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Robert H. Boll Lessons on Daniel, 2nd Edition (1953) |
Chapter VIII
THE FOUR BEASTS
Daniel 7
The vision of this chapter is dated during the time of Babylon's empire. It was the first year of Belshazzar's reign--therefore after the events of chapter 4, and before those of chapter 5--that Daniel saw this dream and vision. First of all he saw the four winds of heaven break forth upon the great sea. Four great beasts now rise in succession out of the stormy sea: the first like a lion, having eagle's wings, which wings were afterward plucked, and the lion made to stand on two feet, and a man's heart is given to him. Follows a second beast, which was like a bear. It was lifted up on its one side, and three ribs were in its mouth, between its teeth, and a call went out to him: "Arise, devour much flesh." Another, a third beast, rose out of the sea: one like unto a leopard, having four wings of a bird on its back, and it had four heads: "and dominion was given unto it." Last came another beast, unlike to anything--"terrifying and powerful, and strong exceedingly." It had large iron teeth and claws of brass (v. 19). "It devoured and brake in pieces, and stamped the residue ["the whole earth," v. 23] with its feet; and it was diverse from all the beasts that were before it, and it had ten horns." (v. 7.) Some changes took place among the ten horns as Daniel was looking on: [51] another horn, a little one (whose look was more stout than the others, v. 20) rose up among them, and three of them were plucked up before it by the roots. Also in this horn were eyes, as the eyes of a man, and it had a mouth speaking boastfully--words of blasphemy against the Most High God (v. 25).
The vision now turns to the super-terrestrial realm. God is seen taking a hand in the situation. Note in this passage (vs. 9-14) three marked parts: I. The vision of the Ancient of Days, in preparation for judgment. II. The execution of the judgment. III. One like unto the son of man receives the kingdom and dominion for ever.
I.
"I beheld till thrones were placed, and one that was ancient of days did sit: his raiment was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before him; thousands of thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened." (Verses 9, 10.)
II.
"I beheld at that time because of the voice of the great words which the horn spake; I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire. And as for the rest of the beasts, their dominion was taken away: yet their lives were prolonged for a season and a time." (Vs. 11, 12.)
III.
"I saw in the night-vision, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near unto him. And there was given him dominion, and glory, and a kingdom, that all the [52] peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." (Vs. 13, 14.)
Thus far runs the vision itself--the rest of the chapter being chiefly interpretation and explanation, with some details added.
Upon Daniel's request of "one of them that stood by," there is given him a general interpretation of the vision; first, regarding the four beasts:--"These great beasts which are four, are four kings which shall rise out of the earth."--Then as to the final outcome of the Divine transaction in vs. 9, 10 and 13, 14,--"The saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever." Manifestly, it is the kingdom held by the four beasts which the saints of the Most High shall receive and possess for ever; and this as certainly refers to the same time and event as that which is announced in Rev. 11:15--
"The kingdom of the world is become the kingdom of our Lord, and of his Christ; and he shall reign for ever and ever."
But Daniel desired especially to know more about this, and made particular inquiry concerning the terrible and powerful beast and the devastation it wrought in the earth, and that strange "little horn" which came up, and before which three fell, which had eyes and a mouth that spoke great things. Also (and this had not hitherto been mentioned)--Daniel had witnessed how that same horn was "made war with the saints, and prevailed against them; until the Ancient of Days came, and judgment was given to [53] the saints of the Most High, and the time came that the saints possessed the kingdom."1
A fuller interpretation is now given to Daniel.
"The fourth beast shall be a fourth kingdom upon the earth--"
So the beasts symbolize kingdoms as well as kings (v. 17)--the individual king being the representative of the kingdom. The context in each case will show which is meant, whether the king, or the kingdom.
"--which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces." (v. 23).
Then, as to the ten horns--these are ten kings that shall arise out of that fourth kingdom. The "little horn" is another king who shall arise after these ten, a king of a different sort, and he shall put down three of the first ten kings. That wicked leader, as represented by the little horn, shall "speak word against the Most High," and will wear out the saints of the Most High, and will attempt to change the times and law. For a "time, times, and half a time" they (the saints) will be given into his power.2 Then God takes a hand. "The judgment shall be set and they [54] shall take away his dominion to consume and to destroy it unto the end."--"to a finish," as we would say; whereupon "the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him."
Note the fact that this realm which is given to "the people of the saints of the Most High" (comp. v. 18) is not up in heaven but "under the whole heaven"; and that it is the same realm and territory that the beasts had previously held. Also that it is that "kingdom of God" of which Daniel speaks, that "everlasting kingdom." (Dan. 7:27.)
* * *
It must be obvious to the reader (though disputed in some quarters) that this vision of Dan. 7 is parallel with the prophecy of Nebuchadnezzar's dream in Dan. 2. The four parts of the great Image corresponds to the four Beasts. The same progress of deterioration that marked the four successive parts of the Image--from the pure gold of the head, to the silver, the brass, the iron, (in its last development mingled with clay), is seen in the four beasts: the lion, noblest and most royal of the beasts, is followed by the bear; next comes the leopard, quick, stealthy, cruel; finally an unnamed, unnameable beast, but more powerful than all that went before him (Comp. Dan. 2:40) having ten horns (as the feet of the image had ten toes) whose dominion is abruptly terminated by intervention from on High, just as the feet of the Image (and with them the whole of the Image, [55] symbolizing Gentile world-rule) were smitten by a stone cut out of the mountain without hands. Both, the vision of the great Image, and that of the four beasts, deal with the same great theme: the rise, career and end of the Gentile world-power and how these are to be superseded at last by the kingdom of God; the same number of kingdoms appear in both; and in both prophecies the last world power comes to its end, not by human power and agency, but super-naturally by an act of God, who then takes over the reign and government.
These four world-powers are: (1) Babylon (the transformation of which, during its career is indicated in Dan. 7:4, and is set forth in Dan. 4). (2) Medo-Persia--its two-foldness (as seen in the arms and breast of silver) being indicated by the fact that the bear's one side is raised up higher than the other (Dan. 7:5; comp. Dan. 8:3, 20), and the three ribs between its teeth corresponding to three great conquests which (as history says) were Lydia, Babylon, and Egypt.--(3) Greece, Alexander's empire, the subsequent four-fold division of which, well known to all historians is indicated in Dan. 8:8, 21, 22. But the chief interest centers upon the fourth beast, which can be none other than Rome, the fourth and the only other world-power which ever followed those three. And it is not Rome as she was then, but as seen in her last development--as a ten-fold confederacy, headed by a wicked ruler, cruel, ruthless, anti-semitic, anti-Christian, God-defying.
In Rev. 13 we meet that fourth beast again--clearly the same one; for there were not to be five, [56] but only four Gentile world-powers; and that this ten-horned beast of Rev. 13 is a world-power, may be seen in Rev. 13:2 and 7. It is worthy of note that this beast in Rev. 13 combines in himself the characteristic features of all the four beasts of Daniel's prophecy: he himself is the ten-horned beast, but he also has the mouth of the lion, the feet of the bear, and he has the general contour and the aspect of the leopard. Like the fourth beast of Daniel he is the bitter persecutor and blasphemer; and he likewise comes to his end at the hands of that One who is like unto a Son of man. (Rev. 19:11ff.)
The identification of the four parts of the Image with the four beasts is complete and unquestionable; and just as certain is it that the fifth kingdom, the kingdom of God which follows upon the destruction of the fourth Gentile world-power, is the same in both Dan. 2:44 and Dan. 7:14, 18, and 27.
NOTES AND PERSONAL THOUGHTS
Daniel did not try to interpret the vision. He did not attempt to figure out the meaning of the four beasts, nor to guess at the significance of any part of the vision. But "I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things. . . . Then I desired to know the truth concerning the fourth beast . . ." (vs. 16, 19). The interpretation was given in plain, simple language, easy to understand, and is to be accepted simply at what it says.
"Beasts" versus "Image." Nebuchadnezzar in his dream saw the four Gentile world-powers as a whole, in the figure of a great image, "which was mighty, and whose brightness was excellent, terrible and awe-inspiring." But to Daniel's vision they were revealed as to their real nature: four beasts. Ruthless, cruel, ferocious, rapacious, absolutely selfish, bent on their own [57] advantage, without regard to others--they manifest the beast nature. The first two were the more respectable of the four; but all four were wild beasts.
Man without God is like a beast. If God be taken out of man's life he becomes a mere animal His whole nature becomes bestial. Yes, no beast on earth is so vicious and dreadful as man, created for fellowship with God and fallen from his high estate. When the first of the four beasts was brought to some knowledge of God (Dan. 4) it began to take on human features: it was made to stand upright on its feet, and a man's heart was given to it. (Dan. 7:4.)
The four Gentile world-powers were Babylon, Medo-Persia, Greece, Rome. All four are mentioned in the Bible, the first three in Daniel, the last appears in the New Testament. But this last one, the Roman power, has never yet been seen in the form of its final development--a ten-king confederacy. Much ingenuity has been spent by "historical interpreters" to find a ten-fold division in the Roman empire in the past; with the result that "twenty-eight lists, including sixty-five 'kingdoms' have been put forward in the controversy . . . a proof of how worthless is the evidence of any such fulfillment."
The ten-horned beast of Rev. 13 can be no other than the fourth beast of Daniel's vision. It is, like Daniel's fourth beast, a world-power (Rev. 13:2, 7) and of the same God-defying character. He also comes to his end in like manner--namely by Divine intervention (Dan. 7:11; Rev. 19:19, 20). That beast is yet to make its appearance, and when it comes it will be Daniel's fourth world-power, Rome, in its final development. (Comp. Rev. 17:8.) For there will not be five such world-powers--only four; and then, upon the destruction of this beast, follows the world-wide reign of the Son of Man and "of the people of the saints of the Most High" (Dan. 7:27), when "the kingdom of the world" shall have "become the kingdom of our Lord and of his Christ." (Rev. 11:15.)
"A certain nobleman went into a far country to receive for himself a kingdom and to return." This is the same picture as that of Dan. 7:13, 14. Having received the authority of this world-wide kingdom he returns, and first calls his own servants to account, then assigns them a share in this world-wide rule, according to their several faithfulness and diligence whereupon he executes judgment on his adversaries. This parable spoke Jesus because they had neared Jerusalem in His last journey, [58] and the people thought that the kingdom of God was immediately to appear. (Luke 19:11-27.) Not till the Nobleman returns will the kingdom appear. (Comp. Luke 21:31.)
Christ's "Good Confession" before the high-priest touched upon this prophecy of Daniel. "I adjure thee by the living God that thou tell us whether thou art the Christ, the Son of God," said Caiaphas. Jesus answered, "Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven." Calling this "blasphemy" they then pronounced the death sentence upon him. (Matt. 26:63-66.)
Going or Coming? It is sometimes objected that in Dan. 7:13 Christ is seen as coming to, and being brought near before, the Ancient of Days, who manifestly is God, the Father, and not as coming back from heaven. That is quite true. But His coming on the clouds of heaven is also world-ward, as seen in Matt. 26 above, and in Matt. 24:30. (See also Rev. 1:7.) Daniel combines the two in one picture. Note also that the "Ancient of Days is said to have come" (Dan. 7:22)--as though the whole court of heaven had moved down to the terrestrial sphere. (Comp. Dan. 7:9, 10.)
The sovereignty of all the earth belongs to Jesus because He is the Son of man. "The heavens are the heavens of Jehovah; but the earth hath he given to the children of men." (Psalms 115:16.) In heaven God acts Himself, direct, and upon His own initiative. On the earth this right is given to man. God must have a willing man to work through. Jesus Christ above all is God's Man, through whom all the will of God is done on earth. And the government must rest on His shoulders.
The present manhood of Jesus--how much depends on it! The religionists who deny the fact that Christ is Man now have lost the keystone to all prophecy and all the plans of God. Only because He is Man (glorified Man, but really, truly Man) can He be our Mediator (1 Tim. 2:5) and our High-priest (Heb. 5:1-9). Only because He is Man has the right of judgment been placed in His hands (John 5:27). Only because of His manhood can He sit on David's throne: for the oath to David was that of the fruit of his loins one should sit on his throne. It is only because of his humanity, and His human relationship to David that Jesus can claim this right; and His only link with David is through His human body, carefully preserved from corruption, and [59] in His resurrection immortalized and glorified. (Acts 2:26-32; 2 Tim. 2:8; Rev. 22:16.) It is this Jesus (that was His name as Man) that shall come again (Acts 1:11); it was "Jesus of Nazareth" that spoke to Saul on Damascus road (Acts 22:8); it is the Son of man that shall return in glory. (Matt. 25:31.) And in His Person He is now representing our humanity before the face of God in the Holy of Holies in heaven.
Who is this "people of the saints of the Most High to whom," after the judgment of the fourth beast, is given "the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven"? First, and most naturally, Israel: for they were the only "saints of the Most High" Daniel knew of, and could have meant. But the word of God is not necessarily to be limited to the knowledge of the prophet who spoke it. True, Israel redeemed and restored will have the sovereignty and leadership over all the nations of the earth (Isa. 60); but over them and higher than they, because more closely identified with the King is a class of "saints" who constitute His Body and His Bride, and who shall share His throne and His rule over all the world (Rev. 11:15) in that day (Rev. 2:26, 27; 3:21). In this expression, "the people of the saints of the Most High" we have a "possessive case," as well as a "genitive of apposition." [60]
[LOD2 51-60]
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Robert H. Boll Lessons on Daniel, 2nd Edition (1953) |