Description
Daniel describes his dream of four beasts that represent four empires, confirming and reinforcing Nebuchadnezzar's dream in chapter 2. He also prophesies Jesus' coming upon the clouds as the divine Son of Man in the midst of a judgment scene, and his establishment as king over an eternal kingdom that includes all peoples, nations and language groups who serve him and rule with him.
Commentary
As Samuel Whitefield points out in his book, 'Son of Man: The Gospel of Daniel 7', this is the central and pivotal chapter in Daniel. It is also the most complete Old Testament portrayal of the 'Gospel of the Kingdom', and is arguably the Old Testament chapter that is referenced or alluded to more than any other by Jesus and by the apostles who wrote the New Testament.
Daniel's dream of four beasts, and of Messiah's Coronation (v1-14)
Daniel dreams of four beast that arise out of the sea, followed by a heavenly coronation scene. The interpretation, as given by an angel, reveals that these beasts represent four kings who will arise from the earth (v17). If kings, in turn, are understood to represent the empires they rule over, then this dream is a confirmation of Nebuchadnezzar's dream and its interpretation as a timeline of four empires in chapter 2.
In Genesis 41, Pharaoh had two dreams, one about ears of corn, and another about cows. When Joseph interpreted he said, "Both dreams of Pharaoh have the same meaning….The dream was repeated to Pharaoh because the matter has been decreed by God, and God will make it happen soon". Similarly the two dreams of Daniel 2 and 7 are about the same four empires, and the repetition can be understood to imply the certainty of what God has decreed will take place.
The interpretation of the first three beasts is not given, but comparing them with the parts of the statue and their meanings in chapter 2, we can conclude:
1) The first beast represents the Babylonian Empire. It was like a lion with eagles' wings. This winged lion morphs into a human being with a human mind (v4), representing Nebuchadnezzar, the king of the empire. Winged lions, and also bulls with human heads known as lamassu, were common in Mesopotamian artwork and sculpture.
2) The second beast was like a bear, raised up on one side, with three ribs in its mouth. It was told to get up and devour much flesh (v5). This represents the Medo-Persian Empire (also known as the Achaemenid Empire). The Median empire arose first in about 590 BC, and conquered the area to the north and east of the Babylonian empire. The Persian empire conquered and absorbed the Median empire in 550 BC, and this combined Medo-Persian empire then conquered Babylon in 539 BC. In the dream, the bear is raised up on one side because the Persians were dominant compared to the Medes. The three ribs in its mouth represent territories conquered, probably Babylon, Lydia (Turkey), and Egypt.
3) The third beast was like a winged leopard with four heads. This represents the Greek Empire, and the winged leopard represents the speed with which Alexander the Great conquered a vast empire stretching from Macedonia to India. After his death in 323 BC, his empire was divided between his four generals, known collectively as the Diadochi (successors), each represented by one of the heads of the leopard. The largest part of the empire was inherited by Seleucus, and became known as the Seleucid Empire.
4) Daniel's main concern was the more terrifying fourth beast (v19), with iron teeth, bronze claws, and ten horns. This one devoured, crushed and trampled its victims. It had ten horns, representing ten kings that arise within that empire (v24). Later on, an eleventh king (the Antichrist) arises like a little horn which humiliates and replaces three of the former horns / kings. This king is very arrogant (v8). He begins to wage war and defeat the 'holy ones' or 'saints' (true believers in God), and attempts to change the times and laws (v25). He persecutes the saints for 'time, times, and half a time' (three and a half years) (v25).
Daniel dreams of four beast that arise out of the sea, followed by a heavenly coronation scene. The interpretation, as given by an angel, reveals that these beasts represent four kings who will arise from the earth (v17). If kings, in turn, are understood to represent the empires they rule over, then this dream is a confirmation of Nebuchadnezzar's dream and its interpretation as a timeline of four empires in chapter 2.
In Genesis 41, Pharaoh had two dreams, one about ears of corn, and another about cows. When Joseph interpreted he said, "Both dreams of Pharaoh have the same meaning….The dream was repeated to Pharaoh because the matter has been decreed by God, and God will make it happen soon". Similarly the two dreams of Daniel 2 and 7 are about the same four empires, and the repetition can be understood to imply the certainty of what God has decreed will take place.
The interpretation of the first three beasts is not given, but comparing them with the parts of the statue and their meanings in chapter 2, we can conclude:
1) The first beast represents the Babylonian Empire. It was like a lion with eagles' wings. This winged lion morphs into a human being with a human mind (v4), representing Nebuchadnezzar, the king of the empire. Winged lions, and also bulls with human heads known as lamassu, were common in Mesopotamian artwork and sculpture.
2) The second beast was like a bear, raised up on one side, with three ribs in its mouth. It was told to get up and devour much flesh (v5). This represents the Medo-Persian Empire (also known as the Achaemenid Empire). The Median empire arose first in about 590 BC, and conquered the area to the north and east of the Babylonian empire. The Persian empire conquered and absorbed the Median empire in 550 BC, and this combined Medo-Persian empire then conquered Babylon in 539 BC. In the dream, the bear is raised up on one side because the Persians were dominant compared to the Medes. The three ribs in its mouth represent territories conquered, probably Babylon, Lydia (Turkey), and Egypt.
3) The third beast was like a winged leopard with four heads. This represents the Greek Empire, and the winged leopard represents the speed with which Alexander the Great conquered a vast empire stretching from Macedonia to India. After his death in 323 BC, his empire was divided between his four generals, known collectively as the Diadochi (successors), each represented by one of the heads of the leopard. The largest part of the empire was inherited by Seleucus, and became known as the Seleucid Empire.
4) Daniel's main concern was the more terrifying fourth beast (v19), with iron teeth, bronze claws, and ten horns. This one devoured, crushed and trampled its victims. It had ten horns, representing ten kings that arise within that empire (v24). Later on, an eleventh king (the Antichrist) arises like a little horn which humiliates and replaces three of the former horns / kings. This king is very arrogant (v8). He begins to wage war and defeat the 'holy ones' or 'saints' (true believers in God), and attempts to change the times and laws (v25). He persecutes the saints for 'time, times, and half a time' (three and a half years) (v25).
A Judgment Scene
In the midst of this vision of the fourth beast empire and its ruling little horn (the Antichrist), Daniel sees thrones being set in place and the Ancient of Days (i.e. God the Father from our New Testament perspective) taking his seat (v9). His throne is ablaze with fire and a river of fire streams forth from his presence. Tens of thousands are ministering to him, the court is convened, and books are opened (v10). In other words, this is a judgment scene, with God seated as king and judge, and people are about to be judged according to what is recorded in the books. Daniel continues to watch because of the arrogant words the little horn is speaking. As he is watching, the beast is killed and thrown into the flaming fire (v11). The beast is the empire, not just the Antichrist who is the horn. So this is the judgment and destruction of the whole empire, not just of the Antichrist. The fire is the river of fire that proceeds from the Ancient of Days, and is therefore to be understood as a consuming fire of judgment.
In the midst of this vision of the fourth beast empire and its ruling little horn (the Antichrist), Daniel sees thrones being set in place and the Ancient of Days (i.e. God the Father from our New Testament perspective) taking his seat (v9). His throne is ablaze with fire and a river of fire streams forth from his presence. Tens of thousands are ministering to him, the court is convened, and books are opened (v10). In other words, this is a judgment scene, with God seated as king and judge, and people are about to be judged according to what is recorded in the books. Daniel continues to watch because of the arrogant words the little horn is speaking. As he is watching, the beast is killed and thrown into the flaming fire (v11). The beast is the empire, not just the Antichrist who is the horn. So this is the judgment and destruction of the whole empire, not just of the Antichrist. The fire is the river of fire that proceeds from the Ancient of Days, and is therefore to be understood as a consuming fire of judgment.
The Fate of the Beasts
Verse 12 says, "As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living for a time and a season." Presumably their authority had already been removed because the first three beasts represent historic empires that were overthrown long ago. But in another sense, they are seen to still live. This is also true of the first three empires in Daniel's vision of the statue in chapter 2. When the feet of iron and clay are struck by the rock, Daniel 2:35 says, "Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction (literally 'as one') and became like chaff from the summer threshing floors that the wind carries away." So at the time of the fourth empire, the first three are still seen to be alive and present, and all are destroyed together at the same time. According to Genesis 1:28, when God created mankind he made him to "rule over the fish of the sea and the birds of the air and every creature that moves on the ground". In other words, he was to rule over the beasts. But when man sinned and fell, he submitted to Satan and ended up being ruled by the beasts. Although these metaphorical beasts have human rulers, they are also under the influence of Satan's principalities and powers in the heavenly realms (Ephesians 6:12). This is why in Luke 4:5-7, Satan took Jesus up a high mountain and showed him the kingdoms of the world and said, "To you I will grant this whole realm – and the glory that goes along with it, for it has been relinquished to me, and I can give it to anyone I wish. So then, if you will worship me, all this will be yours." Mankind has sinned and become subject to the beasts. But Jesus comes to destroy the beasts and to replace all the kingdoms of this world with his eternal kingdom.
Verse 12 says, "As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living for a time and a season." Presumably their authority had already been removed because the first three beasts represent historic empires that were overthrown long ago. But in another sense, they are seen to still live. This is also true of the first three empires in Daniel's vision of the statue in chapter 2. When the feet of iron and clay are struck by the rock, Daniel 2:35 says, "Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction (literally 'as one') and became like chaff from the summer threshing floors that the wind carries away." So at the time of the fourth empire, the first three are still seen to be alive and present, and all are destroyed together at the same time. According to Genesis 1:28, when God created mankind he made him to "rule over the fish of the sea and the birds of the air and every creature that moves on the ground". In other words, he was to rule over the beasts. But when man sinned and fell, he submitted to Satan and ended up being ruled by the beasts. Although these metaphorical beasts have human rulers, they are also under the influence of Satan's principalities and powers in the heavenly realms (Ephesians 6:12). This is why in Luke 4:5-7, Satan took Jesus up a high mountain and showed him the kingdoms of the world and said, "To you I will grant this whole realm – and the glory that goes along with it, for it has been relinquished to me, and I can give it to anyone I wish. So then, if you will worship me, all this will be yours." Mankind has sinned and become subject to the beasts. But Jesus comes to destroy the beasts and to replace all the kingdoms of this world with his eternal kingdom.
The Son of Man
In the midst of this heavenly judgment scene centred around God's throne, Daniel sees one 'like a son of man' coming with the clouds of the sky and approaching the Ancient of Days. The expression 'like a son of man' simply meant, in its original context, that this individual looked like a human being. And yet he came upon the clouds of the sky which is something only God does (Deuteronomy 33:26, Psalm 68:32-33, Psalm 104:1-4, Isaiah 19:1). So Daniel is giving us a paradox, that this individual looks human, but is actually divine. He is escorted before the Ancient of Days and given 'ruling authority, honour and sovereignty' (v14a). In other words, he is crowned as king. "All peoples, nations, and language groups were serving (worshipping) him" (v14b), which further implies his divinity since if this were a mere man then the people's worship of him would arouse God's anger, which it clearly does not. And, "His authority is eternal and will not pass away. His kingdom will not be destroyed." If his kingdom is eternal, then he must also be immortal. The most reasonable interpretation of this vision, especially in light of Psalm 2, is that this divine human is somehow the son of the Ancient of Days, and so we have here an Old Testament vision of the Father and the Son.
While the Old Testament was written almost entirely in Hebrew, Daniel 2:4 - 7:28 is an exception, in that it was written in Aramaic. The expression 'son of man' in Daniel 7:13 is 'bar enasha' in Aramaic, and was a normal way of describing a human being in Aramaic. In about 200 BC, when Jewish scholars translated the Old Testament into the Greek Septuagint, they translated the expression word for word, retaining the expression 'son of man' (Gk: 'uios anthropos') rather than translating it simply as a 'human' (Gk: anthropos) which would have been more natural in Greek, as also in English. In his earthly ministry, although the Gospels are written in Greek, Jesus actually spoke Aramaic. So whenever he referred to himself as 'The Son of Man' he would have used this expression 'bar enasha', and it would have been obvious to his hearers that he was identifying himself with the 'son of man' in Daniel 7. 'The Son of Man' was Jesus' favourite way of referring to himself. He used it 28 times in Matthew, 13 in Mark, 25 times in Luke, and 12 times in John.
Daniel 7 is one of the key Old Testament messianic prophecies. And yet, during his earthly ministry, while Jesus privately affirmed to his disciples that he was the Messiah, or Christ (from the Greek equivalent of the Hebrew word), (Matthew 16:13-17), he charged them not to reveal this publicly (Matthew 16:20). The term 'Messiah' means 'anointed one', with the implication of 'anointed king' (e.g. in Psalm 2:2), and by the first century AD, Jewish expectation was that the coming Messiah would overthrow Rome and deliver Israel politically. After his feeding of the 5,000, John 6:15 tells us, "Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone." At his second coming, Jesus is going to fulfil the Messianic promises and will indeed overthrow Israel's enemies and establish his dominion over the world. But this was not part of his first coming agenda, and so right up until his trial before the high priest, he chose to publicly distance himself from the term Messiah. In his first coming, Jesus came to fulfil the prophecies of a suffering servant who would bear the nation's sin (Isaiah 53), but to distance himself from the political expectations that first-century Jews had of the coming Messiah.
So what was it about Daniel 7 that made identify himself so strongly with this mysterious 'son of man'? When Nicodemus met secretly with Jesus at night, Jesus said to him in John 3:13-17, "No one has ascended into heaven except the one who descended from heaven – the Son of Man. Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life. For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. For God did not send his Son into the world to condemn the world, but that the world should be saved through him." This meeting appears to have taken place early on in Christ's ministry, and although Nicodemus clearly ended up as a believer and follower of Jesus (John 19:39), at this point in time he appears to have merely been a seeker. As a Pharisee, and a member of the Jewish ruling council (John 3:1), he could easily have reported back to the Pharisees and got Jesus into trouble. And yet Jesus made it clear to Nicodemus that he was the Son of Man who had descended from heaven as per Daniel 7, and therefore also God's son who had been sent by God to save the world.
In Daniel 7, it is clear that this one 'like a son of man' is divine. What isn't clear is whether he is also human, or whether he merely looks like a human being. During Christ's earthly ministry, the opposite was true. It was clear to his listeners that Jesus was a human being (Matthew 13:53-57), but it was not obvious that he was divine. Jesus identified himself as the Son of Man of Daniel 7 in order to point people to his divinity, and pointed them to his many miracles as evidence that backed up his claim (John 10:37-38 & 14:11).
According to Matthew 26:63-64, at his trial, the high priest asked Jesus, "I charge you under oath by the living God, tell us if you are the Christ, the Son of God." Jesus replied, "You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven." In this reply, Jesus combined Daniel 7:13-14 with Psalm 110. As such Jesus claimed not only to be the divine Son of Man who will come on the clouds as per Daniel 7, but also the priestly Messiah figure of Psalm 110 who will strike down kings and shatter the heads of Israel's enemies. In Matthew 22:41-46, Jesus had already challenged the Pharisees about their interpretation of Psalm 110:1, showing them that this individual must be superior to David, since David calls him 'Lord', the implication being that he must be divine. It is no wonder that at his trial, the high priest replied, "Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses?" (Matthew 26:65).
In the midst of this heavenly judgment scene centred around God's throne, Daniel sees one 'like a son of man' coming with the clouds of the sky and approaching the Ancient of Days. The expression 'like a son of man' simply meant, in its original context, that this individual looked like a human being. And yet he came upon the clouds of the sky which is something only God does (Deuteronomy 33:26, Psalm 68:32-33, Psalm 104:1-4, Isaiah 19:1). So Daniel is giving us a paradox, that this individual looks human, but is actually divine. He is escorted before the Ancient of Days and given 'ruling authority, honour and sovereignty' (v14a). In other words, he is crowned as king. "All peoples, nations, and language groups were serving (worshipping) him" (v14b), which further implies his divinity since if this were a mere man then the people's worship of him would arouse God's anger, which it clearly does not. And, "His authority is eternal and will not pass away. His kingdom will not be destroyed." If his kingdom is eternal, then he must also be immortal. The most reasonable interpretation of this vision, especially in light of Psalm 2, is that this divine human is somehow the son of the Ancient of Days, and so we have here an Old Testament vision of the Father and the Son.
While the Old Testament was written almost entirely in Hebrew, Daniel 2:4 - 7:28 is an exception, in that it was written in Aramaic. The expression 'son of man' in Daniel 7:13 is 'bar enasha' in Aramaic, and was a normal way of describing a human being in Aramaic. In about 200 BC, when Jewish scholars translated the Old Testament into the Greek Septuagint, they translated the expression word for word, retaining the expression 'son of man' (Gk: 'uios anthropos') rather than translating it simply as a 'human' (Gk: anthropos) which would have been more natural in Greek, as also in English. In his earthly ministry, although the Gospels are written in Greek, Jesus actually spoke Aramaic. So whenever he referred to himself as 'The Son of Man' he would have used this expression 'bar enasha', and it would have been obvious to his hearers that he was identifying himself with the 'son of man' in Daniel 7. 'The Son of Man' was Jesus' favourite way of referring to himself. He used it 28 times in Matthew, 13 in Mark, 25 times in Luke, and 12 times in John.
Daniel 7 is one of the key Old Testament messianic prophecies. And yet, during his earthly ministry, while Jesus privately affirmed to his disciples that he was the Messiah, or Christ (from the Greek equivalent of the Hebrew word), (Matthew 16:13-17), he charged them not to reveal this publicly (Matthew 16:20). The term 'Messiah' means 'anointed one', with the implication of 'anointed king' (e.g. in Psalm 2:2), and by the first century AD, Jewish expectation was that the coming Messiah would overthrow Rome and deliver Israel politically. After his feeding of the 5,000, John 6:15 tells us, "Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone." At his second coming, Jesus is going to fulfil the Messianic promises and will indeed overthrow Israel's enemies and establish his dominion over the world. But this was not part of his first coming agenda, and so right up until his trial before the high priest, he chose to publicly distance himself from the term Messiah. In his first coming, Jesus came to fulfil the prophecies of a suffering servant who would bear the nation's sin (Isaiah 53), but to distance himself from the political expectations that first-century Jews had of the coming Messiah.
So what was it about Daniel 7 that made identify himself so strongly with this mysterious 'son of man'? When Nicodemus met secretly with Jesus at night, Jesus said to him in John 3:13-17, "No one has ascended into heaven except the one who descended from heaven – the Son of Man. Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life. For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. For God did not send his Son into the world to condemn the world, but that the world should be saved through him." This meeting appears to have taken place early on in Christ's ministry, and although Nicodemus clearly ended up as a believer and follower of Jesus (John 19:39), at this point in time he appears to have merely been a seeker. As a Pharisee, and a member of the Jewish ruling council (John 3:1), he could easily have reported back to the Pharisees and got Jesus into trouble. And yet Jesus made it clear to Nicodemus that he was the Son of Man who had descended from heaven as per Daniel 7, and therefore also God's son who had been sent by God to save the world.
In Daniel 7, it is clear that this one 'like a son of man' is divine. What isn't clear is whether he is also human, or whether he merely looks like a human being. During Christ's earthly ministry, the opposite was true. It was clear to his listeners that Jesus was a human being (Matthew 13:53-57), but it was not obvious that he was divine. Jesus identified himself as the Son of Man of Daniel 7 in order to point people to his divinity, and pointed them to his many miracles as evidence that backed up his claim (John 10:37-38 & 14:11).
According to Matthew 26:63-64, at his trial, the high priest asked Jesus, "I charge you under oath by the living God, tell us if you are the Christ, the Son of God." Jesus replied, "You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven." In this reply, Jesus combined Daniel 7:13-14 with Psalm 110. As such Jesus claimed not only to be the divine Son of Man who will come on the clouds as per Daniel 7, but also the priestly Messiah figure of Psalm 110 who will strike down kings and shatter the heads of Israel's enemies. In Matthew 22:41-46, Jesus had already challenged the Pharisees about their interpretation of Psalm 110:1, showing them that this individual must be superior to David, since David calls him 'Lord', the implication being that he must be divine. It is no wonder that at his trial, the high priest replied, "Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses?" (Matthew 26:65).
The Great High Priest
The book of Hebrews makes much of Christ's high priestly role, which is made explicit in Psalm 110:4, "…You are an eternal priest after the pattern of Melchizedek." This is in fact also apparent in Daniel 7:13-14, although it might not be immediately obvious. Under the mosaic covenant, each year on the Day of Atonement the Jewish high priest would approach God's earthly throne in the most holy place in the temple to seek the nation's forgiveness, having made animal sacrifices. The ark of the covenant and the earthly tabernacle were modelled after God's heavenly throne and heavenly tabernacle according to the pattern revealed to Moses. In Daniel 7:13-14, the Son of Man approaches God's heavenly throne. It says in Hebrew 4:14, "Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession." And Hebrews 9:24 says, "For Christ did not enter a sanctuary made with hands – the representation of the true sanctuary – but into heaven itself, and he appears now in God's presence for us. " It is not revealed in Daniel that the Son of Man approaches God's throne having made sacrifice, but from a New Testament perspective this is clearly the case. As Hebrews 9:11-12 says, "But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption." The author of Hebrews is clearly alluding to Daniel 7 as he writes this.
Also, in the opening scene where Daniel describes the Ancient of Days and his throne, it says in Daniel 7:10, "Many thousands were ministering to him; Many tens of thousands stood ready to serve him." In the Septuagint, the word "ministering" here is the same word that was used to describe what the priests did. So Daniel 7 reveals both a high priest and a priesthood. In Daniel 7:14, it says of the Son of Man, "…All peoples, nations, and language groups were serving him." And verse 27 says, "Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him." So his people who serve and obey him, and who receive his kingdom, are a priesthood. As 1 Peter 2:9 says, "But you are a chosen race, a royal priesthood, a holy nation, a people of his own…" And as Revelation 1:5-6 says, "…To the one who loves us and has set us free from our sins at the cost of his own blood and has appointed us as a kingdom, as priests serving his God and Father – to him be the glory and the power for ever and ever! Amen."
The book of Hebrews makes much of Christ's high priestly role, which is made explicit in Psalm 110:4, "…You are an eternal priest after the pattern of Melchizedek." This is in fact also apparent in Daniel 7:13-14, although it might not be immediately obvious. Under the mosaic covenant, each year on the Day of Atonement the Jewish high priest would approach God's earthly throne in the most holy place in the temple to seek the nation's forgiveness, having made animal sacrifices. The ark of the covenant and the earthly tabernacle were modelled after God's heavenly throne and heavenly tabernacle according to the pattern revealed to Moses. In Daniel 7:13-14, the Son of Man approaches God's heavenly throne. It says in Hebrew 4:14, "Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession." And Hebrews 9:24 says, "For Christ did not enter a sanctuary made with hands – the representation of the true sanctuary – but into heaven itself, and he appears now in God's presence for us. " It is not revealed in Daniel that the Son of Man approaches God's throne having made sacrifice, but from a New Testament perspective this is clearly the case. As Hebrews 9:11-12 says, "But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption." The author of Hebrews is clearly alluding to Daniel 7 as he writes this.
Also, in the opening scene where Daniel describes the Ancient of Days and his throne, it says in Daniel 7:10, "Many thousands were ministering to him; Many tens of thousands stood ready to serve him." In the Septuagint, the word "ministering" here is the same word that was used to describe what the priests did. So Daniel 7 reveals both a high priest and a priesthood. In Daniel 7:14, it says of the Son of Man, "…All peoples, nations, and language groups were serving him." And verse 27 says, "Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him." So his people who serve and obey him, and who receive his kingdom, are a priesthood. As 1 Peter 2:9 says, "But you are a chosen race, a royal priesthood, a holy nation, a people of his own…" And as Revelation 1:5-6 says, "…To the one who loves us and has set us free from our sins at the cost of his own blood and has appointed us as a kingdom, as priests serving his God and Father – to him be the glory and the power for ever and ever! Amen."
An Angel Interprets the Vision
In verse 15, Daniel is alarmed by these visions, and approaches an angel standing nearby, who gives him the interpretation. In verses 17-18, the angel says, "These large beasts, which are four in number, represent four kings who will arise from the earth. The holy ones of the Most High will receive the kingdom and will take possession of the kingdom forever and ever." In other words, these kings and their empires are going to be overthrown, and their kingdoms handed over to the saints who will possess them forever. If they will possess them eternally, the implication is that these saints are an immortal people associated with this son of man. We already know from verse 14 that all 'peoples, nations and language groups' will serve him. From a New Testament perspective, this is a vision of Christ and his Church.
In verses 19-20, Daniel wants still more information, "Then I wanted to know the meaning of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. 20 I also wanted to know the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes and a mouth speaking arrogant things, whose appearance was more formidable than the others." While the first 3 beasts appear to be historic empires (specifically Babylon, Medo-Persia and Greece) that in some way live on, the fourth beast is clearly the empire that is in power at Christ's second coming, and the horn is the Antichrist 'king' who rules over it. In Daniel 2, this fourth empire is presented as existing in two distinct stages - a stage represented by the legs of iron when it is strong, and a later stage represented by feet of iron mixed with clay when it is intrinsically weak. This fourth empire devours, crushes and tramples. It is commonly understood to represent the Roman Empire. However, the Roman Empire, though brutal to those who rebelled against it, allowed conquered nations to retain their own language, religion and culture. On the other hand, the Islamic Empire sought to crush conquered nations and to impose its own language, religion and culture upon those it conquered. When you analyse the many Old Testament prophecies about the Antichrist and his allies, they are all nations which today are muslim nations, and were formerly part of the Islamic Empire. The Islamic empire also ruled over both Israel and Babylon, whereas the Roman Empire only ruled over Israel. It is hard to explain how the Roman Empire was relevant to Nebuchadnezzar in his dream of chapter 2, but the Islamic Empire ruled over his former empire.
Revelation 13:1-2 describes Daniel's fourth beast saying, "Then I saw a beast coming up out of the sea. It had ten horns and seven heads, and on its horns were ten diadem crowns, and on its heads a blasphemous name. 2 Now the beast that I saw was like a leopard, but its feet were like a bear's, and its mouth was like a lion's mouth. The dragon gave the beast his power, his throne, and great authority to rule." It's appearance in verse 2 implies that it in some way incorporates the first three empires of Daniel 7, as well as three more, making a total of seven empires that are represented by its seven heads. So Daniel's first three empires live on in the fourth empire, and it is why, when the fourth empire is destroyed in Daniel 2:35, all four empires are destroyed at the same time, or literally, 'as one'. In Revelation 13, the fact this fourth beast has seven heads, representing seven empires, implies that it also incorporates three additional empires that are omitted in Daniel 2 and 7. According to Revelation 13:3, "One of the beast's heads appeared to have been killed, but the lethal wound had been healed". This represents the restoration of an historic empire, so as in Daniel 2, we see that this final empire exists in two distinct stages. It is further confirmed by Revelation 17:8, "The beast you saw was, and is not, but is about to come up from the abyss and then go to destruction". The abyss is the realm of the dead, and it means that the fourth empire of Daniel 2 and 7 will be restored from the dead, so to speak. But it will end up being destroyed and replaced by the eternal kingdom of Jesus, and at that time, it will be handed over to the saints.
Verse 24 says of the ten horns, "The ten horns mean that ten kings will arise from that kingdom. Another king will arise after them, but he will be different from the earlier ones. He will humiliate three kings." This implies that in its restored form, this empire will arise initially as a union of ten nations. But then the Antichrist will take over, deposing three of these nation rulers in the process. My expectation is that these ten nations will be an islamic coalition between mainly Arab nations. Daniel 2:43 says of this end-time coalition, "And in that you saw iron mixed with wet clay, so people will be mixed with one another without adhering to one another, just as iron does not mix with clay." The word 'mixed' is the Aramaic word 'arab'. Today, this word refers to the 'mixed' peoples of Arabian origin. However, based on my understanding of Gog in Ezekiel 38, my expectation is that the little horn that rises to power over this coalition will be a ruler Turkey. He is described in Ezekiel 38:2 as "the chief prince of Meshech and Tubal". Meshech and Tubal were parts of ancient Anatolia that is now Turkey.
Verse 25 gives another clue that the Antichrist will be a muslim. It says (NIV), "He will speak against the Most High and oppress his saints and try to change the set times and the laws…" Islamists seek to conquer the world for Islam and to impose Islamic Law. And countries that follow Islamic Law also follow the Islamic calendar and holy days, replacing the Gregorian calendar and Christian holidays.
In verse 15, Daniel is alarmed by these visions, and approaches an angel standing nearby, who gives him the interpretation. In verses 17-18, the angel says, "These large beasts, which are four in number, represent four kings who will arise from the earth. The holy ones of the Most High will receive the kingdom and will take possession of the kingdom forever and ever." In other words, these kings and their empires are going to be overthrown, and their kingdoms handed over to the saints who will possess them forever. If they will possess them eternally, the implication is that these saints are an immortal people associated with this son of man. We already know from verse 14 that all 'peoples, nations and language groups' will serve him. From a New Testament perspective, this is a vision of Christ and his Church.
In verses 19-20, Daniel wants still more information, "Then I wanted to know the meaning of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. 20 I also wanted to know the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes and a mouth speaking arrogant things, whose appearance was more formidable than the others." While the first 3 beasts appear to be historic empires (specifically Babylon, Medo-Persia and Greece) that in some way live on, the fourth beast is clearly the empire that is in power at Christ's second coming, and the horn is the Antichrist 'king' who rules over it. In Daniel 2, this fourth empire is presented as existing in two distinct stages - a stage represented by the legs of iron when it is strong, and a later stage represented by feet of iron mixed with clay when it is intrinsically weak. This fourth empire devours, crushes and tramples. It is commonly understood to represent the Roman Empire. However, the Roman Empire, though brutal to those who rebelled against it, allowed conquered nations to retain their own language, religion and culture. On the other hand, the Islamic Empire sought to crush conquered nations and to impose its own language, religion and culture upon those it conquered. When you analyse the many Old Testament prophecies about the Antichrist and his allies, they are all nations which today are muslim nations, and were formerly part of the Islamic Empire. The Islamic empire also ruled over both Israel and Babylon, whereas the Roman Empire only ruled over Israel. It is hard to explain how the Roman Empire was relevant to Nebuchadnezzar in his dream of chapter 2, but the Islamic Empire ruled over his former empire.
Revelation 13:1-2 describes Daniel's fourth beast saying, "Then I saw a beast coming up out of the sea. It had ten horns and seven heads, and on its horns were ten diadem crowns, and on its heads a blasphemous name. 2 Now the beast that I saw was like a leopard, but its feet were like a bear's, and its mouth was like a lion's mouth. The dragon gave the beast his power, his throne, and great authority to rule." It's appearance in verse 2 implies that it in some way incorporates the first three empires of Daniel 7, as well as three more, making a total of seven empires that are represented by its seven heads. So Daniel's first three empires live on in the fourth empire, and it is why, when the fourth empire is destroyed in Daniel 2:35, all four empires are destroyed at the same time, or literally, 'as one'. In Revelation 13, the fact this fourth beast has seven heads, representing seven empires, implies that it also incorporates three additional empires that are omitted in Daniel 2 and 7. According to Revelation 13:3, "One of the beast's heads appeared to have been killed, but the lethal wound had been healed". This represents the restoration of an historic empire, so as in Daniel 2, we see that this final empire exists in two distinct stages. It is further confirmed by Revelation 17:8, "The beast you saw was, and is not, but is about to come up from the abyss and then go to destruction". The abyss is the realm of the dead, and it means that the fourth empire of Daniel 2 and 7 will be restored from the dead, so to speak. But it will end up being destroyed and replaced by the eternal kingdom of Jesus, and at that time, it will be handed over to the saints.
Verse 24 says of the ten horns, "The ten horns mean that ten kings will arise from that kingdom. Another king will arise after them, but he will be different from the earlier ones. He will humiliate three kings." This implies that in its restored form, this empire will arise initially as a union of ten nations. But then the Antichrist will take over, deposing three of these nation rulers in the process. My expectation is that these ten nations will be an islamic coalition between mainly Arab nations. Daniel 2:43 says of this end-time coalition, "And in that you saw iron mixed with wet clay, so people will be mixed with one another without adhering to one another, just as iron does not mix with clay." The word 'mixed' is the Aramaic word 'arab'. Today, this word refers to the 'mixed' peoples of Arabian origin. However, based on my understanding of Gog in Ezekiel 38, my expectation is that the little horn that rises to power over this coalition will be a ruler Turkey. He is described in Ezekiel 38:2 as "the chief prince of Meshech and Tubal". Meshech and Tubal were parts of ancient Anatolia that is now Turkey.
Verse 25 gives another clue that the Antichrist will be a muslim. It says (NIV), "He will speak against the Most High and oppress his saints and try to change the set times and the laws…" Islamists seek to conquer the world for Islam and to impose Islamic Law. And countries that follow Islamic Law also follow the Islamic calendar and holy days, replacing the Gregorian calendar and Christian holidays.
Antichrist's Persecution of the Saints
Verses 21-22 continue, "While I was watching, that horn began to wage war against the holy ones and was defeating them, 22 until the Ancient of Days arrived and judgment was rendered in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom." And verses 25-27 continue, "He will speak words against the Most High. He will harass the holy ones of the Most High continually. His intention will be to change times established by law. They will be delivered into his hand For a time, times, and half a time. 26 But the court will convene, and his ruling authority will be removed – destroyed and abolished forever! 27 Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him."
Daniel 7 is the primary Old Testament basis for what Jesus called 'the gospel of the kingdom" (Matthew 24:14) and hence for the Great Commission (Matthew 28:18-20). And these specific verses are the primary basis for the New Testament expectation that the Church will be glorified but must first endure suffering (e.g. Matthew 24:9, Acts 5:41, 9:16, Romans 8:17, 2 Thessalonians 1:5, 2 Timothy 2:10-12, Hebrews 10:32-37, 1 Peter 1:3-7, Revelation 13:7). The saints will inherit the kingdom but must first be harassed by the little horn, and delivered into his hand for three and a half units of time. This period of time is also described as "time, times, and half a time" in Revelation 12:14, but as 42 months in Revelation 11:2 and 13:5, and as 1,260 days in Revelation 11:3 and 12:6). So in relation to the suffering of the saints under the Antichrist, the units of time in Daniel 7:25 are clearly years. So we should expect that Christians will especially suffer persecution and martyrdom during the final three and a half years before Christ's return. However, 1 John 2:18 says, "Children, it is the last hour, and just as you heard that the antichrist is coming, so now many antichrists have appeared. We know from this that it is the last hour." In other words, the Apostle John understood that while we should expect a final end-time Antichrist, there were also many prototype antichrists present even in his generation, and therefore Christians should expect to suffer harassment and persecution from Antichrist prototypes throughout Church history. This explains passages like 1 Peter 3:3-7, for example.
Daniel 7:25, together with Daniel 9:26, seems to also be the basis for Jesus' predictions that he must suffer and die and be raised after three days. For example, Luke 9:20-22 says, "…“But who do you say that I am?” Peter answered, “The Christ of God.” 21 But he forcefully commanded them not to tell this to anyone, 22 saying, “The Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and on the third day be raised." While affirming Peter's confession of him as the Christ (literally 'the anointed one'), Jesus points out that he must be killed (as per Daniel 9:26, Psalm 22, and Isaiah 53). But he refers to himself as 'The Son of Man', which is always a link back to Daniel 7, and specifically states that he will be raised on the third day. In other words, while the "time, times and half a time" are three and a half years in relation to the Church's end-time suffering, Jesus interprets them as three and a half days in relation to his own suffering. Jesus is the 'firstborn among many brothers' (Romans 8:29), and if the Church must suffer to three and a half units of time, so must Jesus. In Matthew 16:24, Jesus says, "If anyone wants to become my follower, he must deny himself, take up his cross, and follow me". He calls us to follow his example of endurance through persecution and suffering. Since the Church had to suffer according to Daniel 7:25, so also did Jesus, in order that he might be the example we are to follow. Jesus also said in Matthew 12:40, "For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights." This is the other possible basis for Christ's statement that he must die and be raised on the third day, although there is nothing in the story of Jonah to suggest it is an allegory of what must happen to the Messiah. So Daniel 7:25 is more likely the primary reason that Jesus insisted the Christ must die and be raised, specifically after three days.
Verses 21-22 continue, "While I was watching, that horn began to wage war against the holy ones and was defeating them, 22 until the Ancient of Days arrived and judgment was rendered in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom." And verses 25-27 continue, "He will speak words against the Most High. He will harass the holy ones of the Most High continually. His intention will be to change times established by law. They will be delivered into his hand For a time, times, and half a time. 26 But the court will convene, and his ruling authority will be removed – destroyed and abolished forever! 27 Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him."
Daniel 7 is the primary Old Testament basis for what Jesus called 'the gospel of the kingdom" (Matthew 24:14) and hence for the Great Commission (Matthew 28:18-20). And these specific verses are the primary basis for the New Testament expectation that the Church will be glorified but must first endure suffering (e.g. Matthew 24:9, Acts 5:41, 9:16, Romans 8:17, 2 Thessalonians 1:5, 2 Timothy 2:10-12, Hebrews 10:32-37, 1 Peter 1:3-7, Revelation 13:7). The saints will inherit the kingdom but must first be harassed by the little horn, and delivered into his hand for three and a half units of time. This period of time is also described as "time, times, and half a time" in Revelation 12:14, but as 42 months in Revelation 11:2 and 13:5, and as 1,260 days in Revelation 11:3 and 12:6). So in relation to the suffering of the saints under the Antichrist, the units of time in Daniel 7:25 are clearly years. So we should expect that Christians will especially suffer persecution and martyrdom during the final three and a half years before Christ's return. However, 1 John 2:18 says, "Children, it is the last hour, and just as you heard that the antichrist is coming, so now many antichrists have appeared. We know from this that it is the last hour." In other words, the Apostle John understood that while we should expect a final end-time Antichrist, there were also many prototype antichrists present even in his generation, and therefore Christians should expect to suffer harassment and persecution from Antichrist prototypes throughout Church history. This explains passages like 1 Peter 3:3-7, for example.
Daniel 7:25, together with Daniel 9:26, seems to also be the basis for Jesus' predictions that he must suffer and die and be raised after three days. For example, Luke 9:20-22 says, "…“But who do you say that I am?” Peter answered, “The Christ of God.” 21 But he forcefully commanded them not to tell this to anyone, 22 saying, “The Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and on the third day be raised." While affirming Peter's confession of him as the Christ (literally 'the anointed one'), Jesus points out that he must be killed (as per Daniel 9:26, Psalm 22, and Isaiah 53). But he refers to himself as 'The Son of Man', which is always a link back to Daniel 7, and specifically states that he will be raised on the third day. In other words, while the "time, times and half a time" are three and a half years in relation to the Church's end-time suffering, Jesus interprets them as three and a half days in relation to his own suffering. Jesus is the 'firstborn among many brothers' (Romans 8:29), and if the Church must suffer to three and a half units of time, so must Jesus. In Matthew 16:24, Jesus says, "If anyone wants to become my follower, he must deny himself, take up his cross, and follow me". He calls us to follow his example of endurance through persecution and suffering. Since the Church had to suffer according to Daniel 7:25, so also did Jesus, in order that he might be the example we are to follow. Jesus also said in Matthew 12:40, "For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights." This is the other possible basis for Christ's statement that he must die and be raised on the third day, although there is nothing in the story of Jonah to suggest it is an allegory of what must happen to the Messiah. So Daniel 7:25 is more likely the primary reason that Jesus insisted the Christ must die and be raised, specifically after three days.
Judgment of the Antichrist
In our introduction to the vision in verses 9 & 10 it was made clear that the court was being convened (literally 'sitting'), and in verses 11 & 12 we saw that the fourth beast empire was going to be judged and thrown into the fire. Here in Daniel, this is portrayed as a river of fire that proceeds from God's presence. In Revelation 19:20, it is portrayed as a lake of fire burning with sulphur. In verse 26, we again see the court sitting, and this time the focus is on the judgment of the Antichrist himself, "…and his ruling authority will be removed – destroyed and abolished forever!"
In Daniel 7, it appears as though the Ancient of Days (i.e. God the Father) is the one who judges the Antichrist and his beast empire. But in John 10:30, Jesus says, "I and the Father are one." From a New Testament perspective, it is actually Jesus who sits and judges the world, including the Antichrist and his beast empire. Peter says of Jesus in Acts 10:42, "He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead." And Paul says to the Athenians in Acts 17:30-31, "Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent, because he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead." In Matthew 25:31, Jesus says, "When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne." And he proceeds to describe his judgment of the sheep and the goats. This end-time judgment is seen not just as a judgment of the Antichrist and his beast empire, but a time when the living and the dead must give account for their deeds and face judgment.
In our introduction to the vision in verses 9 & 10 it was made clear that the court was being convened (literally 'sitting'), and in verses 11 & 12 we saw that the fourth beast empire was going to be judged and thrown into the fire. Here in Daniel, this is portrayed as a river of fire that proceeds from God's presence. In Revelation 19:20, it is portrayed as a lake of fire burning with sulphur. In verse 26, we again see the court sitting, and this time the focus is on the judgment of the Antichrist himself, "…and his ruling authority will be removed – destroyed and abolished forever!"
In Daniel 7, it appears as though the Ancient of Days (i.e. God the Father) is the one who judges the Antichrist and his beast empire. But in John 10:30, Jesus says, "I and the Father are one." From a New Testament perspective, it is actually Jesus who sits and judges the world, including the Antichrist and his beast empire. Peter says of Jesus in Acts 10:42, "He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead." And Paul says to the Athenians in Acts 17:30-31, "Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent, because he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead." In Matthew 25:31, Jesus says, "When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne." And he proceeds to describe his judgment of the sheep and the goats. This end-time judgment is seen not just as a judgment of the Antichrist and his beast empire, but a time when the living and the dead must give account for their deeds and face judgment.
One Messiah but Two Comings
From an Old Testament perspective, it was difficult to reconcile Messianic prophecies that portray the Messiah coming as a victorious warrior king who will judge the nations alongside others that portray a suffering servant who comes in humility to save the world from sin. Were these two different messiahs, or was it one Messiah but with two comings? From a New Testament perspective we see that the latter is the case, but this was not at all obvious from an Old Testament perspective.
And if this 'one like a son of man' were to come on the clouds of heaven (v13), it was not at all clear how a human being could do that. Quite apart from the fact that human beings cannot defy the law of gravity, in Genesis 2:7 man was made from the dust of the earth. So did this 'son of man' have his origins in heaven, or on the earth? Daniel's vision was a great mystery that only really makes sense from a New Testament perspective. We see that Jesus was born of Mary, who had been impregnated by the power of the Holy Spirit, and that he would therefore be called the 'Son of the Most High' (Luke 1:31-32). Jesus actually descended from heaven (John 1:1-3 & 3:13) but became incarnate as a human baby (John 1:14) and humbled himself even to death on a cross (Philippians 2:6-8). God raised him from the dead as proof that his death was an acceptable atoning sacrifice for sin (Isaiah 53), and forty days later he ascended and was taken up into a cloud in full view of his followers, with angels promising that he would one day return in the same manner in which they had seen him depart (Acts 1:9-11). He first assured his disciples that all authority in heaven and earth had been given to him (Matthew 28:18) as per Daniel 7:14, and he commissioned them them to make disciples of all nations (Matthew 28:19), such that one day he would be served by a people from all nations, as per Daniel 7:14, and they will inherit the kingdoms of the world as per Daniel 7:27.
As such, Daniel 7 provides the most complete framework for what the New Testament calls 'the Gospel'.
From an Old Testament perspective, it was difficult to reconcile Messianic prophecies that portray the Messiah coming as a victorious warrior king who will judge the nations alongside others that portray a suffering servant who comes in humility to save the world from sin. Were these two different messiahs, or was it one Messiah but with two comings? From a New Testament perspective we see that the latter is the case, but this was not at all obvious from an Old Testament perspective.
And if this 'one like a son of man' were to come on the clouds of heaven (v13), it was not at all clear how a human being could do that. Quite apart from the fact that human beings cannot defy the law of gravity, in Genesis 2:7 man was made from the dust of the earth. So did this 'son of man' have his origins in heaven, or on the earth? Daniel's vision was a great mystery that only really makes sense from a New Testament perspective. We see that Jesus was born of Mary, who had been impregnated by the power of the Holy Spirit, and that he would therefore be called the 'Son of the Most High' (Luke 1:31-32). Jesus actually descended from heaven (John 1:1-3 & 3:13) but became incarnate as a human baby (John 1:14) and humbled himself even to death on a cross (Philippians 2:6-8). God raised him from the dead as proof that his death was an acceptable atoning sacrifice for sin (Isaiah 53), and forty days later he ascended and was taken up into a cloud in full view of his followers, with angels promising that he would one day return in the same manner in which they had seen him depart (Acts 1:9-11). He first assured his disciples that all authority in heaven and earth had been given to him (Matthew 28:18) as per Daniel 7:14, and he commissioned them them to make disciples of all nations (Matthew 28:19), such that one day he would be served by a people from all nations, as per Daniel 7:14, and they will inherit the kingdoms of the world as per Daniel 7:27.
As such, Daniel 7 provides the most complete framework for what the New Testament calls 'the Gospel'.
Christ's coming on the clouds is fulfilled in two stages
In Matthew 26:64, Jesus claimed to be the divine Son of Man of Daniel 7, as well as the divine Son of God of Psalm 2, as well as the priestly Messiah of Psalm 110 who is seated at God's right hand and will come to judge the world. And so, from a New Testament perspective, when Jesus ascended he returned to his position of glory in the heavens, and it was at that point that he was seated at God's right hand. He has already received all authority in heaven and on earth. As the divine Son of man who has been exalted in the heavens (Acts 2:33, 7:55-56, Ephesians 1:20-21, Colossians 3:1, Hebrews 2:9, 10:12-13, 1 Peter 3:22, Revelation 1:5), he will come back upon the clouds, such that every eye will see him (Matthew 24:30, Revelation 1:7), and he will judge the world. Meanwhile people need to repent and put their faith in him. As Peter preached in Acts 3:19-21, "Therefore repent and turn back so that your sins may be wiped out, so that times of refreshing may come from the presence of the Lord, and so that he may send the Messiah appointed for you – that is, Jesus. This one heaven must receive until the time all things are restored, which God declared from times long ago through his holy prophets."
Remarkably, the New Testament teaches that as Christ's followers we have, in a spiritual sense, already died with Christ and been resurrected with him unto new life (Romans 6:4), and exalted and seated with Jesus in the heavenly realms (Ephesians 2:6), far above all evil powers and authorities (Ephesians 1:21). God has given us the Holy Spirit as a downpayment and guarantee (Ephesians 1:13-14) that this spiritual reality will one day be translated into physical reality. Whether we have died, or are still alive, at Christ's coming our bodies will be resurrected and transformed to become like his resurrected body (1 Corinthians 15:35-53), and we will ascend to the clouds just as Jesus ascended (1 Thessalonians 4:16-17), in order that we might be with Christ forever, and receive as our inheritance the promised kingdom (Daniel 7:27, Ephesians 1:14).
Currently, it is by faith that we see Jesus' exalted status, seated at God's right hand in the heavenly realm, as Hebrews 2:8-9 says, "…At present we do not yet see all things under his control, but we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death…" When Stephen was being stoned, it says in Acts 7:55-56, "But Stephen, full of the Holy Spirit, looked intently toward heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look!” he said. “I see the heavens opened, and the Son of Man standing at the right hand of God!” At Christ's second coming, the veil between heaven and earth will be torn in two and everyone will see this reality that Stephen saw. It says in Revelation 6:14-17, "The sky was split apart like a scroll being rolled up, and every mountain and island was moved from its place. 15 Then the kings of the earth, the very important people, the generals, the rich, the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains. 16 They said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 17 because the great day of their wrath has come, and who is able to withstand it?” This occurs at the sixth seal in Revelation, and is followed by the sealing of the 144,000 (Revelation 7:1-8), and then by the rapture of the Church (Revelation 7:9-17). The events that immediately precede Christ's coming in Revelation 6:12-13 are a close match for those described by Jesus in Mathew 24:29. And just as in Revelation 7 the rapture occurs after the second coming, so also in Matthew the gathering of the elect occurs in Matthew 24:31, after Christ's coming on the clouds in Matthew 24:30, not before it.
Jesus, the divine Son of Man, is now seated at God's right hand in the heavenly realm, and we await the sky being split apart so that the world can see this reality. This is the big event, the parousia, the second coming, and it happens at the sixth seal in Revelation.
A common mistake is to identify the second coming with Christ's arrival at Armageddon in Revelation 19. It is clear from Rev 19:13-14 that Armageddon is not his initial appearance in glory, "He is dressed in clothing dipped in blood, and he is called the Word of God. 14The armies that are in heaven, dressed in white, clean, fine linen, were following him on white horses." Christ's royal robes are dipped / soaked in blood as per Isaiah 63:1-6. He arrives at Armageddon having already fought his way through Edom, and his robes are splattered with the blood of those whom he has slaughtered along the way. He fights his Edom campaign alone (Isaiah 63:5-6). Later, when he arrives at Armageddon, he is joined by the armies of heaven (Rev 19:14) but their / our robes are clean and white because Armageddon is our first battle. Whereas for Jesus, Armageddon is his final battle.
Psalm 110:1-3 says, "1Here is the LORD's proclamation to my lord: “Sit down at my right hand until I make your enemies your footstool!” 2The LORD extends your dominion from Zion. Rule in the midst of your enemies! 3Your people willingly follow you when you go into battle. On the holy hills at sunrise the dew of your youth belongs to you." Verse 1 was fulfilled at Christ's Ascension, when he visibly ascended into glory (Acts 1:9-10) and was seated at God's right hand (Acts 2:34-36). Verse 2 is not just about the spread of the gospel, beginning on Jerusalem, then in all Judea and Samaria, and then to the farthest parts of the earth (Acts 1:8). It is also about Christ's second coming when he sets his feet upon the Mount of Olives when he creates an escape route for Jerusalem's refugees (Zechariah 14:4) but then is caught back up to God's throne (Revelation 12:5) from which point he is visible to all, seated at God's right hand in the sky (Revelation 6:14-17). That is the beginning of the Day of Wrath, and from that point onwards, Jesus must rule in the midst of his enemies until they are made his footstool. In the midst of that, Jesus will restore the twelve tribes of Israel, which starts with the sealing of the 144,000 (Revelation 7:1-8) and includes his rescue of the Jews from their Bozrah sheepfold (Micah 2:12-13, Revelation 12:6). And at the end of the Day of Wrath, his people, which includes restored Israelites, together with the raptured Church (the armies of heaven in Revelation 19:14) will willingly follow him when he goes into battle at Armageddon.
This same order of events is reflected in 1 Corinthians 15:21-25, "For since death came through a man, the resurrection of the dead also came through a man. 22For just as in Adam all die, so also in Christ all will be made alive. 23But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. 24Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. 25For he must reign until he has put all his enemies under his feet." Here we see the same order of events are presented in 1 Thessalonians 4:16-17, i.e. the second coming, then the resurrection of dead believers, then the rapture of living believers. Between verses 23 and 24 we should understand that there is a gap (the Day of the Lord) and by the end of that Jesus has put all his enemies under his feet and he is able to hand the kingdom over to God the Father. At that point, we know from Daniel 7:27, "Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him." In other words, once Jesus had defeated all his enemies and made them his footstool, he hands the kingdom back to God the Father and the Father hands it over to the saints. And so we rule with Christ eternally.
In Matthew 26:64, Jesus claimed to be the divine Son of Man of Daniel 7, as well as the divine Son of God of Psalm 2, as well as the priestly Messiah of Psalm 110 who is seated at God's right hand and will come to judge the world. And so, from a New Testament perspective, when Jesus ascended he returned to his position of glory in the heavens, and it was at that point that he was seated at God's right hand. He has already received all authority in heaven and on earth. As the divine Son of man who has been exalted in the heavens (Acts 2:33, 7:55-56, Ephesians 1:20-21, Colossians 3:1, Hebrews 2:9, 10:12-13, 1 Peter 3:22, Revelation 1:5), he will come back upon the clouds, such that every eye will see him (Matthew 24:30, Revelation 1:7), and he will judge the world. Meanwhile people need to repent and put their faith in him. As Peter preached in Acts 3:19-21, "Therefore repent and turn back so that your sins may be wiped out, so that times of refreshing may come from the presence of the Lord, and so that he may send the Messiah appointed for you – that is, Jesus. This one heaven must receive until the time all things are restored, which God declared from times long ago through his holy prophets."
Remarkably, the New Testament teaches that as Christ's followers we have, in a spiritual sense, already died with Christ and been resurrected with him unto new life (Romans 6:4), and exalted and seated with Jesus in the heavenly realms (Ephesians 2:6), far above all evil powers and authorities (Ephesians 1:21). God has given us the Holy Spirit as a downpayment and guarantee (Ephesians 1:13-14) that this spiritual reality will one day be translated into physical reality. Whether we have died, or are still alive, at Christ's coming our bodies will be resurrected and transformed to become like his resurrected body (1 Corinthians 15:35-53), and we will ascend to the clouds just as Jesus ascended (1 Thessalonians 4:16-17), in order that we might be with Christ forever, and receive as our inheritance the promised kingdom (Daniel 7:27, Ephesians 1:14).
Currently, it is by faith that we see Jesus' exalted status, seated at God's right hand in the heavenly realm, as Hebrews 2:8-9 says, "…At present we do not yet see all things under his control, but we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death…" When Stephen was being stoned, it says in Acts 7:55-56, "But Stephen, full of the Holy Spirit, looked intently toward heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look!” he said. “I see the heavens opened, and the Son of Man standing at the right hand of God!” At Christ's second coming, the veil between heaven and earth will be torn in two and everyone will see this reality that Stephen saw. It says in Revelation 6:14-17, "The sky was split apart like a scroll being rolled up, and every mountain and island was moved from its place. 15 Then the kings of the earth, the very important people, the generals, the rich, the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains. 16 They said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 17 because the great day of their wrath has come, and who is able to withstand it?” This occurs at the sixth seal in Revelation, and is followed by the sealing of the 144,000 (Revelation 7:1-8), and then by the rapture of the Church (Revelation 7:9-17). The events that immediately precede Christ's coming in Revelation 6:12-13 are a close match for those described by Jesus in Mathew 24:29. And just as in Revelation 7 the rapture occurs after the second coming, so also in Matthew the gathering of the elect occurs in Matthew 24:31, after Christ's coming on the clouds in Matthew 24:30, not before it.
Jesus, the divine Son of Man, is now seated at God's right hand in the heavenly realm, and we await the sky being split apart so that the world can see this reality. This is the big event, the parousia, the second coming, and it happens at the sixth seal in Revelation.
A common mistake is to identify the second coming with Christ's arrival at Armageddon in Revelation 19. It is clear from Rev 19:13-14 that Armageddon is not his initial appearance in glory, "He is dressed in clothing dipped in blood, and he is called the Word of God. 14The armies that are in heaven, dressed in white, clean, fine linen, were following him on white horses." Christ's royal robes are dipped / soaked in blood as per Isaiah 63:1-6. He arrives at Armageddon having already fought his way through Edom, and his robes are splattered with the blood of those whom he has slaughtered along the way. He fights his Edom campaign alone (Isaiah 63:5-6). Later, when he arrives at Armageddon, he is joined by the armies of heaven (Rev 19:14) but their / our robes are clean and white because Armageddon is our first battle. Whereas for Jesus, Armageddon is his final battle.
Psalm 110:1-3 says, "1Here is the LORD's proclamation to my lord: “Sit down at my right hand until I make your enemies your footstool!” 2The LORD extends your dominion from Zion. Rule in the midst of your enemies! 3Your people willingly follow you when you go into battle. On the holy hills at sunrise the dew of your youth belongs to you." Verse 1 was fulfilled at Christ's Ascension, when he visibly ascended into glory (Acts 1:9-10) and was seated at God's right hand (Acts 2:34-36). Verse 2 is not just about the spread of the gospel, beginning on Jerusalem, then in all Judea and Samaria, and then to the farthest parts of the earth (Acts 1:8). It is also about Christ's second coming when he sets his feet upon the Mount of Olives when he creates an escape route for Jerusalem's refugees (Zechariah 14:4) but then is caught back up to God's throne (Revelation 12:5) from which point he is visible to all, seated at God's right hand in the sky (Revelation 6:14-17). That is the beginning of the Day of Wrath, and from that point onwards, Jesus must rule in the midst of his enemies until they are made his footstool. In the midst of that, Jesus will restore the twelve tribes of Israel, which starts with the sealing of the 144,000 (Revelation 7:1-8) and includes his rescue of the Jews from their Bozrah sheepfold (Micah 2:12-13, Revelation 12:6). And at the end of the Day of Wrath, his people, which includes restored Israelites, together with the raptured Church (the armies of heaven in Revelation 19:14) will willingly follow him when he goes into battle at Armageddon.
This same order of events is reflected in 1 Corinthians 15:21-25, "For since death came through a man, the resurrection of the dead also came through a man. 22For just as in Adam all die, so also in Christ all will be made alive. 23But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. 24Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. 25For he must reign until he has put all his enemies under his feet." Here we see the same order of events are presented in 1 Thessalonians 4:16-17, i.e. the second coming, then the resurrection of dead believers, then the rapture of living believers. Between verses 23 and 24 we should understand that there is a gap (the Day of the Lord) and by the end of that Jesus has put all his enemies under his feet and he is able to hand the kingdom over to God the Father. At that point, we know from Daniel 7:27, "Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him." In other words, once Jesus had defeated all his enemies and made them his footstool, he hands the kingdom back to God the Father and the Father hands it over to the saints. And so we rule with Christ eternally.
The Rapture
After the Son on Man comes upon the clouds, it says in Daniel 7:14, "…All peoples, nations, and language groups were serving him". John sees this reality in Revelation 7:9-17 in his vision of the raptured Church. Because people wrongly identify Revelation 19 as Christ's initial second coming appearance (the parousia), they assume that the rapture comes before the second coming. In reality, the rapture is always presented as coming after the second coming (Matthew 24:30-31, 1 Corinthians 15:23, 1 Thessalonians 4:16-17, 2 Thessalonians 2:1, Revelation 6:14-17 & 7:9-17).
After the Son on Man comes upon the clouds, it says in Daniel 7:14, "…All peoples, nations, and language groups were serving him". John sees this reality in Revelation 7:9-17 in his vision of the raptured Church. Because people wrongly identify Revelation 19 as Christ's initial second coming appearance (the parousia), they assume that the rapture comes before the second coming. In reality, the rapture is always presented as coming after the second coming (Matthew 24:30-31, 1 Corinthians 15:23, 1 Thessalonians 4:16-17, 2 Thessalonians 2:1, Revelation 6:14-17 & 7:9-17).
For a deeper understanding of Daniel 7, I strongly recommend reading Samuel Whitefield's two books, 'Son of Man: The Gospel of Daniel 7', and 'Son of Man: The Apostles' Gospel'.
Please also view my Timeline of Four Empires for additional thoughts on Daniel 2 and 7.
Please also view my Timeline of Four Empires for additional thoughts on Daniel 2 and 7.
Tags
Places: Babylonian Empire, Persian Empire, Greek Empire, Seleucid Empire, Roman Empire, Islamic Empire, Ottoman Empire
Symbols: Beasts as empires, Beast out of the sea, Heads as kings or kingdoms, Horns as kings, Antichrist as the eleventh horn, Lion, Bear, Leopard
Tags: Antichrist as the eleventh horn, End-time empire, Antichrist overthrows three kings, Antichrist extremely arrogant, Antichrist as a proud blasphemer, Antichrist makes war against the saints, Persecution of Christians, Great Tribulation, Three and a half years, Jesus comes on the clouds, Jesus as the Son of Man, Jesus as the Son of God, Coronation of Jesus, Rapture, Day of Judgment, Antichrist thrown into lake of fire, Jesus establishes his kingdom, Second coming appearance
Symbols: Beasts as empires, Beast out of the sea, Heads as kings or kingdoms, Horns as kings, Antichrist as the eleventh horn, Lion, Bear, Leopard
Tags: Antichrist as the eleventh horn, End-time empire, Antichrist overthrows three kings, Antichrist extremely arrogant, Antichrist as a proud blasphemer, Antichrist makes war against the saints, Persecution of Christians, Great Tribulation, Three and a half years, Jesus comes on the clouds, Jesus as the Son of Man, Jesus as the Son of God, Coronation of Jesus, Rapture, Day of Judgment, Antichrist thrown into lake of fire, Jesus establishes his kingdom, Second coming appearance
Daniel has a Vision of Four Animals Coming up from the Sea
7 In the first year of King Belshazzar of Babylon, Daniel had a dream filled with visions while he was lying on his bed. Then he wrote down the dream in summary fashion.
2 Daniel explained: “I was watching in my vision during the night as the four winds of the sky were stirring up the great sea.
3 Then four large beasts came up from the sea; they were different from one another.
4 “The first one was like a lion with eagles’ wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind was given to it.
5 “Then a second beast appeared, like a bear. It was raised up on one side, and there were three ribs in its mouth between its teeth. It was told, ‘Get up and devour much flesh!’
6 “After these things, as I was watching, another beast like a leopard appeared, with four bird-like wings on its back. This beast had four heads, and ruling authority was given to it.
7 “After these things, as I was watching in the night visions a fourth beast appeared – one dreadful, terrible, and very strong. It had two large rows of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.
8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. This horn had eyes resembling human eyes and a mouth speaking arrogant things.
9 “While I was watching, thrones were set up, and the Ancient of Days took his seat. His attire was white like snow; the hair of his head was like lamb’s wool. His throne was ablaze with fire and its wheels were all aflame.
10 A river of fire was streaming forth and proceeding from his presence. Many thousands were ministering to him; many tens of thousands stood ready to serve him. The court convened and the books were opened.
11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching until the beast was killed and its body destroyed and thrown into the flaming fire.
12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living for a time and a season.
13 I was watching in the night visions, “And with the clouds of the sky one like a son of man was approaching. He went up to the Ancient of Days and was escorted before him.
14 To him was given ruling authority, honor, and sovereignty. All peoples, nations, and language groups were serving him. His authority is eternal and will not pass away. His kingdom will not be destroyed.
An Angel Interprets Daniel’s Vision
15 “As for me, Daniel, my spirit was distressed, and the visions of my mind were alarming me.
16 I approached one of those standing nearby and asked him about the meaning of all this. So he spoke with me and revealed to me the interpretation of the vision:
17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth.
18 The holy ones of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’
19 “Then I wanted to know the meaning of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet.
20 I also wanted to know the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes and a mouth speaking arrogant things, whose appearance was more formidable than the others.
21 While I was watching, that horn began to wage war against the holy ones and was defeating them,
22 until the Ancient of Days arrived and judgment was rendered in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.
23 “This is what he told me: ‘The fourth beast means that there will be a fourth kingdom on earth that will differ from all the other kingdoms. It will devour all the earth and will trample and crush it.
24 The ten horns mean that ten kings will arise from that kingdom. Another king will arise after them, but he will be different from the earlier ones. He will humiliate three kings.
25 He will speak words against the Most High. He will harass the holy ones of the Most High continually. His intention will be to change times established by law. They will be delivered into his hand For a time, times, and half a time.
26 But the court will convene, and his ruling authority will be removed – destroyed and abolished forever!
27 Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him.’
28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. But I kept the matter to myself.”
7 In the first year of King Belshazzar of Babylon, Daniel had a dream filled with visions while he was lying on his bed. Then he wrote down the dream in summary fashion.
2 Daniel explained: “I was watching in my vision during the night as the four winds of the sky were stirring up the great sea.
3 Then four large beasts came up from the sea; they were different from one another.
4 “The first one was like a lion with eagles’ wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind was given to it.
5 “Then a second beast appeared, like a bear. It was raised up on one side, and there were three ribs in its mouth between its teeth. It was told, ‘Get up and devour much flesh!’
6 “After these things, as I was watching, another beast like a leopard appeared, with four bird-like wings on its back. This beast had four heads, and ruling authority was given to it.
7 “After these things, as I was watching in the night visions a fourth beast appeared – one dreadful, terrible, and very strong. It had two large rows of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.
8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. This horn had eyes resembling human eyes and a mouth speaking arrogant things.
9 “While I was watching, thrones were set up, and the Ancient of Days took his seat. His attire was white like snow; the hair of his head was like lamb’s wool. His throne was ablaze with fire and its wheels were all aflame.
10 A river of fire was streaming forth and proceeding from his presence. Many thousands were ministering to him; many tens of thousands stood ready to serve him. The court convened and the books were opened.
11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching until the beast was killed and its body destroyed and thrown into the flaming fire.
12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living for a time and a season.
13 I was watching in the night visions, “And with the clouds of the sky one like a son of man was approaching. He went up to the Ancient of Days and was escorted before him.
14 To him was given ruling authority, honor, and sovereignty. All peoples, nations, and language groups were serving him. His authority is eternal and will not pass away. His kingdom will not be destroyed.
An Angel Interprets Daniel’s Vision
15 “As for me, Daniel, my spirit was distressed, and the visions of my mind were alarming me.
16 I approached one of those standing nearby and asked him about the meaning of all this. So he spoke with me and revealed to me the interpretation of the vision:
17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth.
18 The holy ones of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’
19 “Then I wanted to know the meaning of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet.
20 I also wanted to know the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes and a mouth speaking arrogant things, whose appearance was more formidable than the others.
21 While I was watching, that horn began to wage war against the holy ones and was defeating them,
22 until the Ancient of Days arrived and judgment was rendered in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.
23 “This is what he told me: ‘The fourth beast means that there will be a fourth kingdom on earth that will differ from all the other kingdoms. It will devour all the earth and will trample and crush it.
24 The ten horns mean that ten kings will arise from that kingdom. Another king will arise after them, but he will be different from the earlier ones. He will humiliate three kings.
25 He will speak words against the Most High. He will harass the holy ones of the Most High continually. His intention will be to change times established by law. They will be delivered into his hand For a time, times, and half a time.
26 But the court will convene, and his ruling authority will be removed – destroyed and abolished forever!
27 Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him.’
28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. But I kept the matter to myself.”
(NET)
