Political Power & Beasts from the Sea in Daniel 7

August 28, 2024

This is the first follow-up post to the "Is it the "End of Days"? Reading the Bible faithfully in the digital age (Part 1)."

Daniel 7: beastly powers and their rise and fall

If you’ve not read Daniel 7 recently, I encourage you to have a quick look. It’s a dramatic vision of divine intervention in the organisation of powers, political for God’s divinely-given one. In the first opening section (vv.1-8), four hybrid animals emerging out of the waters, coming before God and experiencing judgement. The first is a lion with eagle’s wings, the second a three-tusked bear, the third a leopard with wings and four heads and the fourth a terrifying, arrogant and particularly fearsome beast with ten horns and iron teeth. Following the appearance of the four beasts, the Ancient of Days appears and the judgement books are opened (vv.9-10). The fourth beast is destroyed (v.11). Then one “like a son of man” appears, coming into the presence of the Ancient of Days and is given an everlasting kingdom and authority over all dominions (i.e. the four beasts) (vv.12-14). The second half of the chapter (vv.15-28), following the vision, is taken up with Daniel asking for, as well as receiving, an explanation of what he had just seen. In the explanation we learn that the 4th beast (the most fearsome one) would be at war with the ‘holy ones’ and for a time it might even look like this beast has won (vv.23-27).

So what is going on?

This is one of those bizarre scenes that is alien to many readers of the Bible. What is happening? What’s it all about? In short, this is about the power of God versus the political powers of the day. This is not about end-of-time speculation. Think of it more like an unveiling of hidden mysteries that help us see the world differently. Yes, it includes elements of future hope for Israel (and certainly there are many strands that are taken up and find significance in light of the Cross), but it also speaks to past events and all of it is really focused on shoring up strength in the present.

A few keys

Here are a few useful things to note:

The four powers represent the empires of Babylon, Media, Persia and Greece (who is the fourth beast). [Notice the references to Greece in the chapters that follow.]
The “little horn” that appears and has a face and speaks arrogantly refers to Antiochus IV Epiphanes, a Greek ruler who desecrated the temple as well as using it for its riches to fund his military campaigns.
The son of man figure is not a messianic prophecy, but most probably a depiction of the angel Michael as guardian angel of Israel, receiving dominion from God. In other words, he embodies the God-given confidence that Israel will one day be free of Greek imperial rule. [Notice how the figure is going towards the Anicent of Days and the heavenly courtroom. He is not coming to earth.]

So what do we learn about the powers in Daniel 7?

1. Political empires aren’t directly God-appointed

Notice the four beasts all come from the Sea. In ancient Israel, the Sea was at the very least a symbol of chaos and evil for its unpredictability and inability to be tamed by human hand. There is also good reason to suggest it represents evil mythological powers that oppose God as well. (There’s a long tradition in the OT of the Sea being used similarly to its appearance in Ugaritic mythology as the chaos monster who opposes the storm-god Baal). That the four beasts come from the Sea and that they are not animals but monstrous beasts, all point to being out of the order of God’s creation. They are chaotic, they oppose God (at least to some extent), although some are worse than others, i.e. beasty number 4.

2. Political empires are God-permitted

In this little chapter, although the empires come from the Sea, that is not to say God does not permit them to exist and make allowance for them. Yes, when the Ancient of Days appears, the 4^th beast is destroyed and the others have their dominion taken away, but they are allowed to exist for a time (see v.12). We later learn that even though the 4^th beast is at war with God’s holy ones, his time isn’t up yet—he will be permitted to continue for “a time, two times and half a time” (v.25). God will act, even if the moment is not when we would want it. Time is important in God's economy—the appointed time for things to happen. As humans we are bound by chronological time (and the ageing that goes with that). In Daniel 7 and similar literature the “appointed time” is important. [See Habakkuk 1-2 for an example of how God uses Babylon as the means of God's judgement upon Israel, but not without limits, Babylon too will be held to account and have limits put on its dominion.] And when the dominion is taken away and given to the son of man figure, he will have authority over all of them (cf. v.14 and 27).

3. Some political empires are significantly worse than others:

Not all imperial powers are equal. Some are worse than others. The 4^th beast, the Greek empire, was the one that perishes before the Ancient of Days and has its body handed over to be burned (v.11). Its life is not spared, as it was for the other three empires who simply had their power taken away but are allowed to live a little longer. Why this difference in treatment? Well, this beast is “different” from those who came before (v.7) with the emphasis on its arrogance (v.8, 11 and 20) and its intrinsically violent nature—it is terrifying and strong (v.7), it makes war with the holy ones and devours the earth (v.19, 23). Its “little horn” is similar and with its humanistic features reflects the whole: it will blaspheme God, wear out the holy ones and try to pervert their religion (v.8, 24-27).

[This "little horn" king tracks with what we know of Antiochus IV Epiphanes, whose appellation “Epiphanes” claimed that he was the revelation of the divine. He ransacked the temple to fuel his military campaigns as well as setting up a false altar in it and sacrificed a pig there. For more of Antiochus see 1-2 Maccabees and Josephus’ Antiquities.]

4. Political powers will be judged and will not last—for God’s kingdom will prevail

What is striking when you study these beasts up close, is that they never stand a chance against the Ancient of Days. This isn’t Darth Vader vs. Yoda. Or Voldemort vs. Dumbledore. It’s not an interaction of equals with a lengthy, drawn-out battle (as you would find in an action movie. For the record, Daniel 7 would make a terrible action film). For all the destruction the fourth beast wreaks, before the Ancient of Days it is utterly powerless. The other beasts may have had power, but they too are powerless when the Ancient of Days calls time and takes it away. And ultimately, although God’s people hearing the words of Daniel 7 are still facing the terror of the 4^th beast and its little horn (i.e. the Greek empire and Antiochus IV), the promise is that this imperial power will come to an end and will be judged. And God’s kingdom—a kingdom that comes from heaven rather than one that comes up from the Sea—this kingdom will be forever.

This is how Daniel 7 is really about the present age of God’s people in the 2^nd century. The future hope in Daniel (i.e. the end of the 4^th beast and the arrival of the kingdom of God) gives strength to God’s people today, in light of their present sufferings and struggles. It gives them courage that God is still God, even when it looks like the gods of the Greeks have the upper hand—or even seemingly defeated the God of Israel. This peek behind the cosmic curtain gives a bigger picture that says the best is yet to come. This is not the end of the story: there is more to come.

Does any of it apply today?

So what do we take from it? Well, this is just one picture of political power in the Bible, so it's important to remember this in the context of the whole and not go wild. That said, it does seem to remind us to remember the differentiation between a divinely-wrought kingdom versus human ones. Political empires in Daniel 7 are from the Sea, God-accommodated (but not created), subject to punishment and finite. Some are significantly worse than others in their transgressions. Compare that with God's kingdom in Daniel 7: from heaven, God-given, eternal and will have authority over all other kingdoms. It may not be present yet in the way the reader might want, but it points us towards remembering that one day it will be so.

I wonder whether Daniel 7 paints a useful picture to remember in our speech about political powers. They have their purposes and reasons for their existence (God's accommodates, after all), but they are not divinely-ratified. They are not an intrinsic part of the original design for Creation. Whether we're talking king, president or prime minister, they are (in Daniel's vision) that which comes from below not above. So let's be careful to not confuse the two.

******

Cove photo by Pop & Zebra on Unsplash

Inset image: Public Domain, from the British Library's collections, 2013

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A Thought About Resurrection

By Suse McBay • July 28, 2026

Let me start by asking a question: if someone came up to you and asked what's the benefit or blessing of being a Christian, what would you include in your answer? There's the things we might know to say from Sunday School: Jesus loves me, died for me, so I can be forgiven and free. Or something like that. Would it naturally come to your lips to say this: The gift of my faith is that no matter how hard life gets, no matter the sorrow or suffering that comes my way, I am reassured and strengthened by the confidence that God does not ignore the unjust lives or deaths of those who stick close to Him? *** This summer I’m taking some time to look at Daniel 11-12 and Book 4 of the Jewish poetic writings I research, the Sibylline Oracles . This post is an observation and an out-loud thought from some of my reading. Again and again, both in Daniel, the Sibyllines, an array of other Jewish literature, and the gospels (as well as elsewhere in the NT—e.g. Mark 8:38-9:1, 10:29-31, John 11:25, 1 Cor 15:16-19, 2 Corinthians 4), resurrection and the post-mortem life appears as an encouragement and response to the problem of human suffering. Not a rationale or justification. It’s not an answer to the question of ‘why does God allow suffering’ in any overt sense. But an end to the story of God’s peoples that shapes how the present might be lived. When I was very young, I thought resurrection was more-or-less a get of jail free card for the crucifixion. Jesus died on a cross to deal with sin and death. But if he isn't raised it's all pointless: so God has to raise him. Resurrection as an after thought, if you will. But resurrection isn't an epilogue. It's the victory. Without it the whole story is pointless. It's a real, substantial, material hope. *** Life is hard work. Life does not always go our way. Even when it does, that way isn't usually what we really wanted anyway! There's the normal hard stuff of life: work, family, friendships, health and so on. Then there's the hard stuff of following God. We are given so much goodness in the gospel: a relationship with God for starters! But also forgiveness, healing, reconciled relationships, a change and liberation of priorities, freedom and new life. All such wonderful and good things. Yet they are all a foretaste. Reconciliation doesn't always happen. We might have an interior freedom but experience hardship after hardship externally. I've been reading the diaries of Etty Hillesum who expereinced just that. She was a young Jewish woman in the 1940s. She experienced such a bliss and joy because of her faith and spirituality that found contentment even in life in a concentration camp. Yet her life ended at the tender age of 29. So much life left to live, so much potential unrealised. *** Resurrection is a reminder and encouragement that our real hope and the true fulfilment of the gospel isn't in the here and now (it begins now, but as a foretaste of what's to come). We aren't to expect ' everything will go my way ' in this life or that I should experience the perennial blessing of God in my earthly life and relationships. Following God will not be easy. The things He calls us to do may not succeed. The people we love may not love us back. The person we pray for may never come to faith. The change we want to see manifest in the world around us may not happen in this life. But resurrection says this: God has not forgotten. God sees it all. God will set right. Unjust deaths will be dealt with. Unfair hardship will be set straight. This life is not all there is. There is so much more to come, that all of this--even the heart-breaking stuff—will pale in significance in comparison. Yes, that doesn't stop it hurting in the present moment. It doesn't stop grief or stem the tide of darkness today. But it allows us to let go. Surrender. Trust. None of this has to be fixed now. We do what we can. But the outcome of it all is not one realised in this life, but the next. So take courage. There is more to come. ******

A Scottish Scandal & the Gift of Healthy Shame

By Suse McBay • June 24, 2026

Peter Murrell, a Scottish political worker and now ex-husband of Nicola Sturgeon (former SNP party leader), was this week sentenced to 5 years in prison for embezzlement. Over the years he had used party money to buy all manner of things. It began with a Play Station 3 but escalated, to buying silver wine coaster, a Jaguar, and a motor home (the list goes on and on). Now embezzlement is not new. Nor is using political office for personal gain. But what struck me were the comments from the lawyer following the sentencing: “ The accused is now an individual overwhelmed by feelings of embarrassment and shame .” Shame. We don’t know if it’s true or not, but I wonder how you respond to hearing such contrition? Responses can range from the judgemental (“ Good! He deserves it ”) to the overly sympathetic (“ Perhaps he’s learned his lesson ”). But regardless of where we individually fall on the sympathy scale, it was an interesting example of what I’ve been thinking about recently: healthy shame . Mr Murrell has undeniably done something wrong and has betrayed the office given to him. He’s estranged from his wife. He’s headed to prison. He was there to represent the people, but instead, he has preyed on the sheep (Ezek. 34:2 has things to say about this). That uncomfortable feeling of recognising where we have transgressed our limits and have become hoodwinked by our own hubris and entitlement. His inadequacies have been publicly exposed. His dirty laundry is out in public. We may be more accustomed to scandal given the internet age, so we may be desensitised to it, but I bet Peter Murrell is not. When it happens to you, it’s painful. It’s uncomfortable. It’s exposing. I’m no psychologist, so I’d recommend John Bradshaw’s book on Healing the Shame That Binds You , if you want to think more about it. Dan Allender and Tremper Longman have a good Christian reflection on different emotions in Cry of the Soul. But I’ve been noticing where healthy shame appears in Scripture. Shame crops up again and again and again. I’m still in the early stages of thinking about where it appears and why, but one clear example of where it occurs is in scenes of divine judgement, both those in the present and those yet to come. God’s People Exposed (1) Daniel 12:1-4 talks about how Jewish believers in the 2 nd century BCE would be raised. The wise and understanding ones who didn’t comply with the political schemes of Antiochus IV would be raised to shine like stars. The others? Those who had aligned themselves with the emperor and in the process forsaken their covenant loyalty to God? They would be faced with everlasting shame (and contempt). (2) Jeremiah 2 has strong words for God’s people of Israel who have got so wrapped up in themselves they have stopped seeking where God is at work and instead are playing with other idols under the illusion of thinking they’re faithful because they keep the Law. They even say they don’t run after false gods (v.23). They’ve tried to seek out gain from the political powers (v.18) rather than humbly submit themselves to God (v.20). The result? They will be put to shame by Egypt (v.36). In an eerily similar statement to the news from Scotland: “As a thief is shamed when caught, So the house of Israel shall be shamed: They, their kings, their officials, Their priests, and their prophets.” (Jer 2:26) And the same is true in the New Testament. Mark 8:38 says this: "Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels." I suspect these are words for people who don’t listen to Jesus’ words in the preceding lines: the message that to follow Jesus is to take up your cross, deny yourself. Surrender your own wants and desires. Those who, like Peter, wanted to avoid death. Avoid suffering. Avoid hardship. Those who wanted a Messiah that came on a horse not a donkey. One who wore a crown of gold, not one of thorns. ** So what a bout us? How do we avoid that fate? Well, like a bill that if you don’t pay now you’ll be paying a lot more later, we need to start facing our inner shame today. Both the healthy shame and the shame we’ve been given that doesn’t belong to us. We might take some time to pray, be still, listen. See what comes up when we think about our uncomfortable feelings that usually stay in the shadows. The great gift of shame is that it shows us our limits. Where we’ve crossed the line and harmed ourselves, others, and our relationship with God. Where we’ve tried to be more than human (or acted in fear that we’re less than human). But shame also dies on exposure. Though I’d also add that shame dies on exposure in the presence of a loving other. We find a person or a group where we can start doing the crazy thing and actually revealing our shameful selves to others. Peter Murrell is full of shame, his lawyer says. The question is: what will he do with it? Will he use this public humiliation to face himself as he is? Does he have people around him to listen to him and to help him through it? I hope so. Genuinely. I hope that for all of us. That we would have the courage to allow the One who is Light to bring light into the midst of our shame today. To bring us out of hiding. Shame is a horrible feeling: I’m not a fan. But I do know that on the other side is acceptance, serenity, and a joy that really does make it worth it. It is true freedom—and it’s only in that freedom I can become who God has made me to be. Because whatever I’ve done, however humiliating, the deepest truth of all is that I’m made in the image of God. I am loved. ****** Photo by K. Mitch Hodge on Unsplash