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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Ascension, Star Wars and the work of the Church: A (Very Short) Sermon on Acts 1:1-11

By Suse McBay • May 29, 2025

****** “A long time ago, in a galaxy far, far away.” I’m not sure if it’s true, but George Lucas, the creator of Star Wars, is credited as popularizing a big change in film production: not having opening credits. Instead of old Westerns and black and white films that began by naming the director, producer, key stars and so on, Lucas began the Star Wars films with the very famous line: “ A long time ago, in a galaxy far, far away .” And then came the opening “crawl” that sets up the viewer for the story to come: "It is a period of civil war. Rebel spaceships, striking from a hidden base, have won their first victory against the evil Galactic Empire..." And so it sets up the story of Luke, Leia and Han Solo. Well, I want to suggest this morning that here in Acts 1 we have the opening words and “crawl” to the Book as a whole. And what sets the scene? Jesus’ ascension. *** In Acts 1, Luke recaps from where his gospel left off in Luke 24, with similar talk of the spread of gospel to the ends of the earth, that his disciples will be his witnesses, and his instruction to wait for the promise of God to come that is His Spirit, as well as, of course, Jesus’ ascent into heaven. But the Acts version has a specific focus: repeatedly mention the watching and looking of the disciples, the taking and lifting up of Jesus and the repeated mention of his destination: heaven. So why this attention in Acts' “opening crawl”? How does this set the scene for the story of the church that is told in Acts and continues today? Well, in contrast to the first victory in the opening of Star Wars, perhaps preparing for more victories to come, the Ascension grounds us in the defining, cosmic-shaping victory of Jesus that began with his resurrection and conlcudes with his exaltation in the spiritual world. Echoing Daniel 7, Jesus is taken up on a cloud, the chariot of the warrior-God, and is now enthroned to rule in heaven. The work of the church is done in light of this all-encompassing victory that has already been won. Christ is already King. But it’s not only that. Often we talk about Jesus’ ascension from a human perspective: his physical departure from earth. Here the disciples see for themselves Jesus’ exaltation and the opening of heaven: they are gripped by it. Through Christ’s entrance into and rule in heaven, he is made more readily available to us on earth. T he work of the church is done by living in a new space that recognises this opening of heaven: consider God’s promised Holy Spirit who comes in Acts 2, how angels appear here and throughout Acts, as well as people being healed, delivered from evil spirits, miracles taking place and people coming to faith . The spiritual realm is breaking in. So, this Thursday of 5th week, with deadlines, looming exams and soon-to-come ordinations: where will we look? Will we stare upwards and wonder where Jesus went? Or will we look outwards, and live in the light of the one who rules the heavens and has opened heaven to us, and for whom we wait to rule the earth as well? ******

Matter(s) of Integrity: A few thoughts

By Suse McBay • May 13, 2025

*** True Colours I was in a situation a few years ago where someone I trusted and expected to act in a certain way didn’t do so. In fact, they did they did the opposite. It hurt. It hurt because there were consequences that affected me, but it also hurt because I thought I knew the person, that I knew how’d they’d respond to pressure. When the rubber hits the road and things get real. Instead, their true colours emerged, and I was wrong. Who I thought this person was, and who they told me they were, was in reality quite different from who they actually proved themselves to be . The specifics aren’t for posting online, but I’m sure you can relate. Most of us can recall some kind of experience of someone we love, someone whose character we trust, letting us down. Someone who you might have believed in—maybe even defended to other people—choosing to do something that shows they weren’t worthy of that trust. Showing that your assessment of them was, essentially, quite different from the reality of who they are. They lacked integrity. Esther’s Example This term at Wycliffe, my colleague John is teaching his way through the book of Esther for the Bible expositions in chapel. Now the book of Esther famously doesn’t even mention God: so what is its purpose? Well, in part (as my colleague has been discussing), it’s a book about wisdom. Will we learn from the wise in the story: Esther (and Mordecai)? Will learn from the foolish: King Ahasuerus? The wicked: Haman? At the start of the book, Esther is a young, timid woman, who’d been through a lot. She was orphan and had been raised by her uncle. But she shows willingness and some social savviness and does what Mordecai tells her to do. By the end of the book she’s bold and courageous. Yes, she knows how to play the political game, but she does so in order to stand up for her people who are being persecuted by Persian imperial policy. She exposes Haman’s duplicitousness. Esther has a remarkable integrity and commitment to who she is and what she values. She is willing to risk her life to stand up for what is right, even knowing the cost. She has integrity. Her insides match her outsides as her character develops through the book. When We Fail Stephen and I go to a large Anglican church in the centre of Oxford. A couple of weeks ago, we had a visiting preacher (who is also a poet and philosopher) preaching about baptism. In the course of his sermon, he reminded us that who we really are is who we are when no-one is watching. And that Jesus died for us, knowing exactly what we do when the curtains are closed and no-one can see us. Again, it speaks to integrity—and that Jesus has come to deal with it. If everyone else thinks I’m a model Christian, but at home, by myself, I’m angry, compulsive, critical, selfish or greedy, the latter is a far more honest assessment of who I am and needs some spiritual help. It exposes a lack of integrity: I have an exterior self who looks one way, but an interior self (that I hide away) that looks quite another. What will happen when the pressure is on? That interior self will come out, one way or another. The good news is Jesus went to the Cross, even for that interior self. And with his help I can be forgiven, heal and become whole. That’s in part what baptism symbolises: me dying to all that ugliness and ungodliness. Naming it, owing it and leaving it with Jesus at the Cross, and then rising to a new life that where my insides match my outsides. A person of integrity. Learn from the Wise: Daniel 11-12 But what of the original situation: when others we trusted in and believed in have let us down? I’ve been teaching my way through the book of Daniel and its been fascinating to muse on this topic. Daniel 7-12 describe a series of visionary experiences that give God’s perspective on the political problems and extreme religious oppression that led to the Maccabean revolt in the 160s BC. These were largely due to the decisions of the Antiochus IV who was on the throne of the Hellenistic empire, a Greek of Seleucid descent. You can read about Antiochus IV in 1 and 2 Maccabees, but the snapshot version is that he installed puppet high priests in the Temple at Jerusalem, looted it for money to fuel his military campaigns, outlawed the Torah (including Sabbath observance and circumcision) and, most egregiously, desecrated the Temple with pig sacrifices and an altar to Zeus. These orders resulted in many faithful Jews having to try and keep Torah secretly. When discovered, those who had done so were public shamed and then executed (e.g. 2 Macc 6:10). It was miserable existence (2 Macc 6:9). Antiochus IV’s diabolical political rule was one thing, but the book of Daniel also wrestles with this: what do we do when our religious leaders let us down? When their outsides don’t match their insides? When we discover they are white-washed tombs (Matt 23:27)? The high priest and many other religious establishment figures were swayed by Antiochus IV at the expense of their loyalty to the Lord Most High. Daniel 11 and 12 in particular speak to this situation. Daniel 11:32 says that Antiochus will “seduce with intrigue those who violate the covenant” in contrast to “the people who are loyal to their God.” A few verses later we learn why: “Those who acknowledge him [Antiochus] he shall make more wealthy, and shall appoint them as rulers over many, and shall distribute the land for a price” (v.39). Antiochus used his power and means to get what he wanted, and those who showed more fidelity to him than to the God of Israel, got to share in that wealth themselves. So, what is Daniel’s answer to when the stewards of God’s covenant and teachers of God’s law reveal their true colours? When their words and who they’ve said they are don’t match up with who they have shown themselves to be? When those around us lack integrity, what are we to do? Well, it’s not to keep hanging on and believing in religious leaders who have proven themselves to be corrupted by political power (they are destined for shame and contempt, Dan 12:2). Daniel’s suggestion is to fix our eyes elsewhere instead: “ The wise among the people shall give understanding to many; for some days, however, they shall fall by sword and flame, and suffer captivity and plunder. ” (Daniel 11:33) Look to the wise. Look to those with understanding. Come to understand for yourselves. But this is not an easy answer. For these are the folk that get into trouble. Who perish by the sword. They don’t look like winners. This is perhaps why Daniel’s own response to the visions is one of weakness, fear and trembling. To understand and see reality for what it is can be deeply disturbing. In Daniel, understanding revolves around knowing God is God of all and all kings should have limits to their power. Even when kings like Antiochus IV trample on what is sacred, and transgress into the holy of holies—divine space—God through his angels is contending with powers beyond human ones and will bring all to judgement. But the waiting in the meantime will not be easy or pain-free. That’s why the promise of resurrection is so important in Daniel 12: it’s reassurance for the faithful—for the wise—to keep going. It is they who will be raised and will be like angels: "Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars forever and ever." (Dan. 12:3) When those we’ve trusted and believed in fail us, God is at work. There may not be easy answers, and sitting with the reality of betrayal is painful, but God is not done yet. Sometimes what is happening is part of a much bigger, cosmic picture and God will intervene. Others’ words and actions may not line up, but ours can. Our insides can match our outsides and our words match our actions. With God’s help we too can become “ people who are loyal to their God ,” those who “ shall stand firm and take action. ” (Dan. 11:32) ****** Cover picture: John Everett Millais, Esther, 1863–65, Oil on canvas, 77.4 x 106 cm, Private Collection