(13) The Son of man.--Hence our Saviour adopts the title which designates Him as Judge (Matthew 24:27, &c.). The title implies one descended from man; but as this Person is spoken of as being "like" one of human descent, it follows that He was not merely a man. The early Jewish and Christian interpretations that this is the Messiah are confirmed by our Saviour's solemn appropriation of the title to Himself (Matthew 24:30). In this verse the judgment is supposed to have already taken place upon earth, and the Son of man comes in the clouds to claim His kingdom.

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. The version of the Septuagint is different in the last two clauses of this verse, "As the Ancient of days he came, and those standing around were present to him." Although the reading here is supported by Paulus Tellensis, we suspect some error of copyists. Theodotion practically agrees with the Massoretic. The Peshitta renders the last clause, "Those standing before him approached him." These earthly kingdoms having been destroyed, the new kingdom of God is ushered in. "A son of man" (not "the Son of man," as in our Authorized Version) appears in the clouds of heaven. It is a question whether this is the King of the Divine kingdom, the personal Messiah, or the kingdom itself personified. It is agreed that, as the previous kingdoms were represented by a beast, a man would be necessary symmetrically to represent at once the fact that it is an empire as those were, but unlike them in being of a higher class, as man is higher than the beasts. Further, it is brought in line with the image-vision of the second chapter, where the stone cut out of the mountain destroys the image. But we must beware of applying mere logic to apocalyptic. In this vision we see that "a man's heart" really meant weakness as compared with the courage and strength represented by the lion. Further, the point of distinction between this vision and that of Nebuchadnezzar is that this is more dynastic, looking at the monarchs, while the other looks at the powers - the empires as distinct from their personal rulers. Hence, while the Son of man here refers to the Messianic kingdom, it is in the Person of its King. It is to be observed that, while the beasts came up out of the sea, the Son of man came with the clouds of heaven. This indicates the Divine origin of the Messiah. That the writer might not apprehend this is no argument against this being really symbolized. When he comes to the throne of the Ancient of days, he is accompanied to the presence of the Judge by the attendant angels - a scene which might seem to justify the LXX. Version of Deuteronomy 32:43 as applied by the writer of the Hebrews.

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 Testament predictions of the judgment to come, have plain allusion to this vision; especially Re 20:11,12. The Messiah is here called the Son of man; he was made in the likeness of sinful flesh, and was found in fashion as a man, but he is the Son of God. The great event foretold in this passage, is Christ's glorious coming, to destroy every 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 each of 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 Mediator and Judge, the inheritance of the nations as his willing subjects.I saw in the night visions,.... Very probably the same night in which he had the dream and vision of the four beasts; but this that follows, being a new object presented, is introduced and prefaced after this manner; as well as, being something wonderful and worthy of attention, has a "behold" prefixed to it:

and, behold one like the Son of man came with the clouds of heaven; not Judas Maccabaeus, as Porphyry; nor the Roman people, as Grotius; nor the people of Israel, as Aben Ezra; nor the people of the saints of the most High, as Cocceius; but the Messiah, as most Christian interpreters, and even the Jews themselves, both ancient and modern, allow. In the ancient book of Zohar (u) it is said,

"in the times of the Messiah, Israel shall be one people, to the Lord, and he shall make them one nation in the earth, and they shall rule above and below; as it is written, "behold, one like the Son of man came with the clouds of heaven"; this is the King Messiah of whom it is written, "and in the days of these kings shall the God of heaven, set up a kingdom which shall never be destroyed", &c. Daniel 2:44''

So in the Talmud (w) this prophecy is thus reconciled with another, concerning the Messiah, in Zechariah 9:9, to what R. Alexander said, R. Joshua ben Levi objects what is written,

and, behold, one like to the Son of man came with the clouds of heaven; and it is written, "poor, and riding upon an ass": which is thus adjusted,

"if they (the Israelites) are worthy, he (the Messiah) comes with the clouds of heaven; but if they are not worthy, he comes poor, and riding on an ass;''

and so it is interpreted in their ancient Midrashes (x), or expositions, as well us in more modern ones: Jarchi on the text says,

"he is the Messiah;''

and so R. Saadiah Gaon and Jacchiades, this is Messiah our righteousness; and Aben Ezra observes, that this is the sense R. Jeshua gives, "that one like to the Son of man" is the Messiah; and he adds, it is right, only along with him must be joined the holy people, who are the Israelites: and, with the Jews, Anani, which signifies "clouds", is the name of the Messiah, founded upon this text, in the Targum of 1 Chronicles 3:24, where mention is made of the name of a person, Anani, it is added,

"who is the Messiah that is to be revealed;''

so in an ancient book called Tanchuma (y), speaking of Zerubbabel, it is asked, from whence did he spring? it is answered from David, as it is said, 1 Chronicles 3:10 "and Solomon's son was Rehoboam", &c.; and so all in the line are mentioned unto Anani, Daniel 7:24 and then it is asked, who is this Anani? this is the Messiah, as it is said, Daniel 7:13,

and I saw in the visions of the night, and, behold, one like to the Son of man came with the clouds of heaven. He is said to be "as", or "like the Son of man", in agreement with the style of these visions, Daniel 7:4, or because as yet he was not really incarnate, only appeared in a human form; or this as is not a note of similitude, but of truth and reality, as in John 1:14 or because he was more than a man: and his coming with the clouds of heaven denotes the majesty, visibility, and swiftness, with which he came to take open possession of his kingdom and glory. Saadiah interprets them of the angels of heaven, with which he will be attended:

and came to the Ancient of days; his divine Father, from whom, as man and Mediator, he receives his mediatorial kingdom, is invested with it, and insisted it, to it; see Revelation 5:7 this is not to be understood of his first coming in the flesh, which was from his Father, and not to him; nor of his ascension to heaven, exaltation and session at the right hand of God, when he indeed received the kingdom from the Father, and was made and declared Lord and Christ; but this seems to respect what shall be upon the destruction of the fourth beast, when Christ shall receive and take to himself his great power, and reign, and more visibly appear by his Father's designation and appointment, and his open glory, to be King and Lord over all:

and they brought him near before him; not Elijah the prophet, as Jacchindes; rather the angels, as others; or the saints by their prayers, who hasten to, and hasten thereby, the coming and kingdom of Christ in a more spiritual and glorious manner; or it may be rendered impersonally,

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