The Grand March of Empire – The Four World Empires
Posted on Dec 20, 2011 in David L Cooper | 0 comments
The
Four World Empires
According
to Daniel 7 & Revelation 13 & 17
By
David L. Cooper
In the preceding study we have examined the revelation made by the Lord to Nebuchadnezzar but interpreted by Daniel. In this symbolic vision we saw certain phases of truth regarding the four world kingdoms. The imagery employed to represent these empires during “the times of the Gentiles”—from the reign of Nebuchadnezzar to the second coming of Jesus the Messiah—could set forth only certain phases of the truth connected with them. An examination of all the facts leads one to believe that in the image vision, God was presenting civil governments viewed from the human standpoint.
To Daniel directly the Lord made a revelation which is supplemental to the one given to Nebuchadnezzar. This time He selected those symbols which would present human governments seen from the divine angle. This imagery yielded itself to the Almighty in presenting certain other truths that are not found in the revelation just studied.
THE
FOUR VISIONS
In Daniel 7:1-14 we have the record of four visions which were given to Daniel in “a dream and visions of his head upon his bed.” In verses 15-28 an angel interpreted to him the prophecy relative to the fourth beast in a full and detailed manner.
THE
FIRST VISION
7 In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream and told the sum of the matters. Daniel spake and said, I saw in my vision by night, and, behold, the four winds of heaven brake forth upon the great sea. And four great beasts came up from the sea, diverse one from another. The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made to stand upon two feet as a man; and a man’s heart was given to it. And, behold, another beast, a second, like to
a bear; and it was raised up on one side, and three ribs were in its mouth between its teeth: and they said thus unto it, Arise, devour much flesh. After this I beheld, and, lo, another, like a leopard, which had upon its back four wings of a bird; the beast had also four heads; and dominion was given to it.
In this vision the prophet saw the great sea as its waters were being agitated. Out of the surging billows there emerged a lion-like beast. It came upon the shore and was master of what it surveyed. Following it was another beast, a second one, like a bear. It also emerged from the water, taking the place of the first one. Following it was a third one, like a leopard. It had four wings of a bird and four heads. Dominion was given to it.
THE
SECOND VISION
After this I saw in the night visions, and, behold, a fourth beast, terrible and powerful, and strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and stamped the residue with its feet: and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots: and behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.
In these verses we have a description of the coming of the fourth beast, which was so very terrible and hideous that Daniel found no animal with which to compare it, since it was different from all the other beasts. According to him, “it devoured and brake in pieces, and stamped the residue with its feet.” It had ten horns. In the midst of these there came up another horn, a small one, before which three of the ten were plucked up by the roots. This horn had eyes and a mouth that spoke words of blasphemy.
When one reads this passage, he instantly receives the impression that these are not literal beasts but are symbols. The data leading to this conclusion are the facts that the first one was like a lion and had eagle’s wings. When these were plucked, it was lifted up from the earth and made to stand on two feet as a man, and a man’s heart was given to it. The third one, like a leopard, had upon its back four wings of a bird, and it had four heads. Instantly one realizes that these are not literal beasts. If they are not, then they are symbols of something; for it is quite evident that they have some significance. The fact that such animals come out of the waters of the troubled sea and live upon the land likewise intimates that they are not literal animals. The impressions received from reading the passage are confirmed by the angel’s interpretation, which is as follows: “These great beasts, which are four, are four kings that shall arise out of the earth” (Dan. 7:17).
From this statement it is clear that these animals are symbols of four kings. Concerning this position there can be absolutely no doubt; but these beasts also have another signification as is indicated by verse 23. “Thus he said, the fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down and break it in pieces (Dan. 7:23). I invite the reader to note carefully that the fourth beast, according to this verse, is “a fourth kingdom upon earth.” In verse 17, as we have seen, these beasts are four kings; but, according to verse 23, the fourth beast is a fourth kingdom. This language, therefore, shows that the words, king and kingdom, are used interchangeably as they apply to these four animals. We must always remember that they have this twofold signification, and that we must examine minutely the immediate context of any statement to ascertain which of these definitions was in the writer’s mind when he used one of the symbols in any given case. This is one of the fundamental principles in
interpreting symbolic language. If it is ignored, hopeless confusion results; but if this principle is recognized as all the facts are carefully weighted, a given passage will yield its rich and sacred meaning to the earnest student.
But there must be some fundamental reason underlying this double usage. I can call attention to it by relating the following circumstance. Some years ago Theodore Roosevelt split the Republican Party at the National Convention held in Chicago. His followers formed what became known as the Progressive Party. Shortly after that event a European came to America and asked how many parties we had in this country. The immediate reply was: “Three-Republican, Democrat, and Roosevelt.” This answer was correct, for Theodore Roosevelt was the father of the Progressive Party. He was its life. When he died, it died and passed out of existence. Thus the witty reply that Roosevelt was the third party was in keeping with good usage. This story might be used as an illustration of the two-fold symbolic meaning of a beast. In a certain statement reference is made to the monarch; the beast therefore symbolizes the king. The facts of the immediate context however must make this meaning clear. Speaking figuratively, in such a connection the facts focus the spotlight upon the sovereign. The same symbol appearing in another context with different data refers to the realm over which the sovereign reigns. In this instance, the facts flash the floodlight over the entire realm. In view, therefore, of this double usage, one must be very careful to examine all the facts to determine whether he sovereign alone is in view or the kingdom is meant.
Having therefore learned that beasts when used symbolically have this twofold meaning, it is for us next to ascertain what four governments are symbolized by the beasts of this vision. When we lay Daniel 7 beside Daniel 2, immediately a parallel is suggested to our minds. There are four metals n the image of
Nebuchadnezzar and four beasts of Daniel’s vision. Following the fourth kingdom represented by the iron legs and the iron and clay toes is another one which is set up by the God of heaven, and which shall never pass to another people nor be destroyed. After the judgment, which is pronounced upon this fourth beast, one like unto a son of man comes before the Ancient of Days, receives a world-wide, everlasting kingdom, and establishes His reign of righteousness upon the earth. Without question the fifth kingdom of Daniel 2 is the kingdom of this “one like unto a son of man” of Daniel 7. The facts are plain, and the interpretation is sure. The image vision was given to Nebuchadnezzar in his second year. The beast visions were shown to Daniel in the first year of Belshazzar, king of Babylon. Let it be remembered that Daniel interpreted Nebuchadnezzar’s dream, whereas he was the recipient of the revelation concerning the four beasts. An angel however interpreted this vision to him. Daniel informed Nebuchadnezzar that he and his kingdom were symbolized by the head of gold, as we have already seen in the preceding study. The chest of silver signified a second kingdom, which succeeded Babylon, namely, Medo-Persia. The belly of brass represented the third world empire, Greece. The legs of iron and the toes of iron and miry clay set forth Rome. Since both visions were given during the ministry of Daniel and have his day as their initial date, since both have the same terminus, since there are four kingdoms presented in
each vision, and since they follow each other in succession (I shall below give the absolute proof on this point regarding the fourth beast), the irresistible
conclusion is that these visions are parallel and refer to the same kingdoms but are viewed from different angles.
As an argument against this position, our attention is by some called to the facts that, in the Book of Daniel, we read of Babylon (chapter 2), and of the Medo-Persian Empire and the Greek kingdom (chapter 8), but that in no portion of Daniel do we see the name of Rome. It is concluded, therefore, by these
expositors that the fourth empire symbolized by the legs of the image and the fourth beast of Daniel 7 cannot be the Roman Empire, but that it is some
kingdom that arises in the end of the age. Everyone who knows the contents of the Book of Daniel admits that Babylon, Medo-Persia, and Greece are mentioned by name in it, and that the name of Rome does not appear. This fact, however, does not militate against our identifying the fourth kingdom,
mentioned in these two chapters, as Rome. We have already seen in the previous study that in the image there were no breaks, which fact signified the immediate appearance of one kingdom after its predecessor went down. Continuity appears in Daniel 7. One beast emerges from the troubled waters as its predecessor disappears. That this is true is evident from the phrase introducing verses 6 and 7: “After this I beheld.” The expression in the original Aramaic (for this is the language in which chapters 2:4—7:28 are written) literally rendered is “in the place of this one.” This phrase in its connection means that the
third kingdom comes up and takes the literal place of the second one. In other words, the third beast, which is Greece, comes up out of the agitated, political waters and takes the place of the second empire, Medo-Persia. When we look at the historical facts and study the marvelous career of Alexander the Great, we know what actually happened. Alexander marched against the Medo-Persian Empire, conquered its armies, incorporated the entire kingdom into his realm,
and took it over. No one can for a moment question this fact.
This identical phrase—word for word—is used with reference to the appearance of the fourth beast. The latter comes up and literally takes the place of the third one. Now since we know literally what is meant with reference to the third beast’s coming up after the second and its taking the place of its predecessor, we are forced logically by the facts to understand that the fourth beast takes the place of the third one in a manner similar to the third’s taking the place of the
second. Since the third literally followed the second and immediately took its place, we know that the fourth beast takes the place of third in the same way.
These facts drive us to the irresistible conclusion that the kingdom symbolized by the fourth beast actually, literally, and historically overcame and succeeded the Medo-Persian Kingdom. What empire overran Greece, conquered all of its territory, swallowed it up, and took its place? There is but one answer—Rome.
All of the facts set forth in the image vision and in that of the four wild beasts viewed in the light of history acclaim with no uncertain sound that these four beasts, as well as the four metals of the image, symbolize Babylon, Medo-Persian, Greece, and Rome.
This position is the one taken by conservative scholars and is correct. Let us not discard a view that is supported by all the facts, and that has been held by godly, consecrated Bible scholars unanimously, for some theory that has been propounded in order to relieve the passage of a seeming difficulty. The Lord does not need our assistance. He said what He meant and meant what He said.
THE
THIRD VISION
“I beheld till thrones were placed, and one that was ancient of days did sit: his raiment was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before him: thousands of thousands
ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. I beheld at that time because of the voice of the great words which the horn spake; I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire” (Dan. 7:9-11).
What scene is this? Is this the judgment mentioned in Matthew 25:31-46—the judgment of the living nations which survive the Tribulation and which are gathered before Christ at His second coming? By no means could it be this judgment, for, when Christ sits upon the throne of His glory, the Antichrist and all of his aides will have already been slain. Paul tells us that the Lord Jesus at His second coming will slay the Antichrist (2 Thess. 2:8). The judgment of the living nations mentioned in Matthew 25 occurs after Christ has come to earth. But when this scene mentioned by Daniel takes place, the Antichrist will be in the plenitude of his power, hurling defiance against the Almighty. In view of these considerations and others that might be mentioned, one cannot identify this judgment as the one described by Jesus in Matthew 25.
But some take the position that the Ancient of Days mentioned in verse 9 of this passage is the same as the Ancient of Days described in verses 21 and 22 and that the latter passage undoubtedly refers to Christ and His judging the nations after His return. The Ancient of Days mentioned in verse 9 cannot possibly be the Lord Jesus Christ; but He is undoubtedly the Father, for, in the fourth vision of this series (verses 13 and 14), Christ is the one “like unto a son of man,” who comes before the Ancient of Days and receives from Him the kingdom. Verses 21 and 22, in which the Ancient of Days again appears were spoken by the interpreting angel to Daniel as he explained the judgment to be pronounced by the Almighty upon the Antichrist. The Ancient of Days in both cases is therefore God the Father.
Since this angel came to Daniel’s side and was explaining to him the significance of the visions which he had just seen, let us visualize the situation. We can then see more clearly the import of the language. Frequently I give stereopticon lectures. I throw a certain scene upon the screen and with my pointer explain the different objects that are pictured. For instance, if I show a picture of Jerusalem taken from the Mount of Olives, in the lower left-hand corner I point out the Dome of the Rock on the Temple area. In the lower right-hand corner I call attention to a building, most beautiful and modern, and explain that it is the million-dollar Rockefeller Museum. Moreover, I speak of the east wall of the city, giving special attention to the golden gate. Thus I explain the
various objects of interest in the picture. In the same way the four visions were shown to Daniel. Figuratively speaking they were thrown upon the screen. As Daniel gazed at them, an angel came to interpret to him their significance. As has been indicated above, Daniel wrote by inspiration the description of the four visions, which account is found in the first 14 verses. By the same infallible guidance of the Spirit, he has recorded in the last 14 verses the explanation
which the angel made to him as he looked at these four scenes. There was before the prophet in the third vision the Ancient of Days, God the Father, sitting upon a throne of judgment, while the beast, the Antichrist, on earth hurled defiance and blasphemies at Him. The angel informed Daniel that the
persecution of the saints (Jewish people) by the Antichrist continues up to the time when the Ancient of Days comes into the courtroom of heaven, takes His
seat upon the throne, and pronounces judgment against the beast. All these facts show conclusively that the Ancient of Days mentioned by the angel could be none other than the One who sits upon the throne described in verse 9. These and other facts likewise prove absolutely that this judgment scene could not be the judgment of the living nations after Christ returned to this earth.
After having disposed of the misunderstanding relative to this scene, let us look more closely at the revelation that is given in the verses just quoted. In order to do this, I wish to present an imaginary case. Let us assume that we are looking at a moving picture. This place is to have two screens, an upper and lower. The first two visions are thrown upon the lower screen. As we have seen, these two present the four beasts which appear in succession. We sit there with rapt gaze observing the coming forth of each of the beasts in succession; but our interest is immediately heightened when we see the fourth one take the place of the third and observe him in all of his maneuvers and developments until finally he in arrogant pride and haughtiness defies the God of heaven. As we contemplate this picture and all of its implications, suddenly there is thrown upon the upper screen another picture giving a view of the supreme courtroom of the universe. Presently a throne is set. Then other thrones are placed around this one. When all things are ready, the Ancient of Days enters, attended by an innumerable host of angels. He takes his seat upon the throne. Then He pronounces judgment against the beast, the Antichrist, which, when carried
out, causes his execution. He is then “given to be burned with fire.” Thus is brought to a conclusion the proud and defiant career of this last world emperor.
THE
FOURTH VISION
“I saw in the night visions, and behold, there came with the clouds if heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Dan. 7:13-14).
After the Almighty pronounces His judgment upon the Antichrist, one “like unto the son of man” comes, even before the Judge of the universe, the Ancient of Days. He is at this time invested with authority and power to reign over all peoples, nations, and languages upon the face of the globe. His dominion will be an everlasting one which shall not pass away, and His kingdom that which shall not be destroyed.
Who is this one “like unto a son of man,” appearing before the Ancient of Days and receiving universal sway? Our passage does not give any hint as to His identity; but, when we study such a prediction as Isaiah 7:14, which foretells the virgin birth of the Messiah, we see that this King is God in human form. Many are the passages throughout the Old Testament which show that the Messiah is the God-man, which present His entire career, and which foretell His incarnation, life’s work, sufferings, death, burial, resurrection, ascension, and session at the right hand of God while He awaits the time when God will put His enemies under His feet. The counterpart of this teaching is found in the New Testament. When one studies both the Old Testament predictions and the New
Testament account of Jesus of Nazareth, together with the prophecies found therein, one is immediately convinced that this one, “like unto a son of man,” can be none other than Jesus of Nazareth, the God-man who has fulfilled the Old Testament program to date, and who is awaiting the development of events of the end-time when He will, in fulfillment of the fourth vision of Daniel 7, go into the presence of the Almighty and be invested with world dominion and power. When He does that, He will return and establish His reign of righteousness upon the earth.
All these facts are in perfect accord with the parable of our Lord, recorded in Luke 19:11f. Because He was drawing near to Jerusalem and because the people thought that the kingdom of God in its glorified form was to be established immediately, Jesus spoke the parable of the pounds, saying that the kingdom of God is like unto a man who went into a far country to receive for himself a kingdom and to return, but before making his departure he delivered to his servants his goods, to each one a pound. To them he gave instructions that they should use this money in a profitable way. Then the nobleman went into the far country. When he received his kingdom, he returned and rewarded his servants according to their works. Jesus is the nobleman of the parable. Heaven is the far country. Believers are the servants who should now be using their pounds for the glory of God and the blessing of humanity. Jesus is still in heaven awaiting the development of the events of the end-time when the Father will take His seat upon the throne in fulfillment of Daniel 7:9-12, and ronounce judgment upon the Antichrist. By the time He does this, He will have put Messiah’s enemies under His feet (Ps. 110:1-2). As soon as this is done, the Son will appear before the Father and receive authority to establish His reign of righteousness upon earth (Dan. 7:13-14). When this program is compared with the many passages bearing upon this subject, it is seen that all relevant matter harmonizes with it.
SPECIAL
POINTS REGARDING THE FOUR BEASTS
I have already called attention to the fact that this one is acting arbitrarily if he assumes an interval of time between the kingdoms symbolized by the various metals of the image vision or by the beasts of Daniel 7. It is unthinkable to assume that the gold of the head did not reach to the silver of the chest. The same thing is true with reference to the silver of the chest and the brass of the belly. In the same manner we are forced to believe that the brass of the belly made contact with the iron of the legs. There was no break in the continuity as indicated by the metals of the image. This same unbroken continuity is likewise indicated by the beasts, each coming up immediately after its predecessor. Moreover, each beast remained upon the stage after its appearance until it was replaced by the next one. The lion-like beast set forth the Babylonian Empire throughout the period of its existence—until it went down under the
Medo-Persia power. The same thing is true of the bear-like beast symbolizing Medo-Persia. This animal represented that empire throughout its entire career—from the time it succeeded the Babylonian Kingdom until it went down under the Greeks. The same principle is maintained with reference to this empire, which was succeeded, as all historians avow, by the Roman Empire. If we accept this sane, sound course of reasoning with reference to the fourth beast, we are to understand that it represents the Roman Empire from the time that it succeeded the Greeks until the Ancient of Days takes His seat upon the throne at the end of this age and passes judgment upon its last emperor, the Antichrist.
Absolute confirmation of this interpretation is found in the actual text. In Daniel 7:9 we gave these words: “I beheld till thrones were placed, and one
that was ancient of days did sit: his raiment was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and the wheels thereof burning fire.” Daniel beheld “till thrones were placed, and one that was ancient of days did sit.” What did Daniel behold? When one reads verses 7 and 8, he sees that Daniel was looking at the nondescript beast, the fourth one. Hence his statement, “I beheld till thrones were placed,” means that he saw the beast when it arose and kept looking at it until the judgment was placed in heaven, which, as has been stated and as all know, will be at the end of this age. Thus, Daniel tells us that he saw the rise of this beast and that he observed its developments and movements throughout its entire existence—from its rise until the ancient of Days takes his seat upon the throne. This language is absolute and positive proof that the fourth empire, Rome, which succeeded Greece,
appeared on the historical scene and has remained in full view through the centuries and will continue thus until the Ancient of Days takes his seat upon
the throne.
To bring this thought out more graphically, let us again imagine that we looking at a moving picture. We see the waters of the great sea troubled. Presently there emerges from the surging billows a terrible beast which cannot be compared with any known animal. It comes upon the shore, and it takes possession of countries and extends its borders far and wide. It is master of all it surveys. Daniel sees the picture before him. He notices every motion and all
developments. This picture remains before the prophet’s gaze from the time it is first thrown upon the screen until the Ancient of Days pronounces judgment upon it. It may seem needless to emphasize the negative part of this proposition; yet it might be beneficial to some. This fourth beast never disappears from sight from the time that it comes upon the screen until the judgment scene is thrown upon the upper screen, which represents the courtroom in heaven. These facts show that the government, which is thus symbolized, makes its appearance upon the historical arena and never disappears until the end of this age when the Almighty pronounces judgment upon it. Then its last emperor is cast into a place to be burned with fire. From all the facts we have ample Scripture proof to warrant the belief that Rome was the kingdom which succeeded Greece historically and that it has continued through the centuries to the present time and will remain here until the Almighty pronounces judgment upon it at the very end of the Tribulation.
This evidence is in perfect harmony with that which is set forth by the legs of the image. As we have seen in our investigation, the legs are attached to the body of the image and continue all the way downward to the feet. This fact indicates that, after Rome was divided in 285 A.D. by Diocletian, as we know,
it would continue in its outward form through the centuries until it reaches the toe-stage in the very end of the age.
We know that Rome succeeded Greece as a world empire, that it reached the point when it was divided as indicated by the legs and that according to the
prediction it continues through the centuries to the end-time. In this connection let me again remind the reader that it is the perpetuity of the type of government that is affirmed here. We have already noticed in the study of the image vision that the continuity is in the type of government (the legs or iron and feet of iron and miry clay) and it not to be thought of in terms of local boundaries. A failure to recognize these important truths has led many excellent Bible teachers into serious misconceptions concerning the Roman Empire.
ROME
WILL YET BECOME A UNIVERSAL EMPIRE (DANIEL 7:15-28)
As for me, Daniel, my spirit was grieved in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings that shall arise out of the earth.
But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even for ever and ever. Then I desired to know the truth
concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet; and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell, even that horn that had eyes, and a mouth that spake great things, whose look was more stout than its fellows. I beheld, and the same horn made war with the saints, and prevailed against them; until the ancient of days came, and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom.
Thus he said, The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And as for the ten horns, out of this kingdom shall ten kings arise: and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time. But the judgment shall be set, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him. Here is the end of the matter. As for me, Daniel, my thoughts much troubled me, and my countenance was changed in me: but I kept the matter in my heart.
The angel, as we see in verse 17, explained the significance of the four beasts; namely, that they symbolize either the sovereign or his empire. Though Daniel was interested in all the beasts, the fourth one especially attracted his attention. Hence he asked concerning it. From verse 21 it seems that the vision of the fourth beast was again presented to the prophet. This is very easy for us to understand when we remember that a moving picture film, after it has been shown, might be run a second time in order to bring out or emphasize some point that was passed over at first. We might think of the portion of the vision that pertained to the fourth beast as being again, figuratively speaking, presented on the screen for a second study. When this was done, the interpreting angel explained the significance of the fourth beast’s devouring, breaking in pieces, and stamping the residue with its feet. Hence he declared, “The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces” (verse 23). I wish the reader to note the fact that, according to the angel, this beast is to devour the whole earth. When the Lord said the whole earth, He meant exactly what He said and said what He meant. Let us recall that, when the plain sense of Scripture makes common sense, we are to seek no other sense. The plain sense of this statement makes good sense. We are, therefore, to seek no other sense unless there is positive evidence in this context indicating differently, or unless it contradicts the teaching found in other passages. In verse 27 the angel informed Daniel that “the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High.” Note the language: “the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven.” This shows that there is to be a world kingdom and an international dominion, but this kingdom consists of sub-kingdoms. In other words, it will be the union of all the kingdoms of the world under one centralized government—all kingdoms under the whole heaven. This is a fundamental teaching of the Scriptures and must be so recognized by all prophetic students; otherwise construed, there can result nothing but confusion and discord.
But one might, in rebuttal, call attention to the decree issued by Caesar Augustus, “that all the world should be enrolled” (Luke 2:1). Does this expression, “all the world,” mean the entire world or the Roman world? God expects people to use common intelligence as they read His Word. When the King of England issues a proclamation, do those outside of his realm have to obey? The answer is NO. Orders by kings and emperors are to their subjects and not to those without their realms and jurisdiction. The facts of history and of common sense and experience show us that the expression “all the world” in this passage refers to the Roman world only. This same word, however, occurs in Romans 10:18 with a different connotation. The apostle in speaking of the gospel declared that “Their sound went out into all the earth,” and, as a complementary statement in this “Hebrew parallelism,” said, “And their words unto the ends of the world.” When we recognize that the second statement is a comment upon the first, we see that the very word used by Luke, when employed by Paul, indicates the entire earth. This same usage one sees in Hebrews 2:5-7. An examination of the context shows that the writer is talking about the entire earth in the Millennial Age. I could examine every occurrence of this expression in the Greek New Testament. In each instance the facts of the context indicate its meaning. As another counter-argument to the position which I am advocating, our attention is called to such a passage as Acts 2:5 where we are told that there were Jews dwelling in Jerusalem from every nation under heaven. Is this statement, “from every nation under heaven,” to be taken literally or in a limited sense? The facts of the context alone can decide. If one will only read Acts 2:5-13, he will see that Luke was not using this language in the absolute sense of the term, for he limits its meaning by calling attention to the various nations represented in the multitude. Thus arguments based on Luke 2:1,2 and Acts 2:5,6 and similar ones to show that “the whole world” in Daniel 7:23 does not mean literally what it says are seen to have no bearing on the issue whatsoever. Let us always remember that words have various shades of meaning and there is a relative as well as an absolute use of language. The facts of each context must determine the significance of a term in any given case.
Since there is nothing in Daniel 7 to indicate that “the whole earth” is not to be taken literally, we shall do well to accept it at its face value. Moreover, we are forced to acknowledge the correctness of this position since positive evidence in the form of verse 27 shows that this fourth kingdom is to devour the whole earth—it is to be “the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven.” Furthermore, we must remember that there are other predictions in the Word which show that the Roman Empire is to be a universal one in every sense of the term. For instance, John in Revelation 13, speaking of the beast, said, “And there was given to him authority over every tribe and people and tongue and nation.” What does this language
mean? There is but one interpretation possible, which is that every nation upon the face of the globe will be incorporated in this kingdom in the end-time.
Additional proof of this position is seen in Revelation 11:15 which asserts that there were great voices in heaven saying, “The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign for ever and ever.” The Authorized Version speaks of “the kingdoms of the world” in this passage, but the American Revised Edition, following the Greek accurately, speaks of “the kingdom of the world.” The existence of one universal kingdom in the end-time is in perfect alignment with the teaching of Haggai 2:20-22. The Lord in speaking to Zerubbabel, the Governor of Judah, after the return of the exiles from Babylon, foretold the shaking of the heavens and the earth, which prediction we know refers to the time of the Tribulation, saying, “…and I will overthrow the chariots, and those that ride in them” etc. Here we see “the throne of kingdoms”—different kingdoms but one throne controlling them. In view of this plain teaching, we therefore are forced to believe that the fourth beast, the symbol of Rome, will, as Daniel asserts, devour the whole earth, will tread it down, and will break it in pieces.
According to verse 23, this fourth beast, which succeeded the third one, devours the whole earth. As has been shown, Rome has never swallowed up the earth in fulfillment of this passage. Has the Word of God failed? Positively not. Since it was foretold that she will devour the whole earth, and since she has not done so, we may be absolutely certain that she will yet play the role here foretold.
But did not Rome follow Greece and did she not disappear from the historical scene? These are pertinent questions that must have a candid and full answer. As was suggested above, Daniel beheld the fourth beast when it came forth out of the troubled waters of the sea. He saw it come upon the land; he continued to look upon it until the Ancient of Days took His seat upon the throne and passed judgment upon it. These facts show that, according to the
prophetic vision, Rome was not to disappear after its historic rise but is to continue through the centuries until it devours the entire earth at the end-time. When I speak of Rome, I refer to political Rome. I mean the type of government that first found expression in the reign of the ancient Caesars. That type came up in fulfillment of the prediction, become dominant, and swallow up the entire earth. From this conclusion there can be no possible escape, the Word of God being true.
THE
WORLD KINGDOM BREAKING UP INTO TEN DIVISIONS
“And as for the ten horns, out of this kingdom shall ten kings arise: and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings” (verse 24).
The angel informed Daniel that “out of this kingdom”—this fourth kingdom after it has devoured the entire earth—there shall arise ten kings. According to this prediction, Rome is to devour the whole earth. After it has reached this stage—and only after it has thus developed into a world power—do the ten kings arise. Since Rome has never devoured the whole earth, we may be certain that these kings have never appeared, and never will until that event—if language means anything at all. Since no world ruler would likely relinquish his grip upon any portion of the earth voluntarily and render his authority to ten other men, we are safe in concluding that Rome, after she becomes a world kingdom, will collapse and fall into ten different parts, over each of which there will arise a king or a dictator. That the ten kings do not arise until after Rome has become a world empire is evident from the fact that the angel began to
interpret to Daniel the meaning of the four beasts, starting from the first and concluding with the last. He is therefore giving the chronological order of the sequence of events. Since this is true, and since he mentioned the rise of the ten kings after the beasts has devoured the whole earth—out of this kingdom, the world empire, the ten horns arise (the ten kings)—we know positively that the ten have not appeared yet.
After the world empire has fallen of its own weight into ten divisions and the ten dictators have arisen, seizing the authority in each of these sections, there arises the Antichrist, who is symbolized by the little horn arising after the ten. All fundamental premillenarians, with whose teachings I am acquainted, are agreed that this little horn is none other than the Antichrist of whom we read in I John 2:18. He arises out of obscurity and becomes associated with these ten kings. By his diplomatic maneuvers, as we learn from other Scriptures, he gradually seizes the power, adroitly taking it from the ten. Finally, in the midst of the seventieth week of Daniel—in the middle of the Tribulation—there is a political upheaval in which three of the ten kings are destroyed. For further information about this upheaval, see Daniel 11:40-45. The Antichrist then becomes absolute, ruling ruthlessly during the latter half of the Tribulation.
Could any person in the public life of today be the Antichrist? Since he does not appear until Rome has become a world empire and has split into ten divisions, we may be certain that no man today who is occupying any place of prominence could possibly be that “wicked one”. Without hesitation, I say
with boldness upon the authority of this passage that no dictator at the present time could possibly be the Antichrist. Furthermore, he is to be a Roman, as we see from Daniel 9:26. The angel Gabriel speaking to Daniel said that people “of the prince that shall come shall destroy the city and the sanctuary,” the Temple and the city of Jerusalem. The Romans destroyed them. Since the prince, the Antichrist is of this people, he must be of Roman extraction. Let us beware of a system of interpretation, therefore, that tries to identify anyone now in the public gaze as the Antichrist. WE must always bear in mind that “the wicked one” is to be of Roman origin. Furthermore, the numerical value of his name must equal 666 (Rev. 13:17, 18).
THE
WORLD KINGDOM TURNED OVER TO THE SAINTS OF THE MOST HIGH
At the end of the seventieth week of Daniel the kingdom of the world becomes the Kingdom of our Lord and of His Christ. At that time He turns it over to the saints of the Most High. The word saints in the Old Testament, always refers to the Jewish people. An examination of the various occurrences of this word will reveal no other meaning. It fundamentally means one who has entered into covenant relationship with God by means of sacrifice (Ps. 50:5). The saints, therefore, are those who have obtained favor by means of accepting the sacrifice which God has provided. The Jews offered the sacrifices which God commanded and thus obtained His favor; but all of their offerings were typical of the real, all-sufficient Sacrifice—the Lamb of God that taketh away the sin of the world (John 1:29). Because of the typical meaning, therefore, of their sacrifices, the Jews entered into covenant relationship with God. They (and possibly believers of the New Testament) are the saints of this prediction. Thus converted Israel together with the saints of the present age—the church of the Lord Jesus Christ—obtains the kingdom, and the church reigns with Christ for a thousand years (Rev. 20:6).
THE
BEAST OF REVELATION 13 AND 17
And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy. And the beast which I saw was like unto a leopard, and his feet we as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his throne, and great authority.
And I saw one of his heads as though it has been smitten unto death; and his death stroke was healed: and the whole earth wondered after the beast;
and they worshipped the beast, saying, Who is like unto the beast? And who is able to war with him? And there was given to him a mouth speaking great
things and blasphemies; and there was given to him authority to continue forty and two months. And he opened his mouth for blasphemies against God, to blaspheme his name, and his tabernacle, even them that dwell in the heaven. And it was given unto him to make war with the saints, and to overcome them: and there was given to him authority over every tribe and people and tongue and nation (Rev. 13:2-7).
According to the first verse of the quotation above, the beast which John saw emerged from the waters of the sea. This seems to be an echo of Daniel 7, where as we have seen, the four beasts of that vision emerged from the troubled waters of the great sea. This beast was more like a composite one, because its body was that of a leopard, with the feet of a bear and the mouth of a lion. These features immediately suggest the three first beasts of Daniel’s vision—lion-like, bear-like, and leopard-like ones. It seems that, since this beast possesses these distinctive features of the first three beasts of Daniel 7, the Lord intended to convey the idea that there would be incorporated in the four kingdom the dominant characteristics of its three predecessors. This seems to be the
inescapable inference.
The fourth beast of Daniel 7 continues to the very time of the judgment of the Almighty and the establishment of the Kingdom of God upon the earth. As already seen, it is a world-wide kingdom. The first beast of Revelation 13—the symbol of a world-wide kingdom (Rev. 17:7)—continues to the very time of
the Lord’s establishing His kingdom upon the earth. We conclude, therefore, that this first beast of Revelation 13 is none other than the fourth beast of Daniel 7.
We are told by Daniel that the fourth beast had ten horns upon its head. John adds that the beast of his vision had seven heads in addition to the ten horns. This fact does not contradict Daniel’s revelation but simply is supplemental to it. All the facts connected with verses 1 and 2 of Revelation 13 point to the conclusion that in them the floodlight of prophecy was flashed over the entire realm of the empire; but in verses 3-7 the light is focused upon the sovereign of this kingdom in the end-time. Every earmark of an individual is seen in this description. This shifting of the point of view from the empire as such to that of the sovereign is, as we have already seen, characteristic of such symbolic representations as this one.
In Revelation 13 John generally describes the fourth empire symbolized by the nondescript beast after it has become a world empire. In verses 1 and 2 of this chapter he takes a backward glance and with one stroke of the pen, as it were, gives us a delineation of this first beast from its rise to its culmination in the end-time. Then in verses 3-7 he focuses attention upon its seventh head, on which are the ten horns. It receives the death stroke, is slain, but by the power of Satan is brought back to life again. From that time onward to the end of the Tribulation—the last forth-two months before the Lord’s return—this dictator, brought back from death by the power of Satan and energized by him, will stage the greatest demonstration of super-human, satanic power that the world has ever seen. But as we learn from Revelation 19, he is brought to a sudden end by the personal coming of the Lord Jesus Christ, the King of kings and Lord of lords.
The second beast of Revelation 13:11-18, the one coming up out of the earth, seems to be subordinate to the Antichrist and to have one sole object in life which is to magnify and glorify the Antichrist. When all the facts are studied, it appears that he is the one who is called the “false prophet” in Revelation 19:20. All that he does it to forward the glory, the power, and the might of his master.
THE
SEVEN HEADS AND TEN HORNSOF THE BEAST
And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns. The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not and shall come. Here is the mind that hath wisdom. The seven heads are seven mountains, on which the woman sitteth; and they are seven kings; the five are fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while. And the beast that was, and is not, is himself also an eighth, and is of the seven; and he goeth into perdition. And the ten horns that thou sawest are ten kings, who have received no kingdom as yet; but they receive authority as kings, with the beast, for one hour. These have one mind, and they give their power and authority unto the beast (Rev. 17:7-13)
A comparison of this quotation with the thirteenth chapter shows that the beast here described is the same as the one set forth there. Scholars are agreed that Babylon, the harlot is none other than the false ecclesiasticism that will develop in the end-time, and that will be supported by the government as a state religion. John wishes to explain the history of this beast. He states that “the beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition.” What is the significance of the word beast in this quotation? Does it refer to the empire or to its head? Some excellent brethren are convinced that the empire is in view. Does this verse indicate that it existed for a time; that it disappeared from the historic scene; and that it will be revived at the end-time and become a dominant factor in the history of the world? On the other hand, there are those who are convinced that the beast in
these verses signifies the personal Antichrist, the last ruler of Rome. They see in this passage a prediction that he will come to power and exercise great authority; then he will be slain having received the death stroke; next his spirit descends to the pit of the abyss; finally, he comes forth from thence, and will be raised to life by the power of Satan. Many excellent interpreters take this view of the question.
What shall we do about this matter since there is a division of opinion? There is, it seems to me, but one intelligent thing that we can do: Look at all the
facts and see in what direction they point. In this connection, let us remember that sometimes a beast signifies a kingdom and in another connection it refers to its ruler. Let the reader refresh his mind by referring to Daniel 7:17, in which passage the beasts are said to be four kings. As we have learned, this passage focuses the light upon the sovereign of the realm, but in verse 23 of the same chapter the fourth beast is called a fourth kingdom. In this verse the floodlight of prophecy is flashed all over the realm of this last empire. We see that even in this one chapter our symbol has two different significations. In Revelation 13:1-7 these two usages appear. Now what is its meaning in Revelation 17:7? Let us, for the sake of investigation, assume that it refers to the Roman Empire, signifying that there was a time when it was in existence, that it disappeared from the historic scene, and that it will come back to life in the end-time. If this is the meaning, this experience is not a new one for certain empires. For instance, Babylon was a mighty kingdom and ruled the Tigris-Euphrates Valley in the days of Hammurabi and his successors. Finally, it disappeared from the historic scene. Then it was revived by Nabopolassar, the father of Nebuchadnezzar. Thus, there was a time when Babylon was; then it disappeared, and entered what we might call the period “when it was not”; finally it was brought back to life and entered what we might call the third period of its history. As all scholars know, Greece was a mighty power succeeding the Medo-Persian Empire. It continued through several centuries and finally disappeared from the stage of action, being absorbed by another kingdom. Finally, at the end of the Greco-Turkish War, it returned to life and became a political entity and maintained its independence until it was overrun by the Germans in 1941. Once again, there was the ancient kingdom of Poland which was a political entity in Central Europe. Finally, it was overrun, carved up, and partitioned between Russia, Germany, and the old Austria-Hungary Empire. At the conclusion of the first World War, Poland came back as a nation and continued until it was overrun by Germany in 1939. Were the people of the world ever electrified or astonished at the revival of any of these empires? This question must be answered in the
negative. Granting that John was speaking about the Roman Empire and its reviving in the end-time, will men be electrified and astonished at its revival and be swept off their feet to the extent that they will worship the emperor because of the fact that it comes back to life again politically? Such a resurrection
of a political power never has and never will produce such a radical change in the thinking of men as to cause them to worship the ruler of a kingdom. The facts seem to preclude our thinking of this verse as a reference to the political organization and system of Rome.
Let us suppose that the beast here refers to the Antichrist and his personal experiences. This head of the world empire receives the death stroke but is healed from it. The result is that “the whole earth wondered after the beast” (Rev. 13:3). According to this passage and its context, it is the coming back to life of the beast after receiving the death stroke that makes the people of the world wonder after him and worship him. Chapter 17:8 declares that, when the beast comes out of the abyss (the place of departed spirits and demons), those who dwell upon the face of the earth, and whose names have not been written in the Lamb’s Book of Life, will wonder at him as they behold “how that he was, and is not, and shall come.” If we assume that this beast is the world ruler and accept at face value the prediction in the seventeenth chapter; namely, that he dies, that his spirit goes down into the abyss, that he is brought back to life by the power of Satan, and that he is energized by him to the extent that he performs miracles, the like of which have never been wrought before; then we can see how that all the people of the world whose names have not been written in the Lamb’s Book of Life will see the supernatural element connected with his resurrection and will acclaim him as God. (Compare II Thess. 2:4) From this standpoint, it seems that all the facts point most positively to the conclusion that the beast in Revelation 17:7b, who is also mentioned in chapter 13:3-7, is none other than the personal Antichrist, who is slain by an opponent, who dies, but who is raised by the power of Satan.
There is another fact which confirms this conclusion. In Revelation 13:11-18 we see that the second beast, the false prophet, makes an image to the first one. At that time a great celebration is held in honor of this man who is brought back to life. Power is given to the second beast to give life to the image. This first beast, according to verses 17 and 18, has the number 666. We are expressly told that this is “the number of a man.” This number does not refer to a political system or government, but to a man, the Antichrist.
In view of these facts, I am of the conviction that “the beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into
perdition” is the personal Antichrist and refers to his being slain and his coming back to life. In view of all these consideration, I cannot accept the interpretation that this passage refers to the revival of the old Roman Empire.
THE
SEVEN HEADS OF THE BEAST
“Here is the mind that hath wisdom. The seven heads are seven mountains, on which the woman sitteth: and they are seven kings; the five are
fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while” (Rev. 17: 9-10).
This beast, according to this scripture, has seven heads, which are called seven mountains, but John is quick to let us know that he is not using “mountain” in the literal sense, for he declares that “they are seven kings; the five are fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while.” When a mountain is used symbolically, it always refers to a government (Jer. 51:25). Obviously in this case it is used symbolically, for John gives the interpretation by saying that these mountains “are seven kings.” Since John interprets these mountains as symbols, it is certain that he is not talking about the hills of the city of Rome as has been understood by some excellent Bible commentators.
Some men are of the opinion that the seven kings mentioned are seven individual Caesars. According to this view, five had already been before the time of John’s writing Revelation; one was on the throne; and another was to come. Facts point to the conclusion that John wrote the Revelation in the days of Domitian, the Roman emperor, about 96 A.D. A glance at the list of Caesars who had already sat upon the throne shows that there had been more than five. Their names are: Julius Caesar, Augustus, Tiberius, Caligula, Claudius, Nero, Gallo, Otho, Vittellius, Vespasian, and Titus. Domitian was on the throne when
John wrote the Revelation. He therefore could not have been speaking of the Caesars. Furthermore, there were many Caesars after Domitian. These facts forever disprove the theory under consideration.
What then can it mean? We may possibly find the answer to this question by referring to Daniel 7:6: “After this I beheld, and, lo, another like a leopard, which had upon its back four wings of a bird; the beast had also four heads; and dominion was given to it.” We have already learned that this leopard, the third beast of this vision, symbolized the Greek Empire. According to this passage, it had four heads at one time. When we look at the historical facts, we see that, upon the death of Alexander the Great, who established Greece as a world empire, the kingdom fell into four separate sections, in each of which there was established a separate government. Heads used in this vision of Daniel, therefore, signify the four different and independent governments—of this third empire. Without question the general conceptions concerning beasts in the Book of Revelation are borrowed from Daniel. This fact we have already seen. The fourth beast of this series, according to John, had seven heads, whereas the third one had four. The four heads of the third empire were contemporaneous, but John is quick to tell us that the seven heads of the fourth empire are not contemporaneous but are in succession. The proof of this
proposition is found in these words: “the five are fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while (Rev.
17:10). This language makes it very clear that these heads—governments—interpreted in the light of the language used in connection with the third empire, are symbolic of the classes of governments which control the fourth empire during its entire history. This fact is shown on the drawing at the beginning of this study. Above the solid line in the left-hand corner of the drawing are three animals representing Babylon, Medo-Persia, and Greece. These are taken from the Daniel version. Below this line is another animal that has five different heads. This one animal represents Rome from her rise in 753 B.C. to the time that she became a world empire. Before it took on such proportions it was a local affair, though growing all the time. Thus we see it at the beginning with its first head. Following this, we see it with its second head, etc. This is the Revelation version. When the sixth head appeared, it had grown to the point that it rose to the level of a world empire. It maintained this sixth head from that time forward and will continue to do so until the seventh one comes up at the end of
the age as is indicated on the chart. This latter part of the prediction is the combined prophecies of Daniel and Revelation.
Imperialism was the sixth head of Rome, for that was the type of government which was in existence in John’s day and which has persisted through the centuries. When the Antichrist comes forward at the close of this age, he and his government will constitute the seventh head. In the midst of the Tribulation he will be slain—that head will be given its death blow—but by the power of Satan he will be raised from the dead and will reappear as the eighth head, and yet it will be of the seven—only a break of a very short period intervening.
At the conclusion of the Tribulation the Lord Jesus Christ will return in glory, will destroy all human government, and will set up one of righteousness, peace and justice. O Lord, hasten that day!