Daniel 7:7–27

The fourth beast speaks mostly of events still to come. It matters so much that Daniel receives further details in a second vision. Nothing in nature can compare to this beast. It stands there on purpose as an unnatural monster, filling the one who sees it with dread and terror.

When the four empires were shown in symbol to the Gentile king, they had their worldly aspect. There was the likeness of a great image, majestic in its proportions, made of the most costly, lasting, and useful of metals... Here is the world's estimate of imperial power and successful ambition, and the world bows down and worships. But the saint sees these same empires in symbol as unclean and terrifying beasts: greedy for blood, fierce, untameable. The last one went so far beyond the rest in those qualities that no animal known to man could set out its character. So a strange monster, a terror of nature, stood before the prophet's eye to picture the fourth empire. This gives us God's judgement about these empires, and shows what value His saints should put on their splendour and power.

No doubt the Roman empire had all these awful features, bringing dread and terror to all who opposed it or attracted its greed; taking whatever served its purpose, and destroying what it could not use.

It devoured and broke in pieces, and it stamped on what was left with its feet. That is to say, it took over the territories of previous empires and absorbed them into its own — not all of each empire, but its most important parts.

It was an empire that kept a strong sense of the will of man — of the people. It combined certain republican elements with as iron a despotism as ever ruled in this world. These two things were brought into distinct, but seemingly harmonious, play.

We are not to look for the actual development of history in this vision. If we did, the ten horns would clearly not have been seen on the Roman beast when it first met the eyes of the prophet. The Spirit of God brings into the very first view the features that would be found at the close, and not at the beginning.

The last clause of verse 7 needs careful attention — "it had ten horns." Verse 24 tells us that these are ten kings. That raises an important question. When was anything of this kind seen in the Roman Empire of the past? For a long period it had only one head. Then for a considerable time three or four rulers held power together. But anything like what we have before us here has never yet been seen. What, then, are we to understand from the statements of our chapter? Just this: that the history of the Roman Empire is not finished, for no word of God can fall to the ground. So between the two last clauses of verse 7 there is a gap of many hundreds of years. That is not at all unusual in the prophetic Word.

Here it is enough to note that the ten horns clearly take us on to the future. Then the Roman Empire will be revived in a ten-kingdom form under one head (see Rev. 13:1; Rev. 17:12).

Here we have divine ground to know that the "little horn" of the west will at first be a small power among the other ten, and that he only becomes great by destroying three of his contemporary powers. He becomes at last not only the possessor of these three kingdoms but the overlord of all the rest. This is the form in which he becomes emperor of the western powers.

This eleventh horn is Satan's agent for bringing together the broken-up parts of the ancient Empire of Rome. He will begin by conquering three of the European kingdoms. Then cunning or force will draw seven others to join with these in a general confederacy. Each kingdom will keep its own ruler, but all will acknowledge the supreme leadership of the little horn.

The little horn is marked by immense intelligence — not by brute force. The description of it contrasts with that of the Lord, the Lamb who was slain. He has seven horns and seven eyes — that is, the perfection of intelligence and of power. In this case it is not so. The power outwardly looks much greater. It has ten horns instead of seven — a monster instead of perfection. The result is a kind of grotesque exaggeration of the power and wisdom of Christ, which wretched man, energised by Satan, will claim for himself.

This description is not simply that of a power driven into action by its passions, nor of a conqueror who goes about ravaging everywhere. There was something more in the ways of this little horn: extreme arrogance, intelligence, design, planning, reflection. He had eyes like the eyes of a man… He also had "a mouth speaking great things," that is, enormous boasting. This particularly marks this horn. It is because of the words this horn spoke that the beast was destroyed. He is the one who brings on the judgment of the fourth beast. The little horn is the one who morally influences the beast.

But the great words of the horn bring judgment down upon the beast, and this assures us all the more of the horn's personality. A "political system" is not a responsible agent; for that you need a living being. We could not think of ten political systems where an eleventh subdued three of them, as is said of the "horn." If a real king is meant, nothing is more natural. A king is the meaning of both "horn" and "head," and that should be simple enough to need no further explanation.

The pope has never gained three of the ten kingdoms… All its weight has come instead from its spiritual deception over the souls of men. Clearly, then, a power, small in its beginnings, is to rise and put down three of these greater powers, taking over all their dominion. The pope has never done any such thing. So although there has been a measure of likeness, there is enough difference to make the distinction quite plain.

I gather from that, not that this has no bearing upon the papacy, but that its full fulfilment is in the future.

"I saw until the thrones were set up." That is how it ought to read, instead of "cast down." This is not just my opinion. It is the way the best ancient and modern translations of Scripture all understand it... There you have a clear picture of the divine glory in judgment. It is not just God working through providence on the earth, but the process of judgment that God Himself will set up.

"Cast down," or "placed," as in the Revised Version, both really mean the same thing. The reference is to the Eastern custom of throwing down cushions for the judges to sit on... This judgment is set, and the books are opened. The court looks into how the Gentile Empires used the power God granted them. The great Judge of all examines the doings of the little horn in particular.

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 what set the judgment in motion. It falls on the beast, which is destroyed, and its body given to the flames. The other beasts lost their dominion, but their lives went on. The fourth loses its life along with its dominion.

That the Ancient of days is the Eternal God is beyond question. It is just as clear, from verse 22 and from Revelation 1, that the Son of man is the Ancient of days, the Eternal God. God has committed all judgment to Him because He is the Son of man. Scripture plainly declares the scene before us to be a session of judgment — not the session of judgment of the Great White Throne in Revelation 20, but a session for the judgment of the living... in preparation for the setting up of His kingdom.

In the Revelation the two glories are both united in the Person of Christ. Revelation 1 shows us one like the Son of man. But when we come to the description of Him, some of the features are exactly the same as the ones given here to the Ancient of days. His garment is said to be as white as snow, the hair of His head like pure wool, and so on. The Jewish prophet sees Christ simply as man. The Christian prophet sees Him as man, but as God as well.

The throne was like a fiery flame, its wheels as burning fire, and a fiery stream came out from before Him. Fire is always a symbol in Scripture of the holiness of God applied in judgment.

When Daniel beheld the thrones, not "cast down" but "set up," he speaks of no one sitting but One, the Ancient of days. When John saw thrones, others were sitting on them, and judgment was given to them.

Not one throne, but many; for the glorified saints are to have part in this judgment.

"I saw until the thrones were set up." That is how it should read, instead of "cast down." This is not just my opinion. The best ancient and modern translations of Scripture all read it this way. There you see a clear picture of the divine glory in judgment. This is not just God's ordinary working in events on the earth. It is the process of judgment that God Himself will set up... At whatever time this may be supposed to take place, it is clear that it is a divine judgment.

That the Ancient of Days is the Eternal God is beyond doubt. It is just as clear, both from verse 22 and from Revelation 1, that the Son of man is the Ancient of Days, the Eternal God. All judgment has been committed to Him because He is the Son of man... The throne was like a fiery flame, and its wheels like burning fire. A fiery stream came out from before Him. Fire is always a symbol in Scripture of the holiness of God as applied in judgment.

The scene described is like the judgment of the wicked after the thousand years in Revelation 20, and many suppose it is the same. But however common this mistake is, what is described here is the carrying out of judgment on earth. It is the transfer of power from the hand of man to that of Christ... What is the result declared here? It is the destruction of the horn and of the beast. It is the transfer of the "kingdom, dominion, and the greatness of the kingdom under the whole heaven" into the hands of the Son of man, with all His saints.

Surrounding the throne are thousands of angelic beings. Carrying out judgment is one of the functions of the angels. Matthew 25 describes the judgment of the living nations. It opens with the Son of Man coming to His throne of glory, "and all the holy angels with him" (Matthew 25:31).

Daniel has already spoken of these thrones: "I saw," he says, "until the thrones were placed"... "and the Ancient of Days did sit" (Daniel 7:9). But there was then no word about who occupied the thrones. It is the part of Revelation to fill in the picture on its heavenly side, and to show us who these are. They are not angels. There may be "principalities" among the angels, but Scripture never says they will reign with Christ. They are redeemed men.

God will take public and formal notice of the acts and words of this daring enemy. It is for this purpose that the books will be opened (v. 10). Those books will hold perfectly accurate records of this ungodly sinner's deeds. The sentence will be passed as the glory of Him who will sit on His holy throne demands.

The occasion then was "the great words which the horn spoke." Revelation 13 says of the beast: "The beast was given a mouth uttering haughty and blasphemous words… It opened its mouth to utter blasphemies against God, blaspheming His name and His dwelling and those who dwell in heaven." Because of these blasphemies the Ancient of Days came and sat for judgment on His fiery throne. These daring acts of defiance against God filled his cup of iniquity to overflowing. Judgment came upon him, swift and sure.

Now the little horn takes up all of Daniel's attention (v. 11)… He is amazed to hear this horn speaking blasphemous things there, in the very presence of God. He wondered that God should permit it; but he saw the beast slain. This was the result.

The prophet says, "I looked then because of the sound of the great words that the horn was speaking. And as I looked, the beast was killed." God judges the beast for the words of the horn. Beast and horn are one as to responsibility before God. Now a "horn" too is a "king" (Rev. 17:12). Here even in Daniel is a king so morally identified with the beast that he draws down the judgment of God upon it.

Daniel says he looked "because of the sound of the great words that the horn was speaking" — not until the horn was put down, but until "the beast was killed." This implies that the little horn had managed to govern the entire beast.

Here the judgment deals above all with the little horn and the beast he ruled… Blasphemous defiance of God will mark the last head of the revived Roman Empire. That defiance will bring swift and overwhelming judgment on him and on his dominion. Note that the judgment Daniel speaks of is not the final judgment of the Great White Throne, when God will raise the dead and judge them. Daniel speaks of the judgment of the living nations which will precede the reign of Christ.

What happened to the Roman empire in the past was the ordinary course and decline of a great nation. Barbarian hordes tore it up, and separate kingdoms took its place. But prophecy tells us of something altogether different. It warns of a judgment that disposes of the beast in a completely different way from the others… The first three beasts lost their imperial dignity, but they themselves could still be said to exist. The fourth empire is different. The hour that destroys its dominion is the hour that destroys the empire itself.

Add verse 11 to the sentence passed on his dominion, and we see what the judgment was on his person. Verse 11 itself speaks only of the "body" of the beast… Revelation 19 gives us more information. It belongs to the same judgment. There we read that both the beast and the false prophet were thrown alive into a lake of fire burning with sulphur (v. 20). He is stripped of his dominion. Like Belshazzar, he has been weighed in the balances and found wanting. He suffers with the false prophet the vengeance of eternal fire.

The beast and the false prophet are the personal enemies of Christ. So in the day of battle the Lord meets them in person, and both are thrown alive into the lake. They never die the death common to man, so no resurrection awaits them. Death does not separate their soul and body. They go into the lake alive.

We must not think that this followed directly on what comes before. Daniel had already seen all four beasts. Now, after the judgment of the last one, the vision goes back to tell us what had been done with the first three. That was not done at this session of judgment. It happened earlier, in God's judicial dealings in His providential government.

We still have the remains of the Chaldeans, or of the races once called by that name. Persia continues as a kingdom, and the Greeks have lately become one. They exist, then, though not as imperial powers. We have these races of men, more or less, representing those powers — smaller, it is true, and no longer holding dominion as empires. This is the meaning of verse 12.

When Babylon lost its imperial place in the earth, it did not cease to exist. It remained a flourishing city for centuries afterwards. Peter wrote his first letter there (1 Peter 5:13). Persia and Greece remain before our eyes to this day, though stripped of their ancient power and glory.

God had been hidden, so to speak, during the time of the other beasts. Yet His providence was at work. The Persians replaced the Babylonians, and the Greeks replaced the Persians. All of this happened the way things still happen now: by the arrangement of that providence which governs the world. It happened this way because the Ancient of Days was not yet sitting to execute judgment for the acts committed against Him, though His rights can never be cancelled.

After Babylon lost its dominion, it continued to exist for some time, and so did Persia. But the destruction of the fourth beast will be complete. The others lived on after their empire fell. Here the judgment and the destruction go together.

The Babylonian lost its imperial power; so did the Medo-Persian, as well as the Macedonian or Grecian, never to rise again. Yet they were all to exist, and so they do still; but their dominion was to be taken away, as it is laid down in Dan. 7:12. There was to be no revival of their imperial character, though a prolonging in life was given them when their dominion was lost.

These empires, in the day of their power, had to do with God's people, and whatever concerns His people touches His glory. That gives them deep and lasting importance. Their lives were also prolonged. So to the end of the times of the Gentiles, there will still exist nations that represent these once powerful empires. At the time of the end, these nations will stand against the people of God — the Jews.

The judgment of the beast clears the way for the setting up of the Kingdom of Christ. This glorious event is foretold by a third vision, in which Daniel sees one like the Son of Man come with the clouds of heaven. He receives His kingdom as Man from God, the Ancient of Days. His dominion is world-wide, embracing "all people, nations, and languages." His dominion will be everlasting. It will not, like other kingdoms, pass away. It will never be destroyed.

A new vision follows (verses 13 and 14), in contrast with the powers pictured as savage beasts. The new object that stands out is "one like the Son of man." ... The Ancient of days stands for God Himself, "the high and lofty One who inhabits eternity."

On Daniel 7: it is not now the Messiah, owned as King in Zion, but ONE in the form of the Son of man, a title of far greater and much wider meaning. It is the change from Psalm 2 to Psalm 8, brought about by the rejection of the Messiah.

Some object that John would hardly have said of Christ "one like to the Son of man." The objection has no force. It is exactly what he does say in Revelation 1, where our Lord alone can be meant, beyond dispute. The likeness is to a character, not to a person.

The Ancient of days is the Son of man; but in this vision they are distinguished. It is often so in the Psalms. The Messiah is Jehovah; and yet in Psalm 110 Jehovah speaks to Adonai: "Sit at my right hand, until I make your enemies your footstool." It is the mystery of the divine Persons. They are distinguished in Daniel's vision because, as Son of man, our Lord receives everything from God. So, after He is brought to the Ancient of days, it says, "There was given Him a dominion."

Head and hairs white like wool remind us of the Ancient of Days in Daniel 7:9. The Son of Man comes to Him with the clouds of Heaven, and receives all the rights and dignities of the Kingdom. But verse 22 of the same chapter lets us know that the Son of Man is Himself the Ancient of Days! ... So the Son of Man and the Ancient of Days are one!

The Jewish prophet sees Christ only as man. The Christian prophet sees Him as man, but as God as well.

Can there be any doubt that the Saviour had this prophecy in mind? He said to the high priest, "But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven" (Matthew 26:64).

In the third vision it is the Son of Man that comes with the clouds of heaven, and to Him is given the kingdom that will never pass away. Here we learn a further truth. The people of God of all ages — all those who through the history of the world have been in touch with heaven — will share with the Son of Man in His glorious reign.

Instead of the stone cut out of the mountain, you have the Son of Man Himself coming and taking the kingdom. But the general meaning of the visions is the same. It is striking, however, that in the seventh chapter you have not the image of man, such as the world sees, but what God sees. All the authority and power of this world is only that of the beast. Man in honour, without understanding, is like the beasts that perish. He is not even a man.

One like the Son of man is brought to the Ancient of days. There He receives the kingdom and universal dominion. It is the rule of Jehovah entrusted to man in the Person of Christ, put in the place of the kingdom of the beast. Notice that this is not the carrying out of the judgment spoken of earlier. It is the receiving of the earthly kingdom, for in all this the government of the earth is the subject.

The Jewish prophet sees Christ simply as man. The Christian prophet sees Him as man, but as God as well.

As Ancient of Days, judgment is committed to His hands; as Son of Man He receives His kingdom. We think both are pictures of the same Person, the Lord Jesus Christ, seen in different settings.

He would take that sceptre neither from the devil nor from men, but from the hand of God only. We learn this from Daniel's night visions.

Rejected by men, the Son of Man was seen by Stephen standing at the right hand of God. There was the One whom God delighted to honour — Man in the highest place in heaven — the Son of Man glorified! From there He will soon be brought out in public, "with the clouds of heaven," as Daniel 7:13 foretells. He will receive dominion and glory over the earth — the very place where men treated Him so shamefully.

He receives His kingdom as Man from God, the Ancient of Days. His dominion is world-wide, taking in "all peoples, nations, and languages." His dominion will be everlasting. It will not, like other kingdoms, pass away. It will never be destroyed.

No one will ever take it from Him, and no other power will follow Him. It will be everlasting in the sense of lasting as long as the world lasts. But strictly speaking, this is not an eternal scene. The Jewish prophets show you the millennium. They do not unfold what the New Testament does: that when all things are subdued to God, even the Father, God shall be all in all.

What disturbed him may well encourage us. The beast-like empires of men will vanish in judgment. All dominion will belong to the Son of Man. Under Him, saints in heaven and saints on earth will exercise the authority He gives them.

The immediate effect of these visions was to grieve the spirit of Daniel and trouble his mind. There must have been much in the three visions that Daniel could not understand, but at least he realised that they foretold a time of trial and sorrow for his beloved people.

The body is how a person's varied feelings and emotions show themselves. Scripture credits some of these to the spirit, some to the soul, some to both soul and spirit. So the spirit (rooagh) is troubled (Gen. 41:8; Dan. 2:1), revives or is strengthened (Gen. 45:27), is anguished (Ex. 6:9; Job 7:11)… is contrite or humble (Ps. 34:18-19; Isa. 57:15; Isa. 66:2)… is grieved (Dan. 7:15; Isa. 54:6).

But why was the prophet "grieved" and "troubled"? As a godly Jew he would be looking for the coming Messiah, with His reign of peace, prosperity, and blessing. But now the Spirit of God had opened up the future before his soul. Much of it was bound to be a mystery to him. Even so, he could not help seeing that his people had a long road of sorrow to walk before they reached the goal they longed for.

It is remarkable that God taught him to explain Nebuchadnezzar's dreams and visions, yet he could not understand his own. No one knows the things of God but the Spirit of God (1 Cor. 2). So unless God chooses to tell us what a revelation of His means, no one could ever find it out. Daniel therefore depended on God for the meaning of his own vision just as much as he had for Nebuchadnezzar's. Yet God never sends a message of any kind without also providing the means to understand it. Nebuchadnezzar and Belshazzar both had the explanation at hand, and so did Daniel here.

Without teaching from God, Daniel can no more explain his own dreams than the dreams of pagan kings. So he approached "one of those who stood there and asked him the truth concerning all this." We are not told who those standing there were. They are probably the angels who, in the vision, stood before the Ancient of Days. The one Daniel asks plainly knows the mind of God. God has appointed him, like the angelic messengers in Revelation, to give the meaning of the things seen in visions.

Now we come to the explanation given to the prophet (vv. 15-17)… "These four great beasts are four kings who shall arise out of the earth." But he adds a fact not mentioned before: the saints of the Most High "shall receive the kingdom and possess the kingdom forever" (v. 18). This is not only the story of what happens through God's providence or His judgment. The explanation is taken up with the people of God — the saints of the Most High. In prophecy and in parable alike, the explanation always goes further than the first statement did. The truth added here is that the saints of the Most High will receive the kingdom, and the beasts will be set aside.

Without God's instruction, Daniel can no more interpret his own dreams than those of pagan kings. So he drew near to one of those who stood there and asked him the truth concerning all this. We are not told exactly who those standing there were. Probably it is a reference to the angels that, in the vision, "stood before" the Ancient of Days. The one Daniel asks clearly understands the mind of God. Like the angelic messengers in Revelation, he is appointed to give "the interpretation of the things" seen in visions.

But why was the prophet "grieved" and "troubled"? As a godly Jew he would look for the coming Messiah, with His reign of peace, prosperity, and blessing. But now the Spirit of God had opened out the view of the future before his soul. Much of it was bound to remain a mystery to him. Even so, he could not help seeing that his people had a long road of sorrow to walk before they reached the goal they longed for. So he was cast down, and he asked "one of those who stood there" for "the truth concerning all this."

It is remarkable. God had taught him, so he could explain Nebuchadnezzar's dreams and visions. Yet he could not understand his own. No one knows the things of God but the Spirit of God (1 Cor. 2). So unless He chooses to make the meaning of a divine revelation known, no one could ever find it out. Daniel depended on God for the meaning of his own vision just as much as he had for Nebuchadnezzar's. Still, God never sends a message of any kind, apocalyptic or otherwise, without also giving the means to understand it. Nebuchadnezzar and Belshazzar both had an explanation at hand, and so did Daniel in this chapter.

But he adds a fact not mentioned before: "the saints of the Most High shall receive the kingdom and possess the kingdom forever" (v. 18). This is not only the history of something that happens through the working of providence, or by the judgment of God. The interpretation is taken up with the people of God — the saints of the Most High. In prophecy and in parable alike, the explanation always goes beyond what the first statement itself contains. There is always some new fact.

It is astonishing that in both the seventh and eighth chapters God gives the vision to the prophet, and yet afterwards he needs an interpreter to understand its meaning. This is the man said to have "understanding in all visions and dreams" (chap. 1:17). With the visions and dreams given to the Gentile, this is easy to understand. We would not expect God to speak directly with an idolater. "The friendship of the LORD is for those who fear him" (Ps. 25:14), and "the Lord GOD does nothing without revealing his secret to his servants the prophets" (Amos 3:7). But here is Daniel, a man greatly loved, and even he has to have the vision explained to him!

First, Daniel is told that these four great beasts are four kings who shall arise out of the earth. A little later we learn that "the fourth beast shall be a fourth kingdom on earth" (v. 23). So "kings" here stand for kingdoms. We cannot then be mistaken in seeing these four beasts as four great empires.

The four kings stand for their kingdoms: Babylon, Persia, Greece, and Rome. Each one therefore takes in his dynasty, or line of successors, right on to the end of his empire… So these four span the whole stretch from the prophet's day, for Babylon was still standing, until the coming of Christ in glory. That is why it goes on, "But the saints of the Most High shall receive the kingdom," and so on. After that there is no other, for they will hold it forever and ever.

Why should these powers be shown as wild beasts? By this God means to show us their moral character as it appears in His sight. A beast lives by force, and to satisfy its appetites, with no sense of responsibility towards God. The Gentile powers have acted in the same way: greedy for conquest, hungry for power and glory. God has not been in all their thoughts.

Their origin was purely earthly. This does not contradict verse 2, which says they came up from the sea. They rise from the sea because the sea stands for a mass of people in political anarchy. Empires arise out of that troubled state of the nations… They have no heavenly origin. The sea only shows that they grew out of a society already in turmoil.

The vision describes their providential or political origin; the interpretation gives their moral origin. In God's providence they arise in a time of political upheaval. In moral character they are earthly, unlike the kingdom of the Son of Man, who comes from heaven.

So we must fairly read "shall arise" in Daniel 7:17 as covering all four together. It links the three powers still to come with the Babylonian one, which already existed and was close to falling. Reading the words so strictly shuts the Babylonian empire out from being the lion with eagle's wings. That really sets Daniel 7 against Daniel 2, and overturns a plain fact with no ground. The aim is to give the imperial system a certain unity… "The first" and "another," and so on, in verses 4-7 gave the succession clearly enough, as Daniel 2 had done still more plainly.

In the prophecy nothing was said of the saints, heavenly or earthly. Here we find both — I do not say the church, but still heavenly saints. When God gives us His mind, and not just the outward facts, the link between these events and the saints is the main point… The saints will take the kingdom, not the Son of Man only.

Daniel now learns, for his comfort and ours, how the times of the Gentiles finally end for the people of God. These empires may oppose the people of God and blaspheme God, "but" the end will be the triumph of God's people.

In verse 3 these kings, the beasts, come up from the sea; here they arise out of the earth. The first passage shows them as they appear and take governmental power, climbing to their thrones out of the surging waves of the peoples. This verse shows them in their origin, "out of the earth," in contrast with Him who will come out of heaven to take His royal power... So the verse adds, "But the saints of the Most High shall receive the kingdom," and after that there is no other, for they will possess it for ever and ever.

The term "most High" appears in verses 22, 25 and 27 as well as verse 18. Except in verse 25, where it is the title God Himself will be known by in the future, it is plural. So the exact rendering is the saints of the "high places." Few question that the term "heavenly places" in Ephesians comes from this expression in Daniel... Both terms speak of a heavenly sphere, a sphere outside this world, to which certain saints belong.

Some, like the beasts and their subjects, belong in their whole character to the earth. Others are the people of God, who own the God of heaven and so belong to heavenly, or high, places... Here we learn a further truth. The people of God of all ages, all those who through the history of the world have been in touch with heaven, will share with the Son of Man in His glorious reign.

People have often supposed that this refers to the Church, and there is no doubt that the Church will possess the glory this passage speaks of. But the Church is not the subject of Daniel's prophecy, any more than of the Psalms. There is no need to limit the title of heavenly saints, or saints of the high places, to the Church. No one can question that Old Testament saints, who lived and died before the Church was founded, will share with the Church the glory of reigning with Christ in His kingdom. The same is true of the saints whose blood will be poured out around Jerusalem in the coming crisis.

First, God gives judgment to the saints of the high places; second, the saints take the kingdom. Notice the special title "of the high places." The little horn persecutes the saints on earth and prevails against them until the Ancient of days comes. But God gives judgment only to the saints of the high places. "Do you not know," says the apostle, "that the saints will judge the world?"

Turning back to Daniel 7:18 and 27, we find two classes. There are "the saints of the Most High," who "receive the kingdom and possess the kingdom forever, forever and ever." And there are "the people of the saints of the Most High," who receive the kingdom under the whole heaven. The first are the heavenly saints who will reign on high over the earth. The second are the people of Israel on earth during the millennium.

When Daniel wanted to know what the vision meant, one verse explained all four beasts (verse 17). But it takes nine verses to describe the fourth beast and its doom (verses 19-27).

In answer to Daniel's questions, the angel explains the vision of the fourth beast. We are plainly told that it stands for "the fourth kingdom on earth." We know this was the Roman Empire. It was "different from all kingdoms" because it took a form of government that combined rule by one man with rule by the people, already pictured in the iron and clay of the image. Its rule reached almost everywhere, so it could well be said to "devour the whole earth." By treading down and breaking in pieces, it conquered the nations and crushed those who refused to submit.

Iron is a symbol of hardness... Iron also marked the kingdom of Rome. When that kingdom is pictured as a beast, it has great iron teeth (Dan. 7:7, 19). And in the great image the character of the kingdoms goes down from gold to silver, then to bronze, then to iron and clay, which would not hold together.

What the world wants is a man who can tame, or at least subdue, the savage nature of the people... Such a man will be found in this beast. He will have plenty of wisdom to deal with difficult questions. He will have enough power to make people respect his judgments, for his teeth will be of iron and his nails of bronze. He will devour, break in pieces, and no one will be able to resist him. This is the man the world is looking for, and this is the man the world shall get.

Notice the words "broke in pieces." This feature has marked the history of the Roman empire from first to last. The "saints" here are not the saints who belong to the Church — not the Christians of today. They cannot be, because we will all be taken out of the scene. We will be with Jesus, in glory, before this scripture can be fulfilled. But in that day God will have some saints on earth.

At a time still future, the Roman Empire will revive. It will be ten loosely united nations led by the "beast"... This revived kingdom wages war with the believers of that time, until the Lord "appears" to judge it.

There are two parts to the interpretation. Verses 17 and 18 are general. Then, for the fourth beast (verses 19-28), there is more detail... Notice here that the interpretation adds something of the highest interest, which was not in the vision it explains: what concerns the saints. In telling the prophet what the vision meant, God could not leave them out.

Daniel then went on to ask more closely about the fourth beast. Notice that, while he repeats what he had seen in verses 7 and 8, he adds two things not mentioned before... These additions show that there are no mere repetitions in Scripture. The connection, or the purpose, is different; or, as here, a further revelation deepens the interest. So no scripture that seems the same as another should ever be passed over lightly. Where something seems repeated, that should invite all the closer study, to receive the fresh light being given.

These visions of the future stir up in the prophet the deepest concern to understand what they mean. His desire is granted... But Daniel longs for still clearer and fuller understanding: "Then I desired to know the truth about the fourth beast... and about the ten horns..." The prophet is not only seeking a fuller explanation of these details. He also gives a fuller account than before of what he had seen in this little horn.

The interpretation goes into this special matter. The fourth beast was the fourth kingdom. The ten horns were ten kings that would arise. The little or eleventh horn was another king that would rise afterwards, the mightiest of all. But his kingdom would last only a time, times, and half a time. Then the judgment of God would close it, and the whole power under the heavens would pass to the saints of the Most High.

Three of the horns (kingdoms) fell before this horn, which, small at the beginning, becomes in appearance bolder than his fellows, and at last rules among the horns. And you will see, as we go on, that this horn takes over all the power of the beast. At the very least it stamps the whole with its character. The horn gets the power. The conduct of this little horn decides the conduct of the beast. And the horn is also the cause of the beast's destruction.

It has eyes like the eyes of man, and a mouth speaking great things. It is marked by immense intelligence — not by brute force. Compare the description of the Lord, the Lamb that was slain. He has seven horns and seven eyes — that is, the perfection of intelligence and of power. In this case it is not so. The power outwardly looks much greater. It has ten horns instead of seven — a monster instead of perfection. The result is a grotesque exaggeration of the power and wisdom of Christ. Wretched man, energised by Satan, will claim it for himself.

This is not simply a power driven into action by its passions. It is not a conqueror who goes about ravaging everywhere. There was something more in the ways of this little horn: extreme arrogance, intelligence, design, planning, and reflection... "A mouth speaking great things" means enormous boasting, and this is what marks this horn in particular. It is because of the words this horn spoke that the beast was destroyed.

The seventh head continues for a short time only. We may understand him as a person of importance and in control when the empire first reappears. Then the "little horn" — Satan's nominee — takes his place. He rises up with a "look... bolder than his fellows," and three kings fall before him, as Daniel 7:20 predicts. But the eighth, despite his dazzling splendour, does not last long. God steps in, and he "goes to destruction."

Then Daniel asks more closely about the fourth beast. He repeats the vision, but with added details. Now he speaks of the saints. He tells us he saw that the one pictured by the little horn persecuted the saints, and for a limited time was allowed to prevail against them. This triumph over the saints lasted "until the Ancient of Days came." Then the saints judged those who had prevailed against them.

Several details about the little horn of our chapter help us identify him. First, he arises after the ten kings, and he is different from them, though Daniel does not say how. Second, "he shall subdue three kings" — three out of the ten who are on the scene when he arises. Next, he clearly gains the power of the whole empire, for it is "his dominion" that is taken away when the judgment sits. Last, verse 25 says the very same things about him that Revelation 13:5-7 says about the first beast. So the conclusion cannot be escaped: the little horn is none other than the head of the revived Roman empire in Western Europe in the last days.

The "saints" here are not the saints who belong to the Church — not the Christians of today. We will all be taken out of the scene before this scripture can be fulfilled; we will be with Jesus, in glory. But in that day God will have saints on earth. The Spirit of God will work again among the Jews, and it is against them that this horn aims all its hatred and energy.

The horn thinks to change times and laws, and so interferes with God's rights among His ancient people. Scripture says it is these "times and laws" that are given into his hand, for God's anger against Israel was not yet at an end. The mistake is common that "the saints" are given into the hands of this wicked prince. Daniel says he makes war with the saints (verse 21) and prevails against them. But this is a very different thing. God permits tribulation and persecution; but He never gives His own into the enemy's hand. His sheep are in His own hand; and He never leaves — no, never forsakes them, even if He allows their death in a terrible form.

The little horn not only makes war with the saints, but prevails against them up to a certain time — that is, until the coming of the Ancient of Days. This is more definite than the truth that God will judge man's audacity. We are no longer looking at public history and general principles, but at explanations for the saints, given through the prophet. The coming of the Ancient of Days is what ends the little horn's power over the saints.

The saints share in Christ's rule, and in His judgment too. "Judgment was given to the saints of the Most High (or high places), and the time came that the saints possessed the kingdom" (Dan. 7:22). What a privilege and dignity for us who believe in His name! Yet how ready we are to forget it, and to sink to a merely human level! The Corinthians are painful proofs of this. They forgot the great truth that the saints are to reign with Christ one day, and so they accepted ease and honour in the present world.

The little horn not only makes war with the saints, but prevails against them up to a certain time — that is, until the coming of the Ancient of Days. Here we get something more definite than that God will judge the boldness of man. We are no longer occupied with public history and general principles, but with explanations for the saints in the person of the prophet. It is the coming of the Ancient of Days that puts an end to the power of the little horn over the saints.

If God permits the beast to overcome the saints, that lasts only until Christ, the Ancient of Days, comes. It lasts until judgment is given to the saints of the Most High, and until they get the kingdom. What puts an end to the authority of the beast is the coming of the Ancient of Days, and not the preaching of the gospel.

He prevails until the Ancient of Days came. Here we see that the Son of Man is the Ancient of Days, because we know that the Son of Man comes. Then a total change takes place: judgment is given to the saints of the high places, and the time has come that the saints possess the kingdom.

In chapter 7 he is seen as a little horn... and in the same chapter we also have the period fixed for the end of the persecution of the saints, "until the Ancient of Days came" (v. 22), as distinct from the time when He sat upon the throne (v. 9)... In fact three things are marked: the coming of the Ancient of Days; the judgment given to the saints of the high places; and the time when the saints shall take the kingdom.

So in verse 22, when the kingdom is mentioned, it is not said "the saints of the high places," but simply "the saints possessed the kingdom"... Judgment is given to the heavenly saints, and the kingdom is given to the saints. The first of these two events belongs to the heavenly saints alone. The second is wider. The saints on earth share in it according to their condition, and this does not exclude the saints in heaven according to their condition.

It has been common to suppose that the Church is here referred to; and there can be no doubt that the Church will possess the glory this passage speaks of. But the Church is not the subject of Daniel's prophecy... and there is no need to limit the title of heavenly saints, or saints of the high places, to the Church.

The "saints" here are not the saints who belong to the Church, not the Christians of the present moment. In that day God will have some earthly saints. The Spirit of God will work again among the Jews. It is against them that all the hatred and energy of this horn is directed.

How remarkable is the language of Scripture! We all thought that by and by we were going to be judged; but even the book of Daniel says that, far from the saints being judged, they are going to be the judges.

They ought really to have known that "the saints will judge the world." This fact had been stated in the Old Testament... Had they really known it, they would not have dragged one another into pagan law courts. If we really knew it, we would perhaps avoid certain things that we do.

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.

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.

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.

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?

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.

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.

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.

"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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 persecutions end with the coming of the Ancient of days and judgment given to the saints.

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.

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.

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.

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.

It means that the effect of the judgment will be thorough, not a slow process, nor repeated acts of vengeance.

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 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 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.

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.

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 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.

"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.

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.

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.

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.