Jesus was given everlasting dominion

JESUS WAS GIVEN EVERLASTING DOMINION
EDITED BY GLENN PEASE
Daniel 7:13-1413"In my visionat night I looked, and
there before me was one like a son of man, coming
with the clouds of heaven. He approachedthe Ancient
of Days and was led into his presence. 14He was given
authority, glory and sovereignpower; all nations and
peoples of every language worshipedhim. His
dominionis an everlastingdominionthat will not pass
away, and his kingdom is one that will never be
destroyed.
BIBLEHUB RESOURCES
The Enthronement Of Christ
Daniel 7:13, 14
H.T. Robjohns
I saw in the night visions, and, behold, one like the Son of man (ver. 13).
Either after, or more probably in connectionwith, the destruction of the
fourth world-power, universal empire was given to Christ - the Messiahof

Hebrew expectation. We assume, for the present, that it is he who is described
in the next paragraph. That the assumption is well-founded will immediately
appear.
I. THE KING. We read ver. 13 thus: "I continued looking in the visions of the
night, and behold I with the clouds of heaven like unto a Son of man was
advancing, and to the Ancient of days to come, and before him they caused
him to approach."
1. The Personagewas Divine. Advancing, girt with clouds, marks the Divine.
Clouds hide the glory behind and beyond. They symbolize the veil that dims
the glory of God. Many are the scriptural passagesto illustrate. Selecta few,
and we shall see how the same idea starts up in successive agesofthe Church
(Exodus 13:21; Exodus 14:24). If these describe the action of the Angel-God,
they are all the more pertinent as illustrations of this passagein Daniel
(Exodus 16:10; Exodus 40:34; Leviticus 16:2; 2 Chronicles 5:13, 14;Psalm
97:2). Christ takes up these representations, and applies them to himself
(Matthew 26:64). (In this last passage,note "the Son of maul" so againin
Matthew 25:31.)Similar, though not identical, is the imagery of 2
Thessalonians 2:8; Revelation1:7. Holy Scripture is consistentin applying
such descriptions only to God, and to God in Christ. See the charge against
one enemy of the Church in olden time (Isaiah 14:13, 14). These intimations of
the Divine in Christ of the Old Testamentare like the grey that precedes the
dawn. If Daniel anticipated that the Messianic Delivererwouldbe one of the
race, it is clear, and will be clearer, that he had a glimpse of the truth that he
would be Divine.
2. The personage was also human. "A Sonof man." The phrase is used in the
Old Testament:
(1) For man simply (Numbers 23:19).
(2) To remind the gifted and inspired of their oneness withthe race. So eighty
times in Ezekiel(Ezekiel3:10, 11, 17, et passim). So here the advancing one
was partakerof the infirmity (innocent) of the race. With "clouds," the
engirdlement of the Divine, he might come; so also like "a Son of man." Of

none other can this double affirmation be made - of none save the Lord Jesus.
That the phrase here denotes the Messiahis clear:
(1) From a generalconsensusofrabbinical opinion.
(2) From the Lord's own assumption of the name. Christ calls himself "the
Son of man," though others call him "the Sonof God." What is its
significance? Answering, we do not limit ourselves to Daniel's standpoint.
(1) The Christ was to be of the human race. The humanity is Christologically
as important as the Divinity, and eachis indispensable to the mediatorial
office. See the Athanasian Creed, "Forthe right faith... rose againthe third
day from the dead."
(2) In the name is an intimation of the universality of the Saviour's mission.
An implied protest againstJewishexclusiveness. "SonofDavid points to the
throne of Israel. Christ's right to it, albeit the swayspiritual. Sonof man to his
relation to the race;Son of God" to his relation to the Eternal.
(3) Of world-wide dominion. "The Son of man" was to be no ordinary mortal,
but King of the race, and King for the race (romp. Psalm 8:4 8 with Hebrews
2:5-9). (A most impressive missionary sermon might be preached from the
words, "Now we see not yet all things put under him [man]; but we see
Jesus!" i.e. on the way surely to universal empire.) [Note in this connectionthe
wide horizon of Daniel's prophetic vision. It is no longer merely Israel, but the
whole world, that is in view. In keeping with the prophet's historical position.
His watch-toweris no longer Jerusalem, but Babylon. His look is across the
Assyrian plain, at the greatworld-powers, their developments in relation to
the everlasting rule.
II. THE ENTHRONEMENT.
1. The King came from the heavenly world. Out of it, and down from it. He
"came with the clouds of heaven." This empire is not like those that arose out
of "the sea," from the turbulences of men.

2. He receivedthe kingdom from the Eternal. Abundant illustration will be
found in Matthew 28:18;John 3:35; John 13:3; John 5:22; John 17:2; 1
Corinthians 15:27.
3. The enthronement has no relation to the categoriesoftime or space. We are
not to suppose that at some place, at some moment, there was to be some
literal fulfilment; that the Eternal under venerable form, would sit on a
throne; that the Christ would come to sue for empire, etc. This is the rock on
which many interpreters are wrecked. Noris there reference to the last
judgment, for then Christ himself is on the throne. Broad views, free from
mere literalism, on such matters are best.
4. And yet there are the pomp and circumstance ofan indefinite and
multitudinous accompanying of the King "Theycausedhim to approach." A
sort of grand indefiniteness in the expression. Not alone does Jesus come to
reign.
III. THE KINGDOM.
1. Supernatural in origin. "There was givenhim."
2. Spiritual in character. Invisible rule over souls. We speak ofthe empire of
mind; we see in vision matter at the footstoolof intellect. But what shall we
say of the empire of religion, of Christianity, of Christ? Mind at the feet of
Jesus, and, as a consequence, allbelow mind! Imaginations castdown, etc. (2
Corinthians 10:5).
3. Universal in extent. "All people," etc,
4. Everlasting. "Shallnot pass away," etc. - R.

Biblical Illustrator
One like the son of Man.
Daniel 7:13, 14
Messiah's Kingdom
J. Cawood.
Daniel had this vision some fifty years after Nebuchadnezzarhad the Vision of
the composite image:but his vision harmonizes with it, and is descriptive of
the same greatkings and monarchies. The kingdom given to the Sonof Man is
the kingdom which was symbolized by the stone cut out without hands, which
grew into a greatmountain and filled the whole earth.
I. WHEN THIS KINGDOM WAS GIVEN TO OUR LORD.
1. Our Lord is describedas coming with clouds in the day of judgment. But
the coming of Christ to the universal judgment is not the coming of Christ
spokenof in the text. The coming of Christ to judge the world will be the end
of all things; but the coming of Christ in the text must be during the time of
the fourth or Roman empire. The coming of Christ to the universal judgment
will be to reward or punish mankind; but the coming of Christ in the text is to
receive a kingdom for Himself. The coming of Christ to the last judgment will
be to utter the final sentence and to fix the eternal state of all the righteous
and the wicked;but the coming of Christ in the text refers to temporal events,
and to temporal kingdoms.

2. What can the coming be but His coming from earth to Heaven at the triune
of His ascension. The prophet does not represent "the Sonof 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 Christ's ascensionby the Evangelistis the best
explanation of this part of the vision of the prophet. Again the prophet says,
"And they brought him near before him," i.e., they brought the Son of Man
near before the Ancient of Days on His throne. Again, "There was givenhim
dominion, and glory, and a kingdom." In His hand was put the sceptre of
everlasting empire. When, therefore, our Lord ascendedon high, and sat
down on the right hand of God, then He receivedHis kingdom and glory.
II. THE NATURE OF HIS KINGDOM.
1. It is Divine. It is altogetherof God; it is given to the Sonof Man by the
Ancient of Days;it is setup on earth by the God of Heaven; it is not of this
world, it is a spiritual kingdom. As God alone could set up this kingdom in the
world, so God alone can make men its willing subjects.
2. It is universal. From the first the greatestoppositionwas made to the
establishment of this kingdom. But in the course of three centuries all
opposition was overcome, andChristianity became the religion of the world.
3. It is everlasting. "Ofhis kingdom there shall be no end." The subject is
instructive, alarming, and consolatory.(1)It teaches the magnificence of the
scheme of salvationby Christ crucified. It teaches who in times past has shed,
like water, the blood of the saints. It teaches the folly or the impropriety of
attempting to change Popery, or to conciliate Antichrist. Popery cannot be
changed. Antichrist cannot be conciliated.(2)The subject is alarming. It is full
of terrors to all who live in sin, and oppose the Kingdom of God.
(J. Cawood.)
The Kingdom of the Son of Man
J. E. Roberts, M. A.

This chapter has been wellcalled "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 forGod. Danielsaw four greatbeasts come up out of the
sea of nations. These representfour kings. They are divers one from another;
the first is like a lion, and the secondlike 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. Considerthis distinction betweenkings representedas "beasts"
and "one like unto a Sonof Man." The four beasts have one thing in common;
they are all beasts. Theyrepresentthe sovereigntyof 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 MostHigh." Remember that man was
made in the image of God: i.e., what distinguishes man from other animals is
his moral greatness.He is an animal in his lower nature; but he has a higher
nature which makes him "man." Therefore, this vision describes the victory
of the kingdom in which man's 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 sovereigntyof
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
sovereigntyof 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 appearvery
unworthy to God. The prophet describes these world-powers from God's
standpoint. He judges the beastunworthy to rule, and gives the dominion to
the Sonof Man, Now it does not concern us to identify very closelythese
"beasts" withthe world-powers they were meant to representby Daniel.
Probably they were the Babylonian empire under Nebuchadnezzar, the
Median empire, the Persianempire made splendid for a seasonby 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 ofthem appeal powerfully to our senses. No one canconsiderthese
ancient empires without being affectedby 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 man's animal
nature. They rule because they are strong. They have greatiron teeth! They
devour much flesh. They speak greatthings. And this is the supremacy of the
lowernature. This is a very instructive analysis of greatness. The prophet's
inward vision has been purged when he can see that all selfishness is
essentiallybestial. "Let us pray to be delivered from deception by dazzle! We
admire powerand massiveness, whetherin 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 seemeddestined to continue for ever. It lookedas
if nothing could destroy them. But with startling suddenness they totteredto
their fall. So must fall every dominion which is brutal in its foundations,
which is founded on strength and selfishinstinct rather them on goodness and
reason. The only dominion which canbe finally triumphant is the dominion of
the saints of the MostHigh. What representative is like unto a Son of Man?
The considerationof this phrase leads us to take a big step forward. As Daniel
used the phrase, it is probable that there was no definite personalreference.
The phrase is "a Son of Man," not "the Sonof Man" and in v.27 it is
substituted by "the people of the saints of the MostHigh." Doubtless Daniel
shared the Jewishhope that the final kingdom was that inaugurated by the
Messiah;but here the phrase "Sonof Man" is meant only to contrastthe
human kingdom with that of the beasts, Now, ifwe compare the usage ofthe
name in the, Gospels, itseems clearthat Jesus took the name from this very
passage. Danielmay not have meant to describe the Messiahby it; but when
the Messiahcame He adopted it at once as an admirable description of
Himself. This means, therefore, that Jesus consideredthat He was founding
that kingdom which should be universal and everlasting. He was that
representative of the race whose sovereigntyis guided by the highest
principles of reasonand 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 man's lower
nature is supreme. It is to be the sovereigntyof 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 seenan 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. Characteris becoming
more and more the objectof our praise. An altogetherhigher 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 destroyedand man's highest nature redeemedfrom sin is supreme.
The dominion of the Son of Man is to be universal and it is to be everlasting.
That is what you and I are to believe!I suppose that we are all prone to
believe that the reforms of the past were wise and good, but that it is hopeless
to expect much further change. Thatis the temptation of the devil to little
faith, and it must be resistedearnestly. We must be much more worthy of the
title, "Saints of the MostHigh." And we must have more faith in the triumph
of our Saviour's kingdom upon earth. Think of this prophet awayin the pre-
Christian times when might was right and all the world seemedagainstHim.
It did require faith to callthis 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 sovereigntyof the Sonof Man will not be until
dominion and glory and a kingdom are given unto Him, and all people,
nations and languagesshallserve Him. Therefore, there is very much land yet
to be possessed, andthere is very much for us followers ofthe 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 eternallife! Deathwill
not divide you from His dominion. Deathwill setyour 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 essentiallybrutal, because you are giving the victory
to your lower animal nature. Perhaps there are fine qualities in your
characterwhich you admire and seek to develop. Perhaps there are splendid
moments when the Godlike in you stands erectand declares it will be
supreme. But if you reject the Son of Man, you turn awayfrom the only One
who can redeemyou from sin and make you a saint of the MostHigh. And so
the crownis upon the head of that which makes you like the brutes that
perish. That kingdom cannot stand. The Eternal God has judged it; it stands
condemned to destruction.
(J. E. Roberts, M. A.)
The Majestyof the Messiah
ArchdeaconSinclair, D.D.
The venerable and saintly minister of a mighty world-empire, augustin 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 restof 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 sadlofty spirit with dread. And then he
was reminded that behind and above all these was a greaterpowerstill, the
everlasting omnipotence of God. He saw the Ancient of Days, the Eternal
Being, seated, whose garmentwas 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 contradistinctionto the horror of the typical
monsters, one like the Son of Man, in all the beauty and gentleness ofa 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, howeversplendid, because thatwould
soonpass awayand be gone for ever, but dominion and glory and a kingdom
such that all peoples, nations and languages shouldserve Him; His dominion
was an everlasting dominion, which should not pass away, and His kingdom
that which should not be destroyed. It is useless forunbelievers to saythat by
this magnificent imagery and exaltedlanguage Danielmeant nothing but the
Hebrew people in a state of improvement. The seerhimself shows that he was
thinking of nothing of the kind, but of the personalDivine and human
Redeemer, whentwo chapters later he utters the solemnand mysterious
words, Messiahshallbe cut off, but not for Himself. He whom the wise and
experiencedstatesmanbeheld shining bright and glorious in the clouds before
the burning throne of the MostHigh was the very same as He whom Abraham
saw, and David and the long line of psalmists and prophets, with different
degrees ofclearness,certainty, and understanding. It was the very same who
was revealedin 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 eternalmajesty 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 Sonthat abideth ever. The Christian view
of prophecy, says Principal Cairns, not only accounts for the individual facts,
but for the whole. Prophecyis systematic, progressive, all-inclusive;and these
features are accountedfor alone by the theory of a revelationof redemption.
Christ is the centre; in Him all are connected;the Messianic part of revelation
is largest, mostimportant, most like the heart in the economyof the whole.
This alone accounts for the progress which is in all directions and. towards all
issues, but all conditioned by the approachof Christ and by the fulness of the
disclosure of His Personand work, and its consequences... The world's
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 fasteneddown 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 powerabove 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?
(ArchdeaconSinclair, D.D.)
The Supreme Dominion of the Son of Man
J. Smyth, D.D.
I. THE NATURE OF THAT SUPREMACYWHICH OUR BLESSED LORD
EXERCISES AS THE SON OF MAN. That this whole vision relates to the
MediatorialPersonand Administration of Christ is demonstrably apparent. It
is mediatorially that the designation"Sonof Man" applies to the glorious
Personagewhomthe CelestialIntelligencesare representedas bringing near
to the Ancient of Days. The predictions of our Lord's mediatorial government
were grievously misapprehended by the Jewishnation, not excepting Christ's
immediate followers. Rivettedby vivid delineations of Messiah'spowerand
glory, they overlookedthose Scriptures which foretold, His profound
humiliation, obedience, and sufferings. The deceasewhichHe was to
accomplishat Jerusalemwas an offence even to the apostles themselves.
(Mark 9:31, 32). Christ's supremacy is intended to command the service of
His subjects. Jehovahalone is entitled to this service from all intelligent
creatures.
1. It is a spiritual service. External subjectionmay be yielded in the absence of
all those principles and affections which alone invest it with moral character
and worth. Human legislationdischargesits duty when it uses all competent
means for ensuring obedience to positive statutes. It cannotgo further. The
first demand which Jehovahprefers is, My Son, give me thy heart. Love to
Heaven's 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, Messiahbecame "the Son of Man." The love of God our Saviour is shed
abroad in the heart by the Holy Ghost, and becomes the living principle of
new obedience.
2. The service which Christ requires from all people, nations, and languages is
unreserved. Those who are redeemed by the blood and renewedby the Spirit
of Christ, "have respectunto all God's commandments." Every requirement
in the infallible directory deserves and demands our prompt and faithful
observance. A genuine servantof the Son of Man is not satisfiedwith
generalities. A common practice of false teachers in our Lord's day was the
exaltation of some favourite precepts at the expense of others which are
speciallyirksome to flesh and blood.
3. The service which the Son of Man claims is habitual service. Temporaryor
occasionaldevotednessofheart and life to Christ is not the kind of obedience
which He will everaccept. Whereverliving faith is implanted, it is an undying
principle of obedience. In this world the servants of the Sonof Man are
distinguished rather by the sincerity and fervour of their aspirations than by
uniform progress in holiness.
II. THE UNIVERSAL EXTENT OF CHRIST'S SOVEREIGNTY. "All
people... should serve Him." The period referred to is after His resurrection.
Previously to the ascensionofthe Sonof Man, the gospelkingdomhad been,
for reasons infinitely wise and good, confined almost exclusively within
Palestine and its vicinity. Whilst other nations professedthat measures of
traditionary knowledge whicha primary revelation and their occasional
intercourse with the seedof Abraham supplied, it was little more than
sufficient to render their spiritual darkness awfully visible.
III. THE STABILITY AND ENDLESS DURATION OF THE DOMINION
OF THE SON OF MAN. The fluctuating and evanescentnature of all earthly
powerand glory is apparent to the most superficialobserver. To a casual
observerof human affairs, the destinies of the church may seemto he

subjectedto those sweeping resolutions whichhave 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." Practicallessons:(1)The obligation of personal
subjection to the dominion of the Sonof Man. It will avail us nothing to admit
the complete, universal, and everlasting supremacy of Christ "overall flesh,"
unless we yield, individually, submission to His authority. True religion must
begin at home.(2) The duty of fervent and persevering prayer for the
advancementof Christ's kingdom.(3)The duty of promoting our Redeemer's
kingdom by active and beneficentexertions.
(J. Smyth, D.D.)
The Everlasting Kingdom
J. Cummings.
There is no reasonto 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 Christ's kingdom has nothing
anarchical, because ithas 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 crescentshallwane, the crucifix shall fall from the hands of
him that holds it; and Christ's kingdom shall extend over all the earth, and all
shall bless Him, and be blessedin Him. We see alreadytokens 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, howeverdiversified, 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;
messengerssentbefore 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 world's chaotic flood, giving tokens
that the Prince of Peace is on His way, warning us that the sound of His
approachalready breaks upon the ear. Let us hail the twilight; let us urge on,
us far as we can, the coming day.
(J. Cummings.)
The Son of Man Brought to the Ancient of Days
J. Bailey, A.M.
In the words before us the Sonof 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 Sonof Man? It may he suggestedthat the Son of Man means the material
form which the Lord took from the Virgin Mother, and that it is calledthe
Son of Man from its mortal derivation. But this supposition will be
undoubtedly correctedif 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, assumedby the instrumentality of
the Virgin, containing in it Divine qualities from Godthe Father, and human
nature, as we have it, with all its imperfections, from the Judean Mother.
There may be a sonborn in time, but there cannot be an Eternal Son. When
we speak of the Lord's 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 congeriesoforgans,
still more so is the soul. The portion of humanity which was fallen and in
ruins, is calledthe natural man... While from the mother human nature was
receivedin a fallen state, from the Fatherwithin there was receivedthe
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 ofhis Maker. God is an infinite
Divine man,

(J. Bailey, A.M.)
Christ's Kingdom -- the Kingdom of the Saints
W. P. Walsh, D.D.
This sublime prophecy carries us on to the final establishment of Christ's
kingdom. Of that kingdom His ascension may be regardedas 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. Theirthrones to be "cast
down" (v. 9), to make room for a nobler one. It shall excelall earthly
kingdoms.
1. To be universal — "All people, nations, languages," etc.
2. To be everlasting — "not to pass away";"not to be destroyed." Contrastin
these respects the greatestof human kingdoms which stretch only over part of
men: carry seeds of own decay:sink before superior force. It is to be the
mediatorial kingdom of Christ; distinct from His empire as the everlasting
God; for:
I. IT IS "GIVEN TO HIM" (v. 14). By Ancient of Days, i.e., the Eternal
Father. This explained in the New Testament(Philippians 2:6-10). Given as
the purchase of His blood, and recompense of His obedience (Isaiah 53:12;
Psalm110:7).
II. GIVEN TO HIM AS "SON OF MAN" (v. 13). The glory of the Ascension
carries us back to humility of the Incarnation (Ephesians 4:9, 10). The one is
the top stone in "the mystery of godliness,"the other its foundation (1
Timothy 3:16). It was through His death in the flesh He conquered the
usurper (Hebrews 2:14). By His sacrifice for sin as our High Priest, He
prepared way for His throne us our King. Hence Zechariah 6:13. First the
cross, then the crown.
III. SHARED WITH HIS PEOPLE. Saints of the Most High to "possessthe
kingdom"(v. 18). This was Christ's design(Titus 2:14). This was His prayer

(John 17:22-24). He would not have the kingdom apart from them. What love
from Him! what honour on us! It is this which makes the subjectso intensely
practical. We are even now either amongstHis enemies or His friends. If the
former, how terrible! (Luke 19:27). "Whither I go, ye cannot come." If the
latter, how blessed!(Matthew 24:34). "Where I am, there shall also my
servant be." All of us by nature enemies, rebels, etc. What Christ did to bring
us from this state (Colossians1:20-22). How are we to be savingly connected
with His glorious reign? By faith in Him (1 Peter2:7-10): by true reception of
Him into our hearts (John 1:12); by grace ofHis Holy Spirit (John 3:3, etc.).
Are we now the subjects of His kingdom of grace, that so we may be hereafter
sharers of His reign of glory? Observe the twofold pledge of His kingdom in
the Ascensionand the Pentecost, andhow closelythey come together(next
Sunday-week). Christ has takenone 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 Ghostsent down. He holds a pledge
from us; we hold one from Him. Both for our assurance — His kingdom shall
come.
1. Presentduties 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
Collectfor the day.)
2. Presentcomforts suggested. Suchhopes for the future, and their influence
(1 John 3:1, 2). Grounds for patience and expectation(Hebrews 10:36, 37).
What are present sorrows in comparisonwith such coming joys? (Romans
8:18). Through the cross lies our way to the throne; so it was with Christ; so it
must be with us; "He himself went not up," etc. (See Visitation of Sick.)Let
"Thy kingdom come" ever indissolubly link itself to "Thy will be done."
(W. P. Walsh, D.D.)
COMMENTARIES

Ellicott's Commentary for English Readers
(14) Serve him.—In Biblical Chaldee this word is only used of rendering
Divine service orworship. The “Sonof man” is therefore here spokenof as
God.
BensonCommentary
Daniel 7:14. There was given him dominion, &c. — “All these kingdoms shall
in their turns be destroyed, but the kingdom of the Messiahshallstand for
ever. It was in allusion to this prophecy that the angel saidof Jesus, before he
was conceivedin the womb, Luke 1:33, He shall reign over the house of Jacob
for ever, and of his kingdom there shall be no end. After what manner these
greatchanges will be effected, we cannot pretend to say, as God hath not been
pleasedto revealit. We see the remains of the ten horns which arose out of the
Roman empire. We see the little horn still subsisting, though not in full
strength and vigour, but as we hope upon the decline, and tending toward a
dissolution. And having seenso many of these particulars accomplished, we
can have no reasonto doubt that the restalso will be fulfilled in due season;
though we cannot frame any conceptionhow Christ will be manifested in
glory; how the little horn, with the body of the fourth beast, will be given to
the burning flame; or how the saints will take the kingdom, and possessit for
ever and ever. It is the nature of such prophecies, not to be perfectly
understood till they are fulfilled. The best comment upon them will be their
completion.” — Bishop Newton.
Matthew Henry's Concise Commentary
7:9-14 These verses are for the comfort and support of the people of God, in
reference to the persecutions that would come upon them. Many New
Testamentpredictions of the judgment to come, have plain allusion to this
vision; especiallyRe 20:11,12. The Messiahis here called the Sonof man; he
was made in the likeness ofsinful flesh, and was found in fashion as a man,
but he is the Sonof God. The greatevent foretold in this passage,is Christ's

glorious coming, to destroyevery antichristian power, and to render his own
kingdom universal upon earth. But ere the solemn time arrives, for
manifesting the glory of God to all worlds in his dealings with his creatures,
we may expect that the doom of eachof us will be determined at the hour of
our death; and before the end shall come, the Father will openly give to his
incarnate Son, our Mediatorand Judge, the inheritance of the nations as his
willing subjects.
Barnes'Notes on the Bible
And there was given him dominion - That is, by him who is representedas the
"Ancient of days." The fair interpretation of this is, that he receivedthe
dominion from him. This is the uniform representationin the New Testament.
Compare Matthew 28:18;John 3:35; 1 Corinthians 15:27. The word dominion
here means rule or auhority - such as a prince exercises. He was setover a
kingdom as a prince or ruler.
And glory - That is the glory or honor appropriate to one at the head of such
an empire.
And a kingdom - That is, he would reign. He would have sovereignty. The
nature and the extent of this kingdom is immediately designatedas one that
would be universal and perpetual. What is properly implied in this language
as to the question whether it will be literal and visible, will be appropriately
consideredat the close ofthe verse. All that is necessaryto be noticedhere is,
that it is everywhere promised in the Old Testamentthat the Messiahwould
be a king, and have a kingdom. Compare Psalm2:1-12; Isaiah 9:6-7.
That all people, nations, and languages shouldserve him - It would be
universal; would embrace all nations. The language here is such as would
emphatically denote universality. See the notes at Daniel 3:4; Daniel4:1. It
implies that that kingdom would extend over all the nations of the earth, and
we are to look for the fulfillment of this only in such a universal reign of the
Messiah.
His dominion is an everlasting dominion ... - The others, representedby the
four beasts, wouldall pass away, but this would be permanent and eternal.

Nothing would destroy it. It would not have, as most kingdoms of the earth
have had, any such internal weaknessorsource of discordas would be the
cause ofits destruction, nor would there be any external powerthat would
invade or overthrow it. This declarationaffirms nothing as to the form in
which the kingdom would exist, but merely asserts the fact that it would do so.
Respecting the kingdom of the Messiah, to which this undoubtedly alludes, the
same thing is repeatedly and uniformly affirmed in the New Testament.
Compare Matthew 16:18;Hebrews 12:28; Revelation11:15. The form and
manner in which this will occuris more fully developedin the New
Testament;in the vision seenby Daniel the factonly is stated.
The question now arises, Whatwould be a fulfillment of this prediction
respecting the kingdom that will be given to the saints? What, from the
language usedin the vision, should we be legitimately authorized to expectto
take place on the earth? In regardto these questions, there are but two views
which can be taken, and the interpretation of the passagemust sustain the one
or the other.
(a) One is what supposes that this will be literally fulfilled in the sense that the
Son of God, the Messiah, will reign personallyon earth. According to this, he
will come to set up a visible and glorious kingdom, making Jerusalemhis
capital, and swaying his scepteroverthe world. All nations and people will be
subject to him; all authority will be wielded by his people under him.
(b) According to the other view, there will be a spiritual reign of the Son of
God over the earth; that is, the principles of his religion will everywhere
prevail, and the righteous will rule, and the laws of the Redeemerwill be
obeyed everywhere. There will be such a prevalence of his gospelon the hearts
of all - rulers and people;the gospelwill so modify all laws, and control all
customs, and remove all abuses, and all the forms of evil; men will be so
generallyunder the influence of that gospel, that it may be said that He reigns
on the earth, or that the government actually administered is his.
In regard to these different views, and to the true interpretation of the
passage, it may be remarked,

(1) That we are not to look for the literal fulfillment of this; we are not to
expectthat what is here described will literally occur. The whole is evidently a
symbolic representation, and the fulfillment is to be found in something that
the symbol would properly denote. No one can pretend that there is to be an
actualsitting on the throne, by one in the form of an old man - "the Ancient of
days" - or that there is to be a literal coming to him by one "like the Son of
man," to receive a kingdom. But if one part of the representationis not to be
literally interpreted, why should the other be? It may be added, that it is
nowhere said that this would literally occur.
(2) All that is fairly implied here is found in the latter interpretation. Such a
prevalence of the principles of the gospelwould meet the force of the
language, and every part of the vision would find a real fulfillment in that.
(a) The fact that it proceeds from God - representedas "the Ancient of days."
(b) The fact that it is given by him, or that the kingdom is made over by him
to the Messiah.
(c) The fact that the Messiahwould have such a kingdom; that is, that he
would reign on the earth, in the hearts and lives of men.
continued...
Jamieson-Fausset-BrownBible Commentary
13. Son of man—(See on [1093]Eze 2:1). Not merely Sonof David, and King of
Israel, but Head of restoredhumanity (corresponding to the world-wide
horizon of Daniel's prophecy); the seedof the woman, crushing Antichrist, the
seedof the serpent, according to the Prot-evangelin Paradise (Ge 3:15). The
Representative Manshall then realize the original destiny of man as Head of
the creation(Ge 1:26, 28); the center of unity to Israel and the Gentiles. The
beast, which taken conjointly represents the four beasts, ascends from the sea
(Da 7:2; Re 13:1); the Son of man descends from "heaven." Satan, as the
serpent, is the representative head of all that bestial; man, by following the
serpent, has become bestial. God must, therefore, become man, so that man
may ceaseto be beast-like. Whoeverrejects the incarnate God will be judged
by the Son of man just because He is the Son of man (Joh 5:27). This title is

always associatedwith His coming again, because the kingdom that then
awaits Him in that which belongs to Him as the Saviour of man, the Restorer
of the lostinheritance. "Sonof man" expressesHis VISIBLE state formerly in
his humiliation hereafterin His exaltation. He "comes to the Ancient of days"
to be invested with the kingdom. Compare Ps 110:2:"The Lord shall send the
rod of thy strength (Messiah)out of Zion." This investiture was at His
ascension"with the clouds of heaven" (Ac 1:9; 2:33, 34; Ps 2:6-9; Mt 28:18),
which is a pledge of His return "in like manner" in the clouds" (Ac 1:11; Mt
26:64), and "with clouds" (Re 1:7). The kingdom then was given to Him in
title and invisible exercise;at His secondcoming it shall be in visible
administration. He will vindicate it from the misrule of those who receivedit
to hold for and under God, but who ignored His supremacy. The Fatherwill
assertHis right by the Son, the heir, who will hold it for Him (Eze 1:27; Heb
1:2; Re 19:13-16). Tregellesthinks the investiture here immediately precedes
Christ's coming forth; because He sits at God's right hand until His enemies
are made His footstool, then the kingdom is given to the Son in actual
investiture, and He comes to crush His so prepared footstoolunder His feet.
But the words, "with the clouds," and the universal poweractually, though
invisibly, given Him then (Eph 1:20-22), agree bestwith His investiture at the
ascension, which, in the prophetic view that overleaps the interval of ages, is
the precursorof His coming visibly to reign; no event of equal moment taking
place in the interval.
Matthew Poole's Commentary
No text from Poole on this verse.
Gill's Exposition of the Entire Bible
And there was given him dominion, and glory, and a kingdom,.... That is, a
large, powerful, and glorious kingdom; not but that he had a kingdom before,
but now it will be more extensive, and appearin greaterglory: this will be
fulfilled when the kingdoms of this world shall become his, and all nations
shall serve and worship him, Revelation11:15, as follows:
that all people, nations, and languages,should serve him; embrace his Gospel,
submit to his ordinances serve and worship him in every religious duty; every

people, of all nations, and of every language under heaven; which will be the
case whenthe everlasting Gospelwill be preachedto them all with success,
Revelation14:6,
his dominion is an everlasting dominion; it shall never have an end, as the rest
of the monarchies, signified by the four beasts, have had, or will have; see
Psalm14:6,
which shall not pass away;or be removed from one to another, like the above
monarchies:
and his kingdom that which shall not be destroyed;or "corrupted" (z)
abolishedand brought to nothing, as the said monarchies were one by
another; and, at last, all of them by the stone cut out of the mountain; see
Daniel 2:44.
(z) "corrumpetur", Pagninus, Montanus; "corrumpitur", Junius &
Tremellius, Piscator, Coccceus.
Geneva Study Bible
And there was given him {c} dominion, and glory, and a kingdom, that all
people, nations, and languages, shouldserve him: his dominion is an
everlasting dominion, which shall not pass away, and his kingdom that which
shall not be destroyed.
(c) This is meant of the beginning of Christ's kingdom, when God the Father
gave unto him all dominion, as the the Mediator, with the intent that he would
continually govern his Church which is here on earth, until the time that he
brought them to eternal life.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
14. A universal and never-ending dominion is given to him. The expressions in
the first half of the verse resemble in part those used in Daniel5:18-19 of
Nebuchadnezzar. Serve does not necessarilymean worship: like the word
which has the same meaning in Heb. (‫,)דבע‬ it may be used of obedience to

either God (Daniel 3:12; Daniel 3:14 al.) or a human ruler (Daniel 7:27; and
the Targ. of Jeremiah27:6-8, &c.). With the secondhalf of the verse comp.
Daniel 2:44, and especiallyDaniel4:3 b, 34 b (of the kingdom of God). All
peoples, nations, &c., as Daniel 3:4.
Pulpit Commentary
Verse 14. - And there was given him dominion, and glory, and a kingdom, that
all people, nations, and languages,should serve him: his dominion is an
everlasting dominion, which shall not pass away, and his kingdom that which
shall not be destroyed. The versions differ only slightly and verbally from this.
The personalelement is here made prominent. Compare with this Revelation
5:12, "Worthy is the Lamb that was slain to receive power, and riches, and
wisdom, and strength, and honour, and glory, and blessing." The Messianic
kingdom, and with it the Messiah, was to be everlasting. The resemblance is
great, as might be expected, betweenthis statement and that in Daniel2:44,
"A kingdom which shall never be destroyed, and the kingdom shall not be left
to other people." It is to be noted that even his dominion is bestowedupon
him. The Ancient of days, whose sentence has deprived the other dynasties of
theft empire, bestows boundless empire on the Messiah(Comp. Psalm2. and
72.). Jeremiah's accountof the state of matters on the return from the
Captivity (Jeremiah 30:21)is comparedto this by Hitzig; but there it is not a
king who is to come near before God, it is simply "governor" (mashal). In
Jeremiahwe have to do with a subject-people living in the fear of the Lord,
but under the yoke of a foreign power. Ecursus on "The Son of Man." The
title given here to the Messiahforthe first time, appears prominently in the
Book ofEnoch, and becomes consecratedto us in the lips of our Lord, as the
favourite title by which he designatedhimself as the Messiah. The phrase,
"sonof man," ben-adam, is used of man as contrastedwith God: Numbers
23:19, "Godis not a man that he should lie, nor the son of man that he should
repent;" of man as weak:Isaiah51:12, "Who art thou, that thou shouldestbe
afraid of a man that shall die, and of the son of man which shall be made as
the grass?" (so Job25:6; Psalm144:3). Again, it is used simply as equivalent
to "man:" Jeremiah49:18, "No man shall abide there, neither shall son of
man dwell in it" (see also Jeremiah 51:43). The contrast, so far as there is a
contrast, is between‫א‬ ִ‫ׁשי‬ and ‫ב‬ ֶּ‫ד‬ ֶּ‫דָי‬ָ‫.ם‬ In the Psalms we have benee adam and

benee ish contrasted:Psalm62:9, "Surely men of low degree (benee adam) are
vanity, and men of high degree (benee ish) are a lie." This distinction does not
apply to Aramaic, in which enush is the only generallyused word for "man."
In the prophecies of Ezekielthe phrase becomes determinative of the prophet.
The question is complicated, however, by the factthat in EasternAramaic
barnesh, a contractionfor bar-enasho, is used very generallyfor "men," as
col-bar-nesh, "everybody." It also occurs in this sense in Targumic, though
more rarely, as Job 5:7. The title here, then, simply declares that one, having
the appearance ofa man, was seencoming in the clouds of heaven. The phrase
in the Peshitta for "the Son of man" is batch d'nosh. It is implied that this
mysterious Being had the form of a man, but further, it is implied that he was
other than man. In the Book ofEnoch the phrase has ceasedto be descriptive
merely, and has become an appellation. Thus Enoch46.:
(1) And there I saw one who had a head of days, and his head was white like
wool, and with him was another being, whose countenance hadthe
appearance ofa man, and his face was full of graciousnesslike one of the holy
angels.
(2) And I askedthe angelwho went with me and showedme all the hidden
things concerning that Son of man, who he was, and why he went with the
Head of days.
(3) And he answeredand said unto me, This is the Sonof man, who hath
righteousness, withwhom dwelleth righteousness,and who reveals all the
treasures of that which is hidden, because the Lord of spirits hath chosenhim,
and his lot before the Lord of spirits hath surpassedeverything in uprightness
for ever. This is clearly borrowedfrom the chapter before us. Elsewhere we
have endeavouredto fix the date of this part of the Book of Enoch, as B.C.
210. Of course, in this view the Maccabeanorigin of Daniel is definitely set
aside. If, however, we take the date assignedto this part by Mr. Charles, then

we have a choice betweenapproximately B.C. 90 and B.C. 70. Even then the
date seems too near the critical date of Daniel to explain the rapid
development the idea has undergone. In Daniel the person "like a son of man"
may be a personificationof Israel, though not naturally so; here in Enochwe
have to do with a super-angelic being. As to the question of the reference of
the title, it has been doubted whether it is to be held as applying to the
Messiah, the Messianic kingdom, or to the people of Israel. The last view is
that of Hitzig and many other critics of his school. It practically involves a
denial of the truth of the idea that the Jews everhad Messianic hopes. In the
present case there is nothing to indicate any reference to Israel personified.
While there might be some plausibility in arguing from eachof the four beasts
representing empires that this "Sonof man" should representan empire also;
it must be observedthat in all the other casesthere is a peculiarity which
marks off the animal as merely a symbol: the lion has wings; the bear has
three ribs in its teeth; the leopard has four heads and four wings;and the last,
unnamed, beasthas ten heads and iron teeth. Further, this "Sonof man" is
brought to the Ancient of days, and does not merely appearas do the
"beasts."He has thus many of the characteristicsofa person. The other view,
that the "Son of man" indicates the Messianic kingdom, thus comes into line
with the view of Hitzig. The view that it is the Messiahwho is meant by the
"Sonof man" was held practically by all interpreters, Jewishand Christian,
until the middle of last century. If we look at the phenomenon of prophetism,
we shall find ourselves open to another view of the matter. From 1 Peter1:10
we see that prophets did not necessarilyknow the meaning of their own
prophecies. It might well be, then, that to Daniel the distinction betweenthe
Messianic King and the Messianic kingdomwas not one clearlyapprehended.
We see in the prophecies of the secondIsaiahthat the "servant of the Lord" is
first the holy people, then the prophetic order, and latterly a person. There
probably was a similar uncertainty here. If we grant this indeffiniteness, the
next question that rises is - What is the specialaspectofthe Messianic
kingdom that is intended to be portrayed when this title is given to its King? If
we are guided by what is incomparably the oldestinterpretation, that of the
secondBook ofEnoch, this title implies an incalculable dignity. When we
come to our Lord's use of it in the Gospels, there is nothing to oppose this.
Thus John 5:22, "And hath committed all judgment unto him, because he is

the Sonof man;" so Matthew 9:6, "The Son of man hath poweron earth to
forgive sins." This is not contradictedby Matthew 8:20, "The foxes have
holes,... but the Son of man hath not where to lay his head." The emphasis of
the statementlies in the contrastbetweenthe inexpressible dignity of the
Personand the poverty of his earthly circumstances. It is because the ideas of
superhuman dignity had been associatedwith the title that our Lord had, in
foretelling his approaching crucifixion,. to bring the two facts into close
connection, "The Sonof man must be lifted up." So after Peter's confession,
"The Son of man must suffer many things." We see that the multitude of the
Jews understoodthe title to have this lofty meaning, for they demand (John
12:34), "How sayestthou, The Sen of man must be lifted up? Who is this Son
of man?" The attempts to make it imply something humiliating by dwelling
on the fact that not adam or ish is the word for "man," but 'enosh, are beside
the question, for these deductions apply to the Hebrew words, not to the
Aramaic. And in Aramaic neither ish nor adam is in common use as
equivalent for "man." It is as much beside the point as if one, knowing the
difference betweenman and mann in German, should lay stress onthe fact
that in this phrase in English "man" has only one n. The connectionof this
surpassing dignity with humanity has probably deep roots in human nature.
The late ProfessorFullersaw reference here to the function occupiedby Silik-
mooloo-Khi as mediator betweenHea and mankind, and to the further
development of this in the Zoroastriandoctrine of a sosiosh, orredeemer. The
fall investigationof this is beside our present purpose.
Keil and DelitzschBiblical Commentary on the Old Testament
The interpretation of the fourth component part of the image, the legs and
feet, which representa fourth world-kingdom, is more extended. That
kingdom, corresponding to the legs of iron, shall be hard, firm like iron.
Becauseiron breaks all things in pieces, so shallthis kingdom, which is like to
iron, break in pieces and destroy all these kingdoms.
Daniel 2:40-41
Instead of ‫,יאצאבר‬ which is formed after the analogyof the Syriac language,
the Keri has the usual Chaldee form ‫,רבאעיר‬ which shall correspondto the

preceding ‫,יאאייר‬ Daniel2:39. See the same Keri Daniel 3:25; Daniel 7:7,
Daniel 7:23. ‫בא‬ ָ‫־א‬ ‫לא‬ does not mean just as (Ges., v. Leng., Maur., Hitz.), but
because, andthe passageintroduced by this particle contains the ground on
which this kingdom is designatedas hard like iron. ‫,לׁשא‬ breaks in pieces, in
Syriac to forge, i.e., to break by the hammer, cf. ‫,ללׁשאי‬ bruised grain, and
thus separatedfrom the husks. ‫־אָי־אד‬ is referred by Kran., in conformity
with the accents,to the relative clause, "becauseby its union with the
following verbal idea a blending of the image with the thing indicated must
first be assumed; also nowhere else, neither here nor in Daniel 7, does the non-
natural meaning appear, e.g., that by the fourth kingdom only the first and
secondkingdoms shall be destroyed;and finally, in the similar expression,
Daniel 7:7, Daniel7:19, the ‫רל‬ stands likewise without an object." But all the
three reasons do not prove much. A mixing of the figure with the thing
signified does not lie in the passage:"the fourth (kingdom) shall, like crushing
iron, crush to pieces all these" (kingdoms). But the "non-natural meaning,"
that by the fourth kingdom not only the third, but also the secondand the
first, would be destroyed, is not set aside by our referring ‫־אָי־אד‬ to the
before-named metals, because the metals indeed characterize and represent
kingdoms. Finally, the expressions in Daniel 7:7, Daniel 7:19 are not
analogous to those before us. The words in question cannot indeed be so
understood as if the fourth kingdom would find the three previous kingdoms
existing together, and would dash them one againstanother; for, according to
the text, the first kingdom is destroyedby the second, and the secondby the
third; but the materials of the first two kingdoms were comprehended in the
third. "The elements out of which the Babylonian world-kingdom was
constituted, the countries, people, and civilisation comprehended in it, as its
external form, would be destroyedby the Medo-Persia kingdom, and carried
forward with it, so as to be constituted into a new external form. Such, too,
was the relation betweenthe Medo-Persianand the Macedonianworld-
kingdom, that the latter assumedthe elements and component parts not only
of the Medo-Persian, but also therewith at the same time of the Babylonian
kingdom" (Klief.). In such a way shall the fourth world-kingdom crush "all
these" pastkingdoms as iron, i.e., will not assume the nations and civilisations
comprehended in the earlierworld-kingdoms as organized formations, but
will destroy and break them to atoms with iron strength. Yet will this world-

kingdom not throughout possessandmanifest the iron hardness. Only the legs
of the image are of iron (Daniel 2:41), but the feetand toes which grow out of
the legs are partly of clayand partly of iron.
Regarding ‫,דורנמ‬ see under Daniel 2:33. ‫ףסל‬ means clay, a piece of clay, then
an earthly vessel, 2 Samuel 5:20. ‫רלר‬ in the Targums means potter, also
potter's earth, potsherds. The ‫לא‬ ‫רלר‬ serves to strengthen the ‫,ףסל‬ as in the
following the addition of ‫,ינאט‬ clay, in order the more to heighten the idea of
brittleness. This twofold material denotes that it will be a divided or severed
kingdom, not because it separatesinto several(two to ten) kingdoms, for this
is denoted by the duality of the feetand by the number of the toes of the feet,
but inwardly divided; for ‫ראּפ‬ always in Hebr., and often in Chald., signifies
the unnatural or violent division arising from inner disharmony or discord;
cf. Genesis 10:25;Psalm 55:10;Job 38:25;and Levy, chald. Worterb. s. v.
Notwithstanding this inner division, there will yet be in it the firmness of iron.
‫,נצםי‬ firmness, related to ‫,בצא‬ Pa. to make fast, but in Chald. generally
plantatio, properly a slip, a plant.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Daniel 7:13 "I kept looking in the night visions, and behold, with the clouds of
heaven One like a Son of Man was coming, and He came up to the Ancient of
Days and was presentedbefore Him.
one like: Ps 8:4,5 Isa 9:6,7 Eze 1:26 Mt 13:41 24:30 25:31 26:64 Mk 13:26
14:61,62 Lk 21:27,36 Jn3:13 5:27 12:34 Ac 7:56 Php 2:6, 7, 8 Heb 2:14 Rev
1:7,13,18 14:14

the Ancient: Da 7:9,22
Ps 47:5 68:17,18 Jer49:19 Eph 1:20,21 1Ti6:16 Heb 9:24
Daniel 7 Resources - Multiple Sermons and Commentaries
BEGINNING OF THE FIFTH & FINAL DIVINE KINGDOM
In Daniel 7:13,14 we have a heavenly perspective which presents the climax of
Daniel's night vision and in factthe climax of world history from man's
viewpoint. In abbreviated but chronologicalorderwe see in Da 7:11, Da 7:12
the fall of the final Gentile kingdom and its final ruler, the Little Horn (aka,
"Anti-Christ" - 1Jn2:18-note). And immediately after that fourth kingdom is
crushed by the Stone (cp Da 2:34-note, Da 2:44-note), the same Stone Who is
the Sonof Man receives the fifth and final kingdom which endures forever
and will not be destroyed. And it is then that the prayer, "Thy kingdom
come" (Mt 6:10-note) will be finally and fully answered.
With the clouds of heaven - Clouds are almost always associatedwith the
return of Jesus (see comments on identity of the Son of Man below). In one of
the versions of the Lxx, the preposition epi signifies the Son of Man comes
upon the clouds.
John Walvoord - The expressionthat He is attended by “clouds of heaven”
implies His deity (1Th 4:17-note). A parallel appears in Revelation1:7-note,
which states, “Behold, he cometh with clouds,” in fulfillment of Acts 1 where
in His ascensionHe was receivedby a cloud (Acts 1:9) and the angels saythat
he will “come in like manner as ye have seenhim go into heaven” (Acts 1:11).
Clouds in Scripture are frequently characteristicofrevelation of deity (Ex
13:21, 22;19:9, 16; 1Ki 8:10, 11;Is 19:1; Jer4:13; Eze 10:4; Mt 24:30;26:64;
Mk 13:26). (Daniel 7 - Daniel's Vision Of Future World History)
Tony Garland has an extended note on clouds in his highly recommended
conservative commentary on Revelation(A Testimony of Jesus Christ) writing
that…
Clouds are often associatedwith the glory of the Lord. Clouds were often one
aspectof the visible manifestationof the Lord’s presence (Ex. 16:10; 19:9, 16;

24:15, 16;34:5; 40:34;Dt 5:22). Clouds indicated His presence overthe mercy
seatwhere He dwelt betweenthe cherubim (Lev 16:2). During Solomon’s
prayer dedicating the Temple, he recognizedGod's habitation as the dark
cloud (2Chr. 6:1). In response, the glory of the Lord filled the Temple (2Chr.
7:1), no doubt including a manifestationof clouds. The psalmist understood
dark clouds to be God’s canopy(Ps 18:11-note;Ps 97:2-note).
The manifestationof God by clouds indicates His localized presence onthe
earth, among men:
the ShechinahGlory (Ed: See relatedresource:Shekinah glory cloud) is the
visible manifestationof the presence ofGod. It is the majestic presence or
manifestation of God in which He descends to dwell among men. Whenever
the invisible God becomes visible, and wheneverthe omnipresence ofGod is
localized, this is the Shechinah Glory. The usual title found in Scriptures for
the ShechinahGlory is the glory of Jehovah, or the glory of the Lord. The
Hebrew form is Kvod Adonai, which means “the glory of Jehovah” and
describes whatthe Shechinah Glory is. The Greek title, Doxa Kurion, is
translated as “the glory of the Lord.” Doxa means “brightness,” “brilliance,”
or “splendor,” and it depicts how the Shechinah Glory appears. Other titles
give it the sense of “dwelling,” which portrays what the ShechinahGlory does.
The Hebrew word Shechinah, from the root shachan, means “to dwell.” The
Greek word skeinei, whichis similar in sound as the Hebrew Shechinah
(Greek has no “sh” sound), means “to tabernacle” … In the Old Testament,
most of these visible manifestations took the form of light, fire, or cloud, or a
combination of these. A new form appears in the New Testament:the
Incarnate Word. (Arnold G. Fruchtenbaum, The Footsteps ofMessiah, rev ed.
Tustin, CA: Ariel Ministries, 2003, 500)(See RelatedResourceonsite: Glory
of the LORD: Past, Present, Future)
The visible manifestation of God indicating the place where he dwelt has been
calledthe “Shekinah” gloryfrom the Hebrew verb ‫כָד‬ ֶּ‫ׁש‬ [šāḵan]meaning
“dwell, live among, inhabit, abide, stay, remain, camp, i.e., to live or reside in
a place, usually for a relatively long amount of time (Ge 9:27).” (Merrill C.
Tenney, Interpreting RevelationPeabody, MA: Hendrickson Publishers, 1957,
121)See The Abiding Presence ofGod.

The cloud is probably not to be interpreted as a vapor cloud or as a storm
cloud, but as a cloud of glory betokening the presence ofGod… The “cloud,”
then, may be the cloud of the Shekinah, which led the children of Israel out of
Egypt and through the desert, and which overshadowedthe Tabernacle and
the Temple (Ex 13:21, 22; 40:34;Nu 9:15, 16; 2Chr 7:2, 3). (Merrill C.
Tenney, Interpreting RevelationPeabody, MA: Hendrickson Publishers, 1957,
121)
When Jesus revealedHis glory to Peter, James and John on the Mount of
Transfiguration, the voice of the Father spoke from within a bright cloud
saying, “This is My beloved Son in whom I am well pleased. Hear Him!” (Mt
17:5). Jesus explainedHis appearance with the clouds to be the sign of His
coming (Mt 24:30)and His mention of “coming on the clouds of heaven” (Mt
26:64)was understood by the high priest as a blasphemous claim (Mt 26:64,
65). He tore his garments in response, a clearindication of his understanding
of what Jesus was claiming (Da 7:13).
John’s mention here of Jesus coming with clouds is an allusion from the book
of Daniel which records the presentationof the Sonto the Father:
I was watching in the night visions, and behold, One like the Sonof Man,
coming with the clouds of heaven! He came to the Ancient of Days, and they
brought Him near before Him. (Da 7:13)
This presentationof the Son is to receive His kingdom (Da 7:14) and does not
take place until all of His enemies are made His footstool(Ps 110:1-note). This
includes His future enemy, Daniel’s “little horn” (Da 7:8, Da 7:20, 21-note). At
present, He is seatedat the right hand of the Father awaiting that day. The
Son beganthe period of sitting at the right hand and waiting for His enemies
to be made His footstoolat His ascension(Acts 2:32, 33, 34, 35;Heb 10:11, 12,
13-note). His earthly kingdom did not come at the time of His ascension, but
occurs when He rises from His seatbeside the Fatherand descends to take up
His Davidic throne on earth (Mt 25:31; Luke 1:32, 33). (See note [see this note
also]which clarifies the distinction betweenthe throne of the Fatherversus
the throne of the Son.)

At other times, the Lord is said to ride “on a swift cloud” (Isa 19:1). It is such
a passagewhichprovides the basis for the preterist interpretation which holds
that this verse is describing a “cloudcoming” in judgment upon a nation.
Such a judgment in the OT was not attended by a literally visible
manifestation of God. Yet here, we are explicitly told that every eye will see
Him. Notjust the “clouds of judgment,” but Him ! This return of Jesus will be
with clouds, bodily, and visible as the angels informed His disciples at the time
of His ascension(Acts 1:9, 10,11). His return is the subject of the latter portion
of Revelation19. If this were a “judgment coming” of Christ in A.D. 70 upon
the Jews ofJerusalemas the preterists claim, what relevance wouldthat have
to the sevenchurches of Asia who were hundreds of miles awayand virtually
unaffected by the event? (See Garland's note #11)
As our discussionregarding the Date the Revelationwas written shows, the
best evidence supports a late date near the end of Domitian’s reign when John
had the vision (A.D. 95-96). Thatbeing the case, the “coming” describedhere
cannot refer to the “cloud coming in judgment” to destroy Jerusalemin A.D.
70 as the PreteristInterpretation holds. (A Testimony of Jesus Christ 3.1.7 -
Revelation17)(Bolding added)
One like a Sonof Man - This is the verse in Danielwhich is most often quoted
in the NT and most conservative commentators agree this description refers to
Jesus not an angeland certainly not the nation of Israel as propounded by
some liberal commentators!Sonof Man is Jesus'favorite term for Himself in
the Gospels (see below).
Miller - “One like a son of man” means that this personwas in human form.
(Miller, S. R. Vol. 18: Daniel: The New American Commentary p207.
Nashville: Broadman& Holman Publishers)
Son of Man - 84 times in 80 verses in the Gospels -
Mt 8:20; 9:6; 10:23; 11:19;12:8, 32, 40;13:37, 41; 16:13, 27f; 17:9, 12, 22;
18:11;19:28; 20:18, 28;24:27, 30, 37, 39, 44; 25:31;26:2, 24, 45, 64; Mark
2:10, 28;8:31, 38;9:9, 12, 31;10:33, 45; 13:26;14:21, 41, 62;Luke 5:24; 6:5,
22; 7:34; 9:22, 26, 44, 56, 58; 11:30;12:8, 10, 40;17:22, 24, 26, 30; 18:8, 31;

19:10;21:27, 36; 22:22, 48, 69;24:7; John 1:51; 3:13f; 5:27; 6:27, 53, 62;8:28;
9:35; 12:23, 34; 13:31.
The prevalent NT usage ofthis phrase Sonof Man as a title of our Lord Jesus
Christ should thoroughly demolish any comments that this title does not refer
to Jesus!The context also leaves no doubt that the Sonof Man is the King of
kings (cp Ps 72:11-note)Who receives a kingdom from His Father, the
Ancient of Days (Da 7:13). An angelor any other supernatural being cannot
explain this phrase.
In His description of His triumphant return Jesus told His disciples that…
immediately after the tribulation of those days THE SUN WILL BE
DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE
STARS WILL FALL from the sky, and the powers of the heavens will be
shaken, and then the sign of the Son of Man will appear in the sky, and then
all the tribes of the earth will mourn, and they will see the SON OF MAN
COMING ON THE CLOUDS OF THE SKY with powerand greatglory.
"And He will send forth His angels with A GREAT TRUMPET and THEY
WILL GATHER TOGETHER His electfrom the four winds, from one end of
the skyto the other. (Mt 24:29, 30, 31)
Speaking to the high priest Caiaphas who was asking Jesus "Are you the
Messiah, Sonof the Blessed?"…
Jesus (now no longerveiling His Messiahship)said, “I am; and you shall see
the Sonof Man sitting at the right hand of Power(i.e., the right hand of the
"Ancient of Days"), and coming with the clouds of heaven.” (Mk 14:62, cp Mt
26:64, Rev 1:7-note)
The most frequent OT use of the phrase sonof man (Hebrew = ben 'adam) is
found in Ezekiel, where it the prophet refers to himself by this designation93x
in 93v. -
Ezek 2:1, 3, 6, 8; 3:1, 3f, 10, 17, 25; 4:1, 16;5:1; 6:2; 7:2; 8:5f, 8, 12, 15, 17;
11:2, 4, 15; 12:2f, 9, 18, 22, 27; 13:2, 17; 14:3, 13;15:2; 16:2; 17:2; 20:3f, 27,
46; 21:2, 6, 9, 12, 14, 19, 28;22:2, 18, 24;23:2, 36;24:2, 16, 25; 25:2; 26:2;
27:2; 28:2, 12, 21;29:2, 18;30:2, 21; 31:2; 32:2, 18; 33:2, 7, 10, 12, 24, 30;

34:2; 35:2; 36:1, 17;37:3, 9, 11, 16;38:2, 14;39:1, 17;40:4; 43:7, 10, 18; 44:5;
47:6; Dan 7:13; 8:17
He was presented before Him - In order to receivedthe fifth kingdom as
explained in Da 7:14.
A few commentators (e.g., Montgomery)even posit the bizarre interpretation
that Son of Man represents the people of Israel, but such comments are
hardly worth refuting they are so absurd. Indeed, even the Jewishapocryphal
Book ofEnoch attests that the Son of Man refers to an individual not a nation.
Daniel 7:14 "And to Him was given dominion, glory and a kingdom, that all
the peoples, nations and men of every language might serve Him. His
dominion is an everlasting dominion which will not pass away;and His
kingdom is one which will not be destroyed.
given : Da 7:27 Ps 2:6, 7, 8 8:6 110:1,2 Mt 11:27 28:18 Lk 10:22 19:11,12 Jn
3:35 5:22, 23, 24, 25, 26, 27 1Co 15:27 Eph 1:20, 21, 22 Php 2:9, 10, 11 1Pe
3:22 Rev 3:21)
that all: Da 3:4 Ps 72:17 Isa 60:12 Rev 11:15 17:14
everlasting:Da 7:18,27 2:35,444:3 6:26 Ps 45:6 145:13 146:10 Isa 9:7 Ob 1:21
Mic 4:7 Lk 1:33 Jn 12:34 1Co 15:24, 25, 26, 27, 28 Heb 12:28)
To Him was given - The Father's gift to the Son(see Mt 11:27, 28:18).
Considering what He is given, this event describes in essencethe coronationof
the Sonof Man as the King of kings Whose reign will never end.
David records a parallel truth in Psalm2 (Acts 4:25 attributes it to David)…
(God the Fatheris speaking)But as for Me, I have installed My King (God the
Son) upon Zion, My holy mountain. (Now the Son speaks)I will surely tell of
the decree ofthe LORD: He said to Me, ‘You are My Son, today I have
begottenYou. Ask of Me, and I will surely give the nations as Your
inheritance, and the very ends of the earth as Your possession. (Psalm2:6, 7,
8-note)

Spurgeoncomments: Ask of me. It was a custom among greatkings, to give to
favored ones whateverthey might ask. (Esther 5:6 Matthew 14:7) So Jesus
hath but to ask and have. Here He declares thatHis very enemies are His
inheritance. To their face He declares this decree, and "Lo! here", cries the
Anointed One, as He holds aloft in that once pierced hand the sceptre of His
power, "He hath given me this, not only the right to be a king, but the power
to conquer."
A kingdom - The Son in an incredible display of amazing grace, gives the
kingdom to the saints of the MostHigh (Da 7:18, 22, 27)
At the sounding of the Seventh Trumpet John describes the same event Daniel
sees in his vision…
Then the seventh angelsounded; and there were loud voices in heaven, saying,
"The kingdom of the world (Note:In Daniel 7 terms this would be the Fourth
Kingdom with elements of the preceding 3 kingdoms) has become the
kingdom of our Lord and of His Christ; and He will reign forever and ever.
(Rev 11:15-note)
Tony Garland commenting on Rev 11:15 writes that…
The event is so certain in the sounding of the seventh angelthat it is treated as
if already past. However, the kingdom will not have arrived in totality until all
sevenbowl judgments are poured forth (Rev 16:17-note)and the King
Himself returns to earth to defeat the armies of the nations (Isa 63:1-6; Zech
12:1-9; 14:1-8;Rev 19:11-21-note). Thatday is describedby many passages
(Ps 22:27, 28, Ps 72:8, 9, 10, 11, Isa 9:7, Da 2:44-note, Zech 14:, 9, 10, 11, Lk
1:32, 33)… Not one of the above passagesfinds literal fulfillment in the
present day Church as the adherents of ReplacementTheology, Dominion
Theology, and CovenantTheology claim because the sounding of the seventh
trumpet remains future to our time. These passagesdo not speak of an
invisible spiritual kingdom, but a visible earthly kingdom.
"All attempts to equate this glorious reign of Christ over the whole earth with
any past event or with the church is utterly foreign and contradictoryto the
cleareschatologicalteaching ofScripture, including especiallythis passage.

There is no way this text can be fulfilled except by the universal reign of Jesus
Christ overthe whole earth—as the prophets had for so long predicted."
(John MacArthur)
His kingdom is without end (Ex 15:18; Ps. 10:16;145:13;Isa 9:7; Da 2:44-
note; Da 4:3-note; Da 6:26-note; Da 7:14, Da 7:18-note, Da 7:27-note; Mic.
4:7; Luke 1:33; 1Ti. 1:17; 2Pe 1:11-note). (A Testimony of Jesus Christ)
That all the peoples, nations and men of every language - The Messianic
Kingdom will be a worldwide kingdom. In this future kingdom there will
saints from every tribe and tongue and people and nation. (Rev 5:9-note; cp
Rev 7:9-note). It follows that although "saints" in Daniel7 is most directly
addressedto OT saints (largely Jewishbelievers those who are part of the
believing believing remnant), this phrase indicates that saints of all nations
(this clearly includes NT saints) will be present.
Might serve Him - Serve is the Aramaic verb pelah which has the connotation
of not only to serve but to revere and to worship. To pay reverence.
Pelah- 10v - Ezra 7:24; Da 3:12, 14, 17, 18, 28; twice = "your God whom you
constantly serve" = Da 6:16, 20;7:14, 27. NAS = servants(1), serve(9).
Note the other use of pelah in Daniel 7…
Then the sovereignty, the dominion and the greatnessofall the kingdoms
under the whole heaven will be given to the people of the saints of the Highest
One; His kingdom will be an everlasting kingdom, and all the dominions will
serve and obey Him. (Da 7:27)
The Septuagint (LXX) translates pelah with the Greek verb latreuo (word
study) which conveys either the idea of "worship" or "service" andthus
suggeststhat "service" cannotbe separatedfrom "worship." As an aside,
many believers desire to "worship" the Lord on Sunday but are too busy to
"serve" Him at other times. The Scripture knows nothing of this dichotomy.
Notice also that the order in Scripture is first “worship” and then “serve”.
Acknowledgmentof God Himself must have precedence overactivity in His
service. Service to God derives its effectiveness from engagementof the heart

with God. Any true worshipper of God is also a servant, ready to do his
Master's bidding, discharging his or her priestly duties.
John MacArthur explains that latreuo
might best be translated“to render respectful spiritual service.” True worship
goes beyond praising God, singing hymns, or participating in a worship
service. The essenceofworship is living a life of obedient service to God. “Do
not neglectdoing goodand sharing,” exhorts the writer of Hebrews, “for with
such sacrifices Godis pleased” (Heb 13:16 see note). True worship involves
every aspectof life. (MacArthur, J. Philippians. Chicago:MoodyPress)
Anna the prophetess exemplifies latreuo in action for even though she was
a widow … age of eighty-four… she never left the temple, serving (latreuo)
night and day with fastings and prayers. (Lk 2:37)
Paul's introduction to the Romans conveys a similar nuance:
For God, Whom I serve (latreuo) in my spirit ("with my whole spirit" Amp)
in the preaching of the gospelof His Son, is my witness as to how unceasinglyI
make mention of you. (Ro 1:9-note)
God pleasing and God honoring service calls for total, unreserved
commitment on the part of the worshiper. Paul served God with everything he
had, beginning with his spirit, for God is to be worshiped in spirit and in
truth. How wonderful that here in Daniel we observe that one day future in
His glorious kingdom in our glorified state we will be privileged to render
such pure worship and serve. Hallelujah! Amen!
MacDonaldcomments on Paul's latreuo that
It was not that of a religious drudge (to do hard, menial, monotonous work),
going through endless rituals and reciting prayers and liturgies by rote. It was
service bathed in fervent, believing prayers. It was willing, devoted, tireless
service, fired by a spirit that loved the Lord Jesus supremely. It was a flaming
passionto make known the goodnews about God’s Son." (MacDonald, W., &
Farstad, A. Believer's Bible Commentary: Old and New Testaments.
Nashville: Thomas Nelson)

His dominion is an everlasting dominion which will not pass away - When
King Nebuchadnezzar came to his senses he acknowledgedthat the Lord's
"dominion is from everlasting to everlasting" (Da 4:3-note, cp Da 4:34-note).
The Son of Man's dominion is in marked contrastto the iron, the clay, the
bronze, the silver and the gold which will one day be crushed all at the same
time and become like chaff blown awayby the wind so that not even a trace of
them will be found (Da 2:35-note). Gentile dominion is ephemeral and will one
day soonpass awaynever to be "exhumed"!
Archer writes that…
The final outcome of human history will be a return of Adam's race under the
rule of the divine Son of Man to loving obedience and subjection to the
sovereigntyof God, never againto fall awayfrom him. (Jesus probably had v.
14 in mind when he told his disciples at the GreatCommission, "All authority
in heaven and on earth has been given to me" [Mt 28:18]. (Gaebelein, F,
Editor: Expositor's Bible Commentary OT 7 Volume Set: Books:Zondervan
Publishing)
Donald Campbell...
A missionary from Japan statedthat during World War II Japanese military
police visited Japanese churches andtook the pastors and elders to court.
They askedthem two questions:
1. Do you believe that Jesus Christ will return the secondtime as the Bible
teaches?
2. After Jesus Christ returns, do you believe the Emperor will worship Jesus
Christ or that Jesus Christwill worship the Emperor?
There can be no confusionabout the answers to such questions in the light of
this passage. (Daniel:God's Man in a SecularSocietyby Donald K Campbell)
David describes prophetically the coming reign of the King of kings, Christ
Jesus…
Lift up your heads, O gates,

And be lifted up, O ancient doors,
That the King of glory may come in!
Who is the King of glory?
The LORD strong and mighty,
The LORD mighty in battle.
Lift up your heads, O gates,
And lift them up, O ancient doors,
That the King of glory may come in!
Who is this King of glory?
The LORD of hosts,
He is the King of glory. Selah.
(Ps 24:7, 8, 9, 10-note)
Psalm72 says…
And let all kings bow down before him, All nations serve him. (Ps 72:11-note)
Spurgeoncomments: Yea, all kings shall fall down before Him. Personally
shall they pay their reverence, howevermighty they may be. No matter how
high their state, how ancienttheir dynasty, or far off their realms, they shall
willingly acceptHim as their Imperial Lord.
All nations shall serve Him. The people shall be as obedient as the governors.
The extent of the mediatorial rule is setforth by the two far reaching alls, all
kings, and all nations: we see not as yet all things put under Him, but since we
see Jesus crownedwith glory and honour in heaven, we are altogetherwithout
doubt as to His universal monarchy on earth. It is not to be imagined that an
Alexander or a Caesarshallhave wider swaythan the Sonof God. "Every
knee shall bow to him, and every tongue shall confess that Jesus Christ is
Lord, to the glory of God the Father." (Php 2:11-note) Hastenit, O Lord, in
Thine own time.

His kingdom is one which will not be destroyed(cp a similar
declaration/affirmationby two pagan kings, one or both of whom may have
been converting to the worship of the MostHigh God! - Da 4:34-note, Da
6:26) - The Kingdom of Christ becomes the fifth and the last Kingdom, the
one that came about when the Stone cut out without hands (Da 2:34-note)
crushed the fourth kingdom (and the "remnants" of the preceding 3 Gentile
kingdoms) and became a greatmountain and filled the whole earth (Da 2:35-
note).
A C Gaebeleincomments that…
That (fifth) kingdom is not now on earth. It cannotbe here till the fourth
beastwith its ten horns and the eleventh little horn with all its blasphemies
have been on the earth. It cannot come until He comes again. The second
Coming of Christ terminates Gentile rule and establishes the kingdom on the
earth. In other words the vision here is an expansion of Nebuchadnezzar's
dream concerning the smiting stone, crushing first then filling the whole earth
as a mountain. (The Prophet Daniel: A Key to the Visions and Prophecies of
the Book ofDaniel)
This fifth kingdom then is the long awaitedMessianicKingdom (the glorious
promised Millennial Kingdom) which which believing Jews have been looking
and longing for as described in Luke who writes that…
While they were listening to these things, Jesus wenton to tell a parable,
because He was near Jerusalem, and they supposedthat the kingdom of God
was going to appear immediately. (Luke 19:11, cp Acts 1:6) (Note: Beloved,
how different would be our life choices, ouruse of eachprecious day allotted
to us, etc, if indeed we awoke eachday and supposed that the kingdom of our
Lord and SaviorJesus Christ was going to appear immediately! May the
Father give us abundantly of His Spirit that we might so live in the light of
eternity in the grace ofChrist. Amen)
This glorious kingdom is the one for which God's saints have prayed for so
long…

Thy kingdom come (aorist imperative - Did you realize you were praying a
command?). Thy will be done (Also aoristimperative - a command), on earth
as it is in heaven. (Mt 6:10-note)
When we pray Thy kingdom come, we are praying for the glorious day when
our Lord Jesus Christ returns as King of kings and Lord of lords to setup His
millennial (1000 year - see Millennium) kingdom on earth in which
righteousness willbe the rule of the day. Indeed the Kingdom is inseparable
from the King and to pray for His Kingdom to come is to pray for its
consummation. This is the kingdom to which we are citizens and its fulfillment
should be the longing of our hearts and our prayers. Maranatha. Our Lord,
come!
As an aside, it is ironic that many amillennialists (those who do not believe
Jesus will reign in a literal kingdom on earth for 1000 years)pray this prayer
for the millennial kingdom to come!
Spurgeonhas a goodexhortation related to the petition in Mt 6:10…
“Hallowedbe thy name. Thy kingdom come. Thy will be done in earth, as it is
in heaven” (Matt. 6:9, 10). Let not your prayers be all concerning your own
sins, your own wants, your own imperfections, and your own trials, but let
them climb the starry ladder and getup to Christ Himself. Then, as you draw
nigh to the blood-sprinkled mercy seat, offer this prayer continually, “Lord,
extend the kingdom of Your dear Son.” Such a petition, fervently presented,
will elevate the spirit of all your devotions. Mind that you prove the sincerity
of your prayer by laboring to promote the Lord’s glory. (Daily Help)
***
Out of sevenpetitions the first three concernthe name, kingdom, and will of
God. The Lord must occupythe highest place in our prayers, and indeed in
our whole lives. The four petitions for ourselves rise by degrees from "bread"
up to "deliverance from evil" teaching us that we ought not to grovelin
prayer, but to increase in spirituality while we plead. (The Interpreter)

Compare the exclamationof the early church "Maranatha" whichmeans
"Our Lord, come", "O Lord come!" or "Our Lord has come." (1Co 16:22).
Would it be that we heard this same cry more often from the modern church!
The theme of Daniel 7:14 is echoedin the great "millennial" hymn by Isaac
Watts (cp Ps 72:8-note), Jesus ShallReign. Dearsaints of the MostHigh God,
the SovereignOverAll sing it out loudly with tears of joy and anticipation for
indeed, His Kingdom shall sooncome…
Jesus shallreign where'er the sun
Does his successivejourneys run;
His kingdom stretch from shore to shore,
Till moons shall wax and wane no more.
Behold the islands with their kings,
And Europe her best tribute brings;
From north to south the princes meet,
To pay their homage at His feet.
There Persia, glorious to behold,
There India shines in easterngold;
And barb’rous nations at His word
Submit, and bow, and owntheir Lord.
To Him shall endless prayer be made,
And praises throng to crown His head;

His Name like sweetperfume shall rise
With every morning sacrifice.
People and realms of every tongue
Dwellon His love with sweetestsong;
And infant voices shall proclaim
Their early blessings on His Name.
Blessings aboundwherever He reigns;
The prisoner leaps to lose his chains;
The wearyfind eternal rest,
And all the sons of want are blessed.
Where He displays His healing power,
Deathand the curse are knownno more:
In Him the tribes of Adam boast
More blessings than their father lost.
Let every creature rise and bring
Peculiarhonors to our King;
Angels descendwith songs again,
And earth repeat the loud amen!

GreatGod, whose universal sway
The knownand unknown worlds obey,
Now give the kingdom to Thy Son,
Extend His power, exalt His throne.
The scepterwellbecomes His hands;
All Heav’n submits to His commands;
His justice shall avenge the poor,
And pride and rage prevail no more.
With power He vindicates the just,
And treads th’oppressor in the dust:
His worship and His fear shall last
Till hours, and years, and time be past.
As rain on meadows newlymown,
So shall He send his influence down:
His grace onfainting souls distills,
Like heav’nly dew on thirsty hills.
The heathen lands, that lie beneath
The shades of overspreading death,
Revive at His first dawning light;

And deserts blossomat the sight.
The saints shall flourish in His days,
Dressedin the robes of joy and praise;
Peace,like a river, from His throne
Shall flow to nations yet unknown.
WAYNE BARBER
Daniel 7:9-14 Thy Kingdom Come
Turn this morning to Daniel 7. The message entitledthis morning will be
“Thy Kingdom Come.” We’ve beenlooking at the little horn of Daniel 7,
found in verse 8 and also in verses 24-25.Let’s go back and just sort of
remember these verses.
Verse 8 says, “While I was contemplating the horns, behold, another horn, a
little one, came up among them, and three of the first horns were pulled out
by the roots before it; and behold, this horn possessedeyes like the eyes of a
man, and a mouth uttering greatboasts.” And then in verse 24, “As for the
ten horns, out of this kingdom ten kings will arise [this is latter day Rome that
we’re getting a picture in prophecy]; and another will arise after them [this is
the little horn, and notice the personalpronoun] and he will be different from
the previous ones and will subdue three kings. And he will speak out against
the MostHigh and weardown the saints of the HighestOne, and he will
intend to make alterations in times and in law; and they will be given into his
hand for a time [one year], times [two years], and half a time,” which is one

half year. So for three and one half years there’s going to be a reign of terror
by this little horn toward the nation of Israel in the latter days.
Now it appears from what we’ve studied so far that this little horn is an
individual. We would call him the Antichrist. So far we have seenhis rise; his
rise will be a gradual one, like a horn that grows out of an animal’s head. It
will be small at first and yet it will grow to be larger than all of the rest. And
his rise to power will be marked by his subduing three kings, three of the ten
of those nations that will form latter day Rome. We don’t understand all of
that, how he will do it, how he will take awaytheir power, but somehow it’s
spokenof in God’s Word.
We’ve seenhis rise, but we’ve also seena little bit from Daniel 7 of his reign.
In verse 25 againwe see some interesting things there. It will be for three and
a half years there he will weardown the saints of God and will speak
blasphemy againstGod. He will be boastful; a very arroganttype of
Antichrist, obviously againstanything that Godwould be for. It seems
interesting to me the visions Danielhad zeroed in on those last three and a
half years. If you could make a time line and go all the way to the end of this
age and back it up three and a half years, that’s when he starts in Daniel 7:25.
During those three and a half years he will war againstthe Holy One, that’s
Israel. Israelwill go through a very difficult time; this is their day of wrath.
This is the day of Jacob’s distress;this is when God through that chastening
of His people will bring out of them one-third of all the Jewishnation at that
time who will come to their day of atonement and will one day bow down to
the Lord Jesus Christand that will mark the end of that tribulation time and
that’s when our forever King will return to this earth.
You see, he will be given powerby Satanhimself during that last three and a
half years. As we saw in Revelation, the dragonwill ultimately be castout of
heaven—the dragon being Satan—andSatan then will unleash all of his furor
againstthe woman of Revelation12, and that womanis Israel. And so I
believe personallywhat he’s saying here is that he will incarnate this
Antichrist during that last three and a half years. And all of his fury toward
Israelwill be unleashed through this man who will break a peace treatywith

Israelin the mid-time of that seven year period of tribulation; and that last
three and a half years will turn againstthem. Not only will it be that he’s
empoweredby Satan, but he’ll have all the nations, those ten nations, behind
him. Revelation17 says they give him their powerand they give him their
authority. So we see a kingdom and we see a king, but we see the evil powerof
Satanempowering the whole scenario as they zero in againstIsraelin these
last three and a half years.
He’ll reign longer than that but in Daniel’s vision it seems to be important
that those three and a half years are brought out. Now, is there more to his
reign? Yes there is. But remember, we’re studying Daniel7, we’re not
studying Revelationand we’ll pick up more and more about this man as we go
through the book of Daniel. What I want to do this morning is move ahead
and begin to look at his ruin.
The ruin of the little horn
Look at verses 9 through 14. Oh, I’m telling you, fastenyour seatbelts. This is
when it gets exciting. Verse 9, “I kept looking until thrones were setup, and
the Ancient of Days took His seat;His vesture was like white snow, and the
hair of His head like pure wool. His throne was ablaze with flames, its wheels
were a burning fire. A river of fire was flowing and coming out from before
Him; thousands upon thousands were attending Him, and myriads upon
myriads were standing before Him; the court sat, and the books were opened.
Then I kept looking because ofthe sound of the boastful words which the horn
was speaking;I kept looking until the beastwas slain, and its body was
destroyedand given to the burning fire. As for the rest of the beasts, their
dominion was takenaway, but an extension of life was grantedto them for an
appointed period of time. I kept looking in the night visions, and behold, with
the clouds of heaven One like a Sonof Man was coming, and He came up to
the Ancient of Days and was presentedbefore Him. And to Him was given
dominion, glory and a kingdom, that all the peoples, nations, and men of every
language might serve Him. His dominion is an everlasting dominion which
will not pass away; and His kingdom is one which will not be destroyed.”

Now we want to see some things about this kingdom. But the first thing I want
to share with you is that it ought to be the desire of every believer that God’s
kingdom come down to this earth; that Jesus be vindicated.
I was reading the paper this past week and saw where Ted Turner had begun
to make his blasphemous mark againstthe Lord—and I can callhim by name
because it’s on recordand it’s in print and it was there for all to read—when
he said that he has all these things againstfundamentalists and conservatives
because ofthe factthat they say that a man is born with original sin and that a
man is born a sinner. And then he goes onto say that there’s goodin every
man and all these kinds of things. My friend, listen! There’s going to come a
day and we need to write it down and understand it from the Word of God
that every man is going to be judged for those kinds of words, that the Lord
Jesus is coming back and there will be a judgment on this earth and man will
be judged according to the deeds that he’s done in his body. There’s going to
be a kingdom to come. Jesus will be vindicated and He’ll rule on this earth
from one end to the other end and that’s what ought to be the heart cry of
every prayer that we ever have.
You saynow where did you get that in the Word of God? I’ll show you. Look
in Matthew 6, but don’t lose your place in Daniel. Matthew 6, so clearlyit’s
brought out. Jesus is teaching His disciples how to pray. And so often we jump
right in to applicationand we overlook interpretation. We forgetthe context
of what’s going on in this time and who Jesus is speaking to of His disciples
and how His ministry when He first came was to Israel. Look in verses 9-10 of
the Lord’s Prayer. Now He teaches them a model prayer. He didn’t say “Pray
these words.” He said, “Praythis way.” He just simply gives them a model.
And He starts off in verse 9, “Our Father who art in heaven, hallowedbe Thy
name.” And look in verse 10, “Thy kingdom come.” Friend, listen, the word
“kingdom” there is a word that means a sovereigndomain. God, Your
sovereigndomain come. Somebody would stand up and say, “Oh, Brother
Wayne, His sovereigndomain is in my heart. I’m a part of that spiritual
kingdom.” And you’re correct, but understand something: when He uses the
verb here “come,” He’s not talking about something that is progressive. He’s

talking about something that is instantaneous, something that is sudden: “Thy
kingdom come. Oh God, bring it instantaneously. Bring it to this earth.”
May I share a word with you? None of our efforts—and our efforts are not
wrong—but none of our efforts are ever going to create a societyon this earth
that is going to completely honor God. Now we might as well understand that.
No effort of man will ever be successfulin creating a societythat will
completely honor God. But God will bring that societyinto existence whenHe
brings His kingdom to this earth. And He’ll rule from one end to the other
end, and that ought to be our prayer. Every day we get up, “Oh Lord Jesus,
rule in my heart today. Oh, Lord Jesus, may Thy kingdom come. Come, Lord
Jesus, to this earth. Be vindicated for all the people who will not bow their
knee. Come to this earth.”
And listen, one of these days we’re going to be with Him on this earth, on this
earth, folks. Are you listening? We’re going to be on this earth with our Lord
Jesus Christ whom we’ve not yet seenface to face. He will be on this earth and
every knee shall bow and every tongue shall confess thatJesus Christ is Lord
to the glory of the Father. That ought to be our prayer every time we bow our
heads. Jesus said, “Praythis way: Thy kingdom come.” And He’s not talking
about the spiritual kingdom of grace alone. Certainly that’s an application.
The interpretation would have to be the kingdom that God’s going to set up
on this earth.
Well, it’s all of this that we’re talking about now in Daniel7. That kingdom
coming to this earth and it coincides with the ruin of the Antichrist, of the
little horn. We’ve seenhis rise; we’ve seenhis reign; now we’re going to see
his ruin. It’s going to end. It will be short-lived. He will have a powergiven to
him by Satan for three and a half years, but only for three and a half years,
and then God’s going to stop it and God’s going to set up His thrones of
judgment and we’ll see the steps as we go through Daniel7.
The heavenly scene:the thrones are set up
Look first of all at verse 9: the first stepthat we see that he brings out in verse
9 is that the thrones of judgment will be set up in heaven. Now this is a
heavenly scene. But watchthis, verse 9, “I kept looking until thrones were set

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