19“Then I desired to know the exact meaning of the fourth beast, which was different from all the others, exceedingly dreadful, with its teeth of iron and its claws of bronze, and which devoured, crushed and trampled down the remainder with its feet, 20and the meaning of the ten horns that were on its head and the other horn which came up, and before which three of them fell, namely, that horn which had eyes and a mouth uttering great boasts and which was larger in appearance than its associates. 21“I kept looking, and that horn was waging war with the saints and overpowering them 22until the Ancient of Days came and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints took possession of the kingdom.

      23“Thus he said: ‘The fourth beast will be a fourth kingdom on the earth, which will be different from all the other kingdoms and will devour the whole earth and tread it down and crush it. 24‘As for the ten horns, out of this kingdom ten kings will arise; and another will arise after them, and he will be different from the previous ones and will subdue three kings. 25‘He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. 26‘But the court will sit for judgment, and his dominion will be taken away, annihilated and destroyed forever. 27‘Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.’

      28“At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept the matter to myself.”

Parallel Verses

New American Standard Bible (©1995)
'But the saints of the Highest One will receive the kingdom and possess the kingdom forever, for all ages to come.'

GOD'S WORD® Translation (©1995)
But the holy people of the Most High will take possession of the kingdom and keep it forever and ever."

King James Bible
But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.

Douay-Rheims Bible
But the saints of the most high God shall take the kingdom: and they shall possess the kingdom for ever and ever.

Darby Bible Translation
But the saints of the most high places shall receive the kingdom, and they shall possess the kingdom for ever, even to the ages of ages.

English Revised Version
But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.

Webster's Bible Translation
But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.

World English Bible
But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever.

Young's Literal Translation
and receive the kingdom do the saints of the Most High, and they strengthen the kingdom unto the age, even unto the age of the ages.

Cross References

Luke 1:33 and He will reign over the house of Jacob forever, and His kingdom will have no end."

1 Corinthians 6:2 Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts?

Revelation 2:26 'He who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS;

Revelation 2:27 AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO PIECES, as I also have received authority from My Father;

Revelation 20:4 Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years.

Revelation 22:5 And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever.

Psalm 49:14 As sheep they are appointed for Sheol; Death shall be their shepherd; And the upright shall rule over them in the morning, And their form shall be for Sheol to consume So that they have no habitation.

Psalm 149:5 Let the godly ones exult in glory; Let them sing for joy on their beds.

Isaiah 14:2 The peoples will take them along and bring them to their place, and the house of Israel will possess them as an inheritance in the land of the LORD as male servants and female servants; and they will take their captors captive and will rule over their oppressors.

Isaiah 60:12 "For the nation and the kingdom which will not serve you will perish, And the nations will be utterly ruined.

Daniel 7:14 "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.

Daniel 7:17 These great beasts, which are four in number, are four kings who will arise from the earth.

Daniel 7:22 until the Ancient of Days came and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints took possession of the kingdom.

Daniel 7:25 'He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time.

Daniel 7:27 Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.'

Commentary

Matthew Henry's Whole Bible Commentary

Verses 15-28

Here we have, I. The deep impressions which these visions made upon the prophet. God in them put honour upon him, and gave him satisfaction, yet not without a great allay of pain and perplexity (v. 15): I Daniel was grieved in my spirit, in the midst of my body. The word here used for the body properly signifies a sheath or scabbard, for the body is no more to the soul; that is the weapon; it is that which we are principally to take care of. The visions of my head troubled me, an again (v. 28), my cogitations much troubled me. The manner in which these things were discovered to him quite overwhelmed him, and put his thoughts so much to the stretch that his spirits failed him, and the trance he was in tired him and made him faint. The things themselves that were discovered amazed and astonished him, and put him into a confusion, till by degrees he recollected and conquered himself, and set the comforts of the vision over against the terrors of it.

II. His earnest desire to understand the meaning of them (v. 16): I came near to one of those that stood by, to one of the angels that appeared attending the Son of man in his glory, and asked him the truth (the true intent and meaning) of all this. Note, It is a very desirable thing to take 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 and by accomplishing a diligent search.

III. The key that was given him, to let him into the understanding of this vision. The angel told him, and told him so plainly that he made him know the interpretation of the thing, and so made him somewhat more easy.

1. The great beasts are great kings and their kingdoms, great monarchs and their monarchies, which shall arise out of the earth, as those beasts did out of the sea, v. 17. They are but terraefilii-from beneath; they savour of the earth, and their foundation is in the dust; they are of the earth earthy, and they are written in the dust, and to the dust they shall return.

2. Daniel pretty well understands the first three beasts, but concerning the fourth he desires to be better informed, because it differed so much from the rest, and was exceedingly dreadful, and not only so, but very mischievous, or it devoured and broke in pieces, v. 19. Perhaps it was this that put Daniel into such a fright, and this part of the visions of his head troubled him more than any of the rest. But especially he desired to know what the little horn was, that had eyes, and a mouth that spoke very great things, and whose countenance was more fearless and formidable than that of any of his fellows, v. 20. And this he was most inquisitive about because it was this horn that made war with the saints, and prevailed against them, v. 21. While no more is intimated than that the children of men make war with one another, and prevail against one another, the prophet does not show himself so much concerned (let the potsherds strive with the potsherds of the earth, and be dashed in pieces one against another); but when they make war with the saints, when the precious sons of Zion, comparable to fine gold, are broken as earthen pitchers, it is time to ask, "What is the meaning of this? Will the Lord cast off his people? Will he suffer their enemies to trample upon them and triumph over them? What is this same horn that shall prevail so far against the saints?" To this his interpreter answers (v. 23-25) that this fourth beast is a fourth kingdom, that shall devour the whole earth, or (as it may be read) the whole land. That the ten horns are ten kings, and the little horn is another king that shall subdue three kings, and shall be very abusive to God and his people, shall act, (1.) Very impiously towards God. He shall speak great words against the Most High, setting him, and his authority and justice, at defiance. (2.) Very imperiously towards the people of God. He shall wear out the saints of the Most High; he will not cut them off at once, but wear them out by long oppressions and a constant course of hardships put upon them, ruining their estates and weakening their families. The design of Satan has been to wear out the saints of the Most High, that they may be no more in remembrance; but the attempt is vain, for while the world stands God will have a church in it. He shall think to change times and laws, to abolish all the ordinances and institutions of religion, and to bring every body to say and do just as he would have them. He shall trample upon laws and customs, human and divine. Diruit, aedificut, mutat quadrata rotundis-He pulls down, he builds, he changes square into round, as if he meant to alter even the ordinances of heaven themselves. And in these daring attempts he shall for a time prosper and have success; they shall be given into his hand until time, times, and half a time (that is, for three years and a half), that famous prophetical measure of time which we meet with in the Revelation, which is sometimes called forty-two months, sometimes 1260 days, which come all to one. But at the end of that time the judgment shall sit and take away his dominion (v. 26), which he expounds (v. 11) of the beast being slain and his body destroyed. And (as Mr. Mede reads v. 12) as to the rest of the beast, the ten horns, especially the little ruffling horn (as he calls it), they had their dominion taken away. Now the question is, Who is this enemy, whose rise, reign, and ruin, are foretold? Interpreters are not agreed. Some will have the fourth kingdom to be that of the Seleucidae, and the little horn to be Antiochus, and show the accomplishment of all this in the history of the Maccabees; so Junius, Piscator, Polanus, Broughton, and many others: but others will have the fourth kingdom to be that of the Romans, and the little horn to be Julius Caesar, and the succeeding emperors (says Calvin), the antichrist, the papal kingdom (says Mr. Joseph Mede), that wicked one, which, as this little horn, is to be consumed by the brightness of Christ's second coming. The pope assumes a power to change times and laws, potestas autokratorikeµ-an absolute and despotic power, as he calls it. Others make the little horn to be the Turkish empire; so Luther, Vatablus, and others. Now I cannot prove either side to be wrong; and therefore, since prophecies sometimes have many fulfillings, and we ought to give scripture its full latitude (in this as in many other controversies), I am willing to allow that they are both in the right, and that this prophecy has primary reference to the Syrian empire, and was intended for the encouragement of the Jews who suffered under Antiochus, that they might see even these melancholy times foretold, but might foresee a glorious issue of them at last, and the final overthrow of their proud oppressors; and, which is best of all, might foresee, not long after, the setting up of the kingdom of the Messiah in the world, with the hopes of which it was usual with the former prophets to comfort the people of God in their distresses. But yet it has a further reference, and foretels the like persecuting power and rage in Rome heathen, and no less in Rome papal, against the Christian religion, that was in Antiochus against the pious Jews and their religion. And St. John, in his visions and prophecies, which point primarily at Rome, has plain reference, in many particulars, to these visions of Daniel.

3. He has a joyful prospect given him of the prevalency of God's kingdom among men, and its victory over all opposition at last. And it is very observable that in the midst of the predictions of the force and fury of the enemies this is brought in abruptly (v. 18 and again v. 22), before it comes, in the course of the vision, to be interpreted, v. 26, 27. And this also refers, (1.) To the prosperous days of the Jewish church, after it had weathered the storm under Antiochus, and the power which the Maccabees obtained over their enemies. (2.) To the setting up of the kingdom of the Messiah in the world by the preaching of his gospel. For judgment Christ comes into this world, to rule by his Spirit, and to make all his saints kings and priests to their God. (3.) To the second coming of Jesus Christ, when the saints shall judge the world, shall sit down with him on his throne and triumph in the complete downfall of the devil's kingdom. Let us see what is here foretold. [1.] The Ancient of days shall come, v. 22. God shall judge the world by his Son, to whom he has committed all judgment, and, as an earnest of that, he comes for the deliverance of his oppressed people, comes for the setting up of his kingdom in the world. [2.] The judgment shall sit, v. 26. God will make it appear that he judges in the earth, and will, both in wisdom and in equity, plead his people's righteous cause. At the great day he will judge the world in righteousness by that man whom he has ordained. [3.] The dominion of the enemy shall be taken away, v. 26. All Christ's enemies shall be made his footstool, and shall be consumed and destroyed to the end: these were the apostle uses concerning the man of sin, 2 Th. 2:8. He shall be consumed with the spirit of Christ's mouth and destroyed with the brightness of his coming. [4.] Judgment is given to the saints of the Most High. The apostles are entrusted with the preaching of a gospel by which the world shall be judged. All the saints by their faith and obedience condemn an unbelieving disobedient world; in Christ their head they shall judge the world, shall judge the twelve tribes of Israel, Mt. 19:28. See what reason we have to honour those that fear the Lord; how mean and despicable soever the saints now appear in the eye of the world, and how much contempt soever is poured upon them; they are the saints of the Most High; they are near and dear to God, and he owns them for his, and judgment is given to them. [5.] That which is most insisted upon is that the saints of the Most High shall take the kingdom, and possess the kingdom for ever, v. 18. And again (v. 22), The time came that the saints possessed the kingdom. And again (v. 27), The kingdom and dominion, and the greatness of the kingdom under the whole heavens, shall be given to the people of the saints of the Most High. Far be it from us to infer hence that dominion is founded on grace, or that this will warrant any, under pretence of saintship, to usurp kingship. No; Christ's kingdom is not of this world; but this intimates the spiritual dominion of the saints over their own lusts and corruptions, their victories over Satan and his temptations, and the triumphs of the martyrs over death and its terrors. It likewise promises that the gospel kingdom shall be set up, a kingdom of grace, the privileges and comforts of which now, under the heavens, shall be the earnest and first-fruits of the kingdom of glory in the heavens. When the empire became Christian, and princes used their power for the defence and advancement of Christianity, then the saints possessed the kingdom. The saints rule by the Spirit's ruling in them (and this is the victory overcoming the world, even their faith) and by making the kingdoms of this world to become Christ's kingdom. But the full accomplishment of this will be in the everlasting happiness of the saints, the kingdom that cannot be moved, which we, according to his promise, look for (that is the greatness of the kingdom), the crown of glory that fades not away-that is the everlasting kingdom. See what an emphasis is laid upon this (v. 18): The saints shall possess the kingdom for ever, even for ever and ever; and the reason is because he whose saints they are is the Most High and his kingdom is an everlasting kingdom, v. 27. He is so, and therefore theirs shall be so. Because I live, you shall live also, Jn. 14:19. His kingdom is theirs; they reckon themselves exalted in his exaltation, and desire no greater honour and satisfaction to themselves than that all dominions should serve and obey him, as they shall do, v. 27. They shall either be brought into subjection to his golden sceptre or brought to destruction by his iron rod.

Daniel, in the close, when he ends that matter, tells us what impressions this vision made upon him; it overwhelmed his spirits to such a degree that his countenance was changed, and it made him look pale; but he kept the matter in his heart. Note, The heart must be the treasury and store-house of divine things; there we must hide God's word, as the Virgin Mary kept the sayings of Christ, Lu. 2:51. Daniel kept the matter in his heart, with a design, not to keep it from the church, but to keep it for the church, that what he had received from the Lord he might fully and faithfully deliver to the people. Note, It concerns God's prophets and ministers to treasure up the things of God in their minds, and there to digest them well. If we would have God's word ready in our mouths when we have occasion for it, we must keep it in our hearts at all times.

Calvin's Commentary

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

17. Hae bestiae magnae quas vidisti quatuor, sunt quatuor regna, quae exsurgent e terra.

18. But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.

18. Et sortientur, obtinebunt, regmu sancturum excelsorum: et possidebunt regnum usque in seculum, et usque in secular seculorum.

Here the angel answers Daniel concerning the four beasts which had been shewn him in the vision. He says, therefore, Four kingdoms arose, and by the name kingdom he means monarchy; for we know that the Persians had many kings until Alexander transferred to himself the empire of the East. Although Cyrus had seven or eight successors, yet the Persian empire continued through them all. And as we saw before, although whatever Alexander had acquired by his arms was divided among his four successors, yet it still remained the Macedonian kingdom. The same thing must be said concerning the fourth kingdom. Although we know consuls to have been created yearly at Rome, yet that government lasted till Julius Caesar destroyed it, and consumed the strength of the empire, so as to surpass by his power the splendid altitude which had been long and widely conspicuous in the world. Hence the angel replied, By the four beasts four kingdoms are denoted: he says, shall arise; and yet the Chaldean had long ago arisen, and was now verging under Belshazzar to its fall. But it was proposed by the angel to teach the Prophet and all the people that there was no reason why revolutions should disturb them too much. The Israelites then saw themselves lying as if dead, yea, actually buried and concealed under the earth. For exile was to them equivalent to the tomb. For this reason, then, the angel announces the springing up of four kingdoms, while the first was then flourishing; but, as I have already said., this suits very well within the scope and object of the prophecy. He had formerly said from the sea, but the word "sea" is used metaphorically, since the condition of the earth was turbulent through many ages. As, therefore, nothing was stable, God appropriately set forth the whole world under the figure of the sea. He afterwards adds, They will obtain the kingdom of the holy lofty ones Here interpreters vary considerably, because, as I have before explained it, some take this prophecy to relate to the kingdom of Turkey, others to the tyranny of the Pope of Rome, and extend what the Prophet here says to the final judgment. There is nothing surprising, then, in this diversity of opinion shewing itself more fully in the various details. By sacred holy ones some understand angels; but there is still much controversy about the words, for the noun of saints is "in regimen," as if the Prophet, had said saints of lofty ones, properly speaking. [23] Similar passages justify those who take it "in the absolute state." But if we follow the grammatical construction, we cannot explain it otherwise; but the former noun may be put in a state of regimen, as we have said. And I embrace this opinion. Some refer it to the one God, but. I think this a profane way of expression. I have no doubt about the Prophet meaning sons of God by sacred lofty ones, because, though they are pilgrims in the world: yet they raise their minds upwards, and know themselves to be citizens of the heavenly kingdom. Hence by the word lyvnyn, gnelionin, "lofty ones," I have no doubt; the Prophet means heavenly powers; that is, whatever we can conceive of divinity, and whatever is exalted above the world. I will1 now give my reasons shortly why I like this sense the best.

If we call the holy lofty ones God himself, what sense can we elicit from the passage? Did the Chaldeans and the rest of the monarchies usurp and transfer to themselves the power of God? There, is some truth in this, because all who domineer without submitting to the one God despoil him of his peculiar honor, and are rather robbers than kings. But the Prophet, in my opinion, understood something else from the angel, namely, that the Church should lose all form and dignity in the world during the flourishing of these four monarchies. We know the sons of God to be heirs of the world; and Paul, when speaking of the promise given to Abraham, says, he was chosen by God as heir of the world. (Romans 4:13; Hebrews 1:2) And this doctrine is sufficiently known -- the world was created for the sake of the human race. When Adam fell from his lawful rights, all his posterity became aliens. God deprived them of the inheritance which he had designed for them. Now, therefore, our inheritance must be restored through Christ, for which reason he is called the only heir of the world. Thus it is not surprising if the angel says that tyrants, when they exercise supreme dominion, assume and arrogate to themselves the peculiar property of the sacred lofty ones, meaning the people of God. And this suits very well with the assertions of the present passage concerning the Church being deprived of its dignity, eminence, and visibility in the world. For then God's people were like a putrid carcass, the limbs of which were separated and dispersed on all sides, without any hope of restoration. Lastly, although by the permission of Darius, and the edict and liberality of Cyrus, some portion of them returned to their country, yet what was that nominal return? They had but a precarious dwelling in the inheritance divinely promised them; they were pressed on all sides by their enemies, and were subject to the lust and injustice of them all. For the Church had no empire under the Persians. After the third change we know how miserably they were afflicted, especially under Antiochus. That nation was always opposed to them, but then they were almost reduced to extremities, when Antiochus endeavored furiously to abolish the whole law and worship of God. Under the Macedonian kingdom the Jews were in constant slavery; but when the Roman army penetrated those regions, they felt the horrible tyranny of the fourth beast, as we have already seen. Lastly, it is sufficiently evident from the continual history of those times, that the sons of God were always under the yoke, and were not only cruelly but ignominiously treated.

Thus this prophecy was fulfilled, namely, The four beasts took upon themselves the empire which properly belonged to the sacred lofty ones; that is, to God's elect sons, who, though dwellers on earth, are dependent on heaven. In this interpretation I see nothing forced, and whoever prudently weighs the matter will, as I hope, recognize what I have said as the meaning of the Prophet. The latter clause now follows. They shall obtain the kingdom, says he, for ever, and even for ever and ever A difficult question arises here, because by these words Daniel, or the angel addressing him, seems to express a perpetual condition under these four monarchies;. Belshazzar was the last king of the Babylonian dynasty, and at the perform of this vision the overthrow of that monarchy was at hand. With regard to the Persian kings, there were only eight of them besides Cyrus. And concerning Alexander we know a sudden change happened; the terror of him spread abroad like a storm, but it vanished away after it had affected all the people of the East. The Macedonian kingdom also suffered a concussion, when those leaders began to disagree among themselves who had obtained from Alexander authority and rank; and at length the kingdom became fourfold, as we have already stated, and shall mention again. Now if we count the years, the length of those monarchies was not so great as to justify the epithet "perpetual." I reply, this must be referred to the sensations of the pious, to whom that delay seemed specially tedious, so that they would have pined away in their miseries, had not this prophecy in some way relieved them. We see at the present moment how great is the for your of desire when reference is made to the help of God; and when our minds have been heated with desire, they immediately decline to impatience. It thus happens that the promises of God do not suffice to sustain us, because nothing is more difficult than to bear long delay. For if the Church in our time had been oppressed for a hundred years, what constancy would have been discerned ht us? If a whirlwind arises, we are astonished, and cry out, "What next? what next?" Three or four months will not have elapsed before all men enter upon a strife with God and expostulate with him, because he does not hasten at once to bring assistance to his Church. We are not surprised, then, at the angel here assigning one age, or even an "age of ages," to tyrants under whom the Church should be oppressed. Although I do not doubt the reference to the fullness of times, as we: know Christ to have been the end of the Law, and as his advent drew nearer, so God admonished the faithful to carry forward their own expectations to the advent of their Redeemer. When, therefore, the angel uses the phrase one age and an age of ages, I have no doubt that he defined the time for the elect, to strengthen them in patiently bearing trouble of all kinds, as this had been divinely decreed; for the four beasts were to reign not only for a few years, but for continual ages; that is, until the time of renovation had arrived for the world, when God completely restored his Church. Let us proceed: --

Footnotes:

[23] The Latin here refers to the Hebrew construction. The French translation has expressed Calvin's meaning without keeping close to the words. Les saincts des souverains is the French reading of the Hebrew regimen. See [4]Dissertations at the end of this volume. -- Ed.

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An Era of Spiritual Darkness
The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, "except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." And furthermore, the apostle warns his …
Ellen Gould White—The Great Controversy

God's Law Immutable.
[Illustration: Chapter header.] "The temple of God was opened in heaven, and there was seen in His temple the ark of His testament."(716) The ark of God's testament is in the holy of holies, the second apartment of the sanctuary. In the ministration of the earthly tabernacle, which served "unto the example and shadow of heavenly things," this apartment was opened only upon the great day of atonement, for the cleansing of the sanctuary. Therefore the announcement that the temple of God was opened …
Ellen G. White—The Great Controversy Between Christ and Satan

The Danger of Deviating from Divine Institutions.
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." St. Paul was the apostle of the Gentiles. The care of the churches gathered among them devolved particularly on him. At the writing of this epistle he had no personal acquaintance with the church to which it is addressed.* Epaphras, a bishop of the Colossians, then his fellow prisoner at Rome, had made him acquainted with their state, and the danger …
Andrew Lee et al—Sermons on Various Important Subjects

Jesus Stills the Storm.
(Sea of Galilee; Same Day as Last Section) ^A Matt. VIII. 18-27; ^B Mark IV. 35-41; ^C Luke VIII. 22-25. ^b 35 And that day, { ^c one of those days,} ^b when the even was come [about sunset], ^a when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. { ^b he saith unto them, Let us go over unto the other side.} [Wearied with a day of strenuous toil, Jesus sought rest from the multitude by passing to the thinly settled on the east side of Galilee.] ^a 19 And there …
J. W. McGarvey—The Four-Fold Gospel

The Great Controversy
Page 52. Image worship.--"The worship of images . . . was one of those corruptions of Christianity which crept into the church stealthily and almost without notice or observation. This corruption did not, like other heresies, develop itself at once, for in that case it would have met with decided censure and rebuke: but, making its commencement under a fair disguise, so gradually was one practice after another introduced in connection with it, that the church had become deeply steeped in practical …
Ellen Gould White—The Great Controversy

A vision of the King.
ONE of the most blessed occupations for the believer is the prayerful searching of God's holy Word to discover there new glories and fresh beauties of Him, who is altogether lovely. Shall we ever find out all which the written Word reveals of Himself and His worthiness? This wonderful theme can never be exhausted. The heart which is devoted to Him and longs through the presence and indwelling of the Holy Spirit to be closer to the Lord, to hear and know more of Himself, will always find something …
Arno Gaebelein—The Lord of Glory

The Situation after the Council of Nicæa.
The council (a) had testified, by its horrified and spontaneous rejection of it, that Arianism was a novelty subversive of the Christian faith as they had received it from their fathers. They had (b) banished it from the Church by an inexorable test, which even the leading supporters of Arius had been induced to subscribe. In the years immediately following, we find (c) a large majority of the Eastern bishops, especially of Syria and Asia Minor, the very regions whence the numerical strength of the …
Athanasius—Select Works and Letters or Athanasius

The Return of the Exiles
The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken: "Thus saith the Lord to His anointed, to Cyrus, whose …
Ellen Gould White—The Story of Prophets and Kings

Agency of Evil Spirits
The connection of the visible with the invisible world, the ministration of angels of God, and the agency of evil spirits, are plainly revealed in the Scriptures, and inseparably interwoven with human history. There is a growing tendency to disbelief in the existence of evil spirits, while the holy angels that "minister for them who shall be heirs of salvation" (Hebrews 1:14) are regarded by many as spirits of the dead. But the Scriptures not only teach the existence of angels, both good and evil, …
Ellen Gould White—The Great Controversy

A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably …
J. W. McGarvey—The Four-Fold Gospel

Second visit to Nazareth - the Mission of the Twelve.
It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the center of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod's residence at Tiberias [3013] would have rendered a permanent stay there impossible at this stage in our Lord's history. Henceforth, His Life is, indeed, not purely missionary, but He has …
Alfred Edersheim—The Life and Times of Jesus the Messiah

History of the Interpretation.
1. AMONG THE JEWS. This History, as to its essential features, might, a priori, be sketched with tolerable certainty. From the nature of the case, we could scarcely expect that the Jews should have adopted views altogether erroneous as to the subject of the prophecy in question; for the Messiah appears in it, not in His humiliation, but in His glory--rich in gifts and blessings, and Pelagian self-delusion will, a priori, return an affirmative answer to the question as to whether one is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

His Future Work
The Lord Jesus Christ, who finished the work on earth the Father gave Him to do, who is now bodily present in the highest heaven, occupying the Father's throne and exercising His priesthood in behalf of His people, is also King. To Him belongeth a Kingdom and a kingly Glory. He has therefore a kingly work to do. While His past work was foretold by the Spirit of God and His priestly work foreshadowed in the Old Testament, His work as King and His glorious Kingdom to come are likewise the subjects …
A. C. Gaebelein—The Work Of Christ

What is the Sanctuary?
The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Daniel 8:14. These had been familiar words to all believers in the Lord's soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These …
Ellen Gould White—The Great Controversy