LESSON VII – Discussion Material: Daniel 7 Lesson Topic: “BIRD’S-EYE VIEW OF HISTORY”
A. Introduction: With this chapter we go on to the prophetic section of the Book of Daniel. We do not have a chronological arrangement, since we are moved back in chapter 7 to the time of Belshazzar. The character of the last six chapters is different from that of the first six. But the theme, the subject discussed, is the same. Here, too, we arc placed before the ever-sharpening antithesis. That was revealed to us historically in the first six chapters. In the last six it is described in prophetic terms so that we are given to see the declining glory of the world powers and the ever-enduring luster of the Kingdom of God.
B. Daniel’s Dream in Chapter 7:
1. Chapter 7 contains Daniel’s dream about the successive world empires. This does not mean that we are given a lesson in what is called general history, since Daniel sees the development of these kingdoms in the light of prophecy. By prophecy we mean that he is given to see the program and the meaning of their history in terms of their relationship to the indestructible, certain-to-come Kingdom of God. Of that glorious Kingdom these kingdoms are radical, deadly enemies. The thesis (that which is set forth as Truth) of God’s Kingdom is the profession of faith in him and his redeeming grace, while the thesis of the world’s kingdoms is that of the profession of faith in man and his own ability to work out his personal and collective salvation by his own power. These are not merely competitors, but unqualifiedly hostile to each other!
2. The sea which Daniel beholds in his dream is the sea of nations, that great sea which is always in turmoil. The Bible asks us to look at the restless sea and from it to form our understanding of the character of history as decreed by the sovereign God. This turmoil we must expect! Out of that turbulent sea Daniel sees the emergence of four awful beasts or monsters. These are representative of the successive world empires. That nations or empires are represented by beasts or birds is familiar (the Russian bear, the American eagle, the British lion, etc.).
3. It is important to sec that the perspective of chapter 7 is not limited to the actual kingdoms indicated by the four beasts. The Great Judgment of the “Ancient of days” (vs. 9) indicates that we must see in this chapter something which has real meaning for the Christian church throughout the current New Testament dispensation. In our opinion, that which is sketched here is to be seen as going through a double fulfillment. The first is that which has through the four kingdoms unto the crucifixion of Jesus Christ, the second which runs through the final manifestation of Antichrist and the glorious return of Jesus Christ as Judge in the last day.
4. There is a noticeable difference between Nebuehadnezzar’s dream (chapter 2) and Daniel’s dream. Nebuchadnezzar also saw the succession of worldly kingdoms in the impressive image of gold, silver and other metals. That was, so to speak, a humanistic dream. Tn it the glory of man is exalted, even though the true interpretation exposes the transitoriness of man and predicts his certain downfall. Daniel, on the other hand, sees the kingdoms of the world in a soberly Biblical fashion. and then their representation is that of the ravenous beast. At bottom the imperialistic accomplishments of sinful men are not noble or humane, but bestial, cruel, harsh, oppressive. The succeeding kingdoms increase in cruelty and inhumanity as time marches on.
5. There is good reason to identify the lion with the Babylonian empire, the bear with MedoPersia, and the leopard with the Greek-Macedanian kingdom. The fourth is identifiable with the great Roman Empire, but it is so unique that we discuss it separately under a second main head. These kingdoms represent an ever-increasing imperialism. The empires depicted are progressively more aggressive. We must not delimit the prophecy of chapter 7 to these kingdoms, however. This is evident from vs. 12 which states that the lives of the first three “were prolonged for a season and a time.” Their spirit goes on until the very end of time.
6. To make our point as clearly as possible, in chapter 7 we see the nature of history from Daniel’s day to the very last day of Christ’s return in glory for judgement. The chapter gives us “a bird’s-eye view,” with all the advantages of such a view, but also with its limitations. The great feature of that history will be the appearance and re-appearance of the imperial monster, the incurable desire of man to subdue the whole earth according to his own rebellious and wicked and godless desires. Of this imperial, beast-like, awful thing the kingdoms of Babylonia, Medo-Persia, Greece and Rome are representative types.
C. The Fourth Beast:
1. The appearance of the fourth beast (vss. 7, 19, 23, 24) is just another part of Daniel’s dream, but it requires, in our opinion, separate treatment. Our reason for doing so is that the chapter itself repeatedly distinguishes the fourth beast from the other three. We have identified the fourth beast with Rome, which, in the light of Rev. 17:9 ff., is quite obvious. However, this must not be taken to mean that the Roman Empire is the total significance of the fourth beast. Let us say again, chapter 7 is not to be understood as anything less than a bird’s-eye view of all history from Daniel through Christ to Antichrist and the Great Judgment of the last day.
2. Terror, dread and awful power are depicted by the fourth monster, which is nameless because of its unbelievable horror. It devours, crushes, tramples to bits all that comes in its way. But the remarkable thing about this beast is its horns. There are ten, and these are said to be kings which rise out of the fourth beast. And these are followed by still another, different from the rest, whose power is so great that three of the others are eliminated by him.
3. Our interpretation or this is that the fourth beast represents the last of the anti-christian world empires, and that its spirit and character dominates all history until the end of the New Dispensation. Thus the number ten is to be seen symbolically to mean the fullness, the complete number of all imperialist kings in our time, and the eleventh king, the one that is altogether different (vs. 24) is to be seen as the great Antichrist of that time just before the end.
5. After a comparatively brief reign (vss. 25b–28) the regime of the Antichrist will come to an abrupt end. Daniel already knew of the throne of God and its supremacy (vs. 9). He knew that God really directs all things, never losing foretold in them are being fulfilled.” Can you illustrate this in connection with Daniel 7?
3. Can you see in the revelation of the ten horns an explanation for the fact that world-wide dominion has not yet been realized in this Age?
4. Do you think that there is evident in the revolutionary student and other movements of today any kind of fulfillment of Daniel 7?
5. Do you believe that the Bible teaches that the anti-christian movement in history will come to expression in the reign of a single world emperor, the Antichrist?
6. What does II Thess. 2:8 say about the Antichrist?
7. Does the inevitable appearance of Antichrist render impossible or undesirable the pursuit of a truly Christian political movement?
8. What does it mean that “the books were opened” in connection with the appearance of the Great Judge in vss. 9, 10? Should we fear that judgment?
LESSON VIII – Discussion Material: Daniel 8
Lesson Topic: “DANIEL’S PERSPECTIVE WITH RESPECT TO THE END-TIME OF THE CAPTIVITY”
A. Daniel’s Vision in Chapter 8:1–17
1. From our lesson topic you can gather that we interpret this chapter to be a revelation from Cod to Daniel concerning the nature of the time at the close of the period in which Jerusalem is in captivity. Prophetically this endtime period corresponds to the time of the Antichrist at the end of the Age. In other words, we see in chapter 8 something which ought to have great interest for us as we take note of the lateness of the hour on God’s clock of prophecy.
2. We assume that Daniel was actually in Susa, perhaps on a political mission. There in a vision (distinguished from the dream by virtue of the fact that it took place while the prophet was awake), Daniel sees the awesome attack of the ram and the he-goat. The he-goat is totally victorious, but his reign lasts but a little while and he is replaced by four other “horns.” Out of one of these comes a fastgrowing horn, who is a mortal enemy of the true worship of God. His reign, says “a holy one,” will endure 2300 evenings and mornings before the sanctuary is restored. When Daniel sees this he is given to hear the interpretation by the angel Gabriel, who assures him that “the vision is for the time of the end.”
B. The Heavenly Interpretation of the Vision: 8:18–27:
1. The interpretation is not difficult, since we are told explicitly that the ram with the two horns is Medo-Persia, and the he-goat is Alexander the Great of Greece. Cyrus the Persian united the Medes and the Persians into a great empire which lasted for a couple of centuries. When Alexander (356–323 B.C.) died four kingdoms came into existence; Macedonia, Thrace, Egypt and Syria.
2. The “little horn” of vs. 9 and the king of the “bold countenance” of vs. 23 is the antichrist of the Old ‘Testament, Antiochus Epiphanes. He is represented as very clever, powerful, terribly destructive, successful, hostile to all people of renown (he hates God-ordained distinctions!) and the saints of God, cunning and deceitful, obsessed with his own greatness, ruthless, and an enemy of God and His anointed. Thus his proud name which literally means, “the divine king of Syria.” History tells us that he acted as these specifications indicate, and that his rule (175–163 B.C.) was marked by the unbelievable hypocrisy and deceit predicted of this hitherto unequaled enemy of God’s Cause and people.
3. The climax of the godless rule of this Old Testament antichrist is reached when he stops the daily sacrifice in Jerusalem and, out of unqualif1ed hatred for God, offers a sacrifice of swine flesh to Zeus in the Lord’s holy temple! In this and other ways, says Daniel, truth was east down to the ground (vs. 12). The ceremonies of Israel’s religion had been given by God to demonstrate the need for atonement, that which could only come by the suffering and death of the Son of God, the promised Messiah.
4. All of this takes place in connection with a great apostasy among the people of God. Under the influence of Greek culture the people were secularized. To be secular simply means that one lives and works for the things that are worldly and temporal, rather than for the heavenly and the eternal. By experts (for example, Harvey Cox in The Secular City) we, today, on this continent have been labelled as uniquely secular! Antiochus Epiphanes furthered the cause of this secularization by giving preferential treatment to those who were minded to adopt the ideas and ways of the Greeks. Those who resisted this abandonment of the true religion in favor of the Greeks were persecuted. This was done by taking away from them that which was most precious to them, the daily sacrifice. Prophetically this points to the last days of our time when the church will become worldly and persecution will be the lot of the faithful.
5. This anti-christian regime will last but a short time (2300 days). This is a symbolical figure, which means that this kingdom will endure for a very specific time. but that it will be cut off abruptly. The idea of a definite, completed period is to be found in the number thousand, its specification in the fact that it is two thousand, and the abruptness of its end in the number, three hundred (less than one-third of a thousand). God’s people are always comforted to know that the duration of the enemy’s rule is fixed by God, and will be terminated by him after but a little while.
6. Daniel is told that Antiochus Epiphanes would come to an end which would be brought about by God himself. “By no human hand, he shall be broken” (vs. 25). It is not known just how he died. An ancient historian tells us that he passed away after a 12-year reign as a completely demented person. Another source says that he died in bed while suffering from an unusually severe torture of conscience. God himself destroyed him, and plunged him into hellish agonies without the aid of anyone. This is an end similarly predicted for the last Antichrist.
7. It is noteworthy that the chapter twice mentions Daniel’s reaction to the things that are shown him. In the first instance he is overwhelmed by the appearance of the angel Gabriel. In fact, he cannot help but fall into a deep sleep (not out of boredom but out of inability to bear up under the burden of coming into contact with a heavenly emissary), and Gabriel must arouse him. We must not forget that man has fallen so deeply from his original state that his nerves cannot stand to communicate with angels. The heavenly climate is so heavily laden with holiness that it is too much even for a man as saintly as Daniel to endure with comfort.
8. The second instance picturing Daniel’s reaction is found in the last verse in which we read that he “was appalled by the vision and did not understand it.” By this the prophet means to say that the things he has been given to know were enough to make one pale with fright, and that they were of such a nature that one could not reduce them to some simple logical pattern of explanation. This does not mean that they were incapable of being read, but that the things revealed were uniquely divine in character, and therefore altogether different than anything we might expect or devise. To illustrate: the end of the anti-christian horror perpetrated by Antiochus Epiphanes is not the birth of Jesus Christ. Between this godless ruler and the Prince of Peace is more than 150 years. And during that time Israel is not removed from the storm and tumult of the world sea, but left right within it. When the Lord Jesus is born he finds his people in another, even more severe subjugation, this time under Rome, the fourth beast!
9. There are two thoughts with which we close this comment on Daniel 8:
a. The grace of God in Christ Jesus docs not come up out of the history which is prophetically portrayed here. It comes in spite of it. It is pure grace, that is, the undeserved and not expected goodness of the God of all mercy.
b. In the history of the world God’s people are often asked to wait out long periods of chaos and confusion in which things seem to be going very badly for the indestructible Kingdom of God. The one woe passes, and it is followed by another which is even worse. No wonder that we are called to be patient and believing! And, from this chapter we learn that the patience of the saints does end in triumph.
Suggested Questions for Discussion:
1. Why is Alexander the Great represented as a he-goat whose passage is so swift that it appears as if he is moving “without touching the ground”?
2. Why is it said that the “little horn” which waxes great cast down “some of the host of the stars?”
3. Why would Antiochus Epiphancs make such a great issue out of the destruction of the temple worship? What is the relationship between the daily sacrifice (“the continual burnt offering”) and the Cross of Christ? and the means of grace (the preaching of the Word and administration of the sacraments)?
4. Who is the man who speaks to Gabriel in vs. 16?
5. Why is Antiochus Epiphanes called “a man of bold countenance”?
6. Is there any relationship between the hatred of Antiochus Epiphanes for truth and his practise of dishonesty and the current indifference of many in the Church for instruction in sound doctrine?
7. Does the injunction, “seal up the vision” (vs. 26), mean that Daniel might not tell anyone of this vision? If not, why not?
A. Introduction: With this chapter we go on to the prophetic section of the Book of Daniel. We do not have a chronological arrangement, since we are moved back in chapter 7 to the time of Belshazzar. The character of the last six chapters is different from that of the first six. But the theme, the subject discussed, is the same. Here, too, we arc placed before the ever-sharpening antithesis. That was revealed to us historically in the first six chapters. In the last six it is described in prophetic terms so that we are given to see the declining glory of the world powers and the ever-enduring luster of the Kingdom of God.
B. Daniel’s Dream in Chapter 7:
1. Chapter 7 contains Daniel’s dream about the successive world empires. This does not mean that we are given a lesson in what is called general history, since Daniel sees the development of these kingdoms in the light of prophecy. By prophecy we mean that he is given to see the program and the meaning of their history in terms of their relationship to the indestructible, certain-to-come Kingdom of God. Of that glorious Kingdom these kingdoms are radical, deadly enemies. The thesis (that which is set forth as Truth) of God’s Kingdom is the profession of faith in him and his redeeming grace, while the thesis of the world’s kingdoms is that of the profession of faith in man and his own ability to work out his personal and collective salvation by his own power. These are not merely competitors, but unqualifiedly hostile to each other!
2. The sea which Daniel beholds in his dream is the sea of nations, that great sea which is always in turmoil. The Bible asks us to look at the restless sea and from it to form our understanding of the character of history as decreed by the sovereign God. This turmoil we must expect! Out of that turbulent sea Daniel sees the emergence of four awful beasts or monsters. These are representative of the successive world empires. That nations or empires are represented by beasts or birds is familiar (the Russian bear, the American eagle, the British lion, etc.).
3. It is important to sec that the perspective of chapter 7 is not limited to the actual kingdoms indicated by the four beasts. The Great Judgment of the “Ancient of days” (vs. 9) indicates that we must see in this chapter something which has real meaning for the Christian church throughout the current New Testament dispensation. In our opinion, that which is sketched here is to be seen as going through a double fulfillment. The first is that which has through the four kingdoms unto the crucifixion of Jesus Christ, the second which runs through the final manifestation of Antichrist and the glorious return of Jesus Christ as Judge in the last day.
4. There is a noticeable difference between Nebuehadnezzar’s dream (chapter 2) and Daniel’s dream. Nebuchadnezzar also saw the succession of worldly kingdoms in the impressive image of gold, silver and other metals. That was, so to speak, a humanistic dream. Tn it the glory of man is exalted, even though the true interpretation exposes the transitoriness of man and predicts his certain downfall. Daniel, on the other hand, sees the kingdoms of the world in a soberly Biblical fashion. and then their representation is that of the ravenous beast. At bottom the imperialistic accomplishments of sinful men are not noble or humane, but bestial, cruel, harsh, oppressive. The succeeding kingdoms increase in cruelty and inhumanity as time marches on.
5. There is good reason to identify the lion with the Babylonian empire, the bear with MedoPersia, and the leopard with the Greek-Macedanian kingdom. The fourth is identifiable with the great Roman Empire, but it is so unique that we discuss it separately under a second main head. These kingdoms represent an ever-increasing imperialism. The empires depicted are progressively more aggressive. We must not delimit the prophecy of chapter 7 to these kingdoms, however. This is evident from vs. 12 which states that the lives of the first three “were prolonged for a season and a time.” Their spirit goes on until the very end of time.
6. To make our point as clearly as possible, in chapter 7 we see the nature of history from Daniel’s day to the very last day of Christ’s return in glory for judgement. The chapter gives us “a bird’s-eye view,” with all the advantages of such a view, but also with its limitations. The great feature of that history will be the appearance and re-appearance of the imperial monster, the incurable desire of man to subdue the whole earth according to his own rebellious and wicked and godless desires. Of this imperial, beast-like, awful thing the kingdoms of Babylonia, Medo-Persia, Greece and Rome are representative types.
C. The Fourth Beast:
1. The appearance of the fourth beast (vss. 7, 19, 23, 24) is just another part of Daniel’s dream, but it requires, in our opinion, separate treatment. Our reason for doing so is that the chapter itself repeatedly distinguishes the fourth beast from the other three. We have identified the fourth beast with Rome, which, in the light of Rev. 17:9 ff., is quite obvious. However, this must not be taken to mean that the Roman Empire is the total significance of the fourth beast. Let us say again, chapter 7 is not to be understood as anything less than a bird’s-eye view of all history from Daniel through Christ to Antichrist and the Great Judgment of the last day.
2. Terror, dread and awful power are depicted by the fourth monster, which is nameless because of its unbelievable horror. It devours, crushes, tramples to bits all that comes in its way. But the remarkable thing about this beast is its horns. There are ten, and these are said to be kings which rise out of the fourth beast. And these are followed by still another, different from the rest, whose power is so great that three of the others are eliminated by him.
3. Our interpretation or this is that the fourth beast represents the last of the anti-christian world empires, and that its spirit and character dominates all history until the end of the New Dispensation. Thus the number ten is to be seen symbolically to mean the fullness, the complete number of all imperialist kings in our time, and the eleventh king, the one that is altogether different (vs. 24) is to be seen as the great Antichrist of that time just before the end.
5. After a comparatively brief reign (vss. 25b–28) the regime of the Antichrist will come to an abrupt end. Daniel already knew of the throne of God and its supremacy (vs. 9). He knew that God really directs all things, never losing foretold in them are being fulfilled.” Can you illustrate this in connection with Daniel 7?
3. Can you see in the revelation of the ten horns an explanation for the fact that world-wide dominion has not yet been realized in this Age?
4. Do you think that there is evident in the revolutionary student and other movements of today any kind of fulfillment of Daniel 7?
5. Do you believe that the Bible teaches that the anti-christian movement in history will come to expression in the reign of a single world emperor, the Antichrist?
6. What does II Thess. 2:8 say about the Antichrist?
7. Does the inevitable appearance of Antichrist render impossible or undesirable the pursuit of a truly Christian political movement?
8. What does it mean that “the books were opened” in connection with the appearance of the Great Judge in vss. 9, 10? Should we fear that judgment?
LESSON VIII – Discussion Material: Daniel 8
Lesson Topic: “DANIEL’S PERSPECTIVE WITH RESPECT TO THE END-TIME OF THE CAPTIVITY”
A. Daniel’s Vision in Chapter 8:1–17
1. From our lesson topic you can gather that we interpret this chapter to be a revelation from Cod to Daniel concerning the nature of the time at the close of the period in which Jerusalem is in captivity. Prophetically this endtime period corresponds to the time of the Antichrist at the end of the Age. In other words, we see in chapter 8 something which ought to have great interest for us as we take note of the lateness of the hour on God’s clock of prophecy.
2. We assume that Daniel was actually in Susa, perhaps on a political mission. There in a vision (distinguished from the dream by virtue of the fact that it took place while the prophet was awake), Daniel sees the awesome attack of the ram and the he-goat. The he-goat is totally victorious, but his reign lasts but a little while and he is replaced by four other “horns.” Out of one of these comes a fastgrowing horn, who is a mortal enemy of the true worship of God. His reign, says “a holy one,” will endure 2300 evenings and mornings before the sanctuary is restored. When Daniel sees this he is given to hear the interpretation by the angel Gabriel, who assures him that “the vision is for the time of the end.”
B. The Heavenly Interpretation of the Vision: 8:18–27:
1. The interpretation is not difficult, since we are told explicitly that the ram with the two horns is Medo-Persia, and the he-goat is Alexander the Great of Greece. Cyrus the Persian united the Medes and the Persians into a great empire which lasted for a couple of centuries. When Alexander (356–323 B.C.) died four kingdoms came into existence; Macedonia, Thrace, Egypt and Syria.
2. The “little horn” of vs. 9 and the king of the “bold countenance” of vs. 23 is the antichrist of the Old ‘Testament, Antiochus Epiphanes. He is represented as very clever, powerful, terribly destructive, successful, hostile to all people of renown (he hates God-ordained distinctions!) and the saints of God, cunning and deceitful, obsessed with his own greatness, ruthless, and an enemy of God and His anointed. Thus his proud name which literally means, “the divine king of Syria.” History tells us that he acted as these specifications indicate, and that his rule (175–163 B.C.) was marked by the unbelievable hypocrisy and deceit predicted of this hitherto unequaled enemy of God’s Cause and people.
3. The climax of the godless rule of this Old Testament antichrist is reached when he stops the daily sacrifice in Jerusalem and, out of unqualif1ed hatred for God, offers a sacrifice of swine flesh to Zeus in the Lord’s holy temple! In this and other ways, says Daniel, truth was east down to the ground (vs. 12). The ceremonies of Israel’s religion had been given by God to demonstrate the need for atonement, that which could only come by the suffering and death of the Son of God, the promised Messiah.
4. All of this takes place in connection with a great apostasy among the people of God. Under the influence of Greek culture the people were secularized. To be secular simply means that one lives and works for the things that are worldly and temporal, rather than for the heavenly and the eternal. By experts (for example, Harvey Cox in The Secular City) we, today, on this continent have been labelled as uniquely secular! Antiochus Epiphanes furthered the cause of this secularization by giving preferential treatment to those who were minded to adopt the ideas and ways of the Greeks. Those who resisted this abandonment of the true religion in favor of the Greeks were persecuted. This was done by taking away from them that which was most precious to them, the daily sacrifice. Prophetically this points to the last days of our time when the church will become worldly and persecution will be the lot of the faithful.
5. This anti-christian regime will last but a short time (2300 days). This is a symbolical figure, which means that this kingdom will endure for a very specific time. but that it will be cut off abruptly. The idea of a definite, completed period is to be found in the number thousand, its specification in the fact that it is two thousand, and the abruptness of its end in the number, three hundred (less than one-third of a thousand). God’s people are always comforted to know that the duration of the enemy’s rule is fixed by God, and will be terminated by him after but a little while.
6. Daniel is told that Antiochus Epiphanes would come to an end which would be brought about by God himself. “By no human hand, he shall be broken” (vs. 25). It is not known just how he died. An ancient historian tells us that he passed away after a 12-year reign as a completely demented person. Another source says that he died in bed while suffering from an unusually severe torture of conscience. God himself destroyed him, and plunged him into hellish agonies without the aid of anyone. This is an end similarly predicted for the last Antichrist.
7. It is noteworthy that the chapter twice mentions Daniel’s reaction to the things that are shown him. In the first instance he is overwhelmed by the appearance of the angel Gabriel. In fact, he cannot help but fall into a deep sleep (not out of boredom but out of inability to bear up under the burden of coming into contact with a heavenly emissary), and Gabriel must arouse him. We must not forget that man has fallen so deeply from his original state that his nerves cannot stand to communicate with angels. The heavenly climate is so heavily laden with holiness that it is too much even for a man as saintly as Daniel to endure with comfort.
8. The second instance picturing Daniel’s reaction is found in the last verse in which we read that he “was appalled by the vision and did not understand it.” By this the prophet means to say that the things he has been given to know were enough to make one pale with fright, and that they were of such a nature that one could not reduce them to some simple logical pattern of explanation. This does not mean that they were incapable of being read, but that the things revealed were uniquely divine in character, and therefore altogether different than anything we might expect or devise. To illustrate: the end of the anti-christian horror perpetrated by Antiochus Epiphanes is not the birth of Jesus Christ. Between this godless ruler and the Prince of Peace is more than 150 years. And during that time Israel is not removed from the storm and tumult of the world sea, but left right within it. When the Lord Jesus is born he finds his people in another, even more severe subjugation, this time under Rome, the fourth beast!
9. There are two thoughts with which we close this comment on Daniel 8:
a. The grace of God in Christ Jesus docs not come up out of the history which is prophetically portrayed here. It comes in spite of it. It is pure grace, that is, the undeserved and not expected goodness of the God of all mercy.
b. In the history of the world God’s people are often asked to wait out long periods of chaos and confusion in which things seem to be going very badly for the indestructible Kingdom of God. The one woe passes, and it is followed by another which is even worse. No wonder that we are called to be patient and believing! And, from this chapter we learn that the patience of the saints does end in triumph.
Suggested Questions for Discussion:
1. Why is Alexander the Great represented as a he-goat whose passage is so swift that it appears as if he is moving “without touching the ground”?
2. Why is it said that the “little horn” which waxes great cast down “some of the host of the stars?”
3. Why would Antiochus Epiphancs make such a great issue out of the destruction of the temple worship? What is the relationship between the daily sacrifice (“the continual burnt offering”) and the Cross of Christ? and the means of grace (the preaching of the Word and administration of the sacraments)?
4. Who is the man who speaks to Gabriel in vs. 16?
5. Why is Antiochus Epiphanes called “a man of bold countenance”?
6. Is there any relationship between the hatred of Antiochus Epiphanes for truth and his practise of dishonesty and the current indifference of many in the Church for instruction in sound doctrine?
7. Does the injunction, “seal up the vision” (vs. 26), mean that Daniel might not tell anyone of this vision? If not, why not?