
should not assume this vision refers to the final judgement, although its
concepts are based on this vision (as Rev 20v11-12). The sense is more that
this is a temporal judgement on this particular kingdom. And so the fourth
beast (ie. the Seleucid Empire), which would include the horn, is seen
destroyed and thrown into the fire flowing from the throne, implying the
irreversible destruction of the boasting ruler’s power (7v11, 26). The note
that the other beasts were stripped of their authority but allowed to live for
a time (7v12) doesn’t necessarily imply they continued after this. It could
simply mean that after their power or dominance had been removed they were
allowed to continue in some form for a while, whereas this fourth beast would
be wholly removed.
What is
said to follow is a perfect ruler, who is not beast like, but truly Adam-like,
yet travelling God’s way – on clouds! Indeed, he is led to God and given his
glory and sovereignty, over all peoples who are said to worship him. It seems
then, that he is the occupier of the other throne (as 7v9). And we are told his
kingdom will endure forever (7v13-14). NT teaching strongly suggests this
refers to the ascension of Christ to sit at his father’s side. The point that
the beastly rule of the fourth kingdom will be destroyed and superseded by
Christ’s righteous rule as God and King, which will never be destroyed.
In response Daniel speaks to one
of the angelic host who explains the vision. Its point is to tell God’s people
suffering oppression under each successive kingdom, that with each one the
establishment of God’s kingdom was closer, and would come sometime after the
fall of the fourth. Moreover, from this last kingdom (the Seleucid Empire)
there will come a king or ruler who will wage war against the saints and whose
boasting will take the form of speaking against God. Indeed, he will oppress
God’s people to the point of trying to change their set times (probably
festivals) and laws. If our understanding is right, this was fulfilled in
Antiochus Epiphanes. In 167BC he attacked Jersualem, outlawed certain Jewish
rites and traditions, ordered them to worship Zeus, and eventually destroyed the
city. The note that God’s people will be handed over to him for three and a
half “times” (half of seven, the number of completion) implies a set time in
God’s purposes, perhaps one of two key times of extreme oppression before all
is complete (7v25). We are told this will end as God judges in his people’s
favour, removes this king’s power forever, and hands the greatness of all the
remaining kingdoms throughout the earth over to the saints, as God’s kingdom is
established and all rulers worship and obey him (7v15-27). It is striking in
the light of this, that the Jews rebelled against the Seleucids, forcing them
to re-establish Jewish worship. And Antiochus Epiphanes died suddenly of
disease 3 years later. From this point the Empire then gradually declined as Rome
became dominant. This should have raised expectation in the Jews that God’s
kingdom was soon to be established, so preparing them for the coming of Christ.
And in the light of this, 7v27 should be understood as speaking of how all the
kingdoms of the earth would then bring their power and greatness into the
service of Christ’s people as they offer God their worship and obedience
alongside them. This is fulfilled in the mission of the church.
Relating all this to today isn’t
easy. As is often the case with apocalyptic literature, and salvation history
in general, the literal fulfilment of the four kingdoms may be paradigmatic of
the beastly essence of those kingdoms being displayed throughout subsequent
history, but being overcome by the kingdom
of God
The chapter ends with Daniel
deeply troubled at what this future will mean for his people.
Praying
it home:
Praise God that he
restrains evil and will establish his kingdom. Pray for Christians to persevere
as they await this.
Thinking
further:
None
today.
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