Chapter 7.
Chapter 7 commences the second division of the book. The first part, as we have seen, is taken up especially with the conduct of the Gentile powers towards God; the second, which we now enter upon, treats more particularly of their conduct towards one another. It is no longer the dreams of Nebuchadnezzar, but of Daniel himself, with an interpretation in which we find fuller and more explicit details than in the dream.
The chief object in the chapter is the relation of the history of the fourth beast, or last form that the Gentile monarchy assumes. We have already seen in chapter 2 The divine establishment of this power, with its origin under Nebuchadnezzar, and how it had to go through four stages of existence, the last of which would be ended by judgment coming from heaven in the person of the “Son of man,” figured by the stone that was cut out of the mountain without hands falling on the image, making it as the chaff of the summer threshing-floor, and then filling the earth. The reason of their being described as beasts has also been looked at in chapter 4. It is as such that we have them here again―but with special marks on each, indicative of the character of their kingdom.
The first beast, &c., is the result of the four winds striving on the great sea. Revelation 17:1515And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. (Revelation 17:15) and Jeremiah 51:1313O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness. (Jeremiah 51:13) explain the symbol of the sea as being the waves of human population not definitely consolidated; the earth on the other hand is descriptive of that which is already formed and established. We should note here that there is nothing directly addressed to the people of God, because, as such, they were not acknowledged; hence everything is to Daniel individually, and he represents in his own person the faithful remnant of Israel in the latter days who will be standing for God and His truth, while the power which this chapter describes is at its height of violence and corruption.
We may divide the chapter into three parts in connection with the three visions which are the subjects of it. The first vision from verse 1 to 6; the second, from verse? to 12; the third, verse 13 and 14.
The first vision is descriptive of the three first beasts, who pass away almost as rapidly as they came into existence. From verse 12 we find that though losing their power as beasts, they are not entirely destroyed at that time, but continue for a period as kingdoms, though not of any importance. Greece and Persia, the second and third beasts, as we shall see further on, existing to this day.
The second vision is the history of the fourth beast, or last form assumed by the Gentile monarchy.
The third vision is the opposite of it all, being the dominion given to the “Son of man.”
The first beast, then, comes out of the sea, and is descriptive of Babylon under the dominion of Nebuchadnezzar, ―the courage and power of a lion, with the ability of rising higher than others on the eagle’s wings, are fitting symbols of the greatest kingdom that as yet has existed in the earth. But it did not last, as we have seen. For the impiety of Belshazzar the wings were plucked off; that is, Darius the Mede takes the city, which henceforth loses the chief place among the nations, though still retaining some of its former grandeur, much intelligence and learning being found in it, as we would learn from the latter part of verse 4; but after a second siege, brought on, according to secular history, by a rebellion of its inhabitants, it gradually decays, till at length the voices of the prophets are fulfilled, and it “becomes heaps, a dwelling-place for dragons, an astonishment, and an hissing, without an inhabitant.” (Jeremiah 51:3737And Babylon shall become heaps, a dwellingplace for dragons, an astonishment, and an hissing, without an inhabitant. (Jeremiah 51:37).) Such was the end of the one who once sat upon many waters, a fitting figure of her who is the mother of harlots, and has yet to share the same fate. (Revelation 17 and 18.)
The second beast is wanting in the energy and power of the first, ―appropriating the kingdoms of others rather than creating one for itself. It is the Medo-Persian, which we have seen already in chapter 5 and 6., and of which we need not now say much, as it does not occupy a prominent part in this chapter.
The third beast has the character of a leopard rather than that of a lion―rapidity and subtlety of movement instead of the firm bold tread of the latter. Its first head was Alexander the great, but the especial features of it belong rather to the kingdoms which succeeded him on his death, when that vast empire was divided by his four generals, with two of whom―Ptolemy and Seleucus―and their descendants we shall have much to say in chapter 11, as they take a prominent part in connection with Israel and the land, being called respectively, from their relative positions towards Palestine, the king of the north and south―types of two powers that are yet to play a most important part ere this age closes.
We now come to the second vision, or history of the fourth beast, which is the grand subject of this chapter, the especial enemy of God and opponent of His saints; hence the description of him is more particular, details being given to warn and guide the people of God who are on the earth during the short period of his final existence,―times when the delusion will be so great, that if it were possible, the very elect would be deceived; but for their sakes these days shall be shortened. (Matthew 24:2222And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. (Matthew 24:22).) He is different in every way from the rest, “dreadful, and terrible, and strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it: and it had ten horns.” Then another “little horn” comes up in the midst of these ten, before whom three fall: and in this horn were eyes like a man, and a mouth speaking great things; that is to say, the strength of this beast was divided into ten horns, like the toes of the image in chapter 2―a horn being the symbol of power in Scripture.
Not only strength but rapacity marked this beast; for it spared nothing, laying hands on everything within its reach. It is in the midst of these ten horns that the little horn arises; first small and insignificant, but soon he assumes the pre-eminence, three of the others falling before him. He is marked by intelligence, design, power of understanding, and discrimination, but with all this he is a boaster and vain-glorious, “a mouth speaking great things.” It is on account of the words which this “little horn” speaks that the beast is slain; for he is the one who morally influences the whole beast, as we have more fully explained in Revelation 17:12, 1312And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. 13These have one mind, and shall give their power and strength unto the beast. (Revelation 17:12‑13). These ten horns are of one mind, and give their power to this little horn; thus, while the great mass of the empire is divided into ten parts, he is the chief worker of evil; for we see in him a special power; not merely an ordinary kingdom, but one who raises himself up in the midst of others for his own aggrandizement.
But there is an end to it all. God comes in upon the scene, and what a contrast! The beasts we have been considering rise up out of the sea, flourish for a time, and then pass away, to be succeeded by others; but He is “of old from everlasting,” “the Ancient of days,” the author and source of all things; hence supreme, spite of the pride and boasting of man.
The thrones are then cast down (verse 9); that is, in the sense of being set or placed for judgment, not overturned, but the reverse. It is a session of judgment, a solemn scene, characterized by purity and righteousness. In Isaiah 1, white as wool is a figure used to express the state of those whose sins are forgiven them. It marks the Judge Himself here―as He is, so are they. His garment was white as snow; such was the promise to them: “Though your sins be as scarlet, they shall be as white as snow.” It does not say where the thrones are set, but states the fact, and that is the close of the reign of the “little horn” when he is brought to account, and, along with his confederate the false prophet, cast into the lake of fire.” (See Revelation 19)
And who is this “Ancient of days”? It is Christ. “In the beginning was the Word, and the Word was with God, and the Word was God.” The reason that He is not plainly presented, and in accordance with His names as such, is, that in this book our Lord has especially the character of Messiah―as the one who is sent by God to bring in deliverance. But here we find that He is the very Jehovah-Elohim from of old, ―a further revelation of Him, and what Israel will yet have to learn through their troubles during the great tribulation, viz., that their Messiah is the very Jehovah who in time past took them out of Egypt, bore them on eagles’ wings, and brought them to Himself. (Exodus 19:4, 54Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. 5Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: (Exodus 19:4‑5).) But when He appears, they will find Him, to their shame and sorrow, to be the very One that by wicked hands they had crucified and slain. (Zechariah 12).