Daniel 7:9-14

"…and his kingdom that which shall not be destroyed":

Daniel’s Night Vision

Introduction to the Text:

Daniel 7:9-14

Daniel is a demonstration, a living paradigmatic witness to the presence of God in the life of the believer that lives for His presence; in particular, it is as we carry His presence that His presence carries us. In January 2005, Dr. Rickie D. Moore challenged us at the beginning of our class in 1&2 Kings with this question, "How do prophets live among kings?" I believe Daniel is an answer to this question and has become the inspiration as to why I have chosen my text (Daniel 7:9-14) as my exegetical study in defense of the following thesis. I believe this text is the defining moment and center piece in the life of the document showing us that the court of heaven will eventually bring final judgment to all the kingdoms of the earth; His kingdom will prevail over evil in the end for His kingdom is eternal and shall never be destroyed.

The first six chapters of Daniel give a strong sense of cultic values lived out in the narratives; the actions and reactions within the courts give great meaning to the "cultic elements" defining the theology of court relations among the kings and kingdoms of Daniel.

Moreover, chapter seven acts as a "central hinge" in the center of the twelve chapters, moving the document from the narratives to "…Daniel’s first – person accounts of heavenly visions about the future and the celestial interpretations he receives." I also believe the text serves as the central theme and heart of Daniel. That being said, God is actively involved in the lives of those whose hearts are actively pursuing Him, and He puts on stage the saints in the midst of tyrant kingdoms; and also, God’s kingdom as victorious over all the ages.

Historically this chapter was written after the persecution and suppression of the festivals, most likely before the rededication of the temple by Judas Macabee in 164 B.C. Also, during this time of Judas’ leadership, heading up the great Jewish National Liberation struggle, is when Hanukkah was developed – meaning dedication or rededication of the Temple. Furthermore, the fact that Daniel 7 is written in Aramaic and is reflected in chapter 8 (written in Hebrew), it is assumed to be the oldest of the visions.

Nonetheless, Daniel’s vision took place during the time of Belshazzar the son of Nabonidus. "A document known as the Prayer of Nabonidus which tells of a ‘dread disease by the decree of the Most High God’ that befell Nabonidus" was found among the Dead Sea Scrolls, and is similar to the account of what befell Nebuchadnezzar in Daniel 4; of which, some believe Nabonidus was sick for over a decade in Tema, Arabia. This gives reason as to why Belshazzar ruled as coregent with his father from the third year of his reign.

Chapter seven embellishes the theme of chapter two; Daniel’s interpretation of the king’s dream and his vision of chapter seven are basically addressing the same four earthly kingdoms, Babylonian, Median, Persian, and Grecian. In his vision the fourth beast grows horns, the fourth horn speaks with arrogant words; but then, the beast is dealt with, and Daniel further sees with the clouds of heaven. One is like a human being, and to Him dominion, glory, and kingship is given over all peoples, nations, kingdoms and languages, over which, His sovereignty would never pass away. Though these four kingdoms may arise out of the earth, the holy ones of the Most High shall receive the kingdom, and ultimately possess it forever.

Interestingly enough, Daniel never leaves the earth in these writings; nonetheless, heaven appears, and with its appearance revelation explodes in apocalyptic fashion. The word apocalypse itself is derived from a Greek word that means "revelation;" consequently, the purpose of apocalyptic encounters is to reveal that which is hidden. Some of the questions needing answers that were hidden are as follows: What kinds of Kings from the Gentile world will they have to encounter? What did the community need in order to survive the rule of these Gentile kings? Just when would the time of distress come to an end?

Thus, the kingdoms of this world with their kings may arise in a strength that seems beyond challenge, and in the middle of the process, God’s people become as grapes in a winepress. Daniel chapter 7:9-14 gives us the hope that God’s kingdom appears in the midst of the strongest and most threatening evil presence, and as His judgment comes, He also establishes His kingdom that which shall never be destroyed.

Analysis of the Text:

[7:9] "I beheld till thrones were placed, and one that was ancient of days did sit." First of all, beginning with verse 9 down to 14, we find 9-10; 13-14 cradled inside chapter 7 as a stunning focal point and is poetic in form. The vision shifts to heaven or heaven appears, and the throne of God is revealed. Although, before any living figure appeared on that scene, the thrones (‏כָּרְסֵא “plural”) stood empty as great signs of hope. We see in this verse that God Himself is the Judge, as the Ancient of Days takes His seat on the throne of judgment. It is imperative to note, He is the only one that came to sit as judge.

God brings His world into Daniel’s world; God came, and suddenly, there becomes here, and here becomes there, as one in the same. "…The Holy Great One will come forth from His dwelling, and the eternal God will tread upon the earth, (even) on Mount Sinai, [and appear from His camp] and appear in the strength of His might from the heaven of heavens" (Enoch 1:4).

"…his raiment was as white snow, and the hair of his head like pure wool; his throne was fiery flames, and the wheels thereof burning fire."

"…one that was ancient of days": The eternal Father God; His days have no end.



"…his raiment was white as snow and the hair of his head like pure wool": Represents purity, absence of sin (Isaiah 1:18 and Psalm 51:7).



"…his throne was fiery flames": His judgment (Revelation 4:5).



"…and the wheels thereof burning fire": His resistless energy and restless power (Ezekiel 1:13-21).

[7:10] "A fiery stream issued and came forth from before him." Fire (נוּר‎) surrounding God in the Hebrew Scriptures can be used as a vehicle of judgment or destruction; in addition, it can represent God’s presence and authority in the physical world. A few scriptures reflecting this in the Torah are God’s presence as a smoking firepot (Genesis15:17), a burning bush with Moses (Exodus 3:2-4), His presence in a quaking mountain covered in smoke (Exodus 19:18), and the pillar of fire leading them in the wilderness (Exodus 14:24; 40:34-38).

"…thousand thousands ministered unto him; thousand times ten thousand stood before him." The idea of a heavenly court and council of divine beings was common in the Ancient Near East. Also, it is mentioned in the Kings, "I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left" (1 Kings 22:19). Collins says "The notion of heavenly council persists in rabbinic literature." And, "…it is important to note that the members of the heavenly council are called ‘holy ones,’ both in the Hebrew Bible (Psalm 89:6-8) and in the Canaanite and Phoenician material."

"…the judgment was set, and the books were opened." The books of heavenly record is well established in Scripture (Psalm 56:8; Isaiah 65:6; Malachi 3:16). On the other hand, it is distinct from those of "the book of truth" (Daniel 10:21) and the "book of life" (Daniel 12:1). This book is a record of the deeds and character of individuals. "The notions being consulted again has its background in the life of the royal court, which necessarily kept records of events and decisions (Ezra 4:15; Esther 6:1)."

[7:11] "I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire." As simply says by the scripture, in the context we can see that what happens to this fourth beast with its "great words" is a sentence from the court, and it is assumed that the fire coming from the throne destroys the Beast’s body. I believe we must also acknowledge that Daniel keeps looking; we cannot receive if we do not ask, and we cannot see, if we do not look.

[7:12] "And as for the rest of the beast, their dominion was taken away; yet their lives were prolonged for a season and a time." Now that the fourth beast has been incinerated by judgment fire, the other three loose their dominion and eventually come to their end as well. Now that God has appeared, they begin to disappear; God’s justice discriminates those that are worse than others.

[7:13-14] "I saw in the night visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the Ancient of Days, and he was brought 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."

Finally, one appears that is given dominion, glory, and a kingdom over all the earth and all serve him "One like unto a Son of Man." This scene is written poetically linking it to when the Ancient of Days arrived in verse 9; as a result, this king is separated from the fourth beast and characterized as the one the Ancient of Days has chosen to be the eternal King.

Several Commentators argue if the one that came here came "on" or "in" the clouds "from" or "to" heaven in this scene; regardless of the argument, it was concluded that he had to be supernatural or even deity. As I considered all my sources and pondered the scriptures myself, it is out of the scriptures that I suggest "came" denoted that He appeared in "the midst" of it all.

For example, using John’s terminology in the Revelation of Jesus Christ, he describes some of the activities surrounding the throne he viewed as "the midst" (Revelation 1:13; 2:1; 2:7; 4:6; 5:6; 6:6; 7:17) and in "the midst" of heaven (Revelation 8:13; 14:6). Even in the natural, one can be in conversation with someone and be standing in the midst of many objects, and as the conversation evolves, one can acknowledge the many items surrounding the midst of where they are standing or even at times not recognize other items.

This one like unto a son of man "came" to the Ancient of Days connecting with the one who took the judgment seat (throne) in the court. Dominion is given to this "one" and we see this one sharing the throne in Revelation 22:1 "flowing from the throne of God and of the Lamb" (ESV). Once again we see him in the midst of the throne with Father God. "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34 KJV).

Goldingay makes this comparison that the four animal figures came up out of the sea, but the human like figure, the one like unto a son of man, passed through the clouds (midst of heaven). As John stood in the midst of the throne room of heaven, he was standing on what he called the "sea of glass". "And before the throne there was a sea of glass like unto crystal…," (Revelation 4:6 KJV). When one considers all the items or entities mentioned in Daniel’s night vision, one cannot help but report that they all visually were in the midst of it.

In reference to the animal figures Goldingay goes on to say, "They appeared as a result of a heavenly initiative, and are within heaven’s purview and control, but they emerged from the sea, which suggests their disorderly, threatening nature." , and further yet, concerning the new and eternal king, "The human figure who answers to them comes unequivocally from heaven, and as a human figure, is also implicitly destined to exercise authority over animals…."

Although these four kingdoms represent historically the four kingdoms of Babylonia, Persia, Media, and Greece, they paradigmatically represent any and all earthly kingdoms that will in the end hand over their rule to this one who appears as a human, "one like unto a son of man." This "One" is the last and final King, Jesus Christ, and His Kingdom that which shall never be destroyed.

　

Bibliography:

Charles, R.H., The Book Of Enoch 24 Imp. (Great Britain: Longdunn Press, Bristol 1994).

Collins, John J., Daniel A Commentary on the Book of Daniel. (Minneapolis: Augsburg Fortress

1993).

Collins, John J., Daniel with an Introduction to Apocalyptic Literature. XX vol. (Grand Rapids,

Michigan: William B. Eermans 1999).

Eiseman, Robert, James the brother of Jesus The Key to Unlocking the Secrets of Early

Christianity and the Dead Sea Scrolls. (New York, New York: Penguin Books Ltd 1998).

Goldingay, John, Word Biblical Commentary Daniel. 30 vol. (Nashville: Thomas Nelson, 1996).

Kaiser, Jr., Walter C., "A History of Israel From the Bronze Age Through The Jewish Wars.

(Nashville, Tennessee: Broadman &Holman 1998).

LaSor, William Sanford and others, Survey of the Old Testament, 2 Ed. (Grand Rapids,

Michigan: William B. Eerdman.1996),

Lucas, Ernest C., Apollos Old Testament Commentary Daniel 20. (Nottingham, England:

Apollos 2002).

McGee, J. Vernon, Thru the Bible with J. Vernon McGee. (Nashville, TN: Thomas Nelson 1904-

1988).

Milik, J. T., "Priere de Nabonide et autres ecrits d’un cycle de Daniel," RB 63 (1956).

Pace, Sharon, Smyth & Helwys Bible Commentary Daniel. (Macon, GA: Smyth & Helwys 2008).

Redditt, Paul L., "The Community Behind the Book of Daniel: Challenges, Hopes, Values, and

its View of God," Perspectives in Religious Studies, 36, no. 3 Fall (2009).

Vanhoozer, Kevin J., Dictionary for Theological Interpretation of the Bible. (Grand Rapids,

Michigan: Baker Academic 2005).

Vogel, Winfried, The Cultic Motif in the Book of Daniel (New York/Washington, DC/ Bern:

Lang, 2010).

Wallace, Ronald S., The Lord Is King The Message of Daniel. (Downers Grove, Illinois:

Intervarsity Press 1979).

　

　

　

Sermon of the Text:

Daniel’s Night Vision / A Pentecostal Perspective

Daniel 7:9-14

Daniel’s life in the courts of kings began as a Hebrew exiled from his culture and the land of his culture. The old cliché "You can take the boy out of the country, but you cannot take the country out of the boy," fits Daniel’s story. He begins this journey as a teenager and endures it well over eighty years. At the beginning he was made to become a eunuch in the service of king Nebuchadnezzar, the king of Babylon.

Consequently, he had every right to be bitter and resistant to his oppressors; in contrast, he took on an "excellent spirit" (Daniel 5:12). I believe this excellent spirit developed in Daniel under these pressures; refusing to succumb to his present conditions, Daniel chose to honor those who had dishonored him, as he served them with the spiritual gifts God had given him (Daniel 2:23). This lifestyle as a paradigm became his cultic nature as he practiced the presence of God with his devotion to God in prayer.

It is in and out of these devotions that Daniel’s spiritual abilities came into being; it is as we live in the presence of God that His presence lives in us. It is not a surprise to a Pentecostal that these visions were apocalyptic in nature. We believe revelation hinges between the scripture and divine encounters with God. Daniel’s story evidenced these two and gives us a full panoramic view of how the presence of God practiced in the life of a believer, invades this carnal world with a spiritual kingdom that is covertly in control over all things.

As a result, his story reveals that He is God when everything is going right, and He is God when everything is going wrong, and that if we will press into His presence, His presence will press into where we are. "Thy kingdom come. Thy will be done in earth, as it is in heaven" (Matthew 6:10).

As we live in the awareness of God at the same time being totally aware of our earthly surroundings, His world and our world come into view as He sees it. It is in this devotional discipline that I believe Daniel’s deep spiritual encounters through dreams and visions took place. More importantly, I believe this is where his holy living took place and how his cultic values for that living were established in his actions and reactions.

In our text, the heavenly Father appears to Daniel as the Ancient of Days. His eternal position on the throne of heaven is evident in the middle of this vision; He is the God of our "was, is, and is to come." His presence encompasses all that has ever been, all that is, and all that is to be. In other words, there is nothing that has happened, that is happening, or ever will happen that does not happen outside of this place. God sees every evil and righteous event on earth from the footstool of heaven’s throne (Isaiah 66:1).

The voice that spoke to John said, "…and I will show thee things which must be hereafter" (Revelation 4:1). He began by showing him what is consistent or constant; he too sees God on His throne. We cannot encounter His presence as Daniel did and as John did without experiencing a measure of the "was," "is," and "is to come" in God. If we are to have a peak into the future as Daniel did, then we must be in fellowship with what is both constant and consistent. We must be willing to forgive in the place of bitterness, willing to honor those who dishonor us, and willing to be faithful to the cultic values squeezed out of relational devotion to God.

As with Daniel, it does not matter what court we may be standing in; Our God and our King from heaven will eventually win over all evil, and until then, we must live our lives out of His presence. He is the eternal King with a kingdom, that which shall never be destroyed.