Daniel 7

Daniel’s spirit within him is anxious; the visions of his head alarm him. Wesley writes no note here; his next (v. 16): unto one—that is, to an angel, that ministered; the truth—the true meaning of this vision.

In practice: the alarm is no illusion, not a pose. Interpretation is coming; he will ask. Shared: the saints will receive the kingdom; the horn does not last.

Calvin: his spirit vanished, as if he suffered some mental deficiency; he was almost lifeless and nearly dead. The visions of his head frightened him—not a panic without cause, but the mystery of the vision God had offered him.

God communicates the magnitude by this fear. Daniel is alarmed, and he will ask. Do not treat the vision coldly.

He approaches one of those who stood by, and asks the truth; so he is told the interpretation. Wesley: unto one—that is, to an angel, that ministered. The truth—the true meaning of this vision.

The angel ministers the meaning. Interpretation is given, not guessed. 13–14 already named the Son of Man; this range interprets the beasts and the horn.

Calvin: he came to one of those standing by—without the slightest doubt, one of the angels. Modesty and docility: he flies to an instructor because he is conscious of his own ignorance. The angel spoke and opened the interpretation of the words.

Ask God for the meaning; do not reject what surpasses you. Common to both: an angel tells the truth of the vision.

These great animals, which are four, are four kings, who will arise out of the earth. Wesley writes no note here; his nearest (v. 3): four great beasts—that is, four great monarchies, great, in comparison of particular kingdoms; beasts for their tyrannical oppressions.

For the hearer: four kings, four monarchies, from the earth. Stay with Wesley’s four. They arise; they are creaturely.

Calvin: four kingdoms arose; by kingdom he means monarchy. The angel announces the springing up of four kingdoms that the people not be disturbed too much by revolutions. From the earth: the world as a troubled sea.

In practice: four monarchies, not a modern flag. Wesley agrees: four, from the earth. The saints still receive the kingdom in the next verse.

The saints of the Most High will receive the kingdom, and possess it forever, forever and ever. Wesley: but the saints—Jesus Christ being their king, they shall reign with him, and possess the kingdom for ever.

Christ is already named in 13–14; here the saints receive what was given to him. Common ground: everlasting kingdom, given, not seized. Not a pre/post/a-mil war. The horn will not last.

Calvin: they shall obtain the kingdom for ever, even for ever and ever. The four beasts took the empire that belonged to the sacred lofty ones—God’s elect sons, pilgrims whose citizenship is heaven—yet the saints obtain it at the fullness of times, when Christ, the end of the Law, is revealed.

In practice: delay is not denial. Common ground: the saints receive the kingdom forever. Verses 13–14 already gave dominion to the Son of Man.

He desires the truth concerning the fourth animal, different, exceedingly terrifying, iron teeth, bronze claws, devouring, breaking, stamping. Wesley writes no note here; his nearest (v. 7): a fourth beast—the Roman empire.

He asks about Rome as Rome, the iron kingdom. The Most High still interprets.

Calvin: he wished for the truth concerning the fourth beast, different from the others, very terrible; iron teeth, brazen claws. The subjugation of so many kings by the Romans was a difference worthy of notice; a few robbers growing great until no corner missed their yoke.

In practice: ask about the beast God showed, as Daniel did. The fourth beast, Rome, is different from the rest.

Ten horns on its head; the other horn which came up, before which three fell; eyes and a mouth that spoke arrogantly, whose; it seemed greater than its companions. Wesley writes no note here; his nearest (v. 8): another little horn—probably either the Turk or the Romish antichrist. Later (v. 24): and another—this seems to mean the Romish antichrist.

Wesley names a reading, not a license to invent a modern map. Held in common: eyes, mouth, three fell. The court still sits.

Calvin: ten horns—provinces; a finite number for an indefinite one. The little horn refers to the Caesars, who attracted the whole government after depriving people and senate of power. Three horns broken: the Caesars craftily diminished people and senate. Eyes: they tyrannized with cunning, not open violence; mouth: they vomited forth reproachful speeches.

A creature with eyes and a mouth. Ten horns, another horn, three fell.

This horn waged war against the saints and prevailed against them. Wesley writes no note here; his nearest (v. 8, 24): the little horn, the Romish antichrist; (v. 25) he will wear out the saints of the Most High.

In practice: the saints are worn, not abandoned. Prevailing is permitted, not final. Both traditions agree: war with the saints until the Ancient of Days comes.

Calvin: the little horn made war with the saints so as to prevail against them. Not Antiochus, though that reading is plausible; no war was carried on so continuously against the Church as after the Caesars arose and Christ was made manifest. The Caesars raged until the Church almost disappeared; the little horn prevailed in appearance for a short time.

Prevailing is appearance, timed by God. Common ground: the horn wars and seems to win. The Ancient of Days is about to come.

Until the Ancient of Days came, judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom. Wesley writes no note here; his nearest (v. 9): God the king and judge of all, the Ancient of days, because of his eternal deity; and (v. 18) the saints reign with Christ forever.

In practice: the Judge sits; the saints receive. Ancient of Days, judgment for the saints, they possess the kingdom. 13–14 already gave the Son of Man the dominion; do not re-litigate that here. The passage is not a rapture timetable.

Calvin: until the Ancient of days came—God erected his tribunal and appeared as judge in the person of Christ. Immediately after the promulgation of the gospel God stretched forth his hand; the saints received the kingdom when the gospel was free and the Church no longer lay prostrate.

God comes when he proves himself the Church’s deliverer. Judgment given; saints possess. This is not a second-advent war between the camps. The horn’s war has an “until”: it lasts only until the Ancient of Days comes and judgment is given to the saints.

The fourth beast: a fourth kingdom on earth, different from all the kingdoms; it shall devour the whole earth, trample it down, break it to pieces. Wesley writes no note here; his nearest (v. 7): a fourth beast—the Roman empire.

For the hearer: different and devouring is still a creature under the Most High. Stay with Rome as Wesley and Calvin both read it. The passage is not a modern map.

Calvin: the fourth beast signifies a fourth kingdom, different from all. The Roman Empire was more extensive and powerful than the other monarchies; no single head, a mingled confusion, senate and people—a monster. It will devour, break, tread down the whole earth; such lust for dominion never existed before.

Application: different is still under the court that will sit. Both readings: fourth, Rome, devouring.

Ten horns: ten kings shall arise; Another will arise after them, different from the former, and he will put down three kings. Wesley: and another—this seems to mean the Romish antichrist.

Wesley names that figure from history. Common to both: ten kings, then another, three put down.

Calvin: ten horns are ten kings under one empire; ten denotes many, not ten literal kings in sequence. Another king, different—the Caesars, to whom the monarchy passed after the triumvirate. He shall afflict three kings: the Caesars diminished people and senate; the beast seemed entire while one little horn held the sway.

Different is still timed. Ten, then another, three down.

He will speak words against the Most High, wear out the saints, plan to change the times and the law; they will be given into his hand until a time and times and half a time. Wesley: until a time and times—the numbers of Daniel and John seem to agree. Daniel was certainly prophetical in these things, and his prophecy reacheth to the end of times, even of antichrist’s reign.

In practice: the saints are worn, not abandoned. The times are limited. Blasphemy, wearing out, a measured hand.

Calvin: this last king a professed enemy of the Church; the Caesars uttered edicts against the Most High and afflicted the saints of the lofty ones. He thought to change times and law—all order, not the Decalogue only. They shall be delivered into his hand: tyrants do nothing without permission. A time, times, and the division of a time: not a year of 365 days; a period whose end is in God’s secret counsel, then shortened for the elect.

Application: given into his hand is still God’s hand. Words against the Most High; the saints worn; the time is bounded. The passage is not a 1,260-year war.

The judgment; his dominion shall be taken away, consumed and to destroy it to the end. Wesley writes no note here; his nearest (v. 11): destroyed—this cannot but be meant of the ruin and judgment of antichrist.

The court sits. The horn’s dominion is taken, consumed, destroyed. The scene is a judgment, not a stalemate. The blaspheming horn does not last.

Calvin: the judgment shall sit—God restores order; the world feels his providence. They take away the beast’s power to dissipate and destroy even to the end: final overthrow, an incurable wound, when God executes the penalty of that unbridled ferocity.

In practice: the court that sat in vv. 9–10 sits again here. Dominion taken, destroyed to the end. The saints receive what follows.

The kingdom and the dominion, and the greatness of the kingdoms under the whole sky given to the people of the saints of the Most High; his kingdom an everlasting kingdom; all dominions will serve and obey him. Wesley writes no note here; his nearest (v. 18): Jesus Christ being their king, they shall reign with him, and possess the kingdom for ever. 13–14 already gave the Son of Man everlasting dominion.

Given to the saints; they reign with their King. Agreed on both sides: everlasting kingdom; all dominions serve him. Do not re-litigate the Son of Man except as this interpretation already given.

Calvin: a kingdom, power, and extensive dominion given to the people of the saints. Not the final day of Christ’s advent, but the first preaching of the gospel, when the name of Christ was held in honor. What belongs to the Head is transferred to the body: the Church reigns because Christ reigns. All powers shall serve—some out of all nations, not every person.

Pastorally: given, everlasting, under heaven yet not of the world. The saints receive; his kingdom everlasting; dominions obey him. 13–14 already stated the christology.

Here is the end of the matter. Daniel’s thoughts greatly alarm him; his color changes; he keeps the matter in his heart. Wesley: of the matter—of the vision, and the angel’s interpretation.

The vision ends; he keeps it. Alarm does not void trust. Both readings: end of the matter, kept in the heart. The saints still receive the kingdom; the horn still does not last.

Calvin: an end was put to the vision, that the faithful rest and look for nothing beyond it. He was disturbed in his thoughts, his countenance changed, lest any think the vision a vanished specter. He laid up the discourse in his heart, a faithful interpreter for the Church.

Pastorally: keep what God showed; do not itch past the end of the matter. Agreed on both sides: alarmed, color changed, kept in the heart. God still gives the kingdom to the saints.