He said thus The fourth beast shall be a fourth kingdom upon the earth, which shall be different from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.
Daniel asked what the fourth beast meant, and the angel answers plainly: it stands for a kingdom. Two questions remain — which empire is meant, and whether its devouring lies behind us or still ahead.
The angel does not leave the symbol open. He names a kingdom, then describes how it governs, how far it reaches, and what it does to those who resist.
The angel explains the vision of the fourth beast. We are told plainly that it represents "a fourth kingdom on earth." This we know was the Roman Empire. It was "different from all the kingdoms" because it took a form of government that combined rule by one man with rule by the people. The iron and clay of the image had pictured this beforehand. Its rule was almost universal, so it could well be said to "devour the whole earth." By treading down and breaking in pieces, it subdued the nations, and crushed those who refused to submit. So we have a picture of the Roman Empire in the day of its first power.
Why picture a government as a wild animal? Daniel's own book answers, and the rule in view is Gentile rule — the rule of the nations outside Israel.
We need not travel beyond Daniel's book to learn that Gentile rule is simply bestial in God's sight. The same powers that were shown to Nebuchadnezzar as metals in Dan. 2 were shown to Daniel as wild beasts in Dan. 7. Rev. 13, 17, referring clearly to the time of the end, confirm this. Scripture speaks of the last great united monarchy of Christendom as a beast out of the sea, and out of the abyss. The symbol means that Gentile power, and especially in its last phase, is completely without conscience and without God.
The difference is not only in ferocity. Two details mark it out: what this empire is made of, and how many rulers it ends with.
Nothing but the Roman Empire matches the feet of iron and clay. Nothing else offers a parallel to the ten toes in one picture and the ten horns in the other. Their only true meaning is ten kings reigning together. No other power that ever held sway can be so truly compared to iron that "breaks to pieces and shatters all things," or to a ravenous beast of no known kind with great iron teeth that "devoured and broke in pieces and stamped what was left with its feet." Then the Germanic clay entered. It shows the brittleness of independent will, in contrast with the old Roman way of holding together around one centre. That self-will broke up the empire in the past, and it will come to a head in the tenfold division of the future, in that revival of the empire which Daniel 7 assumes before judgment falls, and which Revelation 17 reveals plainly.
Verse 23 describes something history records. The verse after it forces a decision about time.
Next we are told that "the ten horns out of this kingdom are ten kings that shall arise" (v. 24). This is the crucial point in the interpretation. Verse 23 refers without doubt to the past. So the question arises: are these ten kings past or future? Some argue for what many call the historical interpretation, and hold that the prophecy has already been fulfilled. There is a fatal objection to this theory. Once this fourth kingdom is judged, the kingdom of the Son of man at once succeeds it and takes its place (vv. 13, 14, 26, 27; compare also Dan. 2:43-44). What event in the past, we may well ask, could answer, even in the smallest degree, to what those Scriptures speak of?
Commentators differ over how much of this verse is history and how much is still coming. One writer reads its trampling and breaking as a scene still to come.
We have watched the Beast treading down the earth and breaking it in pieces (Dan. 7:23) — a display of senseless brute force — and his partner in crime, the Antichrist, morally darkening and deceiving the world.
The prophecy does not stop at conquest. It follows this empire to its last ruler, and to what heaven does about him.
We have a crowd of detailed predictions of an unmatched kind. There are the many horns in the last empire at its close. There is the bold presumption and restless ambition of its last chief, who from a small beginning ruled the rest. Not content with trampling down the saints, he rose up in blasphemy against God and His rights. That called out summary and final judgment on all, and heaven acted to establish the everlasting kingdom of power and glory.
- Named — the angel calls the beast a kingdom, and commentators identify it as Rome.
- Bestial — Scripture draws it as a wild animal, because it rules without conscience and without God.
- Different — iron strength mixed with brittle self-will, ending in rule shared by ten kings.
- Unfinished — verse 23 describes what history saw. The ten kings are still ahead, since the Son of Man's kingdom takes over the moment this one is judged.
- Judged — the devouring ends in blasphemy against God, then in judgment. Heaven then sets up the kingdom that lasts.
And as to the ten horns, out of this kingdom shall arise ten kings; and another shall arise after them; and he shall be different from the former, and he shall subdue three kings.
The angel now gives Daniel the plain meaning of what he saw. The ten horns on the fourth beast stand for ten kings. After them an eleventh rises, unlike the rest, who puts down three of them. Does this belong to history, or is it still ahead?
The angel does not leave the symbol open. Horns stand for kings, and the fourth empire ends divided.
Daniel shows the Roman Empire divided into ten kingdoms — "out of this kingdom ten kings shall arise." After this another little horn comes up, the same as the beast in Revelation. He subdues three kingdoms and wields the whole power of the empire, and God judges that empire because of his blasphemy.
Writers press a simple historical test against the verse. Rome, as the world has known it, never matched this description.
"It had ten horns," and these are ten kings (verse 24). This was never true in the past. The Roman empire was under one government. It is true that in the last days of its power many of the emperors shared the running of their vast lands with others. But there was never anything like what Daniel saw in his vision. Here we have ten horns — ten kings — and one rising among them to become their leader and head. What does this prove? It proves that this vast power, scattered and broken for so long, still has a history ahead of it. Scripture cannot be broken. Every word of it must come true.
Commentators differ on how far past history already pictured this. Some allow a partial application, while holding that the main fulfilment is still ahead:
The fourth or Roman power is just as clearly divided into ten horns, ruling at the same time, with one small horn at its rise that pulls up three of them by the roots. That horn is as remarkable for its intelligence as for its pride and blasphemous boldness. Here, though, we stand before something that still awaits its fulfilment, even if we admit a partial application to past history. By its lawlessness that horn brings on more than the loss of rule that God allowed to fall on the earlier beasts. It brings direct, distinct, divine judgment when God's kingdom appears in the person of the Son of Man.
The angel says the newcomer is unlike the ten. The difference lies in what he stands for.
He is different from the ten kings because they stand for different kingdoms. This king stands for a special power that rises up among the ten kingdoms, and he gains his territory by subduing three of them. It is "his dominion" that judgment deals with at the end (verse 26). So it seems certain that the little horn, while subduing three of the kings, gains power over the whole empire.
Subduing three is the start, not the finish. Commentators read the remaining seven as drawn in behind him.
The conclusion is unavoidable: the little horn is none other than the head of the revived Roman empire in Western Europe in the last days. So the little horn rises after the ten kingdoms are formed. He subdues three of them, whether by military strength or by other means. Then the other seven join with the three he has conquered in one vast confederation, and the little horn becomes its imperial head.
Some have read the horn as a system rather than a man. The reply points to what the horn does: it speaks, and it conquers.
But the great words of the horn bring down judgment on the beast, and this assures us still more that the horn is a person. A system of government cannot be held responsible; for that you must have a living being. Nor could we think of ten systems of government, an eleventh of which subdued three, as is said of the "horn." But if a real king is meant, nothing is more natural.
Prophecy shows more than one evil figure. Writers warn against merging them into one.
This person must not be confused either with the Antichrist on the one hand, or with the little horn of Dan. 8:9 on the other. Antichrist is a religious leader more than a political one. His kingly power seems to be limited to the land of Israel, where the people will accept him as the promised Messiah (Dan. 11:36). He will be in league with the Western chief, no doubt, but must not be confused with him. Scripture plainly says that the little horn of Dan. 8 rises out of one of the four divisions of Alexander's empire.
- Ten — The horns are ten kings arising out of the fourth kingdom, ruling side by side rather than in succession.
- Eleventh — After the ten, another rises who is different from them. He is a living person, not a system. Only a person speaks the great words that bring judgment.
- Three — His climb begins by putting down three kings; that conquest is the doorway, not the destination.
- Whole — Having taken three, he gains the whole empire; at the end judgment falls on his dominion.
- Future — No past form of Rome matched this picture. The verse points ahead to a confederacy still to come, which ends under God's direct judgment.
And he shall speak words against the Most High, and shall wear out the saints of the most high [places], and think to change seasons and the law; and they shall be given into his hand until a time and times and a half time.
Daniel has seen four beasts, and out of the fourth rises a small horn. Here the angel says plainly what that horn will do — against God, against His people, and against their sacred calendar — and how long God will let him do it.
What Daniel hears of him first is not cruelty but blasphemy. One writer traces that back to what the man is inside:
His moral character comes out next, in the words, "And he shall speak great words against the Most High." Like every person who is not born again, his mind is hostile to God. But in his wild contempt for God he goes further: he dares to stand in open defiance.
The same writer links hatred of God to hatred of His people, and shows what God allows through it:
As a result — for whoever hates God must also hate His people — he will "wear out the saints of the high places"… in his bold attempt to wipe the name of God off the face of the earth. So God will let the patience of His people on earth be tested… He allows them to fall at this time into the hands of their enemy for their chastening and purifying. But though their enemy, as Satan's instrument, may sift them, not one single grain of wheat shall fall to the ground.
The phrase sounds vague until you ask what a Jewish reader would have heard in it. One writer ties it to the rebuilt temple and its feasts:
This little horn will "think to change times and laws: and they shall be given into his hand." By then the Jewish temple will have been rebuilt, though in unbelief, and with it the rules of the law and the various feasts. These are the "times and laws" this king will think to change — that is, to do away with. Their very existence testifies that God exists, whatever the people who keep them are like. That is unbearable to a man who wants to take God's place for himself.
Much depends on the small word "they." Two writers read it as the times and laws, not the people:
The saints of the Most High were the people the prophet knew and cared about… This wicked power wears out the saints of the high places, and thinks to change times and laws; and they shall be given into his hand. The saints are not what is given up, for God never hands them over to the enemy. He may let saints be troubled for a while, but He never lets them go. It is the times and laws that are given up for a time.
Another writer measures the trouble and marks off what the enemy can never touch:
The sufferings of God's chosen people during the great tribulation last 1260 days, and Satan could not make it 1261 however much he wanted… "Times and laws" (religious institutions) may be given into his hand, but not God's people.
The word for "Most High" is not the same in both halves of the verse. The one joined to "saints" is plural, and some translations render it "the high places":
Two different words are translated "Most High," one singular and one plural. The plural means "the high (places)."… Here the subject is government only. It is the government belonging by right to the heavens, and to Him who reigns there, that must be owned — in the face of a power that denies it, sets itself up against it, and will own no power but its own on the earth.
Jewish usage explains the odd phrasing of the time limit:
A "time," it is said, was the word the Jews used for the period from one yearly sacrifice or festival to the next. So it came to mean a year of 360 days. "Times" would stand for two years, and the "dividing of time" for half a year. So we have three and a half years in which this little horn gets his way and stops all Jewish worship.
Writers differ on whether the three and a half years also picture a longer stretch of history:
Comparing the different phrases for the same period in Revelation makes it perfectly certain that three and a half years were meant… there is no objection to allowing a longer application in a general way, as long as the crisis itself is not set aside.
The horn's career does not fade away. One event ends it:
The persecutions end with the coming of the Ancient of days and judgment given to the saints.
- Words first. The horn's course begins in speech against God — open defiance, not just unbelief.
- Then war. Hatred of God becomes hatred of His people; the saints are worn down, yet not one grain of wheat is lost.
- Then worship. What he abolishes is the "times and laws" — the feasts and ritual whose very existence testifies that God is.
- But not the saints. It is the times and laws that are given into his hand. God never lets His own out of His own hand.
- And not for long. A time, times and half a time is three and a half years. God fixed that limit, and it closes when the Ancient of Days comes and gives the kingdom to the saints.
And the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.
Daniel has just watched a ruler boast against God and wear down His people for three and a half years. Now a court sits and takes his rule away, which raises three questions: who judges, whose rule falls, and what "consumed and destroyed" means.
The verse opens with a court session, not a battle. One writer describes whose throne this is, and what brings the sentence:
Afterwards the thrones are set, and the Ancient of days sits. It is a session of judgment, the throne of Jehovah's judgment; it is not said where, but its effect is on earth. The words of the little horn are the occasion of the judgment being carried out. The scene of judgment forms part of the vision of the fourth beast, and relates especially to it.
Commentators differ here. Another writer denies that the boasting is what makes the court sit:
Nowhere in this chapter, I think, does Daniel tell us that the judgment sits in heaven because this little horn boasts and blasphemes. I grant that the Judge, because of such blasphemy, has the fourth beast slain. He also has the dominion of the little horn itself consumed and destroyed. But that, I believe, is all we learn from either verse 11 or 26.
The verse says "his dominion," and the pronoun matters. One writer answers who that "his" is, and what the court is responding to:
But the judgment sits to take account of all this pride. The dominion of the little horn is consumed and destroyed. We may notice here that it is in fact the little horn that in the end wields the supreme power. It is his dominion which is destroyed.
Some readers hear in the English word "consume" a power fading away over centuries. One writer answers from the original languages:
The idea of "the Consumption" rests on a mistake about the meaning of Scripture and its language. Neither Daniel 7:26 nor 2 Thessalonians 2:8 means a gradual weakening of strength, though our English word "consume" may suggest it. "Destroy" is the true force of the Aramaic and of the Greek.
The phrase "to the end" is then read as measuring completeness rather than duration — the judgment is exhaustive, leaving nothing of the dominion behind:
It means that the effect of the judgment will be thorough, not a slow process, nor repeated acts of vengeance.
If the end is one blow, someone must strike it. One writer names who does, and when:
This is instant and extreme judgment, carried out by the Lord in person. If anything were needed to confirm it, the plain phrase "the appearance of His coming" does so. So does the important addition of "Jesus," the Lord Jesus.
Babylon and Persia lost their empires but lived on as peoples for a while. The fourth power ends another way:
Babylon lost its dominion and yet lasted for some time, and Persia did the same. But the destruction of the fourth beast will be complete. The others were granted longer life after their empire fell. Here the judgment and the destruction go together.
The verse before gives the horn a set period. One writer places it in Daniel's own timetable and says what follows it:
The horn speaks great words against the Most High, wears out the saints of the Most High, and thinks to change times and laws. These are given into its hands for a time, times, and half a time — that is, for the last half week of Daniel's seventy weeks, just before the Lord comes and the judgment falls.
- Court — A court sits before anything falls. Thrones are set, the Ancient of Days takes His seat, and the effect lands on earth.
- Cause — The charge is pride. The court takes account of the horn's boasting and of the saints he has worn out.
- Confiscation — The dominion removed is the little horn's own. He is the one who ends up holding supreme power, so the sentence falls on him.
- Completeness — "Consumed and destroyed to the end" is not slow decay. The force of the original word is destroy. Earlier empires lost their rule and lived on; this one loses both at once.
- Christ — The Lord Himself carries out the sentence when He appears, at the close of the last half-week. So the pressure on His people has a fixed end, not an endless one.
But the kingdom and the dominion, and the greatness of the kingdoms under the whole heavens, shall be given to the people of the saints of the most high [places]. His kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
Daniel's night vision does not end with the terror of the fourth beast. It ends with a handover of power that lasts for ever. Three questions follow: who are "the saints of the Most High"? Who are "the people" of those saints? And who is the "Him" that all dominions obey?
This verse answers the judgment of the verses before it. The little horn's rule ends, and something takes its place on the same stage — the earth.
Judgment has been passed on the little horn. His dominion has been taken away, consumed and destroyed to the end. Then "the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High." This is the kingdom of the Son of Man. It is set up on earth after the judgment and removal of the last of the four world empires.
The verse gives the kingdom to a people, then calls it His kingdom. Edward Dennett reads the closing words as pointing back to Christ: the gift never stands apart from the Giver. He quotes an older translation here, which reads "whose kingdom is an everlasting kingdom" where the ESV has "his kingdom."
In verse 27, though, it is "the people of the saints of the high places" who come into prominence. They are the ones the kingdom is given to. Yet it is not apart from Christ. At the end of the verse it says, "Whose" (that is, Christ's) "kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." It is His kingdom. He is simply pleased in His grace to join "the people of the saints of the high places" with Himself.
The title "saints of the Most High" carries a margin reading: saints of the "high ones," or high places. William Kelly links that wording to a New Testament phrase, and then names who will share the reign.
The margin says, the saints of the "high ones." That is where the New Testament expression "heavenly places" comes from. … When dominion is given to Him, He will not take it alone. All who have ever waited for this kingdom, in every age, will come with Him. That will be the time when He shows His risen ones. Abraham, Enoch, David — whoever they may be who have known Him by faith — will be there in changed and glorified bodies, and will reign with Him.
Verse 27 does not repeat the wording of verse 18. It adds two words — the people. Commentators read that addition as deliberate. It marks off a second company with a different portion.
"The people of the saints" must be kept distinct from "the saints" themselves. The Jewish people are meant. "The greatness of the kingdoms under the whole heaven" is destined for them. But they are not said to reign, and they have nothing to do with the heavenly side of the kingdom.
Writers divide the reigning saints into classes in different ways. They agree on where this earthly people stands:
God calls Israel back to the land for blessing. Israel is the people of these heavenly saints, and theirs will be the highest place on earth in the Millennial age. Jerusalem will yet be the earth's chief city, after the great cities of the nations have been judged.
The last clause widens the view from one nation to every power on earth. Hamilton Smith traces the line: the kingdoms pass under one people, and through that people the nations come to worship.
After the judgment of the beast and his kingdom, all the kingdoms of the earth will pass under the rule of the people of the saints of the Most High — God's earthly people, the Jews. Then, through the people of God, all the peoples of the earth will be brought to serve and worship Him, whose kingdom is an everlasting kingdom.
Four empires rose and fell in this chapter. What replaces them ends the sequence — no fifth beast follows.
Just as the heir to a kingdom is taught and prepared for the throne he is to occupy, so God is educating His saints now to share the kingdom of the world which is to belong to Christ.
- Given, not seized. The kingdom comes as a gift, after the beast's rule is destroyed. It is the kingdom of the Son of Man, set up on earth.
- Given to saints. In the margin, "saints of the Most High" reads saints of the high places. Christ will not take dominion alone. He shows His risen ones, and they reign with Him.
- Given through a people. "The people of the saints" is a second company: the Jewish people. Theirs is the greatness of the kingdoms under the whole heaven, and the highest place on earth.
- Given for all. Through that people, all the peoples of the earth come to serve and worship Him. The reach is every dominion, not one nation.
- Given for ever. It is still His kingdom. The saints hold it because He joins them to Himself in grace. No earthly power comes after it.