Verse-by-Verse Bible Commentary
Daniel 7:27

Clarke's Commentary

Verse Daniel 7:27. The kingdom and dominion — The people of the saints of the Most High, or the people who are the supereminent saints, shall have the kingdom. Whatever name they may be distinguished by among men, these are the people, and theirs is the Church, that no lapse of time shall injure, and no power be able to destroy; but shall last as long as time shall endure.

Bridgeway Bible Commentary

Interpretation of the vision (7:15-28)

One of God’s heavenly servants explained to Daniel the meaning of the vision. The kingdoms of the world may arrogantly oppose God in their ruthless drive for supremacy, but the kingdom that triumphs in the end is the kingdom of God, the people of God (15-18).
A reason is then given for God’s devastating judgment on the ‘little horn’ dictator of the fourth beast: he had used his power to make war against God’s people (19-22). He blasphemously challenged the Almighty and cruelly persecuted his people, even making special laws so that the whole power of the state could be turned against them. But God allowed him to rule only for a time, then suddenly intervened and destroyed him (23-26). Once again God’s kingdom triumphed; his people were victorious (27). Daniel was disturbed as he considered what the vision foretold (28).

History shows that the Roman Empire used its power with arrogance and cruelty. It blasphemed God and persecuted his people without restraint. But God’s people triumphed and the kingdom of God remained unconquerable, whereas the Roman Empire crumbled and even the most brutal of its emperors was destroyed. So will it be with all the ‘beasts’ and all the ‘little horns’, till the Son of man returns in power and glory, and his people in the fullest sense inherit his everlasting kingdom (v. 13-14,27; cf. Matthew 24:30-31; Matthew 25:31-33; Mark 13:26; Mark 14:61-62).

Coffman's Commentaries on the Bible

“But the judgment shall be set, and they shall take away his dominion, to consume and destroy it unto the end. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given unto the people of the saints of the Most High: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him. Here is the end of the matter. As for me, Daniel, my thoughts much troubled me, and my countenance was changed in me: but I kept the matter in my heart.”

“But the judgment shall be set” This is God’s final and effective answer to all of the misdeeds of men and of nations. It is necessary in the mercy and providence of God that the continuity of Adam’s race upon earth shall be allowed until the full number of the Redeemed have come into service of God through Christ. Concurrently with this it is unavoidable that many terrible developments shall plague Adam’s rebellious, sinful race. These terrible examples of wicked human governments, symbolized by the four beasts, are among the most prominent and the most evil of those wicked things that shall arise among earth’s populations. But, in His own good time, THE JUDGMENT. “But the Judgment!” Yes there shall indeed be a final Judgment Day. This is one of the foundational doctrines of Christianity (Hebrews 6:2).

The Judgment Day is extensively mentioned in the New Testament. That is the occasion when God will cast evil out of his universe, when Satan, and the Beast (all of the beasts), and the False Prophet (all false and immoral religion) shall be cast alive into the lake of fire that burneth with brimstone. (See Revelation 18-20.) The Final Judgment may not be dismissed as merely a sensational feature of apocalyptic literature. Christ spoke plainly of it in Matthew 25; and those who accept Christ as the world’s only Lord and Saviour are surely obligated to believe what he said of that Eternal Day.

Barnes' Notes on the Whole Bible

Thus he said ... - That is, in explanation of the fourth symbol which appeared - the fourth beast, and of the events connected with his appearing. This explanation embraces the remainder of the chapter; and as the whole subject appeared difficult and momentous to Daniel before the explanation, so it may be said to be in many respects difficult, and in all respects momentous still. It is a question on which expositors of the Scriptures are by no means agreed, to what it refers, and whether it has been already accomplished, or whether it extends still into the future; and it is of importance, therefore, to determine, if possible, what is its true meaning. The two points of inquiry which are properly before us are, first, What do the words of explanation as used by the angel fairly imply - that is, what, according to the fair interpretation of these words, would be the course of events referred to, or what should we naturally expect to find as actually occurring on the earth in the fulfillment of this? and, secondly, To what events the prophecy is actually to be applied - whether to what has already occurred, or what is yet to occur; whether we can find anything in what is now past which would be an accomplishment of this, or whether it is to be applied to events a part of which are yet future? This will lead us into a statement of the points which it is affirmed would occur in regard to this kingdom: and then into an inquiry respecting the application.

What is fairly implied in the explanation of the angel? This would embrace the following points:

(1) There was to be a fourth kingdom on the earth: “the fourth beast shall be the fourth kingdom upon earth,” Daniel 7:23. This was to succeed the other three, symbolized by the lion, the bear, and the leopard. No further reference is made to them, but the characteristics of this are fully stated. Those characteristics, which have been explained in the notes at Daniel 7:7, are, as here repeated,

(a) that it would be in important respects different from the others;

(b) that it would devour, or subdue the whole earth;

(c) that it would tread it down and break it in pieces; that is, it would be a universal dynasty, of a fierce and warlike character, that would keep the whole world subdued and subject by power.

(2) out of this sovereignty or dominion, ten powers would arise Daniel 7:24 : “and the ten horns out of this kingdom are ten kings that shall arise.” Compare the notes at Daniel 7:7. That is, they would spring out of this one dominion, or it would be broken up into these minor sovereignties, yet all manifestly springing from the one kingdom, and wielding the same power. We should not naturally look for the fulfillment of this in a succession of kings, for that would have been symbolized by the beast itself representing the entire dominion or dynasty, but rather to a number of contemporaneous powers that had somehow sprung out of the one power, or that now possessed and wielded the power of that one dominion. If the kingdom here referred to should be broken up into such a number of powers, or if in any way these powers became possessed of this authority, and wielded it, such a fact would express what we are to expect to find in this kingdom.

(3) From the midst of these sovereignties or kingdoms there was to spring up another one of peculiar characteristics, Daniel 7:24-25. These characteristics are the following:

(a) That it would spring out of the others, or be, as it were, one form of the administration of the same power - as the eleventh horn sprang from the same source as the ten, and we are, therefore, to look for the exercise of this power somehow in connection with the same kingdom or dynasty.

(b) This would not spring up contemporaneously with the ten, but would arise “after them” - and we are to look for the power as in some sense succeeding them.

(c) It would be small at first - as was the horn Daniel 7:8, and we are to look for the fulfillment in some power that would be feeble at first.

(d) It would grow to be a mighty power for the little horn became so powerful as to pluck up three of the others Daniel 7:8, and it is said in the explanation Daniel 7:24, that he would subdue three of the kings.

(e) It would subdue “three kings;” that is, three of the ten, and we are to look for the fulfillment in some manifestation of that power by which, either literally three of them were overthrown, or by which about one-third of their power was taken away. The mention of the exact number of “three,” however, would rather seem to imply that we are to expect some such exact fulfillment, or some prostration of three sovereignties by the new power that would arise.

(f) It would be proud, and ambitious, and particularly arrogant against God: “and he shall speak great words against the Most High,” Daniel 7:25. The Chaldee here rendered against - לצד l^etsad - means, literally, at, or against the part of it, and then against. Vulgate contra; Greek πρὸς pros. This would be fulfilled in one who would blaspheme God directly; or who would be rebellious against his government and authority; or who would complain of his administration and laws; or who would give utterance to harsh and reproachful words against his real claims. It would find a fulfillment obviously in an open opposer of the claims and the authority of the true God; or in one the whole spirit and bearing of whose pretensions might be fairly construed as in fact an utterance of great words against him.

(g) This would be a persecuting power: “and shall wear out the saints of the Most High,” Daniel 7:25. That is, it would be characterized by a persecution of the real saints - of those who were truly the friends of God, and who served him.

(h) It would claim legislative power, the power of changing established customs and laws: “and think to change times and laws,” Daniel 7:25. The word rendered “think” (סבר s^ebar) means, more properly, to hope; and the idea here is, that he hopes and trusts to be able to change times and laws. Vulgate, Putabit quod possit mutare tempora, etc. The state of mind here referred to would be that of one who would desire to produce changes in regard to the times and laws referred to, and who would hope that he would be able to effect it. If there was a strong wish to do this, and if there was a belief that in any way he could bring it about, it would meet what is implied in the use of the word here. There would be the exercise of some kind of authority in regard to existing times for festivals, or other occasions, and to existing laws, and there would be a purpose so to change them as to accomplish his own ends.

The word “times” - זמנין zı̂mnı̂yn - would seem to refer properly to some stated or designated times - as times appointed for festivals, etc. Gesenius, “time, specially an appointed time, season:” Ecclesiastes 3:1; Nehemiah 2:6; Esther 9:27, Esther 9:31. Lengerke renders the word Fest-Zeiten - “festival times,” and explains it as meaning the holy times, festival days, Leviticus 23:2, Leviticus 23:4, Leviticus 23:37, Leviticus 23:44. The allusion is, undoubtedly, to such periods set apart as festivals or fasts - seasons consecrated to the services of religion and the kind of jurisdiction which the power here referred to would hope and desire to set up would be to have control of these periods, and so to change and alter them as to accomplish his own purposes - either by abolishing those in existence, or by substituting others in their place. At all times these seasons have had a direct connection with the state and progress of religion; and he who has power over them, either to abolish existing festivals, or to substitute others in their places, or to appoint new festivals, has an important control over the whole subject of religion, and over a nation.

The word rendered “laws” here - דת dâth - while it might refer to any law, would more properly designate laws pertaining to religion. See Daniel 6:5, Daniel 6:7, Daniel 6:12 (Daniel 6:6, Daniel 6:9, Daniel 6:13); Ezra 7:12, Ezra 7:21. So Lengerke explains it as referring to the laws of religion, or to religion. The kind of jurisdiction, therefore, referred to in this place would be what would pertain to the laws and institutions of religion; it would be a purpose to obtain the control of these; it would be a claim of right to abolish such as existed, and to institute new ones; it would be a determination to exert this power in such a way as to promote its own ends.

(i) It would continue for a definite period: “and they shall be given into his hands until a time and times and the dividing of time,” Daniel 7:25. They; that is, either those laws, or the people, the powers referred to. Maurer refers this to the “saints of the Most High,” as meaning that they would be delivered into his hands. Though this is not designated expressly, yet perhaps it is the most natural construction, as meaning that he would have jurisdiction over the saints during this period; and if so, then the meaning is, that he would have absolute control over them, or set up a dominion over them, for the time specified the time, and times, etc. In regard to this expression “a time and times, etc., it is unnecessary to say that there has been great diversity of opinion among expositors, and that many of the controversies in respect to future events turn on the sense attached to this and to the similar expressions which occur in the book of Revelation. The first and main inquiry pertains, of course, to its literal and proper signification. The word used here rendered “time, times, time” - עדן עדנין ‛ı̂dânı̂yn ‛ı̂dân - is a word which in itself would no more designate any definite and fixed period than our word time does.

See Daniel 2:8-9, Daniel 2:21; Daniel 3:5, Daniel 3:15; Daniel 4:16, Daniel 4:23, Daniel 4:25, Daniel 4:32; Daniel 7:12. In some of these instances, the period actually referred to was a year Daniel 4:16, Daniel 4:23, but this is not necessarily implied in the word used, but the limitation is demanded by the circumstances of the case. So far as the word is concerned, it would denote a day, a week, a month, a year, or a larger or smaller division of time, and the period actually intended to be designated must be determined from the connection. The Latin Vulgate is indefinite - ad tempus; so the Greek - ἕως καιροῦ heōs kairou; so the Syriac, and so Luther - eine Zeit; and so Lengerke - eine Zeit. The phrase “for a time” expresses accurately the meaning of the original word. The word rendered “times” is the same word in the plural, though evidently with a dual signification. - Gesenius, Lexicon; Lengerke, in loc. The obvious meaning is two such times as is designated by the former “time.”

The phrase “and the dividing of a time” means clearly half of such a period. Thus, if the period denoted by a “time,” here be a year, the whole period would be three years and a half. Designations of time like this, or of this same period, occur several times in the prophecies (Daniel and Revelation), and on their meaning much depends in regard to the interpretation of the prophecies pertaining to the future. This period of three years and a half equals forty-two months, or twelve hundred and sixty days - the periods mentioned in Revelation 11:2; Revelation 12:6, and on which so much depends in the interpretation of that book. The only question of importance in regard to the period of time here designated is, whether this is to be taken literally to denote three years and a half, or whether a symbolic method is to be adopted, by making each one of the days represent a year, thus making the time referred to, in fact, twelve hundred and sixty years. On this question expositors are divided, and probably will continue to be, and according as one or the other view is adopted, they refer the events here to Antiochus Epiphanes, or to the Papal power; or perhaps it should be said more accurately, according as they are disposed to refer the events here to Antiochus or to the Papacy, do they embrace one or the other method of interpretation in regard to the meaning of the days. At this point in the examination of the passage, the only object is to look at it exegetically; to examine it as language apart from the application, or unbiassed by any purpose of application; and though absolute certainty cannot perhaps be obtained, yet the following may be regarded as exegetically probable:

(1) The word time may be viewed as denoting a year: I mean a year rather than a week, a month, or any other period - because a year is a more marked and important portion of time, and because a day, a week, a month, is so short that it cannot be reasonably supposed that it is intended. As there is no larger natural period than a year - no cycle in nature that is so marked and obvious as to be properly suggested by the word time, it cannot be supposed that any such cycle is intended. And as there is so much particularity in the language used here, “a time, and times, and half a time,” it is to be presumed that some definite and marked period is intended, and that it is not time in general. It may be presumed, therefore, that in some sense of the term the period of a year is referred to.

(2) The language does not forbid the application to a literal year, and then the actual time designated would be three years and a half. No laws of exegesis, nothing in the language itself, could be regarded as violated, if such an interpretation were given to the language, and so far as this point is concerned, there would be no room for debate.

(3) The same remark may be made as to the symbolic application of the language - taking it for a much longer period than literally three years and a half; that is, regarding each day as standing for a year, and thus considering it as denoting twelve hundred and sixty years. This could not be shown to be a violation of prophetic usage, or to be forbidden by the nature of prophetic language, because nothing is more common than symbols, and because there are actual instances in which such an interpretation must be understood. Thus in Ezekiel 4:6, where the prophet was commanded to lie upon his right side forty days, it is expressly said that it was symbolic or emblematic: “I have appointed thee each day for a year.” No one can doubt that it would be strictly consistent with prophetic usage to suppose that the time here might be symbolic, and that a longer time might be referred to than the literal interpretation would require.

(4) It may be added, that there are some circumstances, even considering the passage with reference only to the interpretation of the language, and with no view to the question of its application, which would make this appear probable. Among these circumstances are the following:

(a) the fact that, in the prophecies, it is unusual to designate the time literally. Very few instances can be referred to in which this is done. It is commonly by some symbol; some mark; some peculiarity of the time or age referred to, that the designation is made, or by some symbol that may be understood when the event has occurred.

(b) This designation of time occurs in the midst of symbols - where all is symbol - the beasts, the horns, the little horn, etc.; and it would seem to be much more probable that such method would be adopted as designating the time referred to than a literal method.

(c) It is quite apparent on the mere perusal of the passage here that the events do actually extend far into the future - far beyond what would be denoted by the brief period of three and a half years. This will be considered more fully in another place in the inquiry as to the meaning of these prophecies. (See also Editor’s Preface to volume on Revelation.)

(4) A fourth point in the explanation given by the interpreter to Daniel is, that there would be a solemn judgment in regard to this power, and that the dominion conceded to it over the saints for a time would be utterly taken away, and the power itself destroyed: “but the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end,” Daniel 7:26. That is, it shall be taken away; it shall come entirely to an end. The interpreter does not say by whom this would be done, but he asserts the fact, and that the destruction of the dominion would be final. That is, it would entirely and forever cease. This would be done by an act of Divine judgment, or as if a solemn judgment should be held, and a sentence pronounced. It would be as manifestly an act of God as if he should sit as a judge, and pronounce sentence. See the notes at Daniel 7:9-11.

(5) And, a fifth point in the explanation of the interpreter is, that the dominion under the whole heaven would be given to the saints of the Most High, and that all nations should serve him; that is, that there would be a universal prevalence of righteousness on the earth, and that God would reign in the hearts and lives of men, Daniel 7:27. See the notes at Daniel 7:13-14.

Calvin's Commentary on the Bible

This verse assures us how these predictions concerning the destruction of the beast regard the Church’s safety. Thus the faithful might know themselves noticed by God, and how the changes which successively happened tended to the same end, the acknowledgment on the part of the pious of their continuance under the care and guardianship of God. For any discussion of the four monarchies would have been cold and useless: unless there had been added God’s peculiar care of his own Church., and his conducting the affairs of the world for the safety of his people. As we have said in other places, God’s elect people are of more consequence than all the kingdoms which are conspicuous in the world. (Isaiah 43:3.) This, then, is the sense of the words. If we separate this verse from its context, the prophecy will still have its use. We may elicit from it how all things which seem stable in the world are yet perishable, and nothing is so firm as not to be subject every moment to constant variation. But the chief intention of this prediction is, as I have said, to show the relation of all events to the safety of the pious. When, therefore, all things seem carried away by the blind impulse of chance, we ought always to contemplate God as watching for his Church, and tempering all storms and all commotion to the service and safety of the pious, who rest upon his Providence. These two things, then, are mutually in accordance, namely, the slaying of the fourth beast, and the giving of the kingdom and authority to the people of the saints This does not seem to have been accomplished yet; and hence many, nay, almost all, except the Jews, have treated this prophecy as relating to the final day of Christ’s advent. All Christian interpreters agree in this; but, as I have shewn before, they pervert the Prophet’s intention. As to the Jews, theirs is no explanation at all, for they are not only foolish and stupid, but even crazy ⁽³⁵⁾ And since their object is the adulteration of sound doctrine, God also blinds them till they become utterly in the dark, and both trifling and childish; and if I were to stop to refute their crudities, I should never come to an end.

This prophecy does not seem to be accomplished at the destruction of the beast; but this is easily explained. We know how magnificently the prophets speak of Christ’s kingdom, and adore his dignity and glory with splendid eulogies; and although these are not exaggerated, yet if judged of by human perceptions, you would surely think them exceedingly extravagant, and find neither solidity nor firmness in their words. And no wonder: for Christ’s kingdom and his dignity cannot be perceived by carnal eyes, nor even comprehended by the human intellect. Let those who appear the most sagacious of men combine together all their clear-sightedness, yet they can never ascend to the height of Christ’s kingdom, which surpasses the very heavens. Nothing is more contrary to our natural judgment than to seek life in death, riches in poverty and want, glory in shame and disgrace — to be wanderers in this world, and at the same time its heirs! Our minds cannot naturally comprehend these things. No wonder, then, if mortals judge erroneously of Christ’s kingdom, and are blind in the midst of light. Still there is no defect in the Prophet’s expressions, for they depict for us the visible image of Christ’s kingdom, and accommodate themselves to our dullness. They enable us to perceive the analogy between things earthly and visible, and that spiritual blessedness which Christ has afforded to us, and which we now possess through hope in him. For while we only hope, our happiness is concealed from us; it is not perceptible by our eyes or by any of our senses.

Let us now return to the passage. Daniel first of all says, A kingdom, and power, and extensive dominion, shall be given to the people of the holy ones. This was partially fulfilled when the Gospel emerged from persecution: then the name of Christ was everywhere celebrated and held in honor and esteem, while previously it had been the subject of the greatest envy and hatred. For nothing had been more hated and detested for many years than the name of Christ. God, therefore, then gave the kingdom to his people, when he was acknowledged as the Redeemer of the world throughout its many changes, after having been formerly despised and utterly rejected. I may here remark again, and impress upon the memory what I have frequently touched upon, namely, the custom of the Prophets, in treating of Christ’s kingdom, to extend their meaning further than its first beginnings; and they do this while they dwell upon its commencement. Thus Daniel or the angel does not predict here occurrences connected with the advent of Christ as Judge of the world, but with the first preaching and promulgation of the Gospel, and the celebration of the name of Christ. But this does not prevent him from drawing a magnificent picture of Christ’s reign, and embracing its final completion. It is sufficient for us to perceive how God begins to give the kingdom to his elect people, when, by the power of his Spirit, the doctrine of the holy Gospel was everywhere received in the world. The sudden change which it occasioned was incredible, but this is a customary result; for, when anything is predicted, we think it a fable and a dream, and when God performs what we never would have thought of, the evil, appears to us trifling, and we treat it as of no moment. For example, when the preaching of the Gospel commenced, no one would have thought its success could have been so great and so prosperous; nay, two hundred years before Christ was manifest, when religion was almost blotted out, and the Jews were execrated by the whole world, who would have thought the Law would spring from Zion? Yet God erected his scepter there. The dignity of the kingdom had vanished: the offspring of David was extinct. For the family of Jesse was but a trunk, after the simile used by the prophet Isaiah. (Isaiah 11:1.) If any one had asked all the Jews one after another, no one would have believed the possibility of those events which accompanied the preaching of the Gospel; but, at length the, dignity and virtue of the kingdom of David shone forth in Christ. Yet it vanishes before our eyes, and we seek new miracles, as if God had not sufficiently proved himself to have spoken by his prophets! Thus we observe how the Prophet keeps within bounds when he says, A kingdom, and a power, and a magnitude of empire was given to the people of the saints.

He adds, one empire under the whole heavens Here the Rabbi Abarbinel, who thinks himself superior to all others, rejects our idea of the spiritual reign of Christ as a foolish imagination. For the kingdom of God, he says, is established under the whole heavens, and is given to the people of the saints. If it is established under heaven, says he, it is earthly, and if earthly, therefore not spiritual. This seems in truth a very subtle argument, as if God could not reign in the world except as extraordinary mortal. As often as Scripture says “God reigns,” according to this argument God must be transfigured into human nature, otherwise there will be no kingdom of God except it is earthly, and if earthly it is temporal, and therefore perishable. Hence we must infer that God changes his nature. His kingdom, then, will consist in opulence, and military power and parade, and the common luxuries of life, so that God will become unlike himself. We perceive the puerile trifling of those Rabbis who pretend to glory in their ingenuity, to the total destruction of the whole teaching of piety. They intend nothing else than to adulterate the purity of Scripture by their foul and senseless comments. But we know the reign of God and of Christ, although existing in the world, not to be of it, (John 18:36;) the meaning of the two expressions is exactly the opposite. God, therefore, still exercises his heavenly reign in the world, because he dwells in the hearts of his people by his Spirit. While God held his seat at Jerusalem, was his kingdom merely an earthly and corruptible one? By no means, for by the possession of an earthly habitation he did not cease to be in heaven also. Thus the angel instructed the Prophet concerning the saints who are pilgrims in the world, and yet shall enjoy the kingdom and possess the greatest power under heaven. Hence also we correctly conclude, that this vision ought not to be explained of the final advent of Christ, but of the intermediate state of the Church. The saints began to reign under heaven, when Christ ushered in his kingdom by the promulgation of his Gospel.

Another point must be noticed, — what belongs to the head is transferred to the body. There is nothing new in this, as the supreme power is constantly promised by the Prophets to the Church, especially by Isaiah, who often predicts its complete supremacy. The Papists seize upon such testimonies to clothe themselves in the spoils of God, as if God had resigned his right to them! But they are immersed in the same error with the Jews, who swell with pride whenever such dignity is promised to the elect people, as if they could remain separate from God and yet obtain the right of treading the whole world under foot. The Papists also do exactly the same. We, however, must be guided by a very different rule, namely, in consequence of the intimate union between Christ and his Church, the peculiar a. tribute of Christ himself is often transferred to his body. Not that the Church reigns by itself; but Christ, as its only supreme head, obtains dominion therein, and not for his own private advantage — for what need has he of this dominion? but for the common safety of all its members. Wherefore Christ is our King, and he designs to erect his throne in the midst; of us; he uses nothing for his own advantage, but communicates all things to us, and renders them useful to us; hence, we are deservedly called kings, because he reigns, and as I have already said, language which is exclusively appropriate to him, is transferred to us in consequence of the intimate communion existing between the head and the members.

This is also the sense of the phrase here added by the Prophet, All powers shall serve and obey it I have no doubt the angel here confirmed Isaiah’s prophecy, as the Holy Spirit, the better to confirm and strengthen the faith of the pious, often reconciles one Prophet with another, and thus their mutual agreement becomes the seal of their truth. It is said in Isaiah, The kingdom and the land which will not serve thee, shall. be destroyed: kings shall come and adore thee, the people shall offer thee gifts. (Isaiah 60:12.) In the Psalms, it is said,

“Kings shall assemble together, to serve God.”
(Psalms 102:22.)

And Isaiah treats very fully on the empire of the Church. The angel now repeats the same thing, to add, as I have said, greater confidence and authority to the prophecy of Isaiah. Meanwhile, we observe how completely all the Prophets agree, and at the same time we interpret these words of the kingdom of Christ, from the period at which the teaching of the gospel was rendered remarkably conspicuous; for then God’s royal scepter went forth from Jerusalem, and shone far and wide, while the Lord was extending his hand and his authority over all the regions of the world. As all these important events tended to the common salvation of the Church, it is said, The kingdom shall belong to the holy people. As to the phrase, The saints of the high ones, I have already explained why the Prophet applies this phrase to the faithful, and why the angel also does the same; namely, because God separated them from the world, and they were always looking upwards and drawing all their hopes from above. Then, as to the Rabbi whom I cited, he twists this. passage, and tries to show that the Prophet did not speak of Christ, when he says he saw the figure of the Son of man. But this is complete trifling, for he asserts the Son of man to mean “the people of the saints,” and thus the phrase would have no reference to Christ, but to the whole offspring of Abraham. We must not be surprised at the shameful ignorance of these Rabbis, and at their blundering at the very rudiments, since they do not acknowledge the necessity for a Mediator, through whom alone the Church can obtain any favor before God. They boast in what we also allow — in the sons of Abraham being the elect, and in this title as availing to render them a holy people, and heirs of God, and a kingdom of priests. This is true, but on what was their covenant of adoption founded but on Christ? Hence their separating the Church from the Mediator, is like leaving a mutilated body apart from its disjoined head. Besides, from what the Prophet stated before about the Son of man, his subject is evidently changed in this verse. He stated there, power was given to the Son of man after he had arrived at the Ancient of days, and the Son of man, or at least his likeness, appeared in the clouds. First of all, we must notice this likeness, as it were the Son of man, as we have already explained the vision. Surely Abraham’s posterity were really men, but the vision offered to the Prophet was but a similitude; as Christ had not yet put on our flesh, this was only a prelude to his future manifestation in the flesh. Here he speaks openly and without a figure of the people of the saints, and this prophecy depends upon the former one. For unless Christ were seated at His Father’s right hand, and had obtained supreme dominion, causing every knee to bend before him, the Church could never exercise its power. Thus we observe how all things mutually agree among each other.

As, however, it is certain that many have perseveringly rebelled against; God and the teaching of his gospel, it may seem absurd for the angel to pronounce all the powers of the world obedient and submissive. But it is worth while to study the customary methods of scriptural expression. For instance, by the phrase “all people,” the Spirit does not mean every single person, but simply some out of every nation who should submit to Christ’s yoke, acknowledge him to be king, and obediently obey his Church. How often do these sentiments occur in the prophets? All nations shall come — all kings; shall serve. At that time no king existed who was not professedly an enemy of true piety, and who did not desire the abolition of the very name of his law. The prophets enlarge thus magnificently on the future restoration of this kingdom, as we have stated before, in consequence of the event being so utterly incredible. So, also, in this place all powers, says he, shall serve and obey him; that is:, no power shall so boast in its loftiness, as not willingly to become subject to the Church, although at present all so fully despise it: nay, while they rage with all their might, against the most wretched Church, and while they tread it most ignominiously under foot, even then they shall be subject to it. This we know to have been amply fulfilled. Some persons foolishly press beyond their meaning words of universal import, as when Paul says, God wishes all to be saved. Hence, they say, no one is predetermined for destruction, but all are elect, that is, God is not God. (1 Timothy 2:4.) But we are not surprised at such madness as this, corrupting the impious and profane, who desire by their cavils to promote disbelief in all the oracles of the Spirit. Let us clearly comprehend the frequency of this figure of speech; when the Holy Spirit names “all,” he means some out of all nations, and not every one universally.

(35) Calvin’s expression is here proverbial; the French translates ils n ’en approachent ne pres ne loin ; the Latin being, neque coelum neque terram attingunt . — Ed.

Smith's Bible Commentary

Chapter 7

Now at this point we come to, more or less, the end of the historic part of the book of Daniel. And beginning with chapter 7, we are now gonna go back and deal with visions that Daniel had during previous years. In other words, as we go to chapter 7, this particular vision came to Daniel in the first year that Belshazzar was king. You see, our story has taken us out to the end of Daniel's life during the reigns of Darius and Cyrus, the Medo-Persian kings. But now going back, we're gonna start dealing now with prophecies or with visions that Daniel received.

The first one, here in chapter 7, was when Belshazzar was in his first year as the king of Babylon.

Daniel had a dream and visions of his head upon his bed: and then he wrote the dream, and he told the sum of the matters. And Daniel spake and said, I saw in my vision by night, and, behold there were four winds of the heaven striving upon the Mediterranean Sea. And four great beasts came up from the sea, that were different from each other. Now the first was like a lion, and it had eagle's wings: and I beheld it until the wings where plucked, and it was lifted up from the earth, and made to stand upon the feet as a man, and a man's heart was given unto it. And behold there was another beast, the second was like to a bear, and it raised itself up on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, and devour much flesh. And after this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; and the beast had also four heads; and dominion was given unto it. And after this I saw in the night visions, and behold there was a fourth beast, that was dreadful and awesome, it was exceedingly strong; it had great iron teeth: that devoured and broke in pieces, and stamped the residue with the feet of it: and it was different from all the beasts that were before it; and it had ten horns ( Daniel 7:1-7 ).

Now as we read of these four beasts, we immediately see their correlation with the dream that Nebuchadnezzar had that was interpreted by Daniel. As Nebuchadnezzar had a vision of those world-governing empires, or those governments that would govern over the world. Nebuchadnezzar's dream, he saw them as an image of a man, with a head of gold, the chest of silver, stomach of brass, legs of iron, and the feet of iron and clay with the ten toes. And, of course, he watched it until this rock came, not cut with hands, that hit the image in its feet and the whole image crumbled, and the rock grew into a mountain that covered the earth.

Now we have a parallel vision by Daniel. Only he does not see the world-governing empires as a man, but he sees them as beasts. And the first lion would, of course, be the Babylon Empire. It had eagle's wings that were plucked. It was lifted up from the earth, but then it was made to stand like a man. The second like a bear, three ribs in its mouth, the Medo-Persian Empire. The third, the leopard would be the Grecian Empire, under Alexander the Great. And interesting, the four heads, when Alexander the Great died, the kingdom, or the Grecian Empire, did not pass on, because Alexander the Great did not have any children, did not pass on in a dynasty, but actually was divided into four separate heads and four of his generals began to rule: one in Syria, one in Egypt, one in Asia Minor, and the other in Greece. And so the dividing into the four heads.

But finally this last beast, the Roman Empire, is just an awesome beast of which there is no correlation, there's no... you can't say it's a lion or a bear. It's just an awesome fearful-looking kind of a beast such as does not exist in realty. It has ten horns and of course we are reminded of the ten toes of Nebuchadnezzar's dream. So you have the ten horns coming out of the fourth beast, the Roman Empire, even as you have the ten toes, part iron, part clay showing the relationship to the Roman Empire. So you have parallel visions here. As God is again revealing the four world-dominating empires. But now we're gonna receive some other interesting enlightenment that did not come in Nebuchadnezzar's dream.

Now I considered the horns [that is, the ten horns of this final beast], and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things ( Daniel 7:8 ).

So there is to be a federation of nations in the last days. Nations that were related to the Roman Empire. Ten of them together, equaling the ten toes or the ten horns. Now in the European community we do see today ten nations that were related to the Roman Empire that have federated themselves together. So it is quite possible that what you see today in the European community is actually the beginning of the fulfillment of these prophecies of Daniel. If God doesn't use this alignment, He's missing a good opportunity. I believe that it is much more than coincidence that Western Europe is rising as a great financial and an industrial empire. And surely there are all the qualifications necessary to fulfill this vision of Daniel.

But there is an eleventh horn that arises, which actually takes over three of the horns, plucks them up by their roots. And in this horn there were eyes like the eyes of a man and a mouth speaking great things. This eleventh horn is the antichrist, who will come in plucking up three of the kings.

And I beheld [he said] till the thrones were cast down ( Daniel 7:9 ),

You remember in Nebuchadnezzar's vision, the stone hit the feet in its... the stone hit the image in his feet and the image crumbled; it was cast down. "So I beheld until these thrones, the ten kings, were cast down."

and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like a fiery flame, and his wheels as burning fire. And a fiery stream issued and came forth from before him: and thousand thousands ministered unto him, and ten thousand times ten thousands stood before him: and the judgment was set, and the books were open ( Daniel 7:9-10 ).

And so he beheld these horns until they were cast down and he saw actually the throne of God, the Ancient of days, and all of the splendor and glory surrounding the throne of God. A thousand thousand, or a million, ministering unto Him and ten thousand times ten thousand, or a hundred million, standing before Him.

Now when we turn to Revelation chapter 5... chapter 4, actually, we see God sitting upon the throne. We see the green emerald rainbow about the throne of God. We see the crystal sea in front of it. We see the twenty-four elders with their golden crowns there also before the throne of God and the cherubim surrounding Him and declaring, "Holy, holy, holy, Lord God Almighty." We see the brightness of God as He sits there upon the throne. And then our attention is diverted to the scroll that is in the right hand of God because an angel is proclaiming with a loud voice, "Who is worthy to take this scroll and to loose the seals?" And then we turn and we see Jesus as a Lamb that has been slaughtered as He comes forth and He takes the scroll out of the right hand of Him who sits upon the throne. And we watched them as they offered the golden vials full of odors, which are the prayers of the saints, and we began to sing, "Worthy is the Lamb to take the scroll and to loose the seals thereof, for He was slain and He has redeemed us by His blood out of all the nations, tribes, tongues, and peoples and He has made us unto our God, kings and priests and we shall reign with Him upon the earth." And then he heard ten thousand times ten thousand and thousand of thousands--equivalent to Daniel here--angels, there before the throne of God, saying, "Worthy is the Lamb to receive glory and honor and dominion and might and authority and power," and all.

So, again, the scene in heaven which will be followed immediately, the book is open and when the scroll is open, brings actually the judgment, not the great white throne judgment, but the judgment of God upon the Christ-rejecting world, which is then described in Revelation, chapters 6 through 18. So Daniel and John had corresponding visions of this throne of God and the glory of the throne of God and the impending judgment upon the kingdom of man.

Now I beheld then [because in verse Daniel 7:11 ], because of the voice of the great words which the horn spake: and I beheld even till the beast was slain ( Daniel 7:11 ),

We are told concerning this beast, the man of sin, the son of perdition, commonly called the antichrist, that he speaks great blasphemous things against the God of heaven. And that he finally declares that he himself is God and demands to be worshipped as God. Puts to death those that refuse to worship him. "So I beheld him till the beast was slain,"

and his body destroyed, and given to the burning flame ( Daniel 7:11 ).

We are told in the book of Revelation that when Jesus comes again that He will destroy this instrument of Satan, this man of sin, and he will be cast into Gehenna, the lake that burneth with fire. So here Daniel and Revelation are just running side-by-side parallel visions.

Now concerning the rest of the beasts, they had their dominion taken away: [the kingdoms of the earth,] yet their lives were prolonged for a season and a time. Now I saw in the night visions, and, behold, there was one like the Son of Man coming with clouds of heaven, and he came to the Ancient of days, and they brought him near before him. And there was given to him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, and that which shall not pass away, and his kingdom that which shall not be destroyed ( Daniel 7:12-14 ).

And so he sees now Jesus Christ and the receiving of the glorious kingdom being given to Jesus and coming to reign. A kingdom that shall never end. Isaiah 9:6 ,"Unto us a Child is born, unto us a Son is given, the government shall be upon His shoulders and He shall be called Wonderful Counselor, the Mighty God, the everlasting Father, the Prince of Peace. And of the increase of His government and peace there shall be no end. Upon the throne of David, to order and to establish it in righteousness and in judgment from henceforth even forever. For the zeal of the Lord of hosts shall perform this." And the angel said unto Mary, "Fear not, for you have found favor with God. And behold, you will conceive and bear a Son and thou shall Him Jesus and He shall be great. For He shall be called the Son of the Highest. And God shall give unto Him the throne of His father David, and He will reign over Jacob. And of His kingdom there shall be no end" ( Luke 1:30-33 ).

So Daniel got a beautiful insight into these things. He sees Jesus coming with clouds of heaven. Coming to the Ancient of days and receiving the authority, the dominion, the glory, the kingdom, that all of the world should rule. In Psalm 2 , God says to Jesus, "Ask of Me and I will give unto You the heathen for Thine inheritance and the uttermost parts of the earth for Thy possessions," the glorious kingdom of God.

Now, I Daniel [he said] was grieved in my spirit in the midst of my body, the visions of my head troubled me. So I came near to one of those that were standing by, and I asked, What does all of this mean? And so he told me, and he made me know the interpretation of the things. Now the great beasts, which are four, are four kingdoms, which shall arise out of the earth. But the saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever ( Daniel 7:15-18 ).

These are the kingdoms that are going to rule over the earth, but ultimately the saints will take the kingdom.

Then I would know the truth of this fourth beast, [this indescribable beast the Roman Empire,] which was different from all the others, exceeding dreadful, whose teeth were of iron, his nails of brass; which devoured, and broke in pieces, and stomped the residue with his feet; And of those ten horns that were in his head, and of the other which came up, before whom the three fell; even of that horn which had eyes, and a mouth that spoke very great things, whose look was more stout than his fellows. And I beheld, and the same horn made war with the saints, and prevailed against them ( Daniel 7:19-21 );

Now we are told this also in Revelation 13:0 as he speaks of the rise of the beast out of the sea, the antichrist, that he makes war with the saints and overcomes them. Because the antichrist prevails against the saints, I conclude that the saints are not the church. For we have the promise of Jesus Christ made in Caesarea Philippi to His disciples, when Peter said, "Thou art the Christ, the Son of the Living God," Jesus said, "Upon this rock I will build My church and the gates of hell shall not prevail against it" ( Matthew 16:18 ). There's no way the antichrist, or the gates of hell, or Satan can prevail against the church of Jesus Christ. So by virtue of the fact that the antichrist is prevailing against the saints, they could not be the church, but will be redeemed Israel in the Tribulation period. And he will make war against Israel. He comes to Jerusalem and he makes war against the remnant of the woman's seed or of Israel. But they are not church, or the church. Daniel did not see the church in his prophecies. He was making war against the saints prevailing against them.

until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom ( Daniel 7:22 ).

Now, you remember Paul rebuked the Corinthians, those in the church in Corinth, he said, "What are you doing taking your brother to a pagan judge? You know, suing them before the courts of the land. You ought to be settling these things in the church. Don't you know the saints are going to judge the world?" And so judgment is given to the saints. We will be judging the world one day. Interesting, that's one thing I never wanted to be. Maybe I can just get a job picking up coconuts on the beach in Hawaii. But the saints possessed the kingdom.

Thus he said, The fourth beast shall be the fourth kingdom upon the earth, [or the Roman Empire] which will be different from all of the kingdoms, and will devour the whole earth, and tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he will subdue three kings. And he shall speak great words against the Most High, and will wear out the saints of the Most High, and he will think to change the times and the laws: and they shall be given into his hands until a time times the dividing of the time ( Daniel 7:23-25 ).

Or for a three and half year period will he rule, coming to Jerusalem, and beginning to make war against Israel. During the first three and half years of his reign he'll make a treaty with Israel. We'll get this next week in Daniel, chapter 9. But then he will break this treaty which will start the beginning of the end and the countdown, the last days until the return of Jesus Christ. But he is given power to rule over these saints, the redeemed Israel, for three and half years.

But the judgment shall sit, and they shall take away his dominion, to consume and destroy it and unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominion shall serve and obey him. Hitherto is the end of the matters. And as for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart ( Daniel 7:26-28 ). "

Dr. Constable's Expository Notes

7. The end of the fourth beast and the beginning of the everlasting kingdom 7:26-28

Dr. Constable's Expository Notes

The fifth kingdom, under the Son of Man’s leadership (Daniel 7:14), will then commence. This fact argues for the normative dispensational interpretation, which understands the kingdom of God on earth as beginning with Christ’s second coming, rather than with His first coming (cf. Daniel 2:44). The angel again stressed the role that the saints will have in this kingdom. The phrase "the people of the saints of the Holy One" (NASB) is unusual. This may indicate a particular group of the saints (believers), probably the Jews who, according to other Scripture, will be God’s focus of blessing during His earthly kingdom. However, the rendering "the saints, [namely,] the people of the Most High" (NIV) is a good translation. In this case it is the saints generally who are in view, not a special group of them. [Note: Cf. Barker, pp. 139-43.]

The Son of Man’s kingdom will be endless and worldwide. Notice that the titles "Highest One" (God the Father) and "His [the Son of Man’s]" are interchangeable, pointing to the deity of the Son of Man. This verse also clarifies that the saints are not the same as the Son of Man, "saints" being plural and "His" and "Him" singular. The kingdom is not just the rule of the saints; it is the rule of the Son of Man in which the saints participate.

"It is not difficult to see that Daniel more than almost any other author is concerned with the kingdom theme." [Note: Merrill, "Daniel as . . .," p. 225.]

Gill's Exposition of the Whole Bible

And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High,.... Not only the dominion that shall be taken away from the little horn or antichrist, and from all the antichristian states, but the dominion of all others throughout all the earth, and under the whole heaven, shall be given to the people of God, and the true professors of faith in Christ. The kingdoms of this world will become Christ's, and Christian princes will be kings of them everywhere; and not only the royal power and authority will be vested with them, but all the grandeur and state belonging to them will be theirs; as well as all the saints in general shall reign in a spiritual manner with Christ, enjoying all ordinances, and all religious liberties, as well as civil, and be free from all persecutions.

Whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him; the people of the saints of the most High, all shall be subject to them, all dominions, and the governors of them; or Christ the head of them, under and with whom they reign. So Saadiah s paraphrases it,

"the kingdom of the King Messiah is an everlasting kingdom, and his government is to generation and generation, and all dominions shall serve and obey him.''

This spiritual reign of Christ, which will take place in a more glorious manner at the destruction of antichrist, will continue until the Millennium, or the personal reign of Christ, begins; and after that will be the ultimate glory, in which Christ and his people will reign to all eternity.

s And R. Isaac in Chizzuk Emunah, par. 1. p. 44. applies it to the Messiah.

Henry's Complete Commentary on the Bible

      15 I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me.   16 I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.   17 These great beasts, which are four, are four kings, which shall arise out of the earth.   18 But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.   19 Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet;   20 And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows.   21 I beheld, and the same horn made war with the saints, and prevailed against them;   22 Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.   23 Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.   24 And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.   25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.   26 But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.   27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.   28 Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.

      Here we have, I. The deep impressions which these visions made upon the prophet. God in them put honour upon him, and gave him satisfaction, yet not without a great allay of pain and perplexity (Daniel 7:15; Daniel 7:15): I Daniel was grieved in my spirit, in the midst of my body. The word here used for the body properly signifies a sheath or scabbard, for the body is no more to the soul; that is the weapon; it is that which we are principally to take care of. The visions of my head troubled me, an again (Daniel 7:28; Daniel 7:28), my cogitations much troubled me. The manner in which these things were discovered to him quite overwhelmed him, and put his thoughts so much to the stretch that his spirits failed him, and the trance he was in tired him and made him faint. The things themselves that were discovered amazed and astonished him, and put him into a confusion, till by degrees he recollected and conquered himself, and set the comforts of the vision over against the terrors of it.

      II. His earnest desire to understand the meaning of them (Daniel 7:16; Daniel 7:16): I came near to one of those that stood by, to one of the angels that appeared attending the Son of man in his glory, and asked him the truth (the true intent and meaning) of all this. Note, It is a very desirable thing to take the right and full sense of what we see and hear from God; and those that would know must ask by faithful and fervent prayer and by accomplishing a diligent search.

      III. The key that was given him, to let him into the understanding of this vision. The angel told him, and told him so plainly that he made him know the interpretation of the thing, and so made him somewhat more easy.

      1. The great beasts are great kings and their kingdoms, great monarchs and their monarchies, which shall arise out of the earth, as those beasts did out of the sea,Daniel 7:17; Daniel 7:17. They are but terræfilii--from beneath; they savour of the earth, and their foundation is in the dust; they are of the earth earthy, and they are written in the dust, and to the dust they shall return.

      2. Daniel pretty well understands the first three beasts, but concerning the fourth he desires to be better informed, because it differed so much from the rest, and was exceedingly dreadful, and not only so, but very mischievous, or it devoured and broke in pieces,Daniel 7:19; Daniel 7:19. Perhaps it was this that put Daniel into such a fright, and this part of the visions of his head troubled him more than any of the rest. But especially he desired to know what the little horn was, that had eyes, and a mouth that spoke very great things, and whose countenance was more fearless and formidable than that of any of his fellows,Daniel 7:20; Daniel 7:20. And this he was most inquisitive about because it was this horn that made war with the saints, and prevailed against them,Daniel 7:21; Daniel 7:21. While no more is intimated than that the children of men make war with one another, and prevail against one another, the prophet does not show himself so much concerned (let the potsherds strive with the potsherds of the earth, and be dashed in pieces one against another); but when they make war with the saints, when the precious sons of Zion, comparable to fine gold, are broken as earthen pitchers, it is time to ask, "What is the meaning of this? Will the Lord cast off his people? Will he suffer their enemies to trample upon them and triumph over them? What is this same horn that shall prevail so far against the saints?" To this his interpreter answers (Daniel 7:23-25; Daniel 7:23-25) that this fourth beast is a fourth kingdom, that shall devour the whole earth, or (as it may be read) the whole land. That the ten horns are ten kings, and the little horn is another king that shall subdue three kings, and shall be very abusive to God and his people, shall act, (1.) Very impiously towards God. He shall speak great words against the Most High, setting him, and his authority and justice, at defiance. (2.) Very imperiously towards the people of God. He shall wear out the saints of the Most High; he will not cut them off at once, but wear them out by long oppressions and a constant course of hardships put upon them, ruining their estates and weakening their families. The design of Satan has been to wear out the saints of the Most High, that they may be no more in remembrance; but the attempt is vain, for while the world stands God will have a church in it. He shall think to change times and laws, to abolish all the ordinances and institutions of religion, and to bring every body to say and do just as he would have them. He shall trample upon laws and customs, human and divine. Diruit, ædificut, mutat quadrata rotundis--He pulls down, he builds, he changes square into round, as if he meant to alter even the ordinances of heaven themselves. And in these daring attempts he shall for a time prosper and have success; they shall be given into his hand until time, times, and half a time (that is, for three years and a half), that famous prophetical measure of time which we meet with in the Revelation, which is sometimes called forty-two months, sometimes 1260 days, which come all to one. But at the end of that time the judgment shall sit and take away his dominion (Daniel 7:26; Daniel 7:26), which he expounds (Daniel 7:11; Daniel 7:11) of the beast being slain and his body destroyed. And (as Mr. Mede reads Daniel 7:12; Daniel 7:12) as to the rest of the beast, the ten horns, especially the little ruffling horn (as he calls it), they had their dominion taken away. Now the question is, Who is this enemy, whose rise, reign, and ruin, are foretold? Interpreters are not agreed. Some will have the fourth kingdom to be that of the Seleucidæ, and the little horn to be Antiochus, and show the accomplishment of all this in the history of the Maccabees; so Junius, Piscator, Polanus, Broughton, and many others: but others will have the fourth kingdom to be that of the Romans, and the little horn to be Julius Cæsar, and the succeeding emperors (says Calvin), the antichrist, the papal kingdom (says Mr. Joseph Mede), that wicked one, which, as this little horn, is to be consumed by the brightness of Christ's second coming. The pope assumes a power to change times and laws, potestas autokratorike--an absolute and despotic power, as he calls it. Others make the little horn to be the Turkish empire; so Luther, Vatablus, and others. Now I cannot prove either side to be wrong; and therefore, since prophecies sometimes have many fulfillings, and we ought to give scripture its full latitude (in this as in many other controversies), I am willing to allow that they are both in the right, and that this prophecy has primary reference to the Syrian empire, and was intended for the encouragement of the Jews who suffered under Antiochus, that they might see even these melancholy times foretold, but might foresee a glorious issue of them at last, and the final overthrow of their proud oppressors; and, which is best of all, might foresee, not long after, the setting up of the kingdom of the Messiah in the world, with the hopes of which it was usual with the former prophets to comfort the people of God in their distresses. But yet it has a further reference, and foretels the like persecuting power and rage in Rome heathen, and no less in Rome papal, against the Christian religion, that was in Antiochus against the pious Jews and their religion. And St. John, in his visions and prophecies, which point primarily at Rome, has plain reference, in many particulars, to these visions of Daniel.

      3. He has a joyful prospect given him of the prevalency of God's kingdom among men, and its victory over all opposition at last. And it is very observable that in the midst of the predictions of the force and fury of the enemies this is brought in abruptly (Daniel 7:18; Daniel 7:22), before it comes, in the course of the vision, to be interpreted, Daniel 7:26; Daniel 7:27. And this also refers, (1.) To the prosperous days of the Jewish church, after it had weathered the storm under Antiochus, and the power which the Maccabees obtained over their enemies. (2.) To the setting up of the kingdom of the Messiah in the world by the preaching of his gospel. For judgment Christ comes into this world, to rule by his Spirit, and to make all his saints kings and priests to their God. (3.) To the second coming of Jesus Christ, when the saints shall judge the world, shall sit down with him on his throne and triumph in the complete downfall of the devil's kingdom. Let us see what is here foretold. [1.] The Ancient of days shall come,Daniel 7:22; Daniel 7:22. God shall judge the world by his Son, to whom he has committed all judgment, and, as an earnest of that, he comes for the deliverance of his oppressed people, comes for the setting up of his kingdom in the world. [2.] The judgment shall sit,Daniel 7:26; Daniel 7:26. God will make it appear that he judges in the earth, and will, both in wisdom and in equity, plead his people's righteous cause. At the great day he will judge the world in righteousness by that man whom he has ordained. [3.] The dominion of the enemy shall be taken away,Daniel 7:26; Daniel 7:26. All Christ's enemies shall be made his footstool, and shall be consumed and destroyed to the end: these were the apostle uses concerning the man of sin, 2 Thessalonians 2:8. He shall be consumed with the spirit of Christ's mouth and destroyed with the brightness of his coming. [4.] Judgment is given to the saints of the Most High. The apostles are entrusted with the preaching of a gospel by which the world shall be judged. All the saints by their faith and obedience condemn an unbelieving disobedient world; in Christ their head they shall judge the world, shall judge the twelve tribes of Israel,Matthew 19:28. See what reason we have to honour those that fear the Lord; how mean and despicable soever the saints now appear in the eye of the world, and how much contempt soever is poured upon them; they are the saints of the Most High; they are near and dear to God, and he owns them for his, and judgment is given to them. [5.] That which is most insisted upon is that the saints of the Most High shall take the kingdom, and possess the kingdom for ever,Daniel 7:18; Daniel 7:18. And again (Daniel 7:22; Daniel 7:22), The time came that the saints possessed the kingdom. And again (Daniel 7:27; Daniel 7:27), The kingdom and dominion, and the greatness of the kingdom under the whole heavens, shall be given to the people of the saints of the Most High. Far be it from us to infer hence that dominion is founded on grace, or that this will warrant any, under pretence of saintship, to usurp kingship. No; Christ's kingdom is not of this world; but this intimates the spiritual dominion of the saints over their own lusts and corruptions, their victories over Satan and his temptations, and the triumphs of the martyrs over death and its terrors. It likewise promises that the gospel kingdom shall be set up, a kingdom of grace, the privileges and comforts of which now, under the heavens, shall be the earnest and first-fruits of the kingdom of glory in the heavens. When the empire became Christian, and princes used their power for the defence and advancement of Christianity, then the saints possessed the kingdom. The saints rule by the Spirit's ruling in them (and this is the victory overcoming the world, even their faith) and by making the kingdoms of this world to become Christ's kingdom. But the full accomplishment of this will be in the everlasting happiness of the saints, the kingdom that cannot be moved, which we, according to his promise, look for (that is the greatness of the kingdom), the crown of glory that fades not away--that is the everlasting kingdom. See what an emphasis is laid upon this (Daniel 7:18; Daniel 7:18): The saints shall possess the kingdom for ever, even for ever and ever; and the reason is because he whose saints they are is the Most High and his kingdom is an everlasting kingdom,Daniel 7:27; Daniel 7:27. He is so, and therefore theirs shall be so. Because I live, you shall live also,John 14:19. His kingdom is theirs; they reckon themselves exalted in his exaltation, and desire no greater honour and satisfaction to themselves than that all dominions should serve and obey him, as they shall do, Daniel 7:7; Daniel 7:7. They shall either be brought into subjection to his golden sceptre or brought to destruction by his iron rod.

      Daniel, in the close, when he ends that matter, tells us what impressions this vision made upon him; it overwhelmed his spirits to such a degree that his countenance was changed, and it made him look pale; but he kept the matter in his heart. Note, The heart must be the treasury and store-house of divine things; there we must hide God's word, as the Virgin Mary kept the sayings of Christ, Luke 2:51. Daniel kept the matter in his heart, with a design, not to keep it from the church, but to keep it for the church, that what he had received from the Lord he might fully and faithfully deliver to the people. Note, It concerns God's prophets and ministers to treasure up the things of God in their minds, and there to digest them well. If we would have God's word ready in our mouths when we have occasion for it, we must keep it in our hearts at all times.