1905 196 There are four rulers brought into special prominence in the latter part of Daniel's prophecy. Each of these will take a more or less active share in the great drama, about to be enacted here below, immediately preceding, at, and just after, the Lord's coming in judgment of the habitual earth. They are designated respectively by the prophet:
The little horn of the fourth empire (Dan. 7:8);
The little horn out of the third empire (Dan. 8:23);
"The king who shall do according to his will in the land" (Dan. 11:36); and
The king of the south (Dan. 11:40).
The first three are more fully noticed in the word, whence it appears that they will take each his allotted part in the coming struggles of the nations for supremacy. These kings have many things in common apparently. They are, therefore, often mistaken the one for the other by prophetic students. Yet there are differences in their rise, political aspect, and religion, by which each may be clearly distinguished from the others, without doubt or confusion.
In the interpretation given to Daniel by the holy one (Dan. 7:17-26), the fourth beast is said to be the fourth kingdom upon the earth, the Roman. When the political power was taken from the Jews because of their unfaithfulness, it was handed over to the Gentiles in the person of Nebuchadnezzar (Dan. 2:37-38). Thus his kingdom was the first of the world-wide order. After it came the MedoPersian; then the Grecian; after that the Roman. Here, however (Dan. 7:7 and onward), the Spirit of God views the Roman Empire in its last aspect. It had seven successive heads, and ten horns, which are ten contemporary kings.
Formerly it was a consolidated Empire with but one leader, and at length two or more. But about the fifth century the Goths, Vandals, etc., broke it up; and it ceased to be an empire, being divided into separate kingdoms. In its resuscitated form, however, there will be imperial unity through one chief of the Beast or Empire. At the same time there will be ten separate kings (Rev. 17:12-13). From the midst of the ten horns (or kings) rises a little horn. At first he is insignificant politically, but intelligent and arrogant. By his conquests three of the ten horns are brought under his dominion; and, through power or policy, the remaining seven give him their allegiance. He thus secures the mastery of the ten, and becomes the most powerful potentate of the west.
In Dan. 8. we are introduced to another vision and its interpretation also. In a few words the rise of the Greek or Macedonian Empire is given, and Alexander's rapid conquests are depicted in a most graphic manner. Then follows on his death, soon after, the division of his vast Empire between four of his generals (ver. 8). Out of one of these divisions comes a little horn (or king), which increases in power and becomes great through craft and force of arms (vers. 9, 10). This was undoubtedly Antiochus Epiphanes, the bitter enemy of the Jews and of their religion, who indeed. used every means in his power to heathenise or crush them out of existence.
"In the last of the indignation the king of fierce countenance (ver. 23), whom Antiochus typified, will have his seat of government in the very quarter where Antiochus had his power, i.e. Turkey in Asia. Elsewhere (Dan. 11:40-45) he is called "the king of the north" to distinguish from Egypt's then king; and also in Isaiah and Micah "the Assyrian," because he will be the representative of Israel's old oppressor. It is well to notice, in passing, that the little horn of Dan. 7 rises out of the Roman Empire when it is finally divided into ten kingdoms, whilst the "King of fierce countenance" comes out of the Syro-Greek kingdom. They are not only not the same person, but persons wholly opposed.
In Dan. 11:36 another important personage comes into prominence in a most abrupt manner. He is called "the king" distinctly and solely, characterised by self-will and extreme self-exaltation. That he is a Jew seems clear from the fact that he is said not to regard "the God of his fathers" (which is not at all a Gentile designation), nor "the desire of women," alluding to the honour sought by Jewish maidens to bear the Messiah. But unlike Him this king will not own the God of Israel as Lord; but while setting up himself will honour a god whom his fathers knew not. From the expressions "glorious land" and "glorious and holy mountain" (vers. 41-45) we may not doubt that the sphere of his government is Emmanuel's land.
In Isa. 30:33 (as well as Isa. 57:9) this personage is also spoken of as "the king." "Also for the king it is prepared." Thus "the king" and the Assyrian of the same chapter are really two instead of one. Notwithstanding they are too often confused.
The Spirit of God gives a short notice of the "king of the south," in contrast with him "of the north." The seat of his rule is Egypt, "south" of Palestine, as Turkey in Asia is "north" of it. Further details come under his political aspect.
Thus then we are introduced to four distinct rulers: (1) "the little horn" of Dan. 7; (2) the king of "fierce countenance" or little horn of Dan. 8; (3) "the king" in the Holy Land of Dan. 11:36; (4) "the king of the south" or Egypt. Such are these kings, looking at their political aspect. Nevertheless 1 and 3 act together in the future; because they will make a close compact the one with the other, though their respective seats of government are widely apart. After the two tribes, Judah and Benjamin, have returned to Palestine, and "the king" (3) is reigning over them there, another great power north of the land threatens them with invasion. The head of this power is "the king of fierce countenance" of chap 8, called also in chap. 11. "king of the north." In Isa. 14:24-27 he is designated "the Assyrian," and is the bitter enemy of the Jews. To counteract this threatened invasion, "the king" (3) in league with the then great power of the west, the future Roman Emperor (1), calls his ally into the crisis. This agreement is mentioned in Isa. 28:15-16, where it is called a covenant with death and hell — instruments of Satan.
In Dan. 9 further details as to time, etc. are given. The Roman Emperor (1) shall confirm "a" (not "the") covenant with "the many," i.e. the mass of unbelieving Jews, "for one week" or seven years. His armies are afterwards sent to Palestine to oppose the (2) invader's hosts. But the covenant with death will not stand; for the overflowing scourge, or the invading army, will pass through; and the Jews will be trodden down by it, as we read in Isa. 28, Zech. 14:1-2. These scriptures inform us that this same leader (2) extends his conquests even to Jerusalem, and beseiges the city with a measure of success. Half the city is taken, and its inhabitants led into captivity. But not as of old: the other part holds out against the foe; and, then far more, Jehovah Himself intervenes. The king of the south (4) comes up, but is opposed by the king of the north; since we find that the king of the north (2) turns away from Jerusalem, and overruns the countries where the king of the south (4) rules or has influence (Dan. 11:41-43). Of "the king" (3) nothing further is said here, as his exceptional end was given elsewhere.
1905 212 Next we may look at the religious character or aspect of these kings.
In Rev. 13 the prophet sees a Beast rise out of the sea. A "Beast" in prophetic symbol means an Empire, and "the sea" represents people in a state of anarchy and confusion. Here then is seen its human origin, as Rev. 12 had shown its place in Satanic design. In Rev. 17 too the same Beast is said to ascend out of the bottomless pit: there we have its Satanic revival. Hence morally it is under the power of Satan. True it is that in Rev. 13 the future Roman Empire is meant, and in Dan. 7 how its chief comes to the point, and the two seem to merge, so that what is said of one is true also of the other. He blasphemes God, and sets himself up as equal with Him. "I will be equal to the most High" (Isa. 14:14) says the last wielder of the power that began with Nebuchadnezzar. In his covenant with the Jews he promises them religious liberty for seven years; but at the end of three and a half years "he causeth sacrifice and oblation to cease." Nor does he only stop the performance of Jewish rites, but he seeks to force idolatry upon them. Of the faithful among the Jews who will not bow to the image set up in the temple, some will be persecuted to the death, others will flee into the wilderness to escape. Compare Ps. 42, Matt. 24. A remnant will be spared, and delivered when the Lord appears in glory, to become a strong nation.
Next the prophet sees a Beast rise out of the earth, that is, a political power rising out of a more settled state of affairs. But, as with the former Beast, the power is wielded by a man, and this one lamb-like in appearance with a voice that is Satanic. (3) He is the man of sin and the Antichrist, "the King" of Dan. 11:36, the idol shepherd of Zech. 11. "The wicked one" of Isa. 11:4, or rather "lawless one" of 2 Thess. 2:8. In Rev. 13 he is the wonder-working one who exercises the power of the first Beast (1) before it, and causes his image to be worshipped by all in his domain. 2 Thess 2 describes him as sitting in the temple of God and claiming to be God.
Herein then lies the difference between the two (1 and 3). The first seeks to be equal to the Most High, the other shows himself that he is God. Thus both are blasphemers of God; but the bolder pretends to displace Him in His temple by claiming to be himself God.
Next the "king of fierce countenance" (2) will be, not only a great king but a sort of Rabbi in a philosophic way. He will have not only force of arms but also a spirit of crafty wisdom, so as to be able to explain enigmas; a sort of prophet like the second Beast in Palestine, who expounds profound and mysterious things. Thus by a deceitful and penetrating spirit he will gain great influence over the intellectual part of the Jewish nation, and persuade them into a false and irreligious security in which they forget and forsake Jehovah.
He will also be powerful but not by his own power, that is, another is to support him in his ambitious pretensions; which seem to be the "total destruction of Israel and the complete blotting out the very name from the earth" (cf. Ps. 83:4). Further, this king will neither own the supremacy of God, nor the right of His Son to earthly dominion. Obviously like the others (1 and 3), this personage is a blasphemous adversary. Who can doubt that "the King of the North" is supported by Gog the Czar of all the Russias? He is his Suzerain, and farther north still.
We have lastly to consider the end of these kings.
What leads up to all is their opposition to the authority of the Lord Jesus. God's decree is that His Son shall be declared King over all the earth; and He invites the kings of the earth to submit to His rule (Ps. 2:9-12). But they follow their own way and are guided in their policy by the overpowering object of self-aggrandizement. Nevertheless God's decree is sure and irrevocable, and He will carry out His purpose in spite of earthly kings and their intentions. Hence Dan. 7 speaks of one like a son of man coming to the Ancient of days, and receiving from Him an everlasting dominion and a universal kingdom, that all nations should serve Him (vers. 13, 14). The nations will not submit to His rule, however, but will rise up in proud rebellion against Him, and must be dealt with in judgment by the Lord in person.
The first gathering of nations against the Lord will be the western or European ten kings under the revived Beast's chief, or Emperor (1), with the third King (3), the religious chief of the future, but Lieutenant politically as King of Palestine; in Rev. 19. he is designated "the false prophet" simply (ver. 20). Whatever dominion he had, he is seen in his ecclesiastical character, as a teacher of lies; in which capacity he denies not only Jesus as the Christ, but also the Father and the Son. When Babylon is judged and gone, there remains still this lawless ecclesiastical power which had wrought with the Beast (Rev. 13:12-18). Compare also 2 Thess. 2:3-9. Both meet with the same tremendous judgment at the hand of God. "These both were cast alive into the lake of fire." See also 2 Thess. 2:8. Thus summarily will end the earthly career of these two atrocious enemies in chief.
After this "the King of the north" (2), having heard (it would seem) of the destruction of the Beast and the False Prophet with their armies at Jerusalem, comes up a second time to complete his conquest of that city (cf. Zech. 14:3). His thought may be that, as its Western allies are destroyed, he will be able to make him an easy prey (Dan. 11:44-45). But his intentions are vain. For when he returns before Jerusalem, with all the confederate Eastern nations under his leadership, Jehovah shall go forth and fight against them; and the doom of the Assyrian (2) will be substantially similar to that of the Beast and of the False Prophet. If the Beast and the False Prophet were thrown alive into the lake of fire when the Lord shone out from heaven, the Assyrian must follow a little later (Isa. 30:33). The Lord Jesus will assign the doom on both these occasions; and it will be executed. First of all, from heaven, He deals with the Beast and the False Prophet; then on the earth He will go forth as King of Israel but in an incomparably glorious way, and thus dispose of the Assyrian at the head of all the combined nations of the East, as the Western powers had been destroyed with the "Beast." Here, too, the Lamb shall overcome: for "He is King of kings, and Lord of lords."
We see, then, from what we have gathered in the word of truth, that each of these latter-day kings, though in some respects similar to the others, yet has certain features in connection with his career which necessarily and obviously distinguish him from the rest. At the same time there must be the simple dependence upon the Spirit of God and the diligent study of His word, if one would clearly understand the various truths taught therein. Thus does the hand of the diligent make rich, and such riches bring no sorrow with them.
The fifth personage, one might add, the Emperor of the Russias, in that day goes forth as in Ezekiel 38, 39. But this may await another paper, as it is somewhat later than even the destruction of the Assyrian. W.T.H.