Framed by admissions of alarm (in verses 15 and 28), Daniel received a brief interpretation from an angel (vv. 16-18), desired to know more about the fourth beast and its horns (vv. 19-22), and then heard the angel elaborate on these aspects of the vision (vv. 23-27).
First, notice that Daniel confessed his anxious spirit (v. 15).
15 “As for me, Daniel, my spirit within me was anxious, and the visions of my head alarmed me. 16 I approached one of those who stood there and asked him the truth concerning all this. So he told me and made known to me the interpretation of the things.
I want you to notice what Daniel did with his anxiety. He admits that he was anxious. But what did he do? He sought out answers from God’s representative. Daniel went to God for help, to determine what the truth was. And we will find out that God answers. Ask and you will receive. Don’t just sit and stew.
God’s antidote to anxiety is to turn to Him, the One who knows all things and is in control of all things. If we need answers, He can provide; if we need help, He has the power to help.
The beasts from the sea were frightening enough, and apparently the heavenly judgment scene and the one like a son of man did nothing to relieve Daniel’s fear, but rather added to it. Indeed, the fiery throne-chariot and the figure coming “with the clouds of heaven” may have overwhelmed him with their majesty and glory. All the earthly glory of Babylon could not compare to this! Daniel’s fearful response echoes the earlier reactions of Nebuchadnezzar (2:1, 3; 4:5) and Belshazzar (5:6).
Daniel knew that the accession of Nebuchadnezzar and the destruction of Jerusalem signaled the beginning of the “times of the Gentiles.” The Jewish world empire would have to wait; they had failed at their role of being a light to the nations. This is why they had been in exile. Their opportunity to be a light to the nations had been lost. Even though God has promised that the exile would be over in 70 years, there would be no restoration of the monarchy. There would be no Davidic king sitting on the throne in Jerusalem. Nebuchadnezzar’s dream and Daniel’s vision both confirm that this would not be the case. God’s people would be persecuted by the little horn, almost “worn down.” Compared to the “little horn,” the Babylonian period had been relatively benign.
Even the fact that Cyrus the Persian was now making international headlines would not have escaped Daniel. He knew that perilous times were coming. The fall of Babylon could not be far distant. “Assured as he was by the closing part of his vision (7:11-14), that the Messiah’s kingdom would come, all that Daniel could see for now was delay after delay,” (John Phillips, Exploring the Book of Daniel, p. 123). That, too, would disturb him.
Unlike in chapters 2, 4 and 5 (the dreams of Nebuchadnezzar and the handwriting on the wall), in chapter 7 Daniel must seek out an interpretation for his own vision.
16 I approached one of those who stood there and asked him the truth concerning all this.
He doubtless approached an angel, serving the Ancient of Days. He asked him “the truth concerning all this.”
These angels “stood before” God (v. 10), and the one Daniel approached remains unnamed, although 9:21 probably helps readers in hindsight to identify him as Gabriel.
When Daniel asked for the truth concerning the visions, the angel provided an interpretation.
17 ‘These four great beasts are four kings who shall arise out of the earth. 18 But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever.’
Though the angel’s words in verses 17-18 are not elaborate, they distill the main point of the monsters in the sea (v. 17) and the judgment and vindication in heaven (v. 18).
The four great beasts were four kings who would arise. Thus, they point to literal kings and literal kingdoms. While “beast” could function in a corporate sense for the kingdom itself, it is clear in this case that the “beasts” are identified in an individualistic sense as “four kings.” That they rise “out of the earth” (contrast “out of the sea” in v. 1), shows their human origin, they are merely earthly. They arose from the earth’s population, which is also what the sea symbolized in verse 2 (v. 2; cf. Isa. 17:12-13; 57:20-21; Jer. 46:7-8).
Understood in parallel with chapter 2, these “four kings” would be part of kingdoms in a certain order: Babylon, Medo-Persia, Greece and Rome.
Since each of the kingdoms would have more than one king as future events unfolded, the reference to “four kings” indicates that one king from each kingdom was particularly in view
Kings and Kingdoms of Daniel 2 and 7
| The Metal | The Beast | The Kingdom | The King |
| Gold (2:32) | Winged Lion (7:4) | Babylon | Nebuchadnezzar |
| Silver (2:32) | Bear with Three Ribs in Teeth (7:5) | Medo-Persia | Cyrus/Darius? |
| Bronze (2:32) | Winged Four-Headed Leopard (7:6) | Greece | Alexander the Great? |
| Iron and Clay (2:33) | Iron-Toothed, Ten-Horned, Bronze-Clawed Beast (7:7, 19) | Rome | Nero? Vespasian? End-Time Antichrist? |
The angel’s interpretation (vv. 18-19) summarized the point of the heavenly courtroom vision (vv. 9-14). The angel spoke of a kingdom that would be possessed forever, specifying “the saints of the Most High” as the ones who “shall receive” it. Hold on, I thought vv. 13-14 said that “one like the son of man” would possess the kingdom. Now “the saints” “receive” and “possess” it forever? This would be totally unexpected. How could this be? Here Daniel was seeing the actualization of the vindication of God’s people. The kingdoms of the world were by this time conquered, and God’s people had now received an everlasting kingdom and would exercise dominion like Adam, whose creation mandate they still stewarded. This is similar to Revelation 20:4, 6).
John Walvoord explains, “This does not mean that God will not rule, as verse 14 plainly states that dominion is given to the Son of man, but it does indicate that the kingdom will be for the benefit and the welfare of the saints in contrast to their previous experience of persecution.”
As the NT writers demonstrate by quoting Jesus’ self-description as the “Son of Man” (Matt. 8:20; 9:6; 24:30; cf. Rev. 1:7, 13), the “saints” of Daniel 7:18 do not completely fulfill Daniel’s vision of “one like a son of man” in verse 13. That figure “came to the Ancient of Days” and did so “with the clouds of heaven,” an encounter and status fit only for deity. Furthermore, “all peoples, nations, and languages” would “serve” the “one like a son of man,” and since no mere human is worthy of worship, only a divine person could warrant and rightly command this global homage.
Just as Jesus is the stone of chapter 2 that will inaugurate God’s everlasting kingdom, so he is the Son of Man who will be given authority over all things and an everlasting dominion that “shall not pass away” (7:14). In God’s wise redemptive plan, believers are also stones used by God to build a spiritual house (1 Pet. 2:5), as well as “one like a son of man” who will receive God’s everlasting kingdom. In the light of progressive and canonical revelation, it becomes clear that only in union with the last Adam can the saints faithfully and truly exercise their God-assigned dominion. Because the Son of Man will possess the kingdom (and it is truly His kingdom), the saints shall possess it forever as well and co-rule with Him.
And who, exactly, are these “saints”? “Saints” could refer to every believer in Jesus Christ (as Paul often called Christ followers in his epistles). J. Dwight Pentecost wrote that they are believing Jews alive when Christ returns, “not believers of the Church age,” since God did not reveal the church’s existence in the Old Testament (“Daniel,” in The Bible Knowledge Commentary: Old Testament, p. 1352. So also Fruchtenbaum, The Book of Daniel. 2nd ed., p. 263).
Auberlen agrees, saying that “the prophet’s words refer to the re-establishment of the kingdom of Israel, concerning which the disciples asked our Savior immediately before His ascension; and our Lord, though refusing to reveal to them the date or chronology, did in no way negative the subject matter of their question, and thereby confirmed it (Acts 20:7, 6, 7)” ((Carl Augustus Auberlen, The Prophecies of Daniel and the Revelations of St. John: Viewed in Their Mutual Relation, With an Exposition of the Principal Passages, p. 217)
All believers will have a share in the Son of Man’s everlasting kingdom after He establishes it. Those who are not saints, according to Matthew 25:31-46, will not be permitted to enter into and enjoy this time of perfect rule. The word for “possess” here carries the weight of authority and ownership. “The kingdom will be owned by the saints,” says Leon Wood. “The significant thought is that, rather than the wicked being in places of leadership, with Satan at large to guide and inspire (cf. 2 Cor. 4:4; Eph. 2:2; 1 Pet. 5:8; Rev. 12:9), the saints of God will be in the ascendancy, while “the earth shall be full of the knowledge of God” (Isa. 11:9), and Satan is bound in the “bottomless pit” (Rev. 20:3)” (A Commentary on Daniel, pp. 196-197).
This will involve reigning with Christ (cf. Matt. 25:14-30; Luke 19:11-27; 2 Tim. 2:12; Rev. 5:10; 20:4, 6; 22:5). This kingdom will begin with the return of Christ to the earth, continue for 1,000 years on the earth, and then continue in the new heavens and new earth forever. This scenario corrects the objection of some that this kingdom cannot be millennial since the angel said it would last forever.
“The reason for emphasizing the participation of God’s people in the final kingdom seems to be that it is a literal, earthly kingdom, replacing the previous empires of men, rather than a spiritual domain, a sort of ideal kingdom of God consisting only of the Lord himself” (Gleason Archer, Jr. “Daniel” in Daniel-Minor Prophets. Vol. 7 of The Expositor’s Bible Commentary, p. 93).
Walvoord notes that only three collective verses are given to the first three kingdoms, while twenty-one verses are designated to this final kingdom. He writes, “If this is genuine prophecy, it is also true that Daniel is being guided providentially to that which is important from God’s standpoint.”
In verses 19-22, Daniel specified what he wanted to know more about: the fourth beast, the ten horns, and the “other horn” (vv. 19-20), as well as what the other horn did that led to its judgment (vv. 21-22).
19 “Then I desired to know the truth about the fourth beast, which was different from all the rest, exceedingly terrifying, with its teeth of iron and claws of bronze, and which devoured and broke in pieces and stamped what was left with its feet, 20 and about the ten horns that were on its head, and the other horn that came up and before which three of them fell, the horn that had eyes and a mouth that spoke great things, and that seemed greater than its companions.
Daniel’s language about the fourth beast (“exceedingly terrifying, with its teeth of iron and claws of bronze, and which devoured and broke in pieces and stamped what was left with its feet”) echoes verses 7-8. Not found in the earlier vision of the turbulent sea, however, is the detail about the fourth beast’s “claws of bronze,” a detail observed only in verse 19.
The order of the teeth, claws and feet in verse 19 correspond to the verbs “devouring,” “breaking,” and “stamping.” This again reemphasizes that the fourth beast was ferocious and altogether terrible.
Daniel desired to know not only about that fourth beast, but also about “the ten horns that were on its head” (v. 20; cf. v. 8). Who were they? They seem to be a confederacy of states or empires of the end times.
He wanted more information about “the other horn that came up and before which three of them fell,” which was the horn with the eyes and mouth (cf. v. 8). In verse 8 he had said that “three of the first horns were plucked up by the roots,” but in verse 20 he observed that “three of them fell” before the little/other horn. It is possible that these three were obstructionist states among the ten. They will be humbled by the “little horn” and his absolute power.
Who is this “little horn”? With its correlation which the personages of 2 Thessalonians 2 and Revelation 13, it is obvious that this is the Antichrist. Satan offered the kingdoms of the world to Jesus, and he refused. This man will accept.
To Daniel, this horn “seemed greater than its companions” (v. 20), the other ten horns, but especially greater than the three it defeated. It may also have reference to his boastful tongue. He seemed greater in his own eyes.
The greatness of the little horn was displayed amid war against God’s people.
21 As I looked, this horn made war with the saints and prevailed over them, 22 until the Ancient of Days came, and judgment was given for the saints of the Most High, and the time came when the saints possessed the kingdom.
Here the little horn makes war with the saints and overpowers them. Does the word “saint” mean that we are speaking of the church? Not necessarily. Although Paul often used the term “saint” to speak of the Christian recipients of his epistles, it is a broader term that means anyone who is “set apart” to God. Revelation 13:7 repeats this scenario. It is likely that “saints” there means anyone, Jew or Gentile, but most especially Jews, who have come to faith during the tribulation period.
Such opposition against God’s people was not attributed to the other, previous beasts. This likely explains Daniel’s focus on the fourth beast and the little horn. The little horn waged war with the saints and overcame them, which explains one reason for God’s final judgment of him (cf. Rev. 11:7; 12:13-17; 13:7; 17:17). And Daniel seems to have been particularly concerned about the fate of the saints whom the little horn overpowered. “Since the Antichrist will oppose especially the Jews in Palestine during the latter half of the Tribulation (Dan. 9:26-27; Rev. 12:1-6, 13-17), the primary reference must be to them, but because of the kind of person he will be, all saints of God clearly will experience this opposition to some degree. While the Antichrist rules, life, will not be easy for those who love God” (Leon Wood, A Commentary on Daniel, p. 198).
“In respect to the Jews during the Tribulation, the Antichrist will be able to do away with two-thirds of their number (Zech. 13:8-9) and to cause Jerusalem to fall to his army (Zech. 14:1-2). In respect to Gentiles, he will be able to kill many of them also (Rev. 13:7-10) and cause economic hardship (Rev. 13:16-17)” (Leon Wood, A Commentary on Daniel, p. 198).
It is highly likely that this “little horn” is the same “prince” (Dan. 9:27) who starts the 70th week, the Tribulation Period, with a peace covenant.
27 And he shall make a strong covenant with many for one week [seven years], and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.”
When the Antichrist, at the midpoint of the tribulation, is “resurrected,” he will post an image of that beast (Rev. 13:5) in the Jewish temple, the “abomination of desolation” (Dan. 11:31; 12:11; Matt. 24:15). At this point the Antichrist will tear up his peace treaty with Israel, move his armies into their country, establish commerce based upon the mark of the beast, and begin a bloodbath of God’s people on earth. This is the Great Tribulation (Matt. 24:15-22).
This is also described to John in Revelation 17 in these words, showing us once again that these ten kings are in the future.
12 And the ten horns that you saw are ten kings who have not yet received royal power, but they are to receive authority as kings for one hour, together with the beast. 13 These are of one mind, and they hand over their power and authority to the beast. 14 They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.
The “great things” the horn’s mouth was speaking (cf. vv. 8, 20) were probably blasphemous boasts that God would not tolerate. “From the recesses of his evil heart will well up frightful blasphemies, and like lava from an erupting volcano, they will spew forth” (John Phillips, Exploring the Book of Daniel, p. 127).
The horn fought against God’s people and appeared, for a time, victorious—that is, “until the Ancient of Days came, and judgment was given for the saints of the Most High, and the time came when the saints possessed the kingdom” (v. 22).
The title “Ancient of Days” reminds us of the earlier courtroom scene in which God took His seat to render judgment from His fiery throne (vv. 9-10). The destruction of the beast/horn (v. 11) meant vindication for God’s people, especially as they then received the everlasting kingdom (vv. 13-14), and thus judgment on the little horn was on behalf of the saints as well. The horn had, for a while, prevailed over the saints (v. 21), but now the Ancient of Days prevailed over the horn (v. 22). God, as he often does, reverses Satan’s seeming victories for His glory and the good of His people (cf. Gen. 50:20). Another dramatic reversal.
Grace Still Amazes 