Exegetical and Hermeneutical Commentary of Daniel 7:14
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.
14. A universal and never-ending dominion is given to him. The expressions in the first half of the verse resemble in part those used in Dan 5:18-19 of Nebuchadnezzar. Serve does not necessarily mean worship: like the word which has the same meaning in Heb. ( ), it may be used of obedience to either God (Dan 3:12; Dan 3:14 al.) or a human ruler (Dan 7:27; and the Targ. of Jer 27:6-8, &c.). With the second half of the verse comp. Dan 2:44, and especially Dan 4:3 b, 34 b (of the kingdom of God). All peoples, nations, &c., as Dan 3:4.
Fuente: The Cambridge Bible for Schools and Colleges
And there was given him dominion – That is, by him who is represented as the Ancient of days. The fair interpretation of this is, that he received the dominion from him. This is the uniform representation in the New Testament. Compare Mat 28:18; Joh 3:35; 1Co 15:27. The word dominion here means rule or auhority – such as a prince exercises. He was set over a kingdom as a prince or ruler.
And glory – That is the glory or honor appropriate to one at the head of such an empire.
And a kingdom – That is, he would reign. He would have sovereignty. The nature and the extent of this kingdom is immediately designated as one that would be universal and perpetual. What is properly implied in this language as to the question whether it will be literal and visible, will be appropriately considered at the close of the verse. All that is necessary to be noticed here is, that it is everywhere promised in the Old Testament that the Messiah would be a king, and have a kingdom. Compare Psa 2:1-12; Isa 9:6-7.
That all people, nations, and languages should serve him – It would be universal; would embrace all nations. The language here is such as would emphatically denote universality. See the notes at Dan 3:4; Dan 4:1. It implies that that kingdom would extend over all the nations of the earth, and we are to look for the fulfillment of this only in such a universal reign of the Messiah.
His dominion is an everlasting dominion … – The others, represented by the four beasts, would all pass away, but this would be permanent and eternal. Nothing would destroy it. It would not have, as most kingdoms of the earth have had, any such internal weakness or source of discord as would be the cause of its destruction, nor would there be any external power that would invade or overthrow it. This declaration affirms nothing as to the form in which the kingdom would exist, but merely asserts the fact that it would do so. Respecting the kingdom of the Messiah, to which this undoubtedly alludes, the same thing is repeatedly and uniformly affirmed in the New Testament. Compare Mat 16:18; Heb 12:28; Rev 11:15. The form and manner in which this will occur is more fully developed in the New Testament; in the vision seen by Daniel the fact only is stated.
The question now arises, What would be a fulfillment of this prediction respecting the kingdom that will be given to the saints? What, from the language used in the vision, should we be legitimately authorized to expect to take place on the earth? In regard to these questions, there are but two views which can be taken, and the interpretation of the passage must sustain the one or the other.
(a) One is what supposes that this will be literally fulfilled in the sense that the Son of God, the Messiah, will reign personally on earth. According to this, he will come to set up a visible and glorious kingdom, making Jerusalem his capital, and swaying his scepter over the world. All nations and people will be subject to him; all authority will be wielded by his people under him.
(b) According to the other view, there will be a spiritual reign of the Son of God over the earth; that is, the principles of his religion will everywhere prevail, and the righteous will rule, and the laws of the Redeemer will be obeyed everywhere. There will be such a prevalence of his gospel on the hearts of all – rulers and people; the gospel will so modify all laws, and control all customs, and remove all abuses, and all the forms of evil; men will be so generally under the influence of that gospel, that it may be said that He reigns on the earth, or that the government actually administered is his.
In regard to these different views, and to the true interpretation of the passage, it may be remarked,
(1) That we are not to look for the literal fulfillment of this; we are not to expect that what is here described will literally occur. The whole is evidently a symbolic representation, and the fulfillment is to be found in something that the symbol would properly denote. No one can pretend that there is to be an actual sitting on the throne, by one in the form of an old man – the Ancient of days – or that there is to be a literal coming to him by one like the Son of man, to receive a kingdom. But if one part of the representation is not to be literally interpreted, why should the other be? It may be added, that it is nowhere said that this would literally occur.
(2) All that is fairly implied here is found in the latter interpretation. Such a prevalence of the principles of the gospel would meet the force of the language, and every part of the vision would find a real fulfillment in that.
(a) The fact that it proceeds from God – represented as the Ancient of days.
(b) The fact that it is given by him, or that the kingdom is made over by him to the Messiah.
(c) The fact that the Messiah would have such a kingdom; that is, that he would reign on the earth, in the hearts and lives of men.
(d) The fact that that kingdom would be universal – extending over all people.
(e) And the fact that it would be perpetual; that is, that it would extend down to the end of time, or the consummation of all things here, and that it would be then eternal in the heavens.
For a very full and ample illustration of this passage – so full and ample as to supersede the necessity of any additional illustration here, see the notes at Dan 2:44-45.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. And there was given him dominion] This also is applied to our Lord Jesus by himself, after his resurrection, Mt 28:18.
His dominion is an everlasting dominion] Christianity shall increase, and prevail to the end of the world. See the parallel passages in the margin.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And there was given him dominion, and glory, and a kingdom,…. That is, a large, powerful, and glorious kingdom; not but that he had a kingdom before, but now it will be more extensive, and appear in greater glory: this will be fulfilled when the kingdoms of this world shall become his, and all nations shall serve and worship him, Re 11:15, as follows:
that all people, nations, and languages, should serve him; embrace his Gospel, submit to his ordinances serve and worship him in every religious duty; every people, of all nations, and of every language under heaven; which will be the case when the everlasting Gospel will be preached to them all with success, Re 14:6:
his dominion is an everlasting dominion; it shall never have an end, as the rest of the monarchies, signified by the four beasts, have had, or will have; see Ps 14:6:
which shall not pass away; or be removed from one to another, like the above monarchies:
and his kingdom that which shall not be destroyed; or “corrupted” z abolished and brought to nothing, as the said monarchies were one by another; and, at last, all of them by the stone cut out of the mountain; see Da 2:44.
z “corrumpetur”, Pagninus, Montanus; “corrumpitur”, Junius & Tremellius, Piscator, Coccceus.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet; confirms and explains more clearly in this verse what he had said in the former one. For we may collect from it how the personage previously mentioned arrived at the Ancient of days, who is God, namely, because power was given to him. For although Christ truly ascended into heaven, (Mat 28:18,) yet we ought clearly to weigh the purpose of his doing so. It was to acquire the supreme power in heaven and in earth, as he himself says. And Paul also mentions this purpose in the first and second chapters of the Ephesians. (Eph 1:21; Eph 2:7.) Christ left the world and ascended to the Father; first, to subdue all powers to himself, and to render angels obedient; next, to restrain the devil, and to protect and preserve the Church by his help, as well as all the elect of God the Father. So, therefore, Daniel now proceeds with what he formerly said concerning the approach of Christ to God. Thus the madness of those who argue against Christ; being true and eternal God, because he is said to have come to the Ancient of days, is refuted. First of all, as we have said, this is understood of the person of the Mediator; next, all doubt is taken away when the Prophet adds, Power was given unto him. Behold, therefore, a certain explanation. We will not say it was bestowed with relation to his being, and being called God. It was given to him as Mediator, as God manifest in flesh, and with respect to his human nature. We observe how well all these things agree, when the Prophet here says, The chief power was given to Christ We must hold therefore its reference to that manifestation, because Christ was from the beginning the life of men, the world was created by him, and his energy always sustained it, (Joh 1:4😉 but power was given to him to inform us how God reigned by means of his hand. If we were required to seek God without a Mediator, his distance would be far too great, but when a Mediator meets us, and offers himself to us in our human nature, such is the nearness between God and us, that our faith easily passes beyond the world and penetrates the very heavens. For this reason therefore, All power, honor, and kingdom was given to Christ. He adds also, All nations shall serve him, that is, they may serve him; for the copula ought to be translated thus, — That all nations, people, and tongues should serve him. We have shewn how this ought properly to be understood of the commencement of the reign of Christ, and ought not to be connected with its final close, as many interpreters force and strain the passage. Meanwhile we must add, that the events which the Prophet here narrates are not yet complete; but this ought to be familiar to all the pious, for whenever the kingdom of Christ is treated of, his glory magnificently extolled, as if it were now absolutely complete in all its parts. It is not surprising, if according to the frequent and perpetual usage of Scripture, the Prophet should say power was given to Christ, to subdue all people, nations, and languages to himself, as it is said in Psa 110:1, — Jehovah said to my Lord, Sit thou on my right hand, until I make thy enemies the footstool of thy feet. We see, then, how Christ was raised to his own empire to govern his Church in the name and with the power of his Father, while at the same time many enemies rise up against him. Still the obstinacy of the devil and of all impious men continues, although Christ governs heaven and earth, and is the supreme king before whom every knee is bent. We also know how marked the difference is between the beginning of his kingdom and its final completion. Whatever the meaning, this vision suits very well with many assertions of Christ, where he bears witness to the power given him by the Father. (Mat 28:18, and elsewhere) He does not here speak of the last judgment, but is only teaching us, the object of his ascension to heaven.
This view the Prophet confirms by saying, his dominion is the dominion of an age, which is mot taken away, and his kingdom can never be corrupted or abolished. For by these words he teaches familiarly and openly, why Christ is the Supreme King, namely, for the perpetual government of his Church in this world. We ought to look up to heaven in very deed whenever the state of the Church is under consideration, since its happiness is neither earthly, nor perishable, nor temporary, though nothing sublunary is either firm or perpetual. But when the Prophet says Christ’s dominion is eternal, he doubtless signifies the constant endurance of his monarchy, even to the end of the world, when he shall gather his people together to a happy life and an eternal inheritance. Although, therefore, celestial immortality is comprehended under these words, yet in a former passage the Prophet pointed out the perpetual existence of the Church in this world, because Christ will defend it, although daily subject to numberless causes of destruction. And who would not assert the almost daily perishing of the Church, if God did not wonderfully preserve it by the hand of his only begotten Son? Hence it is correct to understand the phrase, His kingdom shall be the kingdom of an age. And thus we receive no common consolation, when we see the Church tossed about amidst various fluctuations, and almost buried and devoured by continual shipwrecks, yet Christ is ever stretching forth his hand to preserve it, and to save it from every sorrowful and horrible species of destruction. It now follows, —
Fuente: Calvin’s Complete Commentary
(14) Serve him.In Biblical Chaldee this word is only used of rendering Divine service or worship. The Son of man is therefore here spoken of as God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. This prophecy could never be fulfilled by any merely Jewish king or Jewish nation. These are the same expressions used of the kingdom of Daniel’s God (Dan 2:44; Dan 4:3; Dan 4:34; Dan 6:26). He who has the appearance as the likeness of a man (Eze 1:26) is now seen coming in the cloud chariot of Jehovah to take rule over the world. Dr. Terry says: “His receiving dominion and glory and a kingdom is explained in Joh 5:22; Joh 5:27, ‘The Father hath given all judgment unto the Son, and he gave him authority to execute judgment because he is the Son of man;’ so too in Mat 28:18, ‘There has been given to me all authority in heaven and upon earth.’” It is not to be supposed that the Christian era lay open before the author of Daniel and that he saw Jesus when he uttered these words. The prophets often spake more wisely than they knew. That this prophecy refers to Christ’s first coming to set up the New Testament “kingdom of heaven,” and not to his inauguration as King after the universal Resurrection and General Judgment, Professor Cowles has satisfactorily and thoroughly established.
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 7:14. There was given him dominion All these kingdoms shall in their turns be destroyed, but the kingdom of the Messiah shall stand for ever. It was in allusion to this prophesy that the angel said of Jesus before he was conceived in the womb, He shall reign over the house of Jacob for ever, and of his kingdom there shall be no end, Luk 1:33. After what manner these great changes will be finally and completely effected, we cannot at present say, but in the way of conjecture. We see the remains of the ten horns, which arose out of the Roman empire: (see on Dan 7:24.) we see the little horn still subsisting, though not in full strength and vigour, but, as we hope, upon the decline, and tending fast towards a dissolution. And, having seen so many of these particulars accomplished, we can have no reason to doubt that the rest also will be fulfilled in due season; though we can only conjecture at present, how Christ will be manifested in glory; how the little horn with the body of the fourth beast, will be given to the burning flame, or how the saints will take the kingdom, and possess it for ever. See Bishop Newton, p. 493.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 7:14 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.
Ver. 14. And there was given him dominion. ] Christ hath a manifold right to the kingdom; it is his by inheritance, conquest, donation, &c. This is comfortable to consider, forasmuch as he will not reign without his members, who all hold all in capite; and have all already, (1.) In precio; in prayer (2.) In promisso; in promise (3.) In primitiis. in starting.
That all people, nations, and languages, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
there was given, &c. = to Him was given, &c.
people = peoples.
an everlasting dominion. See verses: Dan 7:18, Dan 7:27, Dan 7:35, Dan 2:44; Dan 4:3; Dan 6:26. Psa 45:6; Psa 145:13; Psa 146:10. Isa 9:7. Oba 1:21. Mic 4:7. Luk 1:33. Joh 12:34. Heb 1:8.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 7:14
Dan 7:14 And there was givenH3052 him dominion,H7985 and glory,H3367 and a kingdom,H4437 that allH3606 people,H5972 nations,H524 and languages,H3961 should serveH6399 him: his dominionH7985 is an everlastingH5957 dominion,H7985 whichH1768 shall notH3809 pass away,H5709 and his kingdomH4437 that whichH1768 shall notH3809 be destroyed.H2255
Dan 7:14
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.
Peter gives an outstanding commentary of the fulfillment of this prophecy concerning Jesus Christ in 1Pe 3:22, “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.” Jesus Christ is here illustrated as being the ruler in authority over angels, authorities and powers on earth. Jesus is given a kingdom over which He rules absolutely in Daniel’s vision. It must be noted here that this prophecy of the receiving of the kingdom of Christ was foretold during the time of the fourth beast on the earth.
When Jesus arose in the third day, and ascended to heaven, He was given “dominion, and glory, and a kingdom” right then and there. This statement from scripture alone should be sufficient to discredit the beliefs of those who hold to a future coming of the kingdom of Christ. Premillennial believers must demonstrate why Jesus received “dominion, and glory, and a kingdom” at the time of His ascension to heaven. This dominion is said to never “pass away”. His heavenly kingdom will never end. It is nonsense to believe that Jesus Christ will ever leave his never ending heavenly throne where He is reigning now, and return to a physical kingdom on earth to reign.
Fuente: Old and New Testaments Restoration Commentary
him
Dan 7:13; Dan 7:14 is identical with Rev 5:1-7 and antedates the fulfilment of Dan 2:34; Dan 2:35.; Dan 7:13; Dan 7:14; Rev 5:1-7 describe the investiture of the Son of Man and Son of David with the kingdom authority, while Dan 2:34; Dan 2:35 describes the crushing blow (Armageddon, Rev 16:14 which destroys Gentile world-power, thus clearing the way for the actual setting up of the kingdom of heaven.; Dan 2:34; Dan 2:35; Rev 19:19-21 are the same event.
Fuente: Scofield Reference Bible Notes
given: Dan 7:27, Psa 2:6-8, Psa 8:6, Psa 110:1, Psa 110:2, Mat 11:27, Mat 28:18, Luk 10:22, Luk 19:11, Luk 19:12, Joh 3:35, Joh 5:22-27, 1Co 15:27, Eph 1:20-22, Phi 2:9-11, 1Pe 3:22, Rev 3:21
that all: Dan 3:4, Psa 72:17, Isa 60:12, Rev 11:15, Rev 17:14
an everlasting: Dan 7:18, Dan 7:27, Dan 2:35, Dan 2:44, Dan 4:3, Dan 6:26, Psa 45:6, Psa 145:13, Psa 146:10, Isa 9:7, Oba 1:21, Mic 4:7, Luk 1:33, Joh 12:34, 1Co 15:24-28, Heb 12:28
Reciprocal: Exo 15:18 – General 2Sa 7:16 – General 2Sa 22:44 – head 1Ki 1:37 – and make 2Ch 9:26 – reigned over Psa 21:7 – he shall Psa 22:28 – General Psa 47:2 – a great Psa 66:4 – General Psa 72:5 – as long Psa 80:17 – General Psa 145:11 – the glory Pro 8:15 – By Isa 16:5 – in the Isa 23:15 – one king Isa 25:6 – all people Isa 53:10 – he shall prolong Jer 10:10 – everlasting king Jer 33:14 – General Jer 33:21 – that he Lam 5:19 – thy throne Eze 1:26 – the likeness of a Dan 2:34 – a stone Dan 4:1 – unto all Dan 4:34 – whose Mic 4:1 – the mountain Zec 6:13 – bear Mat 12:28 – then Mat 21:5 – thy King Mat 25:31 – the Son Mar 2:10 – General Mar 14:62 – the Son Luk 22:69 – on Luk 23:42 – thy Joh 1:51 – the Son Joh 5:27 – because Joh 8:54 – it is Joh 17:2 – As Joh 18:36 – My kingdom is Act 1:11 – shall Act 7:56 – the Son Act 10:36 – he is Act 26:6 – the promise Rom 15:12 – and he Col 1:13 – the kingdom 1Ti 1:17 – the King Heb 2:8 – hast 1Pe 1:11 – the glory 1Pe 4:11 – dominion 2Pe 1:11 – everlasting Rev 1:5 – and the prince Rev 5:6 – seven horns
Fuente: The Treasury of Scripture Knowledge
Dan 7:14. This verse predicts the same things as Dan 2:44, slightly different terms being used. Given him means that God was to work through his Son in setting up” the kingdom that wan never to be destroyed. 41! people were to serve Him even as all nations of them had been under the sway of the world empires. But those empires dominated the people by their political control to such an extent that they perverted even their religious conduct. The kingdom of the God of heaven (the church) was to rule all who became its subjects with the rod of divine truth, which would give to each man the liberty of conscience and conduct that is in harmony with individual responsibility under the principles of that divine truth.
Fuente: Combined Bible Commentary
Dan 7:14. There was given him dominion, &c. All these kingdoms shall in their turns be destroyed, but the kingdom of the Messiah shall stand for ever. It was in allusion to this prophecy that the angel said of Jesus, before he was conceived in the womb, Luk 1:33, He shall reign over the house of Jacob for ever, and of his kingdom there shall be no end. After what manner these great changes will be effected, we cannot pretend to say, as God hath not been pleased to reveal it. We see the remains of the ten horns which arose out of the Roman empire. We see the little horn still subsisting, though not in full strength and vigour, but as we hope upon the decline, and tending toward a dissolution. And having seen so many of these particulars accomplished, we can have no reason to doubt that the rest also will be fulfilled in due season; though we cannot frame any conception how Christ will be manifested in glory; how the little horn, with the body of the fourth beast, will be given to the burning flame; or how the saints will take the kingdom, and possess it for ever and ever. It is the nature of such prophecies, not to be perfectly understood till they are fulfilled. The best comment upon them will be their completion. Bishop Newton.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:14 And there was given him {c} 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.
(c) This is meant of the beginning of Christ’s kingdom, when God the Father gave unto him all dominion, as the the Mediator, with the intent that he would continually govern his Church which is here on earth, until the time that he brought them to eternal life.
Fuente: Geneva Bible Notes
Now this Son of Man became the prominent Person in the vision. He received dominion and glory and a kingdom from the Ancient of Days.
"This refers, not to his inherent sovereignty over the universe as God the Son (as consubstantial and co-eternal with the Father and the Holy Spirit), but to his appointment as absolute Lord and Judge by virtue of his atoning ministry as God incarnate-the one who achieved a sinless life (Isa 53:9), paid the price for man’s redemption (Isa 53:5-6), and was vindicated by his bodily resurrection as Judge of the entire human race (Act 17:31; Rom 2:16)." [Note: Archer, "Daniel," p. 91.]
God’s intention in giving the Son of Man this authority (cf. Mat 28:18) was that all peoples, nations, and languages should serve Him. He was to have global rule over everyone. Furthermore His kingdom would last forever in contrast to the preceding four kingdoms. Succeeding kingdoms destroyed preceding kingdoms, but no kingdom will ever destroy His kingdom (cf. Psa 2:6-9; Psa 72:11; Isaiah 11; Rev 19:15-16; Rev 20:1-6). This is a fifth kingdom, corresponding to the stone cut out without hands in chapter 2, that destroys the fourth kingdom and all preceding kingdoms.
Did Jesus’ coming to the earth in the first century destroy the Roman Empire? We could only say yes if we interpreted the destruction of the fourth kingdom in a non-literal way. I choose not to do this because the destruction of the previous kingdoms was literal. It seems that we should also expect that the destruction of the fourth kingdom by the fifth kingdom will be literal. Therefore the second coming of Christ must be the initiation of the fifth kingdom and the final destruction of the fourth kingdom. If this is so, then the prophetic picture that Daniel saw did not include the present age in which we live (cf. Isa 61:1-2; Luk 4:18-19). This conclusion has seemed reasonable to some amillenarians as well as to premillenarians. [Note: See Leupold, pp. 313-14.]