Is Anyone Really in Control? Yes! God Is!

DANIEL 7:9-14

Daniel saw quite a show in Verses 3-8. However, he has not seen anything yet! As terrifying as those verses were, verses 9-14 are more awesome, more glorious, and certainly more comforting. God is sovereign over the nations because, as we now see, he is sovereign over his kingdom.

verses 9-14 contain three scenes that follow in rapid-fire succession. If Daniel 7 is, as many say, “the single most important chapter of the book” (Miller, Daniel, 191), verses 9-14 are almost certainly the most important verses in Daniel and some of the most important verses in the whole Bible. They are important theologically. They are important eschatologically. And they are important Christologically.

Daniel continues watching (see vv. 1-2, 4, 6-7, 11, 13, 21). This scene is radically different from the previous ones. He does not see a beast in it. He sees thrones and “the Ancient of Days,” who takes a seat on his throne (cf. 1 Kgs 22:19; Rev 4:4). Only Daniel calls God the Ancient of Days. This is God the Father on his eternal and universal throne. As the Ancient of Days he is eternal, not old. He is wise, not senile! He is a big God, bigger than even Daniel realized, and bigger than the petty beast kingdoms of this world. The following descriptions make that crystal clear.

Before this awesome and imposing King, court is called into session “and the books were opened.” The Ancient of Days does everything by the book. His judgment, as always, will be fair and equitable. There is no partiality, not a hint of unfairness. This is true for his judgment of everyone, beginning with the beast.

The little horn (v. 8) is still mouthing off as the vision reverts back to him. This arrogant braggart and his boasting are framed or sandwiched by two God-focused poems (vv. 9-10, 13-14) (Pierce, Daniel, 125). In verse 11, suddenly and without elaboration, he is taken out: “The beast was killed and its body destroyed and given over to the burning fire” (cf. Rev 19:19-21; 20:10). Turn out the lights on the beast. Game over! It is that quick. It is that simple.

In contrast to the fourth beast, the others had “their dominion . . . removed, but an extension of life was granted to them for a certain period of time” (v. 12). Sidney Greidanus notes that Babylon, Medo-Persia, and Greece, even after losing their dominion, continued to exist and live as part of the kingdom that conquered them. They were shadows of themselves, but they were still there, albeit in a much diminished sense. God was more gracious and patient with them, as he has been with many other kingdoms throughout history. Not so for the Roman Empire, as it comes to its fullest and greatest expression in the little horn, the antichrist. “When God judges the little horn, the last remnant of the Roman Empire will be annihilated” (Greidanus, Preaching Christ from Daniel, 241).

Two persons take center stage in this night vision: “one like a son of man” and “the Ancient of Days.” These two verses were considered important by the authors of the New Testament, being referenced numerous times, and they are loaded with theological significance. Daniel sees someone “coming with the clouds of heaven,” a clear indication of divinity, and a Christophany as we will see (see also Exod 16:10; 19:9; 24:16; 34:5; Num 11:25; Pss 97:2; 104:3; Isa 19:1; Nah 1:3). “He approached the Ancient of Days [i.e., God the Father] and was escorted before him.” The one like a son of man is then given by the Ancient of Days a universal and eternal kingdom. Verse 14 should be read carefully and slowly so that its impact and weight is fully felt and taken in. The eternal and universal kingdom of God is given to “one like a son of man” who comes in divine manifestation “with the clouds of heaven.”

So the question begging to be asked and answered is, Who is this son of man? A nonexhaustive list of possible candidates includes Daniel, Israel, Michael, Gabriel, Judas Maccabee, faithful Israel, and glorified Israel. However, none of these is satisfactory. Furthermore, Jesus Christ himself tells us who the son of man is. It is he! The title Son of Man was Jesus’s favorite self-designated title and was used almost exclusively by him (see also Acts 7:56; Rev 1:13). The title appears sixty-nine times in the Synoptic Gospels and twelve times in John. In Mark 10:45, Jesus weds the title to the Suffering Servant of Isaiah 53 and thereby redefines the concept of Messiah. In Mark 14:62, he weds the title to Psalm 110 and the King/Priest portrait of Messiah. Concerning the title Son of Man, Sinclair Ferguson says,

The expression “Son of Man” appears to be the virtual equivalent of “man,” but when “One like the Son of Man” appears, the title has particular rather than general significance. This is the True Man in contrast to the man-become-beast in the earlier elements of the vision. This is the one who is able to stand in the presence of the God whose throne is made of the fire of His judgment. This is the one who is worthy to receive “dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion” (v. 14). This True Man is all that humans as God’s image were meant to be but failed to be. (Daniel, 144-45)

Christ was given this glorious kingdom following his work of atonement when he ascended back to heaven. However, Jesus himself declares in Matthew 24:29-31 that the full manifestation and realization of this kingdom will occur when he comes again “on the clouds of heaven with power and great glory.” Jesus Christ did not hesitate to identify himself with the Son of Man in Daniel 7, and neither should we! A vision

that began like a nightmare with monsters coming out of the sea, ends happily and hopefully with a Man coming out of heaven whom God crowns sovereign over the world! (Duncan, “Daniel”)

Daniel 7:15-28

Sometimes even a vision of the greatness and glory of God is still not enough to overcome our anxieties, concerns, and troubled hearts. I take some comfort in knowing I am not alone. Daniel had the same struggle! I guess we are in good company when moments of distress afflict and overwhelm us.

Verses 15-28 bring the vision of Daniel to a close. It easily divides into three parts: verses 15-18 (“my spirit was deeply distressed within me”), verses 19-27 (“Then I wanted to be clear . . .”), and verse 28 (“This is the end of the account”). Because verse 27 stands in contrast with verses 23-26, I will join it to verse 28 in our teaching outline.

All Daniel had seen to this point deeply distressed him (ESV, “my spirit within me was anxious”) and “the visions in my mind terrified me” (v. 15). He “approached one of those who were standing by” (probably an angel) and asked for some help. The angel obliged and provided an interpretation (v. 16). As we noted earlier, the four beasts are four kings/kingdoms “who will rise from the earth” (v. 17). They stand in contrast to the Son of Man who comes down from heaven (v. 13). Their temporal kingdom (v. 12) also stands in contrast to the kingdom of the saints of God, here identified as “the holy ones of the Most High” (v. 18). These holy ones “will receive the kingdom and possess it forever, yes, forever and ever.” Once again we see the biblical principle of solidarity with our head. We share in what the Ancient of Days gives the Son of Man. The use of the title Son of Man certainly points in that direction. I cannot improve on the words of Sinclair Ferguson at this point:

The One like the Son of Man is related in some special way to “the saints of the Most High” so that they share in His dominion.

The correctness of this view is underlined by the way in which the One like the Son of Man here appears to be all that Adam failed to be. Adam was a historical individual according to Scripture, but he was also an individual whose actions carried unique consequences for others. Paul expounds this in great detail (Rom. 5:12-21; I Cor. 15:47ff.). In and through Adam’s fall, sin and death came to all who followed. His actions had consequences for a whole species. So, too, with the One like the Son of Man. His conquest means that all those who belong to Him share in the victory. This teaching is also examined in Hebrews (Heb. 2:5-18). Taking up the words of Psalm 2 that all things are under human dominion (cf. Gen. 1:28), the author reflects on the contrast between the promise and the reality. We do not yet see everything in subjection to ourselves, but, says Hebrews, “We see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone” (Heb. 2:9). This is what Daniel perceived so vividly, if puzzlingly, in chapter 7. The coronation of the One like the Son of Man is the assurance that those who belong to Him will share in His dominion (cf. Rev. 20:6). (Daniel, 147–48).

In verses 19-20 Daniel expresses his desire to know about the fourth terrifying beast of verses 7-8. The two descriptions are virtually identical. In verse 21 he sees the little horn warring against God’s holy ones (saints) and defeating them (see Rev 13:7). He was able to do so until the Ancient of Days stepped in and rescued them, giving them the kingdom in the process (v. 22).

verses 23-26 describe this fourth beast, who is also the final beast. He is Rome and more, as Revelation 13:1-10 clearly teaches. He is an incredibly powerful and vicious king/kingdom who will devour, trample, and crush (v. 23), rise and subdue (v. 24), speak against the Most High, oppress the saints, and intend to change the times and law (v. 25). He is different from any and all other kingdoms (v. 23-24). However, his reign is a limited one—“time, times, and half a time” (v. 25)—and he will be decisively judged and destroyed by God in the end (v. 26). Some specifics of this vision must remain a mystery (the ten kings of v. 24 and the three kings put down in the same verse). Again, I am greatly aided by the insights of Sinclair Ferguson:

Ten horns grew out of the beast. If the beast represents the Roman Empire, then the ten horns are best taken as the continuation of the spirit that was so powerfully expressed in that empire. The little horn arises in this context and engages in hostile activity against three of the horns.

Earlier Protestant commentators often saw a reflection of the little horn in the power of the papacy. Calvin, on the other hand, saw its fulfillment in the Roman Empire itself. In Daniel’s vision, however, the little horn represents the final consummation of evil. It belongs to the final days. Therefore, it ought not be given a specific identification in any historical figure. Notice, however, that the little horn emerges in the context of the beast and the ten horns. It should not surprise us that there will be continual expressions of the characteristics of the little horn that will reach their apex in appearances of the little horn in the last days as described in Daniel’s conclusion. Nevertheless, it is not surprising that many dictators and empire-builders have been identified with the little horn and have shared some of its worst features. We have been told that the Antichrist will come in the final days, but that does not preclude our recognizing that many antichrists have already strutted across the pages of history (1 John 2:18). (Daniel, 147–48)

Antichrists and “the antichrist” blaspheme God, persecute God’s people, and are lawbreakers and disrupters of God’s good design (see Dan 2:21). They deify themselves and turn the social order into godless chaos. This reaches a climax when the “beast coming up out of the sea” in Revelation 13 emerges. He has and has had many forerunners, but he will top them all. However, his reign will quickly come to an end, and when it does, no human like him will ever appear again!

Daniel is told for a second time that saints will be given a universal and eternal kingdom (v. 27). The God “Most High” will see to it. Piddly despots like Antiochus Epiphanes come and go (175–164 BC). Madmen like Nero are here today and gone tomorrow (AD 54–68). Lunatics like Hitler have a reign of terror only for a season (1933–45). Antichrist, the final ruler emerging from the sea, will have his day for only three and a half years. In marvelous and striking contrast, God’s kingdom “will be an everlasting kingdom, and all rulers will serve and obey him” (v. 27), they will obey the Son of Man. This is good news and the “end of the matter” (v. 28 ESV).

However, it is a lot to take in! I think we can readily understand why Daniel says, “My thoughts terrified me greatly, and my face turned pale [lit. ‘my brightness changed on me’], but I kept the matter to myself” (cf. Eccl 12:13; Jer 51:64). Perhaps Daniel’s perplexity might be explained like this: I know a great and wonderful and eternal kingdom is on the way, but there is a long and hard road of suffering before it arrives. Battles will be lost, but the war will be won when the Son of Man comes. Wow! What a wonderful and hope-giving promise!

This is an easy question to answer in this text. He is front and center in 7:13-14 as the Son of Man, the divine-human person, who receives the universal kingdom from his Father, “the Ancient of Days.” Revelation 5:9-10 and 7:9-13 worshipfully draw from this glorious vision in Daniel. Universal worship of the Son of Man is on the way!

Yet there is more. Who destroys the beast (Dan 7:11) but the Son of Man in his majestic second coming (Rev 19:11-21)? The deathblow was delivered in his first advent when he cried, “It is finished,” from a bloody cross (John 19:30). Therefore even before he ascended to his Father (Luke 24:50-53; Acts 1:6-11), Jesus could declare in Matthew 28:18, “All authority has been given to me in heaven and on earth.” So the beast, and Satan who works behind him and through him, may “oppress the holy ones of the Most High” for a season (Dan 7:25), but it will come to an end. Until then, realize that the Son of God became the Son of Man so that he might identify with us and comfort us. Charles Spurgeon said it well: “As surely as He overcame, and triumphed once for you, so surely you that love his name, shall triumph in him too” (Sermons on the Book of Daniel, 154).