(1) The date of this and of the following chapter comes in chronological order after the fourth chapter. As St. Jerome has observed, “In superioribus ordo sequitur historiœ quid sub Nebuchadonosor et Balthasar, et Dario sive Cyro mirabilium signorum acciderit. In kis vero narrantur somnia quœ singulis sint visa ternporibus: quorum solus propheta conscius est, et nullam habent apud barbaras nationes signi vel revelationis magnitudinem, sed tantum scribuntur, ut apud posteros eorum quœ visa sunt memoria perseveret.”

Visions.—From this, and from the phrase “sum of the matters,” it appears that Daniel had other visions at this time. By “sum” is meant the principal parts of the vision.

Daniel had a dream - Margin, as in Hebrew, saw. He saw a series of events in vision when he was asleep. The dream refers to that representation, and was of such a nature that it was proper to speak of it as if he saw it. Compare the notes at Daniel 2:1.

And visions of his head upon his bed - See the notes at Daniel 4:5.

Then he wrote the dream - He made a record of it at the time. He did not commit it to tradition, or wait for its fulfillment before it was recorded, but long before the events referred to occurred he committed the prediction to writing, that when the prophecy was fulfilled they might be compared with it. It was customary among the prophets to record their predictions, whether communicated in a dream, in a vision, or by words to them, that there might be no doubt when the event occurred that there had been an inspired prediction of it, and that there might be an opportunity of a careful comparison of the prediction with the event. Often the prophets were commanded to record their predictions. See Isaiah 8:1, Isaiah 8:16; Isaiah 30:8; Habakkuk 2:2. Compare Revelation 1:19; Revelation 14:13; Revelation 21:5. In many instances, as in the case before us, the record was made hundreds of years before the event occurred, and as there is all the evidence that there could be in a case that the record has not been altered to adapt it to the event, the highest proof is thus furnished of the inspiration of the prophets. The meaning here is, that Daniel wrote out the dream as soon as it occurred.

And told the sum of the matters - Chaldee, "And spake the head of the words." That is, he spake or told them by writing. He made a communication of them in this manner to the world. It is not implied that he made any oral communication of them to anyone, but that he communicated them - to wit, in the way specified. The word "sum" here - ראשׁ rē'sh - means "head"; and would properly denote such a record as would be a heading up, or a summary - as stating in a brief way the contents of a book, or the chief points of a thing without going into detail. The meaning here seems to be that he did not go into detail - as by writing names, and dates, and places; or, perhaps, that he did not enter into a minute description of all that he saw in regard to the beasts that came up from the sea, but that he recorded what might be considered as peculiar, and as having special significancy.

The Codex Chisianus renders this, ἔγραψεν ἐις κεφάλαια λόγων egrapsen eis kephalaia logōn - "He wrote in heads of words," that is, he reduced it to a summary description. It is well remarked by Lengerke, on this place, that the prophets, when they described what was to occur to tyrants in future times, conveyed their oracles in a comparatively dark and obscure manner, yet so as to be clear when the events should occur. The reason of this is obvious. If the meaning of many of the predictions had been understood by those to whom they referred, that fact would have been a motive to them to induce them to defeat them; and as the fulfillment depended on their voluntary agency, the prophecy would have been void. It was necessary, therefore, in general, to avoid direct predictions, and the mention of names, dates, and places, and to make use of symbols whose meaning would be obscure at the time when the prediction was made, but which would be plain when the event should occur. A comparison of Daniel 7:4, Daniel 7:9, Daniel 7:11, Daniel 7:14, will show that only a sumptuary of what was to occur was recorded.

Matters - Margin, as in Chaldee, words. The term words, however; is often used to denote things.

Da 7:1-28. Vision of the Four Beasts.

This chapter treats of the same subject as the second chapter. But there the four kingdoms, and Messiah's final kingdom, were regarded according to their external political aspect, but here according to the mind of God concerning them, and their moral features. The outward political history had been shown in its general features to the world ruler, whose position fitted him for receiving such a revelation. But God's prophet here receives disclosures as to the characters of the powers of the world, in a religious point of view, suited to his position and receptivity. Hence in the second chapter the images are taken from the inanimate sphere; in the seventh chapter they are taken from the animate. Nebuchadnezzar saw superficially the world power as a splendid human figure, and the kingdom of God as a mere stone at the first. Daniel sees the world kingdoms in their inner essence as of an animal nature lower than human, being estranged from God; and that only in the kingdom of God ("the Son of man," the representative man) is the true dignity of man realized. So, as contrasted with Nebuchadnezzar's vision, the kingdom of God appears to Daniel, from the very first, superior to the world kingdom. For though in physical force the beasts excel man, man has essentially spiritual powers. Nebuchadnezzar's colossal image represents mankind in its own strength, but only the outward man. Daniel sees man spiritually degraded to the beast level, led by blind impulses, through his alienation from God. It is only from above that the perfect Son of man comes, and in His kingdom man attains his true destiny. Compare Ps 8:1-9 with Ge 1:26-28. Humanity is impossible without divinity: it sinks to bestiality (Ps 32:9; 49:20; 73:22). Obstinate heathen nations are compared to "bulls" (Ps 68:30); Egypt to the dragon in the Nile (Isa 27:1; 51:9; Eze 29:3). The animal with all its sagacity looks always to the ground, without consciousness of relation to God. What elevates man is communion with God, in willing subjection to Him. The moment he tries to exalt himself to independence of God, as did Nebuchadnezzar (Da 4:30), he sinks to the beast's level. Daniel's acquaintance with the animal colossal figures in Babylon and Nineveh was a psychological preparation for his animal visions. Ho 13:7, 8 would occur to him while viewing those ensigns of the world power. Compare Jer 2:15; 4:7; 5:6.

1. Belshazzar—Good Hebrew manuscripts have "Belshazzar"; meaning "Bel is to be burnt with hostile fire" (Jer 50:2; 51:44). In the history he is called by his ordinary name; in the prophecy, which gives his true destiny, he is called a corresponding name, by the change of a letter.

visions of his head—not confused "dreams," but distinct images seen while his mind was collected.

sum—a "summary." In predictions, generally, details are not given so fully as to leave no scope for free agency, faith, and patient waiting for God manifesting His will in the event. He "wrote" it for the Church in all ages; he "told" it for the comfort of his captive fellow countrymen.Daniel’s vision of the four beasts, Daniel 7:1-8, and of God’s kingdom, Daniel 7:9-14. The interpretation thereof, Daniel 7:15-28.

This prophecy is written in Chaldee, to be a monument and document to him of the reverence his father and grandfather showed towards God, who had done such mighty works for them, and against them, to humble their pride, and make them know that the high God ruled, and they reigned at his mercy. Howbeit Belshazzar made no use of it, but lifted himself up in profaneness and pride till the wrath of God plucked him down.

In the first year of Belshazzar: now Daniel begins to declare the visions God showed him at sundry times, therefore he goes back to the first year of Belshazzar. It is observed by the curious, that the word Belshazzar is here changed by the prophet, one letter transposed, which alters the signification greatly; for his name is ruvaln Daniel 5:1, which signifies

treasures searched out and possessed; but the word in the text is this, ruavln which means,

Bel is consumed with the fire of an enemy, as was prophesied by Jeremiah, Daniel 1:2 Jeremiah 51:44. See Jeremiah 51:25,58. The Jews used to change the names of idols and idolaters, and it turned to a reproach to them, as Grotius proves well out of Moses de Kotzi.

He wrote the dream: these visions of Daniel were sent, and recorded by him in writing, for the benefit of the church, to rectify their mistake; for they thought all things would succeed prosperously after they returned out of their captivity: yet they should find a world of troubles in many generations following, seeing that of the four great monarchies, which he calls beasts, there was but one passed, and they should find three more yet to come. This Daniel dreamed, saw, wrote, and told the sum of it.

Daniel had a dream: as Nebuchadnezzar before had, concerning the same things, the four monarchies of the world, and the kingdom of Christ, only represented in a different manner: or, "saw a dream" (z); in his dream he had a vision, and objects were presented to his fancy as if he really saw them, as follows:

and visions of his head came upon his bed; as he lay upon his bed, and deep sleep was fallen on him, things in a visionary way were exhibited to him very wonderful and surprising, and which made strong impressions upon him:

then he wrote the dream: awaking out of his sleep, and perfectly remembering the dream he had dreamed, and recollecting the several things he had seen in it; that they might not be lost, but transmitted to posterity for their use and benefit, he immediately committed them to writing:

and told the sum of the matters; the whole of what he had dreamt and seen; or however the sum and substance of it, the more principal parts of it, the most interesting things in it, and of the greatest importance: when it was daylight, and he rose from his bed, and went out of his chamber, he called his friends together, and told them by word of mouth what he had seen in his dream the night past; or read what he had written of it, which was as follows:

(u) Antiqu. Jud. l. 10. c. 11. sect. 4. (w) Annales Vet. Test. A. M. 3449. (x) Connexion, &c. part. 1. p. 114. (y) Chronological Tables, cent. 10. (z) "somnium vidit". V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, &c.

(a) Whereas the people of Israel looked for a continual peace, after the seventy years which Jeremiah had declared, he shows that this rest will not be a deliverance from all troubles, but a beginning. And therefore he encourages them to look for a continual affliction until the Messiah is uttered and revealed, by whom they would have a spiritual deliverance, and all the promises would be fulfilled. And they would have a certain experience of this in the destruction of the Babylonian kingdom.