7:7 "After this I kept looking in the
night visions, and behold, a fourth beast, dreadful and terrifying and
extremely strong; and it had large iron teeth. It devoured and crushed
and trampled down the remainder with its feet; and it was different
from all the beasts that were before it, and it had ten horns.
(Da 7:2,13) (fourth: Da 7:19,23 2:40 8:10 2Sa 22:43) (ten:
Da 7:24 2:41,42 Rev 12:3 13:1 17:7,12)
BEAST # 4
"DREADFUL & TERRIFYING"
63BC ‑ 476AD // 1453AD
(Western // Eastern)
After this - This time
phrase implies sequence. After the vision of the leopard, Daniel sees
the vision of the fourth beast.
A fourth beast - Daniel
could not even give a name to this dreadful and terrifying
beast for apparently there was none like it in the animal kingdom.
There are two specific facts which
allow one to identify this beast with the iron leg and foot stage -
(1) Reference to the same metal = iron. (2) Ten
subdivisions = horns in Daniel 7, toes in Daniel 2.
Only an interpreter/interpretation
that denies predictive prophecy would fail to see that the fourth
beast corresponds to the legs of iron and the feet and toes of
iron and clay (cp Da 2:33, 34, 40, 41, 42, 43). And yet the liberal
critics do deny these clear parallel truths and try to pawn off the
fourth beast as Greece! They come up with Greece by dividing
Medo-Persia into the second and third beasts, but to do so is go
against the clear statements of the Word of Truth which says the
Kingdom of Babylon...
"...has been divided and given over
to the Medes and Persians." (Da 5:28)
Three times in Daniel in the Lion's
den we find the phrase
"law of the Medes and Persians" (Da
6:8, 6:12, 6:15)
Furthermore the description of the
third beast with 4 heads finds perfect fulfillment in Alexander
the Great's Kingdom being divided among 4 of his generals. To ignore
these historical realities is to come up with an interpretation which
ignores truth which is exactly what the liberal commentators are
forced to do so that they do not have to face a Sovereign God Who
"Behold, the former things have
come to pass, Now I declare new things; Before they spring forth I
proclaim them to you." (Isaiah 42:9)
In summary, the fourth beast that
follows ("after this") the 4 headed winged leopard
stage is the Roman Empire a fact which is fully attested to by history. Although
the Roman Empire actually began before 63BC the inception
date I have recorded because in that year that the Roman General
Pompey crushed and defeated Jerusalem. Historians date the official
beginnings of the Roman empire as early as 241BC.
Edward Gibbon (The Decline
and Fall of the Roman Empire, 2:1441) lists what he has discerned as
four principal causes of the ruin
of Rome, which continued to operate in a period of more than a
1. The injuries of time and nature.
2. The hostile attacks of the
barbarians and Christians.
3. The use and abuse of the
4. The domestic quarrels of the
Dreadful and terrifying - As
shown in the map below the Roman kingdom conquered territory (note
especially the conquest of much of what is modern day Europe) that
none of its predecessors had conquered and was a world power for much longer
than any preceding beastly kingdoms. History identifies two divisions of the Roman
Empire, the Western which fell apart in 476AD and the
Eastern which remained until about 1453AD.
Large iron teeth (Da 7:19) -
This alone would distinguish the fourth beast from any known animal!
This fact is similar to the iron that characterized the third
kingdom in Daniel 2 (Da 2:33, 34, 35, 40, 41, 42, 43, 45) which as
stated effectively identifies the fourth beast with the fourth
metallic stage of Nebuchadnezzar's statue.
Then there will be a fourth
kingdom as strong as iron; inasmuch as iron crushes
and shatters all things, so, like iron that breaks in pieces,
it will crush and break all these in pieces. (Da 2:40-see
From history we know that the Roman
armies were known for their iron armor which led some to
refer to them as the "Iron Legions" of Rome, emphasizing their
strength and invincibility. But in the sovereign irony (pun
intended) of God, the "crushing" kingdom was itself to be crushed by
the Stone cut without hands (Da 2:34, 35, 44, 45).
Maximum extent of Roman
Empire under Trajan AD117
Edward Gibbon (not a
believer) writing about the powerful Roman empire recorded that...
the rapacious son of Severus...crushed
alike every part of the (Roman) empire under the weight of his iron
Decline And Fall Of The Roman Empire Chap 6 - Part VI - near the
bottom of the page)....
The strength of Aurelian (Roman
emperor 270-275BC) had crushed on every side the enemies of
Decline And Fall Of The Roman Empire XII - about midway down the page).
Devoured and crushed and
trampled down - A vivid portrayal of the overwhelming power and
ruthless tactics of the Roman armies who sought to destroy the
defeated peoples, killing many and enslaving others en masse. This
description alone would be sufficient for any reasonable interpreter
to jettison the thought that the fourth beast could be
Greece which "Hellenized" the conquered peoples,
H C Leupold commented
Rome had no interest in raising the
conquered nations to any high level of development. All her designs
were imperial; let the nations be crushed and stamped underfoot.
Crushed (7x in 6v - Da
2:34, 40, 45, 6:24, 7:7, 7:19) - Describes the process of breaking
into pieces. In Da 2:34, 35, 45 this Aramaic word describes the
crushing of the feet of the statue by the Stone.
The remainder (the rest,
the residue) - To what
is the "residue" referring? In context this has to be the first 3 beastly
Gentile kingdoms. In Da 2:40 Daniel recorded that the fourth kingdom
would "crush and break
all of these
(the three preceding Gentile kingdoms) in pieces."
It was different from all the
beasts that were before it - Why? How? The context tells... it had
10 divisions. The fourth beast was not a single nation
dominating a great section of earth but it is a 10 horn collection.
And it had ten horns -
There is no historical record that the Roman Empire had any phrase
that can be identified with the ten horn description, which by
default supports that this aspect remains to be fulfilled in the
future, even as we saw with the foot and toe stage of the
vision in Daniel 2. Some commentators take the number "10" as
Because they cannot identify
a historical fulfillment!
In Da 7:24 we learn the 10 horns
represent 10 kings which will arise out of the fourth beast, the
fourth kingdom. Recall that horns when used figuratively often
symbolize power, which seems apropos in view of the identification as
Ray Stedman makes the
The two great political changes
which Scripture has long anticipated must occur before the return of
Jesus Christ in glory, have been:
(1) The restoration of the Jews to
Palestine which has been predicted for centuries and has now been
(2) The ten-fold division of the
Roman earth. It is emphasized in several Scriptures that this is to
occur before the return of Jesus Christ.
There is a gradual development of
this ten-fold division after it first appears. There are first ten
kings who share power together in a confederation of sorts. Then an
eleventh comes up, who is rather obscure and unpretentious at the
first, but, by this eleventh, three of the first ten are overthrown or
amalgamated, and finally all ten unite in giving their power and
authority to the eleventh, the "little horn" mentioned here. (The
Ten horns - The specific phrase
ten horns occurs 9 times in all of Scripture - 3x in Daniel and 6x in the
Revelation - Da 7:7-note,
Da 7:24-note, Rev 12:3-note, Rev
13:1-note, Rev 17:3-note, Rev 17:7-note, Rev 17:12-note, Rev 17:16-note.
The ten horns
parallels the toe stage in Daniel 2 which by default would be "10" toes and
therefore the ten horns and the ten toes would appear to refer to the same entity. In
Da 7:24-note the ten horns refers to a kingdom (a singular noun in
Aramaic) implying it is a divided kingdom composed of 10 kings,
which is what Daniel described in chapter 2 ("divided kingdom...some
of the kingdom will be strong and part of it will be brittle" Da 2:41,
The new ESV Study Bible
has an interesting comment (I don't agree with it but present it as an
example of how one can become confused when Bible prophecy is interpreted
figuratively instead of literally where the latter mode of
interpretation is possible as determined by the context)...
Even more surprisingly, another
small horn came up among the horns, uprooting three of the 10 others.
This horn had eyes and a mouth that spoke arrogantly. If this vision
corresponds to the statue in Daniel 2, then it would represent the
Roman Empire (cf. iron teeth with iron legs, Da 2:33 (My note); see
also Midrash on Psalms 80.6) and emphasize its ruthlessness. The Roman
Empire was significantly different than the earlier empires, for it
far surpassed them in power, longevity, and influence. The world had
never before seen anything like it. The 10 horns could
emphasize the extreme power of this empire (five times the normal
number of two horns), or more likely it signifies 10 rulers or
kingdoms (cf. Da 7:24) from Julius Caesar to Domitian there are
actually 12 Caesars; but two reigned for only a few months)...(In
a related comment on Da 7:24 (My note) explaining the Little Horn subduing 3 of
the 10 ESV has this note) "If 10 signifies “completeness,” then
three represents “some”.
Online Study Bible Crossway - Overall I think the ESV Study
Bible is well done but as with any commentary one needs to observe
the text for themselves and keep a Berean mindset - Acts 17:11-note)
7:8 "While I was contemplating the
horns, behold, another horn, a little one, came up among them, and
three of the first horns were pulled out by the roots before it; and
behold, this horn possessed eyes like the eyes of a man and a mouth
uttering great boasts. (another: Da 7:20, 21, 22,
23, 24, 25 8:9, 10, 11, 12 Rev 13:11, 12, 13)(eyes : Da 8:23,
24, 25 Rev 9:7)(mouth : Da 7:25 11:36 1Sa 2:3 Ps 12:3 2Th 2:4
2Ti 3:2 2Pe 2:18 Jude 1:16 Rev 13:1,5,6)
WITH A BIG MOUTH
While I was contemplating the
horns - Daniel was focused on the 10 horns that characterized the
Another horn...came up -
Another indicates in addition to the 10, so now he sees 11 horns.
Little horn - The size of
this horn distinguishes it from the other 10 horns, but in Da 7:20 we
see that "was larger" implying that it grew in size/stature.
Do not confuse this “little horn” with the “little horn” of Da
8:9, 10, 11, 12 which describes
Antiochus IV Epiphanes
(Who ruled the Seleucid Empire from 175BC until his death in 164BC)
and who arises from the third Gentile kingdom of Greece not the fourth
Gentile kingdom of Rome.
Among them - Among
is the Aramaic word "akal" used only one other place in Scripture (Da
7:5) "between its teeth" because the context is two rows of
teeth, one on the top and the other on the bottom. Here in Da 7:8 the
context is 10 horns so the more appropriate word is "among" The
Septuagint translates with the Greek word mesos meaning middle
or midst. The English meaning of "among" is mixed or mingled
with; as tares among wheat; conjoined or associated with; in the midst
of; surrounded by; in company or association with.
Why am I going into such
miniscule detail? The
reason is that this text supports the premise that the "10 horns"
were coexisting at the time of the ascension of the little horn. In
other words these "10 horns" are contemporaneous and not
sequential. The fact that 3 of the first 10 horns are pulled
out ("fell" in Da 7:20, "subdue" in Da 7:24)
horn thus stands out by virtue of its origin from among the
previous 10 horns. In other words, the little horn did not just come
up in another part of the vision but it's origin was intimately
associated with the 10 horns. Later (Da 7:24-note)
in the interpretation portion of this night vision we read that the
11th horn comes up after them indicating that the 10 horns are
established or in existence before the 11th arises among them.
Three of the first horns
- Three of the first 10 horns. This fact is further support that these
10 were a literal 10 and not symbolic (see confusion
that ensues when one ventures away from the "safety net" of
literal interpretation) and
that these 10 kings were in existence at the same
time, not sequentially.
Pulled out by the roots
before it - Before what? Before the 11th horn, the little one.
Archer makes an important
point that helps identify this 10 horn stage as one that has not yet
It should be observed that the
contemporaneity of all ten of these states (or rulers, if that is what
the horns refer to) is virtually demanded by these factors. Since six
remain in subservience to the aggressive little horn, after he has
destroyed the other three,
a chronologically consecutive series of rulers (or states) is quite
Just as the ten toes of the dream image were contemporaneous, so are
all the ten horns of this fourth beast.
F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books:
Pradis = computer version)
This horn - Now Daniel
focuses his attention on the little horn.
Behold - Interjection
that speaks of amazement or surprise. It is used to get the reader's
attention. It appears to have gotten Daniel's attention!
This horn possess eyes like
the eyes of a man - A little horn that has eyes and human
A mouth uttering great boasts
- A little horn that can speak and when he speaks he is not humble but
boastful which speaks of his pride. All of these characteristics speak
of an individual personage not of an entire kingdom.
"I kept looking until thrones were set up, and the Ancient of Days
took His seat; His vesture was like white snow and the hair of His
head like pure wool. His throne was ablaze with flames, Its wheels
were a burning fire. (Until: Da 2:34,35,44,45 1Co
15:24,25 Rev 19:18, 19, 20, 21 20:1, 2, 3, 4)(Ancient: Da
7:13,22 Ps 90:2 102:24,25 Isa 9:6 Mic 5:2 Hab 1:12)(whose: Ps
45:8 104:2 Mt 17:2 Mk 9:3 Php 3:9 1Ti 6:16 1Jn 1:5 Rev 1:14)(throne:
Ac 2:30,33 2Th 1:7,8 2Pe 3:7, 8, 9, 10)(wheels: Ps 104:3,4 Eze
1:13-21 10:2, 3, 4, 5, 6, 7)
I kept looking - This
phrase marks the second subdivision of the vision (first in Da 7:2,
third beginning in Da 7:13)
Until - Up to a
stipulated time. Until marks the beginning of the time of the
next aspect of the vision. Da 7:9, 10 give us a picture of judgment.
In Da 2:34 Daniel uses the word "until" to describe one aspect of
God's judgment declaring that Nebuchadnezzar
"continued looking until a stone was cut out without hands, and
it struck the statue on its feet of iron and clay and crushed them."
In Scripture there are a number
of distinct judgments described and the interested reader is
encouraged examine the overview topic
Synopsis of Judgments.
Although some might suppose Daniel
is describing the "Great White Throne" judgment, this passage does not
allow one to be specific. In fact, the One at the Great White Throne
judgment seat is almost certainly Jesus Christ, not the Father, for as
Jesus teaches in John...
not even the Father judges anyone,
but He has given all judgment to the Son, 23 in order that all may
honor the Son, even as they honor the Father. He who does not honor
the Son does not honor the Father who sent Him...and He gave Him
authority to execute judgment, because He is the Son of Man (cp
Da 7:13). (Jn 5:22, 23, 27, cp Jn 3:35, 17:2, Mt 11:27, 16:27, Mt
25:31, 32ff, Mt 28:18, Acts 10:42, 17:31, Ro 2:16-note,
2Th 1:7, 8, 9, 10, 2Ti 4:1-note,
Thrones were set up - The
scene now shifts to heaven. This "pattern" of shifting between heaven
and earth is seen in Daniel 7 and is a prominent aspect of the
Revelation. Obviously one can obtain a more accurate interpretation of
these "apocalyptic" (meaning God wants to reveal not conceal or
confuse the future) books. In other words, if when we reading the
Revelation, it behooves us to know whether John is describing scenes
in heaven or on earth.
Ancient of Days (Da 7:9,
13, 22) - Literally “one advanced in days”. Most commentators
agree this describes God the Father in this verse. The same phrase in
Da 7:22 (see
discussion) is not as clear because Daniel records that "the Ancient of
Days came and judgment was passed". Some commentators take the
verb "came" as a
reference to Jesus "coming again" in judgment. For example
Grant Richison comments that...
This pompous horn prevails over the
saints until the Ancient of Days comes, when he is defeated
(cf. Rev 19:19, 20). (Daniel 7:19-23)
(Note: Revelation 19 describes the
Second Coming so it
follows that Richison is equating the coming of the Ancient of Days
with the return of the Son of God).
I am not sure, but if
God's original intention of the meaning of Da 7:22 to picture His Son Jesus
returning in judgment, it is further evidence of the
great truth of the Trinity, which is incomprehensible to our finite
human minds. Whether the Ancient of Days in Da 7:22 represents
God the Father or God the Son
does not alter the overall message of Daniel 7 regarding God's plan
for the future.
Took His seat
- In context this surely speaks of God the Father.
Ezekiel records a very
In the midst of the living beings
there was something that looked like burning coals of fire, like
torches darting back and forth among the living beings. The fire was
bright, and lightning was flashing from the fire. (Ezekiel 1:13)
"A river of fire was flowing and coming out from before Him; Thousands
upon thousands were attending Him, and myriads upon myriads were
standing before Him; The court sat, and the books were opened.
(fire Ps 50:3 97:2,3 Isa 30:27,33 66:15,16 Na 1:5,6)(thousands:
Dt 33:2 1Ki 22:19 Ps 68:17 Zec 14:5 Mt 25:31 Heb 12:22 Jude 1:14 Rev
5:11)(court : Ps 96:11, 12, 13 Mal 3:16, 17, 18 Rev 20:11, 12,
13, 14, 15)
River of fire - This
speaks of judgment, refining, purity.
The psalmist records...
Clouds and thick darkness surround
Him; Righteousness and justice are the foundation of His throne.
Fire goes before Him and burns up His adversaries round about. (Ps
Spurgeon comments on fire
goes before Him...: Like an advance guard clearing the way. So was
it at Sinai, so must it be: the very Being of God is power, consuming
all opposition; omnipotence is a devouring flame which burneth up His
enemies round about. God is longsuffering, but when He comes forth to
judgment He will make short work with the unrighteous, they will be as
chaff before the flame. Reading this verse in reference to the coming
of Jesus, and the descent of the Spirit, we are reminded of the
tongues of fire, and of the power which attended the gospel, so that
all opposition was speedily overcome. Even now where the gospel is
preached in faith, and in the power of the Spirit, it burns its own
way, irresistibly destroying falsehood, superstition, unbelief, sin,
indifference, and hardness of heart. In it the Lord reigneth, and
because of it let the earth rejoice. (note)
Court sat - Speaks of
judgment (Da 7:22, 26-note).
Books were opened - Books
related to judgment.
Archer notes that...
apparently this scene is a court of
judgment for more than the beast alone, for after the heavenly court
convened for the examination and conviction of the guilty ( dina yetib
, "the court was seated"), then an entire set of books of record was
opened, presumably containing the sins of the little horn and his
adherents (cf. Rev 20:12, 13, which indicates the contents of these
books, even though it depicts the later judgment at the end of the
the stage is set for bringing the wicked and unrepentant to justice.
F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books:
Pradis = computer version)
7:11 "Then I kept looking because of
the sound of the boastful words which the horn was speaking; I kept
looking until the beast was slain, and its body was destroyed and
given to the burning fire. (sound: Da 7:8,25 2Pe
2:18 Jude 1:16 Rev 13:5,6 20:4,12) (slain: Da 7:26 8:25 11:45
2Th 2:8 Rev 18:8 19:20 20:10)
END OF FOURTH KINGDOM &
ALL GENTILE KINGDOMS
Then - This
expression of time marks
sequence in this night vision. Daniel now turns to the aspect of this
Night Vision which gave him the most concern and consternation (cp Da
In Da 7:19-note
the prophet is addressing his "interpreter" and his query focuses down
on the fourth beast and the little horn that arose from the fourth
kingdom. It is notable that 8 of the 28 verses in Daniel 7 relate directly to the
The sound of the boastful
words ("the big words"!) - The same mouth uttering great
boasts in Da 7:8 where "boasts" was added appropriately by the
translators of the NAS.
Boastful - The Aramaic
adjective rab related to the Hebrew rab which means
great, large, boastful. Rab is used in 21 verses in the Aramaic
OT, most often in Daniel (Ezra 4:10; 5:8, 11; Dan 2:10, 14, 31, 35,
45, 48; 4:3, 9, 30; 5:1, 11; 7:2f, 7f, 11, 17, 20) and is rendered in
NAS as boastful(1), captain(1), chief(3), great(15), large(2),
The horn which was speaking
(cp Da 7:8, 11, 20, 25)
- The little horn from Da 7:8.
Until the beast was slain
- The interpretation of this phrase is not as easy as it might seem at
first glance. Although the text does not specifically identify this
beast as the fourth beast, this description seems to relate to the
"DT" Beast, the fourth kingdom in Daniel's night vision
below for further
discussion of the Symbolism of the term "Beast").
But even as the slaying of Belshazzar (Da 5:30) signaled the end of
the Babylonian kingdom, the winged lion beast, it seems
reasonable to link the destruction of the fourth beast with the
slaying of its "king", who in Daniel 7 is clearly the Little
Horn. The plot "thickens" somewhat in that the Little Horn is
himself referred to specifically as "the beast" in the
Revelation and is not described as slain but thrown alive
into the fire...
And the beast (aka "Little
Horn" of Daniel 7) was seized, and with him the false prophet who
performed the signs in his presence, by which he deceived
those who had received the mark of the beast and those who
worshiped his image; these two were thrown alive into the
lake of fire which burns with brimstone. (Re 19:20-note)
Tony Garland comments...
Although the Beast and False
Prophet are cast while
alive into the Lake of Fire, the process results in their death:
"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" (Da 7:11).
Paul told the church at
"And then the lawless one will be
revealed, whom the Lord will consume ([anelei]) with the breath of His
mouth and destroy with the brightness of His coming" (2Th. 2:8).
Consume is [anelei] meaning "take
away, do away with, destroy . . . of persons kill, murder, usually in
a violent way." (Friberg: Analytical Lexicon of the Greek NT)
Since the Lake of Fire only contains individuals and not systems or
institutions, their destination provides additional evidence of their
identity as individuals.
Nevertheless, if the "beast" of
Revelation 19 is "finished", it makes complete sense that the "beast"
referred to as the fourth kingdom is also "finished" or "slain"
as Paul describes in 2Thes 2:8. (Note: There is a similar issue in Rev
13 where the "beast" in Rev 13:1 is called "him" in the NAS
translation of Rev 13:2 -
click for this discussion)
The burning fire -
Literally = "the burning of the fire". Hebrews 12:29-note
(quoting Dt 4:24) records that "our God is a consuming fire."
The fiery destruction of the beast
corresponds to the smashing of the image in Daniel 2 by means of the
Stone from heaven (Rev. 19:20-note). In both cases, the end comes suddenly,
supernaturally, and spectacularly. (Whitcomb,
J. Daniel Everyman's Bible Commentary)
Donald Campbell agrees
Next, the scene shifts to one who
is to be judged, the beast, or Antichrist. His body is to be "given to
the burning flame," an obvious parallel to the prophecy (Rev 19:20-note)
that describes the beast being cast into the lake of fire. (Campbell,
D. Daniel God's Man in a Secular Society)
Tony Garland has an
excellent discussion of the ways Beast is used in the
prophetic writings of Daniel and John (The
Revelation). One must have a firm grasp on this concept so that the
various passages that reference the term beast are not
The Beast is probably the
most confusing entity in a consideration of the symbols representing
kingdoms and individuals of the visions given to both Daniel and John.
This confusion stems from
several overlapping aspects of the revelation concerning the Beast:
1. The term beast is used by
Daniel to describe several kings (Da 7:17-note).
Of these four, the last is unique and especially terrible.
2. The term beast is used
both to denote the final kingdom and the final king
which leads the kingdom among the ten horns (Da 7:11-note; Rev 16:10; Re
17:11, 12, 13).
3. The revival of the Beast
makes him both a ruler of the seventh kingdom (Re 16:10) and the final
eighth head. The Beast is said to have seven heads and ten horns, yet
he is also “of the seven” heads and “himself also an eighth” (Re
4. Sometimes the term beast
denotes a kingdom (Da 7:7-note,
Re 13:1, Re 13:2).
Other times (beast denotes)
an individual (Re 11:7; Re 13:4, Re 13:12, 13, 14, Re 13:17,
18; Re 16:10, 14; Re 19:19, Re 19:20). Elsewhere, the same individual
is represented as a horn (Da 7:8-note)
and a head (Re 17:11).
5. John sees two beasts,
one rising from the sea (Re 13:1) and another from the earth
(Re 13:11)...We refer to the second beast from the earth using his
alternate title as the False Prophet. (A
Testimony of Jesus Christ - Topic #22.214.171.124 = Beast)
7:12 "As for the rest of the beasts,
their dominion was taken away, but an extension of life was granted to
them for an appointed period of time. (rest: Da 7:4,
5, 6 8:7)
An extension of life - At
first glance this statement is somewhat enigmatic, but when one notes
that in history many aspects/attributes of the three preceding beastly kingdoms
persisted and permeated the culture of the Romans (and even in our own day), one can
easily see how these former empires received an extension of life.
John alludes to this in
Rev 13 writing...
And the beast which I saw was like
a leopard, and his feet were like those of a bear, and his mouth like
the mouth of a lion. (Rev 13:2a-note)
The mention of the leopard, bear,
and lion in connection with the Beast arising from the sea is in
concert with what Daniel was shown concerning the continuation of
Babylon, Medo-Persia, and Greece and their contribution to the final
form of world government.
This beastly amalgamation
parallels the persistence/existence of all 4 metals at the time the
(Messiah) strikes the statue of Nebuchadnezzar at the "toe stage"...
Then the iron, the clay, the
bronze, the silver and the gold were crushed all at the same time (Da
(This same picture of all metals present at the same time is repeated
in Da 2:45-note).
Here is a quote from
Wikipedia which supports this interpretation...
Hellenistic (Grecian) civilization
represents the zenith of Greek influence in the ancient world from 323
BC to about 146 BC (or arguably as late as 30 BC); note, however that
Koine Greek language and Hellenistic philosophy and religion are also
indisputably elements of the Roman era till Late Antiquity. It
was immediately preceded by the Classical Greece period, and
immediately followed by the rule of Rome over the areas Greece had
earlier dominated – although much of Greek culture, art and
literature permeated Roman society, whose elite spoke and read Greek
as well as Latin. (Hellenistic
7:13 "I kept looking in the night
visions, and behold, with the clouds of heaven One like a Son of Man
was coming, and He came up to the Ancient of Days and was presented
before Him. (one like: Ps 8:4,5 Isa 9:6,7 Eze 1:26
Mt 13:41 24:30 25:31 26:64 Mk 13:26 14:61,62 Lk 21:27,36 Jn 3:13 5:27
12:34 Ac 7:56 Php 2:6, 7, 8 Heb 2:14 Rev 1:7,13,18 14:14) (the
Ancient: Da 7:9,22)(Ps 47:5 68:17,18 Jer 49:19 Eph 1:20,21 1Ti
6:16 Heb 9:24)
OF THE FIFTH & FINAL
In Daniel 7:13,14 we have a heavenly
perspective which presents the climax of Daniel's night vision and in
fact the climax of world history from man's viewpoint. In abbreviated
but chronological order we see in Da 7:11, Da 7:12 the fall of the final
Gentile kingdom and its final ruler, the Little Horn (aka,
"Anti-Christ" - 1Jn 2:18). And immediately after that fourth kingdom
is crushed by the Stone (cp Da 2:34, 44), the same Stone Who is the
Son of Man receives the fifth and final kingdom which endures forever
and will not be destroyed. And it is then that the prayer, "Thy
kingdom come" (Mt 6:10-note)
will be finally and fully answered.
With the clouds of heaven -
are almost always associated with the return of Jesus (see comments on
identity of the
Son of Man below). In one of the versions of the Lxx, the
preposition epi signifies the Son of Man comes
upon the clouds.
John Walvoord comments
The expression that He is attended
by “clouds of heaven” implies His deity (1Th 4:17-note).
A parallel appears in Revelation 1:7-note,
which states, “Behold, he cometh with clouds,” in fulfillment of Acts
1 where in His ascension He was received by a cloud (Acts 1:9) and the
angels say that he will “come in like manner as ye have seen him go
into heaven” (Acts 1:11). Clouds in Scripture are frequently
characteristic of revelation of deity (Ex 13:21, 22; 19:9, 16; 1Ki
8:10, 11; Is 19:1; Jer 4:13; Eze 10:4; Mt 24:30; 26:64; Mk 13:26). (Daniel 7 - Daniel's
Vision Of Future World History)
Tony Garland has an extended
note on clouds in his highly recommended conservative
commentary on Revelation (A
Testimony of Jesus Christ) writing that...
Clouds are often associated
with the glory of the Lord. Clouds were often one aspect of the
visible manifestation of the Lord’s presence (Ex. 16:10; 19:9, 16;
24:15, 16; 34:5; 40:34; Dt 5:22). Clouds indicated His presence over
the mercy seat where He dwelt between the cherubim (Lev 16:2). During
Solomon’s prayer dedicating the Temple, he recognized God’s habitation
as the dark cloud (2Chr. 6:1). In response, the glory of the Lord
filled the Temple (2Chr. 7:1), no doubt including a manifestation of
clouds. The psalmist understood dark clouds to be God’s canopy (Ps
The manifestation of God by clouds indicates His localized presence on
the earth, among men:
the Shechinah Glory (Ed:
See related resource:
Shekinah glory cloud) is the visible manifestation of the presence
of God. It is the majestic presence or manifestation of God in which
He descends to dwell among men. Whenever the invisible God becomes
visible, and whenever the omnipresence of God is localized, this is
the Shechinah Glory. The usual title found in Scriptures for the
Shechinah Glory is the glory of Jehovah, or the glory of the Lord. The
Hebrew form is Kvod Adonai, which means “the glory of Jehovah” and
describes what the Shechinah Glory is. The Greek title, Doxa Kurion,
is translated as “the glory of the Lord.” Doxa means “brightness,”
“brilliance,” or “splendor,” and it depicts how the Shechinah Glory
appears. Other titles give it the sense of “dwelling,” which portrays
what the Shechinah Glory does. The Hebrew word Shechinah, from the
root shachan, means “to dwell.” The Greek word skeinei, which is
similar in sound as the Hebrew Shechinah (Greek has no “sh” sound),
means “to tabernacle” . . . In the Old Testament, most of these
visible manifestations took the form of light, fire, or cloud, or a
combination of these. A new form appears in the New Testament: the
Incarnate Word. (Arnold G. Fruchtenbaum,
The Footsteps of Messiah,
rev ed. Tustin, CA: Ariel Ministries, 2003, 500) (See Related
Resource on site:
Glory of the LORD: Past, Present, Future)
The visible manifestation of God
indicating the place where he dwelt has been called the “Shekinah”
glory from the Hebrew verb שָׁכַן [šāḵan] meaning “dwell, live among,
inhabit, abide, stay, remain, camp, i.e., to live or reside in a
place, usually for a relatively long amount of time (Ge 9:27).”
(Merrill C. Tenney,
Peabody, MA: Hendrickson Publishers, 1957, 121) See
The Abiding Presence of God.
The cloud is probably not to be
interpreted as a vapor cloud or as a storm cloud, but as a cloud of
glory betokening the presence of God. . . . The “cloud,” then, may be
the cloud of the Shekinah, which led the children of Israel out of
Egypt and through the desert, and which overshadowed the Tabernacle
and the Temple (Ex 13:21, 22; 40:34; Nu 9:15, 16; 2Chr 7:2, 3).
(Merrill C. Tenney,
Peabody, MA: Hendrickson Publishers, 1957, 121)
When Jesus revealed His glory to
Peter, James and John on the Mount of Transfiguration, the voice of
the Father spoke from within a bright cloud saying, “This is My
beloved Son in whom I am well pleased. Hear Him!” (Mt 17:5). Jesus
explained His appearance with the clouds to be the sign of His coming
(Mt 24:30) and His mention of “coming on the clouds of heaven” (Mt
26:64) was understood by the high priest as a blasphemous claim (Mt
26:64, 65). He tore his
garments in response, a clear indication of his understanding of what
Jesus was claiming
John’s mention here of Jesus coming with clouds is an allusion
from the book of Daniel which records the presentation of the
Son to the Father:
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. (Da 7:13)
This presentation of the Son is to
receive His kingdom (Da 7:14) and does not take place until all of His
enemies are made His footstool (Ps 110:1-note).
This includes His future enemy, Daniel’s “little horn” (Da 7:8, Da
At present, He is seated at the right hand of the Father awaiting that
day. The Son began the period of sitting at the right hand and waiting
for His enemies to be made His footstool at His ascension (Acts
2:32, 33, 34, 35; Heb 10:11, 12, 13-note). His earthly kingdom did not come at the time
of His ascension, but occurs when He rises from His seat beside the
Father and descends to take up His Davidic throne on earth (Mt 25:31;
Luke 1:32, 33). (See
this note also]
which clarifies the distinction between the throne of the Father
versus the throne of the Son.)
At other times, the Lord is said to ride “on a swift cloud” (Isa
19:1). It is such a passage which provides the basis for the preterist
interpretation which holds that this verse is describing a “cloud
coming” in judgment upon a nation. Such a judgment in the OT was not
attended by a literally visible manifestation of God. Yet here, we are
explicitly told that every eye will see Him. Not just the “clouds of
judgment,” but Him ! This return of Jesus will be with clouds, bodily,
and visible as the angels informed His disciples at the time of His
ascension (Acts 1:9, 10,11). His return is the subject of the latter
portion of Revelation 19. If this were a “judgment coming” of Christ
in A.D. 70 upon the Jews of Jerusalem as the preterists claim, what
relevance would that have to the seven churches of Asia who were
hundreds of miles away and virtually unaffected by the event? (See
Garland's note #11)
As our discussion regarding the Date the Revelation was written shows,
the best evidence supports a late date near the end of Domitian’s
reign when John had the vision (A.D. 95-96). That being the case, the
“coming” described here cannot refer to the “cloud coming in judgment”
to destroy Jerusalem in A.D. 70 as the
Testimony of Jesus Christ 3.1.7 - Revelation 17) (Bolding
One like a Son of Man - This is the verse in Daniel
which is most often quoted in the NT and most conservative commentators agree this description refers to Jesus
not an angel and certainly not the nation of Israel as propounded by
some liberal commentators! Son of Man is
Jesus' favorite term for Himself in the Gospels (see below).
Miller comments that...
“One like a son of man” means that
this person was in human form. (Miller, S. R. Vol. 18: Daniel:
The New American Commentary p207. Nashville: Broadman & Holman
Son of Man - 84 times in
80 verses in the Gospels - Mt 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40;
13:37, 41; 16:13, 27f; 17:9, 12, 22; 18:11; 19:28; 20:18, 28; 24:27,
30, 37, 39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10, 28; 8:31, 38; 9:9,
12, 31; 10:33, 45; 13:26; 14:21, 41, 62; Luke 5:24; 6:5, 22; 7:34;
9:22, 26, 44, 56, 58; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8,
31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7; John 1:51; 3:13f; 5:27;
6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31. The prevalent NT usage of
this phrase Son of Man as a title of our Lord Jesus Christ
should thoroughly demolish any comments that this title does not refer
to Jesus! The context also leaves no doubt that the Son of Man
is the King of kings (cp Ps 72:11-note)
Who receives a kingdom from His Father, the Ancient of Days (Da
7:13). An angel or any other supernatural being cannot explain this
In His description of His
triumphant return Jesus told His disciples that...
immediately after the tribulation
of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS
LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the
heavens will be shaken, and then the sign of the Son of Man will
appear in the sky, and then all the tribes of the earth will mourn,
and they will see the SON OF MAN COMING ON THE CLOUDS OF THE
SKY with power and great glory. "And He will send forth His angels
with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the
four winds, from one end of the sky to the other. (Mt 24:29, 30, 31)
Speaking to the high priest
Caiaphas who was asking Jesus "Are you the Messiah, Son of
Jesus (now no longer veiling His
Messiahship) said, “I am; and you shall see the Son of Man
sitting at the right hand of Power (i.e., the right hand of the
"Ancient of Days"), and coming with the clouds
of heaven.” (Mk 14:62, cp Mt 26:64, Rev 1:7-note)
The most frequent OT use of the
phrase son of man (Hebrew = ben 'adam) is found in
Ezekiel, where it the prophet himself 93x in 93v.
He was presented before Him
- In order to received the fifth kingdom as explained in Da 7:14.
A few commentators (e.g.,
Montgomery) even posit the bizarre interpretation that Son of Man
represents the people of Israel, but such comments are hardly worth
refuting they are so absurd. However even the Jewish apocryphal Book
of Enoch attests that the Son of Man refers to an individual
not a nation.
"And to Him was given dominion, glory and a kingdom, that all the
peoples, nations and men of every language might serve Him. His
dominion is an everlasting dominion which will not pass away; and His
kingdom is one which will not be destroyed. (given :
Da 7:27 Ps 2:6, 7, 8 8:6 110:1,2 Mt 11:27 28:18 Lk 10:22 19:11,12 Jn
3:35 5:22, 23, 24, 25, 26, 27 1Co 15:27 Eph 1:20, 21, 22 Php 2:9, 10,
11 1Pe 3:22 Rev 3:21) (that
all: Da 3:4 Ps 72:17 Isa 60:12 Rev 11:15 17:14)(everlasting:
Da 7:18,27 2:35,44 4:3 6:26 Ps 45:6 145:13 146:10 Isa 9:7 Ob 1:21 Mic
4:7 Lk 1:33 Jn 12:34 1Co 15:24, 25, 26, 27, 28 Heb 12:28)
To Him was given - The
Father's gift to the Son (see Mt 11:27, 28:18). Considering what He is
given, this event describes in essence the coronation of the Son of
Man as the King of kings Whose reign will never end.
David records a parallel truth in
Psalm 2 (Acts 4:25 attributes it to David)...
(God the Father is speaking) But as
for Me, I have installed My King (God the Son) upon Zion, My holy
mountain. (Now the Son speaks) I will surely tell of the decree of the
LORD: He said to Me, ‘You are My Son, today I have begotten You. Ask
of Me, and I will surely give the nations as Your inheritance, and the
very ends of the earth as Your possession. (Psalm 2:6, 7, 8-note)
Spurgeon comments: Ask of
me. It was a custom among great kings, to give to favored ones
whatever they might ask. (Esther 5:6 Matthew 14:7) So Jesus hath but
to ask and have. Here He declares that His very enemies are His
inheritance. To their face He declares this decree, and "Lo! here",
cries the Anointed One, as He holds aloft in that once pierced hand
the sceptre of His power, "He hath given me this, not only the right
to be a king, but the power to conquer."
A kingdom - The Son in an
incredible display of amazing grace, gives the kingdom to the
saints of the Most High (Da 7:18, 22, 27)
At the sounding of the Seventh
Trumpet John describes the same event Daniel sees in his vision...
Then the seventh angel sounded;
and there were loud voices in heaven, saying, "The kingdom of
the world (Note: In Daniel 7 terms this would be the Fourth
Kingdom with elements of the preceding 3 kingdoms) has become the
kingdom of our Lord and of His Christ; and He will reign
forever and ever. (Rev 11:15-note)
Tony Garland commenting on
Rev 11:15 writes that...
The event is so certain in the
sounding of the seventh angel that it is treated as if already past.
However, the kingdom will not have arrived in totality until all seven
bowl judgments are poured forth (Rev 16:17-note)
and the King Himself returns to earth to defeat the armies of the
nations (Isa 63:1-6; Zech 12:1-9; 14:1-8; Rev 19:11-21-note).
That day is described by many passages (Ps 22:27, 28, Ps 72:8, 9, 10,
11, Isa 9:7, Da 2:44-note,
Zech 14:, 9, 10, 11, Lk 1:32, 33)...Not one of the above passages
finds literal fulfillment in the present day Church as the adherents
of Replacement Theology, Dominion Theology, and Covenant Theology
claim because the sounding of the seventh trumpet remains future to
our time. These passages do not speak of an invisible spiritual
kingdom, but a visible earthly kingdom.
"All attempts to equate this
glorious reign of Christ over the whole earth with any past event or
with the church is utterly foreign and contradictory to the clear
eschatological teaching of Scripture, including especially this
passage. There is no way this text can be fulfilled except by the
universal reign of Jesus Christ over the whole earth—as the prophets
had for so long predicted." (John MacArthur)
His kingdom is without end (Ex
15:18; Ps. 10:16; 145:13; Isa 9:7; Da 2:44-note;
Da 7:14, Da 7:18-note,
Mic. 4:7; Luke 1:33; 1Ti. 1:17; 2Pe 1:11-note).
Testimony of Jesus Christ)
That all the peoples, nations
and men of every language - The Messianic Kingdom will be a
worldwide kingdom. In this future kingdom
there will saints from every tribe and tongue and people and nation.
cp Rev 7:9-note).
It follows that although "saints" in Daniel 7 is most directly
to OT saints (largely Jewish believers those who are part of the
this phrase indicates that saints of all nations (this clearly
includes NT saints) will be present.
Might serve Him - Serve
is the Aramaic verb pelah which has the connotation of not only
to serve but to revere and to worship. To pay reverence.
Pelah - 10v - Ezra 7:24; Da
3:12, 14, 17, 18, 28; twice = "your God whom you constantly serve" =
Da 6:16, 20; 7:14, 27. NAS = servants(1), serve(9).
Note the other use of pelah
in Daniel 7...
Then the sovereignty, the
dominion and the greatness of all the kingdoms under the whole heaven
will be given to the people of the saints of the Highest One; His
kingdom will be an everlasting kingdom, and all the dominions will
serve and obey Him. (Da 7:27)
with the Greek verb
latreuo (word study)
conveys either the idea of "worship"
or "service" and thus suggests
that "service" cannot be separated from "worship." As an
aside, many believers desire to "worship" the Lord on Sunday but are
too busy to "serve" Him at other times. The Scripture knows nothing of
this dichotomy. Notice also that the order in Scripture is first “worship”
and then “serve”. Acknowledgment of God Himself must have
precedence over activity in His service. Service to God derives its
effectiveness from engagement of the heart with God. Any true
worshipper of God is also a servant, ready to do his Master's bidding,
discharging his or her priestly duties.
MacArthur explains that latreuo
might best be translated “to render
respectful spiritual service.” True worship goes beyond praising God,
singing hymns, or participating in a worship service. The essence of
worship is living a life of obedient service to God. “Do not neglect
doing good and sharing,” exhorts the writer of Hebrews, “for with such
sacrifices God is pleased” (Heb 13:16
True worship involves every aspect of life. (MacArthur,
J. Philippians. Chicago: Moody Press)
prophetess exemplifies latreuo in action for even though she
a widow ... age of
eighty-four...she never left the temple, serving (latreuo)
night and day with fastings and prayers. (Lk 2:37)
introduction to the Romans conveys a similar nuance:
For God, Whom I serve
(latreuo) in my spirit ("with my whole spirit" Amp) in the preaching
of the gospel of His Son, is my witness as to how unceasingly I make
mention of you. (Ro 1:9-note)
God pleasing and
God honoring service calls for total, unreserved commitment on the
part of the worshiper. Paul served God with everything he had,
beginning with his spirit, for God is to be worshiped in spirit and in
truth. How wonderful that here in Daniel we observe that one day
future in His glorious kingdom in our glorified state we will be
privileged to render such pure worship and serve. Hallelujah! Amen!
comments on Paul's latreuo that
It was not that of a religious
drudge (to do hard, menial, monotonous work), going through endless
rituals and reciting prayers and liturgies by rote. It was service
bathed in fervent, believing prayers. It was willing, devoted,
tireless service, fired by a spirit that loved the Lord Jesus
supremely. It was a flaming passion to make known the good news about
God’s Son." (MacDonald,
W., & Farstad, A. Believer's Bible Commentary: Old and New Testaments.
Nashville: Thomas Nelson)
His dominion is an everlasting
dominion which will not pass away - When King Nebuchadnezzar came
to his senses he acknowledged that the Lord's "dominion is from
everlasting to everlasting" (Da 4:3-note,
cp Da 4:34-note).
The Son of Man's dominion is in marked contrast to the
iron, the clay, the bronze, the silver and the gold which will one
day be crushed all at the same time and become like
chaff blown away by the wind so that not even a trace of
them will be found (Da 2:35-note).
Gentile dominion is ephemeral and will one day soon pass away never to
Archer writes that...
The final outcome of human history
will be a return of Adam's race under the rule of the divine Son of
Man to loving obedience and subjection to the sovereignty of God,
never again to fall away from him. (Jesus probably had v. 14 in
mind when he told his disciples at the Great Commission, "All
authority in heaven and on earth has been given to me" [Mt 28:18].
F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books:
Pradis = computer version)
A missionary from Japan stated that
during World War II Japanese military police visited Japanese churches
and took the pastors and elders to court. They asked them two
1. Do you believe that Jesus Christ will return the second time as the
2. After Jesus Christ returns, do you believe the Emperor will worship
Jesus Christ or that Jesus Christ will worship the Emperor?
There can be no confusion about the answers to such questions in the
light of this passage. (Daniel:
God's Man in a Secular Society by Donald K Campbell)
prophetically the coming reign of the King of kings, Christ Jesus...
Lift up your heads, O gates,
And be lifted up, O ancient doors,
That the King of glory may come in!
Who is the King of glory?
The LORD strong and mighty,
The LORD mighty in battle.
Lift up your heads, O gates,
And lift them up, O ancient doors,
That the King of glory may come in!
Who is this King of glory?
The LORD of hosts,
He is the King of glory. Selah.
(Ps 24:7, 8, 9, 10-note)
Psalm 72 says...
And let all kings bow down before
him, All nations serve him. (Ps 72:11-note)
Spurgeon comments: Yea,
all kings shall fall down before Him. Personally shall they pay
their reverence, however mighty they may be. No matter how high their
state, how ancient their dynasty, or far off their realms, they shall
willingly accept Him as their Imperial Lord.
All nations shall serve Him. The people shall be as obedient as
the governors. The extent of the mediatorial rule is set forth by the
two far reaching alls, all kings, and all nations: we see not as yet
all things put under Him, but since we see Jesus crowned with glory
and honour in heaven, we
are altogether without doubt as to His universal monarchy on earth.
It is not to be imagined that an Alexander or a Caesar shall have
wider sway than the Son of God. "Every knee shall bow to him, and
every tongue shall confess that Jesus Christ is Lord, to the glory of
God the Father." (Php 2:11-note)
Hasten it, O Lord, in Thine own time.
His kingdom is one which will not be destroyed (cp a similar
declaration/affirmation by two pagan kings, one or both of whom may
have been converting to the worship of the Most High God! - Da 4:34-note, Da 6:26) - The Kingdom of
Christ becomes the fifth and the last Kingdom, the one that came about when
the Stone cut out without hands (Da 2:34-note) crushed the fourth
kingdom (and the "remnants" of the preceding 3 Gentile
kingdoms) and became a great mountain and filled the whole earth
A C Gaebelein comments
That (fifth) kingdom is not now on
earth. It cannot be here till the fourth beast with its ten horns and
the eleventh little horn with all its blasphemies have been on the
earth. It cannot come until He comes again. The second Coming of
Christ terminates Gentile rule and establishes the kingdom on the
earth. In other words the vision here is an expansion of
Nebuchadnezzar's dream concerning the smiting stone, crushing first
then filling the whole earth as a mountain. (The Prophet Daniel: A Key
to the Visions and Prophecies of the Book of Daniel)
This fifth kingdom then is the long
Messianic Kingdom (the glorious promised
which which believing Jews have been looking and longing for as
described in Luke who writes that...
While they were listening to these
things, Jesus went on to tell a parable, because He was near
Jerusalem, and they supposed that the kingdom of God was going to
appear immediately. (Luke 19:11, cp Acts 1:6) (Note: Beloved,
how different would be our life choices, our use of each precious day
allotted to us, etc, if indeed we awoke each day and supposed that the
kingdom of our Lord and Savior Jesus Christ was going to appear
immediately! May the Father give us abundantly of His Spirit that we
might so live in the light of eternity in the grace of Christ. Amen)
This glorious kingdom is the
one for which God's saints have prayed for so long...
- Did you realize you were praying a command?). Thy will
- a command), on earth as it is in heaven. (Mt 6:10-note)
we pray Thy kingdom
we are praying for the glorious day when our Lord Jesus Christ returns
as King of kings and Lord of lords to set up His millennial (1000 year
kingdom on earth in which righteousness will be the rule of the day.
Indeed the Kingdom is inseparable from the King and to pray for His
Kingdom to come is to pray for its consummation. This is the kingdom
to which we are citizens and its fulfillment should be the longing of
our hearts and our prayers. Maranatha. Our Lord, come!
As an aside, it is ironic that
many amillennialists (those who do not believe Jesus will reign
in a literal kingdom on earth for 1000 years) pray this prayer for the
millennial kingdom to come!
Spurgeon has a good
exhortation related to the petition in Mt 6:10...
“Hallowed be thy name. Thy kingdom
come. Thy will be done in earth, as it is in heaven” (Matt. 6:9,
10). Let not your prayers be all concerning your own sins, your own
wants, your own imperfections, and your own trials, but let them climb
the starry ladder and get up to Christ Himself. Then, as you draw nigh
to the blood-sprinkled mercy seat, offer this prayer continually,
“Lord, extend the kingdom of Your dear Son.”
Such a petition, fervently
presented, will elevate the spirit of all your devotions.
Mind that you prove the
sincerity of your prayer by laboring to promote the Lord’s glory.
Out of seven petitions the
first three concern the name, kingdom, and will of God. The Lord must
occupy the highest place in our prayers, and indeed in our whole
lives. The four petitions for ourselves rise by degrees from "bread"
up to "deliverance from evil" teaching us that we ought not to grovel
in prayer, but to increase in spirituality while we plead. (The
Compare the exclamation of the
early church "Maranatha" which means "Our Lord, come", "O Lord
or "Our Lord has come." (1Co 16:22). Would it be that we heard this
same cry more often from the modern church!
The theme of Daniel 7:14 is echoed
in the great "millennial"
hymn by Isaac Watts (cp Ps 72:8-note),
Jesus Shall Reign.
Dear saints of the
Most High God, the Sovereign Over All
sing it out loudly with tears of joy and anticipation for indeed,
His Kingdom shall soon come...
Jesus shall reign where'er the sun
Does his successive journeys run;
His kingdom stretch from shore to shore,
Till moons shall wax and wane no more.
Behold the islands with their kings,
And Europe her best tribute brings;
From north to south the princes meet,
To pay their homage at His feet.
There Persia, glorious to behold,
There India shines in eastern gold;
And barb’rous nations at His word
Submit, and bow, and own their Lord.
To Him shall endless prayer be made,
And praises throng to crown His head;
His Name like sweet perfume shall rise
With every morning sacrifice.
People and realms of every tongue
Dwell on His love with sweetest song;
And infant voices shall proclaim
Their early blessings on His Name.
Blessings abound wherever He reigns;
The prisoner leaps to lose his chains;
The weary find eternal rest,
And all the sons of want are blessed.
Where He displays His healing power,
Death and the curse are known no more:
In Him the tribes of Adam boast
More blessings than their father lost.
Let every creature rise and bring
Peculiar honors to our King;
Angels descend with songs again,
And earth repeat the loud amen!
Great God, whose universal
The known and unknown worlds obey,
Now give the kingdom to Thy Son,
Extend His power, exalt His throne.
The scepter well becomes His hands;
All Heav’n submits to His commands;
His justice shall avenge the poor,
And pride and rage prevail no more.
With power He vindicates the just,
And treads th’oppressor in the dust:
His worship and His fear shall last
Till hours, and years, and time be past.
As rain on meadows newly mown,
So shall He send his influence down:
His grace on fainting souls distills,
Like heav’nly dew on thirsty hills.
The heathen lands, that lie beneath
The shades of overspreading death,
Revive at His first dawning light;
And deserts blossom at the sight.
The saints shall flourish in His days,
Dressed in the robes of joy and praise;
Peace, like a river, from His throne
Shall flow to nations yet unknown.