FAITH FUNDAMENTALS IN PROPHECY

“And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” Daniel 7:27 (KJV)

ABSTRACT

The community cultivates total submission to God’s everlasting kingdom, purges every influence of Babylon, lives as citizens of heaven, and faithfully warns neighbors to prepare for the judgment and the saints’ possession of the kingdom.

Can Four Beasts Devour God’s Plan?

Daniel’s seventh chapter unveils a prophetic panorama that guides the faithful community through every closing scene of world history. The prophet saw four great beasts rising from the troubled sea of nations, each representing a world empire destined to rise and fall by divine appointment. The angel himself explained the meaning of these symbols when he told Daniel, “These great beasts, which are four, are four kings, which shall arise out of the earth” (Daniel 7:17, KJV), and thereby fixed the prophetic outline. The final outcome of the vision rests upon the covenant promise that “the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever” (Daniel 7:18, KJV), which secures the believer’s hope through every trial. The Son of man receives a dominion that stands beyond every earthly reversal, for Daniel testifies, “And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Daniel 7:14, KJV), binding all ages together in one unbroken promise. The psalmist anchors the same confidence in God’s rule over the nations when he proclaims, “For the kingdom is the LORD’S: and he is the governor among the nations” (Psalm 22:28, KJV), to remind the saints of divine sovereignty. Daniel also beheld the heavenly court session opened in solemn judgment when he recorded, “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire” (Daniel 7:9, KJV), and thus the judgment scene was unveiled. The LORD binds the same truth to the comfort of His people through Isaiah, who affirms, “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (Isaiah 46:9-10, KJV), and seals the eternal plan. The servant of the Lord lifts the eye of faith above the noise of kingdoms when Ellen G. White writes, “In the annals of human history, the growth of nations, the rise and fall of empires, appear as if dependent on the will and prowess of man; the shaping of events seems, to a great degree, to be determined by his power, ambition, or caprice. But in the word of God the curtain is drawn aside, and we behold, above, behind, and through all the play and counterplay of human interest and power and passions, the agencies of the All-merciful One, silently, patiently working out the counsels of His own will” (Education, p. 173, 1903), and teaches the supremacy of Providence. The prophetic gift sets the compass of the ages before the last-day student, for in Prophets and Kings we read, “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass” (Prophets and Kings, p. 547, 1917), and this awakens watchful expectation in every reader. The moral purpose behind every empire is love itself, for the inspired pen affirms, “God is love. His nature, His law, is love. It ever has been; it ever will be” (Patriarchs and Prophets, p. 33, 1890), and this single truth sustains the saints. Through inspired counsel we are told, “The Bible is its own expositor. Scripture is to be compared with scripture. The student should learn to view the word as a whole, and to see the relation of its parts” (Education, p. 190, 1903), and thereby we are given the rule of sound interpretation. The prophetic panorama is framed as one unbroken chain when the messenger of the Lord writes, “The prophecies of Daniel and the Revelation should be carefully studied, and in connection with them should be studied the words, ‘Behold the Lamb of God, which taketh away the sin of the world’” (Testimonies to Ministers, p. 115, 1923), linking prophecy directly with Calvary. The prophetic voice steadies every trembling heart with this firm assurance from the inspired pen: “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history” (Life Sketches, p. 196, 1915), and thereby the believer’s confidence is secured. The pioneer Uriah Smith frames the vision with plain-spoken clarity when he writes that “these four beasts are, by the explanation given by the angel, declared to be four kings, or kingdoms” (Daniel and the Revelation, p. 103, 1897), and confirms the historicist reading of prophecy. The community therefore recognizes divine sovereignty over every age and prepares the heart for the judgment hour that will transfer dominion forever to the Son of man.

When Does Heaven’s Court Convene?

The heavenly court scene of Daniel seven stands as the hinge of the entire vision and marks the decisive turning point of earth’s history. At that appointed hour the Ancient of Days takes His seat, the books are opened, and the dominion of the beasts is summoned to final reckoning. Daniel beheld the river of fire flowing before the throne and testified, “A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened” (Daniel 7:10, KJV), establishing the scene of final judgment. The Revelator confirmed the same solemn assize when he wrote, “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works” (Revelation 20:12, KJV), and thus echoed Daniel’s vision across the Testaments. The apostle Paul pressed upon every conscience the law of final accountability when he warned, “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Corinthians 5:10, KJV), and bound believers to sober living. Daniel beheld Christ the High Priest entering the judgment phase when he wrote, “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him” (Daniel 7:13, KJV), marking the decisive priestly transition. The angel had already marked the beginning of this phase when he declared to Daniel, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (Daniel 8:14, KJV), and placed the event at the close of the longest time prophecy in Scripture. The typical shadow of that work stood plainly in the Mosaic ordinance, where Moses recorded, “For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD” (Leviticus 16:30, KJV), and prefigured the heavenly work of our High Priest. The significance of this transition is opened in The Great Controversy, where we read, “As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary” (The Great Controversy, p. 421, 1911), and thereby type is connected with antitype. The prophetic messenger presses upon the remnant the solemn character of this hour when she declares, “We are now living in the great day of atonement. In the typical service, while the high priest was making the atonement for Israel, all were required to afflict their souls by repentance of sin and humiliation before the Lord, lest they be cut off from among the people” (The Great Controversy, p. 490, 1911), and this calls us to deep searching of heart. Through inspired counsel we are told, “While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth” (The Great Controversy, p. 425, 1911), linking heaven’s work directly with earth’s experience. The inspired pen declares the restorative intent of the opened books, affirming, “In the time of the end every divine institution is to be restored. The breach made in the law at the time the Sabbath was changed by man is to be repaired” (Prophets and Kings, p. 678, 1917), and shows the judgment’s work of reform. The prophetic voice sets the close of probation plainly before the community when Sr. White testifies, “When our great High Priest has made the final atonement, He will appear, without sin unto salvation, to bless His waiting people and to give them eternal life” (The Great Controversy, p. 485, 1911), and points us to the finishing hour of mercy. In The Faith I Live By we read, “The cases of all who have ever lived upon the earth must be decided there. In every age God’s people have been tested and tried” (The Faith I Live By, p. 211, 1958), and thereby every generation is assured of careful divine review. The pioneer Uriah Smith confirms the timing with theological precision when he observes that “the judgment here brought to view is of course the investigative judgment; for it is a judgment that takes place in heaven, and before the second coming of the Lord” (Daniel and the Revelation, p. 119, 1897), and roots the doctrine firmly in Scripture. Thus the heavenly court scene binds every nation to its final accounting, vindicates the saints who trust the Son of man, and ushers in the everlasting kingdom.

How Shall We Live Before That Throne?

The vision of the beasts and the open court lays a twofold responsibility upon the remnant in these closing days of probation. First, the soul must render total devotion to God; second, the lips must bear urgent witness to fellow men still bound in darkness. The apostle calls every believer to a full and reasonable surrender when he writes, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1, KJV), and sets the standard of complete consecration. The same apostle forbids all worldly conformity when he continues, “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2, KJV), and demands daily transformation from within. The Saviour Himself presses upon the last generation the duty of constant vigilance when He commands, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Luke 21:36, KJV), and ties prayer directly to prophetic readiness. The risen Lord commissioned His servants to proclaim spiritual deliverance when He declared, “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” (Acts 26:18, KJV), and defined the missionary task in clear terms. The prophet Jeremiah guarded the conscience against every human foundation when he warned, “Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD” (Jeremiah 17:5, KJV), and points us away from Babylon’s hollow refuge. The Great Commission binds the last-day church to a global message, for Christ said, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19, KJV), and claims every tribe and tongue for the kingdom. Through inspired counsel the dignity of total surrender is pressed upon every heart, for in Steps to Christ we read, “The warfare against self is the greatest battle that was ever fought. The yielding of self, surrendering all to the will of God, requires a struggle; but the soul must submit to God before it can be renewed in holiness” (Steps to Christ, p. 43, 1892), and true consecration is thereby defined. The faithful witness fastens the duty of witness-bearing directly to the judgment hour when she declares, “Every soul that has received the divine light is under as solemn an obligation to spread that light to others as were the disciples, to whom Christ gave the commission, ‘Go ye into all the world, and preach the gospel to every creature’” (The Great Controversy, p. 455, 1911), and links privilege with solemn obligation. The inspired pen describes the distinct shining of truth through a sanctified people when she writes, “God has a church upon the earth who are lifting up the downtrodden law and presenting to the world the Lamb of God that taketh away the sin of the world” (Testimonies to Ministers, p. 50, 1893), and plainly identifies the remnant. The messenger of the Lord urges the humility becoming a people preparing for the throne when she writes, “Those who are finally victorious will have seasons of terrible perplexity and trial in their religious life; but they must not cast away their confidence, for this is a part of their discipline in the school of Christ” (Our High Calling, p. 321, 1961), and steadies faltering hearts for the conflict ahead. Through the prophetic pen the watchman’s voice receives its sanctified clarity when Sr. White declares, “The press is a powerful means to move the minds and hearts of the people. The men of the world seize upon the printing press, and make the most of every opportunity to cause poisonous literature to be widely circulated” (Testimonies, vol. 7, p. 158, 1902), and calls the church to active engagement. In the ninth volume of the Testimonies we read, “There is a world to be warned, and we cannot afford to let slip the present opportunity. We must proclaim the message given us, the third angel’s message” (Testimonies, vol. 9, p. 19, 1909), and the remnant is thereby rallied to duty. The pioneer J.N. Andrews fastens the whole matter to faithful obedience when he states that “the commandments of God and the faith of Jesus constitute one vast whole” (The Review and Herald, May 30, 1865), and shows the inseparable union of law and gospel. Thus the community offers itself a living sacrifice before the Most High and lifts its voice to those still trapped beneath the little horn’s shadow, that many more may find shelter in the everlasting kingdom.

What Antitype Crowns This Vision?

The antitypical fulfillment of Daniel seven rises in the closing scenes of earth’s history with unmistakable clarity before the watching community. The spirit of the little horn revives in a global confederacy of church and state that wars against the faithful remnant of commandment keepers. At the same hour the open court in heaven concludes its work, and the Son of man receives the everlasting kingdom from the Ancient of Days. The Saviour Himself revealed the universal compass of that final hour when He declared, “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Matthew 24:30, KJV), and fixed the precise moment of His return. Christ pictured the gathering of nations before the throne when He said, “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats” (Matthew 25:31-32, KJV), and set the universal scene of judgment. The psalmist long ago beheld the confederated uprising of the last days when he testified, “The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us” (Psalm 2:2-3, KJV), and warned every generation of conspiracy against heaven. The Revelator beheld the threefold message going to every kindred when he wrote, “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people” (Revelation 14:6, KJV), and defined the global mission of the church. The Loud Cry that exposes Babylon’s sins is pictured in the mighty angel, for John recorded, “And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird” (Revelation 18:2, KJV), and proclaimed her certain end. The apostle to the Hebrews places the antitypical sanctuary at the heart of this drama when he writes, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:24, KJV), and anchors our Intercessor in heaven’s true tabernacle. The convergence of these scenes is expounded with prophetic solemnity in the seventh volume of the Testimonies, where Sr. White declares, “Two great opposing powers are revealed in the last great battle. On one side stands the Creator of heaven and earth; all who are on His side bear His signet. They are obedient to His commands” (Testimonies, vol. 7, p. 141, 1902), drawing the battle line for every soul. In The Great Controversy we read, “The coming of the Lord has been in all ages the hope of His true followers. The Saviour’s parting promise upon Olivet, that He would come again, lighted up the future for His disciples, filling their hearts with joy and hope” (The Great Controversy, p. 302, 1911), and the hope of the church is rooted firmly in Christ’s own word. The servant of the Lord declares the terminal position of the third angel’s message, stating, “The world’s great crisis is at hand. Nations will be stirred to their very center. Support will be withdrawn from those who proclaim God’s only standard of righteousness” (Prophets and Kings, p. 186, 1917), and warns of impending pressure upon every believer. The prophetic voice reinforces the solemn character of the antitype when Sr. White affirms, “In the last great conflict of the controversy with Satan those who are loyal to God will see every earthly support cut off. Because they refuse to break His law in obedience to earthly powers, they will be forbidden to buy or sell” (The Desire of Ages, p. 121, 1898), and forewarns the faithful concerning the final economic boycott. The inspired pen fastens the hope of the saints to the finished work of the High Priest when she writes, “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark will be poured out” (The Great Controversy, p. 449, 1911), and marks the closing boundary of probation. The messenger of the Lord seals the antitypical vision with the triumph of the faithful, declaring, “The living righteous are changed ‘in a moment, in the twinkling of an eye.’ At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air” (The Great Controversy, p. 645, 1911), and paints the saints’ final glorification. The pioneer J.N. Andrews pointed to the sanctuary as the antitypical center when he observed that “the grand central truth, from which all others radiate, is that of the sanctuary and its cleansing” (The Sanctuary and the Twenty-Three Hundred Days, p. 5, 1872), and confirmed the distinctive position of the remnant. Thus the antitype of Daniel seven rises in plain view before the last generation, binding the heavenly judgment, the final confederacy, and the Son of man’s advent into one glorious close of the great controversy.

Can Beasts Trace The March Of Ages?

The specific symbols of the lion, bear, leopard, and dreadful ten-horned beast map the times of the Gentiles with exact prophetic precision. Each feature of wings, ribs, heads, and horns stands as a divinely fashioned fingerprint upon the body of universal history. The first beast was given royal majesty and a sudden transformation, for Daniel wrote, “The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it” (Daniel 7:4, KJV), plainly picturing Babylon’s humbling under King Nebuchadnezzar. The second beast rose with unequal power and a commission of conquest, for the prophet testified, “And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh” (Daniel 7:5, KJV), picturing Medo-Persia with her three great conquests of Babylon, Lydia, and Egypt. The third beast represented the lightning advance of Grecia, for Daniel saw, “After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it” (Daniel 7:6, KJV), prefiguring the fourfold division of Alexander’s empire after his sudden death. The fourth beast presented pagan Rome in all its crushing weight, for the prophet declared, “After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it” (Daniel 7:7, KJV), and this beast bore ten horns signifying her later political division. Out of this fourth beast arose the little horn with its distinguishing marks, for Daniel wrote, “I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things” (Daniel 7:8, KJV), identifying the apostate religious power that would rise from Rome. The sovereignty of the Most High presides over every such rise and fall, for the prophet earlier declared, “And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding” (Daniel 2:21, KJV), binding every crown on earth to the will of heaven. Through the prophetic voice the faithful student hears the verdict of inspired history, for in Education we read, “Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another” (Education, p. 177, 1903), and the historicist reading is thereby confirmed. The inspired pen widens the significance of Daniel’s symbolic beasts when Sr. White affirms, “Men of the highest learning and talent have delighted in contemplating God’s word as revealed in nature. Every subject is enriched by contact with the great Master” (Education, p. 128, 1903), and invites reverent study of every providential detail. The faithful witness relates the fall of Babylon to the fall of every proud power when she writes, “Thus through a man whom he had deposed because of idolatry, the Lord gave to King Belshazzar and his lords the divine message. Wherever self-glorification is cherished, it prepares the soul for a fall as hopeless as that of Babylon” (Prophets and Kings, p. 530, 1917), and warns every modern nation. The messenger of the Lord fastens the believer’s attention on the final scene that crowns all prophetic symbols, declaring, “The subject of the sanctuary and the investigative judgment should be clearly understood by the people of God. All need a knowledge for themselves of the position and work of their great High Priest” (The Great Controversy, p. 488, 1911), and sets our study priority. Through inspired counsel the last generation is reminded that prophecy prepares the heart for the final hour, for in Thoughts from the Mount of Blessing we read, “The trials of life are God’s workmen, to remove the impurities and roughness from our character. Their hewing, squaring, and chiseling, their burnishing and polishing, is a painful process” (Thoughts from the Mount of Blessing, p. 10, 1896), and sanctified suffering is thereby explained. The servant of the Lord concludes the matter with solemn encouragement when she adds, “God’s people will be tested and tried. Those who glorify God and fashion the character after the divine similitude will be accounted as wheat, and garnered in the heavenly storehouse” (Selected Messages, book 2, p. 380, 1958), and calls the saints to endurance. The pioneer Uriah Smith anchors the identification of the fourth beast with plain words when he writes that the empire of Rome “held its sway from the western shores of the Mediterranean to the banks of the Euphrates” (Daniel and the Revelation, p. 108, 1897), and confirms the historical application. Thus the four beasts and the little horn trace the march of ages with the exactness of divine foreknowledge, leaving no excuse for unbelief among thoughtful students of the Word.

Why Does The Horn Speak Blasphemy?

The great words spoken by the little horn unveil its blasphemous character and announce its certain doom before the universe. This power dared to set itself above the Most High and attempted to alter the sacred ordinance of the Sabbath by human decree. It persecuted the commandment-keeping remnant for the prophetic period of 1260 years with cruel determination. The prophet Daniel received direct warning of this assault upon heaven’s throne when he wrote, “And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time” (Daniel 7:25, KJV), and fixed the identifying marks for the careful reader. The certainty of judgment upon this arrogant power was sealed in the same chapter when it stands written, “But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end” (Daniel 7:26, KJV), guaranteeing the final downfall of the horn. The apostle Paul unveiled the same power in the New Testament when he wrote, “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God” (2 Thessalonians 2:3-4, KJV), and confirmed the prophetic outline. The Revelator confirmed the identity and duration of this power when he recorded, “And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven” (Revelation 13:5-6, KJV), and sealed the parallel with Daniel’s vision. Isaiah traced the origin of this self-exalting spirit to Lucifer’s primeval rebellion when he wrote, “For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High” (Isaiah 14:13-14, KJV), and unmasked the deeper source of every apostasy. The brother of our Lord affirmed the indivisibility of the divine law which the horn dared to fragment when he wrote, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10, KJV), and condemned every tampering hand. The full meaning of this prophetic assault is opened in The Great Controversy, where Sr. White declares, “The papacy is just what prophecy declared that she would be, the apostasy of the latter times. It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon she conceals the invariable venom of the serpent” (The Great Controversy, p. 571, 1911), and her chameleon strategy is thereby exposed. The inspired pen uncovers the counterfeit Sabbath which the horn imposed upon Christendom when she testifies, “The Sabbath will be the great test of loyalty; for it is the point of truth especially controverted. When the final test shall be brought to bear upon men, then the line of distinction will be drawn between those who serve God and those who serve Him not” (The Great Controversy, p. 605, 1911), and the crucial closing issue is identified. The prophetic messenger proclaims the rising image to the beast when she writes, “When the leading churches of the United States, uniting upon such points of doctrine as are held by them in common, shall influence the state to enforce their decrees and to sustain their institutions, then Protestant America will have formed an image of the Roman hierarchy” (The Great Controversy, p. 445, 1911), and names the final confederation. Through inspired counsel the secret of the horn’s enduring influence is unmasked, for in The Great Controversy we read, “Romanism is now regarded by Protestants with far greater favor than in former years. In those countries where Catholicism is not in the ascendancy, and the papists are taking a conciliatory course in order to gain influence, there is an increasing indifference concerning the doctrines that separate the reformed churches from the papal hierarchy” (The Great Controversy, p. 563, 1911), and creeping compromise among Protestant bodies is plainly warned against. The prophetic pen sets forth the doom of the horn’s blasphemies when Sr. White writes, “The papacy has attempted to change the law of God. The second commandment, forbidding image worship, has been dropped from the law, and the fourth commandment has been so changed as to authorize the observance of the first instead of the seventh day as the Sabbath” (The Great Controversy, p. 446, 1911), and documents the altered Decalogue. The picture of the horn’s end is sealed with urgent warning in the eighth volume of the Testimonies, where we read, “God had called His people out of Babylon, that they might not ‘partake of her sins, and receive of her plagues.’ The movement symbolized by the angel coming down from heaven, lightening the earth with his glory, and crying mightily with a strong voice, announcing the sins of Babylon, is the last warning to be given to the world” (Testimonies, vol. 8, p. 118, 1904), and the saints are summoned to faithful witness. The pioneer J.N. Andrews set forth the identification of the horn with plain conviction when he wrote that “the little horn of Daniel’s seventh chapter, the man of sin of Paul, and the apostate power which is to wear out the saints of the Most High, are identical” (History of the Sabbath, p. 377, 1887), and confirmed the historic Adventist position. Thus the great words of the little horn stand exposed by the unerring light of prophecy, and every soul is warned to forsake the counterfeit and cling wholly to the Son of man.

Who Shall Inherit Endless Dominion?

The final outcome awaiting the faithful saints is the reception of an everlasting kingdom from the Son of man Himself at His appearing. That dominion shall never fade, shall never fall, and shall never suffer the scars of the beasts that once devoured the earth. The Ancient of Days Himself bestows that inheritance upon the redeemed as the crowning act of the great controversy between Christ and Satan. The prophet beheld this glorious climax with holy exultation when he wrote, “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him” (Daniel 7:27, KJV), thus securing our eternal inheritance. The same prophetic voice confirmed that the horn’s dominion will be forcibly removed when Daniel wrote, “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” (Daniel 7:22, KJV), and fixed the transfer point of universal authority. The Saviour pressed upon His disciples the solemn condition of enduring faith when He declared, “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13, KJV), and tied final salvation to persevering obedience. The King Himself pictured the final welcome to be spoken over the redeemed when He said, “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34, KJV), sealing the destiny of every faithful soul. The Revelator sealed the fixing of character at the close of probation when he wrote, “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still” (Revelation 22:11, KJV), and closed the final door of moral decision. The apostle Paul unveiled the appointed moment of the saints’ deliverance when he wrote, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord” (1 Thessalonians 4:16-17, KJV), and secured the blessed hope of reunion. The inspired pen brings the believer to the threshold of that kingdom when Sr. White writes, “The Lord takes no pleasure in the death of the wicked; but none save those who accept His pardon through the merits of His atoning sacrifice can enter heaven” (The Great Controversy, p. 541, 1911), and fixes the condition of entrance. The prophetic messenger pictures the final triumph in exultant words, declaring, “The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One pulse of harmony and gladness beats through the vast creation. From Him who created all, flow life and light and gladness, throughout the realms of illimitable space” (The Great Controversy, p. 678, 1911), and crowns the whole redemptive story. Through inspired counsel the believer’s eyes are opened to the safety of the sealed, for in the Review and Herald we read, “As the Israelites who sprinkled the blood upon the doorpost were protected from the destruction that came upon the Egyptians, so will those who are marked upon the forehead with the seal of God be protected in the time of trouble” (The Review and Herald, November 22, 1898), and certain deliverance is promised. The servant of the Lord sets forth the glory of the saints’ welcome when she continues, “As the ransomed ones are welcomed to the City of God, there rings out upon the air an exultant cry of adoration. The two Adams are about to meet. The Son of God is standing with outstretched arms to receive the father of our race” (The Great Controversy, p. 647, 1911), and pictures the heavenly reception. The endless joy of the redeemed is revealed in The Great Controversy, where we read, “There the redeemed shall know, even as also they are known. The loves and sympathies which God Himself has planted in the soul shall there find truest and sweetest exercise” (The Great Controversy, p. 677, 1911), and eternity’s door is opened to the believer’s view. The messenger of the Lord crowns the vision with the imputed perfection that alone wins the kingdom when she declares, “The fine linen, says the Scripture, ‘is the righteousness of saints.’ It is the righteousness of Christ, His own unblemished character, that through faith is imparted to all who receive Him as their personal Saviour” (Christ’s Object Lessons, p. 310, 1900), and points us to the wedding garment. The pioneer Uriah Smith closed his study of Daniel seven with similar confidence when he wrote that the saints “are to possess a kingdom which shall never be destroyed and which shall not be left to other people” (Daniel and the Revelation, p. 167, 1897), and gave full weight to the prophetic promise. Thus the final outcome of Daniel’s vision rests upon the unfailing promise of God that the saints of the Most High shall possess the kingdom forever.

How Shall This Vision Lead Us Home?

The first vision of Daniel lights the pilgrim path of the community as the close of earth’s history rapidly approaches. Its prophetic certainty shines with steady radiance across every closing scene of the great controversy. The believer who grasps the transfer of dominion from the beasts to the Son of man gains a quiet inward confidence for every trial. The Saviour Himself summoned His disciples to lift their eyes above every earthly turmoil when He declared, “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh” (Luke 21:28, KJV), and fastened our hope firmly upon His return. The writer to the Hebrews anchored the saints in patient endurance when he said, “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry” (Hebrews 10:36-37, KJV), and urged steady persistence to the end. The apostle Paul pointed the church to the blessed hope and glorious appearing when he wrote, “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:13, KJV), and fixed the believer’s eye squarely upon Christ. The apostle Peter fixed the eyes of the waiting remnant upon the new earth when he urged, “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless” (2 Peter 3:13-14, KJV), and tied hope to practical holiness. The Revelator beheld the fulfillment of that hope in matchless words when he wrote, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband” (Revelation 21:1-2, KJV), and unveiled the eternal home. The psalmist placed the whole prophetic Word as a lamp for the wayfaring saint when he sang, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105, KJV), and gave us the lantern of revealed truth. The servant of the Lord calls the community to forward-looking vigilance when Sr. White writes, “The Lord is soon to come. We want that complete and thorough conversion which will make the change apparent in our characters. The refining, purifying process will go on within, while the Christian grace will be exhibited without” (The Review and Herald, March 22, 1892), and describes the needed preparation. In the ninth volume of the Testimonies we read the tender assurance, “We are homeward bound. He who loved us so much as to die for us hath builded for us a city. The New Jerusalem is our place of rest. There will be no sadness in the city of God” (Testimonies, vol. 9, p. 286, 1909), and our gaze is fastened upon the destination. The inspired pen fastens our gaze upon the transforming Christ when she writes, “It is by beholding that we become changed. And as we meditate upon the perfections of the divine Model, we shall desire to become wholly transformed, and renewed in the image of His purity” (Testimonies, vol. 5, p. 744, 1889), and teaches the secret of character change. Through inspired counsel the joyful journey of the redeemed is described, for in The Great Controversy we read, “On the crystal sea before the throne, that sea of glass as it were mingled with fire, so resplendent is it with the glory of God, are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name’” (The Great Controversy, p. 646, 1911), and the victors’ song is painted before us. The messenger of the Lord crowns the pilgrim path with confident counsel, declaring, “In these times of peril let no one take upon himself a work for which God has not given him a commission. Let the individual seek counsel of men of experience, men who know the truth, and practice it” (Testimonies to Ministers, p. 27, 1923), and guards the believer against rash presumption. The prophetic pen concludes with the watchword of the waiting remnant when she writes, “Christ is coming with clouds and with great glory. A multitude of shining angels will attend Him. He will come to raise the dead, and to change the living saints from glory to glory” (The Great Controversy, p. 640, 1911), and seals the believer’s expectation. The pioneer Stephen Haskell added his own steady witness when he observed that “the vision of Daniel is not a record of dead history alone, but a guide for living faith” (The Story of Daniel the Prophet, p. 110, 1901), and gave the chapter its practical force. Thus the first vision of Daniel guides the community through every closing conflict with the settled assurance that the Son of man has already received dominion and that His saints shall possess the kingdom forever.

What Must The Watchman Remember?

The theological summary of Daniel seven rises before the watchman of the last days as a prophetic battle chart of unmistakable clarity. Every faithful sentinel can trace the rise and fall of four great empires upon that chart with sober historical confidence. The sentinel can also discern the arrogant career of the little horn and behold the unshaken kingdom granted to the Son of man and His saints. The prophet Daniel already foresaw the shining reward of those who would teach these truths faithfully when he wrote, “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (Daniel 12:3, KJV), and promised radiant honor to every faithful teacher. The same prophet was told to seal the book until the time of the end, for it stands written, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased” (Daniel 12:4, KJV), opening prophecy in these closing days. The Revelator identified the very people foreshadowed in Daniel’s vision when he wrote, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12, KJV), and marked the remnant church by its obedience. Isaiah voiced the song of the delivered saints when the kingdom is fully restored, declaring, “And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation” (Isaiah 25:9, KJV), and composed the final anthem of the redeemed. The prophet Jeremiah unveiled the drawing power of that love which has ruled history when he wrote, “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3, KJV), and revealed the heart behind every providence. The Saviour Himself closed the circle of prophetic hope with the promise of the Father’s house when He said, “Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you” (John 14:1-2, KJV), and sealed our expectation with His own word. The inspired pen anchors the sanctuary hope at the center of the summary, writing, “The correct understanding of the ministration in the heavenly sanctuary is the foundation of our faith” (Evangelism, p. 221, 1946), and fixes our doctrinal anchor in the heavenly ministry. The faithful witness declares the surpassing beauty of divine love as the final theme of all redemption when she testifies, “The matchless love of God for a world that did not love Him! The thought has a subduing power upon the soul and brings the mind into captivity to the will of God” (Testimonies, vol. 4, p. 374, 1881), and warms every prepared heart. Through the prophetic pen the unity of mercy and law is set forth, for in Steps to Christ we read, “Through Jesus, God’s mercy was manifested to men; but mercy does not set aside justice. The law reveals the attributes of God’s character, and not a jot or tittle of it could be changed to meet man in his fallen condition” (Steps to Christ, p. 62, 1892), and the foundations of the everlasting gospel are thereby settled. The doctrine of the everlasting kingdom is sealed in The Great Controversy with sober words, where the prophetic messenger continues, “When the voice of God turns the captivity of His people, there is a terrible awakening of those who have lost all in the great conflict of life. While probation continued they were blinded by Satan’s deceptions, and they justified their course of sin” (The Great Controversy, p. 654, 1911), and the awful end of delay is exposed. The prophetic voice concludes the entire panorama with solemn comfort when Sr. White adds, “The Lord is soon to come. We must be prepared to meet Him in peace. We are determined to be among the number who shall see Him whom we love” (Testimonies, vol. 7, p. 237, 1902), and kindles ready expectation in every heart. The servant of the Lord closes the watchman’s summary with this firm assurance: “In the closing work of God in the earth, the standard of His law will be again exalted” (Prophets and Kings, p. 187, 1917), and fixes the final victory of truth. The pioneer Uriah Smith closed his own study of Daniel seven with a similar charge when he declared that “the kingdom that is not to pass away is that alone which will reward the patience and faith of the saints” (Daniel and the Revelation, p. 169, 1897), and crystallized the entire prophetic summons. Thus the watchman holds fast to the truth that the four beasts rose and fell according to prophecy, the little horn has been judged and will soon be consumed, and the saints of the Most High shall possess the kingdom under the whole heaven forever, because the matchless love of the Son of man has secured that dominion by His blood and will crown it at His coming.

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SELF-REFLECTION

How can I delve deeper into these prophetic truths in my devotional life so they shape my character and daily priorities?

How can I present these themes so they become understandable and relevant to both long-time members and new seekers while preserving full accuracy?

What common misunderstandings exist in my circles about Daniel seven and how can I correct them gently with Scripture and Sr. White’s writings?

In what practical ways can I and my congregation live as beacons of hope that demonstrate Christ’s soon return and God’s victory over evil?

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