But the saints of the Most High will receive the kingdom, and possess the kingdom forever, even forever and ever.’
Parallel Translations
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But the saints of the Most High will receive the kingdom, and possess the kingdom forever, even forever and ever.’
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But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.
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But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.'
Cross-references (12)
Passages linked to Daniel 7:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Daniel 7:27 The kingdom and the dominion, and the greatness of the kingdoms under the whole sky, will be given to the people of the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions will serve and obey him.’
- Isaiah 60:12-14 For that nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted. “The glory of Lebanon shall come to you, the cypress tree, the pine, and the box tree together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. The sons of those who afflicted you will come bowing to you; and all those who despised you will bow themselves down at the soles of your feet. They will call you Yahweh’s City, the Zion of the Holy One of Israel.
- Revelation 5:10 and made us kings and priests to our God, and we will reign on the earth.”
- Revelation 20:4 I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn’t worship the beast nor his image, and didn’t receive the mark on their forehead and on their hand. They lived and reigned with Christ for a thousand years.
- Revelation 2:26-27 He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations. He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father:
- Psalms 149:5-9 Let the saints rejoice in honor. Let them sing for joy on their beds. May the high praises of God be in their mouths, and a two-edged sword in their hand, to execute vengeance on the nations, and punishments on the peoples; to bind their kings with chains, and their nobles with fetters of iron; to execute on them the written judgment. All his saints have this honor. Praise Yah!
- Daniel 7:22 until the ancient of days came, and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom.
- 2 Timothy 2:11-12 This saying is trustworthy: “For if we died with him, we will also live with him. If we endure, we will also reign with him. If we deny him, he also will deny us.
- Psalms 45:16 Your sons will take the place of your fathers. You shall make them princes in all the earth.
- Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
- Ephesians 6:12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places.
- Revelation 3:21 He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain Thus this prophecy was fulfilled, namely, The four beasts…
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: —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Because Abraham was appointed heir of all the world,…
Because Abraham was appointed heir of all the world, Rom. 4:13, and in him all the faithful, therefore the kingdom thereof is theirs by right, which these four beasts or tyrants should invade, and usurp until the world were restored by Christ: and this was to confirm them that were in troubles, that their afflictions should have an end at length.
That is, of the most high things, because God hath chosen them out of this world, that they should look up to the heavens, whereon all their hope dependeth.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Dan 7:18 But the saints of the most High…
Dan 7:18 But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.
Ver. 18. But the saints of the Most High.] Or, The most high saints, highly exalted in Christ, and preferred far above those earth sprung mushroom monarchs, {Dan 7:17} who are of the earth earthy, and partake not of the inheritance of the saints in light. Now this is a very true definition of a Church, saith Junius here, viz., Coetus sanctorum ad excelsa, a company of saints partaking of a high and heavenly calling. {Heb 3:1}
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Shall take the kingdom.] Take it "by force," {Mat 11:12} lay hold on the promised inheritance; yet not till it is given them, and the time is come. {Dan 7:22}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Jesus Christ being their King, they shall reign with…
Jesus Christ being their King, they shall reign with him, Rev 1:6; 20:4, and possess the kingdom for ever, Mat 19:28; 1Co 1:9; 6:3; 1Pe 2:9; Rev 5:10. This shall be for ever, because Christ’s kingdom is the last kingdom, never any shall succeed after that.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But the saints of the most High,.... Or, "of…
But the saints of the most High,.... Or, "of the most high Ones" (d), Father, Son, and Spirit, separated by God the Father in election, and in that sense his servants, or sanctified ones, Jde 1:1, and redeemed by the Son, and sanctified with his blood, or their sins atoned by it, and to whom he is made sanctification, and so his saints, Heb 13:12 and sanctified by the Spirit, who in conversion implants principles of grace and holiness in them, Co1 6:11, or, "the saints of high" (e), places or things; who are born from above, and are called with a high and heavenly calling, towards which they are pressing, reckoning themselves strangers here below:
these shall take the kingdom; or "receive" (f) it, as a free gift from God; and not by force, and rapine, and violence, as the beasts did:
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and possess the kingdom for ever, even for ever and ever; after the four monarchies are destroyed, a fifth kingdom shall be set up; and this will be given to, and put into the possession of, the saints; they shall have the rule and government in the world, even in the whole world, as well as reign with Christ spiritually; which manner of rule shall last long; and then after the first resurrection they shall reign with him a thousand years on earth, and afterwards in heaven to all eternity. There is another rendering and sense of the words given, "and they (the beasts) shall receive the kingdom of the saints of the most High" (g), &c.; and so Saadiah interprets them,
"and these kingdoms shall receive the kingdom of Israel, who are the saints of the most High, until the world to come, until the Messiah reigns;''
and this way go many others, who understand the words of those several monarchies possessing the land of Judea, and ruling over it; and of the continuance of it in the hands of Papists or Turks for a long, time, even until the glorious kingdom of Christ takes place; but this does not agree with the accentuation of the words, their form of construction, their connection, and strong manner of expression, "for ever and ever"; and especially if compared with Dan 7:22.
(d) "sanctorum altissimorum", Pagninus, Montanus; "sanctorum excelsorum", Junius & Tremellius. (e) "Sancti exceisoram, sel locorum", Piscator. (f) "accipient", Munster, Piscator, Tigurine version. (g) "Suscipient regnum sanctorum", Pagninus, Montanus; "sortientur, vel obtienebunt regnum", Calvin; so Polanus, Sanctius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain But the saints - Jesus Christ being their king,…
But the saints - Jesus Christ being their king, they shall reign with him, and possess the kingdom forever. 24. And another - This seems to mean the Romish antichrist.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 18. But the saints of the Most High…
Verse 18. But the saints of the Most High shall take the kingdom] I doubt whether this be the true sense of the original Chaldee, ויקבלון מלכותא קדשי עליונון vikabbelun malcutha kaddishey elyonin, "But the supreme holy ones shall receive the kingdom;" or, "they shall receive the kingdom of the supreme saints." Properly translated by Montanus, Et suscipient regnum sanctorum altissimorum. Whatever we may think of the patriarchs and the Jews in their best times, there has never been so much holiness of heart possessed, and so much righteousness practised, as by the genuine disciples of Christ. Christianity alone has provided a full redemption for man. They are the chief saints, and to them God gives the kingdom: and this Gospel dispensation, called often the kingdom of God, and the kingdom of heaven, shall last for ever, during the whole lapse of time; and for ever and ever-throughout eternity, shall they and its blessings endure.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain But the saints of the Most High shall take…
But the saints of the Most High shall take the kingdom - That is, they shall ultimately take possession of the rule over all the world, and shall control it from that time onward to the end. This is the grand thing which the vision is designed to disclose, and on this it was evidently the intention to fix the mind. Everything before was preparatory and subordinate to this, and to this all things tended. The phrase rendered the Most High - in the margin “high ones, i. e., things or places” - עליונין ‛eleyônı̂yn - is in the plural number, and means literally high ones; but there can be no doubt that it refers here to God, and is given to Him as the word אלהים 'ĕlohı̂ym is (Gen 1:1, et saepe), to denote majesty or honor - pluralis excellentice. The word rendered saints means the holy, and the reference is undoubtedly to the people of God on the earth, meaning here that they would take possession of the kingdom, or that they would rule. When true religion shall everywhere prevail, and when all offices shall be in the hands of good men - of men that fear God and that keep his commandments - instead of being in the hands of bad men, as they generally have been, then this prediction will be accomplished in respect to all that is fairly implied in it.
And possess the kingdom for ever, even forever and ever - This is a strong and emphatic declaration, affirming that this dominion will be perpetual. It will not pass away, like the other kingdoms, to be succeeded by another one. What is here affirmed, as above remarked, will be true if such a reign should continue on earth to the winding up of all things, and should then be succeeded by an eternal reign of holiness in the heavens. It is not necessary to interpret this as meaning that there would be literally an eternal kingdom on this earth, for it is everywhere taught in the Scriptures that the present order of things will come to a close. But it does seem necessary to understand this as teaching that there will be a state of prevalent righteousness on the earth hereafter, and that when that is introduced it will continue to the end of time.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Most High, (Th.) or rather Chaldee: "the very high…
Most High, (Th.) or rather Chaldee: "the very high saints of God;" as also verses 22, 25, and 27.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the Most High--the emphatic title of God in this…
the Most High--the emphatic title of God in this prophecy, who delegates His power first to Israel; then to the Gentiles (Dan 2:37-38) when Israel fails to realize the idea of the theocracy; lastly, to Messiah, who shall rule truly for God, taking it from the Gentile world powers, whose history is one of continual degeneracy culminating in the last of the kings, Antichrist. Here, in the interpretation, "the saints," but in the vision (Dan 7:13-14), "the Son of man," takes the kingdom; for Christ and His people are one in suffering, and one in glory. TREGELLES translates, "most high places" (Eph 1:3; Eph 2:6). Though oppressed by the beast and little horn, they belong not to the earth from which the four beasts arise, but to the most high places.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18. The four kingdoms of the Gentiles will pass…
18. The four kingdoms of the Gentiles will pass away; and be succeeded by the kingdom of the saints of the Most High, which will endure for ever. The saints of the Most High seem here, as also in Dan_7:22; Dan_7:27, to take the place of the ‘one like unto a son of man’ in Dan_7:13, and to receive the same never-ending dominion.
the saints] lit. the holy ones; so Dan_7:21-22; Dan_7:25; Dan_7:27; Dan_8:24 (cp. Dan_12:7). Cf. Psa_16:3; Psa_34:9. (The word is entirely different from the one (ḥasid) rendered ‘saints’ everywhere else in the Psalms, as Psa_30:4; Psa_31:23; Psa_37:28, &c., and in 1Sa_2:9 [A.V.]; 2Ch_6:41, Pro_2:8.) The term, in this application, is an extension of the use of the word ‘holy’ to denote Israel in its ideal character (Exo_19:6; Lev_11:44-45; Lev_19:2; Lev_20:7; Lev_20:26; Deu_7:6; Deu_14:2; Deu_14:21; Deu_33:3 and elsewhere).
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the Most High] See on Dan_3:26. The Hebraizing (and plural) form found here (עליונין) recurs Dan_7:22; Dan_7:25 (second time), 27. The plural is probably the so-called ‘plural of majesty,’ which we have, for instance, in the Heb. of ‘holy’ in Jos_24:19, and Pro_9:10.
shall receive (Dan_5:31) the kingdom] They will not establish it by their own power (cf. Dan_7:27 ‘shall be given, &c.).
and possess the kingdom for ever, &c.] Cf. Dan_7:14 b.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain But the saints of the Most High shall take…
Dan_7:18
But the saints of the Most High shall take the kingdom.
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The Political Character of the Good Time Coming
There is a good time coming, so says the poet, so saith the Scriptures. The golden age of the world is not in the past, it is in the future, the age of immortal light, liberty, peace, virtue, religion, and blessedness are all ahead. The text indicates the political character of that golden age.
I. IT WILL HAVE A GOOD GOVERNMENT. The saints of the Most High shall take the kingdom. The word saints has become a by-word. They say, Look at your mitred saints, using evermore their political power against freedom, justice, and the public good. Heaven deliver us from the government of saints! Be calm! You mistake the counterfeit for the genuine coin. The man whom God calls a saint is a man whom you are made to love, in whose wisdom and goodness you would place your utmost confidence. True saintliness means honesty, brotherliness, disinterested philanthropy, and elevated piety. Sainthood means goodness. A kingdom under such rulers would:
1. Be an educated kingdom. The works of nature, the events of, history, the facts and doctrines of revelation would be universally studied. All would know the Lord, etc. It would:
2. Be a virtuous kingdom. Christ is the model and the master of the saints. By His principles they would shape all their laws, by His Spirit they would be inspired in every legislative act. They would not mould their code after Greece or Rome, but after Calvary.
3. It would be a free kingdom. Saints are lovers of freedom.
4. Be a peaceable kingdom. Every subject would do unto his fellow what his fellow would do unto him.
II. IT WILL HAVE A PERMANENT GOVERNMENT. And possess the kingdom for ever, even for ever and ever. Now the expression may not express eternity, but it undoubtedly represents an indefinitely vast period of time. Three considerations support a belief in its permanence.
1. The length of time in gaining it. The instinct of true sainthood is aggressive and imperial. The saints from Abel down have been endeavouring to sway the minds of men by their Heavenly thoughts and aims. After all this, is it not probable that when universal power comes to them, it will be a permanent possession?
2. The firm hold which the morally true takes upon human nature. The false, the unrighteous, the immoral, though recommended by imperial pageantry and enforced by the invincibility of arms, can never take a firm hold upon human nature. Hence the mutation and fleetnees of all human governments. But the government of the saints being that of truth, equity, honour, love, humanity, religion, will take an unrelaxable grasp upon the intellect, heart, conscience, and soul of the people, and will endure from generation, even unto generation.
3. The mediatorial life of Jesus Christ. Why did Christ come into the world, teach, suffer, labour, pray, and die? Why did He rise from the dead, ascend to Heaven, and send down His Spirit? Why? To destroy the works of the devil, to establish rectitude on the earth, and to set up a kingdom that shall never be moved. (Homilist.)
The Kingdom of the Saints
The first word spoken by the messenger of the Christ was this: Repent, for the kingdom of heaven is at hand. This, too, was the first word of Christ himself. The word kingdom is the keynote of the gospel story. In it is the idea of dominion, sway. It expresses an area within which are the greater or the fewer multitudes subject to that sway. It expresses a constitution, out of which comes the origin, the administration, and the enforcement of law; and it expresses further the supremacy of a single person. A kingdom supposes a king. Speak of the miracles of Jesus! He was himself the greatest of all miracles. He opened His mouth, and proclaimed a kingdom. But where is His kingdom? The King that was dead liveth, and is alive for evermore. The saints of the Most High have been taking the kingdom all down the ages, and possessing the kingdom, and they shall possess it for ever, even for ever and ever. There is no time when the saints are not possessing the kingdom. Power is in our minds chiefly when we think of a kingdom, and where power is greatest there is the ruling kingdom among men. We search for this power, and where do we find it? Knowledge, men say, is power. The knowledge which men seek to gain, and do gain, they call power, and it is so. But their knowledge, and all knowledge, is limited--limited as to the faculty by which it works; limited as to the point which it reaches, limited as to the interests which it affects. We are not come yet to the secret of the greatest power. That is the greatest power which, when it goes forth, governs the man, his body, his mind, his spirit. Where is this? Truly in God, but not in God only. There are those of this world who are of God. The power is theirs--in form at least, and measure, and degree--which dwells in theFather, and in His Son, Jesus Christ. There is no power besides like theirs, so strong, so far-reaching, so penetrating. How is it that the members of this great body do possess the kingdom? And why is it that they shall possess it for ever? They who are spiritually destitute, who have in themselves nothing, and know it and feel it, and are ever crying to the God of their spirit for the supply of their emptiness out of His fulness--these have the kingdom. All that they are furnished with is from God,sought from Him, given by Him, known to be His gift, and used as His. These are the God-marked of the earth. These are the children of the kingdom; they in whose heart and purpose it is to do the will of the Father in Heaven, Why shall they possess the kingdom for ever? Because they have overcome. By the power given to them they have overcome evil, and only good remains; and good is the final, the everlasting, the all-absorbing power of this universe. (D. Wright, M.A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain SECT. XXVII.—THE KINGDOM OF THE SAINTS OF THE MOST…
HOMILETICS
SECT. XXVII.—THE KINGDOM OF THE SAINTS OF THE MOST HIGH (Chap. Dan_7:18; Dan_7:22; Dan_7:27)
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‘The saints shall take the kingdom.” A striking feature in the kingdom predicted in this vision of Daniel is that, while it is distinctly said to be given to the Son of Man, it is just as distinctly said, and that twice over, to be given to the saints, or to the people of the saints of the Most High, and that the saints take the kingdom. Although this circumstance has been slightly referred to under the preceding section, in connection with the administration of the kingdom of the Son of Man, yet from the prominence given to it and its threefold repetition in the vision it demands a separate consideration. We notice—the saints to whom the kingdom is given; the kingdom itself; the sense in which it is given to the saints; the suitableness of the appointment; and the beneficial results.
I. The saints [211]. Saints denote holy or sanctified persons. The term is applicable both to angels and men. Here it is the latter. “Holy” means separated from sin, and separated to God and His service. The former may be called the moral, the latter the official meaning of the term. Whatever is set apart to God and His service or use may be called holy in the official sense. Men thus set apart are or ought to be holy also in the moral sense, holy in heart and life, or separate from sin. This is the sense in the text; hence they are called “saints of the Most High,” such as are both separated to His service, belonging to Him as His own, made saints by Himself, and approved by Him as such. This far removed from the profane caricature of Papal canonisation. Men are made saints by the mighty power of divine grace, renewing them in the spirit of their mind, making them spiritually alive from being dead in trespasses and sins, and rendering them “new creatures,” or a new creation in Christ Jesus. This is especially the work assigned to the Holy Ghost, and such are said to be “born of the Spirit.” Baptism with water is the sign, but not the instrument of it. Cornelius, and thousands more, were born again of the Spirit before they were baptized; while Simon the sorcerer, like millions more, though baptized with water, was never born again at all. The instrument in the new birth, in the case of any beyond infancy, is the Word of truth. “Being born again,” says Peter, “not of corruptible seed but of incorruptible, by the Word of God, that liveth and abideth for ever.” “Of His own will,” says James, “begat He us by the Word of truth.” It is by the same instrument that the work of holiness or sanctification is carried on in the saints afterwards. “Sanctify them through Thy truth; Thy Word is truth.” “Now ye are clean through the Word that I have spoken unto you.” “That He might sanctify and cleanse it (the Church) with the washing of water by the Word” (Joh_17:17; Joh_15:3; Eph_5:26). This renewing and sanctifying of the soul by the Holy Ghost is effected in union with Christ, as members of His body and branches in Him as the true Vine,—“sanctified in Christ Jesus.” The work is carried on here in the body of flesh, but is only perfected when the body is either put off at death or changed at the Lord’s coming. Hence “the spirits of just men made perfect.” Men may be truly saints here, but only perfected saints hereafter. This saintship or sanctified condition is peculiar to no nation or class. There is, however, also a federal or covenant holiness which may belong to a nation or class, and which, like official holiness, may exist without holiness in heart and life. Thus the Jews were a holy, because a covenant people, chosen by the Lord as a people for Himself. Thus baptized Christians and the children of such are federally holy, as taken outwardly into the Christian covenant, and professedly given up to God in baptism, though, alas! too often, like the Jews, far away from moral and personal holiness. The saints of the Most High are not merely federally and officially, but morally and personally holy; holy as God is holy, and pure as God is pure, partakers of the divine character, and possessing the same holiness in kind though not in degree. In the Old Testament such were chiefly found among the Jews, to whom pertained the adoption and the giving of the law, as well as the covenants and the promises. In the New Testament they are found both among Jews and Gentiles of every nation, people, and tongue. It is of such that the kingdom of the Son of Man, identical with the kingdom given to the saints, consists. Hence the commission: “Go ye and teach (disciple) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” While He is King of the Jews, He is also “Lord of all.” There appears, therefore, no reason for limiting the term in the text, especially as the vision has obviously its fulfilment, not in Old, but in New Testament times. A more difficult question perhaps might be, Are they the glorified saints, or saints still in the body, or both? [212] If the giving of the kingdom to the saints is to be understood in the sense of reward, as in that sense it is given to the Son of Man, then it would seem that the saints here indicated are those who, like Paul, have fought the good fight, have finished their course, and have kept the faith, and so have now received the crown of righteousness from the hand of the righteous Judge at His appearing. On this supposition they are those who have overcome, and so have received power from Christ “over the nations to rule them,” and have been made to sit down with Him on His throne. It would be the fulfilment of the promise, “Ye are they that have continued with me in my temptations, and I appoint unto you a kingdom, even as my Father hath appointed unto me” (Luk_22:28-29). Other parallel passages would be Rev_5:9-10; Rev_17:18; Rev_20:4. In this case, the saints would be those who should be raised from the dead at the Lord’s appearing, according to 1Co_15:23, and 1Th_4:16, together with those who should be alive at His coming (1Co_15:51-52; 1Th_4:17). However, even in respect to the saints then still in the body, and constituting the renewed subjects of the millennial kingdom in general, with converted Israel in particular, it would still be true that the saints take the kingdom, all civil government being then exercised by the holy persons in subordination to Christ and His glorified Bride.
[211] “Saints.” According to Keil, these are neither the Jews, who are accustomed to call themselves “saints,” in contrast with the heathen (as V. Lengerke, Maurer, Hitzig, &c., think), nor the converted Israel of the millennium (as Hofmann and others believe); but, as we argue from Exo_19:6; Deu_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. Auberlen, like Hofmann, understands the Jews still on earth to be the saints meant in this vision of Daniel. “By ‘the people of the saints of the Most High,’ to whom dominion is given, Daniel evidently could only understand the people of Israel, as distinguished from the heathen nations and kingdoms, which were to rule till then. In this point Roos, Preiswerk, Hofmann, agree with Hitzig, Bertholdt, and others. The prophet’s words refer to the re-establishment of the kingdom of Israel, concerning which the disciples asked immediately before the ascension.” Œcolampadius and others understood the faithful reigning with Christ in the celestial kingdom. Willet, however, justly observes that the kingdom is not said to be in heaven, but under heaven, and therefore on earth. Some, as Pellican and Bullinger, thought the Church of Christ is indicated, commencing while the other monarchies were still standing, and propagated over all the world in the time of the fourth beast or Roman Empire. Willet thinks the kingdom is the spiritual dominion of the Church, commencing when the other monarchies are extinguished; beginning in this world, but perfected at the Lord’s second Advent, the saints reigning in grace here and in glory hereafter.
[212] “Among the saints who are called to reign with Christ,” says Auberlen on Rev_20:4, “the martyrs of ancient and modern times are mentioned first; they become most like to the Lord Jesus in their suffering and death, and are therefore nearest Him in His life and reign.… And the Saviour teaches expressly that at His second coming as King of the kingdom, He shall place one servant over ten cities and another over five, according to the measure of faithfulness they showed during His absence (Luk_19:11). Next to the martyrs are mentioned all who had not worshipped the beast, be it in more remote times or in the last days, which are referred to by the image and the mark upon their forehead, as will appear from a comparison with Rev_13:14-17. Worshippers of the beast are all they that take the powers of this world as a reality and serve it, instead of looking to things invisible and future (2Co_4:17).… Hence our passage refers to the whole congregation of believers who are born of God, to God’s Church gathered out of Israel and the Gentiles (Rom_8:17).… Immediately connected with the resurrection of the dead is the transfiguration of those who will be then living on the earth; and the living thus changed, freed from the weight of the earthly and corruptible, and transported into the essential liberty of spirit, can now, even as the transfigured Saviour ascended up on high, be caught up into the clouds to meet the returning Lord in the air (1Th_4:17). The New Testament tells us that instead of the devil, the transfigured Church of Christ shall rule the world; while the Old Testament informs us that instead of the heathen beast, the holy people of Israel shall do so. Both agree in what is of central importance, that it is Christ, the Son of Man, who now rules humanity by His transfigured Church in heaven and by His people Israel on earth.” Calvin observes that in consequence of the intimate union between Christ and His Church, what belongs to the Head is transferred to the body; that the supreme power is constantly promised by the prophets to the Church, especially by Jesus Christ, who often predicts its complete supremacy; and that while the Church reigns by itself, Christ, its only supreme Head, obtains dominion therein.
II. The kingdom itself. This appears to be the same as that of which the interpreting angel had already spoken as the kingdom given by the Ancient of Days to the Son of Man—the kingdom of which Christ is the Head and King, and which was to take the place of the kingdoms of this world, or of the four monarchies, which shall have disappeared as the chaff of the summer threshing-floor (chap. 2) The same dominion, rule, and kingdom that is given to Christ is given to the saints as Christ’s members, who are to reign and be glorified with Him, and to sit with Him on His throne; to whom He Himself was to give authority over the nations, to rule them along with Him, and whom He was to appoint a kingdom as His Father had appointed to Himself. The kingdom is given by the Ancient of Days to Christ, and by Christ is given to His Church or Bride, to possess it along with Him, and be associated with Him in its government. The kingdom is heavenly in its origin and character, but has its place not in heaven but on earth, over and among the nations and peoples inhabiting it. While having its earthly visible and material side, like its predecessors, it will be spiritual and holy in its character, consisting not in meats and drinks, but in righteousness and peace, and joy in the Holy Ghost; the kingdom that has been so long prayed for, when God’s will shall be done on earth as it is in heaven. From heaven, wherever that may be, the saints will rule the earth with Christ, while the saints on earth shall rule subordinately with them. The “kingdom of the world” shall become “the kingdom of our Lord and of His Christ,” or His anointed members (Rev_11:15, R.V.)
III. The sense in which the saints shall take the kingdom. This appears to be the same as that in which Christ Himself takes it. The angel indicates no difference; only that Christ receives it directly from the Ancient of Days, which the saints are not said to do, they receiving it mediately from or virtually in Christ, whose members and whose Bride they are, forming with Him one body and one Christ (Rev_11:15; 1Co_12:12). Christ the Head receives the kingdom from the Father as His reward for the accomplishment of His mediatorial work given Him by the Father to do as His Righteous Servant (Php_2:6-10). His members receive it also as a reward from Christ, whose servants they were, and to whom they were enabled to be faithful even unto death. “If any man will serve me, let him follow me; and where I am there shall also my servant be. If any man serve me, him will my Father honour.” “Be thou faithful unto death, and I will give thee a crown of life.” “He that overcometh, and keepeth my words unto the end, to him will I give power over the nations.” “Ye are they which have continued with me in my temptations; and I appoint unto you a kingdom, even as my Father hath appointed me” (Joh_12:26; Rev_2:10; Rev_3:21; Luk_22:28-29). The saints take the kingdom as heirs of God and joint-heirs with Christ. One with Christ, they share with Him in His glory and reign, as they shared with Him before in His humiliation and suffering. They possess the kingdom, and exercise kingly rule and authority with and under Him, as the priest-kings whom He made such by His grace after redeeming them by His blood (Rev_1:5-6; Rev_5:9-10). With the members as with the Head, it is first humiliation and then glory: “Out of prison he cometh to reign” (Ecc_4:13). They take the kingdom, not as the kings of the world, as a matter of earthly ambition, or through carnal relationship, or by skilful management, intrigue, and violence, or as conquerors with garments rolled in blood. They take it as a gift of grace from their loving Husband and King, whom it was given them by the same grace lovingly to follow and obey even unto death. They take and possess the kingdom, not for the gratification of personal ambition, or selfish desires, or carnal pleasures, from which, as saints, they are for ever separated; but for the glory of Him who created all things for Himself, and of His Son who redeemed them by His blood, as well as for the happiness of a regenerated world and wide-extended universe. For the same high and holy ends will the saints then still in the flesh, and Israel more especially, exercise in a subordinate capacity the rule which the King Himself in His wisdom shall assign to them. [213]
[213] “Take the kingdom.” Calvin refers the taking of the kingdom by the saints to the time when, after the promulgation of the Gospel, the kingdom of God and of the saints obtained some fame and celebrity in the world. In another place, however, he remarks that the slaying of the fourth beast and the giving the kingdom and authority to the people of the saints does not seem to have taken place yet; whence all Christian interpreters agree in treating this prophecy as relating to the final day of Christ’s Advent He himself thinks the saints began to reign under the whole heaven when Christ ushered in His kingdom by the promulgation of it; and that though Daniel does not here predict occurrences connected with the Advent of Christ as Judge of the World, but with the first preaching of the Gospel, yet he notwithstanding draws a magnificent picture of Christ’s reign, embracing its final completion. The taking of the kingdom was in like manner interpreted by the early Fathers as referring to the general spread of Christianity after the first Advent of Christ. So Dr. Lee and Professor Bush.
IV. The suitableness of the appointment. There is something suitable in the thrice-repeated declaration that the saints of the Most High, or truly holy persons, shall take the kingdom. In the preceding empires, and ever since Nimrod, the “mighty hunter before the Lord,” began to be “a mighty one on the earth,” the “vilest of men” have often been “exalted” to kingly power, and, as a consequence, the “wicked have walked on every side” (Psa_12:8). For wise and holy reasons, God, in His mysterious providence, often sets over kingdoms the “basest of men,” when, as a natural result, the land is filled with misery and crime (Dan_4:17). Selfish and godless rulers have constituted a part of the present state of earthly things. Natural, so long as “the whole world lieth in the evil one” (1Jn_5:19, R.V.) Evil rulers a part of the evil entailed by the Fall, and often the chastisement of the sins of the people. What the world wants and longs for, but seldom obtains, is wise, upright, disinterested rulers, ruling in the fear of God and for the best interests of their subjects. Such is the state of things predicted in the text. Something suitable and becoming when holy men, separated from sin and selfishness, bearing the image and character of the God whose name and nature is love, and who is “righteous in all His ways and holy in all His works,” shall take, and, by divine gift, possess the kingdom. Such have learned to rule by being first taught how to obey, and have been trained to reign with Christ hereafter by suffering with Him here. Such fitted to rule by imbibing the spirit and walking in the steps of Him who was meek and lowly in heart, and who pleased not Himself, but went about doing good. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” “Blessed are the meek, for they shall inherit the earth” (Mat_5:3; Mat_5:5).
V. Its beneficial results. The happiness of subjects greatly bound up with the character and government of their rulers. “The king by judgment establisheth the land.” “When the righteous are in authority, the people rejoice; but when the wicked bear rule, the people mourn” (Pro_29:2; Pro_29:4). Seen in a measure in the rule of David, as compared with that of many who succeeded him. Limited examples also in our own Alfred, and in her who now sits upon his throne. The best of rulers, however, in the present state of things, able only to produce partial results, both from their own imperfect spiritual condition and that of their ministers and coadjutors in the government, their short continuance in power, the evil state of things already existing, and the hostile influences, visible and invisible, which oppose them. From these impediments the reign of the saints of the Most High in the millennial kingdom of the Son of Man will be greatly exempt, so that their rule will be naturally one of the highest beneficence, and attended with the happiest results to humanity [214]. The state of things in the world, under a government in which a King (Messiah) shall reign in righteousness, and princes (the saints associated with Him) shall rule in judgment, represented by the prophets under such imagery as the following: “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf, and the young lion, and the fatling together, and a little child shall lead them.” “He shall come down like rain upon the mown grass; as showers that water the earth. There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon; and they of the city shall flourish like grass of the earth” (Isa_11:6-9; Isa_65:25; Psa_72:6; Psa_72:16). Without any figure, “Then shall the earth yield her increase, and God, even our own God, shall bless us. God shall bless us, and all the ends of the earth shall fear Him” (Psa_67:6-7). The subject suggests—
[214] “Not only,” says Auberlen, “does the evil spiritual influence which the prince of this world exerted on humanity in the preceding ages cease, but, in place of it, the transfigured Church of God obtain a most blessed dominion over the world. Christianity will pervade the world and all relations of life in spirit and in truth.… It is upon this present earth that it must be shown and proved that the devil, who pretended to be its rightful lord, was only a usurper; man, who was created to ‘have dominion over the earth,’ is to rejoice over his world with full, unmixed, holy joy. Every legitimate and true ideal will then become a reality.”
1. Cause of rejoicing in the prospect presented by the text. It was as a ground of comfort and a matter of rejoicing that it was three times announced to Daniel that the saints should take and possess the kingdom. It was intimated as good tidings not only for the saints themselves, who, instead of being given into the hands of oppressors and persecutors, despised and down-trodden, and often counted as sheep for the slaughter, should have the rule and government of the nations committed to them, but for the world who should reap the benefit of such a state of things. Whether it be the saints that have finished their course of suffering and service on earth, and now are glorified according to the promise, or whether it be the saints still living in the flesh, be it Jews or Gentiles, or both, it is for every lover of his kind to rejoice that a day is coming when truly holy persons, and only such, shall hold the reins of government, and administer a righteous and beneficent rule over the nations, in loyal and loving subordination and obedience to the Prince of Peace. That saints, renewed and sanctified in Christ, transformed into His image, and breathing His spirit of meekness, humility, and love, and at the same time guided by a wisdom that is from above, pure, peaceable, and gentle, full of mercy and of good fruits, instead of the wisdom that is earthly, sensual, and devilish—that such shall be the only rulers that the earth shall know, and that their rule shall be at the same time the rule of the Son of Man, with all power in heaven and earth, is surely a consummation devoutly to be wished, and a prospect greatly to be rejoiced in.
2. The blessed consequence of a faithful adherence to the Saviour. The saints shall take the kingdom. Believers are made kings and priests already. They are princes even now, but in disguise. They travel to their inheritance incognito. It doth not yet appear what we shall be, but we do know that a crown of glory awaits every faithful follower of Jesus, however poor his condition may be now. If we suffer with Christ, we shall also reign with Him. Suffering with Him now, we shall be also glorified with Him hereafter. When He who is our life shall be manifested, we shall also “with Him be manifested in glory” (Col_3:4, R.V.) The humblest follower of Jesus, faithful unto death, shall receive a crown of life, and shall sit down with Christ in His throne, sharing with Him in His kingly glory, and in the government of a renewed world. They shall reign with Christ. “The saints shall judge the world. Know ye not that we shall judge angels?” (1Co_6:2-3). It matters not how the saints shall reign or exercise the kingly authority that shall be committed to them. What we know not now we shall know hereafter. Enough that the thing is true. If we suffer with Him, we shall reign with Him. Let this be our comfort under the burden and heat of the day, and let it animate us to use unfaltering perseverance in a cause of faithful self-denying service, till the Master shall please to call us from the field.
3. The character of the future blessedness of the saints. They shall possess the kingdom. They shall thus have noble work to do, honourable and dignified service to employ them. His servants shall still serve Him, and they shall serve Him in the highest form of service. They shall find abundant scope for the sanctified faculties which they shall possess, and have ample field for the exercise of the Christ-like disposition which shall animate them. Renewed in the image of the universal Ruler, they shall have the employment restored to them which was originally bestowed upon man at his creation, but was lost through the Fall. Their blessedness will not be mere rest, but rest from trouble, sin, and bondage, with a holy and happy employment which shall become their position as sons of God and brethren of the King of kings, and in which they shall with Him still contribute to the glory of the Creator and the happiness of His creatures. They will thus not only be made to resemble their Lord and Husband, but be kept in closest sympathy and fellowship with Him, as sharing in the government that shall be upon His shoulders. What was their chief happiness on earth will thus be perfected in glory. Their kingly and princely office they will also be enabled to discharge without fatigue, and without the grief of being continually opposed and thwarted in their benevolent endeavours by the wily and watchful enmity of him who was the great adversary of God and man, but who shall then be under a divine restraint, so as no more to deceive the nations (Rev_20:4).
4. The privilege of believers to be employed now in a way that shall be both an anticipation of their future blessedness and their preparation for it. This is that of seeking, according to our gifts and opportunities, to promote the objects aimed at by Christ Himself and the saints that shall reign with Him over the earth—the glory of the Creator and the happiness of men, as experienced in His favour and service. To promote this twofold object is the work given to believers to do now, more especially by communicating the knowledge of the Saviour, and persuading men to be reconciled through Him to God. The Saviour’s parting commission to His Church, “Ye shall be witnesses unto me, both in Jerusalem, and in Judea, and in Samaria, and to the uttermost parts of the earth.” “Preach the Gospel to every creature.” “Shine as lights in the world, holding forth the Word of life.” “Others save with fear, pulling them out of the fire.” For this blessed though now often trying and self-denying service He has promised and bestowed abundant qualification in the gift of His Holy Spirit: “Ye shall receive power after that the Holy Ghost is come upon you” (Act_1:7-8). Such employment here, in whatever way and in whatever circumstances, a blessed anticipation of and preparation for our future employment when the saints shall take the kingdom. It was the faithful servant to whom it was said, “Have thou authority over ten cities.” Nor will the painful trials and deep sorrow which we may be called to experience in connection with a faithful endeavour to serve Christ and our fellow-men in the present state, be the least part of our preparation for the higher service that awaits us when all tears shall be wiped away.
5. Our interest to make sure our place now among the saints who shall possess the kingdom. Regard to one’s own interest makes this the first object we should be concerned to secure. The day is hastening when to have neglected this will appear the height of madness. To throw a fortune, a dukedom, a kingdom away, will one day soon appear to be reason and sense compared with the throwing away the opportunity of obtaining a place among those who shall in a few short years possess a kingdom that shall never pass away. That place is to be secured simply by a sincere and cordial acceptance of the Saviour whom God in His love has provided for a lost and guilty world, that Son of Man who came to seek and to save that which is lost. “To as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” That Son of Man who shall come one day in His glory and all His saints with Him, comes now in His Gospel to each man and woman who hears it, and offers him freely Himself, and along with Himself a place among His saints who shall hereafter with Himself possess the kingdom. Reader, have you cordially accepted Him? Is He yours? Are you among His redeemed people? If not, accept Him now, and take no rest till by His grace you are enabled joyfully to say, “My Lord and my God!”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain saints vs. Dan 7:18; Dan 7:22; Dan 7:25; Dan…
saints vs. Dan 7:18; Dan 7:22; Dan 7:25; Dan 7:27. That church saints will also share in the rule seems clear from; Act 16:17; Rom 8:17; 2Ti 2:10-12; 1Pe 2:9; Rev 1:6; Rev 3:21; Rev 5:10; Rev 20:4-6.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:18 The holy people (also in 7:21-22, 25, 27)…
7:18 The holy people (also in 7:21-22, 25, 27) are people who belong exclusively to God and share his character. In Daniel’s era it referred to the people of Israel. • Only the Most High God can declare what the end of history will be. Other ancient writers spoke of the ages or eras of earthly history, but none knew how it would all end.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.