SERMON: “The Ancient and Future Kingdom” (Dan. 7:9–14)
“The Ancient and Future
Kingdom”
(Dan. 7:9–14)
Series: “Daniel:
God’s Sovereign Plans” #18 Text: Daniel 7:9–14
By: Shaun
Marksbury Date: January 11, 2026
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
There has been no shortage of troubling news over the past
year. We talked about the attempted genocide
of Christians in Nigeria and the demolition of churches in China. Persian Christians right now are joining the
protests against the Iranian Islamic regime, risking their lives. These are our brothers and sisters in Christ,
and we should pray for them.
Daniel 7 is written for believers in such situations. It presents an image of nations as beasts,
hinting at the violence and destruction believers may face. Of course, he focuses on four great movements
of history, and we find ourselves in the era of the fourth beast. Yet, whatever time saints found themselves,
they needed to receive hope that God reigns and will bring about justice.
The Lord doesn’t leave us without hope. Just as Daniel sees the little horn boasting its
blasphemies, the scene abruptly shifts.[1] The narrative takes us from the beasts of
earth into the throne room of heaven. And
there, Daniel sees something to steady trembling hearts[2] — God is already seated on
His throne, and judgment is already underway.
Who is really in charge?
Those believers suffering under the reign of the world’s kingdoms can
know that there is an eternal kingdom — one that holds court today, and it is
coming soon. We’ll see that in three
points. First, God’s kingdom is
currently heavenly (vv. 9–10). Second, God’s
kingdom executes judgment (vv. 11–12). Third,
God’s kingdom is coming with Christ (vv. 13–14). Let’s consider what we enjoy right now:
II.
First, God’s Kingdom is Currently Heavenly (vv.
9–10)
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. 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.
Daniel continues looking in the visions, and he sees a
heavenly kingdom. This isn’t at odds
with New Testament theology. For
instance, Paul says, “The Lord will rescue me from every evil deed, and will
save me unto His heavenly kingdom; to Him be
the glory forever and ever. Amen” (2 Tim.
4:18). When Philip went evangelizing, he
was “proclaiming the good news about the kingdom of God and the name of Jesus
Christ” (Acts 8:12). There is a current heavenly
kingdom, and those who face the evils of earth should fix their eyes on the
throne in heaven.
Daniel, in fact, sees “thrones” (plural). This plural language might indicate this heavenly
court. Scripture later teaches that the
saints will, in some manner, participate in judgment (cf. Luke 22:30; 1 Cor.
6:2; Rev. 20:4).[3] However, the focus here is not on the
occupants of the lesser thrones — it is on the One who takes His seat.
Daniel calls Him “the Ancient of Days.” This title appears only in Daniel 7, but it unmistakably
refers to God Himself. The phrase donates
obvious age, but it does not imply frailty or decline. Instead, in the ancient world, age conveyed
dignity, authority, and wisdom.[4] The Ancient of Days is not old in the sense of
wearing down; He is ancient in the sense of being eternal. The beasts appear briefly in history, but God
has always been there.
Consider His vesture.
Daniel describes His clothing as “like white snow.” White is the “typical color of the clothing of
heavenly beings (see Matt 28:3; Mark 9:2–3; Rev 3:5).”[5] In Scripture, the color consistently
symbolizes moral purity and holiness.
Even the hair of His head “like pure wool.” This further depicts His holiness and His title
as “the Ancient of Days.”[6] The descriptor “like pure wool” is a simile,
further emphasizing the whiteness. The
point isn’t the texture (I’ve had some people ask me if this means God is a
black man, for instance). Instead, this
shows us that God the Father (who is spirit, not a man) thinks with pure
thoughts.
This is the Judge of all the earth is unstained by
corruption. Incidentally, this imagery
later appears in John’s vision of Christ in Revelation 1, reminding us that the
holiness of the Father and the Son is shared, not divided. Here, He is the Holy One judging evil empires.[7]
That is implied by His throne, which is not merely beautiful
— it is terrifying. It’s ablaze with
fire, and a river of fire flows from it!
Fire in Scripture often signals God’s presence, but especially His
presence in judgment.[8] The throne has wheels — like a battle chariot[9] —
which issue flames, and the river of fire pours out judgment on the wicked.[10]
This is far more frightening an image than the beasts, and
the Lord will bring an end to the dominion of man suddenly and supernaturally.[11] Jude 14 records the prophecy of Enoch, “Behold,
the Lord came with many thousands of His holy ones.” He will come in judgment one day to bring everything
to an end and set up the kingdom on earth.
Yet, it's important to remember that this throne is already
occupied. God is not waiting until the events
of Revelation to take control. He reigns
now.
Thus, we see that His court convenes. History is not random — God is in control,
and He is paying attention. The deeds of
men, the arrogance of kings, the blasphemies of tyrants — none of it is
forgotten, but it is all recorded in the books which God opens. This is true of all human history, including
the future misdeeds and the wicked deeds of Antichrist.[12] God’s judgment is informed, deliberate, and
just.
For persecuted believers today, this is not abstract
theology. It is hope. The Judge has already taken His seat, and
court is in session. That brings us to
the next point:
III.
Second, God’s Kingdom Executes Judgment (vv. 11–12)
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. 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.
Daniel’s attention returns briefly to the little horn. This was the most horrifying image on earth,
but after the heavenly scene, he does seem smaller. Moreover, the inclusion of the horn here is
because its judgment is imminent. The
horn is still speaking arrogant words, and it’s about to be silenced.
Psalm 3:7 reminds us that God shatters the teeth of the
wicked. Here, He does something far more
final. Daniel witnesses the slaughter of
the beast.
Now, again, the horn is a particular leader — the Antichrist. (We will consider more about him at the end
of this chapter.) Yet, don’t forget that
the horn grows from the fourth beast, an image of the Roman Empire and its
renewal.
Daniel says plainly that “the beast was slain.” This isn’t a gradual decline; it’s decisive
destruction. Unlike previous empires,
which were absorbed into their successors, the final form of this fourth beast
is annihilated by divine judgment.[13] This will happen at Christ’s second coming
(cf. Rev. 19:20; 20:10), just as the rock crushed the stone (Dan. 2:35, 45).[14]
As one study notes, “This event will terminate ‘the times of
the Gentiles’ (Luke 21:24, 27). The
kingdoms represented by the three preceding beasts had already been
stripped of their power by military conquest. But the fourth beast will be relieved of its
power not by being conquered militarily, but by divine judgment (cf. Dan. 9:27;
Rev. 11:15; 19:15).”[15]
As such, its body is “given to the burning fire.” Revelation later clarifies this imagery,
identifying the lake of fire as the eternal destination of the beast and the
false prophet (Rev. 19:20).[16] Thus, this passage teaches real, conscious
judgment.[17] Evil is not merely restrained, then; it is
punished.
Verse 12 brings us back to “the rest of the beasts.” The earlier beasts — Babylon, Medo-Persia, and
Greece — lost their dominion when conquered.
Yet, they continued for a time in the operation of the new, successive kingdoms.[18] Their cultures were absorbed into later
empires, which is why even America bears the strong marks of both Greece and
Rome, as well as Babylon. But, the final
beast will not survive in any form, including the coming new world order.[19]
When Christ comes, He will do away with the ungodly remnants
of this final kingdom. That is when
Christ’s kingdom comes to earth. Let’s
consider that next:
IV.
Third, God’s Kingdom is Coming with Christ (vv.
13–14)
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.
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.
Again, just like the stone struck the statue of the kingdoms
in chapter two, here, the Messiah comes from heaven. This figure is unmistakably messianic. He is human in appearance, yet He comes with
the clouds of heaven — something Scripture attributes only to God. Jesus repeatedly applied this passage to
Himself, especially in contexts of judgment and glory. Let’s consider that.
First, “one like a Son of Man” is presented before the
Father. This is a simile; He has the appearance
of a man, a human being.[20] Yet, the New Testament describes Jesus as
having come to earth in literal flesh.
As a man, he stands in contrast to these beasts of history.[21]
This coming seems to be to the Ancient of Days, the ascended
Christ presented before the Father upon the clouds (cf. Acts 1:9). He will return in judgment upon the clouds
one day (cf. Acts 1:11). One study
notes, “John uses the same expression to speak of Jesus coming in judgment (see
Rev. 1:7; see also Matt. 24:30).”[22]
Still, this seems
to refer to the scene directly after the ascension. Hebrews 2:17 describes Him as our great high
priest, who “entered as a forerunner for us” (6:20) and is seated “at
the right hand of the throne of the Majesty in the heavens” (8:1), having
offered His sacrifice (v. 3). He came
before the Father for presentation after His ascension.
This, of course, opens the door for believers to enter the
kingdom. In talking about the spiritual
gifts that Christ gives to the church, the Apostle Paul gives an interesting
note about this moment in cosmic history.
In Ephesians 4:8–10, he writes, “Therefore it says, ‘When He ascended on
high, He led captive a host of captives, and
He gave gifts to men.’ (Now this expression, ‘He ascended,’ what does it
mean except that He also descended into the lower parts of the earth? He who descended is Himself also He who
ascended far above all the heavens, so that He might fill all things.)” He says that Christ’s ascension follows His
descension to earth — the incarnation and work of redemption — and Jesus then
brought people with Him in His exaltation back into heaven. This applies to the Old Testament saints, but
it also applies to New Testament Christians.
We are all part of the offering presented before the Father. This builds on what Paul had said earlier in
the letter; the Lord “raised us up with Him, and seated us with Him in the
heavenly places in Christ Jesus”
(Eph. 2:6). We’re set free spiritually, recipients
of gifts, and Christ also presently represents believers before the throne.
Some see this as
meaning that Christ’s reign in v. 14 is simply heavenly, but there’s no need to
see that if this is describing two moments rather than one. First, the Son goes to the Father, and then
He receives the kingdom and comes again.
The disciples, after the resurrection, received forty extra days of
instruction about the kingdom of God (Acts 1:3). After this, the disciples were asking
Him, saying, “Lord, is it at this time You are restoring the kingdom to
Israel?” (v. 6), to which Jesus simply replies that it isn’t for them to know
the times (v. 7). When Peter later preached,
he explained that heaven receives Christ “until the period of restoration of all things about which God spoke by
the mouth of His holy prophets from ancient time” (3:21). Paul later explained more about this coming
time, especially in his Thessalonian letters, and then Revelation gives us that
full image of Christ returning and setting up the kingdom on earth.
In v. 14, the Son receives dominion, glory, and a kingdom. This is language reminiscent of
Nebuchadnezzar’s granted authority (Dan 2:37), but it is infinitely greater. This kingdom is universal, for all
peoples, nations, and languages will serve Him. This Aramaic verb is consistently used of
worship,[23] meaning
the peoples will worship the Son of Man.
This kingdom fulfills God’s promise to Abraham, David, and
the prophets. It encompasses the Great
Commission and culminates in the great multitude of Revelation 7:9. And unlike every human empire, Christ’s
dominion will not pass away. He will
reign on earth, defeat His enemies, and then deliver the kingdom to the Father,
so that God may be all in all (1 Cor. 15:24–28).[24]
V.
Conclusion
Daniel 7:9–14 was written to hearten a beleaguered people.
[25] The beasts are terrifying, but they are
temporary. The throne is eternal, and the
Judge is currently seated.
The King is coming. Seeing
this does not spare God’s people from all present suffering, but it keeps them
from panic. We may become afraid at
times, but behind the chaos of history stands the Ancient of Days. And coming soon, with the clouds of heaven, is
the Son of Man.
[1] Dale Ralph Davis, The
Message of Daniel: His Kingdom Cannot Fail, eds. Alec Motyer and Derek
Tidball, The Bible Speaks Today, (Nottingham, England: Inter-Varsity Press,
2013), 98.
[2] Matthew Henry, Matthew
Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume,
(Peabody: Hendrickson, 1994), 1446.
[3] Stephen R. Miller, Daniel,
The New American Commentary, (Nashville: Broadman & Holman Publishers,
1994), 18:204.
[4] Davis, 99.
[5] John D. Barry, Douglas Mangum, Derek R. Brown, Michael
S. Heiser, Miles Custis, Elliot Ritzema, Matthew M. Whitehead, Michael R.
Grigoni, and David Bomar, Faithlife Study
Bible, (Bellingham, WA: Lexham Press, 2012, 2016), Da 7:9.
[6] Miller.
[7] Ibid.
[8] Davis, 99.
[9] Miller, 18:205.
[10] Miller, 18:204–205.
[11] Miller, 18:205.
[12] Ibid., 18:205.
[13] Miller, 18:206.
[14] John MacArthur Jr., Ed., The MacArthur Study Bible, electronic ed., (Nashville, TN: Word
Pub., 1997), 1239.
[15] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures,
1985, 1, 1351.
[16] Miller.
[17] “The idea that the fate of the wicked is fiery
destruction is apparent in the Old Testament (see Gen. 19:24; Is. 66:24; Mal.
4:1, 3), but reaches its fullest expression in the New Testament teaching about
hell (see Matt. 5:22, 29, 30; 10:28; 2 Pet. 2:4)” (Earl D. Radmacher, Ronald
Barclay Allen, and H. Wayne House, The
Nelson Study Bible: New King James Version, [Nashville: T. Nelson
Publishers, 1997], Da 7:11).
[18] MacArthur.
[19] Miller.
[20] Radmacher, et. al., Da 7:13.
[21] Davis, 100.
[22] Radmacher.
[23] Davis.
[24] Pentecost.
[25] Davis, 101.