Exegetical and Hermeneutical Commentary of Daniel 7:18
But the saints of the most High shall take the kingdom, and possess the kingdom forever, even forever and ever.
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 ( asid) 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).
the Most High ] See on Dan 3:26. The Hebraizing (and plural) form found here ( ) 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.
Fuente: The Cambridge Bible for Schools and Colleges
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 – eleyonyn – 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 ‘elohym 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.
Fuente: Albert Barnes’ Notes on the Bible
Dan 7:18
But the saints of the Most High shall take the kingdom.
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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, 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Christs kingdom is the last kingdom, never any shall succeed after that.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. the Most Highthe emphatictitle of God in this prophecy, who delegates His power first toIsrael; then to the Gentiles (Dan 2:37;Dan 2:38) when Israel fails torealize the idea of the theocracy; lastly, to Messiah, who shall ruletruly for God, taking it from the Gentile world powers, whose historyis one of continual degeneracy culminating in the last of the kings,Antichrist. Here, in the interpretation, “the saints,” butin the vision (Dan 7:13; Dan 7:14),”the Son of man,” takes the kingdom; for Christ and Hispeople are one in suffering, and one in glory. TREGELLEStranslates, “most high places” (Eph 1:3;Eph 2:6). Though oppressed by thebeast and little horn, they belong not to the earth from which thefour beasts arise, but to the most high places.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Jude 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, 1Co 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:
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 Da 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.
Fuente: John Gill’s Exposition of the Entire Bible
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: —
Fuente: Calvin’s Complete Commentary
HOMILETICS
SECT. XXVII.THE KINGDOM OF THE SAINTS OF THE MOST HIGH (Chap. Dan. 7:18; Dan. 7:22; Dan. 7:27)
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 noticethe 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 Lords 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 Lords 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 prophets words refer to the re-establishment of the kingdom of Israel, concerning which the disciples asked immediately before the ascension. colampadius 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 Lords 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 Gods 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 Manthe 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 Christs 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 Gods 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 Christs 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 Christs 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 devilishthat 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 earththe 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 Saviours 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 ones 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!
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
DISCOURSE: 1135
THE REIGN OF THE SAINTS
Dan 7:18. The saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.
THE vision of Daniel contained in this chapter accords with that which had before been vouchsafed to Nebuchadnezzar, and interpreted by Daniel himself [Note: Dan 2:31-45.]. To Nebuchadnezzar it had appeared as a great image, the various materials of which denoted four successive kingdoms, which would yield at last to one universal empire established on their ruins. To Daniel it appeared as four wild beasts, which would successively prevail; till at last the kingdom of the Messiah should be erected, and reduce every adverse power to a state of complete subjection. To Nebuchadnezzar, who saw nothing but glory in the rise and fall of empires, the idea of a glorious image was most suited: but to Daniel, who viewed the malignant dispositions which produced such revolutions, and the miseries that were occasioned by them, they were more fitly represented under the notion of wild beasts, tearing and devouring one another. But in the vision of Daniel there were revealed many additional circumstances, which very greatly interested him, and which he earnestly desired to have explained. The last of the four kingdoms was to be broken into ten smaller kingdoms, represented by ten horns; amongst which a little horn, that had eyes, and a mouth speaking very great things, grew up. This little horn (which seems evidently to denote the Papal power) was to make war with the saints; and, after grievously afflicting them for one thousand two hundred and sixty years, to be itself destroyed, and the kingdom to be given to the saints.
On that part of the subject that relates to the little horn, we shall be silent; because the stating of different opinions respecting it would be unprofitable to those who are hungering for the bread of life: but that part which is contained in our text will be edifying to us all: we shall proceed therefore to consider,
I.
The event predicted
The establishment of the Redeemers empire upon earth is that which is foretold in the preceding verses [Note: ver. 13, 14.], and which in reality is meant in the passage now before us. But the kingdom is called the kingdom of the saints, because it will be entirely composed of saints, and altogether under their government [Note: ver. 22, 27.]. That they shall possess it we can have no doubt; and when the time shall arrive, so universal will the reign of piety be, that it will appear as if all the saints who have ever lived upon the earth had risen again, and as if Christ himself had come down again from heaven to reign over them [Note: Rev 5:10; Rev 20:4. Some contend for a literal accomplishment of these predictions: but the view here given of them is greatly to be preferred.]. But respecting the saints there are two things which it will be proper to shew,
1.
How they will take possession of the kingdom
[They will not do this by force, unless indeed by the holy violence of faith and prayer: in that respect the kingdom of heaven suffereth violence, and the violent take it by force: but in respect of any exertion on their part to usurp dominion, it will not so much as enter into their minds. Divine grace will have taught them to be subject to the powers that be; and that not only for wrath, but for conscience sake. If they lived even under a Nero, they would, notwithstanding all his cruelty, regard him as Gods minister, whom, by any other means than those which the law itself admits, they are bound not to resist [Note: Rom 13:1-5.]. No man can act as becometh a saint, if he be not found amongst those that are quiet in the land.
It is through the intervention only of Gods power that they are exalted to posts of honour, and invested with authority over their fellow-creatures. In the days of old, the enemies of God were overruled to execute his will, in the elevation of a Joseph and a Daniel to the command of mighty empires, and of the Hebrew youths to the government of extensive provinces: but at the time to which our text refers, the subjects, as well as the governors, shall all be converted to the faith of Christ; and kings, no less than others, shall submit to the authority of Christ; yea, all kings shall fall down before him, all nations shall serve him. There will not need any human efforts to subvert the government of the ungodly: God himself will change, not the persons, but the principles, of those who are in the seat of judgment; and will press into his own service all their faculties and all their powers. Thus without any public commotions will the work be effected: The stone that will break in pieces all adverse powers will be cut out without hands; and the kingdom will be erected, not by might, nor by power, but by my Spirit, saith the Lord of Hosts.]
2.
How they will administer it
In this they will differ widely from the monarchs of this world: they will consult, not their own will, but the will of their heavenly Father; and seek, not their own glory, but his. Every nation will have a theocracy, such as obtained in the days of Moses, and of the Judges. Men will be invested with authority indeed; but the Lord Jesus Christ will be the one Head over all: his laws will be the ground-work of every law that shall be enacted, and his glory the end of every ordinance that shall be administered. Kings will be the nursing-fathers of the Church, and queens her nursing-mothers. Judges and magistrates will distribute justice with the utmost possible fidelity, all in their several places fearing God and working righteousness. All the minor offices in the State shall be executed in like manner with the strictest integrity: officers of every description will be peace, and exactors righteousness: no violence of any kind will be heard [Note: Isa 60:17-18.] in any of the departments of civil government; nor will any interest be consulted but that of the whole community.]
Such is the event which in Gods own time we assuredly expect: and from the description already given it is easy to anticipate,
II.
The advantages that will accrue from it
Let us notice,
1.
Those of a temporal nature
[The first that occurs to our minds is this, that there will be no more foreign wars. The history of the world for four thousand years has been little else than a recital of murderous and desolating wars: but in that day, we are told, that swords shall be beaten into ploughshares, and spears into pruning-hooks: nation shall not rise against nation, neither shall they learn war any more. What a blessing this will be, can scarcely be estimated by us, who have for so long a period been exempt from the horrors of war; but in those countries where its desolating progress has been felt, this will appear a blessing of no small moment. As wars will cease among the nations of the earth, so in the different nations there will be no domestic feuds. Judah will no more vex Ephraim, nor Ephraim envy Judah. The wolf and the lamb shall dwell together in perfect harmony: the noxious qualities of the human heart shall be universally restrained: love alone will reign in every circle: they shall not hurt or destroy in all Gods holy mountain, because the knowledge of the Lord shall cover the earth as the waters cover the sea [Note: Isa 11:6-9.]. We may further add, that in that day there will he no personal wants. Now a great portion of the human race are oppressed with want, so as scarcely to know how they shall provide bread for the morrow: but in that day it will be as on the day of Pentecost, not literally indeed, but in effect, all delighting to supply the necessities of their fellow-saints. As in the wilderness he that gathered much had nothing over, and he that gathered little had no lack, so in that day will the abundance of some be a supply for the want of others, that, as far as will conduce to the welfare of the whole, there may be equality [Note: 2Co 8:13-15.].]
2.
Those of a spiritual nature
[Vast will be the increase of light in that day: the light of the moon shall be as the light of the sun, and the light of the sun seven-fold, as the light of seven days. Hitherto the greatest part of the world have sat in darkness and the shadow of death: but then many shall run to and fro, and knowledge shall be increased; and such shall be the fruit of their exertions, that all men shall be made to know the Lord, from the least to the greatest. The diffusion of Divine knowledge will then be a national object: men shall not then be put into the ministry to supply them with a piece of bread, but to feed the flock of God, over which the Holy Ghost has made them overseers: and patrons will exercise their power for God, to provide the people with pastors after Gods heart. The people also, whilst flocking to the church as doves to their windows, will so receive the word, that it will universally have free course and be glorified among them.
Together with light, there will be among all classes a great augmentation of peace and joy. The sun shall be no more their light by day, neither for brightness shall the moon give light unto them; but the Lord shall be unto them an everlasting light, and their God their glory. Nor shall their joy be so variable as at present: their sun shall no more go down, neither shall their moon withdraw itself; for the Lord shall be unto them an everlasting light; and the days of their mourning shall be ended [Note: Isa 60:19-20.]. To this happy state of the Church shall the reign of the saints essentially contribute: for the zeal of the pastors, the spirituality of the people, and the more abundant effusion of the Holy Spirit upon the souls of men, will all conspire to turn the wilderness into a garden, and to make the desert rejoice and blossom as the rose: yea, it shall blossom abundantly, and rejoice even with joy and singing [Note: Isa 35:1-6; Isa 35:10.].
There will also be a far larger measure of holiness pervading the world. The Canaanite will then be no more in the land. The people will be all righteous [Note: Isa 60:21 and Zec 14:20-21.]: and surprising will be the beauty and fertility of every plant which the Lord hath planted [Note: Hos 14:5-7.]. To this also will the reign of the saints greatly contribute. Sin of every kind will be discountenanced, and iniquity, if any still exist, will be constrained to hide its head ]
Address
1.
Let none be ashamed of being accounted saints
[This name, which God so highly honours, is with many a term of reproach. But happy are they who are counted worthy of this shame. The day will ere long arrive, when they shall have far higher honours than man can bestow. We who are now alive may not live to see the day predicted in our text; but, if not, we shall see a happier day, when, having suffered with Christ, we shall reign, and be glorified together with him. Verily for all the saints there is a kingdom provided; and they who look forward to it shall not be disappointed of their hope [Note: 2Ti 4:8. Rev 3:21.] ]
2.
Let all endeavour to help forward the expected day
[God will make use of instruments, just as he did in the apostolic age: and we apprehend he is evidently preparing the way for the fuller diffusion of his Gospel by the various efforts which his people are now making in every quarter of the globe. He is causing his word to be translated into the different languages of the world, that all may be able to read in their own tongue the wonderful works of God. He is sending forth missionaries into different and distant parts; and is uniting myriads of people in the blessed work of instructing the benighted heathens. Let all these works then be dear to you; and help them forward to the utmost of your power: so may we hope that ere long the crooked places may be made straight, and the rough places plain, and that all flesh shall see the salvation of God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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
Shall take the kingdom.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the saints = the holy ones: i.e. God’s People Israel.
the MOST HIGH. Chaldee. ‘elyonin. Same as Hebrew. ‘elyon. App-4. Here plural = the Messiah Himself in relation to dominion in the earth. Dan 7:27 shows that a Person is intended, not a place.
take = receive. As in Dan 5:31; Compare Dan 2:6.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 7:18
Dan 7:18 But the saintsH6922 of the most HighH5946 shall takeH6902 the kingdom,H4437 and possessH2631 the kingdomH4437 for ever,H5705 H5957 even for everH5705 H5957 and ever.H5957
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.
In Rev 5:9-10 John wrote of the Christians as kings and priests possessing the kingdom, “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth.” When speaking to Mary before Jesus was conceived, Gabriel said this, “And he [Jesus] shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luk 1:33). Jesus Christ rules His kingdom from Heaven and His kingdom is given to His saints who both rule and serve on the earth as kings and priests in His name. Christians of all times need to bear in mind that inspired scripture refers to us as kings and priests. In the eyes of God, saints on earth are kings. Poor kings and poor priests were always judged accordingly. Let us observe and learn from their examples and strive to be good kings and priests, reigning as kings on earth and serving Christ acceptably.
Fuente: Old and New Testaments Restoration Commentary
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.
Fuente: Scofield Reference Bible Notes
the saints: Dan 7:22, Dan 7:27, Psa 45:16, Psa 149:5-9, Isa 60:12-14, 2Ti 2:11, 2Ti 2:12, Rev 2:26, Rev 2:27, Rev 3:21, Rev 5:10, Rev 20:4
most High: Chal, high ones, that is, things, or places, Eph 1:3, Eph 6:12
Reciprocal: Jdg 5:13 – he made Isa 14:2 – whose captives they were Isa 24:23 – before his ancients gloriously Dan 7:14 – an everlasting Mic 4:1 – the mountain Mic 4:8 – the first Mal 4:3 – tread down Mat 6:13 – thine Luk 11:2 – Thy kingdom 1Co 6:2 – the saints Rev 11:15 – The kingdoms Rev 22:5 – and they
Fuente: The Treasury of Scripture Knowledge
Verse 18. Saints of the Most High are members Of the kingdom that the God of heaven was to set up. Take the kingdom is equivalent to “break in pieces and consume these kingdoms*’ in chapter 2: 44. possess . , . for ever and ever means the overthrow of world empires by the Influence of the church, and this influence was to last always.
Fuente: Combined Bible Commentary
7:18 But the saints of the {f} most High shall take the {g} kingdom, and possess the kingdom for ever, even for ever and ever.
(f) That is, of the most high things, because God has chosen them out of this world, that they should look up to the heavens, upon which all their hope depends.
(g) Because Abraham was appointed heir of all the world, Rom 4:13 , and in him all the faithful, therefore the kingdom of him is theirs by right, which these four beasts or tyrants would invade, and usurp until the world were restored by Christ. And this was to strengthen and encourage those that were in troubles, that their afflictions would eventually have an end.
Fuente: Geneva Bible Notes
The saints of the Highest One (Dan 7:22; Dan 7:25; Dan 7:27) probably refer to believers of all ages (Dan 7:27). [Note: Ibid.; Campbell, p. 85.] J. Dwight Pentecost wrote that they are believing Jews alive when Christ returns, "not believers of the Church age," since God did not reveal the church’s existence in the Old Testament. [Note: Pentecost, p. 1352.] They will receive the (fifth) kingdom and will possess it forever. People will have a share in the Son of Man’s everlasting kingdom after He establishes it. This involves reigning with Christ (cf. Mat 25:14-30; Luk 19:11-27; 2Ti 2:12; Rev 5:10; Rev 20:4; Rev 20:6; Rev 22:5). This kingdom will begin with the return of Christ to the earth, continue for one thousand years on the earth, and then continue in the new heavens and new earth forever. This scenerio corrects the objection of some that this kingdom cannot be millennial since the angel said it would last forever. [Note: E.g., Young, p. 157.]
"The reason for emphasizing the participation of God’s people in the final kingdom seems to be that it is a literal, earthly kingdom, replacing the previous empires of men, rather than a spiritual domain, a sort of ideal kingdom of God consisting only of the Lord himself." [Note: Archer, "Daniel," p. 93.]