Daniel 7:10
A river of fire was flowing, coming out from His presence. Thousands upon thousands attended Him, and myriads upon myriads stood before Him. The court was convened, and the books were opened.
Brute RuleH.T. Robjohns Daniel 7:1-12
Daniel's First VisionE. B. Pusey, D.D.Daniel 7:4-28
The First Two Visions of the Book of DanielT. R. Birks, M.A.Daniel 7:4-28
The Four BeastsOutlines by London MinisterDaniel 7:4-28
The Symbolical BeastsW. White.Daniel 7:4-28
The Vision of the Four BeastsWilliam M. Taylor, D.D.Daniel 7:4-28
Vision, of Four Wild BeastsT.Kirk.Daniel 7:4-28
Benefits of Meditation on the Holy AngelsSerrmons by Authors, Tracts for the TimesDaniel 7:9-10
Manifestation or God by FireDaniel 7:9-10
The Ancient of Days Coming to JudgmentJoseph Odell.Daniel 7:9-10
The Heavenly ServiceN. Gregory.Daniel 7:9-10
The World's AssizeEdward Pizey, B. A.Daniel 7:9-10
The Real King-MakerJ.D. Davies Daniel 7:9-14

The panorama which passed before Daniel's mind in the night-season did not terminate in a scene of confusion and misery. This scene of brutal ferocity occurs in the middle of a great tragedy, and leads on to a peaceful triumph of truth and righteousness. These inhuman kings were not masters of the situation. One higher than they watched the moral chaos from his supernal throne, and, out of the tangled mass of conflicting ambitions and passions, brought a condition of permanent prosperity and peace.

I. OBSERVE THE DESCRIPTION OF HIS PERSON. He has the appearance of venerable age - "the Ancient of days." These inhuman monsters were "but of yesterday;" and, knowing that their time was short, were eager to make for themselves a name, be the methods what they may. But the Ruler of the nations is "from everlasting." His years outnumber all the generations of men. Human tribes come and go; dynasties rise and fall; to him they are like the meteorological changes on an April day. He sits unmoved, the calm Monarch of the universe. His clothing, "white as snow," betokens the immaculate righteousness of his administration. No intelligent being has ever detected the slightest blemish in his just and impartial sway. It is not consistent with his supreme dignity to give an account of his doings to human creatures, but to the extent that our moral judgments can comprehend his acts, we can join with the seraphim in the acclamation, "Holy, holy, holy, is the Lord God Almighty;" "Just and true are thy ways, thou King of saints." He is not an indifferent spectator of human affairs. He may be slow to anger, yet is he the more sure to punish. "His throne was like the fiery flame, and his wheels as burning fire." Sin, lust, crime, of every sort, shall be swept from his domains with a fiery besom; yea, all creatures who identify themselves with wickedness. Every force and element in nature is his servant, and a stream of fire issues from his feet. The earth, long stained with shameful crime, shall be purified, and the saints shall emerge from the trial "as gold that has been purified." Though long delayed, complete retribution shall in due time come, and the oppressed among the sons of men shall be publicly vindicated and honoured.

II. HIS SPLENDID RETINUE. His army is not reckoned by thousands, but by myriads, The largest number known to the ancients is put for an indefinite number. Everything that lives and breathes minister unto him. The orders and ranks of unfallen angels are his lieutenants. At a single glance of his eye they fly on fleetest wing to fulfil his Divine behests. One angel, with his invisible sword, scattered and decimated the proud army of Sennacherib. An east wind discomfited Pharaoh's host. A few flakes of snow annihilated the regiments of Napoleon. More than once a thunderstorm has defeated the most valiant troops of warriors. The locust, one feeble branch of God's military retinue, has chased a whole nation from the field. "To whom, then, shall we liken God?" And is not he a prodigious fool who challenges God to a contest? "Let the potsherds strive with the potsherds of the earth; but woe to the man who strives with his Maker!" Filled with Divine courage, "one man shall chase a thousand, and two put ten thousand to flight."

III. HIS JUDICIAL. OCCUPATION. "The judgment was set." This language does not refer exclusively to the final and general judgment of mankind. It refers especially to a present judgment, and a special adjudication touching the ambitious kings. The activity of God's mental judgment is never in suspense. Judicial acts are always proceeding. "For judgment," said Christ, "I am come into the world." Still, it is permitted us to think of state occasions, when public investigations are made, clear proofs of human guilt are adduced, and world-wide approval is given of Divine verdicts. "The books were opened," viz. the volume of Divine Law, clearly read by men; the book of history; the book of memory; the book of conscience. The decision shall not be reached with unseemly haste. The investigation shall proceed under the superintendence of Wisdom herself, and her calm decisions can never be called in question.

IV. HIS ROYAL AWARDS. The act of Divine judgment, which was present to the view of Daniel, was an act concerning the "great beast." He had been seized by God's detectives, and arraigned before the bar of heavenly justice. His last daring act of rebellion was that of speaking proud and defiant words against God. Thus the haughty oppressors of nations boast, "Our wills are our own: who is Lord over us?" But their discomfiture will be complete and overwhelming. The beast was slain. Life was withdrawn. Nor this only. His body was destroyed. As he had consumed others, so, by a righteous retribution, he shall be consumed in the burning flame. Lesser penalties are imposed on the other beasts. Further opportunity of amendment is given to some. Dominion is forfeited, but life for a brief season is prolonged. Yet, in this heavenly assize, there are not only wrongs punished; rights are vindicated. Obedience, excellence, merit, axe commended, are exalted to the highest place. The human monarchs, who abused their sovereign trust, shall be dethroned - yea, destroyed; but in their place another shall arise - a King of righteousness, a pattern Prince. Instead of savage beasts, there shall be, as King of nations, a Son of man - a man fresh from the hands of God. His innate glory shall be partly veiled, "He came in the clouds of heaven." His is no usurped authority. He does not take this honour of himself. He professes allegiance to the world's Ruler and Judge, and receives the kingdom at the hands of God. "Angels and principalities and powers" delight to do him honour; "they brought him near" the everlasting Father. The Son of man does not disdain to receive the kingdom from the Creator and Originator of all things. Because of his meekness and righteousness (not because of muscular power and violence) the Son of man receives investiture of universal sovereignty. Others, like Alexander and Timour, had aspired to this, but they were not worthy. Real merit shall at length rise to the surface, and reach the topmost place. Before him "every knee shall bow," either attracted by his grace or awed by his power. To him shall appertain, not a kingdom only, but transcendent glory, and dominion born of love. All nations and languages shall ultimately serve him, and his kingdom shall be durable as eternity. Universality and permanency are the indelible marks of Messiah's empire. - D.

Therefore King Darius reigned the Writing and the Decree.
The Jews passed into the hands of the conqueror of Babylon, and became the subjects of the great Cyrus, whose viceroy at Babylon is called in the Bible by the common name of Darius. The Persians were not idolaters. They believed in two principles the good and the evil, and they held that the former of these principles was visibly incarnate in the person of their kings. Hence arose the unalterableness of the royal edicts of the Medes and Persians. They could not be changed without reflecting on the sacred character of the king. This pretension enables us to understand the strange decree about prayer. It was promulgated in order that Darius might obtain from his new subjects in Babylon recognition of himself as the supreme personage, the representative of the supreme God. It was to wring from the conquered, idolatrous Babylonians an acknowledgment of the conqueror's Divinity. Observe that it was a negative, not a positive, decree. They were not commanded by it to worship any other god, they were not even required by it to pay any divine honour to the king. Persecution was not attempted; open apostasy was not required. Why, we may ask, should Daniel have fallen into a trap it was so easy to avoid? He need not drop one petition out of his daily prayers. He need not, by word or gesture, pay blasphemous honour to the new sovereign. Why should he obtrude his disobedience? There is something unspeakably sublime in the line taken by that Hebrew courtier, Daniel. No fanatic, no headlong zealot, but the wisest and most diplomatic of statesmen, and the farthest sighted of men, calmly continued his religious habits precisely as afore-time. Compare the Apostles before the Sanhedrin saying "We ought to obey God rather than men." There was no balancing of consequences, no thought of compromise. Most of us have some idea of what truth is, of the rights and claims of truth, and, above all, of the deepest truth given to us to know that which is the hope of our own spiritual life. We have an idea that we are ourselves in possession of some truth — that we know something which is important, sacred, sublime; something which others in the world do not know relating to this subject, — but which of us will dare to say that he has a deep hold, and a passionate love of truth, such as inspired these men to resist for the sake of it, and to strive against falsehood and sin? These are days of loose beliefs and hazy views, days when it is fashionable to be an honorary member of all creeds. To one who is infected with the indifferentism of such a time, the stand made by the heroes of the Book of Daniel must seem little better than fanatical folly, and sheer waste of life. So must all martyrdom appear to the man who is a spectator and not a disciple, who has never understood the claims or felt the value of the truth he professes to hold. Babylon has fallen, but it has had its counterpart in every age, for it is the type of that world, with its still subtler pomps and vanities, in which you and I have to pass through our probation; go where we will we cannot escape from it. It sets up its idols and demands worship for them; it has issued its imperious edicts, and attaches formidable penalties to the defiance of them. This will ever be the secret of moral victory — the victory which will overcome the world, even unto the end — our faith. The true self cannot be touched with the mightiest of persecutors or the cruellest of inquisitors, — the true self which comes from God, and belongs to God, and witnesses for God, cannot be delivered to the tormentors. It defies captivity; it is indestructible and immortal.

(Canon Duckworth.)

We find that Darius — who was probably one of the high military commanders engaged in the siege of Babylon — takes the kingdom, while Cyrus is off conquering other parts of the world. As soon as he attains the throne he makes his arrangements for governing the country. He divides the kingdom into one hundred and twenty provinces; and he appoints a prince or ruler over each province; and over the princes he puts three presidents to see that these rulers do no damage to the king, and do not swindle the government. And over these three he places Daniel, as president of the presidents. Very possibly Darius knew the man. He may have been in former days at the court of Nebuchadnezzar; and if so, he probably considered Daniel an able and conscientious statesman. We do not know how long he held that position. But sooner or late the other presidents and the princes grew jealous, and wanted Daniel out of the way. It was as if they had said, "Let us see if we cannot get this sanctimonious Hebrew removed: he has 'bossed' us long enough." You see he was so impracticable: they could do nothing with him. There were plenty of collectors and treasurers; but he kept such a close eye on them that they only made their salaries. There was no chance of plundering the government while he was at the head. "If we had matters in our own hands it would be different; for King Darius does not know half as much about the affairs of this empire as does this old Hebrew: and he watches our accounts so closely that we can get no advantage over the government. Down with this pious Jew!" Perhaps they worked matters so as to get an investigating committee, hoping to catch him in his accounts. But it was no use. Now I want to call your attention to the fact that one of the highest eulogies ever paid to a man on earth was pronounced upon Daniel at this time by his enemies. These men were connected with the various parts of the kingdom, and on laying their heads together they came to this conclusion — that they could "find no occasion against this Daniel, except they found it against him concerning the law o his God." What a testimony from his bitterest enemies! Would that it could be said of all of us! Young man, character is worth more than money. Character is worth more than anything else in the wide world. I would rather have such a testimony as that borne of Daniel than have all that this world can give. The men said, "We will get him out of the way. We will get the king to sign a decree; and we will propose a penalty. It shall not be the fiery furnace this time. We will have a lions' den — a den of angry lions; and they will soon make away with him." Probably these plotters met at night, for it generally happens that if men want to do any downright mean business they meet at night; darkness suits them best. The chief-president himself was not there: he had not been invited to meet them. Very likely some lawyer, who understood All about the laws of the Medes and Persians, stood up, and talked something after this fashion: "Gentlemen, I have got, I think, a plan that will work well, by which we may get rid of this old Hebrew. You know he will not serve any but the God of Abraham and of Isaac." We know that very well. And if a man had gone to Babylon in those days he would not have had to ask if Daniel loved the God of the Bible. I pity any man who lives so that people have to ask, "Is he a Christian?" Let us so live that no one need ask that question about us. And these plotters said one to another, "Now, let us get Darius to sign a decree that if any man make a request of any God or man — except of the King Darius — for thirty days, he shall be put into the lions' den. And let us all keep perfectly still about this matter so that it won't get out. We must not tell our wives, for fear the news may get about the city. The king would never sign the decree if he found out what the object was." Then they may have said, "We must draw it so tight that Darius will not be able to get out of it after he has once signed. We must make it so binding that if the king once signs we shall have that Daniel in the lions' den: and we will take good care that the lions shall be hungry." When the mine is all ready, the conspirators come to the king, and open their business with flattering speech: "King Darius, live for ever!" When people approach me with smooth and oily words, I know they have something else coming — I know they have some purpose in telling me I am a good man. These plotters, perhaps, go on to tell the king how prosperous the realm is, and how much the people think of him. And then, perhaps, in the most plausible way, they tell him that if he signs this decree he will be remembered by their children's children — that it would be a memorial for ever of his greatness and goodness. "What is this decree that you wish me to sign?" And running his eye over the document he says "I don't see any objection to that." "Will you put your signet to it, and make it law?" He puts his signature to the decree, and seals it with his seal There was probably a long preamble, telling him how popular he was; saying that he was liked better than Nebuchadnezzar or Belshazzar. They most likely tickled his vanity, and told him that he was the most popular man that had ever reigned in Babylon; and then they may have gone on to tell him how attached they were to him and his rule, and that they had been consulting together what they could do to increase his popularity and make him more beloved; and now they had hit upon a plan that was almost sure to do it. If you touch a man's vanity he will do almost anything; and Darius was like most of the human race. They touched his vanity by intimating that this would make him great. It was not only Daniel they were thus going to get out of the way, but every conscientious Jew. There was not a true Jew in the whole of that wide empire who would bow down and worship Darius; and these men knew that: and so they were going to sweep away at a stroke all the Jews who were true to their faith. They hated them. And I want to tell you that the world does not love Christians nowadays. The world will persecute a man if he attempts to live the life of a true Christian. The world is no friend to true grace: mark that! A man may live for the world, and like the world, and escape persecution. But if the world has nothing to say against you, it is a pretty sure sign that God has not much to say for you; because if you do seek to live unto Christ Jesus you must go against the current of the world. And now they are ready to let the news go forth; and it is not long before it spreads through the highways of Babylon. The men of the city knew the man: knew that he would not vacillate. Daniel was none of your sickly Christians of the nineteenth century; he was none of your weak-backed, none of your weak-kneed Christians; he had moral stamina and courage. I can imagine that aged white-haired Secretary of State sitting at his table going over the accounts of some of these rulers of provinces. Some of the timid, frightened Hebrews come to him, and say: "Oh, Daniel, have you heard the latest news ?" "No. What is it ?" "What! have you not been to the king's palace this morning?" "No! I have not been to the palace to-day. What is the matter?" "Well, there is a conspiracy against you. A lot of those princes have induced King Darius to sign a decree that if any man shall call upon any God in his kingdom within thirty days he shall be thrown to the lions. Their object is to have you cast into the den. Well now, just you get out of Babylon. Or, if you stay in Babylon, do not let anyone catch you on your knees. And if you will pray, close that window, draw a curtain over it; shut the door, and stop up every crevice. People are sure to be about your house listening." And some of our nineteenth century Christians would have advised after the same fashion: — "Cannot you find out some important business to be done down in Egypt, and so take a journey to Memphis? or can you not think of something that needs being looked after in Syria, and so hurry off to Damascus? Or, surely you can make out there is a need for your going to Assyria, and you can make a stay at Nineveh. Or why not get as far as Jerusalem, and see what changes fifty or sixty years have wrought? Any way, just be out of Babylon for the next thirty days, so that your enemies may not catch you: for, depend upon it, they will all be on the watch. And, whatever you do, be sure they do not catch you on your knees." How many men there are who are ashamed to be caught upon their knees! Men have not the moral courage to be seen praying. Ah, the fact is — we are a pack of cowards: that is what we are. Shame on the Christianity of the nineteenth century! it is a weak and sickly thing. Would to God that we had a host of men like Daniel living to-day! I can picture that aged man, with his grey hairs upon him, listening to the words of these "miserable counsellors," who would tempt him to "trim," and "hedge," and shift — "to save his skin," as men say, at the cost of his conscience. And their counsel falls flat and dead. I can fancy how Daniel would receive a suggestion that he should even seemingly be ashamed of the God of his fathers. "They will be watching you; they will have their spies all around. But if you are determined to go on praying, shut up your window; close all your curtains stop up the keyhole, so that no one can look through to see you on your knees, and so that no one can overhear a single word. Accommodate yourself just a little. Compromise just a little." That is just the cry of the world to-day! It is, "Accommodate yourself to the times. Compromise just a little here; and deviate just a little there, just to suit the opinions and views of a mocking world. True as steel, that old man goes to his room three times a day. Mark you, he had time to pray. There is many a business man to-day who will tell you he has no time to pray. "If you have so much business to attend to that you have no time to pray, depend upon it you have more business on hand than God ever intended you should have." But look at this man. He had the whole, or nearly the whole, of the King's business to attend to. Yes, he could take up the words of the fifty-fifth Psalm, and say:

"As for me, I will call upon God;

And the Lord shall save me.

Evening, and morning, and at noon, will I pray and cry aloud;

And he shall hear my voice."So Daniel went to his room three times a day: he trod that path so often that the grass could not grow upon it." He goes to pray as aforetime; and he has his windows open. Like Paul, in later days, he "knew whom he had believed"; like Moses, he "saw Him who is invisible." He knew whom he worshipped. There was no need to trace back the church records for years to find out whether this man had ever made a profession of religion. See him as he falls upon his knees. He is not careful to inquire whether there are any outsiders, or whether they can hear. There are men listening there near the open window: the hundred and twenty princes have taken good care of that.


Belshazzar, Daniel
Attended, Attending, Books, Court, Fiery, Fire, Flood, Flowing, Forth, Issued, Judge, Judgment, Ministered, Myriad, Myriads, Open, Opened, Places, Proceeding, Rise, River, Sat, Seated, Servants, Serve, Served, Standing, Stood, Stream, Ten, Thousand, Thousands
1. Daniel's vision of the four beasts,
9. and of God's kingdom.
15. The interpretation thereof.

Dictionary of Bible Themes
Daniel 7:10

     1655   hundreds and thousands
     4114   angels, and praise
     5232   book

Daniel 7:1-18

     1469   visions

Daniel 7:7-25

     4654   horn

Daniel 7:8-14

     8319   perception, spiritual

Daniel 7:9-10

     1310   God, as judge
     5270   court
     8326   purity, moral and spiritual

Christ's Own Testimony Concerning Himself.
THERE is but one rational explanation, of this sublime mystery; and this is found in Christ's own testimony concerning his superhuman and divine origin and character.[49]49 This testimony challenges at once our highest regard and belief from the absolute veracity which no one ever denied him, or could deny, without destroying at once the very foundation of his universally conceded moral purity and greatness. Christ strongly asserts his humanity, and calls himself; about eighty times in the Gospels,
Philip Schaff—The Person of Christ

The Christ of the Gospels. By Rev. Professor Schaff.
THE life and character of Jesus Christ is truly the Holy of Holies in the history of the world. Eighteen hundred years have passed away since he, in the fullness of time, appeared on this earth to redeem a fallen race from sin and death, and to open a never-ceasing fountain of righteousness and life. The ages before him anxiously awaited his coming as "the Desire of all nations;" the ages after him proclaim his glory, and ever extend his dominion. The noblest and best of men under every clime hold
Philip Schaff—The Romance of M. Renan, and the Christ of the Gospels

The Apocalypse.
1. The word Apocalypse (Greek Apokalupsis) signifies Revelation, the title given to the book in our English version as well from its opening word as from its contents. Of all the writings of the New Testament that are classed by Eusebius among the disputed books (Antilegomena, chap. 5. 6), the apostolic authorship of this is sustained by the greatest amount of external evidence; so much so that Eusebius acknowledges it as doubtful whether it should be classed among the acknowledged or
E. P. Barrows—Companion to the Bible

The Captivity of Judah.
Eze., Dan., Lam. The Ten Tribes Lost. After the fall of Samaria we hear but little of the ten tribes. They were carried off into the regions of Ninevah by the Assyrians. All effort to locate them has failed and no doubt will fail. Sargon, in an inscription found at Ninevah, said that he carried away into captivity 27,290. These were perhaps leaders of Israel whom he thought might lead a revolt. He sent others back to take their place and the Israelites seemed to have mingled with the races about
Josiah Blake Tidwell—The Bible Period by Period

Communion Again Broken --Restoration
Cant. v. 2-vi.10. The fourth section commences with an address of the bride to the daughters of Jerusalem, in which she narrates her recent sad experience, and entreats their help in her trouble. The presence and comfort of her Bridegroom are again lost to her; not this time by relapse into worldliness, but by slothful self-indulgence. We are not told of the steps that led to her failure; of how self again found place in her heart. Perhaps spiritual pride in the achievements which grace enabled her
J. Hudson Taylor—Union and Communion

The Ecclesiastical Trial
Over the Kedron, up the slope to the city, through the gates, along the silent streets, the procession passed, with Jesus in the midst; midnight stragglers, perhaps, hurrying forward from point to point to ask what was ado, and peering towards the Prisoner's face, before they diverged again towards their own homes.[1] He was conducted to the residence of the high priest, where His trial ensued. Jesus had to undergo two trials--the one ecclesiastical, the other civil; the one before Caiaphas the
James Stalker—The Trial and Death of Jesus Christ

Jesus at Capernaum.
Beset by an idea, gradually becoming more and more imperious and exclusive, Jesus proceeds henceforth with a kind of fatal impassibility in the path marked out by his astonishing genius and the extraordinary circumstances in which he lived. Hitherto he had only communicated his thoughts to a few persons secretly attracted to him; henceforward his teaching was sought after by the public. He was about thirty years of age.[1] The little group of hearers who had accompanied him to John the Baptist had,
Ernest Renan—The Life of Jesus

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

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

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

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

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

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

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

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

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

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