“I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him. Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom that which will not be destroyed.
Parallel Translations
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“I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him.
Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom that which will not be destroyed.
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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.
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.
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I saw in the night visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the Ancient of days, and he was brought near before Him.
And there was given him dominion, and glory, and a kingdom, that all the peoples, 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.
Examined in Scripture Analysis
Messianic Prophecies (1)
Passages read as foretelling the Messiah, with the fulfillment reading and the counter-reading set side by side.
Cross-references (64)
- Matthew 26:64 (v13) Jesus said to him, “You have said it. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power,…
- Revelation 1:7 (v13) Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn…
- Luke 21:27 (v13) Then they will see the Son of Man coming in a cloud with power and great glory.
- Revelation 14:14 (v13) I looked, and saw a white cloud, and on the cloud one sitting like a son of man, having on his head a golden crown, and in his hand a sharp…
- Matthew 24:30 (v13) and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man…
Show all 63 cross-references
- Mark 14:61-62 (v13) But he stayed quiet, and answered nothing. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?” Jesus said, “I…
- Mark 13:26 (v13) Then they will see the Son of Man coming in clouds with great power and glory.
- Matthew 25:31 (v13) “But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory.
- John 3:13 (v13) No one has ascended into heaven but he who descended out of heaven, the Son of Man, who is in heaven.
- Revelation 11:15 (v14) The seventh angel sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Lord, and…
- Daniel 7:27 (v14) The kingdom and the dominion, and the greatness of the kingdoms under the whole sky, will be given to the people of the saints of the Most…
- Isaiah 9:6-7 (v13) For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor,…
- Revelation 1:13 (v13) And among the lamp stands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.
- Daniel 2:44 (v14) “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to…
- Matthew 13:41 (v13) The Son of Man will send out his angels, and they will gather out of his Kingdom all things that cause stumbling, and those who do iniquity,
- John 3:35 (v14) The Father loves the Son, and has given all things into his hand.
- Revelation 1:18 (v13) and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades.
- Acts 7:56 (v13) and said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God!”
- 1 Corinthians 15:24-28 (v14) Then the end comes, when he will deliver up the Kingdom to God, even the Father, when he will have abolished all rule and all authority and…
- Ephesians 1:20-21 (v13) which he worked in Christ, when he raised him from the dead and made him to sit at his right hand in the heavenly places, far above all…
- Ephesians 1:20-22 (v14) which he worked in Christ, when he raised him from the dead and made him to sit at his right hand in the heavenly places, far above all…
- Philippians 2:9-11 (v14) Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Jesus every knee should bow,…
- Isaiah 9:7 (v14) Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold…
- Hebrews 12:28 (v14) Therefore, receiving a Kingdom that can’t be shaken, let’s have grace, through which we serve God acceptably, with reverence and awe,
- Psalms 68:17-18 (v13) The chariots of God are tens of thousands and thousands of thousands. The Lord is among them, from Sinai, into the sanctuary. You have…
- Daniel 7:22 (v13) 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…
- Hebrews 9:24 (v13) For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in…
- Matthew 28:18 (v14) Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
- Luke 21:36 (v13) Therefore be watchful all the time, praying that you may be counted worthy to escape all these things that will happen, and to stand before…
- Revelation 17:14 (v14) These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings, and those who are with him…
- Psalms 45:6 (v14) Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom.
- Psalms 110:1-2 (v14) Yahweh says to my Lord, “Sit at my right hand, until I make your enemies your footstool for your feet.” Yahweh will send out the rod of…
- Matthew 11:27 (v14) All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the…
- Psalms 8:4-5 (v13) what is man, that you think of him? What is the son of man, that you care for him? For you have made him a little lower than the angels,…
- Psalms 47:5 (v13) God has gone up with a shout, Yahweh with the sound of a trumpet.
- Ezekiel 1:26 (v13) Above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. On the likeness of the…
- Daniel 7:9 (v13) “I watched until thrones were placed, and one who was ancient of days sat. His clothing was white as snow, and the hair of his head like…
- Luke 1:33 (v14) and he will reign over the house of Jacob forever. There will be no end to his Kingdom.”
- Hebrews 2:14 (v13) Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might…
- John 12:34 (vv13–14) The multitude answered him, “We have heard out of the law that the Christ remains forever. How do you say, ‘The Son of Man must be lifted…
- Psalms 2:6-8 (v14) “Yet I have set my King on my holy hill of Zion.” I will tell of the decree: Yahweh said to me, “You are my son. Today I have become your…
- Psalms 8:6 (v14) You make him ruler over the works of your hands. You have put all things under his feet:
- Psalms 145:13 (v14) Your kingdom is an everlasting kingdom. Your dominion endures throughout all generations. Yahweh is faithful in all his words, and loving…
- Isaiah 60:12 (v14) For that nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted.
- Luke 19:11-12 (v14) As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that God’s Kingdom would be…
- John 5:27 (v13) He also gave him authority to execute judgment, because he is a son of man.
- 1 Timothy 6:16 (v13) He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
- Revelation 3:21 (v14) He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
- Psalms 72:17 (v14) His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed.
- Psalms 146:10 (v14) Yahweh will reign forever; your God, O Zion, to all generations. Praise Yah!
- Daniel 2:35 (v14) Then the iron, the clay, the bronze, the silver, and the gold were broken in pieces together, and became like the chaff of the summer…
- Daniel 3:4 (v14) Then the herald cried aloud, “To you it is commanded, peoples, nations, and languages,
- Daniel 4:3 (v14) How great are his signs! How mighty are his wonders! His kingdom is an everlasting kingdom. His dominion is from generation to generation.
- Daniel 6:26 (v14) “I make a decree that in all the dominion of my kingdom men tremble and fear before the God of Daniel; “for he is the living God, and…
- Obadiah 1:21 (v14) Saviors will go up on Mount Zion to judge the mountains of Esau, and the kingdom will be Yahweh’s.
- Micah 4:7 (v14) and I will make that which was lame a remnant, and that which was cast far off a strong nation: and Yahweh will reign over them on Mount…
- Luke 10:22 (v14) Turning to the disciples, he said, “All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and…
- John 5:22-27 (v14) For the Father judges no one, but he has given all judgment to the Son, that all may honor the Son, even as they honor the Father. He who…
- Philippians 2:6-8 (v13) who, existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a…
- Psalms 72:11 (v14) Yes, all kings shall fall down before him. All nations shall serve him.
- Psalms 102:22 (v14) when the peoples are gathered together, the kingdoms, to serve Yahweh.
- Daniel 7:18 (v14) But the saints of the Most High will receive the kingdom, and possess the kingdom forever, even forever and ever.’
- 1 Peter 3:22 (v14) who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
63 distinct cross-references across this passage (64 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
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John Calvin 1540 · Public Domain On vv13–14 After Daniel has narrated how he saw God on…
After Daniel has narrated how he saw God on the throne of judgment, openly exercising his power and laying open to the world what was formerly hidden from it, namely, his supreme authority in its government, he now adds the second part of the vision, As it were the Son of man appeared in the clouds. Without doubt this is to be understood of Christ, and the Jews, perverse as they are, are ashamed to deny it, although they differ afterwards about Christ. But the object of the vision was to enable the faithful certainly to expect the promised Redeemer in his own time. He had been endued with heavenly power, and was seated at his Father’s right hand. Hence Daniel says, He was intent on these nightly visions. And this repetition is by no means superfluous, as it informs us of the Prophet’s alertness when God shews himself present. Daniel expresses this fully in his own words, for he roused himself when he perceived important, and rare, and singular matters set before him. This attentive disposition of the Prophet ought to stir us up to read his prophecy without listlessness, and with awakened minds earnestly to derive from heaven true and sincere intelligence. I was, then, says he, attentive in visions of the night, and beheld as it were the Son of man. I have already said this passage cannot be otherwise taken than concerning Christ. We must now see why he uses the word “like” the Son of man; that is, why he uses the letter כ, ke, the mark for likeness. This might be twisted in favor of the folly of the Manichees, who thought Christ’s body to be only imaginary. For, as they wrest the words of Paul, and pervert their sense, that Christ was in likeness as a man, (Philippians 2:7.) so also they may abuse the Prophet’s testimony, when Christ is not said to be a man but only like one. With respect to Paul’s words, he is not speaking of the essence of his human nature, but only of his state; for he is speaking of Christ being made man, of his condition being humble and abject, and even servile. But in the passage before us the reason is different. For the Prophet says, He appeared to him as the Son of man, as Christ had not yet taken upon him our flesh. And we must remark that saying of Paul’s: When the fullness of time was come, God sent his Son, made of a woman. (Galatians 4:4.) Christ then began to be a man when he appeared on earth as Mediator, for he had not assumed the seed of Abraham before he was joined with us in brotherly union. This is the reason why the Prophet does not pronounce Christ to have been man at this period, but only like man; for otherwise he had not been that Messiah formerly promised under the Law as the son of Abraham and David. For if from the beginning he had put on human flesh, he would not have been born of these progenitors. It follows, then, that Christ was not a man from the beginning, but only appeared so in a figure. As also Irenaeus says: This was a “prelude,” he uses that word. Tertullian also says: “Then the Son of God put on a specimen of humanity.” This was a symbol, therefore, of Christ’s future flesh, although that flesh did not yet exist. We now see how suitably this figure agrees with the thing signified, wherein Christ was set forth as the Son of man, although he was then the eternal Word of God.
It afterwards follows, He came to the Ancient of days This, in my judgment, ought to be explained of Christ’s ascension; for he then commenced his reign, as we see in numberless passages of Scripture. Nor is this passage contrary to what the Prophet had previously said — he saw the Son of man in the clouds. For by this expression he simply wishes to teach how Christ, although like a man, yet differed from the whole human race, and was not of the common order of men; but excelled the whole world in dignity. He expresses much more when he says, in the second clause, He came even unto the Ancient of days For although the Divine Majesty lay hid in Christ, yet he discharged the duty of a slave, and emptied himself, as Paul says, (Philippians 2:7.) So also we read in the first chapter of John, (John 1:14,) Glory appeared in him as of the only begotten Son of God; that is, which belongs to the only begotten Son of God. Christ, therefore, thus put off his glory for the time, and yet by His miracles and many other proofs afforded a clear and evident; specimen of his celestial glory. He really appeared to Daniel in the clouds, but when he ascended to heaven, he then put off this mortal body, and put on a new life. Thus Paul also, in the sixth chapter to the Romans, says, he lives the life of God, (Romans 6:10;) and other phrases often used by our Lord himself agree very well with this, especially in the Evangelist John, “I go to the Father.” “It is expedient for me to go to the Father, for the Father is greater than I,” (John 16:7; John 14:28;) that is, it is expedient for me to ascend to that royal tribunal which the Father has erected for me by his eternal counsel, and thus the whole world will feel the supreme power to have been entrusted to me. Now, therefore, we understand the full meaning of the Prophet’s words.
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But as there are many fanatics who wrest what has been said of the person of the Mediator, as if Christ were not the true God, but had a beginning from the Father at some definite period of time, we must observe how the Prophet’s expression are neither the human nor the divine nature of Christ properly speaking, but a Mediator is here set before us who is God manifest in flesh. For if we hold this principle that Christ is described to us, not as either the word of God, or the seed of Abraham, but as Mediator, that is, eternal God who was willing to become man, to become subject to God the Father, to be made like us, and to be our advocate, then no difficulty will remain. Thus he appeared to Daniel like the Son of man, who became afterwards truly and really so. He was in the clouds, that is, separated from the common lot of mankind, as he always carried with him some marks of deity, even in his humility. He now arrives as the Ancient of days, that is, when he ascends to heaven, because his divine majesty was then revealed. And hence he says, It is expedient for you, for me to go to the Father, because the Father is greater than I. (John 14:28.) Christ here detracts nothing from his deity, but as his nature was not known in the world, while his divine majesty lay hid in the form of a servant, he calls the Father simply God; as if he had said, If I remain with you upon earth, what would the presence of my flesh profit you? But when I ascend to heaven, then that oneness which I have with the Father will become conspicuous. When, therefore, the world shall understand that I am one with the Father, and that the Deity is one, the hope of all the pious will become more firm and unconquered against all temptations; for they will know themselves to be equally under the protection of both God and man. If, therefore, Christ were always dwelling upon earth, and had borne witness a thousand times to his being given to us by his Father as the guardian of our salvation, yet there always would have been some hesitation and anxiety. But when we know him to be seated at his Father’s right hand, we then understand him to be truly God, because all knees would not be bent before him, unless he had been the eternal God. We must hold that passage of Isaiah, (Isaiah 42:8,) As I live, saith the Lord, my glory I will not give to another. As, therefore, God’s glory can never be transferred to either man or any other creature, the true unity and nature of God necessarily shines forth in the human nature of Christ, for every knee is bent before him. Now, therefore, we understand the sense in which the Prophet says, Christ came as the Son of man, that is, like a man, even to the Ancient of days For after Christ had passed through the period of his self-abasement, according’ to Paul, (Philippians 2:7,) he ascended into heaven, and a dominion was bestowed upon him, as the Prophet says in the next verse. This passage, then, without the slightest doubt, ought to be received of Christ’s ascension, after he had ceased being mortal man. He says, He was represented before God, namely, because he sits at his right hand. It follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv13–14 Which is meant of Christ, who had not yet…
Which is meant of Christ, who had not yet taken upon him man’s nature, neither was the son of David according to the flesh, as he was afterward: but appeared then in a figure, and that in the clouds: that is, being separate from the common sort of men by manifest signs of his divinity.
To wit, when he ascend into the heavens, and his divine majesty appeared, and all power was given unto him, in respect of that that he was our Mediator.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–14 Dan 7:13 I saw in the night visions, and,…
Dan 7:13 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.
Ver. 13. I saw in the night visions, &c.] Here comes in the fifth monarchy, properly so called, the kingdom being wrested from the fourth tyrant. Well might Jerome call Daniel Polyhistora, the general historian.
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And, behold, one like the Son of man.] So Christ showed himseff often to the fathers, before his incarnation, for their confirmation in that article which, being the ground of his passion, was to be especially believed, for the foundation of Christian faith. Christ’s Godhead also, another main article, is here not obscurely deciphered, while he is said to be like the Son of man; therefore he is more than a mere man. Again, he came with the clouds. Compare Mat 24:30, "Then shall they see the Son of man coming in the clouds," as in his chariot of state. Add hereunto his solemn, glorious access unto the Father, that Ancient of days, that is, the eternal God, as being his co-equal, of the same nature, power, glory, &c., with his Father, and coeternal unto him. So the Lamb is said to approach to him that sat upon the throne to receive the book. {Rev 5:7}
And they brought him near before him.] {a} The angels did, as great men’s attendants are said to bring their masters to the courts.
{a} " Et qui asaistebant ei abtulerant eum:" - sic Cyprian. legit.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v13 One like the Son of man; that is, the…
One like the Son of man; that is, the Messiah: this is the same with the stone, Da 2; he came with the clouds of heaven, Mat 24:30, i.e. gloriously, swiftly, and terribly, Jer 4:13.
They brought him near before him: this relates to his ascension, Act 1:9-11, at which time, though King before, Mat 2:2, yet now, and not before, he seems to receive his royal investiture for the protection of his church and the curbing of their enemies, which he says he had before, Mat 28:18; 1Co 15:25; Dan 2:44.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv13–14 I saw in the night visions,.... Very probably the…
I saw in the night visions,.... Very probably the same night in which he had the dream and vision of the four beasts; but this that follows, being a new object presented, is introduced and prefaced after this manner; as well as, being something wonderful and worthy of attention, has a "behold" prefixed to it:
and, behold one like the Son of man came with the clouds of heaven; not Judas Maccabaeus, as Porphyry; nor the Roman people, as Grotius; nor the people of Israel, as Aben Ezra; nor the people of the saints of the most High, as Cocceius; but the Messiah, as most Christian interpreters, and even the Jews themselves, both ancient and modern, allow. In the ancient book of Zohar (u) it is said,
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"in the times of the Messiah, Israel shall be one people, to the Lord, and he shall make them one nation in the earth, and they shall rule above and below; as it is written, "behold, one like the Son of man came with the clouds of heaven"; this is the King Messiah of whom it is written, "and in the days of these kings shall the God of heaven, set up a kingdom which shall never be destroyed", &c. Dan 2:44''
So in the Talmud (w) this prophecy is thus reconciled with another, concerning the Messiah, in Zac 9:9, to what R. Alexander said, R. Joshua ben Levi objects what is written,
and, behold, one like to the Son of man came with the clouds of heaven; and it is written, "poor, and riding upon an ass": which is thus adjusted,
"if they (the Israelites) are worthy, he (the Messiah) comes with the clouds of heaven; but if they are not worthy, he comes poor, and riding on an ass;''
and so it is interpreted in their ancient Midrashes (x), or expositions, as well us in more modern ones: Jarchi on the text says,
"he is the Messiah;''
and so R. Saadiah Gaon and Jacchiades, this is Messiah our righteousness; and Aben Ezra observes, that this is the sense R. Jeshua gives, "that one like to the Son of man" is the Messiah; and he adds, it is right, only along with him must be joined the holy people, who are the Israelites: and, with the Jews, Anani, which signifies "clouds", is the name of the Messiah, founded upon this text, in the Targum of Ch1 3:24, where mention is made of the name of a person, Anani, it is added,
"who is the Messiah that is to be revealed;''
so in an ancient book called Tanchuma (y), speaking of Zerubbabel, it is asked, from whence did he spring? it is answered from David, as it is said, Ch1 3:10 "and Solomon's son was Rehoboam", &c.; and so all in the line are mentioned unto Anani, Dan 7:24 and then it is asked, who is this Anani? this is the Messiah, as it is said, Dan 7:13,
and I saw in the visions of the night, and, behold, one like to the Son of man came with the clouds of heaven. He is said to be "as", or "like the Son of man", in agreement with the style of these visions, Dan 7:4, or because as yet he was not really incarnate, only appeared in a human form; or this as is not a note of similitude, but of truth and reality, as in Joh 1:14 or because he was more than a man: and his coming with the clouds of heaven denotes the majesty, visibility, and swiftness, with which he came to take open possession of his kingdom and glory. Saadiah interprets them of the angels of heaven, with which he will be attended:
and came to the Ancient of days; his divine Father, from whom, as man and Mediator, he receives his mediatorial kingdom, is invested with it, and insisted it, to it; see Rev 5:7 this is not to be understood of his first coming in the flesh, which was from his Father, and not to him; nor of his ascension to heaven, exaltation and session at the right hand of God, when he indeed received the kingdom from the Father, and was made and declared Lord and Christ; but this seems to respect what shall be upon the destruction of the fourth beast, when Christ shall receive and take to himself his great power, and reign, and more visibly appear by his Father's designation and appointment, and his open glory, to be King and Lord over all:
and they brought him near before him; not Elijah the prophet, as Jacchindes; rather the angels, as others; or the saints by their prayers, who hasten to, and hasten thereby, the coming and kingdom of Christ in a more spiritual and glorious manner; or it may be rendered impersonally,
"he was brought near before him,''
as by the Septuagint, Syriac, and Arabic versions.
(u) In Gen. fol. 85. 4. Ed. Sultzbac. (w) T. Bab. Sanhedrin, fol. 98. 1. (x) Bemidbar Rabba, sect. 13. fol. 209. 4. Midrash Tillium apud Galatin. de Arcan. Cathol. ver. l. 10. c. 1. (y) Apud Yalkut Simeoni, par. 2. fol. 85. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v13 A son of man - That is, the Messiah,…
A son of man - That is, the Messiah, he came with the clouds of heaven, gloriously, swiftly and terribly. And came - This relates to his ascension, at which time, he received his royal investiture, for the protection of his church, and curbing of their enemies.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13–14 Verse 13. One like the Son of man came…
Verse 13. One like the Son of man came with the clouds of heaven] This most certainly points out the Lord Jesus, בר אנש bar enosh, the Son of miserable man; who took our nature upon him that he might redeem us unto himself. To prove himself to be the Messiah he applies, before the high priests, these words of the Prophet Daniel to himself Mt 24:30.
Near before him.] The Ancient of days.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13–14 Dan 7:13. I saw in the night visions, &c.…
Dan 7:13. I saw in the night visions, &c. — Here is described by what means these changes were to be brought about; behold, one like the Son of man came with the clouds of heaven — One in the shape and likeness of a man, but clothed with such ensigns of majesty and honour, (signified here by the clouds of heaven,) as showed him to be an extraordinary person, (compare Rev 1:13; Rev 14:14,) indeed no less than the Messiah, as the following description of him declares. As the two foregoing verses declare why the fourth beast was destroyed, this part of the vision shows by whom it was done; setting Christ forth in his judicial capacity, and describing him by that title, which, in allusion to this place, he often gave himself, namely, the Son of man. He particularly alludes to this text, Mat 26:64, where he speaks of his coming in the clouds of heaven; by which expression he acknowledged himself to be the true Messiah here described, and gave a direct answer to the question there proposed to him, Art thou the Christ, the Son of the blessed? Compare Mar 14:61-62; Rev 1:7. Whereupon they condemned him as guilty of blasphemy. A learned prelate, in his Defence of Christianity from the ancient Prophecies, p. 131, observes, that ענני, anani, the clouds, was a known name of the Messiah among the Jewish writers, which shows that they understood this text as spoken of him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13–14 I saw in the night visions - Evidently in…
I saw in the night visions - Evidently in the same night visions, or on the same occasion, for the visions are connected. See Dan 7:1, Dan 7:7. The meaning is, that he continued beholding, or that a new vision passed before him.
And, behold, one like the Son of man ... - It is remarkable that Daniel does not attempt to represent this by any symbol. The representation by symbols ceases with the fourth beast; and now the description assumes a literal form - the setting up of the kingdom of the Messiah and of the saints. Why this change of form occurs is not stated or known, but the sacred writers seem carefully to have avoided any representation of the Messiah by symbols. The phrase “The Son of Man” - אנשׁ בר bar 'ĕnâsh - does not occur elsewhere in the Old Testament in such a connection, and with such a reference as it has here, though it is often found in the New, and is, in fact, the favorite term by which the Saviour designates himself. In Dan 3:25, we have the phrase “the Son of God” (see the note at that passage), as applicable to one who appeared with the three” children” that were cast into the burning furnace; and in Ezekiel, the phrase “son of man” often occurs as applicable to himself as a prophet, being found more than eighty times in his prophecies, but the expression here used does not elsewhere occur in the Old Testament as applicable to the personage intended. As occurring here, it is important to explain it, not only in view of the events connected with it in the prophecy, but as having done much to mould the language of the New Testament. There are three questions in regard to its meaning: What does it signify? To whom does it refer? And what would be its proper fulfillment?
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(1) The phrase is more than a mere Hebrew or Chaldee expression to denote man, but is always used with some peculiar significancy, and with relation to some peculiar characteristic of the person to whom it is applied, or with some special design. To ascertain this design, regard should be had to the expression of the original. “While the words אישׁ 'ı̂ysh and אישׁה 'ı̂iyshâh are used simply as designations of sex, אנושׁ 'ĕnôsh, which is etymologically akin to אישׁ 'ı̂ysh, is employed with constant reference to its original meaning, to be weak, sick; it is the ethical designation of man, but אדם 'âdâm denotes man as to his, physical, natural condition - whence the use of the word in such passages as Psa 8:4; Job 25:6, and also its connection with בן bên are satisfactorily explained, The emphatic address אדם בן bên 'âdâm - Son of man - is therefore (in Ezekiel) a continued admonition to the prophet to remember that he is a man like all the rest.” - Havernick, Com. on, Eze 2:1-2, quoted in the Bibliotheca Sacra, v. 718. The expression used here is בר־אנושׁ bar -'ĕnôsh, and would properly refer to man as weak and feeble, and as liable to be sick, etc. Applied to anyone as “a Son of man,” it would be used to denote that he partook of the weakness and infirmities of the race; and, as the phrase “the Son of man” is used in the New Testament when applied by the Saviour to himself, there is an undoubted reference to this fact - that he sustained a peculiar relation to our race; that he was in all respects a man; that he was one of us; that he had so taken our nature on himself that there was a peculiar propriety that a term which would at once designate this should be given to him. The phrase used here by Daniel would denote some one
(a) in the human form;
(b) some one sustaining a peculiar relation to man - as if human nature were embodied in him.
(2) The next inquiry here is, to whom, this refers? Who, in fact, was the one that was thus seen in vision by the prophet? Or who was designed to be set forth by this? This inquiry is not so much, whom did Daniel suppose or understand this to be? as, who was in fact designed to be represented; or in whom would the fulfillment be found? For, on the supposition that this was a heavenly vision, it is clear that it was intended to designate some one in whom the complete fulfillment was to be found. Now, admitting that this was a heavenly vision, and that it was intended to represent what would occur in future times, there are the clearest reasons for supposing that the Messiah was referred to; and indeed this is so plain, that it may be assumed as one of the indisputable things by which to determine the character and design of the prophecy. Among these reasons are the following:
(a) The name itself, as a name assumed by the Lord Jesus - the favorite name by which he chose to designate himself when on the earth. This name he used technically; he used it as one that would be understood to denote the Messiah; he used it as if it needed no explanation as having a reference to the Messiah. But this usage could have been derived only from this passage in Daniel, for there is no other place in the Old Testament where the name could refer with propriety to the Messiah, or would be understood to be applicable to him.
(b) This interpretation has been given to it by the Jewish writers in general, in all ages. I refer to this, not to say that their explanation is authoritative, but to show that it is the natural and obvious meaning; and because, as we shall see, it is what has given shape and form to the language of the New Testament, and is fully sanctioned there. Thus, in the ancient book of Zohar it is said, “In the times of the Messiah, Israel shall be one people to the Lord, and he shall make them one nation in the earth, and they shall rule above and below; as it is written, “Behold, one like the Son of man came with the clouds of heaven;” this is the King Messiah, of whom it is written, And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed, etc.” So in the Talmud, and so the majority of the ancient Jewish rabbis. See Gill, Com. in loc. It is true that this interpretation has not been uniform among the Jewish rabbis, but still it has prevailed among them, as it has among Christian interpreters.
(c) A sanction seems to be given to this interpretation by the adoption of the title “Son of man” by the Lord Jesus, as that by which he chose to designate himself. That title was such as would constantly suggest this place in Daniel as referring to himself, and especially as he connected with it the declaration that “the Son of man would come in the clouds of heaven, etc.” It was hardly possible that he should use the title in such a connection without suggesting this place in Daniel, or without leaving the impression on the minds of his hearers that he meant to be understood as applying this to himself.
(d) It may be added, that it cannot with propriety be applied to any other. Porphyry, indeed, supposed that Judas Maccabeus was intended; Grotius that it referred to the Roman people; Aben Ezra to the people of Israel; and Cocceius to the people of the Most High (Gill); but all these are unnatural interpretations, and are contrary to what one would obtain by allowing the language of the New Testament to influence his mind. The title - so often used by the Saviour himself; the attending circumstances of the clouds of heaven; the place which the vision occupies - so immediately preceding the setting up of the kingdom of the saints; and the fact that that kingdom can be set up only under the Messiah, all point to him as the personage represented in the vision.
(3) But if it refers to the Messiah, the next inquiry is, What is to be regarded as the proper fulfillment of the vision? To what precisely does it relate? Are we to suppose that there will be a literal appearing of the Son of man - the Messiah - in the clouds of heaven, and a passing over of the kingdom in a public and solemn manner into the hands of the saints? In reply to these questions, it may be remarked
(a) that this cannot be understood as relating to the last judgment, for it is not introduced with reference to at all. The “Son of man” is not here represented as coming with a view to judge the world at the winding-up of human affairs, but for the purpose of setting up a kingdom, or procuring a kingdom for his saints. There is no assembling of the people of the world together; no act of judging the righteous and the wicked; no pronouncing of a sentence on either. It is evident that the world is to continue much longer under the dominion of the saints.
(b) It is not to be taken literally; that is, we are not, from this passage, to expect a literal appearance of the of man in the clouds of heaven, preparatory to the setting up of the kingdom of the saints. For if one portion is to be taken literally, there is no reason why all should not be. Then we are to expect, not merely the appearing of the Son of man in the clouds, but also the following things, as a part of the fulfillment of the vision, to wit: the literal placing of a throne, or seat; the literal streaming forth of flame from his throne; the literal appearing of the “Ancient of days,” with a garment of white, and hair as wool; a literal approach of the Son of man to him as seated on his throne to ask of him a kingdom, etc. But no one can believe that all this is to occur; no one does believe that it will.
(c) The proper interpretation is to regard this, as it was seen by Daniel, as a vision - a representation of a state of things in the world as if what is here described would occur. That is, great events were to take place, of which this would be a proper symbolic representation - or as if the Son of man, the Messiah, would thus appear; would approach the “Ancient of days;” would receive a kingdom, and would make it over to the saints. Now, there is no real difficulty in understanding what is here meant to be taught, and what we are to expect; and these points of fact are the following, namely,:
1. That he who is here called the “Ancient of days” is the source of power and dominion.
2. That there would be some severe adjudication of the power here represented by the beast and the horn.
3. That the kingdom or dominion of the world is to be in fact given to him who is here called “the Son of man” - the Messiah - a fact represented here by his approaching the “Ancient of days,” who is the source of all power.
4. That there is to be some passing over of the kingdom or power into the hands of the saints; or some setting up of a kingdom on the earth, of which he is to be the head, and in which the dominion over the world shall be in fact in the hands of his people, and the laws of the Messiah everywhere prevail. What will be the essential characteristics of that kingdom we may learn by the exposition of Dan 7:14, compared with Dan 7:27.
Came with the clouds of heaven - That is, he seemed to come down from the sky encompassed with clouds. So the Saviour, probably intending to refer to this language, speaks of himself, when he shall come to judge the world, as coming in clouds, or encompassed by clouds, Mat 24:30; Mat 26:64; Mar 13:26; Mar 14:62. Compare Rev 1:7. Clouds are an appropriate symbol of the Divinity. See Psa 97:2; Psa 104:3. The same symbol was employed by the pagan, representing their deities as appearing covered with a cloud:
“Tandem venias, precamur,
Nube candentes humeros amictus,
Augur Apollo!”
- Horace, Lyr. I. 2.
The allusion in the place before us is not to the last judgment, but to the fact that a kingdom on tho earth would be passed over into the hands of the Messiah. He is represented as coming sublimely to the world, and as receiving a kingdom that would succeed those represented by the beasts.
And came to the Ancient of days - Dan 7:9. This shows that the passage cannot refer to the final judgment. He comes to the “Ancient of days” - to God as the source of power - as if to ask a petition for a kingdom; not to pronounce a judgment on mankind. The act here appropriately denotes that God is the source of all power; that all who reign derive their authority from him, and that even the Messiah, in setting up his kingdom in the world, receives it at the hand of the Father. This is in accordance with all the representations in the New Testament. We are not to suppose that this will occur literally. There is to be no such literal sitting of one with the appearance of age - denoted by the “Ancient of days” - on a throne; nor is there to be any such literal approaching him by one in the form of a man to receive a kingdom. Such passages show the absurdity of the attcmpts to interpret the language of the Scriptures literally. All that this symbol fairly means must be, that the kingdom that was to be set up under the Messiah on the earth was received from God.
And they brought him near before him - That is, he was brought near before him. Or, it may mean that his attendants brought him near. All that the language necessarily implies is, that he came near to his seat, and received from him a kingdom.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13–14 Heaven. Christ appeared about sixty years after the subversion…
Heaven. Christ appeared about sixty years after the subversion of the Syrian monarchy. Yet these expressions literally refer to his second coming. (Matthew xxvi. 64.) (Calmet) --- He had the form of man, as he had the nature. (Menochius) --- He is clearly predicted. by his power antichrist is overthrown. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v13 Son of man--(See on Eze 2:1). Not merely Son…
Son of man--(See on Eze 2:1). Not merely Son of David, and King of Israel, but Head of restored humanity (corresponding to the world-wide horizon of Daniel's prophecy); the seed of the woman, crushing Antichrist, the seed of the serpent, according to the Prot-evangel in Paradise (Gen 3:15). The Representative Man shall then realize the original destiny of man as Head of the creation (Gen 1:26, Gen 1:28); the center of unity to Israel and the Gentiles. The beast, which taken conjointly represents the four beasts, ascends from the sea (Dan 7:2; Rev 13:1); the Son of man descends from "heaven." Satan, as the serpent, is the representative head of all that bestial; man, by following the serpent, has become bestial. God must, therefore, become man, so that man may cease to be beast-like. Whoever rejects the incarnate God will be judged by the Son of man just because He is the Son of man (Joh 5:27). This title is always associated with His coming again, because the kingdom that then awaits Him in that ch belongs to Him as the Saviour of man, the Restorer of the lost inheritance. "Son of man" expresses His VISIBLE state formerly in his humiliation hereafter in His exaltation. He "comes to the Ancient of days" to be invested with the kingdom. Compare Psa 110:2 : "The Lord shall send the rod of thy strength (Messiah) out of Zion." This investiture was at His ascension "with the clouds of heaven" (Act 1:9; Act 2:33-34; Psa 2:6-9; Mat 28:18), which is a pledge of His return "in like manner" in the clouds" (Act 1:11; Mat 26:64), and "with clouds" (Rev 1:7). The kingdom then was given to Him in title and invisible exercise; at His second coming it shall be in visible administration. He will vindicate it from the misrule of those who received it to hold for and under God, but who ignored His supremacy. The Father will assert His right by the Son, the heir, who will hold it for Him (Eze 1:27; Heb 1:2; Rev 19:13-16). TREGELLES thinks the investiture here immediately precedes Christ's coming forth; because He sits at God's right hand until His enemies are made His footstool, then the kingdom is given to the Son in actual investiture, and He comes to crush His so prepared footstool under His feet. But the words, "with the clouds," and the universal power actually, though invisibly, given Him then (Eph 1:20-22), agree best with His investiture at the ascension, which, in the prophetic view that overleaps the interval of ages, is the precursor of His coming visibly to reign; no event of equal moment taking place in the interval.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13–14 13. The Son of man — Rather, “a son…
13. The Son of man — Rather, “a son of man” (R.V.). There has been much discussion whether this refers to the coming of a personal Messiah or is merely a personification of the “saints of the Most High” (Dan_7:18; Dan_7:22; Dan_7:27). It is agreed that it must refer either to the Messianic King or to the Messianic kingdom personified. Kuenen argues that the personal application, “although capable of being reconciled with the author’s own words,” yet is not necessitated or “recommended” by them. It was the Israelitish nation which was to be crowned with everlasting dominion (Dan_7:14). The Israelite appears in the vision in human form, in contrast with the brutish heathen kings previously seen, and the prophecy only means that the human kingdom of God shall supersede the kingdom of the beasts (Prophecy and Prophets in Israel, pp. 223, 224, 529, 531). This view is substantially adopted even by evangelical and conservative scholars such as Konig and Stanton. Behrmann, however, shows that a personal Messiah was understood here by all expositors down to Aben Ezra, and urges the point that if the little horn is an individual, the one “like a Son of man” must be an individual also. (Compare Briggs, Messianic Prophecy.) Various Jewish rabbis, though the view was not universal, spoke in the same way of the Messiah as a person previous to the coming of Christ. (See Hebraica, 4:179.) Notwithstanding the objections of Lietzmann, Konig, and Wellhausen, the passages in the Book of Enoch which speak of the personal Messiah in Danielic phraseology seem certainly early and certainly Jewish; though later Jewish rabbis (through antipathy to the Christian interpretation) actually sought to make this passage (and Dan_7:8; Dan_11:37) a polemic against Christianity! Even the LXX. translated the “branch” (Psa_80:15, Hebrews) as “Son of man,” and the Targum gives as a synonym for this term “the King Messiah” (Eb. Nestle). Even if some of these passages in the Book of Enoch, etc., be late, yet the interpretation must have been early, for it certainly would not have been originated by the rabbis after the Christian argument for Christ’s Messiahship had been promulgated. “Son of man” in Aramaic does not necessarily mean simply “man” or “a man,” as has been proved by Professor Dalman (Die Worte Jesu, 1898). The Gospel writers do not use this term as a synonym for man — which proves that Jesus himself in his original speech also made this distinction. It was felt then, as we feel now, that, while we are “children of men,” there could be but one such Son of man (Gess, Die Inspiration, p. 357). It is certain, as Professor Dalman shows, that, although some of the hearers of Christ may have misunderstood the reference, Jesus himself did mean by his use of the term “Son of man” to claim that he was destined to be the ruler of the world, and that in him the vision of Daniel was being fulfilled. Although “Son of man” was not universally considered a Messianic title — otherwise Jesus could not have been using this term freely while at the same time wishing to postpone the public announcement of his Messiahship (Mat_16:13; Mat_16:16) — yet when he did plainly declare that he himself was the Son of man of whom Daniel spoke he was at once condemned to death as a pretender to Messianic honors. It was entirely in accordance with the method of our Lord that he should select for himself a title which to the ordinary hearer might only emphasize his humanity — the evangelists never report any hearer or disciple using this title in addressing our Lord, which shows that it was not a recognized title of honor — but which when explained to his select few in the last days of his life, and later upon the witness stand, would open out with a new deep meaning (Mat_24:23-30; Mat_26:64-65). As a man of vision has said, Jesus, by his emphasis and underscoring of this prophetic name, not only dignified our humanity, as he thus completely identified himself with the race, but “he stepped up at once to David’s vacant throne, and gathering up the scattered lights of prophecy he drew them as a rainbow about himself. He is the Son of man among men, but separated by infinite distances from all other sons of men” (R.W. Dale, Expositor, November, 1896). Professor Schmidt, of Cornell University, has just made the suggestion that Michael, the guardian angel of Israel, was meant by this “one like a son of man.” Dr. Terry had formerly suggested that this Son of man was identical with the Messianic Prince of Dan_9:25-26, who was presented also again in Dan_10:21; Dan_12:1 (on which see notes), under the symbolical name of Michael. It rather seems to the present writer that this “one like unto a son of man” is to be explained by Ezekiel’s reference to “the likeness as the appearance of a man” which he saw on Jehovah’s throne. (See notes on Eze_1:26-28.) While the kings of the beast kingdoms came up from the sea, this King of saints comes like Jehovah in the storm and in the clouds (Eze_1:28; Isa_19:1; Psa_18:9-11). Rabbi Joshua ben Levi explains, “If they be worthy, he [the Messiah] will come with the clouds of heaven; if not, he will come lowly, and riding upon an ass” (Sanhedrim, fol. 98, Colossians 1). Saadia interprets, “He comes in humility, riding upon an ass (Zec_9:9), yet with the clouds of heaven, that is, with the angels of the heavenly hosts, which is the great glory which the Creator will give the Messiah.” (See Hebraica, 4:179, etc.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13–14 13. and behold there appeared coming with the clouds…
13. and behold there appeared coming with the clouds of heaven one like unto a son of man] lit. there was coming, &c., the graphic partic. with the finite verb, which is so frequent in Daniel (Theod. LXX. καὶ ἰδοὺ μετὰ [LXX. ἐπὶ] τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος [LXX. ἤρχετο]): though in English ‘was coming’ is too weak to express its force adequately. The rendering of A.V., ‘the Son of man,’ is quite untenable: the expression of the original is indefinite, and denotes simply, in poetical language (cf. Num_23:19; Psa_80:17; Isa_51:12; Isa_56:2), a figure in human form (comp. Rev_1:13; Rev_14:14, R.V.). What the figure is intended to represent can be properly determined only after the explanation in Dan_7:16 ff. has been considered (see p. 102 ff.). If the terms of Dan_7:18; Dan_7:22 b, 27 are to be taken as deciding the question, it would seem that it must describe the ideal and glorified people of Israel.
with the clouds of heaven] in superhuman majesty and state. The passage is the source of the expression in Mar_14:62 (Mat_26:64 ‘on’); Rev_1:7, ‘behold, he cometh with the clouds:’ cf. Mat_24:30 (‘on’) = Mar_13:26 (‘in’) = Luk_21:27 (‘in’); and Rev_14:14 (‘one sitting on a cloud, like unto a son of man’), 15, 16.
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and he came even to the ancient of days] see on Dan_7:9.
and they brought him near] The subject might be angelic beings; or, which is probably better, it may be indefinite, like the ‘they’ of Dan_7:5; Dan_7:12, i.e. and he was brought near (see on Dan_4:25).
Additional Note on the expression ‘one like unto a son of man’ in Dan_7:13
The question what this expression in Dan_7:13 denotes has been much disputed. On the one hand, the current interpretation has, no doubt, been that it denotes the Messiah; on the other hand, there are strong reasons, derived from the text of Daniel itself, for holding that it denotes the glorified and ideal people of Israel.
1. The meaning of the expression[297]. In Hebrew, ‘sons of man’ (or ‘of men’—אדם being a collective term) is a common expression for mankind in general (Psa_11:4; Psa_12:1; Psa_12:8; Psa_14:2 &c.): the sing. ‘son of man’ also occurs (a) in the address to Ezekiel (בן אדם), Eze_2:1; Eze_2:3; Eze_3:1; Eze_3:3 and more than 90 times besides (so also Dan_8:17); (b) poetically, here and there, usually in parallelism with איש or אנוש, as Num_23:19; Isa_51:12; Isa_56:2; Jer_49:18 (= 7:33 = Jer_50:40 = (nearly) Jer_51:43); Psa_8:4; Psa_80:17; Psa_146:3 (|| נדיבים ‘nobles’); Job_16:21 (|| גבר)[298], Job_25:6, Job_35:8; cf. Psa_144:3 בן־אנוש (|| אדם).
[297] Cf. Dalman, Die Worte Jesu, p. 191.
[298] But read here probably וּבֵן אָדָם (‘and between a man,’ &c.).
In Aramaic, bar ’ìnâsh (or, contracted, bar-nâsh) is common in some dialects (but not in others) in prose (and not merely in poetry) in the ordinary sense of man. It does not occur in this sense elsewhere in Bibl. Aramaic, or in the Targum of Onkelos, or in the Targum on the Prophets (except in Isa_56:12; Jer_49:18; Jer_49:33; Jer_50:40; Jer_51:43; Mic_5:6 [Heb. בני אדם], where it is suggested directly by the Hebrew): but it is frequent in the somewhat different dialects of the Targums on the Hagiographa (about 7 cent. a.d.)[299], the Palestinian Targums on the Pent.[300], the Palestinian Talmud (3–4 cent. a.d.), the Palestinian Evangeliarium (about 5 cent. a.d.)[301], and Syriac[302].
[299] E.g. Psa_8:5 (twice), Psa_56:12, Psa. 60:13, Psa_115:4, Psa_118:6; Psa_118:8, Psa_119:134.
[300] E.g. Lev. 4:2, 5:1, 2, 4, 21, 7:21, 17:4, 9, 19:8 in the Targ. of ‘Pseudo-Jonathan.’
[301] In both, for instance, often in the expression חד ברנש ‘a certain man’ (did so and so). Numerous examples are quoted by Lietzmann, Der Menschensohn (1896), pp. 32 ff.
[302] E.g. Exo_13:13; Exo_13:15 : Lev_18:5; Mat_4:4; Mat_12:12; Mat_12:43, &c.
On the strength of the poetical usage in Heb., and the usage which prevailed, at least in later times, in Aramaic, it may be said that ‘son of man’ in Dan_7:13 does not substantially denote more than a ‘man,’ though it is[303] a choice, semi-poetical expression for the idea. It is, however, a man, as opposed to a brute, humane as well as human—perhaps, also, as Dalman urges (pp. 198 f., 217 f.), only a man, in himself frail and helpless, powerless by his own might to conquer the world, and destined, if he is to become ruler of the world, to ‘receive’ his kingdom at the hands of God.
[303] At least, this is an inference suggested by the fact that the expression does not occur elsewhere in Dan. for ‘man.’
2. The interpretation of the expression. In the Book of Daniel itself there is nothing which lends support to the Messianic interpretation. In the explanation of the vision which follows (Dan_7:15 ff.) the place occupied by the ‘one like unto a son of man’ is taken, not by the Messiah, but by the ideal people of God: in Dan_7:14 the ‘one like unto a son of man’ appears when the dominion of the four beasts, and the persecution of the ‘little horn,’ are both over, and receives a universal kingdom which shall never pass away; and in Dan_7:18; Dan_7:22; Dan_7:27, when the dominion of the four kingdoms corresponding to the four beasts is at an end, and the persecution of the king corresponding to the ‘little horn’ has ceased, the ‘saints of the Most High,’ or (Dan_7:27) the ‘people of the saints of the Most High,’ receive similarly a universal kingdom (Dan_7:27), and possess it for ever and ever (Dan_7:18). The parallelism between the vision and the interpretation is complete: the time is the same, the promise of perpetual and universal dominion is the same: and hence a strong presumption arises that the subject is also the same, and that the ‘one like unto a son of man’ in Dan_7:13 corresponds to, and represents, the ‘saints of the Most High’ of Dan_7:18, and the ‘people of the saints of the Most High’ of Dan_7:27, i.e. the ideal Israel, for whom in the counsels of God the empire of the world is designed. If the writer by ‘the one like unto a son of man’ meant the Messiah, the head of the future ideal nation, his silence in the interpretation of the vision is inexplicable: how comes it that he there passes over the Messiah altogether, and applies the terms which (ex hyp.) are used of him in Dan_7:13-14 to the people of Israel in Dan_7:18; Dan_7:22; Dan_7:27?
The explanation of the vision given in the chapter itself is thus the primary and fundamental argument of those who hold the ideal people of Israel to be intended in Dan_7:13. If, however, this interpretation be considered further, it will be seen to be both supported by the symbolism of the vision, and to harmonize with the representations of the ideal future given elsewhere in the book. In the first place, the realities of history are represented in the vision not as they actually are, but in a figurative form: the four beasts are not four actual beasts, but represent four kingdoms; the horns are not actual horns, but represent kings: by analogy, therefore, the figure in human form would not represent an actual man, but would stand for something else, the nature of which is explained, exactly as in the case of the four ‘beasts’ and of the ‘horns,’ in the interpretation. It is not difficult to suggest a reason why in the vision the last figure should appear in human form. Humanity is contrasted with animality; and the human form, as opposed to the bestial, teaches that the last kingdom will be, not like the Gentile kingdoms, a supremacy of brute force, but a supremacy essentially humane and spiritual. It is another figurative element in the vision, that the Gentile empires rise out of the sea (Dan_7:3), by which is meant (see Dan_7:17) that they are of this world: by analogy, the statement that the last empire comes with the clouds of heaven, will be a figurative indication of the fact that it will be ushered in by the power of God (cf. Bevan, p. 119). And, secondly, this explanation agrees with the representations given in other parts of the book. Both in Dan_2:44 and Dan_12:3, where the establishment of the future kingdom of God is spoken of, the author is as silent respecting a personal Messiah as its head, as he is in Dan_7:22; Dan_7:27 : the inference is that the Messiah was not a prominent figure in the prophet’s thoughts, and the conclusion supports the opinion, derived in the first instance from ch. 7 itself, that he is not intended in Dan_7:13.
Various considerations have been advanced for the purpose of meeting these arguments. It has been said, for instance, that ‘the kingdom is not to be thought of without its king,’ and ‘that the prophets habitually picture the future happiness of their nation as bestowed upon it by the Messiah.’ But the author of Daniel expressly says that in this case the kingdom was to be possessed by the people of the saints; and that the dominion was to belong, not to the Messiah, but either to the people, or to the Almighty Himself (according to the interpretation adopted of the pronoun ‘his’ in Dan_7:27). Nor is it true to say that the figure of the Messiah is a constant feature in prophecy: there is no Messiah in Amos (Amo_9:11 ff.), Zephaniah (Zep_3:9 ff.), Joel (Joe_2:23 to Joe_3:21), or in the remarkable eschatological prophecy preserved in Isaiah 24-27, or even in the brilliant visions of the future drawn by the second Isaiah (Isa_54:11-17; Isaiah 60-62; Isa_65:17-25 &c.)[304]; in Hosea, also, the figure of the Messiah is a shadowy one, hardly more than a resuscitated David (Hos_3:5), and it is absent altogether from the picture of Israel’s future ideal felicity drawn in ch. 14. Thus while some prophets speak of a Messiah, others do not; there is no uniform practice on the subject; and whether or not the Messiah is referred to in a particular passage is a question which, antecedently, is perfectly open, and can be settled only by exegetical considerations. It has further been argued that coming with the clouds of heaven denotes ‘omnipotent judicial power.’ This, however, is far from being self-evident. It denotes certainly exaltation and majesty; but the judgement is completed (Dan_7:10-12) before the ‘one like unto a son of man’ appears (Dan_7:13), and the purpose for which he is brought to the Almighty is not to exercise judicial functions, but to receive a dominion which should never pass away (Dan_7:14). The two verses which refer to him describe, not a judgement, but the solemn inauguration of a divine kingdom upon earth[305].
[304] The passages (Isa_42:1-4, &c.) speaking of Jehovah’s ideal Servant are in no contradiction with this statement: the ‘Messiah,’ or ‘Anointed One,’ is the ideal King of Israel (just as the actual king is called ‘Jehovah’s anointed,’ 1Sa_24:6, &c.); and the figure of the ideal Servant in Isaiah 40-66 (though equally fulfilled in the person of our Lord Jesus Christ) is something quite different from this. See the present writer’s Isaiah, his life and times, pp. 175–180.
[305] For a discussion of some other arguments on the same side, see Drummond, The Jewish Messiah (1877), pp. 226–241.
It has been disputed whether the figure like a son of man which appeared in the clouds of heaven came originally from heaven, or was lifted up from the earth. The dispute implies a misconception of the nature and limits of the symbolism. The four beasts appeared emerging from the sea, and yet it is certain that the kingdoms which they represented did not rise out of the sea likewise.
Though the title, however, it thus seems, does not in Daniel directly denote the Messiah, it was at an early date interpreted personally, and applied to him. The earliest example of this application is found in the ‘Similitudes’ of the apocryphal Book of Enoch (cc. 37–71), a part of this (composite) book, which is generally considered to date from the first century b.c.[306] The ‘Similitudes’ consist of a series of visions supposed to be seen by Enoch, in which is represented in particular the judgement to be finally passed upon the world. The imagery of the writer is in several instances suggested evidently by Daniel 7. Enoch is carried in his vision into heaven, where he sees the ‘Lord of Spirits’ (the Almighty), the ‘Elect One’ (the Messiah: Isa_42:1), in His immediate presence, and the angels, who, like the seraphim in Isaiah 6, eternally hymn the Creator (c. 39).
[306] According to Dillmann, from before b.c. 64; according to Mr Charles from either b.c. 94–79 or b.c. 70–64; according to Schürer, at the earliest from the time of Herod (b.c. 37–b.c. 4).
The general picture of the future, as exhibited in these visions, is as follows[307]: In the latter days sin will flourish in the world; and the kings and the mighty will oppress the people of God (lxii. 11). But suddenly the Head of Days (another title of the Almighty in this book, based on the “aged of days” of Dan_7:13) will appear, and with Him the Son of Man (xlvi. 1–4), to execute universal judgement. All Israel will be raised from the dead (li. 1: cf. Dan_12:2), and judgement on men and angels alike will be committed to the Son of Man (lxix. 27). The fallen angels will be cast into a fiery furnace (liv. 6); the kings and the mighty will be tortured in Gehenna by the angels of punishment (liii. 3–5, liv. 1, 2); and the remaining sinners and godless will be destroyed from the face of the earth (liii. 2, lxix. 27). Heaven and earth will be transformed (xlv. 4, 5; cf. Isa_65:17); and the righteous will become angels in heaven (li. 4), and dwell for ever in presence of the Elect One (xxxix. 6, xlv. 4).
[307] Cf. R. H. Charles, in Hastings’ Dict. of the Bible, i. 744.
This outline will be sufficient to indicate what details of the picture are derived from Daniel, and what details are new. Some passages in the description are however of sufficient interest to be quoted in full[308]:—
[308] From Mr Charles’ translation (Oxford, 1893).
xl. 1. ‘And after that I saw thousands of thousands, and ten thousand times ten thousand, a multitude beyond number and reckoning, who stood before the Lord of Spirits’ (cf. Dan_7:10; Rev_5:11).
xlvi. 1. ‘And there I saw One who had a head of days, and His head was white like wool [Dan_7:9], and with him was another being whose countenance had the appearance of a man, and his face was full of graciousness, like one of the holy angels. 2. And I asked the angel who went with me and shewed me all the hidden things, concerning that Son of Man, who he was, and whence he was, and why he went with the Head of Days. 3. And he answered and said unto me, “This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who reveals all the treasures of that which is hidden, because the Lord of Spirits hath chosen him, and his lot before the Lord of Spirits hath surpassed everything in uprightness for ever. 4. And this Son of Man whom thou hast seen will arouse the kings and the mighty ones from their couches and the strong from their thrones, and will loosen the reins of the strong and grind to powder the teeth of the sinners … 6. And he will put down the countenance of the strong, and shame will cover them.” ’
xlvii. 3. ‘And in those days I saw the Head of Days when He had seated Himself on the throne of His glory, and the books of the living were opened before him, and His whole host which is in heaven above and around Him stood before Him.’
li. 1. ‘And in those days will the earth also give back those who are treasured up within it, and Sheol also will give back that which it has received, and hell will give back that which it owes. 2. And he will choose the righteous and holy from among them; for the day of their redemption hath drawn nigh.’
The judgement is described most fully in ch. lxii.
lxii. 2. ‘And the Lord of the Spirits seated him (the Messiah) on the throne of His glory, and the spirit of righteousness was poured out upon him, and the word of his mouth slew all the sinners, and all the unrighteous were destroyed before his face. 3. And there will stand up in that day all the kings and the mighty, and the exalted, and those who hold the earth.… 5. And their countenance will fall, and pain will seize them when they see that Son of Man sitting on the throne of His glory.’ Then, when it is too late, they will be ready to acknowledge and worship the Son of Man; but ‘the angels of punishment’ will take them in charge and make them ‘a spectacle for the righteous and for His elect.’ The righteous and elect, however, ‘will be saved on that day and will never again from thenceforth see the face of the sinners and unrighteous. 14. And the Lord of Spirits will abide over them, and with that Son of Man will they eat and lie down and rise up for ever and ever.’
lxiii. The kings and the mighty make a further appeal for mercy to the angels of punishment; but it is without avail, and they are banished for ever from the presence of the Son of Man.
lxix. 29. ‘And from henceforth there will be nothing that is corruptible; for the Son of Man has appeared and sits on the throne of His glory, and all evil will pass away before his face and depart; but the word of the Son of Man will be strong before the Lord of Spirits[309].’
[309] The expressions used in Enoch lxix. 26, 29, lxx. 1, lxxi. 17 is ‘that Son of Man’ (referring back to xlvi. 1, quoted above), xlvi. 2, 4, xlviii. 2, lxii. 5, 9, 14, lxiii. 11, and ‘the Son of Man’ xlvi. 3, lxii. 7, lxix. 26, 27, 29, lxx. 1, lxxi. 17. In the other parts of the book this title is not found; the Messiah is alluded to (figuratively) in the section c. 83–90, at least in passing (xc. 37, 38), but as hardly more than an ordinary man, and without any supernatural powers or attributes: in cv. 2, also, he is spoken of by God as ‘My Son.’
Another development of Dan_7:13 is found in the Second (Fourth) Book of Esdras, an apocalypse written most probably under Domitian (a.d. 81–96), though c. 13, by some critics, is assigned to a rather earlier date, before a.d. 70. In c. 13 of this book a dream is described, in which ‘a wind arose from the sea, that it moved all the waves thereof [cf. Dan_7:2]. And I beheld, and lo, this wind caused to come up from the midst of the sea as it were the likeness of a man, and I beheld, and lo, that man flew with the clouds of heaven; and when he turned his countenance to look, all things trembled that were seen under him.’ Afterwards, an innumerable multitude of men ‘from the four winds of heaven,’ were gathered together, ‘to make war against the man that came out of the sea. And I beheld, and lo, he graved himself a great mountain, and flew up upon it.’ The multitudes then advance against him; he lifts up against them neither sword nor spear, but destroys them by a ‘flood of fire’ and ‘flaming breath’ proceeding out of his mouth, which in a moment reduces them to cinders. After this, he summons to himself another, peaceable multitude; but before what he is going to do with this has transpired the seer awakes (13:1–13). The interpretation of the vision follows (v. 21 ff.). The man coming up out of the sea is he whom the Most High has reserved to be a deliverer and a judge (i.e. though the word itself is not used, the Messiah): in those days cities and peoples will all be fighting against one another, but in the midst of these tumults ‘my Son will be revealed, whom thou sawest (as) a man ascending’; when the nations hear his voice, they will leave their own wars, and proceed to fight against him; but he will stand upon the top of Mount Sion, and rebuke and destroy them. The peaceable multitude is then explained to be the Ten tribes, who after their exile by the king of Assyria, had migrated into a still more distant region of the earth that they might keep the law of their God, but are now brought back to their own land (vv. 35–47).
The Messianic interpretation of Dan_7:13 is also implied in the often quoted saying of R. Joshua ben Levi (c. 250 a.d.), the intention of which is to reconcile the apparently discrepant descriptions here and in Zec_9:9 : If Israel are worthy, he will come ‘with the clouds of heaven;’ if Israel are not worthy, he will come ‘afflicted and riding upon an ass[310].’ On the strength of the same interpretation, the Jews even identify the ‘Anânî (a name formed from ‘ânân, cloud, and signifying in appearance the ‘cloud-one’), who forms the close of the Davidic genealogy in 1Ch_3:24, with the Messiah[311]. Another Rabbinical title of the Messiah, which perhaps presupposes the same explanation, is bar niphlê, if this is rightly explained as ‘filius νεφελῶν[312].’
[310] זכו ישראל עם ענני שמיא לא זכו עני ורוכב על חמור (Sanh. 98a, and elsewhere: see references in Dalman, Der Leidende und der Sterbende Messias der Synagoge, 1888, p. 38 n.).
[311] See, e.g., the (late) Targum on this passage: ‘… and Delaiah and Anani, that is, the Anointed King, who is to be revealed (הוא מלכא משיחא דעתיד לאתגלאה).’ Comp. Pearson, On the Creed, art. vii. fol. 292–3; and Dalman, l.c.
[312] Levy, NHWB. iii. 422; Dalman, l.c. p. 37 f.; Die Worte Jesu, p. 201.
It is a question, however, how far the fact that the passage was thus interpreted, even in early times, by the Jews, is evidence as to its original meaning, and sufficient to neutralize the arguments in support of the other interpretation supplied by the book of Daniel itself. The passage is one which, taken alone, might readily give rise to the impression that the Messiah was intended; while early Jewish writers might easily neglect to make the comparison of other passages necessary to correct the impression. The ultimate decision of the question must depend upon the relative weight, which, in the reader’s opinion, ought to be attached to the primâ facie impression made by Dan_7:13-14, and by what (to use Schürer’s words) “is said by the author distinctly and expressly in his interpretation of the vision, in Dan_7:18; Dan_7:22; Dan_7:27[313].”
[313] The opinion that the ‘one like unto a son of man’ denotes the Messiah has been maintained in modern times not only by Häv., Hengst., Keil, Pusey, Zöckler, &c., but also by Von Lengerke, Ewald, Bleek (Jahrb. für Deutsche Theol. 1860, p. 58 n.), Hilgenfeld (Jüd. Apok. p. 45 f.), Riehm, Messianic Prophecy (Edinb. 1891), p. 193 ff., Behrmann; Schultz, O. T. Theol. ii. 439, also inclines to it: the view that it represents the people of Israel is in antiquity that of Ephrem Syrus, in modern times it has been defended by Hitzig, Hofmann (Weissagung u. Erfüllung, i. 290 f.), Bevan, Meinhold, Drummond, Stanton (Jewish and Christian Messiah, p. 109), Schürer (Gesch. des Jüd Volkes2, ii. 426 [E. T. ii. ii. 137]), Dalman (Die Worte Jesu, p. 197), Sanday (in Hastings’ Dict. of the Bible, ii. 622); cf. Farrar, pp. 249–51.
A consideration of the use and meaning of the term, ‘the son of man,’ in the N. T. does not belong properly to a Commentary on Daniel; nevertheless the subject is sufficiently germane to the present passage of Daniel for a few words on it not to be out of place here. The expression ὁ υἱὸς τοῦ ἀνθρώπου is used frequently, both in the Synoptic Gospels and in St John, as a designation of Christ, but exclusively—for Joh_12:34 is hardly an exception—in the mouth of Christ Himself: elsewhere in the N.T.[314] it occurs only in the words of Stephen, Act_7:56. There is no evidence that it was a current Jewish title of the Messiah[315]. It is commonly supposed to have been directly derived from Dan_7:13. But, as Prof. (now Bishop) Westcott pointed out long ago[316], this is not quite correct. ‘In reality the passage (Dan_7:13) in which the title is supposed to be found has only a secondary relation to it. The vision of Daniel brings before him not ‘the Son of man,’ but one ‘like a son of man.’ The phrase is general, and is introduced by a particle of comparison. The thought on which the seer dwells is simply that of the human appearance of the being presented to him’ (cf. above, ad loc.). ‘The son of man’ differs evidently from ‘one like a son of man.’ The former, it cannot reasonably be doubted, was chosen purposely by Jesus to express His own view of His office. It may be doubted, however, whether in its origin it was connected by Him with Dan_7:13. It seems clearly to represent Him as the true child of man, the ideal son of the human race, the representative of humanity. It is used most frequently in passages which refer to the earthly work of the Lord in the time of His humility[317], especially where the thought is prominent of His lowliness, or physical weakness, or true humanity. These however are not the associations that would be naturally suggested by Dan_7:13. But the title is used also on other occasions where the reference is to His future coming in glory (as Mat_13:41; Mat_16:27 f., Mat_19:28, Mat_24:27; Mat_24:30; Mat_24:37; Mat_24:39; Mat_24:44, Mat_25:31, Mat_26:64). It is, however, only in passages belonging quite to the close of our Lord’s ministry, viz. Mat_24:30, ‘coming on the clouds of heaven’ (|| Mar_13:26; Luk_21:27), and Mat_26:64 (|| Mar_14:62), that it is brought distinctly into connexion with Dan_7:13. The passages in which the title is used of our Lord as Judge are strikingly similar to some of those quoted above from the Book of Enoch. But the more primary use and sense of the expression seem to lie in the first group of passages; and it is in these, it would seem, that its original meaning must be sought. The employment of the title in the second group of passages may have been suggested by its use in the Book of Enoch, or (in Mat_24:30; Mat_26:64 and || ||) by Dan_7:13. And the reference in Mat_24:30 may be not unreasonably held to imply that, as the ideal representative of Israel, our Lord claimed to fulfil the promise of dominion made to Israel (if the view adopted in this note is correct) in Dan_7:14. But our Lord was not only ‘like a son of man,’ He was ‘the Son of man’; so that, even in so far as He bases His use of the term upon Dan_7:13, He certainly reads into it a larger and fuller meaning than it there possesses. And it is a question whether the sense which He appears to attach to the title is not more naturally deducible from Psa_8:4—a Psalm of which the theme is the contrast between the actual lowliness and the ideal dignity of man—than from Dan_7:13.
[314] In Rev_1:13; Rev_14:14, there is no article in the Greek (see R. V.).
[315] Dalman, p. 197 ff., 204.
[316] Speaker’s Comm. on St John, p. 33 f.
[317] Westcott, l.c. p. 34 (§ 9), quotes and classifies the passages.
13, 14. The kingdom of the saints.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13–14 (13) The Son of man.—Hence our Saviour adopts the…
(13) The Son of man.—Hence our Saviour adopts the title which designates Him as Judge (Mat_24:27, &c.). The title implies one descended from man; but as this Person is spoken of as being “like” one of human descent, it follows that He was not merely a man. The early Jewish and Christian interpretations that this is the Messiah are confirmed by our Saviour’s solemn appropriation of the title to Himself (Mat_24:30). In this verse the judgment is supposed to have already taken place upon earth, and the Son of man comes in the clouds to claim His kingdom.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–14 I saw in the night visions, and, behold, one…
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. The version of the Septuagint is different in the last two clauses of this verse, "As the Ancient of days he came, and those standing around were present to him." Although the reading here is supported by Paulus Tellensis, we suspect some error of copyists. Theodotion practically agrees with the Massoretic. The Peshitta renders the last clause, "Those standing before him approached him." These earthly kingdoms having been destroyed, the new kingdom of God is ushered in. "A son of man" (not "the Son of man," as in our Authorized Version) appears in the clouds of heaven. It is a question whether this is the King of the Divine kingdom, the personal Messiah, or the kingdom itself personified. It is agreed that, as the previous kingdoms were represented by a beast, a man would be necessary symmetrically to represent at once the fact that it is an empire as those were, but unlike them in being of a higher class, as man is higher than the beasts. Further, it is brought in line with the image-vision of the second chapter, where the stone cut out of the mountain destroys the image. But we must beware of applying mere logic to apocalyptic. In this vision we see that "a man"s heart" really meant weakness as compared with the courage and strength represented by the lion. Further, the point of distinction between this vision and that of Nebuchadnezzar is that this is more dynastic, looking at the monarchs, while the other looks at the powers the empires as distinct from their personal rulers. Hence, while the Son of man here refers to the Messianic kingdom, it is in the Person of its King. It is to be observed that, while the beasts came up out of the sea, the Son of man came with the clouds of heaven. This indicates the Divine origin of the Messiah. That the writer might not apprehend this is no argument against this being really symbolized. When he comes to the throne of the Ancient of days, he is accompanied to the presence of the Judge by the attendant angels a scene which might seem to justify the LXX Version of Deu_32:43 as applied by the writer of the Hebrews.
Vers. 13, 14.
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The kingdom of the Son of man.
In contrast with the brutal godless kingdoms, we have here a description of the higher final kingdom its origin, character, and destiny.
I ORIGIN.
1. It comes from above. Divine providence inaugnrates it, and heavenly principles inspire it. Christ and his kingdom are from above. (Joh_8:23)
2. It is in intimate relations with God. The Son of man "came to the Ancient of days," and was brought "near before him." The source of the power of Christ is his oneness with the Father, (Joh_10:30) his dependence on the Father, (Joh_5:19) and his obedience to the Father (Psa_40:7; Heb_10:7)
3. It is a gift of God. The ether kings seized their power. To the Son of man a dominion is "given." Christ does not conquer the world by force. He receives his kingdom through the influence of God"s grace and providence on men. (Joh_18:36)
II CHARACTER.
1. It is a true dominion. Christ came to save the world by ruling over it. He is King as well as Redeemer. He claims obedience and more thorough submission than the greatest earthly despot can exact, viz. the submission of the heart. (Col_3:23)
2. It is typified by "the Son of man," and therefore:
(1) more spiritual and higher in character than the godless kingdoms which are represented by ravenous beasts;
(2) more humane, gentleness and mercy are great characteristics of Christ"s kingdom (Isa_32:2 Isa_42:1-3; Mat_11:28-30) and
(3) characterized by oneness and sympathy with its subjects, the old monarchs were destructive tyrants, Christ is one with his people, a son of. (Heb_2:14, 18 4:15)
3. It is glorious. Christ was of humble earthly origin, and his kingdom came in obscurity. (Luk_17:20) Thus it was apparently inglorious when compared with the pomp of worldly monarchies. But it has God"s glory, the beauty of holiness. This glory is soon in its principles and in its achievements, triumphing over sin and securing the peace and blessedness of obedience to God"s will. (Col_1:27)
III DESTINY.
1. It is to be universal. The greatest human monarchies were limited in extent. Christ"s is to be world-wide.
(1) Christ claims all, and will not be satisfied till he has recovered the lost (Isaiah lift. 11).
(2) Christ suits all. He is the true "Son of man." Therefore all races can find their Saviour and Lord in him.
(3) Christ will attract all. His appeal is to the common human heart of the. (Joh_12:32)
2. It is to be everlasting. Other kingdoms are temporary, and subject to final destruction. The kingdom of the Son of man is indestructible and everlasting.
(1) It is Divine, and the Divine is eternal. (Psa_145:13)
(2) It is righteous in principle. There is no evil in it to be a seed of corruption. (Psa_72:7)
(3) It is founded upon eternal principles, not on maxims of temporary expediency.
(4) It brings blessings which wilt be always of value. (Mat_5:3-12)
Vers. 13, 14.
The enthronement of Christ.
saw in the night visions, and, behold, one like the Son of man" (ver. 13). Either after, or more probably in connection with, the destruction of the fourth world-power, universal empire was given to Christ the Messiah of Hebrew expectation. We assume, for the present, that it is he who is described in the next paragraph. That the assumption is well-founded will immediately appear.
I THE KING. We read ver. 13 thus: "I continued looking in the visions of the night, and behold I with the clouds of heaven like unto a Son of man was advancing, and to the Ancient of days to come, and before him they caused him to approach.
1. The Personage was Divine. Advancing, girt with clouds, marks the Divine. Clouds hide the glory behind and beyond. They symbolize the veil that dims the glory of God. Many are the scriptural passages to illustrate. Select a few, and we shall see how the same idea starts up in successive ages of the Church. (Exo_13:21 Exo_14:24) If these describe the action of the Angel-God, they are all the more pertinent as illustrations of this passage in Daniel (Exo_16:10 Exo_40:34; Lev_16:2; 2Ch_5:13, 2Ch_5:14; Psa_97:2) Christ takes up these representations, and applies them to himself. (Mat_26:64) (In this last passage, note "the Son of maul" so again in Mat_25:31) Similar, though not identical, is the imagery of 2Th_2:8; Rev_1:7. Holy Scripture is consistent in applying such descriptions only to God, and to God in Christ. See the charge against one enemy of the Church in olden. (Isa_14:13, Isa_14:14) These intimations of the Divine in Christ of the Old Testament are like the grey that precedes the dawn. If Daniel anticipated that the Messianic Deliverer would be one of the race, it is clear, and will be clearer, that he had a glimpse of the truth that he would be Divine.
2. The personage was also human. "A Son of man." The phrase is used in the Old Testament:
(1) For man simply. (Num_23:19)
(2) To remind the gifted and inspired of their oneness with the race. So eighty times in Ezekiel (3:10, 11, 17, et passim). So here the advancing one was partaker of the infirmity (innocent) of the race. With "clouds," the engirdlement of the Divine, he might come; so also like "a Son of man." Of none other can this double affirmation be made of none save the Lord Jesus.
That the phrase here denotes the Messiah is clear:
(1) From a general consensus of rabbinical opinion.
(2) From the Lords own assumption of the name. Christ calls himself "the Son of man," though others call him "the Son of God." What is its significance?
Answering, we do not limit ourselves to Daniel"s standpoint.
(1) The Christ was to be of the human race. The humanity is Christologically as important as the Divinity, and each is indispensable to the mediatorial office. See the Athanasian Creed, "For the right faith rose again the third day from the dead.
(2) In the name is an intimation of the universality of the Saviours mission. An implied protest against Jewish exclusiveness. "Son of David" points to the throne of Israel. Christ"s right to it, albeit the sway spiritual. "Son of man" to his relation to the race; "Son of God" to his relation to the Eternal.
(3) Of world-wide dominion. "The Son of man" was to be no ordinary mortal, but King of the race, and King for the race (comp. Psa_8:4-8; Heb_2:5-9) (A most impressive missionary sermon might be preached from the words, "Now we see not yet all things put under him man; but we see Jesus!" i.e. on the way surely to universal empire.) Note in this connection the wide horizon of Daniel"s prophetic vision. It is no longer merely Israel, but the whole world, that is in view. In keeping with the prophet"s historical position. His watch-tower is no longer Jerusalem, but Babylon. His look is across the Assyrian plain, at the great world-powers, their developments in relation to the everlasting rule.
II THE ENTHRONEMENT.
1. The King came from the heavenly world. Out of it, and down from it. He "came with the clouds of heaven." This empire is not like those that arose out of "the sea," from the turbulences of men.
2. He received the kingdom from the Eternal. Abundant illustration will be found in Mat_28:18; Joh_3:35 Joh 13:3Jn_1:5:22 Joh_17:2; 1Co_15:27.
3. The enthronement has no relation to the categories of time or space. We are not to suppose that at some place, at some moment, there was to be some literal fulfilment; that the Eternal under venerable form, would sit on a throne; that the Christ would come to sue for empire, etc. This is the rock on which many interpreters are wrecked. Nor is there reference to the last judgment, for then Christ himself is on the throne. Broad views, free from mere literalism, on such matters are best.
4. And yet there are the pomp and circumstance of an indefinite and multitudinous accompanying of the King "They caused him to approach." A sort of grand indefiniteness in the expression. Not alone does Jesus come to reign.
III THE KINGDOM.
1. Supernatural in origin. "There was given him.
2. Spiritual in character. Invisible rule over souls. We speak of the empire of mind; we see in vision matter at the footstool of intellect. But what shall we say of the empire of religion, of Christianity, of Christ? Mind at the feet of Jesus, and, as a consequence, all below mind! Imaginations cast down,. (2Co_10:5)
1. Universal in extent. "All people," etc,
2. Everlasting. "Shall not pass away," etc. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v13 One like the son of Man.
Dan_7:13-14
One like the son of Man.
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Messiahs Kingdom
Daniel had this vision some fifty years after Nebuchadnezzar had the Vision of the composite image: but his vision harmonizes with it, and is descriptive of the same great kings and monarchies. The kingdom given to the Son of Man is the kingdom which was symbolized by the stone cut out without hands, which grew into a great mountain and filled the whole earth.
I. WHEN THIS KINGDOM WAS GIVEN TO OUR LORD.
1. Our Lord is described as coming with clouds in the day of judgment. But the coming of Christ to the universal judgment is not the coming of Christ spoken of in the text. The coming of Christ to judge the world will be the end of all things; but the coming of Christ in the text must be during the time of the fourth or Roman empire. The coming of Christ to the universal judgment will be to reward or punish mankind; but the coming of Christ in the text is to receive a kingdom for Himself. The coming of Christ to the last judgment will be to utter the final sentence and to fix the eternal state of all the righteous and the wicked; but the coming of Christ in the text refers to temporal events, and to temporal kingdoms.
2. What can the coming be but His coming from earth to Heaven at the triune of His ascension. The prophet does not represent the Son of Man as coming in the clouds from Heaven to earth, but as coming with the clouds of Heaven from His former residence on earth towards the Ancient of Days on his fiery throne. The description of Christs ascension by the Evangelist is the best explanation of this part of the vision of the prophet.
Again the prophet says, And they brought him near before him, i.e., they brought the Son of Man near before the Ancient of Days on His throne. Again, There was given him dominion, and glory, and a kingdom. In His hand was put the sceptre of everlasting empire. When, therefore, our Lord ascended on high, and sat down on the right hand of God, then He received His kingdom and glory.
II. THE NATURE OF HIS KINGDOM.
1. It is Divine. It is altogether of God; it is given to the Son of Man by the Ancient of Days; it is set up on earth by the God of Heaven; it is not of this world, it is a spiritual kingdom. As God alone could set up this kingdom in the world, so God alone can make men its willing subjects.
2. It is universal. From the first the greatest opposition was made to the establishment of this kingdom. But in the course of three centuries all opposition was overcome, and Christianity became the religion of the world.
3. It is everlasting. Of his kingdom there shall be no end. The subject is instructive, alarming, and consolatory.
(1) It teaches the magnificence of the scheme of salvation by Christ crucified. It teaches who in times past has shed, like water, the blood of the saints. It teaches the folly or the impropriety of attempting to change Popery, or to conciliate Antichrist. Popery cannot be changed. Antichrist cannot be conciliated.
(2) The subject is alarming. It is full of terrors to all who live in sin, and oppose the Kingdom of God. (J. Cawood.)
The Kingdom of the Son of Man
This chapter has been well called a religious philosophy of history. It is a philosophy rather than a foretelling of the future, but it is the philosophy of a prophet who speaks for God. Daniel saw four great beasts come up out of the sea of nations. These represent four kings. They are divers one from another; the first is like a lion, and the second like a bear, the third like a leopard, the fourth is dreadful and terrible, apparently indescribable. These beasts have dominion for a time until the Ancient of Days sits upon the throne of judgment. Then the dominion is taken from them and given to one like unto a Son of Man. His dominion is everlasting, and His kingdom shall not be destroyed. Consider this distinction between kings represented as beasts and one like unto a Son of Man. The four beasts have one thing in common; they are all beasts. They represent the sovereignty of brute force. They are strong, cruel, rapacious. The final kingdom is given to the representative of humanity. But these kings are men. Therefore, it is not enough to say that the Son of Man is human. In the interpretation given to the vision, the phrase is explained thus: The Saints of the Most High. Remember that man was made in the image of God: i.e., what distinguishes man from other animals is his moral greatness. He is an animal in his lower nature; but he has a higher nature which makes him man. Therefore, this vision describes the victory of the kingdom in which mans moral nature is redeemed from sin, and is made supreme over the kingdom in which his lower animal nature is victorious. It teaches that the domination of brute force and the sovereignty of selfishness do obtain; but they are judged by God unworthy to continue, and must give place to the domination of redeemed humanity and to the sovereignty of goodness. Only a kingdom represented by a Son of Man can be lasting and universal. One of the most striking thoughts here is that a civilisation which may appear very splendid to man, may appear very unworthy to God. The prophet describes these world-powers from Gods standpoint. He judges the beast unworthy to rule, and gives the dominion to the Son of Man, Now it does not concern us to identify very closely these beasts with the world-powers they were meant to represent by Daniel. Probably they were the Babylonian empire under Nebuchadnezzar, the Median empire, the Persian empire made splendid for a season by Cyrus Darius. Artaxerxes and Xerxes, and the Greek dominion in Asia connected with the meteor-like glory of Alexander. These were all mighty empires. Some aspects of them appeal powerfully to our senses. No one can consider these ancient empires without being affected by their magnificence. But there is another tribunal before which they must be judged. The eyes from which no secrets are hid look beneath all this dazzling glory; and they see there--brutality! These empires are founded upon the supremacy of mans animal nature. They rule because they are strong. They have great iron teeth! They devour much flesh. They speak great things. And this is the supremacy of the lower nature. This is a very instructive analysis of greatness. The prophets inward vision has been purged when he can see that all selfishness is essentially bestial. Let us pray to be delivered from deception by dazzle! We admire power and massiveness, whether in individuals, or societies, or empires. Let us be sure to examine what lies behind the glory which appears. Nothing can match the story of the uprising of these ancient empires except the story of their fall. They seemed destined to continue for ever. It looked as if nothing could destroy them. But with startling suddenness they tottered to their fall. So must fall every dominion which is brutal in its foundations, which is founded on strength and selfish instinct rather them on goodness and reason. The only dominion which can be finally triumphant is the dominion of the saints of the Most High. What representative is like unto a Son of Man? The consideration of this phrase leads us to take a big step forward. As Daniel used the phrase, it is probable that there was no definite personal reference. The phrase is a Son of Man, not the Son of Man and in v.27 it is substituted by the people of the saints of the Most High. Doubtless Daniel shared the Jewish hope that the final kingdom was that inaugurated by the Messiah; but here the phrase Son of Man is meant only to contrast the human kingdom with that of the beasts, Now, if we compare the usage of the name in the, Gospels, it seems clear that Jesus took the name from this very passage. Daniel may not have meant to describe the Messiah by it; but when the Messiah came He adopted it at once as an admirable description of Himself. This means, therefore, that Jesus considered that He was founding that kingdom which should be universal and everlasting. He was that representative of the race whose sovereignty is guided by the highest principles of reason and goodness, and to which the Ancient of Days will give dominion and glory and a kingdom that all people, nations and languages should serve Him. The kingdom which Jesus founded is the kingdom of wisdom and love. It is to take the place of all kingdoms in which mans lower nature is supreme. It is to be the sovereignty of a redeemed humanity. This philosophy of history has been justified not only by the overthrow of the ancient monarchies, but also by the gradual permeation of modern monarchies by Christian teaching. There is abundant evidence that the nineteen centuries of the Christian era have seen an ever-increasing application of Christian principles. Brute force is not worshipped to-day as it was in the days when Roman legions ruled the world. Character is becoming more and more the object of our praise. An altogether higher standard of duty obtains in every department of life. Selfishness in every form is being condemned increasingly. This transformation must go on until everything that is brutal is destroyed and mans highest nature redeemed from sin is supreme. The dominion of the Son of Man is to be universal and it is to be everlasting. That is what you and I are to believe! I suppose that we are all prone to believe that the reforms of the past were wise and good, but that it is hopeless to expect much further change. That is the temptation of the devil to little faith, and it must be resisted earnestly. We must be much more worthy of the title, Saints of the Most High. And we must have more faith in the triumph of our Saviours kingdom upon earth. Think of this prophet away in the pre-Christian times when might was right and all the world seemed against Him. It did require faith to call this might that of a beast, and to speak of a Son of Man to whom the kingdom was to be given. But Daniel could believe it. Surely we can! To doubt would be disloyalty, to falter would be sin. Let us be more bold in our claims, more fearless in applying our principles, more confident of victory. The limit of the sovereignty of the Son of Man will not be until dominion and glory and a kingdom are given unto Him, and all people, nations and languages shall serve Him. Therefore, there is very much land yet to be possessed, and there is very much for us followers of the Son of Man to do. I want to ask you whether you belong to this kingdom of the Son of Man? There is a very simple test, Is Jesus your King or is He not? If He is, you are in His kingdom. If He is not, you are outside. If He is your Lord, you belong to a kingdom which is everlasting, and you have eternal life! Death will not divide you from His dominion. Death will set your spirit free from the trammels of your sinful fleshy nature, and will usher you into His immediate presence. But if you do not belong to His kingdom, then know that you belong to the kingdom which is essentially brutal, because you are giving the victory to your lower animal nature. Perhaps there are fine qualities in your character which you admire and seek to develop. Perhaps there are splendid moments when the Godlike in you stands erect and declares it will be supreme. But if you reject the Son of Man, you turn away from the only One who can redeem you from sin and make you a saint of the Most High. And so the crown is upon the head of that which makes you like the brutes that perish. That kingdom cannot stand. The Eternal God has judged it; it stands condemned to destruction. (J. E. Roberts, M. A.)
The Majesty of the Messiah
The venerable and saintly minister of a mighty world-empire, august in his unrivalled reputation, his unique position, and his immense personal dignity, with an enthusiasm for God and His laws which had braved the most appalling dangers from irresponsible despots, was just the man to be permitted to see the things which were hidden from the eyes of the rest of the world. There had been brought before him in a vision the survey of a series of vast temporal powers, under the forms of huge, terrific animals, horrible as nightmares, which filled even his calm sad lofty spirit with dread. And then he was reminded that behind and above all these was a greater power still, the everlasting omnipotence of God. He saw the Ancient of Days, the Eternal Being, seated, 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. A fiery stream issued and came forth from before Him; thousand thousands ministered unto Him, end ten thousand times ten thousand stood before Him. And then, in contradistinction to the horror of the typical monsters, one like the Son of Man, in all the beauty and gentleness of a perfect human nature, came with the clouds of Heaven, in all the strength of a Divine power, and came to the Ancient of Days. He had been before among the millions of the Heavenly host, but now His time was come; and to Him was given, not one of the temporal thrones, however splendid, because that would soon pass away and be gone for ever, but dominion and glory and a kingdom such that all peoples, nations and languages should serve Him; His dominion was an everlasting dominion, which should not pass away, and His kingdom that which should not be destroyed. It is useless for unbelievers to say that by this magnificent imagery and exalted language Daniel meant nothing but the Hebrew people in a state of improvement. The seer himself shows that he was thinking of nothing of the kind, but of the personal Divine and human Redeemer, when two chapters later he utters the solemn and mysterious words, Messiah shall be cut off, but not for Himself. He whom the wise and experienced statesman beheld shining bright and glorious in the clouds before the burning throne of the Most High was the very same as He whom Abraham saw, and David and the long line of psalmists and prophets, with different degrees of clearness, certainty, and understanding. It was the very same who was revealed in Jesus of Nazareth, of whom the awful voice from Heaven was heard declaring, This is My beloved Son; hear Him! These thoughts which we have gathered from the facts of the predictive element in the Old Testament, and from the life of Daniel, impress upon us with unquestionable force the eternal majesty of the Son of God. The systems and powers of the world, rise and fall, and have their sway, and fill our minds with their seeming importance; but, notwithstanding all the fret and fume of men, it is only the kingdom of righteousness and truth that is eternal, only the city of God that hath unfading foundations, only the Son that abideth ever. The Christian view of prophecy, says Principal Cairns, not only accounts for the individual facts, but for the whole. Prophecy is systematic, progressive, all-inclusive; and these features are accounted for alone by the theory of a revelation of redemption. Christ is the centre; in Him all are connected; the Messianic part of revelation is largest, most important, most like the heart in the economy of the whole. This alone accounts for the progress which is in all directions and towards all issues, but all conditioned by the approach of Christ and by the fulness of the disclosure of His Person and work, and its consequences . . . The worlds kingdoms must go through that crisis of trial and judgment, to prepare the world as s whole for the Heavenly King. With prophecy there is a Redeemer, and with Him a philosophy of history leading upwards. Without prophecy, no redemption, but law, and sin fastened down by law; any streaks in the darkness Like a prophetic glimmer, due to no rising orb, but meteoric, and born of night or chaos: Ought not the Christian, then, to give heed to this sure word, which is attested, as it is created, by a power above nature, just where it needs to be? May he not hope as he prays that to others this day may dawn, this morning star arise? (Archdeacon Sinclair, D.D.)
The Supreme Dominion of the Son of Man
I. THE NATURE OF THAT SUPREMACY WHICH OUR BLESSED LORD EXERCISES AS THE SON OF MAN. That this whole vision relates to the Mediatorial Person and Administration of Christ is demonstrably apparent. It is mediatorially that the designation Son of Man applies to the glorious Personage whom the Celestial Intelligences are represented as bringing near to the Ancient of Days. The predictions of our Lords mediatorial government were grievously misapprehended by the Jewish nation, not excepting Christs immediate followers. Rivetted by vivid delineations of Messiahs power and glory, they overlooked those Scriptures which foretold, His profound humiliation, obedience, and sufferings. The decease which He was to accomplish at Jerusalem was an offence even to the apostles themselves. (Mar_9:31-32). Christs supremacy is intended to command the service of His subjects. Jehovah alone is entitled to this service from all intelligent creatures.
1. It is a spiritual service. External subjection may be yielded in the absence of all those principles and affections which alone invest it with moral character and worth. Human legislation discharges its duty when it uses all competent means for ensuring obedience to positive statutes. It cannot go further. The first demand which Jehovah prefers is, My Son, give me thy heart. Love to Heavens Lawgiver is the rudimental principle of obedience to His will. Of this love, mankind, without a solitary exception, are wholly destitute. Against Scriptural views, illustrated by the findings of experience, it is nugatory to oppose the testimony of superficial moralists, or dreamy poets. One main design of the mediatorial supremacy of Christ is to restore to the human soul that best of all affections, the love which is the fulfilling of the law. For this end, Messiah became the Son of Man. The love of God our Saviour is shed abroad in the heart by the Holy Ghost, and becomes the living principle of new obedience.
2. The service which Christ requires from all people, nations, and languages is unreserved. Those who are redeemed by the blood and renewed by the Spirit of Christ, have respect unto all Gods commandments. Every requirement in the infallible directory deserves and demands our prompt and faithful observance. A genuine servant of the Son of Man is not satisfied with generalities. A common practice of false teachers in our Lords day was the exaltation of some favourite precepts at the expense of others which are specially irksome to flesh and blood.
3. The service which the Son of Man claims is habitual service. Temporary or occasional devotedness of heart and life to Christ is not the kind of obedience which He will ever accept. Wherever living faith is implanted, it is an undying principle of obedience. In this world the servants of the Son of Man are distinguished rather by the sincerity and fervour of their aspirations than by uniform progress in holiness.
II. THE UNIVERSAL EXTENT OF CHRISTS SOVEREIGNTY. All people . . . should serve Him. The period referred to is after His resurrection. Previously to the ascension of the Son of Man, the gospel kingdomhad been, for reasons infinitely wise and good, confined almost exclusively within Palestine and its vicinity. Whilst other nations professed that measures of traditionary knowledge which a primary revelation and their occasional intercourse with the seed of Abraham supplied, it was little more than sufficient to render their spiritual darkness awfully visible.
III. THE STABILITY AND ENDLESS DURATION OF THE DOMINION OF THE SON OF MAN. The fluctuating and evanescent nature of all earthly power and glory is apparent to the most superficial observer. To a casual observer of human affairs, the destinies of the church may seem to he subjected to those sweeping resolutions which have overthrown the proudest dynasties of the world. When we speak of the stability and endless duration of the dominion of the Son of Man, our contemplations are carried forward to the end of all things. Practical lessons:
(1) The obligation of personal subjection to the dominion of the Son of Man. It will avail us nothing to admit the complete, universal, and everlasting supremacy of Christ over all flesh, unless we yield, individually, submission to His authority. True religion must begin at home.
(2) The duty of fervent and persevering prayer for the advancement of Christs kingdom.
(3) The duty of promoting our Redeemers kingdom by active and beneficent exertions. (J. Smyth, D.D.)
The Everlasting Kingdom
There is no reason to doubt that the right and true and the holy shall have the victory. All dominions hostile to Christ must give way. All kingdoms incompatible with His must be dissolved. The kingdoms of this world have their symbols in the lion, the bear, the leopard, and the fourth dreadful anal terrible beast; and by a law universally proved, their passions and discord shall precipitate their own destruction. But Christs kingdom has nothing anarchical, because it has nothing sinful in it; it has not one element of decay, because into it nothing that defileth can enter. Suns shall grow pale, stars shall become dim; the crescent shall wane, the crucifix shall fall from the hands of him that holds it; and Christs kingdom shall extend over all the earth, and all shall bless Him, and be blessed in Him. We see already tokens of that day. I take a bright view of the coming days. What progress do knowledge, science, education, Christianity, the Bible, make everywhere throughout the world at this moment? Do we not see all languages, however diversified, becoming reducible to two, three, or four at the very most--Christians becoming less earthly, and Christianity less alloyed? What are these but the tokens of the approaching glory; voices in the wilderness, preparing the way of the Lord; messengers sent before to announce that the bridegroom cometh? I see flowers of paradise begin to bloom in many a desert. I see upon all sides the sea of barbarism and superstition begin to ebb, and many a dove take wing, and fly over the length and breadth of the worlds chaotic flood, giving tokens that the Prince of Peace is on His way, warning us that the sound of His approach already breaks upon the ear. Let us hail the twilight; let us urge on, us far as we can, the coming day. (J. Cummings.)
The Son of Man Brought to the Ancient of Days
In the words before us the Son of Man is a prominent object. The government of the Son of Man is a kingdom which shall not be destroyed. The Lord Jesus, in His humanity, is called the Son of God as well as the Son of Man. Who is the Son of Man? It may he suggested that the Son of Man means the material form which the Lord took from the Virgin Mother, and that it is called the Son of Man from its mortal derivation. But this supposition will be undoubtedly corrected if we consult the teaching of the Lord with due attention. The natural, clear, and simple view, then, of the Son is that it means the humanity which the Lord, the Eternal, assumed by the instrumentality of the Virgin, containing in it Divine qualities from God the Father, and human nature, as we have it, with all its imperfections, from the Judean Mother. There may be a son born in time, but there cannot be an Eternal Son. When we speak of the Lords humanity, or of humanity in general, we must bear in mind that human nature is not a simple element, but a wonderful organisation of spiritual and natural forms. If the body is a wonderful congeries of organs, still more so is the soul. The portion of humanity which was fallen and in ruins, is called the natural man . . . While from the mother human nature was received in a fallen state, from the Father within there was received the embryo of a Divine human nature. What is that in the Lord which is properly meant by the Son of Man? It is sometimes said that Divine and human are opposite. They are not so; man is a likeness of his Maker. God is an infinite Divine man, (J. Bailey, A.M.)
Christs Kingdom--the Kingdom of the Saints
This sublime prophecy carries us on to the final establishment of Christs kingdom. Of that kingdom His ascension may be regarded as the pledge and commencement. He reigning even now; shall reign more visibly and fully hereafter. His kingdom is to supplant and supersede all earthly kingdoms. See vision of four beasts (empires) in previous verses. Their thrones to be cast down (v. 9), to make room for a nobler one. It shall excel all earthly kingdoms.
1. To be universal--All people, nations, languages, etc.
2. To be everlasting--not to pass away; not to be destroyed. Contrast in these respects the greatest of human kingdoms which stretch only over part of men: carry seeds of own decay: sink before superior force. It is to be the mediatorial kingdom of Christ; distinct from His empire as the everlasting God; for:
I. IT IS GIVEN TO HIM (v. 14). By Ancient of Days, i.e., the Eternal Father. This explained in the New Testament (Php_2:6-10). Given as the purchase of His blood, and recompense of His obedience Isa_53:12; Psa_110:7).
II. GIVEN TO HIM AS SON OF MAN (v. 13). The glory of the Ascension carries us back to humility of the Incarnation (Eph_4:9-10). The one is the top stone in the mystery of godliness, the other its foundation 1Ti_3:16). It was through His death in the flesh He conquered the usurper (Heb_2:14). By His sacrifice for sin as our High Priest, He prepared way for His throne us our King. Hence Zec_6:13. First the cross, then the crown.
III. SHARED WITH HIS PEOPLE. Saints of the Most High to possess the kingdom(v. 18). This was Christs design (Tit_2:14). This was His prayer (Joh_17:22-24). He would not have the kingdom apart fromthem. What love from Him! what honour on us! It is this which makes the subject so intensely practical. We are even now either amongst His enemies or His friends. If the former, how terrible! (Luk_19:27). Whither I go, ye cannot come. If the latter, how blessed! (Mat_24:34). Where I am, there shall also my servant be. All of us by nature enemies, rebels, etc. What Christ did to bring us from this state (Col_1:20-22). How are we to be savingly connected with His glorious reign? By faith in 1Pe_2:7-10): by true reception of Him into our hearts Joh_1:12); by grace of His Holy Spirit (Joh_3:3, etc.). Are we now the subjects of His kingdom of grace, that so we may be hereafter sharers of His reign of glory? Observe the twofold pledge of His kingdom in the Ascension and the Pentecost, and how closely they come together (next Sunday-week). Christ has taken one part of the pledge (our nature) up to Heaven; He Sends down the other part (His Spirit) to us on earth. The last that the disciples saw of Him on earth was human nature carried up; the next they knew of Him was the Holy Ghost sent down. He holds a pledge from us; we hold one from Him. Both for our assurance--His kingdom shall come.
1. Present duties resulting. Service, obedience, loyalty. He is our king, though absent; has left us work to do; talents to improve; His cause to advance; His enemies to oppose, and still heavenly-mindedness to be cultivated. (See the Collect for the day.)
2. Present comforts suggested. Such hopes for the future, and their influence (1Jn_3:1-2). Grounds for patience and expectation Heb_10:36-37). What are present sorrows in comparison with such coming joys? (Rom_8:18). Through the cross lies our way to the throne; so it was with Christ; so it must be with us; He himself went not up, etc. (See Visitation of Sick.) Let Thy kingdom come ever indissolubly link itself to Thy will be done. (W. P. Walsh, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v13 SECT. XXVI.—THE KINGDOM OF THE SON OF MAN (Chap.…
HOMILETICS
SECT. XXVI.—THE KINGDOM OF THE SON OF MAN (Chap. Dan_7:13-14)
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We come now to what is perhaps the most glorious part of the visions of Daniel, or even of the prophetic Word in general. We have here the plain and full announcement of that which constitutes the burden of the prophets from the beginning—the kingdom of God upon earth, the establishing of which in the place of the kingdom which God’s adversary had introduced into the world was the great object of the incarnation of the Son of God. In another part of his prophecies Daniel speaks of “the sufferings of Christ” (chap. 9); here it is “the glory that should follow” (1Pe_1:11). It is “the mystery of God according to the good tidings which He declared to His servants the prophets,” which the trumpet of the seventh angel was to introduce (Rev_10:7, R.V.) It is “the times of refreshing from the presence of the Lord,” and of “the restoration of all things, whereof God spake by the month of His holy prophets, which have been since the world began” (Act_3:19; Act_3:21, R.V.) It is the consummation which John heard rapturously celebrated by the great voices in heaven when the seventh angel sounded, “The kingdom of the world is become the kingdom of our Lord and of His Christ, and He shall reign for ever and ever” (Rev_11:15, R.V.) We have in these and the following verses the detailed account of the kingdom of the Son of Man, in its character, extent, and duration, as succeeding to and taking the place of the kingdoms of this world, including the dominion exercised by the Little Horn or Papal power. “The coming of Christ in His kingdom and glory,” says Archdeacon Harrison, “is in truth that great and final consummation for which the whole course of God’s moral government hath been ordered from the very beginning of the world’s history; and every successive stage in the fall of earthly power is, in its degree, a fuller manifestation of the glory with which the Almighty would invest His incarnate Son, exalted in His human nature as the Son of Man to supreme dominion.” In the sublime and magnificent passage before us we have—
I. The establishment of the kingdom and the installation of the Son of Man as its King (Dan_7:13). “One like the Son of Man came with the clouds of heaven and came to the Ancient of Days, and they brought Him before Him: and there was given Him dominion and glory and a kingdom.” The kingdom is the donation of the Ancient of Days, here doubtless indicating the Father. “I appoint unto you a kingdom, as my Father hath appointed unto me” (Luk_22:29). Christ’s words to His Father at the close of His earthly ministry were, “Thou hast given Him power over all flesh; “and to His disciples before His ascension into heaven He said, “All power is given unto me in heaven and on earth” (Joh_17:2; Mat_28:18). God “hath highly exalted Him, and given Him a name that is above every name, that at the name of Jesus every knee should bow,” &c. (Php_2:10). This donation of the kingdom is represented in Scripture as made to the Son of Man, or to the Son of God as the Son of Man, in virtue of His having become such in obedience to the will of God the Father, for the redemption of a lost world, and as the reward for the completion of that redeeming work given Him by the Father to do (Joh_17:4-5; Joh_5:27; Joh_6:38; Joh_10:17-18; Php_2:7-10; Psa_40:6-8; Isa_53:10-12). The text exhibits the solemn installation of the Son of Man or the Messiah into His kingdom, in the presence of assembled angels who attend Him as He comes forward to receive the kingdom at the hands of His Father. The passage has its parallel in Psa_68:17-18, “The chariots of God are twenty thousand, even thousands of angels,” &c. The Son of Man is represented as coming to the Ancient of Days “with the clouds of heaven” [201]. This passage recalls the ascension of Jesus; angels attended Him as He went up to heaven, while a cloud received Him out of His disciples’ sight (Act_1:9-10). To that event also the psalm just quoted appears to refer, “Thou hast ascended up on high.” The text might indeed be regarded as descriptive of the time when the Lord Jesus, having finished the work given Him to do, went up to receive His reward at the hands of His well-pleased Father, and has by some been referred to that event. Doubtless such a public, solemn donation and installation in the presence of the angels of God then took place, “Angels and authorities and powers being then made subject to Him” (1Pe_3:22). The exaltation and the gift of the supreme name with universal dominion is also represented by the Apostle as past (Php_2:10). The nobleman in the parable (Christ Himself) was to go into the far country to receive for Himself a kingdom and then to return (Luk_19:12). The text, however, has been applied by Christ Himself not to His going up to heaven, but to His coming down from heaven, visibly and in glory: “Hereafter ye shall see the Son of Man sitting on the right hand of power and coming in the clouds of heaven” (Mat_26:64). [202] The reference to the words of Daniel is obvious; and no less so the reference to His own second and glorious Advent. The text evidently so understood by the apostles. Hence the words of the Apocalypse, “Behold He cometh with clouds, and every eye shall see Him, and they also that pierced Him” (Rev_1:7). The prophecy might indeed include both. Both were connected by the two angel-messengers on the Mount of Olives: “Ye men of Galilee, why stand ye here gazing up into heaven? This same Jesus, who is taken from you into heaven, shall so come in like manner as ye have seen Him go up into heaven” (Act_1:11). He went up with clouds; He will come again with clouds. He went to receive the promised kingdom; He will come again to set up that kingdom in its glorious manifestation; for the time when He shall come to “judge the quick and the dead” is “at His appearing and His kingdom” (2Ti_4:1). It is true that in the text He is said to come not from heaven to earth, but to the Ancient of Days; but as the passage was obviously understood by the Saviour and His apostles to point to His glorious return, we have only to suppose that He comes to His Father previous and preparatory to His descent to earth. It is also to be observed that the event in the text is posterior to and in consequence of the great words of the Little Horn, and in connection with the judgment occasioned by them, and the destruction of the fourth beast which follows it. Here, as in the vision of the Great Image, the destruction of the world-kingdoms and the setting up of the kingdom of Messiah are brought together. It was when the stone smote the image, so that it was broken in pieces, and became as the chaff of the summer threshing-floor, that it became a mountain and filled the whole earth; the kingdom of Messiah taking the place of the kingdoms of this world, according to Rev_11:15. The vision might indeed seem to intimate that the destruction of the fourth beast and its little horn was effected by the Son of Man Himself, who, for the execution of this part of His work, is conducted to His Father to receive the kingdom, in order to set it up in its glorious manifestation [203]. Thus the 2d Psalm represents the Messiah, God’s anointed King over Zion, as receiving this commission and promise from the Father, “Ask of me, and I will give Thee the heathen (the nations of the world) for Thine inheritance, and the uttermost parts of the earth for Thy possession. Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel” (Psa_2:8-9). The 110th Psalm represents Him as first exalted to His Father’s right hand, and then “smiting through kings in the day of His wrath,” and wounding “the heads over many countries.” Isaiah sees Him coming from Bozrah with garments dyed in the blood of His enemies (Isa_63:1). In the Apocalypse it is after “the battle of the great day of God Almighty,” and the destruction of His combined adversaries in Armageddon, that the thousand years’ reign of righteousness and peace under Himself and His saints is seen to commence (Rev_19:11-21; Rev_20:4).
[201] “With the clouds of heaven.” Keil observes: “Literally, ‘with’ the clouds, i.e., in connection with them, in or on them, as the case may be; surrounded by clouds.” He refers to Rev_1:7; Mar_13:26; Mat_24:30; Mat_26:64; and adds: “If He who appears as a Son of Man with the clouds of heaven, comes before the Ancient of Days, executing the judgment on the earth, it is manifest that He could only come from heaven to earth.… The clouds are the veil or the ‘chariot’ on which God comes from heaven to execute judgment against His enemies. Cf. Psa_18:10; Psa_97:2-4; Psa_104:3; Isa_19:1; Nah_1:3. This passage forms the foundation for the declaration of Christ regarding His future coming, which is described, after Dan_7:13, as a coming of the Son of Man with, in, or on the clouds of heaven, Mat_24:30; Rev_1:7; Rev_14:14.” Dr. Pusey observes: “Even before our Lord came, the description was recognised as relating to the Messiah. The passage was cited in the Book of Enoch when affirming the pre-existence of the Messiah before the creation of the world. ‘Anani,’ He of the clouds, continued to be a name of the Messiah; and the Jews, unable to distinguish beforehand His first and second coming, reconciled the accounts of His humiliation and His glory by the well-known solution: ‘It is written of King Messiah, And see, with the clouds of heaven one like a Son of Man came; And it is written, Meek and sitting upon an ass.’ ” “Most Christian writers,” says Willet, “understand it of the second coming of Christ to judgment.” Willet himself applied it to the first coming of Christ, yet so that His kingdom should be finished at His second Advent.
[202] “Passages,” says Auberlen, “like Mat_24:27-31; Act_1:11; Rev_1:7, leave scarcely a doubt that this appearance of the Lord will be visible. Moreover, the great and visible changes, of which there can be no doubt, which are thereby produced in the whole form of the world, render it probable; while the fundamental importance of this coming of the Lord consists, according to the declaration of St. Paul (Col_3:3-4), in this, that Christ and His Church shall become manifest and visible, even as before they are invisible in God. The Advent of Christ has a twofold object—to judge the world-power, and to bring to the Church redemption, transfiguration, and power over the world.” Junius understood the passage of Christ’s ascension to the Father, and His coming into the world in His deity to finish the work of redemption; His “coming in the clouds” being the figure of His divine majesty. Dr. Cox says: “His ‘coming in the clouds’ implies the dignity and splendour of the manifestation, but can no more be deemed literal than the garment and the hair and the wheels of the Ancient of Days.” Professor Bush, who refers the passage to the ascension, understands by clouds “a multitude of heavenly attendants.” But why depart from the natural and literal meaning without any necessity, when it yields a sufficiently good sense? New-come remarks that any signal interposition on behalf of His Church or in the destruction of His enemies may be metaphorically called a “coming” or a parousia of Christ; which may be quite true, without setting aside the literal meaning of the texts, which speak of His second appearing. Dr. Pusey remarks that among the “later ideas” alleged by opponents as an argument against the Book of Daniel, is the doctrine of the Messiah, which, it is said, appears already much more developed than in Ezekiel; Messiah here appearing as a superhuman being, while no traces of His divine nature occur elsewhere in the prophets. This is simply untrue. See Psa_110:1, applied by our Lord to show His divinity. So also Heb_1:8. Nothing strange had it been otherwise. Daniel, living nearly to the close of the former revelation, might receive doctrine, especially as to the Messiah, not revealed before.
[203] “There was given him dominion, and glory, and a kingdom” (Dan_7:14). “The kingdom of God,” says Auberlen, “has different periods; it is come in Christ (Mat_12:28); it spreads in the world by internal, spiritual, hidden processes (Mat_13:33); but, as a kingdom, in the strict sense of the word, in royal glory, it shall only come with the parousia (coming or presence) of Christ (Luk_9:11-12; Luk_9:15); even as we are, according to Christ’s command, to pray even now day after day, Thy kingdom come.” Keil regards the commencement of the kingdom as at the first coming of Christ, and its continuance in the form of the Christian Church, terminating with His second visible appearing in the clouds of heaven to final judgment.
II. The reality of the kingdom. It is something given to Him by the Father. That something is called “dominion, and glory, and a kingdom.” As the result of it, “peoples and nations and languages” were to “serve Him.” The gift was as truly a kingdom as any of those that preceded it; as that, for example, which God “gave” to Nebuchadnezzar. It is represented as properly a fifth universal monarchy, abolishing and taking the place of the fourth, as that did in regard to its predecessor. As a kingdom or monarchy, it has, like the rest, its Ruler, its subjects, its laws, its administration. It is a kingdom or monarchy rather than a republic; for it has one Head or Ruler, the Lord Jesus Christ, the King of kings and Lord of lords; and yet it is also true that the kingdom is given to “the people of the saints of the Most High,” who shall reign along with Him (Dan_7:18; Dan_7:22; Dan_7:27). The difference between this kingdom and those that preceded it is in its origin, its character, its blessings, its objects, its extent, and its duration.
III. The Head of the kingdom. This distinctly said to be the Son of Man. No question as to who this is. The title constantly appropriated by the Lord Jesus, though not given to Him by His disciples. The title given also to the Messiah in Psa_80:17. His title in virtue of His incarnation, marking Him truly man while He is as truly God. The Son of Man and Son of God in one person. The Son of Man par excellence. Pre-eminently the Man. The new Head and representative of humanity. The second Adam, taking the place of the first root and father of the race, by whom it fell. The sovereignty over creation given to man lost in the first Adam and regained in the second (Psalms 8; Heb_2:8-9). Sin and death our inheritance through the first man, righteousness and life through the second, called the Son of Man (Rom_5:12; Rom_5:17; 1Co_15:21-22). As Jesus declared Himself before the high priest to be the Son of Man of whom Daniel spoke in the text, so before Pilate He declared Himself to be a King, and the King of the Jews, though His kingdom was not then of this world (Joh_18:36-37). The world’s blessedness is in this, that at length it shall be under the rule of the Son of Man as its King, the King of righteousness and Prince of peace, the Son of Man and yet the Mighty God, the Ruler for whom it has sighed for nearly six thousand years.
IV. The time of the kingdom. This appears to be plainly indicated as immediately succeeding the destruction of the fourth beast or Roman Empire with its ten kingdoms and little horn. The kingdom of the Son of Man, although set up in its commencement in the days of the fourth or last empire (chap. Dan_2:44), yet is obviously intended to be the successor, and to take the place of, the four great monarchies. That Christ began to exercise His regal office immediately after His ascension, and has been doing so ever since, there can be no doubt. The foundation of His visible kingdom in the world seems to have been laid on the day of Pentecost, when, after the descent of the Spirit, the apostles declared, “Therefore let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Act_2:33). The kingdom, however, was perhaps then, and still is, rather in its preparation than in its manifestation and glory. The nobleman is receiving the kingdom in the far country. Thus Paul connects the kingdom that is in its full development and glory with His appearing when He shall judge both quick and dead (2Ti_4:1). It is “in the regeneration,” or renewed state of the world, that “the Son of Man shall sit on the throne of His glory,” and the apostles shall “sit also on thrones, judging the twelve tribes of Israel” (Mat_19:28, R.V.) During this time of preparation, the dispensation of the Gospel, those were to be gathered out who, after overcoming in the fight of faith, shall sit with Christ on His throne, and receive from Him authority over the nations to rule them, as He also has received of His Father (Rev_2:26-27; Rev_3:21). The times of the Gentiles are to be fulfilled, and Israel is to be brought to receive in penitence their rejected king, before the times of refreshing can come from the presence of the Lord, and God can send again Jesus, whom till then the heavens were to receive (Act_3:19-21, R.V.) Then, according to the prophet, shall the Lord of hosts “reign in Mount Zion and in Jerusalem, and before His ancients gloriously” (Isa_24:21-23). In this sense believers still have to pray, “Thy kingdom come,” or, in the words that have for centuries been uttered at the open grave, that the Lord would “shortly accomplish the number of His elect and hasten His kingdom.”
V. The place of the kingdom. This is obviously the earth, the place of the preceding monarchies. The kingdom is said to be not in heaven, but “under the whole heaven” (Dan_7:27). It is peoples, nations, languages, and dominions (marg., rulers) that are to serve and obey Him (Dan_7:14; Dan_7:27). But these only have their place and existence as such on earth. The expectation of the saints now in glory is that they shall reign with Christ on the earth (Rev_5:10; Rev_20:4). It is the kingdoms of the world that are to become “the kingdom of our Lord and of His Christ” (Rev_11:15). The stone, when become a great mountain, was to fill the whole earth. The earth, made to be inhabited by man, but seized and held by the great usurper, to be rescued and restored by the second Adam as the special seat and sphere of His kingdom. The earth not to be annihilated at His coming, but purified and delivered “from the bondage of corruption” (Rom_8:21). “We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2Pe_3:13). God’s sending back Jesus connected with “times of refreshing” to the earth (Act_3:19, R.V.)
VI. The administration of the kingdom. While the Son of Man is the sole Head of the kingdom, it is said at the same time, more than once; to be “given to the people of the saints of the Most High” (Dan_7:14; Dan_7:22; Dan_7:27). These intended to be associated with Christ, and to administer the kingdom under Him Christ’s renewed people, as made one with Him, are, as kings and priests, to reign with Him in His manifested kingdom and glory. “If we suffer with Him, we shall also reign with Him” (1Ti_2:12). “He that overcometh, to him will I give authority over the nations, and he shall rule them, even as I received of my Father.” “To him will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne” (Rev_2:26-27; Rev_3:21). The saints shall judge the world and even angels (1Co_6:2-3). Of the execution of future judgment the Psalmist says, “This honour have all the saints” (Psa_49:9). The words addressed to the faithful servant in the parable in accordance with the general teaching of the Scripture, “Have thou authority over ten cities” (Luk_19:17) [204].
[204] For further consideration of the administration of the kingdom by the saints, see next section. “Of the saints’ participation in the glory and reign of Christ,” says Auberlen, “the New Testament throughout speaks often and fully. See Rom_8:17; 2Ti_2:12; 1Co_4:8; Rom_5:17; Luk_12:32; Luk_22:29.… After having gathered His Church, and after having taken His Bride to Himself, Christ returns with her to heaven. Earth is not as yet transfigured, and can consequently not be the locality meet for the transfigured Church. But from heaven the saints now rule the earth; whence we may conclude that one of the glories of the millennium shall consist in the much freer and more vivid communion of the heavenly and earthly Churches in particular, and the lower and higher world in general. There now commences a manifestation of God through the perfected Church; a manifestation of God to humanity then on earth, through the instrumentality of the perfected Church. By which manifestation the social life of humanity is influenced into obedience to the divine power, which is shown and realised in the perfect Church, by which the God-opposed element is prevented from exerting its power in the way of forming communions or combinations.” Hofmann, quoted by Auberlen, says: “Thus not only does the evil spiritual influence which the prince of this world exerted in humanity cease, but in place of it the transfigured (glorified) Church of God obtains a most blessed dominion over the world; and they know no higher joy than to lead their brethren to the same salvation and glory in which they themselves partake.”
VII. The character of the kingdom. This gathered, first, from the fact that Christ is its King and Head, and that the saints of the Most High are associated with Him in the administration of it; and, secondly, from the fact that all peoples and nations, with their rulers, shall serve and obey Him (Dan_7:14; Dan_7:27). The King is at once King of righteousness and King of peace, holy, harmless, and undefiled, meek and lowly in heart. Those who reign or administer with and under Him are saints—saints of the Most High; holy, as He is holy; persons who were once sinners, but by almighty grace have been transformed into the image of the King. Such a kingdom must render earth a paradise restored, a kingdom in which love reigns instead of selfishness and hate, righteousness instead of injustice and wrong, truth instead of falsehood and deceit, humility instead of pride and vainglory, purity instead of licentiousness and lust. “Wisdom and knowledge shall be the stability of His times, and the strength of salvation” (Isa_33:6). The Canaanite no more in the house of the Lord. God’s house no more made a place of merchandise or a den of thieves. The profession of religion no more, or with rare exceptions, dissociated from its possession. “Holiness to the Lord” inscribed on the horse-bridles. Every pot in Jerusalem and in Judah holiness to the Lord of hosts. Superstition and formality gone, the incense of loving praise and the pure offering of renewed hearts everywhere presented. Social life entirely changed and purified. Christian governments such in reality, instead of being only so in name. Kings the nursing fathers and their queens the nursing mothers of the Church, instead of being, as frequently before, its persecutors and oppressors. Nations will live in peace and loving brotherhood with each other. Weapons of war will be turned into implements of husbandry, and the art of it forgotten [205]. Converted Israel will not be grudged his place as the head of the nations, [206] while Jesus still retains His title, “The King of the Jews.” Adequate means for the accomplishment of so great and glorious a change in the world provided in the Spirit that, according to the promise, shall be poured out, not only on Israel, but upon all flesh (Zec_12:10; Joe_2:28, &c.), of which the blessed effusion at Pentecost, with its mighty results, was but the first-fruits (Acts 2; Rom_8:23; Jas_1:18). All things that offend or cause to stumble gathered out of the kingdom, and Satan, the deceiver of the nations, bound for a thousand years (Mat_13:41; Rev_20:2). The work of conversion apparently to be aided by the judgments that shall have preceded it (Psa_46:8-10) [207].
[205] Dr. Rule remarks that the Zendavesta, written, as is believed, by Zoroaster in the reign of Darius Hystaspes, the same reign in which the Temple was rebuilt, contains a prediction that in the last days a Man would appear and adorn the world with religion and justice; that He would revive justice among the inhabitants of the world, suppress wrongs, and restore ancient customs which had fallen into decay. He foretold, or pretended to foretell, that kings would follow and serve Him; that he would establish true religion, and that in his time peace and tranquillity would prevail, dissensions be forgotten, and trouble pass away. An expectation of the advent of such a deliverer might well have been raised by the prophecies of Daniel, and have brought the Persian Magi from the East to worship the new-born King of the Jews.
[206] “The Jews were to be distinguished by their covenant as the first in the kingdom and the organs for divine communications to mankind. From the earlier to the later parables of our Lord we see the ideality of the kingdom undergo a remarkable change. At first the kingdom of heaven was to embrace all men; was to last from that time forth; was to be successful. Afterwards men refused to receive it; it was shut up; to be delayed till the Bridegroom came, or the Nobleman returned from the distant country, or the Son of Man appeared in glory.… These considerations leave us no room to doubt that the original idea in Christ’s preaching was that the kingdom was a theocratic one; the Jews were still to be the covenant people, receptacles of the successive communications of Deity; and through their means the other idea of the kingdom, namely, its spiritual one, was to come forth.… We are now living in the frustrated state of Christianity. We do not see the bright visions of the prophets because of the infidelity of the Jews. Nor will these visions ever be fulfilled until they turn to the Lord, and become again a theocratic community.… The last words of our Lord in public were a lamentation over Jerusalem for having refused to receive Him, and a warning that in consequence their house should be left to them desolate, accompanied by a prediction that He would not come again till they (the Jews) should say, ‘Blessed is He that cometh in the name of the Lord;’ that is, He announces two events: first, the destruction of Jerusalem, because the Jews had rejected Him; and, secondly, His coming again when they should be ready to acknowledge Him.”—Johnstone’s Israel after the flesh. “The Israelitish priest-kings are upon earth in the millennium what the transfigured (glorified) priest-kings are in heaven. Then there shall be a blessed chain of giving and receiving,—God, Christ, the transfigured Bride or the Church, Israel, the world of nations.… Israel, brought back to his own land, will now be the people of God in a much higher and more internal sense than he was before; for now the power of sin is checked, the knowledge of the Lord fills the whole land, and the Lord dwells again among His people at Jerusalem. Then a new time of revelation will begin; the Spirit of God will be poured out abundantly, and a fulness of the gifts of grace (charismata) be bestowed, even as the Apostolic Church possessed it typically.… And with this sacred and glorious character of divine service shall be combined a corresponding government of the world,—a fulness of blessings and undisturbed festal joy. When Israel glorifies God and is again glorified by his God, a deep and powerful impression cannot fail to be made upon the Gentiles. Now it is no longer necessary to go after and seek the Gentiles laboriously; on the contrary, they come willingly of themselves, attracted by the rich gifts of God’s mercy and the fulness of divine manifestation which they behold. It is their delight now to serve their God and to offer to Him their noblest and best offerings. Now, in the millennium, Jews and Gentiles are united, and all humanity, united under the First-born Brother, walks in the light of God; and then the true and just life of humanity is at last realised (Rom_11:30-32).”—Auberlen.
[207] Dr. Rule remarks that the establishment of the eternal kingdom lies in remote futurity, and that it is not promised until the Antichristian apostasy should be annihilated, and Antichristian kingdoms too. This, however, may not require so remote a futurity. “A short work will the Lord make upon the earth.” Dr. Rule thinks that “between that extinction of the Papacy and the universal prevalence of Christianity there is an interval marked, yet not measured; and then there will probably be some signal methods ordained for bringing round the glorious consummation.”
VIII. The extent of the kingdom. Repeatedly declared to be universal. More truly so than any of its predecessors. The earth to be filled with the knowledge of the Lord. Men everywhere to be blessed in Christ, and all nations to call Him blessed. Each individual not necessarily regenerated. Religion universally professed, and generally, though not universally, experienced. As the kingdom advances and spreads, the unregenerate man made an exception. “The sinner being an hundred years old shall be accursed” (Isa_45:20). Service everywhere rendered to Christ externally, though not in all cases sincerely. A forced subjection rendered where there is not a willing one. The former, however, the exception (Psa_18:44-45). Cases of disobedience marked and suitably visited (Zec_14:16-19). Converted Israel apparently the principal human instrumentality employed in extending the kingdom of Christ among the nations (Isa_66:19) [208]. The sphere of their activity apparently those nations who had been left unevangelised or living at a distance from Palestine: “The isles that are afar off, that have not heard my fame, neither have seen my glory;” probably much of Asia, Africa, and America. Israel to be the third with Egypt and with Assyria: “Even a blessing in the midst of the earth” (Isa_19:23-25).
[208] “The majority of humanity then living and remaining after the Parousia (or coming of Christ) belong neither to the one class nor to the other (neither to apostate Christendom nor to the faithful congregation caught up with Christ to heaven). They consist of Jews and heathens.… Besides the Harlot and the Beast, their exist on earth Judaism and heathenism in their old shape, without reference to Christianity; and in this form they are comparatively innocent, because they have not yet come into close contact with the Gospel of mercy, and are therefore not guilty of rejecting and stamping it under foot.… Hence Judaism and heathenism, in the strict sense, that is, Israel and the heathen, living at the time of the Parousia, are the comparatively healthy elements which form the new soil of a new development. And this is part of the humiliation of the modern civilised nations, that nations which they despise most, Jews and uncivilised barbarians (perhaps chiefly the negroes of Africa, the Hamites, who, on account of the curse of Noah, have been so backward and neglected, Cush, Seba, &c.—Psa_68:31; Psa_72:10), shall succeed them, and surpass them as centres of the world’s history.… At the beginning of the millennial kingdom humanity will be in a condition similar to that in which it was at the commencement of the Church-historical time, after the ascension of the Saviour. Again, Israel and the heathen shall be the representatives of history; and distinguished from them, we see the Christian congregation wishing to christianise them. But everything now is on a higher degree of development. Not only has the preaching of the Gospel of the kingdom among Jews and heathens before the second Advent of the Lord prepared the dawn of light (Mat_24:14), so that the nations can understand something of the wonderful events attending the coming of the Lord; but the events themselves, the coming of Christ in glory, the destruction of the Autichristian power, the transfiguration of the Church of believers, the binding of Satan, and the ceasing of Satanic influences, must necessarily produce an unspeakably deep impression on the nations. Now the veil of Moses is taken from Israel, and the face of the covering, which was cast upon all people, is broken (2Co_3:14-16; Isa_25:7).”—Auberlen.
IX. The duration of it. This repeatedly said to be perpetual, “for ever and ever.” This kingdom never, like its predecessors, to pass away and be succeeded by another. Sin not again to turn the earth into a wilderness. The final outbreak under Satan, released for a little at the expiry of a thousand years, [209] speedily terminated by fire from heaven (Rev_20:7-9). The subsequent state of things not clearly revealed [210]. Apparently the general judgment, with the resurrection of those who had not previously been raised. Perhaps the kingdom then delivered up to the Father, “that God may be all in all” (1Co_15:28). Uncertain whether the last two chapters of the Revelations describe the state of things before or after the general judgment—in the millennial kingdom or after it, though generally understood to be the latter. Certain that no kingdom shall ever succeed that of Jesus Christ on this earth. The kingdom will only cease on earth if earth itself is to do so.
[209] Some think no definite period is intended by the thousand years. Strange to say, some, as Willet, make it to begin after the ten heathen persecutions and with the time of Constantine, and to end with that of Wickliffe and John Huss; the resurrection being the re newing of the soul and its rising from dead works by the preaching of the Gospel. Some again, as the translators of the Geneva Bible, make it to commence with the nativity of Christ and terminate with the time of Pope Sylvester; while others, as Junius, place its commencement thirty-six years after Christ, and its termination in the time of Hildebrand or Gregory VII. One may wonder how at such a time Satan could be said to be bound so as not to deceive the nations any more.
[210] “After the millennial kingdom,” says Auberlen, “after the universal judgment, when heaven and earth are renewed, and the New Jerusalem descends from heaven, then all limitation shall disappear and cease.… Not even the millennial kingdom is the final end of the development of God’s kingdom. For even during the millennium there is a separation between heaven and earth,—between humanity transfigured and humanity still living in the flesh. Hence it is possible that the apostasy should take place at the end of the millennium. The kingdom is more glorious than the Church, but it is not yet the new world. It is a time of refreshing after the times of warfare, but not yet the time of perfection in the strict sense of the word.… As the life of the God-man, so likewise the first period of the existence of divine life is one of inward, spiritual, hidden humility during the Church-historic time, in which nature and history pursue essentially their wonted unspiritual course. After this period the life of Christ becomes manifest and visible (Col_3:3-4); it penetrates powerfully the whole world of history in all its fundamental elements—state, art, civilisation, &c.; this is the millennial kingdom. And, finally, this life becomes also the power which transfigures the world universally,—in the time of the new heavens and the new earth.”
X. The certainty of the kingdom. This is as great as the word of the living God can make it. Its establishment and blessings the constant subject of the teaching both of Jesus Christ and His apostles. The keynote of the Apocalypse. The predictions regarding the previous four monarchies exactly fulfilled; those pertaining to the fifth will not be less so. Uncertainty may exist in regard to some things connected with the kingdom, none in regard to the kingdom itself. How Christ may come to set it up in its glorious manifestation and power, and at what time He may do so, and what shall be the concomitants of its establishment; how He will exercise His kingly rule, and how long it shall continue, whether a thousand years literally or otherwise, and what state of things shall follow; these and many other things connected with the kingdom may be uncertain, but the kingdom itself, in its more glorious manifestation and universal extension, is among the certainties of the word of Him who cannot lie. It has been already and still is in the world, and has for more than eighteen centuries blessed men with its precious fruits wherever it has been made known, and unbelief has not rejected it. It has indeed been but as the grain of mustard-seed, and the enemy has sadly mixed the tares with the wheat. But the mustard-seed shall become a tree, and the tares shall be rooted up, and the mystery of iniquity, that has so disfigured and changed the appearance of the kingdom, shall be destroyed; and the kingdom, which had been only a hidden one, and without observation, with perhaps only now and then a prelusive flash bursting forth from behind the cloud, shall be manifested in glory, and embrace all nations. The Gospel, or glad tidings of this kingdom, must first be preached for a witness to all nations, and then shall the long-desired end come. Even so come, Lord Jesus!
1. It is for believers to rejoice in the prospect revealed in the text. In the anticipation of a universal and endless reign of righteousness and peace to bless this poor, sin-stricken, and curse-laden earth, we may well rejoice. The prospect of a kingdom that shall bring glory to God in the highest, on earth peace and goodwill among men, instead of the wretchedness, and crime, and tears, and blood with which sin has stained and burdened it for six thousand years, may well make glad the heart of every lover of God and of his kind. In the midst of the groans and miseries of a world that yet lies under the power of the Evil One, who is a murderer from the beginning, infallible truth calls us to rejoice in the assurance that the day is hastening on when He who has been constituted Lord of all, because He has redeemed them by His precious blood, shall “make all things new,” and establish a state of things far exceeding the anticipations of the most sanguine philanthropists. In the prospect of what it promises in connection with the kingdom of the Son of Man, inspiration calls upon us greatly to rejoice in sympathy with a renovated and rejoicing world: “Let the heavens rejoice, and let the earth be glad; let the sea roar and the fulness thereof. Let the fields be joyful, and all that is therein; then shall all the trees of the wood rejoice before the Lord. For He cometh, for He Cometh to judge [to deliver and govern] the earth. He shall judge the world with righteousness, and the people with His truth” (Psa_96:11-13; see also Psa_97:1; Psa_98:4-9). In the midst of prevailing darkness and confusion, and scepticism and sin, it belongs to believers to rejoice that, not merely for themselves, but for the world, it is “better on before.”
2. It is for us to make sure our place in that kingdom now. It is our privilege to be among the subjects of the Son of Man now, by accepting Him cordially as our King and our Saviour from sin. He has His kingdom now, into which He brings every penitent believing soul, or rather which He brings into such a soul. He has His kingdom of grace now, preparatory to the kingdom of glory hereafter. To be His loyal and loving subject now, secures that we shall be among His glorified subjects in the day of His appearing. It is ours to make this sure, through His Spirit’s grace, by accepting Him as our King and Saviour, and giving ourselves up entirely to Him to save and rule us. “To as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name” (Joh_1:12).
3. It is our privilege and duty to speed that kingdom by our prayers, and to prepare others as well as ourselves for a place in it. It is the King Himself who has taught us to pray, “Thy kingdom come!” Offered with the heart, and not merely, as too often, with the lips, it will not be in vain. In answer to the prayer of His elect, who cry day and night to Him continually, He will hasten His kingdom. He will appear in His glory and build again Zion, “because He shall regard the prayer of the destitute, and not despise their prayer” (Psa_102:13-16). A prayer to the same effect left us in the last words of the Bible, “Even so, come, Lord Jesus.” The Spirit exhorts us by Peter, not merely to “hasten unto,” but to “hasten” the coming of the day of God (2Pe_3:12, margin). But it is ours also to seek to gather others into the kingdom, that so the number of His elect may be accomplished, and the kingdom in its glory be hastened. Peter urged the Jews to repent and be converted in order that the times of refreshing might come, and God might send again Jesus (Act_3:19, R.V.) The Bride, whom He is to receive and bring with Him, is to be gathered out and prepared for His coming. For this the Gospel is to be preached to all nations, and the Bride, already gathered out, is to say to all others, “Come.” This loving and loved work of Jesus when on earth He has left for His saved people to do in His name and stead: “Ye shall be witnesses unto me unto the uttermost ends of the earth” (Act_1:6-8). The kingdom of grace, or rather Jesus Himself, like Noah’s Ark, stands open as the only place of safety for sinners, and His people are with loving persuasion to “compel them to come in.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv13–14 and they
and they
This scene is identical with that of Rev 5:6-10. There the ascription of praise of the "kings and priests" (cf. Dan 7:18; Dan 7:18 ref. a) ends with the words, "and we shall reign on the earth." Revelation 6. opens the "vexing" of Psa 2:5 introductory to setting the king on Zion; Psa 2:6; Rev 20:4. The vision Dan 7:9-14 reverses the order of events as they will be fulfilled. Dan 7:13 describes the scene in heaven (cf) Rev 5:6-10 which, in fulfilment, precedes the events which Daniel sees in vision in Dan 7:9-12. The historic order will be:
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(1) The investiture of the Son of Man with the kingdom Dan 7:13; Dan 7:14; Rev 5:6-10
(2) the "vexing" of Psa 2:5, fully described in Mat 24:21; Mat 24:22 Revelation 6-18.
(3) The return of the Son of Man in glory to deliver the "smiting" blow of Dan 2:45; Dan 7:9-11 Rev 19:11-21.
(4) The judgement of the nations and the setting up of the kingdom Dan 7:10; Dan 7:26; Dan 7:27; Mat 25:31-46; Rev 20:1-6.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v13 General Information:
General Information:
Most of the text of verses 9-14 is symbolic language with parallel lines that have similar meaning. For this reason, the ULB presents them in poetic form. (See: Symbolic Language and Parallelism)
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I saw one coming ... like a son of man
The person that Daniel saw was not a normal man, but had a human figure like a man. "I also saw that night someone coming who resembled a son of man, that is, he had a human figure" (See: Simile)
with the clouds of heaven
"with the clouds of the sky"
the Ancient of Days
This refers to God who is eternal. See how you translated this title in Daniel 7:9
was presented before him
This can be stated in active form. AT: "they presented this son of man to the Ancient of Days" or "he stood before him" (See: Active or Passive)
Authority to rule and glory and royal power were given to him
This can be stated in active form. AT: "The one who looked like a son of man received authority to rule, glory, and royal power" (See: Active or Passive)
royal power
This, here, refers to "authority."
peoples, nations, and languages
Here "nations" and "languages" represent people from different nations who speak different languages. See how you translated this in Daniel 3:4. AT: "people from different nations and who speak different languages" (See: Metonymy)
will not pass away ... will never be destroyed
These two phrases mean the same thing. (See: Parallelism)
that will never be destroyed
This can be stated in active form. AT: "that no one will ever destroy" (See: Active or Passive)
translationWords
vision
heaven
Son of Man
authority
glory
royal
people group
nation
servant
eternity
kingdom
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13–14 7:13-14 This being like a son of man, unlike…
7:13-14 This being like a son of man, unlike the arrogant little horn, did not boast and was not violent. He did not violently overthrow other kings, and he received God’s favor and blessing. He was led into God’s presence and was presented to him. God gave him kingship and a kingdom. This figure is the Messiah, God’s chosen and anointed King.
7:13 like a son of man: He was like a human being (cp. 3:25). • His coming with the clouds of heaven suggests that he was a divine being (cp. Pss 68:4; 97:2; Matt 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27; 1 Thes 4:17; Rev 1:7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.