Continued: Chapter I-The Chronological Suspension Bridge

On the contrary, let us, for the sake of argument, assume, as some rationalistic critics avow, that Daniel did not write this book, but that it was composed by an anonymous author or authors during the Maccabean period. This revolt began roughly in 167 B.C.E. and continued until the Roman occupation of Palestine in 63 B.C.E.--one century. Let us say that some zealot of that day wrote "this patriotic paper," as the book of Daniel has been called, for the encouragement and the stimulation of the faith of the nationalistic party. Let us put the date of its authorship-as late as 100 B.C.E. According to this hypothesis the writer, looking out into the future, revealed what would come to pass 385 years thereafter. Is there anyone who has so very much credulity that he will accept such a proposition? Such marvelous belief cannot be designated as faith but as gullibleness. The only answer we can make to such a supposition is that the writer was inspired by the Spirit of God to reveal in a definite and detailed manner things nearly 400 years in the future.

There is not one iota of evidence pointing to a late date for the authorship of Daniel. Since everything of a positive nature leads one to accept the historic Daniel of the time of the captivity as the author of this book, we shall now look at another angle of the question. He, in the second year of Nebuchadnezzar, looked out into the future and showed that, not only would the fourth empire be divided into two sections, but that those divisions would continue through many centuries, which fact is indicated by the length of the legs in comparison with the rest of the body. As we have seen in the survey, this prediction was literally fulfilled in the persistence of the type of government, civilization, and culture, notwithstanding the fact that the center of political gravity of both sections was shifted northward. Such knowledge can be accounted for only upon the basis of the inspiration of the Holy Spirit.

Another factor must be taken into consideration in this connection. The writer of Daniel shows that there would be only four powers to whom God would delegate authority over the world. There have been four, and only four. That one which is now in existence will continue until the God of heaven destroys it and sets up a kingdom which shall never be destroyed. When we look at all these facts with an impartial mind seeking the truth and nothing but the truth, we are overwhelmed with the conviction that in the second chapter of Daniel we have an infallibly inspired record, and that history for approximately 2500 years has pronounced the verdict of absolute infallibility for Daniel's writings.

In chapter 7 appears the record of four visions which were granted Daniel, and which cover the same period of time as that which was shown to Nebuchadnezzar in chapter 2. Conservative scholars, with few dissenting voices, agree that the subject of both visions is the same. In the vision shown to Nebuchadnezzar, God represented human governments as men see them; in the beast visions of chapter 7 he presented the same outline of history but as He Himself views civil governments.

Since different imagery is used in each instance and the viewpoint is changed, it is natural that there should be some details mentioned in one passage which are omitted from the other, and vice versa. We shall now turn to this marvelous revelation.

"1 In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream and told the sum of the matters. 2 Daniel spake and said, I saw in my vision by night, and, behold, the four winds of heaven brake forth upon the great sea. 3 And four great beasts came up from the sea, diverse one from another. 4 The first was like a lion, and had eagle's wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made to stand upon two feet as a man; and a man's heart was given to it. 5 And, behold, another beast, a second, like to a bear; and it was raised up on one side, and three ribs were in its mouth between its teeth: and they said thus unto it, Arise, devour much flesh. 6 After this I beheld, and, lo, another, like a leopard, which had upon its back four wings of a bird; the beast had also four heads; and dominion was given to it. 7 After this I saw in the night-visions, and, behold, a fourth beast, terrible and powerful, and strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and stamped the residue with its feet: and it was diverse from all the beasts that were before it; and it had ten horns. 8 I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots: and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.

"9 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. 10 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. 11 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. 12 And as for the rest of the beasts, their dominion was taken away: yet their lives were prolonged for a season and a time.

"13 I saw in the night-visions, 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 before him. 14 And there was given him dominion, and glory, and a kingdom, that all the 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.

"15 As for me, Daniel, my spirit was grieved in the midst of my body, and the visions of my head troubled me. 16 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. 17 These great beasts, which are four, are four kings, that shall arise out of the earth. 18 But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever. 19 Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet; 20 and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell, even that horn that had eyes, and a mouth that spake great things, whose look was more stout than its fellows. 21 I beheld, and the same horn made war with the saints, and prevailed against them; 22 until the ancient of days came, and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom.

"23 Thus he said, The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 24 And as for the ten horns, out of this kingdom shall ten kings arise: and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings. 25 And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time. 26 But the judgment shall be set, and they shall take away his dominion, to consume and to destroy it unto the end. 27 And 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. 28 Here is the end of the matter. As for me, Daniel, my thoughts much troubled me, and my countenance was changed in me: but I kept the matter in my heart" (Dan. 7:1-28).

In the initial vision Daniel saw three beasts coming up out of the agitated waters of the sea. The first was like a lion; the second, like a bear; the third resembled a leopard. The impression which one receives upon reading this message is that these beasts are not literal, but rather are symbols. This conviction is confirmed by a glance at verse 17 which says, "These beasts which are four are four kings." Since they are symbols the entire representation is likewise emblematic. From various passages of Scripture we see that waters signify in symbolic language peoples in a state of unrest (Psa. 124). In the description the winds agitate the waters. Evidently they refer to some disturbing, invisible force that moves nations into a frenzy of unrest. A glance at the first chapter of Job will show that this disrupting element is none other than the devil, the great adversary of the soul. From this first vision we learn that there was to be a succession of three empires, the principal characteristic of each being set forth by the wild beast used to represent it.

In the second vision the prophet saw another beast which followed the third one, and which was so very different from those which preceded it that there was no animal with which he could compare it. This beast was far more powerful and terrible than any of its predecessors. The full description is given in verses 7 and 8. It "stamped the residue with its feet; and it was diverse from all the beasts that were before it and it had ten horns." Note the fact that this beast brake in pieces and stamped the residue with its feet. This verse, when read in the light of 23 below, means that this beast will devour the whole earth, break it in pieces, and destroy that which it does not want.

In conservative circles these four beasts are understood to symbolize the four world powers signified by the various metals of the image in chapter 2. According to the common-sense meaning of the narrative they follow one another in succession from the standpoint of time, the latter taking the place of the former. This position has been challenged by certain interpreters who insist that, while they come upon the arena of life in succession at the end of the age, all four appear together for enacting the final drama. Is this a possible interpretation? The answer is to be found in the first words of verses 6 and 7 studied in the original Aramaic, which are rendered, "after this." The literal translation of this prepositional phrase is, "in the place this (one)." The principal word in this phrase wherever it occurs in the sacred text is to be taken literally and means place, location. Unless there is something in this context to indicate a departure from the literal meaning we shall do well to accept it. An examination of the context does not point otherwise. Therefore we must render these words in the place of this one; that is, in the place of the second beast the third one appears. The same thing is true with reference to the fourth one which takes the place of the third. This fact shows conclusively that the former disappears before the latter takes its place. Hence the theory now under consideration is disproved by this fact.

In verses 9 to 12 is recorded the third vision of the series. In the two former ones the scene was placed upon earth. The two latter ones are pictures of the courtroom of the Supreme Judge of the Universe. At first we see the room as it is being prepared for the coming of the Judge and His attendants. Then the Ancient of Days, accompanied by His retinue of servants, marches into the room, takes His place upon the bench, and pronounces the judgment of destruction upon the fourth beast, who will at that time be in the plenitude of his power upon the earth hurling defiance at the Almighty. After the pronouncement of the judgment against this beast, the decree is executed at the logical moment, and he is cast into the lake of fire.

The fourth and last vision is given in verses 13 and 14. In it we see one like unto a son of man coming with the clouds of heaven and appearing before the Ancient of Days, who is seated upon the throne. He takes his stand before the latter and is given dominion, glory, and a kingdom that all peoples, nations, and languages should serve Him.

Who is this one like unto a son of man? He appears before the august throne of the Almighty and receives an everlasting, worldwide kingdom. He is not in the form of an angel but in that of a man. The expression, son of man, is a regular phrase to indicate a person. This usage is seen in Psalm 8:4:

What is man, that thou art mindful of him?
And the son of man, that thou visitest him?

The term, man, in the first line corresponds to the phrase, son of man, in the second and refers to man in general. This significance appears in many passages. When we see it, we must understand that it has this connotation unless the facts of the context indicate that it has a different meaning. Daniel simply described this one in terms of his appearance. When the Angel of the Lord appeared to different ones of the patriarchs, the historians usually spoke of Him as a man. For example, see such passages as Genesis 18 and 19; 32:22-32; Joshua 5:13-15; Judges 6:11-24; 13:2-25. On these occasions this Angel assumed the form of a man and thus appeared to the ones mentioned in the narrative.

But in the vision Daniel saw one like a son of man in heaven. How could this be? The true explanation of it evidently is to be found in such predictions as Isaiah 7:14; Psalm 110:1,2; Isaiah 9:6,7. The first of these passages foretells the coming of God into the human realm, entering it by virgin birth. The second one informs us that, after the authorities in Zion reject Him, the Almighty invites Him to ascend to His right hand and to take a seat there until all of His enemies are put under His feet. The third reference foretells the time when this long-rejected one will return and mount the throne of David. At that time He will be recognized as the "Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace." Then His dominion will increase until it encircles the globe.

Daniel's vision of this one like a son of man and of His receiving world dominion becomes clear in the light of these three most marvelous passages. Evidently this glorious event will occur at the end of this present age when the long-rejected Messiah appears in the courtroom of heaven, and there is conferred upon Him the authority to establish a world kingdom of righteousness with its capital in the very city where He at His first coming was rejected. This coronation ceremony, let it be remembered, does not give Him any more authority than He, by virtue of His divine nature, possesses; it simply recognizes, officially in the presence of all intelligent beings of the Universe, Him as the sole Monarch of this earth. This service will be held, as we learn from many other passages of Scripture, as the prelude to the casting of Satan the god of this world with all his servile hosts (Isa. 24:21-23) into the pit of the abyss for a 1000 years.

Daniel evidently looked with great amazement at the visions which were given, but did not comprehend their import. Finally, he approached an angel who was standing near him and asked the significance of all that he had seen. The angel's reply was that these beasts, which he in vision had observed, were symbols of kings and their kingdoms. This revelation is followed by the significant statement that, notwithstanding the fact that these beasts arise out of the earth and exercise dominion over it, the saints shall receive the kingdom and possess it forever, even forever and ever. This language implies that there is a kingdom which has been in the hands of the rulers of each of these empires in succession, and which finally passes out of the hands of the last emperor, when he is slain, into those of the saints of the most high God. This promise, of course, refers to the consummation of the present age when the Messiah of Israel will come and will take over the government of the world, calling His Chosen People to assist in the administration of His reign of righteousness. Although Daniel was interested in each of these beasts, the fourth one impressed him more powerfully than the rest. This was natural because he appeared as a monstrosity. The thing that impressed Daniel so very forcefully was the fact that it had ten horns, among which came up a little one, an eleventh. Later it put down three of the former and waxed very defiant against God and His saints. Daniel, being unable to understand the significance of the vision, was informed by the angel that "the fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 24 And as for the ten horns, out of this kingdom shall ten kings arise: and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings" (Dan. 7:23,24).

We must constantly keep in mind that the fourth beast, as we have already learned, followed the third in immediate succession. We must also bear it in mind that this same beast is in the world at the time the Ancient of Days mounts the throne of judgment and pronounces the decree of condemnation against its impious ruler. The third fact which we must remember is that the fourth beast, after his appearing and taking the place of the third one, remains upon the stage until judgment is pronounced and executed upon him, which we know will be at the end of the Great Tribulation period. In this symbolic representation this beast after his appearance upon the stage remains in full view until the stroke of judgment at the end of the age falls upon him. This fact is conclusive evidence that the kingdom which is represented by this beast succeeds the third one, remains upon the earth ever growing in influence and power, and finally gains the mastery of the world. This thought is in harmony with that which was expressed by the legs of the metallic image. The legs were attached to the body and continued in a normal way down to the feet. This fact with the one concerning the continuance of the beast upon the great arena of life from the time of his appearance until he is slain at the end of the age is conclusive proof that this fourth beast never disappears from the earth but remains a political factor; it finally gains ascendancy over all peoples and incorporates them in his universal kingdom.

Notwithstanding this evident truth, many excellent Bible teachers are of the opinion that this fourth beast, which symbolized Rome, appears after the third one but eventually goes down into oblivion only to reappear in a revived form at the conclusion of the age. Of course, these scholars are sincere in their contention but, in my judgment, this theory is contrary to the plain teaching of the facts found in Daniel 2 and 7. The reason for their taking this position is the construction usually put upon Revelation 17:8, which speaks of a beast (a government) that shall bear rule over all the earth at the end of this age (Rev. 13:7). But, in my judgment, Revelation 17:8 does not support this contention. John was talking not about something that occurred in 476 C.E., but that shall, as we shall presently see, come to pass in the end of this age.

According to verse 23, this fourth beast eventually devours "the whole earth, and shall tread it down, and break it in pieces." The government which it symbolizes does not possess the whole world throughout its entire career but simply in the end time. Like a vicious, ferocious animal which breaks out of its pen, devours, and destroys what it wishes, and runs to and fro at large, wrecking property at will, it will launch a campaign of aggression and conquest. By force of circumstances and arms it subdues the world and builds up an empire--a political octopus. Verse 23 undoubtedly shows that it is to be a universal one, which incorporates all peoples, tongues, and nations.

The angel, in verse 24, gave Daniel a further revelation concerning the political change that will take place after this world kingdom has crushed the earth and incorporated all within its domains.

After it becomes in actuality a world empire, a mighty and sudden crisis arises, for "as for the ten horns, out of this kingdom shall ten kings arise." Let us notice carefully that in verse 24 the expression, this kingdom, refers to the fourth one after it has devoured and broken in pieces all nations and has brought all peoples into its deathly grasp. The significance of its ten horns is that, after it becomes universal, it suddenly breaks up into ten divisions. Since no dictator will willingly surrender power that he has gained, we may be certain that there is a crisis which arises, and which wrecks this world empire and splits it into ten divisions. This crash is probably the thing that is referred to by John in Revelation 13 in his statement concerning "the beast who hath the stroke of the sword and lived." After receiving this death stroke, which virtually for the time being destroys the world kingdom, this last emperor comes back to life by the power of the devil and reorganizes his shattered realm in a new form--more despotic than ever. This death stroke alluded to in Revelation 13 brings to an end that period of the beast that is designated as "was" in Revelation 17:8. The short time of chaos resulting there from is the time spoken of as "is not." And his coming back to life and power is expressed in the phrase "and is about to come up out of the pit of the abyss and to go into perdition." In other words, this last emperor of the world empire is mortally wounded, probably by an assassin but is brought back to life by Satan. This explanation seems to fit perfectly all the facts presented in Revelation 13 and 17. Hence that which is plainly taught by John is hinted at by the context and is presupposed as occurring between verses 23 and 24 of Daniel 7.

The individual, who is represented as the little horn which comes up among the ten, and which puts down three of them, becomes indeed the world dictator who seizes the imperial purple and the sceptre of nations, ruling with an iron hand without mercy or compassion for a time, times and half a time--three years and one-half. This one can be none other than the wicked king of the time of the end. When he comes into full power over the world, he will change the time, the seasons, and the laws and will persecute the saints of God for these three and one-half years.

At the conclusion of this period, "the kingdom and the dominion and the greatness of the kingdoms under the whole heavens, shall be given to the saints of the most high: His kingdom is an everlasting kingdom and all dominions shall serve and obey Him."

At the end of these three and a half years of merciless terrorism and persecution, world dominion will be turned over to the people of the saints of the Most High who will, as we learned from other passages, have accepted their long-rejected Messiah.

As has already been stated, the four beasts of this seventh chapter of Daniel correspond to the four elements of the metallic image. These symbolize the four kingdoms: Babylon, Medo-Persia, Greece, and Rome. Daniel shows little interest in the first three of these world governments, but his attention is focused upon the fourth, Rome. As has already been stated, Rome had a small beginning in 754 or 753 B.C.E. Through the centuries she gained power by extending her borders. She suffered certain reverses as well as gained important victories, but she has never disappeared from the scene of human activity. Finally, in the end time she will grasp at and obtain world-wide dominion. This proof, as has been suggested is found in Daniel 7:23. The final world dictator will be energized by the power of the adversary of men's souls, Satan. This individual will have no respect for the God of the universe nor for man. He will eventually become very egotistical and will demand that the people worship him. He will, however, meet his doom by a stroke of divine judgment.

After the three and a half short years of stormy, turbulent times, during which the wrath of God will be poured out upon this ruthless tyrant and all of his understudies, the Hebrew Messiah will appear upon the scene, deliver his hard-pressed people, take the world authority and dominion into His own hands, and reign in righteousness. Such is the outline that is presented here in chapter 7.

By these hasty surveys we can see that these two predictions outline the history of the time beginning with the Babylonian empire through the centuries to the close of this present evil age and the beginning of the glorious kingdom era.

Regardless of where we place historically the author of the book of Daniel, we can see that he by the infallible inspiration of the Holy Spirit looked through and beyond the impenetrable wall separating the present from the future, outlined the course of the centuries, and expressed the thought in terms of the metallic image and the four symbolic beasts. There have been four, and only four, world governments beginning with Nebuchadnezzar up to the present time, and there will never be another one until King Messiah returns and establishes his reign of righteousness. Of course, the present one will assume world-wide proportions immediately prior to Messiah's appearance. History has developed just as indicated by Daniel. How did Daniel see this whole scheme, viewing it from a date 2500 years ago? He rested his reputation as a prophet of God upon the fulfilment of these bold utterances. But, the verdict of history has been and is that Daniel was aided by the inspiration of the Holy Spirit to outline "the times of the Gentiles." Everything that was scheduled to transpire prior to our time has been fulfilled--to the letter. About this proposition there can be no reasonable doubt. Furthermore, at the present time the trend of affairs is toward centralization of power and the ruthless control of the masses by dictatorship. Such a spirit of domination is manifest on every hand. The prophetic word is being fulfilled literally today as never before; therefore, I am bold to say that the predictions set forth here in symbolic form have been fulfilled during these 2500 years and will continue to be carried out to the very letter. We know conclusively that Daniel, the writer, was inspired by the infallible Spirit of God and that we can rely 100 per cent upon the statements which he has made throughout his book.

Notwithstanding the clear and positive proof that the book of Daniel is inspired, as is evident from the fulfilment of the predictions outlining the course of history, its genuineness has been questioned by negative criticism--never by positive facts. To demonstrate the force of insinuations and denials, let us take the following illustration. I may praise one very highly, calling attention to his excellencies and capabilities. At the same time I continue in such a vein as this: "While all of these things are absolutely true, there is this one thing--well, I'll not say anything about this." Such a suggestion creates misgivings and doubts which by far overbalance all the good and excellent things I have said. A purely negative attitude is disastrous, for nothing can be accomplished by one while he is in this state of mind--except that which is demoralizing and destructive.

In the short space which is at my disposal, it will be impossible to enter into the arguments which are made against the book of Daniel. To do so would require volumes. These have all been answered in a sane, sound, and scholarly manner. Nevertheless, the destructive critic ignores the proof and continues his negation. In this special section I shall draw upon the material found in the two volumes of the late Robert Dick Wilson, Ph.D., entitled Studies in the Book of Daniel. This author, in a most scholarly manner, states the position of the opposition, follows this with one or more quotations of the critics, points out the pure assumptions upon which the negative assertions are based, presents facts--most powerful and indisputable which expose the fallacies of the presumptions, builds his argument scientifically upon the discovered data, and then draws his conclusions--deductions which are overwhelmingly convincing. Let me say that no man who is willing to come to the study of the critical questions centering around the book of Daniel and will with an unbiased mind study the evidence presented by Dr. Wilson in these two volumes can still hold to his negative critical attitude. Since I have such limited space, I can only state the chief negative positions and Dr. Wilson's conclusions. I ask the reader to consult these volumes for all the facts.

The destructive criticism against Daniel is largely based upon what is known by logicians as the argument from silence which is recognized as the most fallacious method of reasoning. Dr. Wilson discusses this particular question pro and con under fourteen different propositions, which show without a doubt that an argument based upon silence is, as a rule, very undependable. He draws his conclusion in the following words which are convincing to any man:

"In concluding these general remarks upon the so-called argument from silence, and having in view our almost absolute lack of first-class evidence bearing upon the historicity of the statements made in the Old Testament in general and of Daniel in particular, we refuse to accept as true the indiscriminate charges and multitudinous specifications entirely unsupported by evidence which are often made against the truthfulness of the Old Testament writings. A man is presumed to be innocent until he is proven guilty. A book, or document, is supposed to be true until it is proven false. And as to particular objections made against the historicity of a person or event mentioned in the book of Daniel on the ground that other authorities fail to notice them, would it not be well for us to possess our souls in patience until such charges are supported by some direct evidence bearing upon the case? Why not give Daniel the benefit of the doubt, if doubt there be?"

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