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metals for its separate parts must be regarded as certainly designed not only to distinguish the four world-kingdoms from each other, but also at the same time to bring to view their different natures and qualities. This is evident from the interpretation in Dan 2:39., where the hardness and the crushing power of the iron, and the brittleness of the clay, are brought to view. From this intimation it is at the same time obvious that the metals are not, as Auberlen, p. 228ff., thinks, to be viewed only as to their worth, and that by the successive depreciation of the materials - gold, silver, brass, iron, clay - a continuous decline of the world-power, or a diminution of the world-kingdoms as to their inner worth and power, is intended. Though Aub. says many things that are true and excellent regarding the downward progress of the world-development in general, the successive deterioration of humanity from paradise to the day of judgment, yet this aspect of the subject does not come here primarily before us, but is only a subordinate element in the contemplation. Daniel does not depict, as Aub. with P. Lange supposes, the world-civilisations in the world-monarchies; he does not describe “the progress from a state of nature to one of refined culture - from a natural, vigorous, solid mode of existence to a life of refinement and intellectualism, which is represented by the eye (Dan 7:8) of Antichrist;” but he describes in both visions only the development of the world-power opposite to the kingdom of God, and its influence upon it in the future. If Aub. holds as the foundation of his opinion, that “gold and silver are nobler and more valuable metals, but that, on the other hand, iron and brass are infinitely more important for the cause of civilisation and culture,” he has confounded two different points of view: he has made the essential worth and value of the former metals, and the purpose and use of the latter, the one point of comparison. Gold and silver are nobler and more valuable than brass and iron, yet they have less intrinsic worth. The difference is frequently noticed in the Old Testament. Gold and silver are not only more highly valued than brass and iron (cf. Isa 60:17), but silver and gold are also metonymically used to designate moral purity and righteousness (cf. Mal 3:3 with Isa 1:22); brass and iron, on the contrary, are used to designate moral impurity (cf. Jer 6:28; Eze 22:18) and stubborn rebellion against God (Isa 48:4). With reference to the relative worth of the metals, their gradation in the image shows, without doubt, an increasing moral and religious deterioration of the world-kingdoms.