These great beasts, which are four, are four kings - Four kings or four dynasties. There is no reason for supposing that they refer to individual kings, but the obvious meaning is, that they refer to four dominions or empires that would succeed one another on the earth. So the whole representation leads us to suppose, and so the passage has been always interpreted. The Latin Vulgate renders it regna; the Septuagint βασιλεῖαι basileiai; Luther, Reiche; Lengerke, Konigreiche. This interpretation is confirmed, also, by Daniel 7:23, where it is expressly said that "the fourth beast shall be the fourth kingdom upon earth." See also Daniel 7:24.

Which shall arise out of the earth - In Daniel 7:2 the beasts are represented as coming up from the sea - the emblem of agitated nations. Here the same idea is presented more literally - that they would seem to spring up out of the earth, thus thrown into wild commotion. These dynasties were to be upon the earth, and they were in all things to indicate their earthly origin. Perhaps, also, it is designed by these words to denote a marked contrast between these four dynasties and the one that would follow - which would be of heavenly origin. This was the general intimation which was given to the meaning of the vision, and he was satisfied at once as to the explanation, so far as the first three were concerned; but the fourth seemed to indicate more mysterious and important events, and respecting this he was induced to ask a more particular explanation.

These great beasts - are four kings - See the preceding verses, where the following explanations are inserted and illustrated.

These great beasts, which are four, are four kings,.... Or kingdoms, as the Septuagint, Vulgate Latin, and Arabic versions; and so Jarchi, Aben Ezra, and Saadiah; so the fourth beast is called the fourth kingdom, Daniel 7:23 or a succession of kings in four kingdoms or monarchies, comparable to beasts for their strength, cruelty, and tyranny: these are the words of him that stood by, of one of the angels Daniel applied to, to know the meaning of his dream; and might be better rendered, "as to these (c) great beasts, which are four"; for their quality beasts, for their quantity great, and for number four. The meaning is,

four kings shall arise out of the earth; or kingdoms; which have an earthly original and foundation; are supported by earthly and worldly means, and with earthly and worldly views; and are different from the kingdom of Christ and his saints, which is not of the world, though it may be in it: this explains what is meant by the great sea, from whence these beasts are said to come up, Daniel 7:3, nor is it any material objection that the first of these kingdoms, the Babylonian, was risen already, and almost at an end; since the denomination is taken from the larger number; three of them were to arise, and the first was of the same original with them; thus it is said, Daniel 11:2, that three kings of Persia should stand up, and yet Cyrus, who was one of them, reigned already.

(c) "Quod attinet", Michaelis.

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

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

These great beasts, which are four, are four kings, which shall arise out of the earth.

[4] beasts

The monarch vision of Nebuchadnezzar (Dan. 2) covers the same historic order as the beast vision of Daniel, but with this difference: Nebuchadnezzar saw the imposing outward power and splendour of the "times of the Gentiles" Lk 21:24 Rev 16:19 while Daniel saw the true character of Gentile world-government as rapacious and warlike, established and maintained by force. It is remarkable that the heraldic insignia of the Gentile nations are all beasts or birds of prey.

17. kings-that is, kingdoms. Compare Da 7:23, "fourth kingdom"; Da 2:38; 8:20-22. Each of the four kings represents a dynasty. Nebuchadnezzar, Alexander, Antiochus, and Antichrist, though individually referred to, are representatives of characteristic tendencies.

7:15-28 It is desirable to obtain the right and full sense of what we see and hear from God; and those that would know, must ask by faithful and fervent prayer. The angel told Daniel plainly. He especially desired to know respecting the little horn, which made war with the saints, and prevailed against them. Here is foretold the rage of papal Rome against true Christians. St. John, in his visions and prophecies, which point in the first place at Rome, has plain reference to these visions. Daniel had a joyful prospect of the prevalence of God's kingdom among men. This refers to the second coming of our blessed Lord, when the saints shall triumph in the complete fall of Satan's kingdom. The saints of the Most High shall possess the kingdom for ever. Far be it from us to infer from hence, that dominion is founded on grace. It promises that the gospel kingdom shall be set up; a kingdom of light, holiness, and love; a kingdom of grace, the privileges and comforts of which shall be the earnest and first-fruits of the kingdom of glory. But the full accomplishment will be in the everlasting happiness of the saints, the kingdom that cannot be moved. The gathering together the whole family of God will be a blessedness of Christ's coming.