Text -- Daniel 7:27 (NET)

7:27 Then the kingdom, authority, and greatness of the kingdoms under all of heaven will be delivered to the people of the holy ones of the Most High. His kingdom is an eternal kingdom; all authorities will serve him and obey him.’

Commentary -- Word/Phrase Notes (per phrase)

JFB: Dan 7:27

The power, which those several kingdoms had possessed, shall all be conferred on Messiah's kingdom. "Under . . . heaven" shows it is a kingdom on earth, not in heaven.

JFB: Dan 7:27

"the people of the saints," or "holy ones" (Dan 8:24, Margin): the Jews, the people to whom the saints stand in a peculiar relation. The saints are gathered out of Jews and Gentiles, but the stock of the Church is Jewish (Rom 9:24; Rom 11:24); God's faithfulness to this election Church is thus virtually faithfulness to Israel, and a pledge of their future national blessing. Christ confirms this fact, while withholding the date (Act 1:6-7).

JFB: Dan 7:27

If everlasting, how can the kingdom here refer to the millennial one? Answer: Daniel saw the whole time of future blessedness as one period. The clearer light of the New Testament distinguishes, in the whole period, the millennium and the time of the new heaven and new earth (compare Rev 20:4 with Rev 21:1 and Rev 22:5). Christ's kingdom is "everlasting." Not even the last judgment shall end it, but only give it a more glorious appearance, the new Jerusalem coming down from God out of heaven, with the throne of God and the Lamb in it (compare Rev 5:9-10; Rev 11:15).

Clarke: Dan 7:27

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

Calvin: Dan 7:27

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

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

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

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

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

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

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

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

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

TSK: Dan 7:27

the kingdom and : Dan 7:14, Dan 7:18, Dan 7:22; Psa 149:5-9; Isa 49:23-26, Isa 54:3, Isa 60:11-16; Zep 3:19, Zep 3:20; Zec 14:9; Rev 20:4

whose kingdom : Dan 2:44, Dan 4:34; Psa 145:13; Isa 9:7; Luk 1:33; Joh 12:34

and all : Psa 2:6-12, Psa 22:27, Psa 72:11, Psa 86:9; Isa 60:12; Oba 1:21; Rev 11:15

dominions : or, rulers, Rev 17:14, Rev 19:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 7:23-27

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(4) \caps1 a \caps0 fourth point in the explanation given by the interpreter to Daniel is, that there would be a solemn judgment in regard to this power, and that the dominion conceded to it over the saints for a time would be utterly taken away, and the power itself destroyed: "but the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end,"Dan 7:26. That is, it shall be taken away; it shall come entirely to an end. The interpreter does not say by whom this would be done, but he asserts the fact, and that the destruction of the dominion would be final. That is, it would entirely and forever cease. This would be done by an act of Divine judgment, or as if a solemn judgment should be held, and a sentence pronounced. It would be as manifestly an act of God as if he should sit as a judge, and pronounce sentence. See the notes at Dan 7:9-11.

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

Haydock: Dan 7:27

Him. The power of the Machabees was too limited, to be here understood. The Church and Christ must be meant.

Gill: Dan 7:27

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

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

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Dan 7:27

¹ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

Geneva Bible: Dan 7:27

And the ^{( s )} kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom [is] an everlasting kingdom, and all ^{( t )} dominions shall serve and obey him.

^{( s )} He shows why the beast would be destroyed, that is, so that his Church might have rest and quietness, which though they do not fully enjoy here, yet they have it in hope, and by the preaching of the Gospel enjoy the beginning of it, which is meant by these words, "under the whole heaven". And therefore he speaks here of the beginning of Christ's kingdom in this world, which kingdom the faithful have by the participation that they have with Christ their head.

^{( t )} That is, some of every type that rule.

Commentary -- Verse Range Notes

TSK Synopsis: Dan 7:1-28

1 Daniel's vision of the four beasts,

9 and of God's kingdom.

15 The interpretation thereof.

MHCC: Dan 7:15-28

It is desirable to obtain the right and full sense of what we see and hear from God; and those that would know, must ask by faithful and fervent prayer. The angel told Daniel plainly. He especially desired to know respecting the little horn, which made war with the saints, and prevailed against them. Here is foretold the rage of papal Rome against true Christians. St. John, in his visions and prophecies, which point in the first place at Rome, has plain reference to these visions. Daniel had a joyful prospect of the prevalence of God's kingdom among men. This refers to the second coming of our blessed Lord, when the saints shall triumph in the complete fall of Satan's kingdom. The saints of the Most High shall possess the kingdom for ever. Far be it from us to infer from hence, that dominion is founded on grace. It promises that the gospel kingdom shall be set up; a kingdom of light, holiness, and love; a kingdom of grace, the privileges and comforts of which shall be the earnest and first-fruits of the kingdom of glory. But the full accomplishment will be in the everlasting happiness of the saints, the kingdom that cannot be moved. The gathering together the whole family of God will be a blessedness of Christ's coming.

Matthew Henry: Dan 7:15-28

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

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

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

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

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

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

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

Keil-Delitzsch: Dan 7:15-28

The interpretation of the vision . - Dan 7:14 concludes the account of the contents of the vision, but not the vision itself. That continues to the end of the chapter. Dan 7:15. The things which Daniel saw made a deep impression on his mind. His spirit was troubled within him; the sight filled him with terror. It was not the mystery of the images, nor the fact that all was not clear before his sight, that troubled and disquieted him; for Dan 7:28 shows that the disquietude did not subside when an angel explained the images he had seen. It was the things themselves as they passed in vision before him - the momentous events, the calamities which the people of God would have to endure till the time of the completion of the everlasting kingdom of God - which filled him with anxiety and terror. רוּחי stands for the Hebr. נפשׁי , and דּניּאל אנה is in apposition to the suffix in רוּחי , for the suffix is repeated with emphasis by the pronoun, Dan 8:1, Dan 8:15; Ezr 7:21, and more frequently also in the Hebr.; cf. Winer, Chald. Gram . §40, 4; Ges. Hebr. Gram . §121, 3. The emphatic bringing forward of the person of the prophet corresponds to the significance of the vision, which made so deep an impression on him; cf. also Dan 10:1, Dan 10:7; Dan 12:1-13 :15. In this there is no trace of anxiety on the part of the speaker to make known that he is Daniel, as Hitzig supposes. The figure here used, " in the sheath "(E. V. "in the midst of my body"), by which the body is likened to a sheath for the soul, which as a sword in its sheath is concealed by it, is found also in Job 27:8, and in the writings of the rabbis (cf. Buxt. Lex. talm. s.v. ). It is used also by Pliny, vii. 52. On "visions of my head," cf. Dan 7:1.

Dan 7:16

Daniel turned himself towards an angel who stood by, with a request for an explanation of these things. One of them that stood by refers to those mentioned in Dan 7:10, who stood around the throne of God; whence it is obvious that the vision is still continued. אבעא is not the preterite, I asked him , but the subjunctive, that ( ו ) I might ask . So also יהודענּני is to be taken with the ו going before: he spake to me, that he informed me , namely by his speaking.

Dan 7:17-19

In Dan 7:17-27 the angel gives the wished-for explanation. In Dan 7:17 and Dan 7:18 he gives first a general interpretation of the vision. The words, these great beasts , of which there were four, form an absolute nominal clause: "as for the beasts;"as concerning their meaning, it is this: "they represent four kings."The kings are named as founders and representatives of world-kingdoms. Four kingdoms are meant, as Dan 7:23 shows, where the fourth beast is explained as מלכוּ , "dominion,""kingdom."Compare also Dan 8:20 and Dan 8:21, where in like manner kings are named and kingdoms are meant. From the future יקוּמוּן ( shall arise ) Hitzig concludes that the first kingdom was yet future, and therefore, that since Daniel had the vision under Belshazzar, the first king could only be Belshazzar, but could not represent the Chaldean monarchy. But if from the words shall arise it follows that the vision is only of kings who arise in the future, then, since Daniel saw the vision in the first year of Belshazzar, it cannot of course be Belshazzar who is represented by the first beast; and if Belshazzar was, as Hitzig thinks, the last king of Chaldea, than the entire Chaldean monarchy is excluded from the number of the four great beasts. Kranichfeld therefore understands this word as modal, and interprets it should arise . This was the divine decree by which also the duration of their kingdoms was determined (Dan 7:12, Dan 7:25). But the modal interpretation does not agree with Dan 7:16, according to which the angel wishes to make known the meaning of the matter to Daniel, not to show what was determined in the divine counsel, but what God had revealed to him by the beasts rising up out of the sea. The future, shall arise , is rather (Ros., v. Leng., Maur., Klief., etc.) for the purpose of declaring that the vision represents the development of the world-power as a whole, as it would unfold itself in four successive phases; whereupon the angel so summarily interprets the vision to the prophet, that, dating from the time of their origin, he points out the first world-kingdom as arising along with the rest, notwithstanding that it had already come into existence, and only its last stages were then future. The thought of this summary interpretation is manifestly nothing else than this: "Four kingdoms shall arise on the earth, and shall again disappear; but the saints of God shall receive the kingdom which shall have an everlasting duration." יקבּלוּן , receive ; not found and establish by their own might, but receive through the Son of man, to whom God (Dan 7:14) has given it. עליונין (cf. Dan 7:22, Dan 7:25, Dan 7:27) is the name of God, the Most High , analogous to the plur. forms אלהים , קדשׁים . "The saints of the Most High,"or briefly "the saints"(Dan 7:21, Dan 7:22), are neither the Jews, who are accustomed to call themselves "saints,"in contrast with the heathen (v. Leng., Maur., Hitzig, etc.), nor the converted Israel of the millennium (Hofmann and other chiliasts), but, as we argue from Exo 19:6; Deu 7:6, the true members of the covenant nation, the New Testament Israel of God, i.e., the congregation of the New Covenant, consisting of Israel and the faithful of all nations; for the kingdom which God gives to the Son of man will, according to Dan 7:14, comprehend those that are redeemed from among all the nations of the earth. The idea of the everlasting duration of their kingdom is, by the words עלמיּא עלם ( for ever and ever ), raised to the superlative degree.

The angel does not here give further explanations regarding the first three kingdoms. Since the second chapter treats of them, and the eighth also gives further description of the second and third, it is enough here to state that the first three beasts represent those kingdoms that are mentioned in Daniel 2. The form of the fourth beast, however, comprehends much more regarding the fourth world-kingdom that the dream-image of Nebuchadnezzar did. Therefore Daniel asks the angel further for certain information (certainty) regarding the dreadful form of this beast, and consequently the principal outlines of the representation before given of it are repeated by him in Dan 7:19-21, and are completed by certain circumstances there omitted. Thus Dan 7:19 presents the addition, that the beast had, along with iron teeth, also claws of brass, with which it stamped to pieces what it could not devour; and Dan 7:20, that the little horn became greater than its fellows, made war against the people of God and overcame them, till the judgment brought its dominion to an end. צבית ליצּבא , I wished or sure knowledge , i.e., to experience certainty regarding it.

Dan 7:20

In Dan 7:20, from וּנפלוּ ( fell down ) the relative connection of the passage is broken, and the direct description is continued. דּכּן וקרנא ( and that horn ) is an absolute idea, which is then explained by the Vav epexegetic. חזוהּ , the appearance which is presented, i.e., its aspect . חברתהּ מן ( above his fellows ), for חזוּ חברתהּ מן ( above the aspect of his fellows ), see under Dan 1:10.

Dan 7:21

קדּישיּן (without the article), although used in a definite sense of the saints already mentioned, appertains to the elevated solemn style of speech, in which also in the Hebr. The article is frequently wanting in definite names; cf. Ewald's Lehrb . §277.

Dan 7:22

As compared with Dan 7:13 and Dan 7:14, this verse says nothing new regarding the judgment. For יהיב דּינא is not to be rendered, as Hengstenberg thinks ( Beitr . i. p. 274), by a reference to 1Co 6:2 : "to the saints of the Most High the judgment is given,"i.e., the function of the judge. This interpretation is opposed to the context, according to which it is God Himself who executes judgment, and by that judgment justice is done to the people of God, i.e., they are delivered from the unrighteous oppression of the beast, and receive the kingdom. דּינא is justice procured by the judgment, corresponding to the Hebrew word משׁפּט , Deu 10:18.

Dan 7:23-24

Daniel receives the following explanation regarding the fourth beast. It signifies a fourth kingdom, which would be different from all the preceding, and would eat up and destroy the whole earth. "The whole earth is the οἰκουμένη ,"the expression, without any hyperbole, for the "whole circle of the historical nations"(Kliefoth). The ten horns which the beast had signify ten kings who shall arise out of that kingdom. מלכוּתהּ מנּהּ , from it, the kingdom , i.e., from this very kingdom . Since the ten horns all exist at the same time together on the head of the beast, the ten kings that arise out of the fourth kingdom are to be regarded as contemporary. In this manner the division or dismemberment of this kingdom into ten principalities or kingdoms is symbolized. For the ten contemporaneous kings imply the existence at the same time of ten kingdoms. Hitzig's objections against this view are of no weight. That מלכוּ and מלך are in this verse used as distinct from each other proves nothing, because in the whole vision king and kingdom are congruent ideas. But that the horn, Dan 7:8, unmistakeably denotes a person, is only so far right, as things are said of the horn which are in abstracto not suitable to a kingdom, but they can only be applicable to the bearer of royal power. But Dan 8:20 and Dan 8:21, to which Hitzig further refers, furnishes no foundation for his view, but on the contrary confutes it. For although in Dan 8:21 the great horn of the goat is interpreted as the first king of Javan, yet the four horns springing up immediately (Dan 8:22) in the place of this one which was broken, are interpreted as four kingdoms (not kings), in distinct proof not only that in Daniel's vision king and kingdom are not "separate from each other,"but also that the further assertion, that "horn"is less fitted than "head"to represent a kingdom, is untenable.

After those ten kingdoms another shall arise which shall be different from the previous ten, and shall overthrow three of them. יהשׁפּל , in contrast with אקים (cf. Dan 2:21), signifies to overthrow, to deprive of the sovereignty . But the king coming after them can only overthrow three of the ten kingdoms when he himself has established and possesses a kingdom or empire of his own. According to this, the king arising after the ten is not an isolated ruler, but the monarch of a kingdom which has destroyed three of the kingdoms already in existence.

Dan 7:25

Dan 7:25 refers to the same king, and says that he shall speak against the Most High. לצד means, properly, against or at the side of , and is more expressive than על . It denotes that he would use language by which he would set God aside, regard and give himself out as God; cf. 2Th 2:4. Making himself like God, he will destroy the saints of God. בּלא , Pa ., not "make unfortunate"(Hitzig), but consume, afflict, like the Hebr. בּלּה , 1Ch 17:9, and Targ. Jes. Dan 3:15. These passages show that the assertion that בּלּה , in the sense of to destroy, never takes after it the accusative of the person (Hitz.), is false. Finally, "he thinks to change times and laws.""To change times"belongs to the all-perfect power of God (cf. Dan 2:21), the creator and ordainer of times (Gen 1:14). There is no ground for supposing that זמנין is to be specially understood of "festival or sacred times,"since the word, like the corresponding Hebr. מועדים , does not throughout signify merely "festival times;"cf. Gen 1:14; Gen 17:21; Gen 18:14, etc. The annexed ודּת does not point to arrangements of divine worship, but denotes "law"or "ordinance"in general, human as well as divine law; cf. Dan 2:13, Dan 2:15 with Dan 6:6, Dan 6:9. "Times and laws"are the foundations and main conditions, emanating from God, of the life and actions of men in the world. The sin of the king in placing himself with God, therefore, as Kliefoth rightly remarks, "consists in this, that in these ordinances he does not regard the fundamental conditions given by God, but so changes the laws of human life that he puts his own pleasure in the place of the divine arrangements."Thus shall he do with the ordinances of life, not only of God's people, but of all men. "But it is to be confessed that the people of God are most affected thereby, because they hold their ordinances of life most according to the divine plan; and therefore the otherwise general passage stands between two expressions affecting the conduct of the horn in its relation to the people of God."

This tyranny God's people will suffer "till, i.e., during, a time, (two) times, and half a time."By these specifications of time the duration of the last phase of the world-power is more definitely declared, as a period in its whole course measured by God; Dan 7:12 and Dan 7:22. The plural word עדּנין ( times ) standing between time and half a time can only designate the simple plural, i.e., two times used in the dual sense, since in the Chaldee the plural is often used to denote a pair where the dual is used in Hebrew; cf. Winer, Chald. Gr . §55, 3. Three and a half times are the half of seven times (Dan 4:13). The greater number of the older as well as of the more recent interpreters take imte ( עדּן ) as representing the space of a year, thus three and a half times as three and a half years; and they base this view partly on Dan 4:13, where seven times must mean seven years, partly on Dan 12:7, where the corresponding expression is found in Hebrew, partly on Rev 13:5 and Rev 11:2-3, where forty-two months and 1260 days are used interchangeably. But none of these passages supplies a proof that will stand the test. The supposition that in Dan 4:13 the seven times represent seven years, neither is nor can be proved. As regards the time and times in Dan 12:7, and the periods named in the passages of the Rev. referred to, it is very questionable whether the weeks and the days represent the ordinary weeks of the year and days of the week, and whether these periods of time are to be taken chronologically. Still less can any explanation as to this designation of time be derived from the 2300 days (evening-mornings) in Dan 8:14, since the periods do not agree, nor do both passages treat of the same event. The choice of the chronologically indefinite expression עדּן , time , shows that a chronological determination of the period is not in view, but that the designation of time is to be understood symbolically. We have thus to inquire after the symbolical meaning of the statement. This is not to be sought, with Hofmann ( Weiss . i. 289), in the supposition that as three and a half years are the half of a Sabbath-period, it is thus announced that Israel would be oppressed during half a Sabbath-period by Antichrist. For, apart from the unwarrantable identification of time with year , one does not perceive what Sabbath-periods and the oppression of the people of God have in common. This much is beyond doubt, that three and a half times are the half of seven times. The meaning of this half, however, is not to be derived, with Kranichfeld, from Dan 4:13, where " seven times "is an expression used for a long continuance of divinely-ordained suffering. It is not hence to be supposed that the dividing of this period into two designates only a proportionally short time of severest oppression endured by the people of God at the hands of the heathen. For the humbling of the haughty ruler Nebuchadnezzar (Dan 4:13) does not stand in any inner connection with the elevation of the world-power over the people of God, in such a way that we could explain the three and a half times of this passage after the seven times of Dan 4:13. In general, the question may be asked, Whether the meaning of the three and a half times is to be derived merely from the symbolical signification of the number seven, or whether, with Lämmert, we must not much rather go back, in order to ascertain the import of this measure of time, to the divine judgments under Elias, when the heavens were shut for three years and six months; Luk 4:25 and Jam 5:17. "As Ahab did more to provoke God to anger than all the kings who were before him, so this king, Dan 7:24, in a way altogether different from those who went before him, spake words against the Most High and persecuted His saints, etc."But should this reference also not be established, and the three and a half times be regarded as only the half of seven times, yet the seven does not here come into view as the time of God's works, so that it could be said the oppression of the people of God by the little horn will last (Kliefoth) only half as long as a work of God; but according to the symbolical interpretation of the seven times, the three and a half, as the period of the duration of the circumstances into which the people of God are brought by the world-power through the divine permission, indicate "a testing period, a period of judgment which will (Mat 24:22; Pro 10:27), for the elect's sake, be interrupted and shortened ( septenarius truncus )."Leyrer in Herz.'s Real. Enc. xviii. 369. Besides, it is to be considered how this space of time is described, not as three and a half, but a time, two times, and half a time. Ebrard ( Offenb . p. 49) well remarks regarding this, that "it appears as if his tyranny would extend itself always the longer and longer: first a time, then the doubled time, then the fourfold - this would be a seven times; but it does not go that length; suddenly it comes to an end in the midst of the seven times, so that instead of the fourfold time there is only half a time.""The proper analysis of the three and a half times,"Kliefoth further remarks, "in that the periods first mount up by doubling them, and then suddenly decline, shows that the power of the horn and its oppression of the people of God would first quickly manifest itself, in order then to come to a sudden end by the interposition of the divine judgment (Dan 7:26)."For, a thing which is not here to be overlooked, the three and a half times present not the whole duration of the existence of the little horn, but, as the half of a week, only the latter half of its time, in which dominion over the saints of God is given to it (Dan 7:21), and at the expiry of which it falls before the judgment. See under Dan 12:7.

Dan 7:26-27

In Dan 7:26 and Dan 7:27 this judgment is described (cf. Dan 7:10), but only as to its consequences for the world-power. The dominion of the horn in which the power of the fourth beast culminates is taken away and altogether annihilated. The destruction of the beast is here passed by, inasmuch as it is already mentioned in Dan 7:11; while, on the other hand, that which is said (Dan 7:12) about the taking away of its power and its dominion is strengthened by the inf . להשׁמדה ( to destroy ), וּלהובדה ( and to consume ), being added to יהעדּוּן ( they shall take away ), to which שׁלטנהּ ( his dominion ) is to be repeated as the object. סופא עד , to the end , i.e., not absolutely, but, as in Dan 6:27, to the end of the days, i.e., for ever.

Dan 7:27

After the destruction of the beast, the kingdom and the dominion, which hitherto comprehended the kingdom under the whole heaven, are given to the people of God, i.e., under the reign of the Son of man, as is to be supplied from Dan 7:14. As in Dan 7:26 nothing is further said of the fate of the horn, because all that was necessary regarding it had been already said (Dan 7:11), so also all that was to be said of the Son of man was already mentioned in Dan 7:13 and Dan 7:14; and according to the representation of the Scripture, the kingdom of the people of the saints without the Son of man as king is not a conceivable idea. מלכות דּי ( of the kingdom ) is a subjective genitive, which is required by the idea of the intransitive רבוּתא ( the greatness ) preceding it. The meaning is thus not "power over all kingdoms,"but "the power which the kingdoms under the whole heaven had."With regard to Dan 7:27, cf. Dan 7:14 and Dan 7:18.

Dan 7:28

In Dan 7:28 the end of the vision is stated, and the impression which it left on Daniel. Hitherto , to this point, was the end of the history; i.e., thus far the history, or, with this the matter is at an end. מלּתא , the matter , is not merely the interpretation of the angel, but the whole revelation, the vision together with its interpretation. Daniel was greatly moved by the event (cf. Dan 5:9), and kept it in his heart.

Constable: Dan 2:1--7:28

II. The Times of the Gentiles: God's program for the world chs. 2--7

Daniel wrote 2:4b-7:28 in the Aramaic language. This literary change gives the reader a clue that this part is a distinct section of the book. The content of this section also identifies it as special. It concerns the future history of the Gentiles during "the times of the Gentiles" (Luke 21:24). Aramaic was the common language of the world in which Daniel lived when he wrote. It is natural that he would have recorded what concerns the world as a whole in the language of the Gentiles.

The writer constructed this section of the book in chiastic form.

A A prophecy of an image concerning four Gentile nations and their end ch. 2

B The supernatural persecution and deliverance of Daniel's three friends ch. 3

C God's revelation to the Gentile king Nebuchadnezzar ch. 4

C' God's revelation to the Gentile king Belshazzar ch. 5

B' The supernatural persecution and deliverance of Daniel ch. 6

A' A prophecy of animals concerning four Gentile nations and their end ch. 7

"Chapters 2 and 7 explain the succession of four gentile empires that would exert control over Jerusalem and the Jews until God's kingdom is established. Chapters 3 and 6 warned the Jews of the persecution they would face during this period and exhorted them to remain faithful to God. Chapters 4 and 5 encouraged the Jewish remnant by reminding them that a time would come when even the gentile rulers would acknowledge that the God of Israel rules over the nations."⁴⁶

Constable: Dan 7:1-28

F. Daniel's vision of future world history ch. 7

"As interpreted by conservative expositors, the vision of Daniel [in chapter 7] provides the most comprehensive and detailed prophecy of future events to be found anywhere in the Old Testament."²³⁵

"The vision's setting in the Book of Daniel makes it the book's central hinge. In language [i.e., Aramaic], it belongs with the preceding chapters, while structurally it rounds off a chiasm begun in chap. 2:

2 A vision of four kingdoms and their end (Nebuchadnezzar)

3 Faithfulness and a miraculous rescue (the three friends)

4 Judgment presaged and experienced (Nebuchadnezzar)

5 Judgment presaged and experienced (Daniel)

6 Faithfulness and a miraculous rescue (Daniel)

7 A vision of four kingdoms and their end (Daniel) . . ."²³⁶

This is the first of four visions that Daniel recorded in chapters 7-12 (cf. chs. 8; 9; 10-12). In this great chapter Daniel revealed the consecutive history of four major world empires concluding with the coming of Jesus Christ from heaven and the establishment of His kingdom, a fifth kingdom. Thus it provides a framework for more detailed revelation of these kingdoms that follows in the Book of Daniel and in the New Testament, particularly in the Book of Revelation. Chapter 7 gives more information about the four kingdoms that Daniel had already revealed in chapter 2 (cf. Ps. 2; 110).

"In chapter 2, the four earthly kingdoms and Christ's heavenly kingdom were seen in their outward political appearance; by contrast, chapter 7 presents God's estimate of their innermost moral and spiritual features.

"In chapter 2, the symbols were taken from inanimate objects; here in chapter 7, they are taken from the animate. In chapter 2, King Nebuchadnezzar saw the splendor of world empires portrayed in the dazzling statue of a man, while the Kingdom of God was symbolized by a stone. By contrast, in chapter 7, Daniel's vision reveals the animalistic character of world empires and the fact that it is only in the Kingdom of God that man's full dignity is realized--in the Son of Man."²³⁷

"Almost all interpreters understand that these two visions are to be interpreted in the same way. . . . These four kingdoms, according to the interpretation commonly received in the church, are the Babylonian, the Medo-Persian, the Macedo-Grecian, and the Roman. In this interpretation and opinion,' Luther observes, all the world are agreed, and history and fact abundantly establish it.' This opinion prevailed till about the end of the last century, for the contrary opinion of individual earlier interpreters had found no favour. But from that time, when faith in the supernatural origin and character of biblical prophecy was shaken by Deism and Rationalism, then as a consequence, with the rejection of the genuineness of the book of Daniel the reference of the fourth kingdom to the Roman world-monarchy was also denied."²³⁸

The opinion of rationalists is that there is no such thing as predictive prophecy. Therefore someone must have written the Book of Daniel after the events recorded happened.

"Critics hold that the real author of Daniel lived in the time of the persecution of Antiochus Epiphanes (175-163 B.C.), and that from the viewpoint of the second century B.C. he looked backward over the preceding four centuries, organized history in a manner which was significant for him, and made this the basis for anticipating a climax to the Maccabean persecution then under way. Accordingly, the pseudo-Daniel considered Antiochus as symbolic of the wickedness of the powers of this world which the author believed were soon to be judged by God, who was to intervene and replace the rule of tyranny under Antiochus by that of the saints of the Most High."²³⁹

These critics believe that the four empires in view in chapters 2 and 7 are not Babylon, Medo-Persia, Greece, and Rome, but Babylon, Media, Persia, and Greece.²⁴⁰ Rome was not a significant enough power in the world in the second century B.C. to warrant identifying it as the fourth kingdom, according to them. However, Jesus Christ spoke of an aspect of the fourth kingdom as still future (Matt. 24:15; cf. Dan. 12:11). The Book of Revelation, written close to the end of the first century A.D., likewise predicts the fulfillment of aspects of this kingdom in the future (e.g., Rev. 13). Furthermore Daniel 9:26 predicted the cutting off of Messiah and the destruction of Jerusalem both of which happened in the first century A.D.

Critics support their identification of the empires with two main points. First, references to Darius the Mede in chapter 6 indicate to them that the Median Empire was a significant enough one by itself for the writer to single it out. However, that very chapter states that it was the joint kingdom of the Medes and Persians that was then in power (6:8, 12, 15). Second, Greece would have been the dominant world power when pseudo-Daniel wrote in the second century B.C. This argument assumes the critics' hypothesis that someone wrote Daniel in the second century and reads the text through that grid.

A better approach is to respect the text as it stands and to seek to harmonize it with the rest of Scripture and the facts of history. This leads to the more natural conclusion that Daniel received revelations of the future from his sixth-century perspective from God. History has shown that there was one unified Medo-Persian Empire and that what Daniel wrote about the third and fourth empires fits Greece and Rome better than it fits Persia and Greece. It also shows that what Daniel predicted of the first three kingdoms, as well as some of what he wrote about the fourth kingdom, has happened. Scripture indicates that some revelation concerning the fourth kingdom and all the revelation about Daniel's fifth kingdom describes what is still future from our perspective in history.

Constable: Dan 7:26-28

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

7:26 The angel continued that the heavenly court (v. 10) would pass judgment on the little horn, and God will remove his dominion and destroy it forever (v. 11; 2 Thess. 2:8; Rev. 19:20).

7:27 The fifth kingdom, under the Son of Man's leadership (v. 14), will then commence. The angel again stressed the role that the saints will have in this kingdom. The phrase "the people of the saints of the Holy One" (NASB) is unusual. This may indicate that a particular group of the saints (believers), probably the Jews who, according to other Scripture, will be God's focus of blessing during His earthly kingdom. However, the rendering "the saints, [namely,] the people of the Most High" (NIV) is a good translation. In this case it is the saints generally who are in view, not a special group of them.²⁸⁹

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

"It is not difficult to see that Daniel more than almost any other author is concerned with the kingdom theme."²⁹⁰

7:28 Daniel marked the end of the vision and added that what he had seen and heard alarmed and terrified him. His pale face evidently resulted from his fear as he contemplated the severe trials and persecutions awaiting his people. He originally kept this revelation to himself perhaps because he realized that it might prove explosive if he announced it immediately.

There appear to be two specific sets of prophecies of the future in chapter 7 in addition to what would happen within Daniel's lifetime. First, there are prophecies that deal with coming world empires that would appear as regular nations. Then there are the predictions about the end of the fourth kingdom and the beginning of the fifth kingdom, which are still future from our standpoint in history. The gap between these times was undoubtedly unclear to Daniel (cf. Isa. 61:1-2; 1 Pet. 1:10-11).

Comparisons between Daniel 2 & 7
Chapter 2	Chapter 7
Nebuchadnezzar's image	The four beasts
Given to Nebuchadnezzar	Given to Daniel
4 kingdoms + 1 in view	4 kingdoms + 1 in view
1 man + a stone	4 beasts + the Son of Man
More general	More detailed
Daniel interpreted it.	An angel interpreted it.
Man's viewpoint	God's viewpoint

Guzik: Dan 7:1-28

Daniel 7 - A Survey of Five World Empires

A. The four beasts.

1. (1) Introduction to the vision.

In the first year of Belshazzar king of Babylon, Daniel had a dream and visions of his head while on his bed. Then he wrote down the dream, telling the main facts.

a. In the first year of Belshazzar: This vision came to Daniel after the reign of Nebuchadnezzar, but before the Babylonian Empire was conquered by the Medo-Persian Empire.

i. Daniel chapters 1 through 6 describe the life and times of Daniel. Chapters 7 through 12 describe visions Daniel had. In order of events, the vision described in Daniel 7 took place during the time between Daniel chapters 4 and 5.

b. Daniel had a dream and visions: This first vision - one of four described between Daniel 7 through 12 - is the most comprehensive. The other three visions go into greater detail within the general framework of this first vision.

c. Telling the main facts: Daniel could have given us more detail but the Holy Spirit only wanted him to write the main facts. We may wish that Daniel went into greater detail, but he didn't.

2. (2-3) Four beasts and where they come from.

Daniel spoke, saying, "I saw in my vision by night, and behold, the four winds of heaven were stirring up the Great Sea. And four great beasts came up from the sea, each different from the other."

a. Stirring up the Great Sea: This is almost certainly the Mediterranean Sea. Each one of the empires mentioned in this vision border on the Mediterranean Sea.

i. Stirring up has the idea of chaos and tumult. "To the Hebrews the sea was both dangerous and mysterious, a restless element but not beyond the Lord's power to tame." (Baldwin).

ii. The sea is sometimes used as a picture of Gentile nations (Psalm 74:13, Psalm 89:9, Isaiah 57:20).

b. The four winds of heaven: Some see these winds as a description of the sovereign power of God striving with men (Psalm 35:5, Psalm 48:7, Psalm 107:25 Isaiah 27:8 and Isaiah 41:16). Others (like Strauss) suggest the four winds are satanic forces, as mentioned by Revelation 7:1.

c. And four great beasts came up from the sea: Four large, ferocious animals emerge from the Great Sea, each one distinct from the other.

3. (4-6) A description of the first three beasts.

The first was like a lion, and had eagle's wings. I watched till its wings were plucked off; and it was lifted up from the earth and made to stand on two feet like a man, and a man's heart was given to it. And suddenly another beast, a second, like a bear. It was raised up on one side, and had three ribs in its mouth between its teeth. And they said thus to it: "Arise, devour much flesh!" After this I looked, and there was another, like a leopard, which had on its back four wings of a bird. The beast also had four heads, and dominion was given to it.

a. The first was like a lion: The first beast is more majestic than any of the following beasts (lions and eagles are "kings" of their realms). But this majestic beast is humbled (wings were plucked off) and made human (a man's heart was given to it).

i. A little later (Daniel 7:17) Daniel tells us that these four beasts are four kingdoms ruling over the earth. The first kingdom is the Babylonian Empire, represented by a lion and an eagle. This fits in well with the majesty and authority of Nebuchadnezzar in his reign over the empire of Babylon.

ii. Jeremiah used both the lion and the eagle as pictures of Nebuchadnezzar (Jeremiah 49:19-22), and Babylon's winged lions can be seen the British Museum today.

b. A second, like a bear: The second beast doesn't have the majestic bearing of either the lion or the eagle. A bear is slower, stronger, and more crushing than a lion - and this bear has a voracious appetite for conquest (Arise, devour much flesh!).

i. The bear represents the Medo-Persian Empire, succeeding the Babylonian Empire. In this partnership between the Medes and the Persians, the Persians dominated the relationship. Most think the three ribs are their three great conquests: Babylon, Egypt and Lydia.

ii. The slow, crushing armies of the Medo-Persian Empire were well known. They simply overwhelmed their opponents with superior size and strength. "The Medes and Persians are compared to a bear on account of their cruelty and thirst after blood, a bear being a most voracious and cruel animal." (Clarke)

iii. Arise, devour much flesh: "The command to arise and devour much flesh indicates the extreme cruelties often practiced by the Persians, and the wide extent of their conquests." (Ironside).

iv. Liberal commentators have a vested interest in identifying the bear with only the Median state, and not the Medo-Persian Empire. They assign the third beast to the Persian Empire, and the fourth to Alexander's Greek empire, so as to remove (even for a second century author) any element of predictive prophecy. Their analysis doesn't fit. There are many good reasons why the second kingdom could not be exclusively the Median kingdom.

· The Median kingdom did not follow the Babylonian in historical sequence, but was contemporary with it, even rising to strength before the Neo-Babylonian period

· The Median kingdom never had a world position ranking with the Persian, Grecian or Babylonian Empires

· The motivation for the interpretation is solely to remove any reference to Rome - and predictive prophecy

c. Another, like a leopard: The leopard is known for its sudden, unexpected attacks. This one is especially swift (with four wings), and clever (having four heads).

i. Each animal is mighty, but dominates its prey in a different way. "The lion devours, the bear crushes, and the leopard springs upon its prey." (Strauss)

ii. The leopard represents the Greek Empire. Alexander the Great quickly conquered the civilized world by age 28. "Nothing in the history of the world, was equal to the conquests of Alexander, who ran through all the countries from Illycrium and the Adriatic Sea to the Indian Ocean and the River Ganges; and in twelve years subdued part of Europe, and all Asia." (Clarke)

iii. After his death his empire was divided into four parts (four heads). Specifically, the four heads were Casander, Lysimachus, Seleucus, and Ptolemy, who inherited Alexander's domain after his death.

iv. The Babylonian Empire dominated in Daniel's day. One might have guessed - especially in the reign of Belshazzar - that the next empire would be the Medo-Persian Empire. But how could Daniel know that the next world empire would be like a leopard in its rise and prominence, and that it would be divided into four parts? This shows a plain principle: God knows the future, and reveals certain details of the future through His prophets. It shows that God lives outside our time domain and can see the future as well as the past. He sees the whole parade of human history, not just the part passing in front of a single spectator. The proof of fulfilled prophecy is exceptionally persuasive; no wonder Peter says we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts (2 Peter 1:19).

4. (7-8) The fourth beast: a dreadful, horned beast, with one conspicuous horn.

After this I saw in the night visions, and behold, a fourth beast, dreadful and terrible, exceedingly strong. It had huge iron teeth; it was devouring, breaking in pieces, and trampling the residue with its feet. It was different from all the beasts that were before it, and it had ten horns. I was considering the horns, and there was another horn, a little one, coming up among them, before whom three of the first horns were plucked out by the roots. And there, in this horn, were eyes like the eyes of a man, and a mouth speaking pompous words.

a. A fourth beast, dreadful and terrible: The fourth beast is indescribable, and uniquely horrific in its power and conquest.

b. Different . . . it had ten horns: In the ancient world horns expressed an animals power and fearsomeness. This fourth beast is so strong it has ten horns.

i. Different people picture this different ways. Some suggest that the ten horns were actually two five-pointed antlers, rather than ten separate horns.

ii. The fourth beast represents the Roman Empire, which was the largest, strongest, most unified and enduring of them all.

iii. "There is an unmistakable correspondence between these horns and the ten toes of the dream image (ch. 2), and the mention of iron in the teeth suggests the legs and toes of iron in that image." (Archer)

c. Another horn, a little one . . . a mouth speaking pompous words: Among the ten horns, three are replaced by one horn that is conspicuous for its dominance (before whom three of the first horns were plucked out by the roots), intelligence (eyes like the eyes of a man), and its boastful talk (speaking pompous words).

5. (9-10) The Ancient of Days and the scene surrounding his throne.

I watched till thrones were put in place, and the Ancient of Days was seated; His garment was white as snow, and the hair of His head was like pure wool. His throne was a fiery flame, its wheels a burning fire; a fiery stream issued and came forth from before Him. A thousand thousands ministered to Him; ten thousand times ten thousand stood before Him. The court was seated, and the books were opened.

a. I watched till thrones were put in place: The King James Version poorly translates this as thrones were cast down. The New King James Version corrects this and indicates that the thrones are established.

i. When the Apostle John saw heaven he also saw thrones, but he also saw those who sat on those thrones - the 24 elders described in Revelation 4:4. Daniel makes no mention of those who sit on these thrones, perhaps because the 24 elders represent the church and the church was an unrevealed mystery to Old Testament saints (Ephesians 3:1-7).

b. And the Ancient of Days was seated: The Ancient of Days is obviously God, but there is debate as to if He is specifically God the Father or God the Son. Most believe it is God the Father, and the white garments and white hair stress the eternal character of God the Father.

i. Daniel 7:13 seems to make a distinction between the Ancient of Days and the Son of Man, and this supports the idea that the Ancient of Days is God the Father, not God the Son.

ii. "We ought not to imagine God in his essence to be like any appearance to his own Prophet and other holy fathers, but he put on various appearances, according to man's comprehension, to whom he wished to give some signs of his presence." (Calvin).

c. His throne was a fiery flame: This is a brilliant manifestation of God's splendor and the fierce heat of His judgment. There is something "lava-like" in the stream of fire pouring from the throne; it is a river of vast destructive power.

i. Isaiah 66:15-15 describe the judgment of God in terms of fire: For behold, the LORD will come with fire and with His chariots, like a whirlwind, to render His anger with fury, and His rebuke with flames of fire. For by fire and by His sword the LORD will judge all flesh; and the slain of the LORD shall be many.

d. Its wheels a burning fire: Many commentators say that in the ancient eastern world royal thrones were often on wheels. Yet it is just as likely that they are pictures of the endless activity of God.

e. A thousand thousands ministered to Him: This describes the innumerable company of angels surrounding the throne of God.

f. Ten thousand times ten thousand stood before Him: This describes humanity standing before God in judgment.

g. Court was seated, and the books were opened: Which books are opened? The Bible describes several books before God.

· The book of the living (Psalm 69:28)

· The book of remembrance (Malachi 3:16)

· The Book of Life (Philippians 4:3, Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27 and 22:19)

6. (11-14) The conspicuous horn is conquered by the Son of Man.

I watched then because of the sound of the pompous words which the horn was speaking; I watched till the beast was slain, and its body destroyed and given to the burning flame. As for the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and a time. I was watching in the night visions, and behold, one like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed.

a. This great passage describes the transition from human dominion on earth to divine dominion. This happens as the Son of Man comes and exercises dominion over the earth. The Son of Man succeeds the reign of the fourth beast.

b. The sound of the pompous words which the horn was speaking: Here the "little horn" of the fourth beasts again speaks pompous words. The final human dictator we commonly call the Antichrist will be characterized by his boastful, blasphemous speech (Revelation 13:5-6).

i. Because of the distinction between the fourth beast and the horn, some conjecture that the beast of Revelation 13 is not the Antichrist but his state. If so, it is a small distinction. To a large extent, a man does represent and personify an entire government or system. When we think of Germany in the 1930s and 1940s, the figures of Hitler as an individual and Nazi Germany as a state are virtually the same.

c. I watched till the beast was slain . . . the rest of the beasts, they had their dominion taken away: The fourth beast is destroyed and the others may continue, but without dominion of their own. When Jesus sets up His kingdom, the empire of the Antichrist will be completely crushed, yet some nations will continue into the Millennium.

d. One like the Son of Man, coming with the clouds of heaven: The title Son of Man was a favorite self-designation of Jesus, used more than 80 times in the gospels. He receives all dominion previously held by the beasts and His reign will be permanent.

i. His dominion is an everlasting dominion, which shall not pass away: The reign of Jesus does not last 1,000 years - it is permanent. However, Jesus will rule over this earth before it is remade, with Satan bound for 1,000 years.

B. Interpretation of the dream.

1. (15-16) Daniel's reaction to the vision and request for understanding.

I, Daniel, was grieved in my spirit within my body, and the visions of my head troubled me. I came near to one of those who stood by, and asked him the truth of all this. So he told me and made known to me the interpretation of these things:

a. Was grieved in my spirit: Daniel had seen all this, and in more detail than he describes for us. He did not really understand all that he saw, and was troubled because of his lack of understanding.

b. Grieved in my spirit within my body: This shows that our spirit indeed dwells within the body. It is true that the spirit is more important than the body (1 Timothy 4:8), but the state of the body may have an effect on the state of the spirit.

i. Clarke says that the phrase my spirit within my body has the sense of "within its sheath or scabbard." From this, Clarke says: "Which I think proves, 1. That the human spirit is different from the body. 2. That it has a proper subsistence indepentendly of the body, which is only its sheath for a certain time. 3. That the spirit may exist independently of the body, as the sword does independently of its sheath."

2. (17-18) Summary of the vision: four kings are conquered by God, and their kingdoms are given to the people of God.

Those great beasts, which are four, are four kings which arise out of the earth. "But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever."

a. Those great beasts, which are four, are four kings which arise out of the earth: The divine interpretation of the dream shows that this vision covers the same material as Nebuchadnezzar's vision in Daniel 2, which also described the rise of four empires, which are succeeded by the kingdom of God.

i. Yet Daniel's vision is different, seeing the kingdoms from God's perspective, not man's. Nebuchadnezzar saw the present and future world empires in the form of a stately and noble statue of a man. Here God shows how He sees them: as ferocious and wild animals who devour and conquer without conscience.

ii. When man writes his own history, there is often much self-congratulation, and we seem to be on the verge of paradise. When God writes human history, a different vision is presented.

iii. Though Jesus is the Lion of the Tribe of Judah (Revelation 5:5), He primarily represents Himself not as a ferocious animal but as a lamb (Revelation 5:5-6, 8-10).

b. The saints of the Most High shall receive the kingdom: When the day of the fourth beast is over, then God's people receive the kingdom. Yet we know the Roman Empire is long gone - and it doesn't seem that the saints have received the kingdom.

i. This is what prompts many look for either a spiritualized interpretation fulfilled in history, or some kind of restoration of the Roman Empire in the last days, one that will literally fulfill the prophecy of the ten horns and the little horn as well.

ii. Shall receive the kingdom: The saints receive the kingdom. God gives them the kingdom at the return of Jesus. They do not gain dominion over all these earthly kingdoms before the return of Jesus.

3. (19-22) Daniel's specific request to know about the conspicuous horn.

Then I wished to know the truth about the fourth beast, which was different from all the others, exceedingly dreadful, with its teeth of iron and its nails of bronze, which devoured, broke in pieces, and trampled the residue with its feet; and the ten horns that were on its head, and the other horn which came up, before which three fell, namely, that horn which had eyes and a mouth which spoke pompous words, whose appearance was greater than his fellows. I was watching; and the same horn was making war against the saints, and prevailing against them, until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.

a. I wished to know the truth about the fourth beast: There is much of interest in all these four beasts but Daniel is especially interested in the fourth, most terrible beast - and especially about its conspicuous horn.

b. Exceedingly dreadful, with its teeth of iron and its nails of bronze: The fourth beast interests Daniel because of its great destructive power, because of the conspicuous horn, and because of its fight against God's people (the same horn was making war against the saints).

i. If this horn is the Antichrist, and he fights against the saints, does this mean that the church will be on earth as a target of the Antichrist during the tribulation? Not necessarily, because saints can indicate the church or a Jewish remnant in the tribulation (Revelation 12:17; 13:7).

4. (23-27) The meaning of the conspicuous horn and its defeat.

Thus he said: 'The fourth beast shall be a fourth kingdom on earth, which shall be different from all other kingdoms, and shall devour the whole earth, trample it and break it in pieces. The ten horns are ten kings who shall arise from this kingdom. And another shall rise after them; He shall be different from the first ones, and shall subdue three kings. He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time and times and half a time. "But the court shall be seated, and they shall take away his dominion, to consume and destroy it forever. Then the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him."

a. The fourth beast shall be a fourth kingdom on earth: This initial description of the fourth beast fits well with the Roman Empire of ancient history. It did devour the whole civilized earth, and dominate it completely for about a thousand years.

b. The ten horns are ten kings who shall arise from this kingdom: These ten kings do not have a literal fulfillment in the Roman Empire of history. If they are literal, they are still in the future. The only way to say this has been fulfilled is to spiritualize this prophecy and take away its plain sense.

i. Many, like Calvin, merely spiritualize this. He insists that what happens in this chapter was fulfilled in history up unto the time of Jesus' first advent, and supposes that the ten horns merely represent a multiplicity of kings under the Roman emperor, and believes that the conspicuous horn is Julius Caesar, and the other Caesars who succeeded him. And for Calvin, the books were opened (verse 10) refers to the preaching of the gospel.

ii. But if there are ten toes (Daniel 2) and ten horns (Daniel 7 and Revelation 13 and 17) associated with the rule of this final world ruler, why should we "spiritualize" what God has said in at least four different places?

iii. The same "spiritualizing" problems apply if one believes that this is fulfilled in the early church and the passing of the Roman Empire (unlike Calvin who saw fulfillment before the first advent of Jesus).

iv. The conspicuous horn must be the Antichrist, arising out of a confederation of ten nations that is in some way a restoration of the Roman Empire.

c. He shall speak pompous words against the Most High: The little horn speaks pompous, blasphemous words, perhaps like the Fascist Creed of Italy (cited in Talbot):

i. "I believe in Rome Eternal, the Mother of my fatherland; and in Italy, her first born; who was born of her virgin womb by the grace of God; who suffered under the barbarian invader, was crucified, slain, and buried; who descended into the sepulcher, and rose from the dead in the nineteenth century; who ascended to heaven in her glory in 1918 and 1922 [by the march on Rome]; who is seated at the right hand of Mother Rome; who will come thence to judge the quick and the dead; I believe in the genius of Mussolini; in our Holy Father, Fascism, and in the communion of its martyrs; in the conversion of the Italians; and in the resurrection of the Empire! Amen."

d. Shall persecute the saints of the Most High: This speaks of a cruel and systematic pressure, coming from the word "to wear away" or "to wear out," as friction wears clothes or shoes.

i. "To wear out the saints means to harass them continually so that life becomes a wretched existence." (Wood)

ii. "Such continual and protracted pressure far more effectively breaks the human spirit than the single moment of crisis that calls for a heroic decision. It is easier to die for the Lord than to live for him under constant harassment and strain." (Archer)

iii. "The Bible predicts no peace-loving world ruler for the last days. We can expect nothing more than greedy commercialism and political imperialism under the most beastly and barbaric type of warfare." (Strauss)

e. Shall intend to change times and law: This "little horn" will intend to change times and law perhaps as at the French Revolution, where radicals wanted to institute a ten-day work week, and declared 1792 (the year of the Revolution) as "year 1."

i. Seventh-Day Adventists have historically taught that it was the Papacy which "changed the times and law" by moving the Lord's day from Saturday to Sunday. Many Seventh-Day Adventists therefore regard Sunday worship as the sign of the Antichrist.

f. Then the saints shall be given into his hand for a time and times and half a time: The power of the "little horn" over the saints is limited. It will last for three-and-one-half years (time and times and half a time). This phrase is used in Revelation (11:2-3, 12:6 and 13:5) to refer to half of the last seven-year period of man's rule on this earth (the seventieth week of Daniel).

g. They shall take away his dominion, to consume and destroy it forever: In the day of persecution by this blasphemous ruler Jesus will establish His kingdom for His people.

i. Because the kingdom of Jesus immediately succeeds this fourth kingdom no event in the past answers this prediction in the smallest degree. Certainly, the church did not cause a sudden and catastrophic fall of the Roman Empire. "It is questionable whether the Roman Empire had any serious opposition from the Christian church or that the growing power of the church contributed in a major way to its downfall." (Walvoord)

ii. There are three options in interpreting the kingdom's establishment here:

· There is no fulfillment; Daniel is in error

· The fulfillment is symbolic in church history

· The fulfillment is literal, and yet future

h. Then the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High: This must describe the millennial earth, not our current age or heaven. The kingdom and dominion of the earth certainly does not belong to the righteous now. If this describes the eternal state, then what are the dominions that shall serve and obey Him?

i. We again notice that the kingdom and dominion . . . shall be given to the saints. It is something received, not achieved. The church does not convert the world to Jesus' kingdom and give the kingdom to Jesus; He gives it to them.

5. (28) Daniel's troubled reaction to the vision and its interpretation.

This is the end of the account. As for me, Daniel, my thoughts greatly troubled me, and my countenance changed; but I kept the matter in my heart.

a. My thoughts greatly troubled me: Many things might trouble Daniel at this vision - such as the ferocity of the attack to come against his people from the conspicuous horn.

b. And my countenance changed: Daniel was convinced this was true, and the word of God. He was so convinced of its truth that his countenance changed and he considered what would happen.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Daniel (Book Introduction)

DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Dan 9:24, "thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called (Dan 1:4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (Dan 1:3, Dan 1:6). He then received a new name, by which it was usual to mark a change in one's condition (2Ki 23:34; 2Ki 24:17; Ezr 5:14; Est 2:7), Belteshazzar, that is, "a prince favored by Bel" (Dan 1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heathen banquets (Dan 1:8-16). Hence Ezekiel's reference to him (Eze 14:14, Eze 14:20; Eze 28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interpreting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (Dan 8:2, Dan 8:27). Again he came into note when he read the mystic writing of Belshazzar's doom on the wall on the night of that monarch's impious feast. BEROSUS calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. RAWLINSON has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. BEROSUS gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor. Had Daniel been a late book, he would no doubt have taken up the later account of BEROSUS. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart (Dan. 9:3-19; Dan 10:12).

AUTHENTICITY OF THE BOOK OF DANIEL. Dan 7:1, Dan 7:28; Dan 8:2; Dan 9:2; Dan 10:1-2; Dan 12:4-5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of "prophets" in the theocracy, but was rather a "seer," having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as BENGEL calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the "prophets" in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Rev 1:9). PORPHYRY, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 B.C.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be shown to have been before the events. Now we know, from JOSEPHUS [Antiquities, 10.11.7], that the Jews in Christ's days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Son of man," Mat 24:30 (Dan 7:13); also expressly by name, and as a "prophet," in Mat 24:15 (compare Mat 24:21, with Dan 12:1, &c.); and in the moment that decided His life (Mat 26:64) or death, when the high priest adjured him by the living God. Also, in Luk 1:19-26, "Gabriel" is mentioned, whose name occurs nowhere else in Scripture, save in Dan 8:16; Dan 9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Dan 7:8, Dan 7:25; Dan 11:36), in 1Co 6:2; 2Th 2:3-4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Heb 11:33-34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists--the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mat 21:44 would be an enigma if it were not a reference to the "stone that smote the image" (Dan 2:34-35, Dan 2:44-45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Dan 12:1; Dan 11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius' version was substituted for it in the early Christian Church. JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees. With Jaddua (high priest from 341-322 B.C.) the Old Testament history ends (Neh 12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 B.C., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel's use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah's advent, as dated from a certain decree, His being cut off, and the destruction of the city. "He who denies Daniel's prophecies," says SIR ISAAC NEWTON, "undermines Christianity, which is founded on Daniel's prophecies concerning Christ."

CHARACTERISTICS OF DANIEL. The vision mode of revelation is the exception in other prophets, the rule in Daniel. In Zechariah (Zec. 1:1-6:15), who lived after Daniel, the same mode appears, but the other form from the seventh chapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be called the Old Testament Apocalypse. In the contents too there is the difference above noticed, that he views the kingdom of God from the standpoint of the world kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant-people then stood to the world powers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief theme, in which the worldly principle, opposed to the kingdom of God, manifests itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical details are given of that development of the world powers which must precede the advent of the kingdom [AUBERLEN].

SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY. The exile is the historical basis of Daniel's prophecies, as Daniel implies in the first chapter, which commences with the beginning, and ends with the termination, of the captivity (Dan 1:1, Dan 1:21; compare Dan 9:1-2). A new stage in the theocracy begins with the captivity. Nebuchadnezzar made three incursions into Judah. The first under Jehoiakim (606 B.C.), in which Daniel was carried away, subjected the theocracy to the Babylonian world power. The second (598 B.C.) was that in which Jehoiachin and Ezekiel were carried away. In the third (588 B.C.), Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" (Dan 7:2) of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theocracy, as opposed to the heathen power, attained its climax in the Old Testament, not only being independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance with the world power, that very power is made the instrument of their chastisement. So Ephraim (722 B.C.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (740 B.C., Isa. 7:1-25) at last fell by Babylon, and thenceforth has been more or less dependent on the world monarchies, and so, till Messiah, was favored with no revelations from the time of Malachi (four hundred years). Thus, from the beginning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world powers superseding it. But God's covenant with Israel remains firm (Rom 11:29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is the turning point in the history of the theocracy, which ROOS thus divides: (1) From Adam to the exodus out of Egypt. (2) From the exodus to the beginning of the Babylonian captivity. (3) From the captivity to the millennium. (4) From the millennium to the end of the world. The position of Daniel in the Babylonian court was in unison with the altered relations of the theocracy and the world power, which new relation was to be the theme of his prophecy. Earlier prophets, from the standpoint of Israel, treated of Israel in its relation to the world powers; Daniel, from Babylon, the center of the then world power, treats of the world powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position there, gave him an insight into the world's politics, fitting him to be the recipient of political revelations; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall, and the rapid decay of the Babylonian empire itself, as well as the miraculous deliverances of himself and his friends (the third through sixth chapters), all fitted him for regarding things from the spiritual standpoint, from which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the school of magicians in which he had studied for three years (Dan 1:4-5) was the soul; and his mind strong in faith and nourished by the earlier prophecies (Dan 9:2), the spirit of his prophecy, which only waited for the spirit of revelation from above to kindle it. So God fits His organs for their work. AUBERLEN compares Daniel to Joseph: the one at the beginning, the other at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts; both interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honor by the powers of the world: so representing Israel's calling to be a royal priesthood among the nations; and types of Christ, the true Israel, and of Israel's destination to be a light to lighten the whole Gentile world, as Rom 11:12, Rom 11:15 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of the Hellenic people, so Joseph and Daniel of Israel.

CONTENTS OF THE BOOK. Historical and biographical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding that of the magi, represents the divine superiority of the covenant-people over their heathen lords. The high dignities, even in the world, which he thereby attained, typify the giving of the earth-kingdom at last "to the people of the saints of the Most High" (Dan 7:27). Thus Daniel's personal history is the typical foundation of his prophecy. The prophets had to experience in themselves, and in their age, something of what they foretold about future times; just as David felt much of Christ's sufferings in his own person (compare Hos 1:2-11; Hos 2:3). So Jon. 1:1-17, &c. [ROOS]. Hence biographical notices of Daniel and his friends are inserted among his prophecies. The second through twelfth chapters contain the substance of the book, and consist of two parts. The first (the second through seventh chapters) represents the development of the world powers, viewed from a historical point. The second (the eighth through twelfth chapters), their development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except in connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophecy which they needed ought therefore to comprise both, and so much of the history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future--the period of the dominion of the world powers, not set aside by Christ's first coming (Joh 18:36; for, to have taken the earth-kingdom then, would have been to take it from Satan's hands, Mat 4:8-10), but to be superseded by His universal and everlasting kingdom at His second coming (Rev 11:15). Thus the general survey of the development and final destiny of the world powers (the second through seventh chapters) fittingly precedes the disclosures as to the immediate future (the eighth through twelfth chapters). Daniel marks the division by writing the first part in Chaldee, and the second, and the introduction, in Hebrew; the former, referring to the powers of the world, in the language of the then dominant world power under which he lived; the latter, relating to the people of God, in their own language. An interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere Aramaic, so as to be understood by his contemporaries, he would have used it in the second rather than in the first part as having a more immediate reference to his own times [AUBERLEN].

JFB: Daniel (Outline)

• THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21)
• NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
• NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
• EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37)
• BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)
• DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
• VISION OF THE FOUR BEASTS. (Dan. 7:1-28)
• VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27)
• DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27)
• DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21)
• CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13)

TSK: Daniel 7 (Chapter Introduction)

Overview

Dan 7:1, Daniel’s vision of the four beasts, Dan 7:9, and of God’s kingdom; Dan 7:15, The interpretation thereof.

Poole: Daniel (Book Introduction)

BOOK OF DANIEL

THE ARGUMENT

IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it:

1. As to the author; First, He was a prophet, as appears in the little stone cut out of the mountain without hands, meaning Christ the Messiah and his kingdom, what he should do, chapter 2; likewise chapter 7 to the end of the book: the first six chapters are historical, the last six prophetical. Secondly, As to his lineage, he was one of the royal seed. Thirdly, He was a captive. Fourthly, He was rarely qualified for piety, wisdom, beauty. Fifthly, As to his education, he was trained for three years in learning. Sixthly, His advancement for his parts and wisdom. Seventhly, He was faithful and blameless in the place of honour to which he was preferred. Eighthly, His care and kindness for his companions; he procured their promotion also. Ninthly, His singular holiness and power with God in prayer, Eze 14:14 . Tenthly, His faithfulness and constancy in the worship of God, maugre the envy and persecution of his enemies. Eleventhly, The strange providence of God in his preservation and deliverance. Twelfthly, His signal integrity and flourishing state under several kings’ reigns, even in critical times and great changes, unto his old age, and beyond the seventy years of captivity.

2. AS to the book itself, both the historical and prophetical part of it, especially the latter, we find, First. Great variety in them. Secondly, Famous predictions; of the Messiah, of dreadful wars, of fearful desolations to countries, and the Jewish nation in particular, for putting Christ to death; great persecutions of the church, by the Grecians and Romans especially, in which Antiochus and antichrist are pointed at. These things are all of such weighty consideration, that our blessed Saviour calls for especial understanding in the reading even of one part of it, Mat 24:15 . His chronology and calculations may be called the key of time, relating to the church’ s sufferings and deliverances. Daniel was the greatest favourite we read of, namely, of the King of heaven, Dan 9:23 10:11 , and of the greatest kings then on earth. He was the noblest pattern of a public heart for the church of God, for whose affliction he was deeply afflicted in the midst of his court honours and employments.

Poole: Daniel 7 (Chapter Introduction)

CHAPTER 7

Daniel’ s vision of the four beasts, Dan 7:1-8 , and of God’ s kingdom, Dan 7:9-14 . The interpretation thereof, Dan 7:15-28 .

This prophecy is written in Chaldee, to be a monument and document to him of the reverence his father and grandfather showed towards God, who had done such mighty works for them, and against them, to humble their pride, and make them know that the high God ruled, and they reigned at his mercy. Howbeit Belshazzar made no use of it, but lifted himself up in profaneness and pride till the wrath of God plucked him down.

MHCC: Daniel (Book Introduction)

Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, when a youth. He was there taught the learning of the Chaldeans, and held high offices, both under the Babylonian and Persian empires. He was persecuted for his religion, but was miraculously delivered; and lived to a great age, as he must have been about ninety-four years old at the time of the last of his visions. The book of Daniel is partly historical, relating various circumstances which befell himself and the Jews, at Babylon; but is chiefly prophetical, detailing visions and prophecies which foretell numerous important events relative to the four great empires of the world, the coming and death of the Messiah, the restoration of the Jews, and the conversion of the Gentiles. Though there are considerable difficulties in explaining the prophetical meaning of some passages in this book, we always find encouragement to faith and hope, examples worthy of imitation, and something to direct our thoughts to Christ Jesus upon the cross and on his glorious throne.

MHCC: Daniel 7 (Chapter Introduction)

(Dan 7:1-8) Daniel's vision of the four beasts.

(Dan 7:9-14) And of Christ's kingdom.

(Dan 7:15-28) The interpretation.

Matthew Henry: Daniel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze 38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze 14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa , not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (Dan 10:3), and fainting sick when he was under the power of the Spirit of prophecy, Dan 8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mat 24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, Dan 9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other.

Matthew Henry: Daniel 7 (Chapter Introduction)

The six former chapters of this book were historical; we now enter with fear and trembling upon the six latter, which are prophetical, wherein are many things dark and hard to be understood, which we dare not positively determine the sense of, and yet many things plain and profitable, which I trust God will enable us to make a good use of. In this chapter we have, I. Daniel's vision of the four beasts (Dan 7:1-8). II. His vision of God's throne of government and judgment (Dan 7:9-14). III. The interpretation of these visions, given him by an angel that stood by (Dan 7:15-28). Whether those visions look as far forward as the end of time, or whether they were to have a speedy accomplishment, is hard to say, nor are the most judicious interpreters agreed concerning it.

Constable: Daniel (Book Introduction)

Introduction

Background

In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of his father Nabopolassar against the allied forces of Assyria and Egypt. He defeated them at Carchemish near the top of the Fertile Crescent. This victory gave Babylon supremacy in the ancient Near East. With Babylon's victory, Egypt's vassals, including Judah, passed under Babylonian control. Shortly thereafter that same year Nabopolassar died, and Nebuchadnezzar succeeded him as king. Nebuchadnezzar then moved south and invaded Judah, also in 605 B.C. He took some royal and noble captives to Babylon (Dan. 1:1-3) including Daniel, whose name means "God is my judge" or "God is judging" or "God will judge," plus some of the vessels from Solomon's temple (2 Chron. 36:7). This was the first of Judah's three deportations in which the Babylonians took groups of Judahites to Babylon. The king of Judah at that time was Jehoiakim (2 Kings 24:1-4).

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Jehoiakim's son Jehoiachin (also known as Jeconiah and Coniah) succeeded him in 598 B.C. Jehoichin reigned only three months and 10 days (2 Chron. 36:9). Nebuchadnezzar invaded Judah again. At the turn of the year, in 597 B.C., he took Jehoichin to Babylon along with most of Judah's remaining leaders and the rest of the national treasures including young Ezekiel (2 Kings 24:10-17; 2 Chron. 36:10).

A third and final deportation took place approximately 11 years later, in 586 B.C. Jehoikim's younger brother Zedekiah, whose name Nebuchadnezzar had changed to Mattaniah, was then Judah's puppet king. He rebelled against Babylon's sovereignty by secretly making a treaty with Pharaoh Hophra under pressure from Jewish nationalists (Jer. 37-38). After a two-year siege, Jerusalem fell. Nebuchadnezzar returned to Jerusalem, burned the temple, broke down the city walls, and took all but the poorest of the Jews captive to Babylon. He also took Zedekiah prisoner to Babylon after he executed his sons and put out the king's eyes at Riblah in Aramea (modern Syria; 2 Kings 24:18-25:24).

Scope

Daniel, the main character from whom this book gets its name, was probably only a teenager when he arrived in Babylon in 605 B.C. The Hebrew words used to describe him, the internal evidence of chapter 1, and the length of his ministry seem to make this clear. He continued in office as a public servant at least until 538 B.C. (1:21) and as a prophet at least until 536 B.C. (10:1). Thus the record of his ministry spans 70 years, the entire duration of the Babylonian Captivity. He probably lived to be at least 85 years old and perhaps older.

Writer

There is little doubt among conservative scholars that Daniel himself wrote this book under the Holy Spirit's guidance. Probably he did so late in his life, which could have been about 530 B.C. or a few years later. Several Persian-derived governmental terms appear in the book. The presence of these words suggests that the book received its final polishing after Persian had become the official language of government. This would have been late in Daniel's life. What makes Daniel's authorship quite clear is both internal and external evidence.

Internally the book claims in several places that Daniel was its writer (8:1; 9:2, 20; 10:2). References to Daniel in the third person do not indicate that someone else wrote about him. It was customary for ancient authors of historical memoirs to write of themselves this way (cf. Exod. 20:2, 7).¹

Externally the Lord Jesus Christ spoke of this book as the writing of Daniel (Matt. 24:15; Mark 13:14). The Jews believed that Daniel was its writer from its earliest appearance. The early church father Jerome argued for Daniel's authorship against a contemporary critic of his, Porphyry, who contended that someone composed it about 165 B.C. and claimed that he was Daniel.

The Jews placed Daniel in the Writings section of their Bible.² They did this because Daniel was not a prophet in the sense in which the other Hebrew prophets were. He functioned as a prophet and wrote inspired Scripture, but he was a government official, an administrator in a Gentile land, rather than an official prophet.

"For though Christ spoke of Daniel's function as prophetic (Matt. 24:15), his position was that of governmental official and inspired writer, rather than ministering prophet (cf. Acts 2:29-30)."³

In contrast to Ezekiel, his contemporary in Babylon, Daniel lived and worked among Gentiles primarily, whereas Ezekiel live and ministered among the Israelites.⁴

The Greek and Latin translators of Daniel placed this book among the other major prophets in the Septuagint and Vulgate versions because of its prophetic content. That tradition influenced the scholars who produced our English versions.

Date

The dating of this book is one of the most controversial subjects in the field of Old Testament Introduction. The controversy is not due to the obscurity of evidence but to the presuppositions of critics.

It is quite easy to determine when Daniel lived and ministered because of the many historical references in this book. His fellow prophet Ezekiel also referred to him (cf. Ezek. 14:14, 20; 28:3). However because the book contains prophecies that Antiochus Epiphanies fulfilled in the second century B.C. many rationalistic critics who deny that the Bible contains predictive prophecy have said that Daniel could not have written it. They contend that it must have been written after Antiochus, namely, about 165 B.C. However there are many evidences within the book itself that point to its origin in the sixth century B.C.⁵ This modern criticism follows Porphyry's view. However no significant writer espoused a late date for the book after Jerome refuted Porphyry until the eighteenth century A.D. J. D. Michaelis revived Porphyry's theory in 1771, and it took root in the rationalistic intellectual soil of the Enlightenment. Since then many scholars who disbelieve in predictive prophecy have insisted that this book must have been the product of the Maccabean revolt (168-165 B.C.). Liberal critics still consider the late dating of Daniel to be one of the most assured results of modern scholarship. Nevertheless there is ample evidence in the book itself that Daniel wrote it and that it dates from the sixth century B.C.⁶

"One who claims that the book of Daniel is a product of the Maccabean age thereby denies that it is a work of true predictive prophecy as it purports to be. Furthermore, if the book of Daniel comes from the age of the Maccabees, I do not see how it is possible to escape the conclusion that the book is also a forgery, for it claims to be a revelation from God to the Daniel who lived in Babylon during the exile."⁷

Languages

Daniel is one of the few books in the Old Testament that was originally written in two different languages. One was Aramaic (also known as Chaldee or Syriac), the common language of the ancient Near East, and the other was Hebrew.⁸ The Aramaic portions deal with matters pertaining to all the citizens of the Babylonian and Persian empires whereas the Hebrew sections describe predominantly Jewish concerns and God's plans for Israel. Probably Daniel wrote the Aramaic sections for the benefit of his Gentile neighbors, and he wrote the whole book for the Jews who could read both languages.

Purpose

To the interested observer of Israel's fortunes in Daniel's time, it seemed that Yahweh had either become impotent or had abandoned His chosen people. The gods of Assyria and Babylon had apparently triumphed over Him. His temple lay in ruins, His capital had been ravaged and stood empty and vulnerable, and His people were living as unhappy captives in a foreign land.

At such a time as this, God revealed His supernatural power. He did so to demonstrate that He is the one true God and that He is still sovereign over the affairs of humanity and history. He manifested his power to the supreme rulers of Babylon and Persia that they might know that He governs over all from heaven. This was a time in Israel's history similar to the time just before the Exodus. Israel was in captivity, and Israel's God was in disgrace. Daniel contains proof of God's sovereignty, which the plagues and the crossing of the Red Sea demonstrated to Pharaoh and the Egyptians. Daniel, as Exodus, relates several "contests" between false gods and Yahweh in which Israel's God proves to be the only true and living God. Like Daniel, Esther also shows God working for His people during a period of their divine discipline.

"The predominant message is that God's people will experience suffering and be threatened with extinction, but that will not be the end of the story because their God is the living and all-powerful God who will get glory by vindicating His name and who will save them."⁹

"Daniel's purpose in writing blended the two themes of prophecy and piety. He wrote first to show God's future program for the nation of Israel (in light of her fall) during and after the times of the Gentiles.' Second, he wrote to show what the believers' present response should be as they await the coming kingdom of God. Daniel encouraged his readers to remain faithful to God in a hostile society while they waited for God's promised kingdom."¹⁰

Theology

Theologically the book stresses the sovereignty of God.

"The absolute sovereignty and transcendence of God above all angels and men literally permeates the book."¹¹

"The theme running through the whole book is that the fortunes of kings and the affairs of men are subject to God's decrees, and that he is able to accomplish his will despite the most determined opposition of the mightiest potentates on earth."¹²

"The collapse and fall of both Israel and Judah notwithstanding, the book of Daniel makes crystal clear that the Lord God remains absolutely sovereign over human affairs. This is apparent in the present, despite political and religious conditions that might suggest otherwise, and in the future, when there would be no doubt in anyone's mind."¹³

The miracles recorded in chapters 1-6 show God's sovereignty at work for His people. The prophecies in chapters 7-12 show His sovereignty over the Gentile nations and Israel by unveiling what He will do with them far into the future. Especially the period that Jesus Christ referred to as "the times of the Gentiles" (Luke 21:24) is the focus of this revelation.

"The times of the Gentiles is that extended period of time in which the land given in covenant by God to Abraham and his descendants is occupied by Gentile powers and the Davidic throne is empty of any rightful heir in the Davidic line. The times of the Gentiles, beginning with Nebuchadnezzar's invasion of Jerusalem in 605 B.C., will continue till the Messiah returns. Then Christ will subdue nations, deliver the land of Israel from its Gentile occupants, and bring the nation Israel into her covenanted blessings in the millennial kingdom."¹⁴

These prophecies also reveal the fulfillment of God's great redemptive plan that began at the Fall and will culminate in the return and reign of the Son of Man on the earth.

A third theological emphasis is the power of prayer. God's working in response to His people's prayers is evident everywhere in this book, particularly in the first six chapters and in chapters 9 and 10.

Another theological theme is the indomitable grace of God. Even though the Jews had failed Him miserably, God revealed that He had not cast off His people Israel. He was disciplining them presently, but He has a future for them as a nation (cf. Rom. 11:29). Furthermore He will fulfill His promises to the patriarchs regarding Gentile blessing too.

Genre

Daniel is a book of prophecy.

"Among the great prophetic books of Scripture, none provides a more comprehensive and chronological prophetic view of the broad movement of history than the book of Daniel. Of the three prophetic programs revealed in Scripture, outlining the course of the nations, Israel, and the church, Daniel alone reveals the details of God's plan for both the nations and Israel. Although other prophets like Jeremiah had much to say to the nations and Israel, Daniel brings together and interrelates these great themes of prophecy as does no other portion of Scripture. For this reason, the book of Daniel is essential to the structure of prophecy and is the key to the entire Old Testament prophetic revelation. A study of this book is, therefore, not only important from the standpoint of determining the revelation of one of the great books of the Old Testament but is an indispensable preliminary investigation to any complete eschatological system."¹⁵

"In NT prophecy Daniel is referred to more than any other OT book. Moreover, it contains more fulfilled prophecies than any other book in the Bible."¹⁶

"In many respects, the book of Daniel is the most comprehensive prophetic revelation of the Old Testament, giving the only total view of world history from Babylon to the second advent of Christ and interrelating Gentile history and prophecy with that which concerns Israel. Daniel provides the key to the overall interpretation of prophecy, is a major element in premillennialism, and is essential to the interpretation of the book of Revelation. Its revelation of the sovereignty and power of God has brought assurance to Jew and Gentile alike that God will fulfill His sovereign purposes in time and eternity."¹⁷

Daniel is one of three Old Testament books that is apocalyptic. The apocalyptic sections are chapters 2, 7, 8, and 10-12. The other two books are Ezekiel (37:1-14; 40:1-48:35) and Zechariah (1:7-6:8). In the New Testament, Revelation is the only apocalyptic book.¹⁸ Apocalyptic literature is a particular genre (literary type).

"Apocalyptic literature is symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological."¹⁹

"The book of Daniel is unquestionably the key to all biblical prophecy. It is the great apocalyptic book of the Old Testament, whereas Revelation is that of the New Testament. Passages such as Matthew 24-25, Mark 13, Luke 21, and the book of Revelation are unintelligible without a knowledge of the book of Daniel."²⁰

"No one who has reverently studied the book of Daniel in the context of the completed Scriptures can deny the crucial contribution of this book to God's complete prophetic revelation. Our Lord spoke often of the kingdom of heaven' (Matt. 5:3; Dan. 2:44) and of Himself as the son of man' (Matt. 26:64; Dan. 7:13-14). Looking toward His second coming to the earth, He referred to a great tribulation, such as has not occurred since the beginning of the world until now' (Matt. 24:21; cf. Dan. 12:1), and to the abomination of desolation' that will stand in the Temple (Matt. 24:15; Dan. 9:27; 12:11). The apostle Paul also referred to this work of the man of lawlessness' (2 Thess. 2:3-4; cf. Dan. 7:25; 11:36-39) but rejoiced that someday the saints will judge the world' (1 Cor. 6:1; Dan. 7:18, 22, 27)."²¹

Message²²

The Book of Daniel contains many unique and significant emphases. I would like to point out some of these first before we organize them into an explanation of what God has given us this book to reveal.

Theologically Daniel stresses the sovereignty of God. Specifically it shows that God is wise enough and powerful enough to control and to create history.

Philosophically Daniel reveals the course and the culmination of good and evil throughout human history.

Hermeneutically we see that God teaches His people what will happen in the future by helping them to appreciate what has happened in the past. In other words, we learn to understand the future by studying the past. The future builds on the past and is an extension of the past.

Pedagogically we observe that God teaches us by going from the simple to the complex, from the known to the unknown. This applies as we look back on history, and it applies as we look forward in prophecy. For example, God gave Daniel simple visions first and then more complex ones later that built on the earlier ones. The first vision in Daniel is the most simple to interpret, and the last one is the most difficult to interpret.

Temporally the book proceeds from what happened in the past to what will happen in the future. Some students of the book divide it into two parts: history (chs. 1-6), and prophecy (chs. 7-12). This illustrates how the content of this book moves generally from past events to future events.

Anthropologically Daniel deals with two groups of people that occupy planet earth in time: Israel and the Gentiles. Some students of the book, including myself, prefer to divide it into three parts. We believe that the languages that Daniel wrote in reflect his emphases on revelation stressing particularly Gentiles or Jews in the various sections of the book.

Chronologically the revelation in Daniel advances from the present, to the near future, to the far future from Daniel's perspective. Even liberal students of the book admit this. From Daniel's perspective in history, some of what God revealed to him involved what was past, and some was future. From our perspective, we can see that what God revealed was not just past and future for him but past, near future, and far future.

Now with this background, let us turn to the major revelations in the Book of Daniel. The contrasts are observational; they help us see what is here clearly. The major revelations are interpretational; they help us understand what is here clearly. I am now going to suggest what is significant about what we observe. There are essentially two major revelations.

The first major revelation is that Yahweh is sovereign in history. By history I mean what is past. In Daniel, God has proved that He is the ultimate ruler of the world by the way things turned out in the past. Half the book deals with history; the other half, generally speaking, deals with prophecy.

God has revealed much evidence in this book that He is sovereign over history, that He has made it turn out the way He has wanted it to turn out. We find this evidence particularly in the record of the three rulers in chapters 1-6.

We have the most evidence in the record of Nebuchadnezzar.

In the first chapter we read, "The Lord (Adonai) gave Jehoiakim king of Judah into his [Nebuchadnezzar's] hand" (1:2). All the events of chapter 1, beginning with Daniel's insignificance in Judah and his quick rise to great significance in Babylon, demonstrate God's sovereignty in the past.

In chapter 2, we have the vision of Nebuchadnezzar's image that gets crushed by a stone that flies at it from heaven. This revelation teaches that all the kingdoms of the earth are subject to the kingdom of heaven. Daniel's own testimony to God's sovereignty in 2:20-22 expresses the main point of this dream, which the most powerful king in the ancient world received from God.

In chapter 3, we see how God takes care of people who acknowledge His sovereignty, namely Shadrach, Meshach, and Abed-nego.

In chapter 4 we see how He takes care of people who do not, namely Nebuchadnezzar. Learning who is the ultimate authority and responding appropriately to Him is extremely important for all human beings.

Belshazzar was the second king through whom God revealed His sovereignty (ch. 5). Belshazzar could not read the handwriting on the wall, but Daniel could. The God of heaven had evaluated the king on earth, had found him deficient, and had decided to replace him. What a demonstration of Yahweh's sovereignty we have in this chapter!

The third king was Darius (ch. 6). When Darius visited the lion's den early in the morning, he voiced a question that all people have asked. The Jews of Daniel's day, whom their Gentile enemies had wrenched from the land that Yahweh had promised them and given them, were asking this question. Darius said, "Has your God, whom you constantly serve, been able to deliver you from the lion's mouth?" (6:20). Remember that the lion was a symbol of Babylon (7:4). Daniel's reply testified to Yahweh's sovereignty: "My God . . . shut the lions' mouths, and they have not harmed me" (6:22). This is the historical evidence of Yahweh's sovereignty that provided a base of confidence for the prophet, and for the reader, to believe that He is sovereign over the future too.

How were Daniel and his three friends able to perceive the fact that God is sovereign when most people did not? There are three keys to their spiritual perception that this book identifies for our education.

First, they separated themselves unto God and His will. Daniel did this in chapter 1. We read that his three friends did it in chapter 3.

Second, in response to their choice to separate to His will God gave them the ability to understand His will (1:20; 3:30).

Third, the outcome of their decision and God's provision was the glorification of God publicly (3:28-29; 4:34-35; 6:25-27).

Notice also how God communicated the fact of His sovereignty to Daniel and through him to others. Notice His methods.

First, Daniel's contemporaries saw God's wisdom manifest through His own servants in their ability to interpret dreams and visions that no one else could interpret (1:20; 2:10; 5:11-12). The Jews who returned to the land to reestablish life there needed this wisdom, and God's provision of it to Daniel and his friends would have encouraged them.

Second, Daniel's contemporaries saw God's power manifest through His own servants in His care of them (1:15, 21; 2:48-49; 3:24-26, 30; 5:29; 6:28). The many instances in which God protected His own who had committed themselves to following Him faithfully would have encouraged Daniel's contemporaries particularly. They encourage us too.

A second major revelation of the Book of Daniel is God's sovereignty in the future. He has shown us that He is sovereign over the past in history, and now He asks us to believe that He is sovereign over the future in prophecy. The foci of prophecy in this book are three.

The first general subject of prophecy in Daniel is the Gentiles. We might speak of this as humanity in general. He told us how He would direct the affairs of Gentile world powers in the future.

He did this by comparing nations to the parts of an image of a person and to various beasts. What He showed Daniel about Gentile world powers under the image of the man (ch. 2) revealed their external manifestations primarily: their relative power and glory. What He showed Daniel about them under the figures of beasts (chs. 7 and 8) revealed their internal character primarily: their haughtiness, brutality, aggressiveness, vileness, etc. Notice that these were all beasts and birds of prey symbolizing their hostility toward one another.

The second general subject of prophecy in Daniel is the Israelites. This is a particular element within humanity, namely Israel. God also told us how He would direct the affairs of His chosen people in the future.

Essentially He did this in two stages both of which were future from Daniel's perspective in history but only one of which is future from our perspective. The first stage, or near future, involved Israel's affairs culminating in a great persecution under a Greek ruler, namely Antiochus Epiphanes (9:23-26; 11:2-35). This persecution happened in the second century B.C. The second stage, or far future, involved Israel's affairs culminating in a greater persecution under a Roman ruler, namely the Antichrist (9:27; 11:36-45). This would happen in the far future.

Daniel struggled to understand this revelation because the two antagonists were both future from his perspective. God did not specify that they would be separate individuals. We can understand this revelation more easily than Daniel could because one antagonist has appeared and the other has not yet appeared. Similarly the Old Testament prophets struggled to understand God's revelation about the two advents of Christ (Isa. 61:1-2). From our perspective we now understand that He had always predicted two advents of Messiah and that we live between them.

The third general subject of prophecy in Daniel is God Himself. As I have mentioned, it is God's sovereign control over time and space that He stressed in the Book of Daniel. However, two sub-revelations help us appreciate Yahweh's sovereignty, namely His wisdom and His power.

Absolute sovereignty demands perfect wisdom and limitless power. We can see God's perfect wisdom in His insight into the course of history and in His ability to impart that wisdom (insight) to His prophet. We can see God's limitless power in His setting up and taking down Gentile kingdoms and in His delegating great worldly power to His prophet.

We come now to the "so what" of the book. We have observed several important characteristics of this book and have pointed out the significant major revelation. We have done observation and interpretation of the book as a whole, so now we will do application. What effect did God intend that this book should have on the readers, the original Jewish readers of Daniel's day and us in our day? Let me suggest three applications.

First, we must apply the revelation that God is sovereign by acknowledging it and by submitting to Him. We need to know that God is sovereign, to have an unshakable conviction that God is in control, to believe that He is the ultimate ruler over all the affairs of humankind. The Book of Daniel can strengthen this belief in us. However, we must not just reckon this fact as true. We must also yield ourselves to Him as Daniel and His three friends did. If He is sovereign, then we must submit to His will. His slightest wish must be for us a command. We must live according to His revealed will.

Second, as we submit to His sovereignty we can understand what is going on in history. In this book God has revealed that He is guiding the course of evil to its end, which is destruction. He has also revealed that He is guiding the course of good to its end, which is victory.

Some people are saying that the days in which we live are the most wonderful that the world has ever seen. The world is getting better and better, and utopia is just around the corner. With just a few more modifications, we can realize a world order that will surpass anything in the past.

Other people say the world is getting worse and worse. Crime and violence are running rampant. We are just the push of a button away from extinction as a race. Which is true?

Daniel reveals that both are true. If both are true, we seem to be headed for a crisis, a final conflict between the forces of good and evil. Daniel reveals that that crisis is coming. It also tells us what the outcome of that conflict will be. God will intervene in history to terminate evil and to establish good. The stone from heaven will crush the image that represents Gentile world dominion.

Third, how should we then live? We should live as Daniel and his three friends did. We should separate ourselves unto God and His will. We should receive inspiration to persevere from the insight that He has given to us in this revelation. Moreover we should worship the sovereign God of the universe who, in His infinite wisdom and power, will eventually raise His own to everlasting life and reward them with participation in His coming kingdom (12:2-3, 13).

Constable: Daniel (Outline)

Outline

I. The character of Daniel ch. 1

A. Historical background 1:1-2

B. Nebuchadnezzar's training program for promising youths 1:3-7

C. Daniel's resolve to please Yahweh 1:8-13

D. The success of the test 1:14-16

E. God's blessing of Daniel and his friends 1:17-21

II. The Times of the Gentiles: God's program for the world chs. 2-7

A. Nebuchadnezzar's first dream: the big picture ch. 2

1. The king's dream 2:1-3

2. The failure of the king's wise men 2:4-13

3. Daniel's request for time 2:14-16

4. Daniel's reception of a revelation and his thanksgiving 2:17-23

5. Daniel's appearance before Nebuchadnezzar 2:24-30

6. What Nebuchadnezzar saw in his dream 2:31-35

7. The interpretation of Nebuchadnezzar's dream 2:36-45

8. The consequences of Daniel's interpretation 2:46-49

B. Nebuchadnezzar's golden image ch. 3

1. The worship of Nebuchadnezzar's statue 3:1-7

2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

4. The execution of the king's command 3:19-23

5. God's deliverance of His servants 3:24-27

6. The consequences of God's deliverance 3:28-30

C. Nebuchadnezzar's pride and humbling ch. 4

1. Nebuchadnezzar's introductory doxology 4:1-3

2. The king's frustration over his second dream 4:4-8

3. Nebuchadnezzar's account of his dream 4:9-18

4. Daniel's interpretation 4:19-27

5. The fulfillment of threatened discipline 4:28-33

6. Nebuchadnezzar's restoration 4:34-37

D. Belshazzar's feast ch. 5

1. Belshazzar's dishonoring of Yahweh 5:1-4

2. God's revelation to Belshazzar 5:5-9

3. The queen's counsel 5:10-12

4. Belshazzar's request of Daniel 5:13-16

5. Daniel's rebuke of Belshazzar 5:17-24

6. Daniel's interpretation of the writing 5:25-28

7. Daniel's rise and Belshazzar's fall 5:29-31

E. Darius' pride and Daniel's preservation ch. 6

1. Daniel's promotion in the Persian government 6:1-3

2. The conspiracy against Daniel 6:4-9

3. Daniel's faithfulness and Darius' predicament 6:10-15

4. Daniel in the lions' den 6:16-18

5. Daniel's deliverance and his enemies' destruction 6:19-24

6. Darius' decree and praise of Yahweh 6:25-28

F. Daniel's vision of future world history ch. 7

1. The four beasts 7:1-8

2. The Ancient of Days and the destruction of the fourth beast 7:9-12

3. The Son of Man's kingdom 7:13-14

4. The interpretation of the four beasts 7:15-18

5. Daniel's request for interpretation of the fourth beast 7:19-22

6. The interpretation of the fourth beast 7:23-25

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

III. Israel in relation to the Gentiles: God's program for Israel chs. 8-12

A. Daniel's vision of the ram and the goat ch. 8

1. The setting of the vision 8:1

2. The ram 8:2-4

3. The goat 8:5-8

4. The little horn on the goat 8:9-14

5. The interpretation of this vision 8:15-26

6. The result of this vision 8:27

B. Daniel's vision of the 70 sevens ch. 9

1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3

2. Daniel's prayer of confession 9:4-14

3. Daniel's petition for restoration 9:15-19

4. God's response to Daniel's prayer 9:20-23

5. The revelation of Israel's future in 70 sevens 9:24-27

C. Daniel's most detailed vision of the future chs. 10-12

1. Daniel's preparation to receive the vision 10:1-11:1

2. The near future 11:2-35

3. The distant future 11:36-12:4

4. The end of Israel's trials 12:5-13

This outline reflects the linguistic divisions of the book, chapters 1 and 8-12 having been written in Hebrew, and chapters 2-7 in Aramaic.

Many students of the book simply divide it into two parts.

I. The history of Daniel chs. 1-6

II. The prophecies of Daniel chs. 7-12

Constable: Daniel

Daniel

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Daniel (Book Introduction)

THE PROPHECY OF DANIEL.

INTRODUCTION.

DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity. (Ezechiel xiv.) He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. (Matthew xxiv.; Mark xiii.; Luke xxi.) (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12., and 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome) --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldee else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint as that copy was become very incorrect, and is now lost? (Calmet) --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott.) --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet) --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of St. Matthew's Hebrew original, and of the Chaldee of Judith, &c. will evince that their works are spurious. (Haydock) ---Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44. --- But now as the Church ( the pillar of truth ) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, Remove not the landmarks which thy fathers have placed. (Deuteronomy xix. 14.) See N. Alex. [Alexander Noel] t. ii. St. Jerome, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. (Calmet) --- If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, &c., also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock) --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson) --- Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." (Bp. Newton.) --- Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, He that readeth, let him understand. (Matthew xxiv. 15.) Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington) --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)

Gill: Daniel (Book Introduction)

INTRODUCTION TO DANIEL

This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prophecy of Daniel the Prophet". This Daniel was of the children of Judah, that were carried captive into Babylon with Jehoiakim; and was of princely blood, if not of the royal seed, as appears from, Dan 1:3. Josephus ^a is express for it, that he was of the kindred and family of Zedekiah: and Saadiah Gaon ^b says he was of the seed of Hezekiah, and so fulfilled the prophecy in 2Ki 20:18. As to what the author of the "Lives of the Prophets", ascribed to Epiphanius, says ^c, that he was born in upper Bethabara, not far from Jerusalem, it is not to be depended on; or that his father's name was Sabaam, according to a tradition mentioned by the true Epiphanius ^d. The Jews ^e would have it that this book was not written by Daniel himself, but by the men of the great synagogue; though it is evident, from the book itself, that Daniel is the writer of it, as from Dan 7:1. That he wrote books, which were received, read, and believed by the Jews as of God, is affirmed by Josephus ^f; and the Jews in general acknowledge that this book was written by the influence of the Holy Spirit, but not by prophecy; they, without any foundation, distinguishing between the Holy Spirit and prophecy. And so Maimonides says ^g, it is the general consent of their nation, that this book is among the holy writings, but not among the Prophets; nor will they allow Daniel to be a prophet: the reasons they give are frivolous; what seems to have induced them to degrade him is the manifest prophecy of the time of the Messiah's coming in this book, which sometimes they are obliged to own is fixed in it. They tell us a story of Jonathan ben Uzziel, that having finished his paraphrase of the Prophets, thought to have wrote one on the Hagiographa, or holy writings, among which they place the book of Daniel; but was forbid by "Bath Kol", or a voice from heaven, giving this as a reason, because that in it is contained the end of the Messiah ^h, the precise time of his coming; and the gloss on the passage adds, by way of explanation,

"in the book of Daniel;''

though elsewhere they would have it, that after it was made known to Daniel, it was taken away from him. For so, they say ⁱ, there are two men to whom the end was revealed, and afterwards it was hidden from them; and these are they, Jacob and Daniel: from Daniel, according to Dan 12:4, "but thou, O Daniel, shut up the words, and seal the book &c.", from Jacob, Gen 49:1, "that I may tell you that which shall befall you in the last days". Yet the prophecy of Daniel was so clear, with respect to the time of the Messiah's coming, that one of their Rabbins, who lived about fifty years before the coming of Christ, asserted that the time of the Messiah, as signified by Daniel, could not be deferred longer than those fifty years ^k; and a most glaring prophecy it is, and sufficient to denominate Daniel a prophet, as well as many more contained in this book. And, after all, Maimonides himself owns, that he, and the other writers of the Hagiographa, or holy writings, may be called prophets in general. And Aben Ezra observes of Daniel, in his preface, that he delivered out prophecies of things now past, and of things to come; yea, he expressly calls him a prophet on Dan 1:17. And Jacchiades, another of their commentators on this book, says that he attained to the highest degree of prophecy. To which may be added the testimony of Josephus ^l, who says he was one of the greatest prophets, and to be preferred to others; since he not only predicted things future, but fixed the time when they should come to pass. And, above all, and what should satisfy us Christians, he is expressly called a prophet by our Lord, Mat 24:15. There are no other authentic writings of Daniel, which bear his name; the stories of Susannah, and of Bel and the Dragon, which make the "thirteenth" and "fourteenth" chapters in the Greek of Theodotion, and in the Vulgate Latin version, are apocryphal and spurious. The Oriental writers make Daniel the author of a volume, entitled, "Principles relating to the Explanation of Dreams". And there is another book in the king of France's library, with this title, "Odmath-al-mantoul ân Daniel al-nabi"; which contains predictions of the Prophet Daniel, received by tradition from him. This is a book which abounds with falsities, forged by the Mahometans, and founded on the real prophecies of Daniel ^m. This book, written by him, is partly historical, relating facts in which he was concerned; and partly prophetic, of things that should happen from his time to the end of the world, and especially of the Messiah and his kingdom; and it is written partly in Hebrew, and partly in Chaldee. This great man, as he was both in nature and grace, in religion and politics, lived throughout the captivity, but does not seem ever to have returned into Judea; but continued in the courts of the kings of the Medes and Persians, to take care of the affairs of his people the Jews. Where he died, and was buried, is not certain. Some say in Babylon; and others, which is more likely, at Susa on the Tigris, where he was in the third year of Cyrus, Dan 10:1. So says Abulfeda ⁿ; with which agrees the account of Benjamin of Tudela ^o.

Gill: Daniel 7 (Chapter Introduction)

INTRODUCTION TO DANIEL 7

This chapter contains Daniel's vision of the four beasts, The time, place, manner, writing, and declaration of the vision, Dan 7:1, the rise of the beasts, and the description of them, Dan 7:2, the judgment of God upon them, especially the last, and the delivery of universal monarchy to his Son, Dan 7:9, the interpretation of the vision at the request of Daniel, being greatly affected with it, Dan 7:15, a particular inquiry of his about the fourth beast, concerning which a full account is given, Dan 7:19, all which caused in him many thoughts of heart, and reflections of mind, Dan 7:28.