{"id":21957,"date":"2022-09-24T09:16:23","date_gmt":"2022-09-24T14:16:23","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-daniel-713\/"},"modified":"2022-09-24T09:16:23","modified_gmt":"2022-09-24T14:16:23","slug":"exegetical-and-hermeneutical-commentary-of-daniel-713","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-daniel-713\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Daniel 7:13"},"content":{"rendered":"

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. <\/i><\/b><\/h3>\n

13<\/strong>. and behold<\/em> there appeared coming<\/strong> with the clouds of heaven<\/em> one like unto a son<\/strong> of man<\/em> ] lit. there was coming<\/em>, &c., the graphic partic. with the finite verb, which is so frequent in Daniel (Theod. LXX. [LXX. ] [LXX. ]): though in English ‘ was<\/em> 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<\/span>; Psa 80:17<\/span>; Isa 51:12<\/span>; Isa 56:2<\/span>), a figure in human form (comp. Rev 1:13<\/span>; Rev 14:14<\/span>, R.V.). What the figure is intended to represent can be properly determined only after the explanation in Dan 7:16<\/em><\/span> ff. has been considered (see p. 102 ff.). If the terms of Dan 7:18<\/em><\/span> ; Dan 7:22<\/em><\/span><\/em> b<\/em>, 27<\/span> are to be taken as deciding the question, it would seem that it must describe the ideal and glorified people of Israel.<\/p>\n

with the clouds of heaven<\/em> ] in superhuman majesty and state. The passage is the source of the expression in Mar 14:62<\/span> (Mat 26:64<\/span> ‘on’); Rev 1:7<\/span>, ‘behold, he cometh with the clouds:’ cf. Mat 24:30<\/span> (‘on’) = Mar 13:26<\/span> (‘in’) = Luk 21:27<\/span> (‘in’); and Rev 14:14<\/span> (‘one sitting on a cloud, like unto a son of man’), 15, 16.<\/p>\n

and<\/em> he came even to the ancient of days<\/strong> ] see on Dan 7:9<\/em><\/span>.<\/p>\n

and they brought him near<\/em> ] The subject might be angelic beings; or, which is probably better, it may be indefinite, like the ‘they’ of Dan 7:5<\/em><\/span> ; Dan 7:12<\/em><\/span><\/em>, i.e. and<\/em> he was<\/strong> brought near<\/em> (see on Dan 4:25<\/span>).<\/p>\n

Additional Note on the expression ‘one like unto a son of man’ in Dan 7:13<\/em><\/strong><\/span><\/p>\n

<\/em><\/strong><\/p>\n

The question what this expression in Dan 7:13<\/span> denotes has been much disputed. On the one hand, the current interpretation has, no doubt, been that it denotes the Messiah<\/em>; 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<\/em>.<\/p>\n

1<\/strong>. The meaning of the expression<\/em> [297] . In Hebrew<\/em>, ‘sons of man’ (or ‘of men’ being a collective term) is a common expression for mankind in general (Psa 11:4<\/span>; Psa 12:1<\/span>; Psa 12:8<\/span>; Psa 14:2<\/span> &c.): the sing. ‘son of man’ also occurs ( a<\/em>) in the address to Ezekiel ( ), Eze 2:1<\/span>; Eze 2:3<\/span>; Eze 3:1<\/span>; Eze 3:3<\/span> and more than 90 times besides (so also Dan 8:17<\/span>); ( b<\/em>) poetically, here and there, usually in parallelism with or , as Num 23:19<\/span>; Isa 51:12<\/span>; Isa 56:2<\/span>; Jer 49:18<\/span> (= 7:<\/em> 33 = Jer 50:40<\/span> = (nearly) Jer 51:43<\/span>); Psa 8:4<\/span>; Psa 80:17<\/span>; Psa 146:3<\/span> (|| ‘nobles’); Job 16:21<\/span> (|| ) [298] , Job 25:6<\/span>, Job 35:8<\/span>; cf. Psa 144:3<\/span> (|| ).<\/p>\n

[297] Cf. Dalman, Die Worte Jesu<\/em>, p. 191.<\/p>\n

[298] But read here probably (‘and between<\/em> a man,’ &c.).<\/p>\n

In Aramaic, bar ’n<\/em> sh<\/em> (or, contracted, bar-nsh<\/em>) is common in some dialects (but not in others) in prose (and not merely in poetry) in the ordinary sense of man<\/em>. 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<\/span>; Jer 49:18<\/span>; Jer 49:33<\/span>; Jer 50:40<\/span>; Jer 51:43<\/span>; Mic 5:6<\/span> [Heb. ], 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] .<\/p>\n

[299] E.g<\/em>. Psa 8:5<\/span> (twice), Psa 56:12<\/span>, Psa. 60:13, Psa 115:4<\/span>, Psa 118:6<\/span>; Psa 118:8<\/span>, Psa 119:134<\/span>.<\/p>\n

[300] E.g<\/em>. Lev. 4:2<\/span>, 5<\/span>:1, 2<\/span>, 4<\/span>, 21<\/span>, 7<\/span>:21, 17<\/span>:4, 9<\/span>, 19<\/span>:8 in the Targ. of ‘Pseudo-Jonathan.’<\/p>\n

[301] In both, for instance, often in the expression ‘a certain man<\/em> ’ (did so and so). Numerous examples are quoted by Lietzmann, Der Menschensohn<\/em> (1896), pp. 32 ff.<\/p>\n

[302] E.g<\/em>. Exo 13:13<\/span>; Exo 13:15<\/span>: Lev 18:5<\/span>; Mat 4:4<\/span>; Mat 12:12<\/span>; Mat 12:43<\/span>, &c.<\/p>\n

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<\/span> 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<\/em>, as opposed to a brute, humane as well as human perhaps, also, as Dalman urges (pp. 198 f., 217 f.), only<\/em> 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.<\/p>\n

[303] At least, this is an inference suggested by the fact that the expression does not occur elsewhere in Dan. for ‘man.’<\/p>\n

2<\/strong>. The interpretation of the expression<\/em>. 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<\/span> 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<\/em><\/span> 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<\/em><\/span> ; Dan 7:22<\/em><\/span><\/em> ; Dan 7:27<\/em><\/span><\/em>, 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<\/em><\/span>) the ‘people of the saints of the Most High,’ receive similarly a universal kingdom ( Dan 7:27<\/em><\/span>), and possess it for ever and ever ( Dan 7:18<\/em><\/span>). 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<\/em><\/span> corresponds to, and represents, the ‘saints of the Most High’ of Dan 7:18<\/em><\/span>, and the ‘people of the saints of the Most High’ of Dan 7:27<\/em><\/span>, 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.<\/em>) are used of him in Dan 7:13-14<\/em><\/span> to the people of Israel in Dan 7:18<\/em><\/span> ; Dan 7:22<\/em><\/span><\/em> ; Dan 7:27<\/em><\/span><\/em>?<\/p>\n

The explanation of the vision given in the chapter itself<\/em> is thus the primary and fundamental argument of those who hold the ideal people of Israel to be intended in Dan 7:13<\/span>. 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<\/em> 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<\/em><\/span>), by which is meant (see Dan 7:17<\/em><\/span>) 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<\/span> and Dan 12:3<\/span>, 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<\/span>; Dan 7:27<\/span>: 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<\/span>.<\/p>\n

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<\/span>). 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<\/span> ff.), Zephaniah (Zep 3:9<\/span> ff.), Joel (Joe 2:23<\/span> to Joe 3:21<\/span>), 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<\/span>; Isaiah 60-62; Isa 65:17-25<\/span> &c.) [304] ; in Hosea, also, the figure of the Messiah is a shadowy one, hardly more than a resuscitated David (Hos 3:5<\/span>), 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<\/em> ( Dan 7:10-12<\/em><\/span>) before the ‘one like unto a son of man’ appears ( Dan 7:13<\/em><\/span>), 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<\/em><\/span>). The two verses which refer to him describe, not a judgement, but the solemn inauguration of a divine kingdom upon earth [305] .<\/p>\n

[304] The passages (Isa 42:1-4<\/span>, &c.) speaking of Jehovah’s ideal Servant are in no contradiction with this statement: the ‘Messiah,’ or ‘Anointed One,’ is the ideal King<\/em> of Israel (just as the actual king is called ‘Jehovah’s anointed,’ 1Sa 24:6<\/span>, &c.); and the figure of the ideal Servant<\/em> 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<\/em>, pp. 175 180.<\/p>\n

[305] For a discussion of some other arguments on the same side, see Drummond, The Jewish Messiah<\/em> (1877), pp. 226 241.<\/p>\n

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.<\/p>\n

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<\/span>. 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<\/span>), in His immediate presence, and the angels, who, like the seraphim in Isaiah 6<\/span>, eternally hymn the Creator (c. 39).<\/p>\n

[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 Schrer, at the earliest from the time of Herod (b.c. 37 b.c. 4).<\/p>\n

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<\/span>) 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<\/span>), 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<\/span>); and the righteous will become angels in heaven (li. 4<\/span>), and dwell for ever in presence of the Elect One (xxxix. 6, xlv. 4).<\/p>\n

[307] Cf. R. H. Charles, in Hastings’ Dict. of the Bible<\/em>, i. 744.<\/p>\n

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] : <\/p>\n

[308] From Mr Charles’ translation (Oxford, 1893).<\/p>\n

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<\/span>; Rev 5:11<\/span>).<\/p>\n

xlvi. 1. ‘And there I saw One who had a head of days, and His head was white like wool [Dan 7:9<\/span> ], 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.” ’<\/p>\n

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.’<\/p>\n

li. 1<\/span>. ‘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.’<\/p>\n

The judgement is described most fully in ch. lxii.<\/p>\n

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.’<\/p>\n

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.<\/p>\n

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] .’<\/p>\n

[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.’<\/p>\n

Another development of Dan 7:13<\/span> 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<\/span> ]. 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.<\/em> 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.<\/em> 35 47).<\/p>\n

The Messianic interpretation of Dan 7:13<\/span> 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<\/span>: 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 ‘Ann (a name formed from ‘nn<\/em>, cloud, and signifying in appearance the ‘cloud-one’), who forms the close of the Davidic genealogy in 1Ch 3:24<\/span>, with the Messiah [311] . Another Rabbinical title of the Messiah, which perhaps presupposes the same explanation, is bar niphl<\/em>, if this is rightly explained as ‘filius [312] .’<\/p>\n

[310] ( Sanh<\/em>. 98 a , and elsewhere: see references in Dalman, Der Leidende und der Sterbende Messias der Synagoge<\/em>, 1888, p. 38 n.<\/em>).<\/p>\n

[311] See, e.g<\/em>., the (late) Targum on this passage: ‘ and Delaiah and Anani, that is, the Anointed King, who is to be revealed ( ).’ Comp. Pearson, On the Creed<\/em>, art. vii. fol. 292 3; and Dalman, l.c.<\/p>\n

[312] <\/em> Levy, NHWB.<\/em> iii. 422; Dalman, l.c.<\/em> p. 37 f.; Die Worte Jesu<\/em>, p. 201.<\/p>\n

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<\/em>, 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 prim facie<\/em> impression made by Dan 7:13-14<\/em><\/span>, and by what (to use Schrer’s words) “is said by the author distinctly and expressly in his interpretation of the vision, in Dan 7:18<\/em><\/span> ; Dan 7:22<\/em><\/span><\/em> ; Dan 7:27<\/em><\/span><\/em> [313] .”<\/p>\n

[313] The opinion that the ‘one like unto a son of man’ denotes the Messiah has been maintained in modern times not only by Hv., Hengst., Keil, Pusey, Zckler, &c., but also by Von Lengerke, Ewald, Bleek ( Jahrb. fr Deutsche Theol.<\/em> 1860, p. 58 n.<\/em>), Hilgenfeld ( Jd. Apok<\/em>. p. 45 f.), Riehm, Messianic Prophecy<\/em> (Edinb. 1891), p. 193 ff., Behrmann; Schultz, O. T. Theol<\/em>. 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. Erfllung<\/em>, i. 290 f.), Bevan, Meinhold, Drummond, Stanton ( Jewish and Christian Messiah<\/em>, p. 109), Schrer ( Gesch. des Jd Volkes<\/em> 2 , ii. 426 [E. T. ii. ii. 137]), Dalman ( Die Worte Jesu<\/em>, p. 197), Sanday (in Hastings’ Dict. of the Bible<\/em>, ii. 622); cf. Farrar, pp. 249 51.<\/p>\n

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 is used frequently, both in the Synoptic Gospels and in St John, as a designation of Christ, but exclusively for Joh 12:34<\/span> 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<\/span>. 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<\/span>. But, as Prof. (now Bishop) Westcott pointed out long ago [316] , this is not quite correct. ‘In reality the passage (Dan 7:13<\/span>) 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.<\/em>). ‘ The<\/em> son of man’ differs evidently from ‘ one like a<\/em> 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<\/span>. 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<\/span>. But the title is used also on other occasions where the reference is to His future coming in glory (as Mat 13:41<\/span>; Mat 16:27<\/span> f., Mat 19:28<\/span>, Mat 24:27<\/span>; Mat 24:30<\/span>; Mat 24:37<\/span>; Mat 24:39<\/span>; Mat 24:44<\/span>, Mat 25:31<\/span>, Mat 26:64<\/span>). It is, however, only in passages belonging quite to the close of our Lord’s ministry, viz. Mat 24:30<\/span>, ‘coming on the clouds of heaven’ (|| Mar 13:26<\/span>; Luk 21:27<\/span>), and Mat 26:64<\/span> (|| Mar 14:62<\/span>), that it is brought distinctly into connexion with Dan 7:13<\/span>. 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<\/span>; Mat 26:64<\/span> and || ||) by Dan 7:13<\/span>. And the reference in Mat 24:30<\/span> 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<\/span>. But our Lord was not only ‘ like a<\/em> son of man,’ He was ‘ the<\/em> Son of man’; so that, even in so far as He bases His use of the term upon Dan 7:13<\/span>, 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<\/span> a Psalm of which the theme is the contrast between the actual lowliness and the ideal dignity of man than from Dan 7:13<\/span>.<\/p>\n

[314] In Rev 1:13<\/span>; Rev 14:14<\/span>, there is no article in the Greek (see R. V.).<\/p>\n

[315] Dalman, p. 197 ff., 204.<\/p>\n

[316] Speaker’s Comm<\/em>. on St John, p. 33 f.<\/p>\n

[317] Westcott, l.c<\/em>. p. 34 ( 9), quotes and classifies the passages.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

13, 14<\/strong>. The kingdom of the saints.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

I saw in the night visions – <\/B>Evidently in the same night visions, or on the same occasion, for the visions are connected. See Dan 7:1<\/span>, Dan 7:7<\/span>. The meaning is, that he continued beholding, or that a new vision passed before him.<\/P>

And, behold, one like the Son of man … – <\/B>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 – <\/span> <\/span> bar<\/I> ‘enash<\/I> – 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<\/span>, 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?<\/P>

(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 <\/span> ‘ysh<\/I> and <\/span> ‘iyshah<\/I> are used simply as designations of sex, <\/span> ‘enosh<\/I>, which is etymologically akin to <\/span> ‘ysh<\/I>, is employed with constant reference to its original meaning, to be weak, sick; it is the ethical designation of man, but <\/span> ‘adam<\/I> denotes man as to his, physical, natural condition – whence the use of the word in such passages as Psa 8:4<\/span>; Job 25:6<\/span>, and also its connection with <\/span> ben<\/I> are satisfactorily explained, The emphatic address <\/span> <\/span> ben<\/I> ‘adam<\/I> – 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<\/span>, quoted in the Bibliotheca Sacra, v. 718. The expression used here is <\/span> bar<\/I> –‘enosh<\/I>, 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<\/P>

(a) in the human form;<\/P>

(b) some one sustaining a peculiar relation to man – as if human nature were embodied in him.<\/P>

(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:<\/P>

(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.<\/P>

(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<\/I>. 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.<\/P>

(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.<\/P>

(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.<\/P>

(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<\/P>

(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.<\/P>

(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.<\/P>

(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,:<\/P>

1. That he who is here called the Ancient of days is the source of power and dominion.<\/P>

2. That there would be some severe adjudication of the power here represented by the beast and the horn.<\/P>

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.<\/P>

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<\/span>, compared with Dan 7:27<\/span>.<\/P>

Came with the clouds of heaven – <\/B>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<\/span>; Mat 26:64<\/span>; Mar 13:26<\/span>; Mar 14:62<\/span>. Compare Rev 1:7<\/span>. Clouds are an appropriate symbol of the Divinity. See Psa 97:2<\/span>; Psa 104:3<\/span>. The same symbol was employed by the pagan, representing their deities as appearing covered with a cloud:<\/P>

Tandem venias, precamur,<\/I><\/P>

Nube candentes humeros amictus,<\/I><\/P>

Augur Apollo<\/I>!<\/P>

– Horace, Lyr. I. 2.<\/I><\/P>

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.<\/P>

And came to the Ancient of days – <\/B>Dan 7:9<\/B><\/span>. 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.<\/P>

And they brought him near before him – <\/B>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.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Dan 7:13-14<\/span><\/p>\n

One like the son of Man.<\/em><\/p>\n<\/p>\n

Messiahs Kingdom<\/strong><\/p>\n

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. <\/p>\n


I.<\/strong> WHEN THIS KINGDOM WAS GIVEN TO OUR LORD<\/strong>. <\/p>\n

1. <\/strong>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. <\/p>\n

2. <\/strong>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. <\/p>\n

Again the prophet says, And they brought him near before him, i<\/em>.e<\/em>., 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. <\/p>\n


II.<\/strong> THE NATURE OF <\/strong>HIS KINGDOM<\/strong>. <\/p>\n

1. <\/strong>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. <\/p>\n

2. <\/strong>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. <\/p>\n

3. <\/strong>It is everlasting. Of his kingdom there shall be no end. The subject is instructive, alarming, and consolatory. <\/p>\n

(1)<\/strong> 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. <\/p>\n

(2)<\/strong> The subject is alarming. It is full of terrors to all who live in sin, and oppose the Kingdom of God. (J<\/em>. Cawood<\/em>.)<\/p>\n<\/p>\n

The Kingdom of the Son of Man<\/strong><\/p>\n

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<\/em>.e<\/em>., 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. <\/strong>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.<\/em>)<\/p>\n<\/p>\n

The Majesty of the Messiah<\/strong><\/p>\n

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<\/em>.D<\/em>.)<\/p>\n<\/p>\n

The Supreme Dominion of the Son of Man<\/strong><\/p>\n


I.<\/strong> THE NATURE OF THAT SUPREMACY WHICH OUR BLESSED <\/strong>LORD EXERCISES AS THE <\/strong>SON OF <\/strong>MAN<\/strong>. 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<\/span>). Christs supremacy is intended to command the service of His subjects. Jehovah alone is entitled to this service from all intelligent creatures. <\/p>\n

1. <\/strong>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. <\/p>\n

2. <\/strong>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. <\/p>\n

3. <\/strong>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. <\/p>\n


II.<\/strong> THE UNIVERSAL EXTENT OF <\/strong>CHRIST<\/strong>S SOVEREIGNTY<\/strong>. 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. <\/p>\n


III.<\/strong> THE STABILITY AND ENDLESS DURATION OF THE DOMINION OF THE <\/strong>SON OF <\/strong>MAN<\/strong>. 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: <\/p>\n

(1)<\/strong> 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. <\/p>\n

(2)<\/strong> The duty of fervent and persevering prayer for the advancement of Christs kingdom. <\/p>\n

(3)<\/strong> The duty of promoting our Redeemers kingdom by active and beneficent exertions. (J<\/em>. Smyth, D<\/em>.D<\/em>.)<\/p>\n<\/p>\n

The Everlasting Kingdom<\/strong><\/p>\n

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<\/em>. Cummings<\/em>.)<\/p>\n<\/p>\n

The Son of Man Brought to the Ancient of Days<\/strong><\/p>\n

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<\/em>. Bailey, A<\/em>.M<\/em>.)<\/p>\n<\/p>\n

Christs Kingdom–the Kingdom of the Saints<\/strong><\/p>\n

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.<\/p>\n

1. <\/strong>To be universal–All people, nations, languages, etc. <\/p>\n

2. <\/strong>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: <\/p>\n


I.<\/strong> IT IS <\/strong>GIVEN TO <\/strong>HIM<\/strong> (v. 14). By Ancient of Days, i<\/em>.e<\/em>., the Eternal Father. This explained in the New Testament (Php 2:6-10<\/span>). Given as the purchase of His blood, and recompense of His obedience Isa 53:12<\/span>; Psa 110:7<\/span>). <\/p>\n


II.<\/strong> GIVEN TO <\/strong>HIM AS <\/strong>SON OF <\/strong>MAN<\/strong> (v. 13). The glory of the Ascension carries us back to humility of the Incarnation (Eph 4:9-10<\/span>). The one is the top stone in the mystery of godliness, the other its foundation 1Ti 3:16<\/span>). It was through His death in the flesh He conquered the usurper (Heb 2:14<\/span>). By His sacrifice for sin as our High Priest, He prepared way for His throne us our King. Hence Zec 6:13<\/span>. First the cross, then the crown. <\/p>\n


III.<\/strong> SHARED WITH <\/strong>HIS PEOPLE<\/strong>. Saints of the Most High to possess the kingdom(v. 18). This was Christs design (Tit 2:14<\/span>). This was His prayer (Joh 17:22-24<\/span>). 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<\/span>). Whither I go, ye cannot come. If the latter, how blessed! (Mat 24:34<\/span>). 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<\/span>). How are we to be savingly connected with His glorious reign? By faith in 1Pe 2:7-10<\/span>): by true reception of Him into our hearts Joh 1:12<\/span>); by grace of His Holy Spirit (Joh 3:3<\/span>, 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. <\/p>\n

1. <\/strong>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.) <\/p>\n

2. <\/strong>Present comforts suggested. Such hopes for the future, and their influence (1Jn 3:1-2<\/span>). Grounds for patience and expectation Heb 10:36-37<\/span>). What are present sorrows in comparison with such coming joys? (Rom 8:18<\/span>). 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<\/em>. P<\/em>. Walsh, D<\/em>.D<\/em>.)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 13. One like the Son of man came with the clouds of<\/B><\/I> <\/B>heaven<\/B><\/I>] This most certainly points out the Lord Jesus, bar enosh<\/I>, 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<\/span>.<\/P>

<\/P>

Near before him.<\/B><\/I>] The Ancient of days.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

One like the Son of man; that is, the Messiah: this is the same with the stone, Da 2<\/span>; he came with the clouds of heaven, Mat 24:30<\/span>, i.e. gloriously, swiftly, and terribly, Jer 4:13<\/span>. <\/P>

They brought him near before him: this relates to his ascension, Act 1:9-11<\/span>, at which time, though King before, Mat 2:2<\/span>, 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<\/span>; 1Co 15:25<\/span>; Dan 2:44<\/span>. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

13. Son of man<\/B>(See on Eze2:1<\/span>). Not merely Son of David, and King of Israel, but Head ofrestored humanity<\/I> (corresponding to the world-wide horizon ofDaniel’s prophecy); the seed of the woman, crushing Antichrist, theseed of the serpent, according to the Prot-evangel in Paradise (Ge3:15<\/span>). The Representative Man shall then realize the originaldestiny of man as Head of the creation (Gen 1:26<\/span>;Gen 1:28<\/span>); the center of unity toIsrael and the Gentiles. The beast, which taken conjointly representsthe four beasts, ascends from the sea (Dan 7:2<\/span>;Rev 13:1<\/span>); the Son of mandescends from “heaven.”<\/I> Satan, as the serpent, isthe representative head of all that bestial; man, by following theserpent, has become bestial. God must, therefore, become man, so thatman may cease to be beast-like. Whoever rejects the incarnate Godwill be judged by the Son of man just because He is the Son of man(Joh 5:27<\/span>). This title isalways associated with His coming again, because the kingdom thatthen awaits Him in that which belongs to Him as the Saviour of man,the Restorer of the lost inheritance. “Son of man”expresses His VISIBLEstate formerly in his humiliation hereafter in His exaltation. He”comes to the Ancient of days” to be invested with thekingdom. Compare Ps 110:2<\/span>:”The Lord shall send the rod of thy strength (Messiah) out ofZion.” This investiture was at His ascension “with theclouds of heaven” (Act 1:9<\/span>;Act 2:33<\/span>; Act 2:34<\/span>;Psa 2:6-9<\/span>; Mat 28:18<\/span>),which is a pledge of His return “in like manner” in theclouds” (Act 1:11<\/span>; Mat 26:64<\/span>),and “with clouds” (Re1:7<\/span>). The kingdom then was given to Him in title<\/I> andinvisible<\/I> exercise; at His second coming it shall be invisible<\/I> administration. He will vindicate it from the misruleof those who received it to hold for and under God, but who ignoredHis supremacy. The Father will assert His right by the Son, the heir,who will hold it for Him (Eze 1:27<\/span>;Heb 1:2<\/span>; Rev 19:13-16<\/span>).TREGELLES thinks theinvestiture here immediately precedes<\/I> Christ’s coming forth;because He sits at God’s right hand until<\/I> His enemies are madeHis footstool, then<\/I> the kingdom is given to the Son in actualinvestiture, and He comes to crush His so prepared footstool underHis feet. But the words, “with the clouds,” and theuniversal power actually, though invisibly, given Him then (Eph1:20-22<\/span>), agree best with His investiture at the ascension,which, in the prophetic view that overleaps the interval of ages, isthe precursor of His coming visibly to reign; no event of equalmoment taking place in the interval.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

I saw in the night visions<\/strong>,…. 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:<\/p>\n

and, behold one like the Son of man came with the clouds of heaven<\/strong>; 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,<\/p>\n

“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. Da 2:44<\/span>”<\/p>\n

So in the Talmud w this prophecy is thus reconciled with another, concerning the Messiah, in Zec 9:9<\/span>, to what R. Alexander said, R. Joshua ben Levi objects what is written,<\/p>\n

and, behold, one like to the Son of man came with the clouds of heaven<\/strong> and it is written, “poor, and riding upon an ass”: which is thus adjusted,<\/p>\n

“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;”<\/p>\n

and so it is interpreted in their ancient Midrashes x, or expositions, as well us in more modern ones: Jarchi on the text says,<\/p>\n

“he is the Messiah;”<\/p>\n

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 1Ch 3:24<\/span>, where mention is made of the name of a person, Anani, it is added,<\/p>\n

“who is the Messiah that is to be revealed;”<\/p>\n

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, 1Ch 3:10<\/span> “and Solomon’s son was Rehoboam”, c. and so all in the line are mentioned unto Anani, Da 7:24<\/span> and then it is asked, who is this Anani? this is the Messiah, as it is said, Da 7:13<\/span>:<\/p>\n

and I saw in the visions of the night, and, behold, one like to the Son of man came with the clouds of heaven<\/strong>. He is said to be “as”, or “like the Son of man”, in agreement with the style of these visions, Da 7:4<\/span>, 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<\/span> 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:<\/p>\n

and came to the Ancient of days<\/strong>; his divine Father, from whom, as man and Mediator, he receives his mediatorial kingdom, is invested with it, and insisted it, to it; see Re 5:7<\/span> 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:<\/p>\n

and they brought him near before him<\/strong>; 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,<\/p>\n

“he was brought near before him,”<\/p>\n

as by the Septuagint, Syriac, and Arabic versions.<\/p>\n

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.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The giving of the kingdom to the Son of Man. – <\/em> The judgment does not come to an end with the destruction of the world-power in its various embodiments. That is only its first act, which is immediately followed by the second, the erection of the kingdom of God by the Son of man. This act is introduced by the repetition of the formula, I saw in the night-visions<\/em> (Dan 7:7<\/span> and Dan 7:2<\/span>). ( One<\/em>) like a son of man came in the clouds of heaven<\/em>. , with the clouds<\/em>, i.e., in connection with them, in or on them as the case may be, surrounded by clouds; cf. Rev 1:7<\/span>, Mar 13:26<\/span>, Mat 24:30<\/span>; Mat 26:64<\/span>. He who comes is not named, but is only described according to his appearance like a<\/em> son of man<\/em>, i.e., resembling a man ( as = or ). That this was a man is not implied in these words, but only that he was like a man, and not like a beast or some other creature. Now, as the beasts signify not beasts but kingdoms, so that which appeared in the form of a man may signify something else than a human individuum <\/em>. Following the example of Aben Ezra, Paulus, and Wegscheider, Hofmann ( Schriftbew<\/em>. ii. 1. 80, and 2, p. 582f.), Hitzig, Weisse, Volkmar, Fries ( Jahrbb.f. D. Theol<\/em>. iv. p. 261), Baxmann, and Herzfeld ( Gesch. des V. Isr<\/em>. ii. p. 381) interpret this appearance in the form of a man not of the Messiah, as the Jewish and Christian interpreters in general do, but of the people of Israel, and adduce in support of this view the fact that, in the explanation of the vision, Dan 7:27<\/span>, cf. Dan 7:24<\/span>, the kingdom, the dominion, and the power, which according to Dan 7:14<\/span> the son of man received, was given to the people of the saints of the Most High. But Dan 7:27<\/span> affords no valid support to this supposition, for the angel there gives forth his declaration regarding the everlasting kingdom of God, not in the form of an interpretation of Daniel’s vision, as in the case of the four beasts in Dan 7:17<\/span> and Dan 7:23<\/span>, but he only says that, after the destruction of the horn and its dominion, the kingdom and the power will be given to the people of the saints, because he had before (Dan 7:26<\/span>, cf. 22) spoken of the blasphemies of the horn against God, and of its war against the saints of the Most High. But the delivering of the kingdom to the people of God does not, according to the prophetic mode of contemplation, exclude the Messiah as its king, but much rather includes Him, inasmuch as Daniel, like the other prophets, knows nothing of a kingdom without a head, a Messianic kingdom without the King Messiah. But when Hofmann further remarks, that “somewhere it must be seen that by that appearance in the form of a man is meant not the holy congregation of Israel, but an individual, a fifth king, the Messiah,” Auberlen and Kranichfeld have, with reference to this, shown that, according to Dan 7:21<\/span>, the saints appear in their multiplicity engaged in war when the person who comes in the clouds becomes visible, and thus that the difference between the saints and that person is distinctly manifest. Hence it appears that the “coming with the clouds of heaven” can only be applied to the congregation of Israel, if we agree with Hofmann in the opinion that he who appeared was not carried by the clouds of heaven down to the earth, but from the earth up to heaven, in order that he might there receive the kingdom and the dominion. But this opinion is contradicted by all that the Scriptures teach regarding this matter. In this very chapter before us there is no expression or any intimation whatever that the judgment is held in heaven. No place is named. It is only said that judgment was held over the power of the fourth beast, which came to a head in the horn speaking blasphemies, and that the beast was slain and his body burned. 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. If the reverse is to be understood, then it ought to have been so expressed, since the coming with the clouds of heaven in opposition to the rising up of the beasts out of the sea very distinctly indicates a coming down from heaven. The clouds are the veil or the “chariot” on which God comes from heaven to execute judgment against His enemies; cf. Psa 18:10<\/span>., Psa 97:2-4<\/span>; Psa 104:3<\/span>, Isa 19:1<\/span>; Nah 1:3<\/span>. This passage forms the foundation for the declaration of Christ regarding His future coming, which is described after Dan 7:13<\/span> as a coming of the Son of man with, in, on the clouds of heaven; Mat 24:30<\/span>; Mat 26:64<\/span>; Mark 18:26; Rev 1:7<\/span>; Rev 14:14<\/span>. Against this, Hofmann, in behalf of his explanation, can only adduce 1Th 4:17<\/span>, in total disregard of the preceding context, Dan 7:16<\/span>.<\/p>\n

(Note: The force of these considerations is also recognised by Hitzig. Since the people of the saints cannot come from heaven, he resorts to the expedient that the Son of man is a “figure for the concrete whole, the kingdom, the saints – this kingdom comes down from heaven.” The difficulties of such an idea are very obvious. Fries appears to be of opinion, with Hofmann, that there is an ascension to heaven of the people of the saints; for to him “clear evidence” that the “Son of man” is the people of Israel lies especially in the words, “and came to the Ancient of days, and they brought him near before Him,” which necessitates the adoption of the opposite terminus a quo <\/em> from Mat 24:30<\/span>; Mar 14:62<\/span>; Rev 1:7<\/span>; and hence makes the direct parallelism of Dan 7:13<\/span> with the passages named impossible (?).)<\/p>\n

With all other interpreters, we must accordingly firmly maintain that he who appears with the clouds of heaven comes from heaven to earth and is a personal existence, and is brought before God, who judges the world, that he may receive dominion, majesty, and a kingdom. But in the words “ as a man<\/em> ” it is not meant that he was only a man. He that comes with the clouds of heaven may, as Kranichfeld rightly observes, “be regarded, according to current representations, as the God of Israel coming on the clouds, while yet he who appears takes the outward from of a man.” The comparison ( , as<\/em> a man) proves accordingly much more, that this heavenly or divine being was in human form. This “ Son of man<\/em> ” came near to the Ancient of days, as God appears in the vision of the judgment, Dan 7:9<\/span>, and was placed before Him. The subject to is undefined; Kran. thinks that it is the clouds just mentioned, others think it is the ministering angels. Analogous passages may be adduced in support of both views: for the first, the in Act 1:9<\/span>; but the parallel passages with intransitive verbs speak more in favour of the impersonal translation, “ they brought him<\/em> ” = he was brought. The words, “dominion, and glory, and a kingdom were given to him,” remind us of the expression used of Nebuchadnezzar, Dan 2:37<\/span>., but they are elevated by the description following to the conception of the everlasting dominion of God. God gave to Nebuchadnezzar, the founder and first bearer of the world-power, a kingdom, and might, and majesty, and dominion over all the inhabitants of the earth, men, and beasts, and birds, that he might govern all nations, and tribes, and tongues (Dan 5:18-19<\/span>), but not indeed in such a manner as that all nations and tribes should render him religious homage, nor was his dominion one of everlasting duration. These two things belong only to the kingdom of God. is used in biblical Chaldee only of the service and homage due to God; cf. Dan 7:27<\/span>; Dan 3:12-13<\/span>, Dan 3:17<\/span>., Ezr 7:19<\/span>, Ezr 7:24<\/span>. Thus it indicates here also the religious service, the reverence which belong to God, though in the Targg. it corresponds with the Heb. in all its meanings, colere Deum, terram, laborare <\/em>. Regarding the expression “nations, tribes, and tongues,” see under Dan 7:3<\/span>, Dan 7:4<\/span>. The eternity of the duration of the dominion is in this book the constant predicate of the kingdom of God and His Anointed, the Messiah; cf. Daniel 3:33; Dan 4:31<\/span>; Dan 2:44<\/span>. For further remarks regarding the Son of man, see at the close of this chapter.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

A SCENE IN HEAVEN BEFORE THE COMING OF THE LORD<\/strong><\/p>\n

Verse 13, 14:<\/strong><\/p>\n

Verse 13 declares <\/strong>that Daniel saw also in his night visions one person specifically “like the Son of man,” as also described Rev 5:6-10<\/span>. He saw the Lord, not merely as the Son of David, or king of Israel, but as the heir-redeemer of all humanity, as the seed of woman, Gen 3:15-16<\/span>; Gal 4:4-5<\/span>. He saw him as the one able to crush the head of the old serpent. He came in vestments of glory, which he received when He went into heaven, Act 1:9-11<\/span>; Act 2:33-34<\/span>; Psa 2:6-9<\/span>; Mat 26:64<\/span>; Rev 1:9<\/span>. Jesus must rule until the restitution of all things to the Father, Act 3:21<\/span>; 1Co 15:24-28<\/span>.<\/p>\n

Verse 14 asserts <\/strong>that to the “Son of man,” Jesus Christ, was given; 1) dominion or jurisdiction, and 2) glory, and 3) a kingdom for a thousand years, Luk 1:32-33<\/span>; Rev 20:1-6<\/span>. See also Psa 2:6<\/span>; Psa 8:6<\/span>; Mat 11:27<\/span>; Joh 3:35<\/span>. In this reign, all nations, people, and languages are to serve Him in that golden era. His jurisdiction is declared to be an everlasting administration. He will never cease to be “King of kings, and Lord of lords,” Psa 145:13<\/span>; Mic 4:7<\/span>; Luk 1:33<\/span>; Joh 12:34<\/span>; Rev 19:16<\/span>.
Verses 13, 14 <\/strong>form the basis of our Lord’s own words regarding His second coming and the resurrection, Mat 10:23<\/span>; Mat 16:27-28<\/span>; Mat 19:28<\/span>; Mat 24:30<\/span>; Mat 25:31<\/span>; Joh 5:28-29<\/span>; Dan 12:2-3<\/span>; Mat 13:45<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

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, (Phi 2:7<\/span>.) 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. (Gal 4:4<\/span>.) 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 (18) says: This was a “prelude,” he uses that word. Tertullian also says: “Then the Son of God put on a specimen of humanity.” (19) 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. <\/p>\n

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, (Phi 2:7<\/span>.) So also we read in the first chapter of John, (Joh 1:14<\/span>,) 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, (Rom 6:10<\/span>\ud83d\ude09 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,” (Joh 16:7<\/span>; Joh 14:28<\/span>\ud83d\ude09 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. <\/p>\n

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. (Joh 14:28<\/span>.) 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, (Isa 42:8<\/span>,) 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, (Phi 2:7<\/span>,) 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, — <\/p>\n

(18) The Latin translation of Irenaeus is “ proeludium .” The French here has “ une approche et entree .” and then adds, “He uses a word which we cannot translate into French.” It means a preface or introduction. — Ed. <\/p>\n

(19) Tertullian’s words are, “ Tunc praeluxit Filius Dei humanitate sua.” — Ed. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

HOMILETICS<\/em><\/p>\n

SECT. XXVI.THE KINGDOM OF THE SON OF MAN (Chap. Dan. 7:13-14<\/span>)<\/p>\n

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 beginningthe kingdom of God upon earth, the establishing of which in the place of the kingdom which Gods 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<\/span>). 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<\/span>, 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<\/span>; Act. 3:21<\/span>, 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<\/span>, 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 Gods moral government hath been ordered from the very beginning of the worlds 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<\/p>\n

I. The establishment of the kingdom and the installation of the Son of Man as its King<\/strong> (Dan. 7:13<\/span>). 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<\/span>). Christs 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<\/span>; Mat. 28:18<\/span>). 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<\/span>). 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<\/span>; Joh. 5:27<\/span>; Joh. 6:38<\/span>; Joh. 10:17-18<\/span>; Php. 2:7-10<\/span>; Psa. 40:6-8<\/span>; Isa. 53:10-12<\/span>). 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<\/span>, The chariots of God are twenty thousand, even thousands of angels, &c<\/em>. 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<\/span>). 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<\/span>). The exaltation and the gift of the supreme name with universal dominion is also represented by the Apostle as past (Php. 2:10<\/span>). 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<\/span>). 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<\/span>). [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<\/span>). 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<\/span>). 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<\/span>). 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<\/span>. 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, Gods 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 potters vessel (Psa. 2:8-9<\/span>). The 110th Psalm represents Him as first exalted to His Fathers 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<\/span>). 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<\/span>; Rev. 20:4<\/span>).<\/p>\n

[201] With the clouds of heaven<\/em>. Keil observes: Literally, with the clouds, i.e.<\/em>, in connection with them, in<\/em> or on<\/em> them, as the case may be; surrounded by clouds. He refers to Rev. 1:7<\/span>; Mar. 13:26<\/span>; Mat. 24:30<\/span>; Mat. 26:64<\/span>; 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<\/span>; Psa. 97:2-4<\/span>; Psa. 104:3<\/span>; Isa. 19:1<\/span>; Nah. 1:3<\/span>. This passage forms the foundation for the declaration of Christ regarding His future coming, which is described, after Dan. 7:13<\/span>, as a coming of the Son of Man with, in, or on the clouds of heaven, Mat. 24:30<\/span>; Rev. 1:7<\/span>; Rev. 14:14<\/span>. 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.<\/p>\n

[202] Passages, says Auberlen, like Mat. 24:27-31<\/span>; Act. 1:11<\/span>; Rev. 1:7<\/span>, 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<\/span>), 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 objectto judge the world-power, and to bring to the Church redemption, transfiguration, and power over the world. Junius understood the passage of Christs 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<\/em> 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<\/span>, applied by our Lord to show His divinity. So also Heb. 1:8<\/span>. 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.<\/p>\n

[203] There was given him dominion, and glory, and a kingdom<\/em> (Dan. 7:14<\/span>). The kingdom of God, says Auberlen, has different periods; it is come in Christ (Mat. 12:28<\/span>); it spreads in the world by internal, spiritual, hidden processes (Mat. 13:33<\/span>); but, as a kingdom, in the strict sense of the word, in royal glory, it shall only come with the parousia<\/em> (coming or presence) of Christ (Luk. 9:11-12<\/span>; Luk. 9:15<\/span>); even as we are, according to Christs 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.<\/p>\n

II. The reality of the kingdom<\/strong>. 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<\/span>; Dan. 7:22<\/span>; Dan. 7:27<\/span>). 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.<\/p>\n

III. The Head of the kingdom<\/strong>. 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<\/span>. 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<\/em>. 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<\/span>; Heb. 2:8-9<\/span>). Sin and death our inheritance through the first man, righteousness and life through the second, called the Son of Man (Rom. 5:12<\/span>; Rom. 5:17<\/span>; 1Co. 15:21-22<\/span>). 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<\/span>). The worlds 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.<\/p>\n

IV. The time of the kingdom<\/strong>. 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<\/span>), 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<\/span>). 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<\/span>). 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<\/span>, 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<\/span>; Rev. 3:21<\/span>). 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<\/span>, 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<\/span>). 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.<\/p>\n

V. The place of the kingdom<\/strong>. This is obviously the earth, the place of the preceding monarchies. The kingdom is said to be not in<\/em> heaven, but under<\/em> the whole heaven (Dan. 7:27<\/span>). It is peoples, nations, languages, and dominions (marg<\/em>., rulers) that are to serve and obey Him (Dan. 7:14<\/span>; Dan. 7:27<\/span>). 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<\/span>; Rev. 20:4<\/span>). It is the kingdoms of the world that are to become the kingdom of our Lord and of His Christ (Rev. 11:15<\/span>). 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<\/span>). We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness (2Pe. 3:13<\/span>). Gods sending back Jesus connected with times of refreshing to the earth (Act. 3:19<\/span>, R.V.)<\/p>\n

VI. The administration of the kingdom<\/strong>. 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<\/span>; Dan. 7:22<\/span>; Dan. 7:27<\/span>). These intended to be associated with Christ, and to administer the kingdom under Him Christs 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<\/span>). 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<\/span>; Rev. 3:21<\/span>). The saints shall judge the world and even angels (1Co. 6:2-3<\/span>). Of the execution of future judgment the Psalmist says, This honour have all the saints (Psa. 49:9<\/span>). 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<\/span>) [204].<\/p>\n

[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<\/span>; 2Ti. 2:12<\/span>; 1Co. 4:8<\/span>; Rom. 5:17<\/span>; Luk. 12:32<\/span>; Luk. 22:29<\/span>. 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.<\/p>\n

VII. The character of the kingdom<\/strong>. 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<\/span>; Dan. 7:27<\/span>). 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 saintssaints 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<\/span>). The Canaanite no more in the house of the Lord. Gods 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<\/span>; Joe. 2:28<\/span>, &c.), of which the blessed effusion at Pentecost, with its mighty results, was but the first-fruits (Acts 2<\/span>; Rom. 8:23<\/span>; Jas. 1:18<\/span>). 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<\/span>; Rev. 20:2<\/span>). The work of conversion apparently to be aided by the judgments that shall have preceded it (Psa. 46:8-10<\/span>) [207].<\/p>\n

[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 Christs 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.Johnstones Israel after the flesh<\/em>. 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<\/em>) 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 Gods 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<\/span>).Auberlen<\/em>.<\/p>\n

[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.<\/p>\n

VIII. The extent of the kingdom<\/strong>. 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<\/span>). 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<\/span>). Cases of disobedience marked and suitably visited (Zec. 14:16-19<\/span>). Converted Israel apparently the principal human instrumentality employed in extending the kingdom of Christ among the nations (Isa. 66:19<\/span>) [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<\/span>).<\/p>\n

[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<\/span>; Psa. 72:10<\/span>), shall succeed them, and surpass them as centres of the worlds 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<\/span>), 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<\/span>; Isa. 25:7<\/span>).Auberlen<\/em>.<\/p>\n

IX. The duration of it<\/strong>. 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<\/span>). 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<\/span>). Uncertain whether the last two chapters of the Revelations describe the state of things before or after the general judgmentin<\/em> the millennial kingdom or after<\/em> 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.<\/p>\n

[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.<\/p>\n

[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 Gods 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<\/span>); it penetrates powerfully the whole world of history in all its fundamental elementsstate, 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.<\/p>\n

X. The certainty of the kingdom<\/strong>. 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!<\/p>\n

1. It is for believers to rejoice in the prospect revealed in the text<\/em>. 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<\/span>; see also Psa. 97:1<\/span>; Psa. 98:4-9<\/span>). 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.<\/p>\n

2. It is for us to make sure our place in that kingdom now<\/em>. 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 Spirits 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<\/span>).<\/p>\n

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<\/em>. 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<\/span>). 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<\/span>, margin<\/em>). 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<\/span>, 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<\/span>). The kingdom of grace, or rather Jesus Himself, like Noahs Ark, stands open as the only place of safety for sinners, and His people are with loving persuasion to compel them to come in.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

(13) The Son of man.<\/strong>Hence our Saviour adopts the title which designates Him as Judge (Mat. 24:27<\/span>, &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 Saviours solemn appropriation of the title to Himself (Mat. 24:30<\/span>). 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.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

13<\/strong>. <\/strong> The Son of man <\/strong> 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<\/span>; Dan 7:22<\/span>; Dan 7:27<\/span>). 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<\/span>). 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, <\/em> 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<\/em>.) 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, <\/em> 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<\/span>; Dan 11:37<\/span>) a polemic against Christianity! Even the LXX. translated the “branch” (Psa 80:15<\/span>, 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, <\/em> 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, <\/em> 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<\/span>; Mat 16:16<\/span>) 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<\/span>; Mat 26:64-65<\/span>). 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, <\/em> 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<\/span>, who was presented also again in Dan 10:21<\/span>; Dan 12:1<\/span> (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<\/span>.) 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<\/span>; Isa 19:1<\/span>; Psa 18:9-11<\/span>). 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, <\/em> fol. 98, Colossians 1<\/span>). Saadia interprets, “He comes in humility, riding upon an ass (Zec 9:9<\/span>), 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, <\/em> 4:179, etc.)<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

The Reception and Crowning of the Prince ( Dan 7:13-14<\/strong><\/span><\/strong> ).<\/p>\n

<\/strong><\/p>\n

‘I was beholding in the night visions:<\/p>\n

And behold with the clouds of heaven,<\/p>\n

Came one like a son of man,<\/p>\n

And he came to the ancient of days,<\/p>\n

And they brought him near before him.<\/p>\n

And to him was given dominion, and glory, and a kingdom,<\/p>\n

That all people, nations and languages should serve him,<\/p>\n

His dominion is an everlasting dominion,<\/p>\n

Which shall not pass away,<\/p>\n

And his kingdom one<\/p>\n

That will not be destroyed.’<\/p>\n

Again there is a change of scene. Again a scene in heaven is put in poetic metre.<\/p>\n

No indication is given of how these verses tie in timewise with the surrounding narrative. The previous verse has indeed looked back to the ending of the first three empires.<\/p>\n

The vision refers to the entry of ‘one like a son of man’ into the presence of God on His throne. As with the wild beasts ‘one like’ is dream language. In appearance he seemed like a son of man, that is, a true man. The description is in contrast with the beasts, who were four kings (Dan 7:17<\/span>) and also kingdoms (Dan 7:23<\/span>). Thus unlike the previous kings who were like brute beasts this one was rational, spiritual and moral, revealing the image of God. It too represents a king and a kingdom.<\/p>\n

This one enters the presence of God to receive dominion, glory and a kingdom. Later we learn that the kingdom and the dominion (but not the glory) is to be given to the saints (holy ones) of the Most High (Dan 7:27<\/span>). Thus this ‘son of man’, this representative of His people and of the true humanity as revealed by His people, comes as their prince and representative to receive his due glory, and to receive the kingdom and the dominion on their behalf. It is difficult to see how anyone could fail to recognise that this must be the promised son of David who would come to be prince to his people and who was to be set over the everlasting kingdom (Eze 34:23-24<\/span>; Eze 37:24-25<\/span>; Isa 9:6-7<\/span>; Isa 11:1-4<\/span>; Psa 89:3-4<\/span>). (Whether we call it Messianic or not is simply a matter of definition). And the subsequent verse shows that He was crowned. Was He also seated on the empty throne?<\/p>\n

‘And behold with the clouds of heaven came one like a son of man.’ The beasts arose out of the sea. This Man came with the clouds of heaven. The starting point of the beasts was world tumult, mire and dirt (Isa 57:20<\/span>; Isa 5:30<\/span>), the starting point of this Man was among the clouds. In Psa 104:3<\/span> God is described as the One Who makes the clouds His chariot (compare Isa 19:1<\/span>), and we may see here that He has given the use of His chariot to His chosen prince. For the One Who usually travels with clouds is God Himself (Psa 18:11-12<\/span>; Psa 97:2<\/span>; Eze 10:4<\/span> compare Deu 4:11<\/span>). So while this does not necessarily here imply His full divinity, (for that we must look elsewhere), it does imply a very special relationship with God, and even more so when we realise that He receives an everlasting kingdom.<\/p>\n

‘And he came to the ancient of days, and they brought him near before him.’ Arriving in the heavenly court, the prince is brought into the King’s presence, presumably by angels. And there he is given dominion, glory and a kingdom; an everlasting dominion, an indestructible kingdom, and authority over the whole world. Dan 7:27<\/span> tells us that it was on behalf of his people who would share with Him in His kingdom.<\/p>\n

Thus one day in Daniel’s future he knew that the chosen prince of the house of David would come into the presence of God to receive the kingdom. But it is to the New Testament that we must turn in order to discover when, and how, and to discover Who He really is.<\/p>\n

That Jesus came using of Himself the title of ‘Son of man’ we know. He did so partly as the equivalent of the Messiah without the misunderstanding that the title gave, and partly because He was the true representative Man, the second Adam, but He also used it to claim that He was the One Who would enter God’s presence on the clouds of heaven (Mat 26:64<\/span> – note the ‘henceforth’) and would return again in glory for His people, and as judge (Mar 8:38<\/span>; Mar 13:26<\/span>; Mat 16:27<\/span>; Mat 24:30<\/span>).<\/p>\n

And we are also told the time when He received His kingship. On earth He had proclaimed that the Kingly Rule of God could be entered by all who would respond to His words and believe in Him, but it was after His resurrection that He appeared to His disciples and said, ‘All authority has been given to me in heaven and on earth’ (Mat 28:18<\/span>), and that Peter said, ‘Let all the house of Israel therefore know assuredly that God has made Him both Lord and Messiah, this Jesus Whom you crucified’ (Act 2:36<\/span> compare Act 2:33<\/span>).<\/p>\n

Stephen adds his testimony, ‘Behold I see the heavens opened and the Son of man standing on the right hand of God’ (Act 7:56<\/span>), and Paul says, ‘For this reason also God highly exalted Him, and gave to Him the name which is above every name — that every tongue should confess that Jesus Christ is Lord to the glory of God the Father’ (Php 2:9-11<\/span>), when He ‘made Him to sit at His right hand in the heavenlies, far above all rule and authority and power and dominion’ (Eph 1:20-21<\/span> compare also Rom 14:9<\/span>; Heb 1:3<\/span>; Heb 2:9<\/span>; 1Pe 3:22<\/span>). And this in order that His people might be transferred out of the power (kingdom) of darkness into the kingdom of His beloved Son (Col 1:13<\/span>).<\/p>\n

So this coming of the son of man with the clouds of heaven refers to the immediate time that follows the resurrection of Christ when He received dominion and glory and a kingdom, although it is true that its full manifestation to the world awaits His second coming. But this was not His manifestation to the world, it was His crowning in heaven. And Paul tells us that at that time His people received kingship along with Him (Eph 2:6<\/span>). Then began the destruction of the fourth wild beast, which will finally be concluded by the brightness of His appearing (2Th 2:8<\/span>), as He comes to receive His own (1Th 4:14-17<\/span>) and renders vengeance on ‘the wild beast’ (in the end those who believe not) in flaming fire (2Th 1:8<\/span>).<\/p>\n

And it is at this time that His true people will finally share fully with Him the glory of kingship (Dan 7:27<\/span>; Rev 3:21<\/span>). But as we have seen they do also receive it in part when they become His (Eph 2:6<\/span>), so that there are two aspects to the revelation and crowning of the prince, and two aspects to the blessing of His people. The first occurs when the fourth empire is still in its beginnings. But He reigns on in heaven and it is this kingship finally revealed on earth (Rev 19:11-16<\/span>) that will finalise the work of the smiting stone and will literally bring the fourth empire finally crashing down.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Dan 7:13<\/span><\/em><\/strong>. <\/strong>I saw in the night visions<\/em><\/strong><\/strong> This has always been, and can only be, understood of the Messiah. Hence the expression, Son of man, <\/em>was a known phrase for the Messiah among the Jews, as appears from several of their own writers. Anani, <\/em>the word here used, and which signifies clouds, <\/em>was also a known name for the Messiah; so that he who assumed the one, was supposed to affect the character of the other. This will appear evidently from what passed at the trial of our blessed Saviour. The high-priest adjuring him to declare whether he was the Son of God, <\/em>Jesus answered him, in the words of our prophet, Hereafter shall ye see the <\/em>SON OF MAN sitting on the right hand of power, and coming in the clouds of heaven. <\/em>Every one took this for a declaration that he was the Messiah. The high-priest rent his clothes, as if he had spoken blasphemy, and the people reproached him for it. Art thou then <\/em>the Christ?Prophesy unto us, <\/em>thou Christ, who struck thee? <\/em>Christ only said, that he was Daniel’s Son of man, <\/em>the Anani; <\/em>that is to say, He who cometh in the clouds: <\/em>the rest was their own inference, for which they could have no other foundation, than that Daniel was known to prophesy of the Messiah in this passage. Clouds <\/em>are a known symbol of heaven, and of divine power and majesty; and the ascribing of this symbol to one like the Son of man, <\/em>according to Saadiah Gaon, an eminent Jewish writer, “is a declaration of the supreme magnificence and authority which God shall give to that Son of Man, <\/em>the Messiah.” <\/em>It seems, indeed, farther to imply, that this Son of man <\/em>was then in heaven, <\/em>when Daniel prophesied, and in high dignity before this new commission was given him. See Bishop Newton, p. 492 and Bishop Chandler’s Defence, p. 107. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

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.<\/p>\n

Ver. 13. I saw in the night visions, &c.<\/strong> ] 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. <\/p>\n

<\/p>\n

And, behold, one like the Son of man.<\/strong> ] 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<\/span> , “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 <\/p>\n

<\/p>\n

And they brought him near before him.<\/strong> ] a<\/em> The angels did, as great men’s attendants are said to bring their masters to the courts. <\/p>\n<\/p>\n

a<\/em> ” Et qui asaistebant ei abtulerant eum:<\/em> ” – sic Cyprian. legit.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Dan 7:13-14<\/p>\n

13I kept looking in the night visions,<\/p>\n

And behold, with the clouds of heaven<\/p>\n

One like a Son of Man was coming,<\/p>\n

And He came up to the Ancient of Days<\/p>\n

And was presented before Him.<\/p>\n

14And to Him was given dominion, Glory and a kingdom,<\/p>\n

That all the peoples, nations and men of every language<\/p>\n

Might serve Him.<\/p>\n

His dominion is an everlasting dominion<\/p>\n

Which will not pass away;<\/p>\n

And His kingdom is one<\/p>\n

Which will not be destroyed.<\/p>\n

Dan 7:13 behold with the clouds of heaven The Septuagint has the PREPOSITION on, but the Aramaic has the PREPOSITION with. Does this affect the theological aspect of this one like a son of man (human-like) being described with divine qualities (i.e., riding on the clouds of heaven)? Let us remember<\/p>\n

1. in a judgment scene (cf. Dan 7:9-10) he is unjudged, even rewarded<\/p>\n

2. he is given the eternal kingdom<\/p>\n

3. all peoples serve (i.e., worship) him<\/p>\n

4. parallel phrases are used in conjunction with the High One in Dan 7:27<\/p>\n

5. NT authors used this text repeatedly for Jesus, who they believed was the promised Messiah<\/p>\n

The phrase The clouds of heaven is used in several ways in the OT.<\/p>\n

1. God’s physical, personal presence with His people by means of the Shekinah cloud of glory during the wilderness wandering period (cf. Exo 13:21; Exo 16:10; Num 11:25)<\/p>\n

2. a way to hide God’s visible presence lest sinful humans see His holiness and glory and die (cf. Exo 33:20; 1Ki 8:10-12; Isa 6:5)<\/p>\n

3. a metaphorical way of expressing God’s physical movements (cf. Isa 19:1; Jer 4:13; Dan 7:13). This unique Messianic usage in Dan 7:13 is alluded to over thirty times in the NT.<\/p>\n

a. the Messiah comes before God to receive the kingdom with clouds (Dan 7:13)<\/p>\n

b. He leaves the earth on clouds (cf. Act 1:9)<\/p>\n

c. He returns on clouds (cf. Mat 24:30; Mat 26:64; Mar 13:26; Mar 14:62; Luk 21:27;1Th 4:17; Rev 1:7).<\/p>\n

One like This Aramaic prefixed PREPOSITION meaning like has caused some commentators to reject this imagery as individual and Messianic. Theologically the like is parallel to Php 2:6-8, where even Paul is cautious about a complete and total identification of Incarnate Deity with fallen humanity. He is surely one with us and has faced the temptations of the flesh (cf. Heb 2:18), but He was not affected by human rebellion and its pervasive consequences (cf. Heb 4:15).<\/p>\n

a Son of Man was coming The Aramaic phrase (ben enosh, CONSTRUCT BDB 1085 and 1081) son of man is different from the similar Hebrew phrase (ben adam) found in Psalms and Ezekiel. Both phrases are used in parallel in Job 25:6; Psa 8:4; Psa 90:3; Psa 144:3; Isa 13:12. This obviously refers to the Messiah and it links his humanity (cf. Dan 8:17; Job 25:6; Psa 8:4; Eze 2:1), which is the meaning of the Aramaic and Hebrew phrases, son of man with his deity because the clouds are the transportation of deity (cf. Mat 24:30; Mat 26:64; Mar 13:26; Mar 14:62; Rev 1:7; Rev 14:14).<\/p>\n

Jesus uses the phrase to refer to Himself in the NT. It was not used of the Messiah in rabbinical Judaism. It had no exclusivistic, nationalistic, militaristic connotations. It uniquely describes the Messiah as fully human and fully God (cf. 1Jn 4:1-3). Daniel’s usage is the first which focuses on its divine aspect!<\/p>\n

Jesus used the phrase for Himself in three senses.<\/p>\n

1. His suffering and death (e.g., Mar 8:31; Mar 10:45; Mar 14:21; Luk 9:22; Luk 9:44)<\/p>\n

2. His coming as Judge (e.g., Mat 16:27; Mat 25:31; Joh 5:27)<\/p>\n

3. His coming in glory to set up His kingdom (e.g., Mat 16:28; Mat 19:28; Mar 13:26-27; Mar 14:62)<\/p>\n

From The Jewish Study Bible, p. 1657 (also see George E. Ladd, A Theology of the New Testament, pp. 136-139), the later Jewish tradition about this text are listed.<\/p>\n

1. This context is Messianic (cf. I Enoch 46:1; 48:10; 4 Ezra [2 Esdras] chapter 13; b. Sanh. 98a)<\/p>\n

2. All predictions in this context are already fulfilled (cf. b. Sanh. 97b)<\/p>\n

3. This context does not refer to the end-time (cf. Gen. Rab. 98:2)<\/p>\n

4. This context represents Israel (cf. Ibn Ezra and Rashi)<\/p>\n

SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE <\/p>\n

was presented before Him As the Messiah (one like a son of man) is presented (BDB 1111, Haphel PERFECT) before the covenant-making YHWH, so Jesus introduces believers into the presence of God the Father (cf. 2Co 4:14; Col 1:22; Col 1:28). Remember the Messiah receives the eternal kingdom, but in the same context it is the saints (holy ones) who receive the eternal kingdom (cf. Dan 7:13-14 versus Dan 7:18; Dan 7:22; Dan 7:27).<\/p>\n

Dan 7:14 All things that Gentile rulers sought in power, glory, and extent of their kingdom, the God of Judah has freely given to the Messiah. This contrast magnifies God’s sovereignty, as well as His merciful character and eternal purpose in redemption through the Messiah.<\/p>\n

1. The Covenant-making God, YHWH, gives the eternal kingdom to the Son of Man (Dan 7:14; Isa 9:6; Isa 11:1-5; Mic 5:4-5 a)<\/p>\n

2. The Son of Man gives the eternal kingdom to the saints of the Highest One, which comes from all peoples (Dan 7:18; Dan 7:22; Dan 7:27)<\/p>\n

3. It is possible that the Great Commission of Mat 28:19-20 is parallel in imagery to this text.<\/p>\n

serve Him Dan 7:27 adds and obey Him (both serve and obey are Peal IMPERFECTS)! The OT uses the king and kingdom metaphor to describe the appropriate relationship between God and humanity (cf. Zec 6:15), but the NT picks up on the rare family metaphors of Father (or parent) and children. The goal is an interpersonal and dependent relationship between the Creator and those made in His image and likeness (cf. Gen 1:26-27).<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

the Son of Man. See notes on Psa 8:4. Mat 8:20. <\/p>\n

came = was coming. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Dan 7:13<\/p>\n

Dan 7:13 I sawH1934 H2370 in the nightH3916 visions,H2376 and, behold,H718 one like the SonH1247 of manH606 cameH1934 H858 withH5974 the cloudsH6050 of heaven,H8065 and cameH4291 toH5705 the AncientH6268 of days,H3118 and they brought him nearH7127 beforeH6925 him. <\/p>\n

Dan 7:13<\/p>\n

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.<\/p>\n

Daniel sees in this part of his vision a prophetic image of Jesus Christ, the coming Messiah. This image of the coming of Jesus Christ was seen in John’s vision as recorded in Revelation and beginning in verse 5 and following, “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen”.<\/p>\n

Coming from the clouds signifies from a high position of authority. Jesus Christ who is the King of Kings and Lord of Lords rides in over the top of and higher than all the earthly kingdoms and kings. <\/p>\n

When Jesus’ work on earth was finished and was “brought him near before him”, The Ancient of days on His heavenly throne, he ascended back to heaven. This is a prophetic vision of the ascension of Christ to set at the right hand of God the Father. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

and they <\/p>\n

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: <\/p>\n

(1) The investiture of the Son of Man with the kingdom Dan 7:13; Dan 7:14; Rev 5:6-10 <\/p>\n

(2) the “vexing” of Psa 2:5, fully described in Mat 24:21; Mat 24:22 Revelation 6-18. <\/p>\n

(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. <\/p>\n

(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. <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

one like: Psa 8:4, Psa 8:5, Isa 9:6, Isa 9:7, Eze 1:26, Mat 13:41, Mat 24:30, Mat 25:31, Mat 26:64, Mar 13:26, Mar 14:61, Mar 14:62, Luk 21:27, Luk 21:36, Joh 3:13, Joh 5:27, Joh 12:34, Act 7:56, Phi 2:6-8, Heb 2:14, Rev 1:7, Rev 1:13, Rev 1:18, Rev 14:14 <\/p>\n

the Ancient: Dan 7:9, Dan 7:22 <\/p>\n

and they: Psa 47:5, Psa 68:17, Psa 68:18, Jer 49:19, Eph 1:20, Eph 1:21, 1Ti 6:16, Heb 9:24 <\/p>\n

Reciprocal: Psa 2:6 – Yet Psa 2:8 – and I Psa 47:2 – a great Psa 80:17 – General Psa 145:11 – the glory Pro 8:15 – By Isa 53:10 – he shall prolong Jer 33:14 – General Dan 2:34 – a stone Dan 2:44 – which shall never Dan 7:1 – visions Dan 7:7 – I saw Nah 1:3 – his way Zec 1:8 – by night Zec 6:13 – bear Mat 6:10 – Thy kingdom Mat 16:13 – I the Mat 21:5 – thy King Mar 2:10 – General Mar 8:38 – the Son Mar 9:7 – a cloud Luk 1:33 – he Luk 5:24 – that the Luk 22:69 – on Luk 23:42 – thy Luk 24:44 – in the prophets Joh 1:51 – the Son Joh 8:54 – it is Act 1:9 – a cloud Act 1:11 – shall Act 10:36 – he is Act 26:6 – the promise Col 1:13 – the kingdom 1Pe 1:11 – the glory Rev 3:21 – and am Rev 10:1 – clothed<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Dan 7:13. The Scot of man is Christ and the Ancient of days is God bis Father. Near before him denotes the close association of these two divine Beings in bringing into the world the principles destined to accomplish the things just predicted.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

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 , 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.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

7:13 I saw in the night visions, and, behold, {a} [one] like the Son of man came with the clouds of heaven, and {b} came to the Ancient of days, and they brought him near before him.<\/p>\n

(a) Which is meant of Christ, who had not yet taken upon him man’s nature, neither was he yet the son of David according to the flesh, as he was afterward: but he appeared then in a figure, and that in the clouds, that is, being separated from the common sort of men by manifest signs of his divinity.<\/p>\n

(b) That is, when he ascended into the heavens, and his divine majesty appeared, and all power was given to him, in respect that he was our mediator.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

3. The Son of Man’s kingdom 7:13-14<\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Daniel again saw something happening in heaven (cf. Rev 5:1-10). One like "a son of man" was brought before the Ancient of Days. The angelic attendants in heaven’s court probably ushered Him forward. This description glorifies the Ancient of Days, who then proceeded to give this Person authority to rule on earth (cf. Psa 2:6; Psa 110:1-2). The One like the son of man has similarities with human beings, as the title "son of man" implies. However, He comes with clouds of heaven, which elsewhere in Scripture describes how God has come to earth (cf. Exo 13:21-22; Exo 19:9; Exo 19:16; 1Ki 8:10-11; Psa 18:10; Isa 19:1; Jer 4:13; Eze 10:4; et al.). Thus, this One like a son of man appears to be a God-man (cf. Php 2:6-7). [Note: See the commentaries for refutations of the views that this "son of man" was an angel, or the Israelites, or just a normal man.] <\/span> The fact that this refers to the Son of God, Jesus Christ, becomes clear later in the Gospels where Jesus used the title "Son of Man" more frequently of Himself than any other (cf. Mar 8:31; Joh 1:51; et al.). Other passages also describe Jesus Christ as coming in the clouds in the future (cf. Mat 24:30; Mat 26:64; Mar 13:26; Act 1:9; 1Th 4:17; Rev 1:7).<\/p>\n

Because Jesus commonly used the title "Son of Man" to describe Himself, this is the most frequently quoted verse from Daniel in the New Testament. It is very significant that Jesus used this title above all others when describing Himself, some 31 times in Matthew alone.<\/p>\n

"Although Messiah had already been named as God’s ’Son’ in previous prophetic utterances (cf. [2Sa 7:14;] Psa 2:7; Psa 2:12; Pro 30:4), He is now given a name that emphasizes His true and total identification with mankind." [Note: Whitcomb, p. 99.] <\/span><\/p>\n

Jesus’ contemporaries used the title "Messiah" to describe a merely human leader who they believed would provide military liberation from their Roman oppressors. This limited understanding of Messiah’s role made that title undesirable from Jesus’ viewpoint, so He did not normally refer to himself as the Messiah. The title "Son of Man" should have taken Jesus’ hearers back to Dan 7:13, where clearly a God-man is in view. Many of Jesus’ contemporaries were willing to trust Him as their Messiah, but few were willing to acknowledge Him as the divine Son of Man (cf. Mat 16:16; Joh 6:69). Jesus wanted them to believe that He was God-as well as man-and so preferred the title "Son of Man." This title was also the one by which God normally referred to the prophet Ezekiel. But Ezekiel was obviously not the Son of Man predicted here. This title, when used of Ezekiel, stressed his humanity in contrast to more glorious beings, especially God.<\/p>\n

"It is no exaggeration to say that no other concept in the Old Testament, not even the Servant of the Lord, has elicited a more prolific literature. Of all the figures used in the Old Testament to designate the coming deliverer; king, priest, branch, servant, seed-none is more profound than ’Son of man’. Here there is a vision of man as he was intended to be, perfectly embodying all his potential in obedience to his Creator." [Note: Baldwin, p. 154.] <\/span><\/p>\n

"Thus the coming Messiah would not only be the true David, but He would also be the true Son of man, combining in His person the high calling of humanity and the position reserved alone for God." [Note: Walter C. Kaiser Jr., Toward an Old Testament Theology, p. 246.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

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. 13. and behold there appeared coming with the clouds of heaven one like unto a son of man ] lit. there … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 7:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21957","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21957","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21957"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21957\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21957"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21957"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21957"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}