Who is the One like a Son of Man in Daniel 7:13?

This dream clearly divides into three parts. The first, the vision of the four beasts. The second, the vision of judgment established and the fourth beast with its little horn destroyed in the presence of Almighty God. The third, the vision of the advent and glory and eternal dominion of 'the Son of Man'. The allusion to the Lord Jesus here is not as distinct as it is in Psalm 8:4, where the first 'man' represents the Hebrew word meaning 'mortal man', and the second is the word 'Adam'. He was not mortal man, but He was indeed 'Son of Adam', as Luke's Gospel shows. In verse 13, however, it is really, 'a son of man' (New Trans.), and the word in the Chaldee is the one used for mortal man. Daniel saw the One in the vision as being like a son of man, and this He was, for He was 'made in the likeness of men' (Phil. 2:7). In the light of the New Testament we are privileged to know who He really is.

Consequent upon the judgment of the fourth beast, is the vision of the kingdom which will never pass away: "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed" (vv. 13, 14). The Ancient of days, as already seen, is the Son of man; but in this vision they are distinguished. It is often so in the Psalms. The Messiah is Jehovah; and yet in Psalm 110 Jehovah speaks to Adonai: "Sit Thou at my right hand until I make Thine enemies Thy footstool." It is the mystery of the divine persons. They are distinguished in Daniel's vision because, as Son of man, our Lord receives everything from God. Hence, after He is brought to the Ancient of days, it says, "There was given Him a dominion," etc. This shows plainly, both: from the title, Son of man, and from the fact that He receives His dominion, that what we have here is His universal kingdom, extending throughout the whole earth, which He will establish after His appearing in glory. It is, in one word, the fulfilment of Psalm 8, all things being put under His feet. This vision therefore is immediately connected with verse 11, and the order of events will be, first, the coming of Christ in glory with His saints; then, His judgment of the beast; after that, though not specifically mentioned here, the establishment of His throne in Zion; and, lastly, the rod of Jehovah's strength, will go out from that centre (see Psalm 110), and subdue all people, nations, and languages, that they may serve Him, who is both the Christ and the Son of man. The man of the earth will thus no more oppress for ever; for he will, in the person of the fourth beast, have been dispossessed and judged; but Christ Himself will rule over all the nations of the earth, and the cry will be, "Say among the heathen that the Lord reigneth: the world also shall be established that it shall not be moved: He shall judge the peoples* righteously" (Psalm 96:10).

In verse 13 there is another vision. One like the Son of man is brought to the Ancient of days, and receives the kingdom and universal dominion — the rule of Jehovah entrusted to man in the Person of Christ, and substituted for the kingdom of the beast. Observe that this is not the execution of the judgment that had been spoken of, but the reception of the earthly kingdom; for, in all this, the government of the earth is the subject.

A new vision follows (verses 13, 14,) in contrast with the powers that were represented by ravening beasts. The new and prominent object is "one like the Son of man." Just as in the second chapter it was an insignificant stone that struck the great image, and all crumbled to pieces from head to foot. Here the Son of man "came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him." The Ancient of days represents God as such, "the high and lofty One that inhabiteth eternity."

In the Revelation the two glories are both united in the Person of Christ. Rev. 1 shows us one like the Son of man: but when we find the description of Him, some of the features are exactly the same as are attributed here to the Ancient of days, whose garment is said to be as white as snow, and the hair of His head like the pure wool, etc. The Jewish prophet sees Christ simply as man. The Christian prophet sees Him as man, but as God withal.

"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." There will be no such thing as its being taken from Him, or as another power succeeding Him. It will be everlasting in the sense of as long as the world shall endure. But, strictly, this is not an eternal scene. The Jewish prophets show you the millennium; but they do not unfold, as the New Testament does, that when all things are subdued to God, even the Father, God shall be all in all. This was reserved for another day; and the Revelation follows it up in the most blessed manner, in Rev. 21:1-8.

The description of the Ancient of Days is in measure like that of the Lord Jesus walking in the midst of the seven golden candlesticks. The Son of Man is brought near to Him, and given an everlasting dominion. As Ancient of Days, judgment is committed to His hands; as Son of Man He receives His kingdom. It appears to us that these are both presentations of the same Person—the Lord Jesus Christ—looked at in different connections.

Now note His appearance to John on the Lord's Day. Head and hairs white like wool remind us of the Ancient of Days in Daniel 7:9, to whom the Son of Man comes with the clouds of Heaven, and is invested with all the rights and dignities of the Kingdom. But verse 22 of the same chapter lets us know that the Son of Man is Himself the Ancient of Days! In verse 7 the Son of Man comes, and in verse 22 it is the Ancient of Days who comes! Thus the Son of Man and the Ancient of Days are one!

103 The general fact is again brought before us, in quite another part of scripture, in contrast with the earthly power of evil in Daniel 7. The chapter is divided by the expression, "I saw in the night visions," verses 1-6, 7-12, to give the last beast (the principal one) more particularly, then 13, 14; from 15 to the end, inquiry and explanation, bringing in both the saints killed by the beast (and who, as is confirmed in Revelation 20 go into heaven) and Israel. I quote verse 13: "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him," etc. This was when the thrones had been set for judgment. But afterwards we find it was the Ancient of days who came when judgment was given (v. 22) to the saints of the most high (the high places). So in Psalm 80, where Israel is crying out (not merely Jews) for their final deliverance, it is (v. 17): "Let thy hand be upon the man of thy right hand, upon the Son of man whom thou madest strong for thyself." Thus the rejected Messiah, cut off, and who took nothing of the kingdom and glory, but cut off Himself, is the one who is the head over all things as Son of man according to the purpose of God.

165 The visions are verses 2, 7, 13 - three distinct ones of the four beasts, the last great apostate beast, and the bringing in of the Son of Man - a distinct vision from the judgment of the apostate beast, quod nota. Now the kingdom is given to the Son of Man - the Jewish, or earthly title of Christ, the Son. He has the kingdom. The next is, that the saints of the heavenlies shall take the kingdom. We say, 'They shall reign'; compare Ephesians 1, last verse. Verse 21, I understand of these saints, the saints of the heavenlies properly. The next verse contains three periods - as it seems to me, distinct periods, though one in another sense - but all short of the Son of Man's taking the kingdom. What he does is in Revelation also, chap. 13:6. As far as I see, it is the times and laws, not the saints which are given into his hand. The destruction of his dominion goes on to the end. Verse 27, seems to me the Jewish, earthly dominion. Verse 26 is connected with verse 9, verse 27 with verse 13. The kingdom, under the whole heaven, is given to the am kad-di-shey el-yo-nin (the people of the saints of the heavenly places), i.e., the Jews. They are called so, because they are now brought into union and identity with (as in Ephesians) the kad-di-shey el-yo-nin (saints of the heavenlies), This is so much the case, that it is often difficult to distinguish between the sanctuary and the (glorified) saints, for they become, as it were, the real sanctuary of Christ, where He dwells, His Body, His Temple of which He is the light, when i.e., the people's dominion under the Son of Man is as His - an everlasting dominion. What further sense this may have, I will not say, but I think it fully bears this, and declares the mystery which it was given to the Apostle to reveal, but in terms such as should hold it in unrevealed character till, by the Spirit, the mystery was revealed in and by the ascension of the Lord into heaven, the Son of Man, thus making both one.

(c) The third vision (Vv. 13, 14). The judgment of the beast clears the way for the setting up of the Kingdom of Christ. This glorious event is foretold by a third vision, in which Daniel sees one like the Son of Man come with the clouds of heaven. He receives His kingdom as Man from God, the Ancient of Days. His dominion is world-wide, embracing "all people, nations, and languages." His dominion will be everlasting. It will not, like other kingdoms, pass away. It will never be destroyed.

The transfer of dominion to this blessed and adorable One is the subject, in the chapter before us, of a distinct vision. "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Can there be any doubt that the Saviour had this prophecy in mind when He said to the high priest, "Nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." (Matt. 26:64.)