III. Date of the Visions in Daniel 7-12. A parallel but different type of character and hope is reflected in the latter part of the book of Daniel. In the form of visions or predictions, these chapters interpret the meaning of the great world movements from the beginning of the Babylonian to the end of the Greek period. Each vision culminates in a symbolic but detailed description of the rule and persecutions of Antiochus Epiphanes. Several passages describe the destructive policies of this Syrian ruler almost as vividly as the books of Maccabees (Dan. 8:11, 12): "It (Antiochus) magnified itself even to the Prince of the Host (Jehovah), and took away from him the daily sacrifice, and cast down the place of his sanctuary, and set up the sacrilegious thing over the daily sacrifice, and cast down truth to the ground, and did it and prospered."
Daniel 11:20-44 contains a review of the chief events of Antiochus's reign. This description closes with the prediction: "He shall plant his palace between the Mediterranean and the glorious holy mountain; so he shall come to his end and none shall help him." Contemporary records indicate, however, that Antiochus died while engaged in a campaign in distant Persia and not in western Palestine as the author of Daniel anticipated. In the other visions, after the description of Antiochus's persecutions, the details suddenly give place to general predictions, implying that at this point the author turned from the contemplation of past and present events to that which was to him future. The great victories of Judas and his followers that led to the restoration of the temple in 165 B.C. are nowhere mentioned. In 11:34 is found an allusion to the Maccabean uprising: "Now when they are falling they shall be helped with a little help; but many shall join themselves to them with false protestations." This movement, clearly, is not regarded by the author as significant. The date of these visions, therefore, may be fixed with great confidence between the years 168 and 166 B.C.
IV. Their Real Character and Aim. In interpreting these visions it is important to note that they belong to the so-called apocalyptic type of literature. Already Ezekiel and Zechariah had employed the complex symbolism of the apocalypse to stir the imagination and strengthen the faith of their discouraged countrymen. The aim of the author of the closing chapters of Daniel was primarily to present a religious philosophy of history. Through the rise and fall of nations Jehovah's purpose was slowly but surely being realized. They are the expression of the eternal optimism of the prophets. They voice their deathless hope that "the best is yet to be." They were intended to encourage those in the midst of persecution with the assurance that God was still in his heaven, and that all would yet be right with his world.
V. The Four Heathen Kingdoms and the Kingdom of God. In the symbolism of the prophet the four beasts of Daniel 7 represented the Chaldean, Medean, Persian, and Greek Empires. The fourth beast with iron teeth that devoured and broke in pieces the rest was clearly the empire of Alexander, and the little horn that sprang up was the little horn which gored and mangled the helpless people of Jehovah. Opposed to the four beasts which represented the angels, or demons, the champions of each of the great heathen kingdoms, was Israel's patron angel Michael. It is this angel that is apparently referred to in 7:13 as coming from heaven, and in appearance like to a son of man. At Jehovah's direction he was to establish a glorious, universal kingdom, the citizens of which were to be the saints, the faithful Jews who remained loyal to Jehovah during the long, cruel persecutions. Not only those who survived but the martyrs sleeping in the dust of the earth were to awake and receive their glorious reward. The apostates were to be sentenced to everlasting shame and contempt. The wise teachers and martyrs who by word and example had striven to keep their race loyal to Jehovah were to be exalted in the coming messianic kingdom. Thus these visions reveal the hopes that inspired certain of the Jewish race in its period of supreme trial: the belief that Jehovah through his angel would speedily overthrow the power of the heathen persecutor, that he would establish a universal kingdom in which his own people should have chief place, and finally that even the bonds of death would not hold those who had died for the law. Thus at last out of this struggle Judaism emerged with a new-found faith in individual immortality. It was still bound up in the belief in the bodily resurrection, but at last the imperishable worth of the individual had become one of the cornerstones of Israel's religion.
Section CX. THE VICTORIES THAT GAVE THE JEWS RELIGIOUS LIBERTY
[Sidenote: I Macc. 3:1-9] Then his son Judas, who was called Maccabeus, rose up in his place. And all his brothers helped him, as did all those who had supported his father, and they fought with gladness the battle of Israel.
He spread far and wide the fame of his glory
And put on his breastplate like a giant,
And girded on his weapons of war,
And set battles in array,
Protecting the army with his sword.
He was like a lion in his deeds,
And as a lion's whelp roaring for prey.
He pursued the lawless, seeking them out,
And he burnt up those who troubled his people.
The lawless shrunk for fear of him,
And all the workers of lawlessness were greatly terrified;
And deliverance was attained through him.
He angered many kings,
And made Jacob glad with his acts;
And his memory is blessed forever.
He went about among the cities of Judah,
And destroyed the godless from the land,
And turned away the wrath of God from Israel.
And he was renowned to the ends of the earth.
[Sidenote: I Macc. 3:10-12] Then Apollonius gathered the heathen together and a great army from Samaria to fight against Israel. And when Judas learned of it, he went out to meet him, and defeated and slew him; and many fell mortally wounded, while the rest fled. And they captured their spoils, and Judas took the sword of Apollonius, with which he fought all his days.
[Sidenote: I Macc. 3:13-15] When Seron, the commander of the army of Syria, heard that Judas had gathered a large force of faithful men about him, who went with him to war, he said, I will make myself famous and gain renown in the kingdom; for I will fight with Judas and those with him, who are defying the command of the king. And there went up with him also a mighty army of the godless to help him, to take vengeance on the Israelites.
[Sidenote: I Macc. 3:16-22] As he approached the ascent of Bethhoron, Judas went forth to meet him with a small company. But when they saw the army coming to meet them, they said to Judas, How shall we, few as we are, be able to battle against so great a multitude? and we are faint also, having tasted no food to-day. Then Judas said, It is an easy thing for many to be shut up in the hands of a few; and with Heaven it is equally easy to save by many or by few; for victory in battle does not depend upon the size of an army, but from Heaven comes the strength. They come to us full of insolence and lawlessness, to destroy us with our wives and children and to plunder us; but, as for us, we are fighting for our lives and our laws. And he himself will crush them before our face; so do not be afraid of them.