“My kingdom is no part of this world. If my kingdom were part of this world, my attendants would have fought than I should not be delivered up to the Jews. But, as it is, my kingdom is not from this source.”​—John 18:36.

1. (a) How are kingdom and government linked in Isaiah 9:6, 7? (b) Earlier, where were kingdom and government referred to figuratively?

OVER 2,600 years ago, with prophetic vision Isaiah said concerning government and kingdom:

“For there has been a child born to us, there has been a son given to us; and the princely rule [government] will come to be upon his shoulder. And his name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. To the abundance of the princely rule [government] and to peace there will be no end, upon the throne of David and upon his kingdom in order to establish it firmly and to sustain it by means of justice and by means of righteousness, from now on and to time indefinite. The very zeal of Jehovah of armies will do this.” (Isa. 9:6, 7; compare “An American Translation”; “Authorized Version.”)

Centuries earlier, our heavenly Father spoke figuratively of this same kingdom and government as going into action. Spearheaded by the ‘seed of His woman,’ it was to strike a deathblow to the archenemy of the Kingdom government.​—Gen. 3:15.

2. How did Abraham demonstrate his faith in the Kingdom government promise?

² The Creator of heaven and earth did not let that original promise die. Years later, Jehovah told his friend Abraham:

“I will bless those who bless you, and him that calls down evil upon you I shall curse, and all the families of the ground will certainly bless themselves by means of you.” (Gen. 12:3)

The blessing to “all the families of the ground” would take place only through fulfillment of that first promise, and this Abraham recognized. Hence, the Christian apostle Paul reports: “By faith [Abraham] resided as an alien in the land of the promise as in a foreign land, and dwelt in tents with Isaac and Jacob, the heirs with him of the very same promise. For he was awaiting the city [kingdom] having real foundations, the builder and maker of which city is God.” (Heb. 11:9, 10) Abraham was so intent on his hope in that Kingdom government that he acted as a foreigner and an alien resident, even though residing in the Promised Land.

3. What questions might we ask ourselves about our faith in the Kingdom government?

³ How do we personally look upon this world? Do we see ourselves as ‘foreigners’ and ‘aliens,’ even though we may dwell in the land of our birth with our own race? Are others in our community viewing us as being different? Do they see us as set apart? If not, how strong is our faith in the Kingdom government? Are we merely ‘blending in’ with our community? Or, are we God’s friends, as was Abraham?​—Jas. 2:23.

4. Who stand to benefit by recognition of the “seed” of heavenly government, and what must they do to benefit?

⁴ Jehovah kept that hope glowing within Abraham by reminding him much later:

“I shall surely bless you and I shall surely multiply your seed like the stars of the heavens and like the grains of sand that are on the seashore; and your seed will take possession of the gate of his enemies. And by means of your seed all nations of the earth will certainly bless themselves due to the fact that you have listened to my voice.” (Gen. 22:17, 18)

Actually, by means of the same “seed” mentioned at Genesis 3:15, not just some but all nations of the earth would bless themselves. Yes, and so would every individual in those nations, regardless of race and whether rich or poor, provided that person recognizes and acknowledges the importance of that “seed.” Indeed, as matters turn out, “everyone exercising faith in him [will] not be destroyed but have everlasting life.” The opportunity is there for many to be subjects of that government, if they exercise faith.​—John 3:16; Acts 10:34, 35.

5. As the promised “Seed” and King, what will be accomplished through Christ?

⁵ How do we know that Jesus Christ was, indeed, that principal “seed” of Abraham? With startling frankness, Paul says: “Now the promises were spoken to Abraham and to his seed. It says, not: ‘And to seeds,’ as in the case of many such, but as in the case of one: ‘And to your seed,’ who is Christ.” (Gal. 3:16) Then, in writing Ephesian Christians, the apostle points to Jehovah’s way of handling matters with regard to unifying Jesus’ disciples under Christ, the promised “Seed” and King, and bringing the rest of mankind on earth into harmony with God through His Son. Paul wrote:

“It is according to his good pleasure which he purposed in himself for an administration at the full limit of the appointed times, namely, to gather all things together again in the Christ, the things in the heavens and the things on the earth.”​—Eph. 1:8-10.

KINGDOM GOVERNMENT BECOMES THE ISSUE

6. Why was Jesus aware of his future role in Kingdom government?

⁶ Prior to his earthly sojourn, “the Christ” had acted as the Word (or, Logos), the mouthpiece of our heavenly Father. (John 1:1) So Jesus knew of the prophecies recorded at Genesis 3:15 and Isaiah 9:6, 7. He was aware of the words directed to Abraham. (Gen. 12:3; 22:17, 18) Additionally, he was conscious of the fact that he would be the one to fulfill the wonderful promises related to the promised seed and the Kingdom government.

7. How did Jesus draw attention to his kingly role?

⁷ During Jesus’ earthly sojourn and particularly his three-and-a-half-year ministry, he drew attention to that kingly role. Such expressions as “the kingdom of God is in your midst” and “the kingdom of God has drawn near” were heard from his lips. By means of his many illustrations and parables, Jesus drew attention to that kingdom.​—Matt. 13:1-52; Mark 1:14, 15; Luke 17:21.

8. What miraculous things did Jesus do?

⁸ As the King-designate, Jesus also did many miraculous things. Through the power of the holy spirit, he walked on water. He gave sight to the blind and hearing to the deaf. Jesus healed the sick and the lame, and restored the dead to life. Why, if such a man were facing a television interviewer today, just imagine the probable line of questioning! ‘Are you the man who walked on water? How did you give sight to the blind, hearing to the deaf and life to the dead​—how is this possible?’ Well, when before the “interviewer” Pontius Pilate, what did Jesus Christ do?

9. When Jesus was before Pilate, what outstandingly was pushed to the fore?

⁹ Jesus outstandingly made the Kingdom the issue. Pilate ‘ate out of Christ’s hand,’ as it were, in following and emphasizing the theme of Kingdom government. Of course, Pilate had no choice, owing to the deft way that Jesus handled matters in those closing hours of his earthly life. Let us take our Bibles and turn to the Gospel of John, chapter 18, verse 33.

10. What was Pilate’s first question to Jesus, and why was it so fitting?

¹⁰ In his first question directed to Jesus, Pilate asked, “Are you the king of the Jews?” So, in the Roman governor’s mind, the theme had already been set. It was the very theme that needed to be pursued that day, for when Pilate had asked the Jews what accusation they were bringing against Jesus, they had said: “This man we found subverting our nation and forbidding the paying of taxes to Caesar and saying he himself is Christ a king.” Fittingly, then, Pilate asked Jesus: “Are you the king of the Jews?”​—Luke 23:1-3.

11. (a) To answer Pilate’s further question, what might Jesus have done? (b) What has always been the principal issue with God’s people?

¹¹ If you had been in Jesus’ place and had been asked the same question, how would you have replied? Would you have related all the things you had or had not done in an effort to make your judgment lighter, thus possibly avoiding a death sentence? This would be the normal reaction of most, but it was not that of Jesus. He might have been able to lead Pilate off the theme of the Kingdom. But Kingdom government really was the issue. Down through the decades the Kingdom always has been the issue, and now, with God’s modern-day people, the issue is still the Kingdom. It was in Nazi Germany, Fascist Italy, America, Australia, Canada and other parts of the earth during World War II. The question has been, Which government is supreme in an individual’s life​—man’s or God’s? In recent times, too, the issue remains the same, whether in Malawi, China, the Soviet Union, or any other land. The principal issue is not one of blood transfusion or some other prohibition, but always finally, Which government is ultimately superior in a person’s life?

12. How did Jesus further draw attention to the Kingdom, and what question did this now cause Pilate to utter?

¹² Jesus did not answer Pilate’s question directly, but replied:

“My kingdom is no part of the world. If my kingdom were part of this world, my attendants would have fought that I should not be delivered up to the Jews. But, as it is, my kingdom is not from this source.”

Notice that in Jesus’ short reply he mentioned the Kingdom three times. This brought Pilate and all those listening back to the theme of the Kingdom government, as Pilate then said: “Well, then, are you a king?” (John 18:36, 37) The scene was firmly set on that dramatic stage, and no one would be able to overlook the reason for Christ’s being on trial. Notice the sequence of events. Jesus responded and said:

“You yourself are saying that I am a king. For this I have been born, and for this I have come into the world that I should bear witness to the truth. Everyone that is on the side of the truth listens to my voice.”​—John 18:37.

13. How was the Kingdom issue further emphasized in Herod’s meeting with Jesus?

¹³ At this point Pilate said to the religious leaders and the Jewish mob: “I find no crime in this man.” However, the crowd became insistent and told Pilate how Jesus’ Kingdom teaching had spread throughout Judea, starting from Galilee. At that time Herod Antipas was tetrarch in Galilee and was aspiring to the kingship of the Jews. To Pilate, what could be more fitting than that Herod should be confronted by Jesus, since Herod was in Jerusalem at the time? So he sent Jesus to Herod, who questioned Jesus at length, in the hope that he would perform some sign. But Jesus, Jehovah’s anointed King, had no desire to belittle his kingship just to satisfy Herod’s curiosity. He remained silent. Frustrated, would-be king Herod made fun of Jesus’ kingship, having his soldiers clothe Jesus with a regal garment and sending him back to Pilate.​—Luke 23:4-11.

14. With regard to kingship, what would be the final outcome to Herod and to Jesus?

¹⁴ Though Pilate befriended Herod from that day, it did Herod no good. In passing, we may note the contrast between the final outcome to Herod and to Jesus. History relates that, some years later, the ambitious Herod was egged on by his adulterous wife, Herodias, to go to Rome and request kingship from the emperor Caligula. But this angered Caesar, who banished Herod to Gaul. Herod lost both his position and his wealth. Jesus, for his part, had refused to be made an earthly king. He had divested himself of everything he might have possessed here on earth. (Matt. 8:20; John 6:15) He humbled himself, becoming completely submissive to Jehovah’s will. He rejoiced to do that will and to make the heavenly kingdom his goal. “For the joy that was set before him,” he endured every indignity and torture that his enemies could heap upon him, knowing that his integrity to the death would qualify him for the glorious kingship that lay ahead of him.​—Heb. 12:2; Matt. 25:31.

15. How was the issue of kingship highlighted by the discussion when Jesus was before Pilate?

¹⁵ Once again, Jesus stood before Pilate. And once again the Kingdom issue came to the fore, as Pilate asked the Jewish mob: “Do you . . . wish me to release to you the king of the Jews?” But it did not end there. The Roman soldiers picked up the theme that kingship and government were at issue. In mockery, they made a crown of thorns and took a purple outer garment and put these on Jesus. They slapped him on the face, calling him the king of the Jews. (John 18:39–19:3) There is no indication that Jesus tried to remove that crown of thorns. It remained on his head, and that served to highlight the issue at stake. No one was to be left in doubt. When Pilate suggested to the Jews that they take Jesus and impale him themselves, they very artfully but falsely focused on the issue as an infringement on Roman governmental authority, saying: “If you release this man, you are not a friend of Caesar. Every man making himself a king speaks against Caesar.”​—John 19:12.

16. How did those present at Jesus’ trial bear witness to the issue over which Christ was about to be killed?

¹⁶ It was as though Pilate served God’s purpose on that day, as Cyrus the Persian had in the past. (Compare Isaiah 45:1-7.) Next, Pilate began to climax matters by saying: “See! Your king!” At that, the Jews demanded Jesus’ impalement, whereupon Pilate asked: “Shall I impale your king?” Their response? “We have no king but Caesar.” (John 19:14, 15) In essence, these people themselves were bearing witness concerning the issue over which Christ was about to be killed, and Jesus did not need to say a word. The matter was being very well emphasized by their own mouths.

17. How did Pilate’s final action with regard to Jesus stress the issue of Kingdom government?

¹⁷ Emphasis on the issue of Kingdom government finally was highlighted by Pilate’s action in having placed on Jesus’ torture stake a title written in Hebrew, Latin and Greek. All present that day could read it and would not be left in doubt as to why the impalement took place. This title said: “Jesus the Nazarene the King of the Jews.” When the Jewish chief priests saw it, they were incensed and said to Pilate: “Do not write ‘The King of the Jews,’ but that he said, ‘I am King of the Jews.’” However, Pilate replied: “What I have written I have written.”​—John 19:19-22.

² The apostle plainly declared that God has purposed to reconcile all things in heaven and on earth to him, doing so through the shed blood of Jesus Christ. (Col. 1:19, 20) This harmonizes with Paul’s statement to the effect that Jehovah has arranged for ‘gathering together again in Christ all things in heaven and on earth.’ (Eph. 1:10; Phil. 2:9-11) But climactic developments in this regard would also involve the establishment of God’s Messianic kingdom and the dramatic coming of “Jehovah’s day.” (1 Thess. 5:1, 2) The Scriptures make abundantly clear the role of Christ since his ascension to heaven over 1,900 years ago. We do well to give our rapt attention to his significant place in Jehovah’s arrangement.

3. Why was Jesus aware of the prophetic words spoken about Kingdom government?

³ Because of his role as the Logos, or “Word,” prior to coming to the earth, Jesus was very much aware of the prophetic words spoken concerning the Kingdom government. Accordingly, as a man, Jesus invited the reader to use discernment when meditating on Daniel’s words having to do with “the time of the end.” (Dan. 12:4; Matt. 24:15-22) Let us, then, turn to the book of Daniel and consider some things Jesus undoubtedly perceived as the Logos, or “Word.” For apparently he was the One used by our heavenly Father to cause the prophets of ancient times to write as they did.

4. As regards Kingdom government, what are we told at Daniel 2:44; 7:13, 14 and 12:1?

⁴ As we look into the book of Daniel with a discerning eye, three interesting expressions particularly come to our attention. The first is found at Daniel 2:44:

“In the days of those kings the God of heaven will set up a kingdom that will never be brought to ruin. And the kingdom itself will not be passed on to any other people. It will crush and put an end to all these kingdoms, and it itself will stand to times indefinite.”

A related expression is found at Daniel 7:13, 14, which says:

“I kept on beholding in the visions of the night, and, see there! with the clouds of the heavens someone like a son of man happened to be coming; and to the Ancient of Days he gained access, and they brought him up close even before that One. And to him there were given rulership and dignity and kingdom, that the peoples, national groups and languages should all serve even him. His rulership is an indefinitely lasting rulership that will not pass away, and his kingdom one that will not be brought to ruin.”

Finally, Daniel 12:1 has this to say:

“During that time Michael will stand up, the great prince who is standing in behalf of the sons of your people. And there will certainly occur a time of distress such as has not been made to occur since there came to be a nation until that time.”

Here, in three passages of his prophecy, Daniel makes reference to the establishment of the Kingdom government, and this in the hands of no one else but ‘the son of man,’ or Michael. These expressions clearly refer to Christ Jesus in Kingdom power.​—Rev. 12:7-10.

5. Is it Scriptural to be conscious of a time factor in connection with the taking up of power by the Kingdom government?

⁵ You will notice that in the foregoing expressions of Paul and Daniel a time factor is mentioned for the appearance and the taking up of power by the heavenly government. If we are conscious of the time factor, then 1 Thessalonians 5:1 most truly applies to us when it says:

“Now as for the times and the seasons, brothers you need nothing to be written to you.”

If we truly discern the full import of God’s Word, particularly as we move deeply into “the time of the end,” we will not be taken by surprise. We will surely be persons of discernment concerning events having to do with the time of the “conclusion of the system of things.” (Matt. 24:3) Let us, then, examine the background of the three expressions made by Daniel relative to the setting up of the Kingdom government.

DANIEL’S WARNING WORDS

6. At Daniel 2:40, what is said about the “fourth kingdom”?

⁶ Many of us are familiar with the dream image described in Daniel chapter two and know that, with the aid of Jehovah’s holy spirit, the prophet told King Nebuchadnezzar what this image meant. It represented a succession of world kingdoms, starting with Babylon. We are interested particularly in the “fourth kingdom,” concerning which Daniel said:

“As for the fourth kingdom, it will prove to be strong like iron. Forasmuch as iron is crushing and grinding everything else, so, like iron that shatters, it will crush and shatter even all these.”​—Dan. 2:40.

7. What is this “fourth kingdom”?

⁷ Which kingdom does this ironlike one prove to be? In Bible history, the “fourth kingdom,” or world power, counting down from Babylon, is the Roman Empire, with Medo-Persia and Greece in between. In course of time the Roman Empire was subdivided, for better administrative purposes, into an eastern empire and a western empire. It was out of this western empire that there came the outgrowth of the British Empire. As a result of the revolution of the American colonies, the United States of America was established. For vital fundamental reasons these two countries found it convenient to cooperate together militarily and otherwise so as to form in effect the Anglo-American World Power.

8, 9. What similarities are there between Daniel 2:40 and Daniel 7:7?

⁸ However, with regard to that “fourth kingdom”​—in its original identity as the Roman Empire—​Daniel tells us in another of his prophecies:

“After this I kept on beholding in the visions of the night, and, see there! a fourth beast, fearsome and terrible and unusually strong. And it had teeth of iron, big ones. It was devouring and crushing, and what was left it was treading down with its feet. And it was something different from all the other beasts that were prior to it, and it had ten horns.”​—Dan. 7:7.

⁹ In examining Daniel chapter seven, it will be noted that the prophet is outlining the same four kingdoms, or world powers, as those presented in Da chapter two. But instead of describing such powers as parts of an image, starting with the head of gold, he describes them as beasts. In the seventh chapter, he starts with a lion (Babylon) and concludes with the unusually strong fourth beast having iron teeth. It is no coincidence, then, that Daniel 7:7 corresponds very closely with Daniel 2:40. In both these texts, grinding, crushing and fearsome ironlike strength are clearly associated with this kingdom of Rome. But the question remains: How does this “fourth kingdom” come to represent two world powers?

10. The ‘small horn’ has what origin?

¹⁰ Let us read on, in Daniel 7:8:

“I kept on considering the horns, and, look! another horn, a small one, came up in among them, and there were three of the first horns that were plucked up from before it. And, look! there were eyes like the eyes of a man in this horn, and there was a mouth speaking grandiose things.”

How interesting! This fourth kingdom, the Roman World Power, starts growing another horn out of its symbolic beastlike head. And three of the existing horns are plucked up to make way for this outgrowth. What does all of this mean? Let us look at the facts of history.

HISTORY CONFIRMS DANIEL’S WARNING

11. Why is it of interest to note how the Roman Empire fulfilled in detail events described by Daniel?

¹¹ We actually ‘need nothing more to be written to us’ because all is already written down in God’s inspired Word. Additionally, if we are truly perceptive spiritually, universal events will not overtake us as a thief might overtake the unwary. But we do need to be well informed Scripturally, and it is of interest to note how the Roman Empire fulfilled in detail the events described in Daniel’s prophetic visions.

12. To what extent did the domination of Rome affect the British Isles?

¹² Rome, from its inception, was very much a military power, and it extended its influence and control widely. Britain, at that time basically under the influence of tribal kingship, became part of the Roman Empire, and throughout the British Isles there are many evidences of such domination. These include the wall Emperor Hadrian built across the northern part of England.

13, 14. (a) At first, Rome’s power was of what kind? (b) But what developed in the third and fourth centuries?

¹³ As Rome became more affluent and increasingly decadent because of the licentious living of its ruling class, it diminished as a military power. By the time of Nero and successive emperors, the decline of Rome’s military might was clearly evident. But the perpetuators of this empire devised a scheme to keep it going as a dominant factor in world affairs for centuries to come, even though not as a military power. How was this done?

¹⁴ Coming forward into the third and fourth centuries C.E., it appears that Rome became very much a religio-political power, in addition to being a military power. Artfully, a scheme was devised whereby the papal authority in Rome was able to maintain control far and wide over a great portion of the then known inhabited earth. This arrangement was known as the feudal system and, with the aid of it the Holy Roman Empire with Papal Rome as its focal point, dictated the course of world affairs for at least 1,000 years.

15. How did the papacy maintain control for several hundred years?

¹⁵ Under the feudal system, the vast majority of people eked out a living as peasants in abject ignorance and poverty. From their meager livelihood, they were required to support the indolent lords of the manor houses and castles throughout Europe, including the British Isles. In turn, these feudal lords were compelled to pay tribute, or tax, to the king in whose domain they found themselves. Then each of the kings, whether in England, Saxony or other parts of Europe, basically were vassal-like in their existence and were required to pay feudal dues or tribute to the papacy at Rome. Hence, the papacy grew wealthy both in riches and authority throughout that long period often called the Dark Ages.

16. How is the Holy Roman Empire well described by Daniel? (b) What is seen growing out of the head of the “fourth beast,” Rome?

¹⁶ Against this historical backdrop, how apt seems Daniel’s prophetic description of a kingdom represented by the iron legs of the “immense image”! (Dan. 2:31) And how appropriate the fearsome, crushing and devouring beast with iron teeth represented in Daniel chapter seven! First, it rampaged throughout Europe, subjecting everything in its path by military might. Then it maintained and further consolidated its power by political, religious and commercial enterprise and subterfuge. But what about this outgrowth, this ‘small horn,’ that is seen to grow out of the head of the fearsome “fourth beast” representing Rome? When does this occur?

THE ‘SMALL HORN’ APPEARS

17. How did the growth of the ‘small horn’ begin?

¹⁷ Until the year 1533 C.E., British kingship remained vassal-like in makeup, being subject to the papacy. The following year, however, King Henry VIII became the supreme head of the Catholic Church of England. He severed ties with Rome and they with him. Now the wealth of the British Isles, much of which previously had been siphoned off by the Roman Catholic Church, was being accumulated under the headship of the king of England over the English Catholic Church. (The Catholic Church of England retained the same format as the Roman Catholic Church and, to a large extent, does to this day.) The power of the Holy Roman Empire was beginning to wane, but from it a ‘small horn’ was growing.

18. In what position was Britain by the time of Queen Elizabeth I, and what did this mean for France, the Netherlands and Spain?

¹⁸ A few decades roll by and Britain finds itself under the rulership of Queen Elizabeth I. By this time the accumulated wealth of the feudal system within the British Isles is having its effect. A naval fleet of some prowess has emerged. In a short while, under the guidance of such noted men as Drake, Raleigh and Hawkins, the British fleet makes itself felt in conflict with the naval powers of Spain, the Netherlands and France (all still under Rome’s ritual domination), causing defeat to all, including the Spanish Armada. As a consequence, Britain rules the waves and boasts about it.

19. By paralleling Daniel chapters two and seven, concerning what do we now see a grand fulfillment?

¹⁹ What does Daniel 7:8 say? Yes, three “horns” would be plucked up from before this outgrowth, the ‘small horn,’ and it would speak “grandiose things.” So here, with the emergence of the British World Power, later joined by America, we have the absolute fulfillment of this grand prophecy. The Anglo-American World Power is an outgrowth of the Roman Empire. It is Rome’s “baby.” Hence, it is prophetically represented as growing out of the “head” of Rome, the “fourth beast” with iron teeth. By paralleling Daniel chapters two and seven, it is easy to see how the ‘legs of iron’ represent two successive world powers and not just one.​—Dan. 2:32, 33.

WHERE ARE WE IN THE STREAM OF TIME?

20. How may we trace the development of the ‘legs of iron’ down into our 20th century?

²⁰ According to Daniel 2:41-43, we note that clearly identifiable world kingdoms would pass. Do the two ‘legs of iron,’ then, each represent a separate world power? No, not so, any more than the two ‘arms of silver’ in the upper part of the image stand for two world powers in the heyday of Medo-Persia. Those two legs and the iron of the feet develop together out of the Roman Empire, and especially from the fourth century, when Constantine leaves his western capital at Rome to establish an eastern capital at Constantinople. Out of this divided empire descend various dependent nations, with the Anglo-American World Power finally gaining dominance. During the two world wars of our century, those “legs” proved indeed to be like “iron” as the Anglo-American World Power’s military might crushed opposing armies and used nuclear armament in war for the first time.

21. What weakness appears finally at the extremity of the image?

²¹ Here, we come down to the extremity of this immense image. It still represents the Anglo-American World Power. But now it has a weakness. Its feet and toes have lost the full ironlike strength of the legs. For they are made “partly of iron and partly of molded clay.” Daniel interprets this, saying:

“Whereas you beheld iron mixed with moist clay, they will come to be mixed with the offspring of mankind; but they will not prove to be sticking together, this one to that one, just as iron is not mixing with molded clay.”​—Dan. 2:33, 43.

22. (a) Why do not the socialistic and communistic rulers here enter into the picture? (b) Who, then is “the offspring of mankind”? (c) What has resulted with regard to the “iron” and the “clay”?

²² Does this mean that the modern socialistic and communistic rulers become a world power? No, for Bible prophecy indicates that those political elements of a popular kind will never rise to world dominance. The last part of the terrible image, as it comes to its extremity in the passage of time, is still made largely of iron. It is still the world power that grew out of the Holy Roman Empire. But this ironlike power is weakened at the end of the age by the intrusion of a soft, claylike element​—a movement calling for the people to have a bigger voice in affairs, as through trade unions, protest activities and the like. “The offspring of mankind,” the so-called common man, endeavors to have his “say” in the way things are run. This we observe today, not only in those western European countries that were once part of the Holy Roman Empire but outstandingly in the realm of the Anglo-American World Power. Here it is that work slowdowns, strikes and labor unrest have greatly weakened governmental authority that once was like “iron.” As labor fights capital, “the offspring of mankind” tries to dictate how it will work and live. Has this brought about a stable condition between the workingman and the government? God’s Word simply says: “They will not prove to be sticking together.”

23. (a) What does it mean that we have now reached the “toes” of the image? (b) What may we expect next? (c) At this “time of the end,” what should we be moved to do?

²³ Where are we, then, in the stream of time? At the conclusion of Da 2 verse 43 there is no more “image” left. We have come down to the very “toes”! We are living in that time when the development of man-made government reaches its sorry end. The climax of the ages is upon us! Daniel has told us what to expect. Yes, Christ’s kingdom that is to rule all peoples, the “stone” cut out of the “mountain” of Jehovah’s universal sovereignty, is about to hurl itself at the feet of the terrible image, toppling and demolishing the entire structure of oppressive man-rule. That will mark the “time of distress such as has not been made to occur since there came to be a nation until that time.” But it will be followed swiftly by the most wonderful period of all human history, Christ’s 1,000-year reign.

[Chart/​Pictures on page 25]

SYMBOLISMS IN DANIEL’S KINGDOM PROPHECIES

The immense image

(Daniel 2:31-45)

The four huge beasts

(Daniel 7:2-22)

BABYLONIA

from 625 B.C.E.

MEDO-PERSIA

from 539 B.C.E.

GREECE

from 331 B.C.E.

ROME

from 30 B.C.E.

BRITAIN & AMERICA

from 1763 C.E.

RADICAL POPULAR MOVEMENTS

The small horn appears

(Daniel 7:8)

Emperor Constantine (312-337 C.E.) establishes eastern capital, in addition to Rome from which Anglo-Americal Power descends

Henry VIII severs ties with Rome (1534 C.E.)

From time of Elizabeth I (1558-1603 C.E.), Britain proceeds to ‘pluck out the three horns’ of Spain, Netherlands and finally France