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<p>Whether we understand the fourth beast to signify the Syrian empire, or the Roman, or the former as the figure of the latter, it is plain that these verses are intended for the comfort and support of the people of God in reference to the persecutions they were likely to sustain both from the one and from the other, and from all their proud enemies in every age; for it is written for their learning on whom the ends of the world have come, that they also, through patience and comfort of this scripture, might have hope. Three things are here discovered that are very encouraging:—</p>
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<p class="tab-1">I. That there is a judgment to come, and God is the Judge. Now men have their day, and every pretender thinks he should have his day, and struggles for it. But <i>he that sits in heaven laughs at them</i>, for he sees that <i>his day is coming</i>, <a class="bibleref" title="Ps.37.13" href="/passage/?search=Ps.37.13">Ps. 37:13</a>. <i>I beheld</i> (<a class="bibleref" title="Dan.7.9" href="/passage/?search=Dan.7.9">Dan. 7:9</a>) <i>till the thrones were cast down</i>, not only the thrones of these beasts, but <i>all rule, authority, power</i>, that are set up in opposition to the kingdom of God among men (<a class="bibleref" title="1Cor.15.24" href="/passage/?search=1Cor.15.24">1 Cor. 15:24</a>): such are the thrones of the kingdoms of the world, in comparison with God’s kingdom; those that see them set up need but wait awhile, and they will see them cast down. <i>I beheld till thrones were set up</i> (so it may as well be read), Christ’s throne and the throne of his Father. One of the rabbin confesses that these thrones are <i>set up</i>, one for <i>God</i>, another for the <i>Son of David</i>. It is the <i>judgment</i> that is here <i>set</i>, <a class="bibleref" title="Dan.7.10" href="/passage/?search=Dan.7.10">Dan. 7:10</a>. Now, 1. This is intended to proclaim God’s wise and righteous government of the world by his providence; and an unspeakable satisfaction it gives to all good men, in the midst of the convulsions and revolutions of states and kingdoms, that <i>the Lord has prepared his throne in the heavens and his kingdom rules over all</i> (<a class="bibleref" title="Ps.103.19" href="/passage/?search=Ps.103.19">Ps. 103:19</a>), <i>that verily there is a God that judges in the earth</i>, <a class="bibleref" title="Ps.58.11" href="/passage/?search=Ps.58.11">Ps. 58:11</a>. 2. Perhaps it points at the destruction brought by the providence of God upon the empire of Syria, or that of Rome, for their tyrannizing over the people of God. But, 3. It seems principally designed to describe the last judgment, for though it follow not immediately upon the dominion of the fourth beast, nay, though it be yet to come, perhaps many ages to come, yet it was intended that in every age the people of God should encourage themselves, under their troubles, with the belief and prospect of it. Enoch, the seventh from Adam, prophesied of it, <a class="bibleref" title="Jude.1.14" href="/passage/?search=Jude.1.14">Jude 1:14</a>. Does the mouth of the enemy <i>speak great things</i>, <a class="bibleref" title="Dan.7.8" href="/passage/?search=Dan.7.8">Dan. 7:8</a>. Here are far greater things which the mouth of the Lord has spoken. Many of the New-Testament predictions of the judgment to come have a plain allusion to this vision, especially St John’s vision of it, <a class="bibleref" title="Rev.20.11,Rev.20.12" href="/passage/?search=Rev.20.11,Rev.20.12"><span class="bibleref" title="Rev.20.11">Rev. 20:11</span>, <span class="bibleref" title="Rev.20.12">12</span></a>. (1.) The Judge is <i>the Ancient of days</i> himself, <i>God the Father</i>, the glory of whose presence is here described. He is called <i>the Ancient of days</i>, because he is God <i>from everlasting to everlasting</i>. Among men we reckon that <i>with the ancient is wisdom</i>, and <i>days shall speak</i>; shall not all flesh then be silent before him who is <i>the Ancient of days</i>? The glory of the Judge is here set forth by his garment, which was <i>white as snow</i>, denoting his splendour and purity in all the administrations of his justice; and the <i>hair of his head</i> clean and white, <i>as the pure wool</i>, that, as the white and hoary head, he may appear venerable. (2.) The throne is very formidable. It is <i>like the fiery flame</i>, dreadful to the wicked that shall be summoned before it. And the throne being movable upon wheels, or at least the chariot in which he rode the circuit, the <i>wheels</i> thereof are <i>as burning fire</i>, to devour the adversaries; for <i>our God is a consuming fire</i>, and with him are <i>everlasting
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<p class="tab-1">II. That the proud and cruel enemies of the church of God will certainly be reckoned with and brought down in due time, <a class="bibleref" title="Dan.7.11,Dan.7.12" href="/passage/?search=Dan.7.11,Dan.7.12"><span class="bibleref" title="Dan.7.11">Dan. 7:11</span>, <span class="bibleref" title="Dan.7.12">12</span></a>. This is here represented to us, 1. In the destroying of the fourth beast. God’s quarrel with this beast is <i>because of the voice of the great words which the horn spoke</i>, bidding defiance to Heaven, and triumphing over all that is sacred; this provokes God more than any thing, for the <i>enemy to behave himself proudly</i>, <a class="bibleref" title="Deut.32.27" href="/passage/?search=Deut.32.27">Deut. 32:27</a>. <i>Therefore</i> Pharaoh must be humbled, because he has said, <i>Who is the Lord</i>? and has said, <i>I will pursue, I will overtake</i>. Enoch foretold that <i>therefore</i> the Lord would come to <i>judge the world</i>, that he might <i>convince all that are ungodly of their hard speeches</i>, <a class="bibleref" title="Jude.1.15" href="/passage/?search=Jude.1.15">Jude 1:15</a>. Note, Great words are but idle words, for which men must give account in the great day. And see what becomes of this beast that talks so big: He <i>is slain</i>, and <i>his body destroyed and given to the burning flame</i>. The Syrian empire, after Antiochus, was destroyed. He himself died of a miserable disease, his family was rooted out, the kingdom wasted by the Parthians and Armenians, and at length made a province of the Roman empire by Pompey. And the Roman empire itself (if we take that for the fourth beast), after it began to persecute Christianity, declined and wasted away, and the body of it was destroyed. <i>So shall all thy enemies perish, O Lord</i>! and be <i>slain before thee</i>. 2. In the diminishing and weakening of the other three beasts (<a class="bibleref" title="Dan.7.12" href="/passage/?search=Dan.7.12">Dan. 7:12</a>): They had <i>their dominion taken away</i>, and so were disabled from doing the mischiefs they had done to the church and people of God; but <i>a prolonging in life was given them, for a time and a season</i>, a set time, the bounds of which they could not pass. The power of the foregoing kingdoms was quite broken, but the people of them still remained in a mean, weak, and low condition. We may allude to this in describing the remainders of sin in the hearts of good people; they have corruptions in them, the lives of which are prolonged, so that they are not perfectly free from sin, but the dominion of them is taken away, so that sin does not <i>reign in their mortal bodies</i>. And thus God deals with his church’s enemies; sometimes he breaks the teeth of them (<a class="bibleref" title="Ps.3.7" href="/passage/?search=Ps.3.7">Ps. 3:7</a>), when he does not break the neck of them, crushes the persecution, but reprieves the persecutors, that they may have space to repent. And it is fit that God, in doing his own work, should take his own time and way.</p>
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<p class="tab-1">III. That the kingdom of the Messiah shall be set up, and kept up, in the world, in spite of all the opposition of the powers of darkness. Let the heathen rage and fret as long as they please, God will <i>set his King upon his holy hill of Zion</i>. Daniel sees this in vision, and comforts himself and his friends with the prospect of it. This is the same with Nebuchadnezzar’s foresight of the <i>stone cut out of the mountain without hands</i>, which broke in pieces the image; but in this vision there is much more of pure gospel than in that. 1. The Messiah is here called the Son of man—<i>one like unto the Son of man</i>; for he was <i>made in the likeness of sinful flesh</i>, was <i>found in fashion as a man. I saw one like unto the Son of man</i>, one exactly agreeing with the idea formed in the divine counsels of him that in the fulness of time was to be the Mediator between God and man. He is <i>like unto the son of man</i>, but is indeed the Son of God. Our Savior seems plainly to refer to this vision when he says (<a class="bibleref" title="John.5.27" href="/passage/?search=John.5.27">John 5:27</a>) that the <i>Father</i> has therefore <i>given him authority to execute judgment</i> because he is <i>the Son of man</i>, and because he is the person whom Daniel saw in vision, to whom a kingdom and dominion were to be given. 2. He is said to <i>come with the clouds of heaven</i>. Some refer this to his incarnation; he descended <i>in the clouds of heaven</i>, came into the world unseen, as the glory of the Lord took possession of the temple in a cloud. The empires of the world were beasts that <i>rose out of the sea</i>; but Christ’s kingdom is from above: he is the <i>Lord from heaven</i>. I think it is rather to be referred to his ascension; when he returned to the Father the eye of his disciples followed him, till <i>a cloud received him out of their sight</i>, <a class="bibleref" title="Acts.1.9" href="/passage/?search=Acts.1.9">Acts 1:9</a>. He made that cloud his chariot, wherein he rode triumphantly to the upper world. He comes swiftly, irresistibly, and comes in state, for he <i>comes with the clouds of heaven</i>. 3. He is here represented as having a mighty interest in Heaven. When the cloud received him out of the sight of his disciples, it is worth while to enquire (as the sons of the prophets concerning Elijah in a like case) whither it carried him, where it lodged him; and here we are told, abundantly to our satisfaction, that <i>he came to the Ancient of days</i>; for he ascended to <i>his Father and our Father</i>, to <i>his God and our God</i> (<a class="bibleref" title="John.20.17" href="/passage/?search=John.20.17">John 20:17</a>); from him he came forth, and to him he returns, to be glorified with him, and to sit down at his right hand. It was with a great deal of pleasure that he said, <i>Now I go to him that sent me</i>. But was he welcome? Yes, not doubt, he was, for <i>they brought him near before him</i>; he was introduced into his Father’s presence, with the attendance and adorations of <i>all the angels of God</i>, <a class="bibleref" title="Heb.1.6" href="/passage/?search=Heb.1.6">Heb. 1:6</a>. God <i>caused him to draw near and approach to him</i>, as an advocate and undertaker for us (<a class="bibleref" title="Jer.30.21" href="/passage/?search=Jer.30.21">Jer. 30:21</a>), that we through him might be <i>made nigh</i>. By this solemn near approach which he made to the Ancient of days it appears that the Father accepted the sacrifice he offered, and the satisfaction he made, and was entirely well pleased with all he had done. He was <i>brought near</i>, as our high priest, who for us enters within the veil, and as our forerunner, 4. He is here represented as having a mighty influence upon this earth, <a class="bibleref" title="Dan.7.14" href="/passage/?search=Dan.7.14">Dan. 7:14</a>. When he went to be glorified with his Father he had a <i>power given him over all flesh</i>, <a class="bibleref" title="John.17.2,John.17.5" href="/passage/?search=John.17.2,John.17.5">
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