And there was given him dominion - This also is applied to our Lord Jesus by himself, after his resurrection, Matthew 28:18.
His dominion is an everlasting dominion - Christianity shall increase, and prevail to the end of the world. See the parallel passages in the margin.
And there was given him dominion - That is, by him who is represented as the “Ancient of days.” The fair interpretation of this is, that he received the dominion from him. This is the uniform representation in the New Testament. Compare 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 set over a kingdom as a prince or ruler.
And glory - That is the glory or honor appropriate to one at the head of such an empire.
And a kingdom - That is, he would reign. He would have sovereignty. The nature and the extent of this kingdom is immediately designated as one that would be universal and perpetual. What is properly implied in this language as to the question whether it will be literal and visible, will be appropriately considered at the close of the verse. All that is necessary to be noticed here is, that it is everywhere promised in the Old Testament that the Messiah would be a king, and have a kingdom. Compare Psalm 2:1-12; Isaiah 9:6-7.
That all people, nations, and languages should serve him - It would be universal; would embrace all nations. The language here is such as would emphatically denote universality. See the notes at Daniel 3:4; Daniel 4:1. It implies that that kingdom would extend over all the nations of the earth, and we are to look for the fulfillment of this only in such a universal reign of the Messiah.
His dominion is an everlasting dominion - The others, represented by the four beasts, would all pass away, but this would be permanent and eternal. Nothing would destroy it. It would not have, as most kingdoms of the earth have had, any such internal weakness or source of discord as would be the cause of its destruction, nor would there be any external power that would invade or overthrow it. This declaration affirms nothing as to the form in which the kingdom would exist, but merely asserts the fact that it would do so. Respecting the kingdom of the Messiah, to which this undoubtedly alludes, the same thing is repeatedly and uniformly affirmed in the New Testament. Compare Matthew 16:18; Hebrews 12:28; Revelation 11:15. The form and manner in which this will occur is more fully developed in the New Testament; in the vision seen by Daniel the fact only is stated.
The question now arises, What would be a fulfillment of this prediction respecting the kingdom that will be given to the saints? What, from the language used in the vision, should we be legitimately authorized to expect to take place on the earth? In regard to these questions, there are but two views which can be taken, and the interpretation of the passage must sustain the one or the other.
(a) One is what supposes that this will be literally fulfilled in the sense that the Son of God, the Messiah, will reign personally on earth. According to this, he will come to set up a visible and glorious kingdom, making Jerusalem his capital, and swaying his scepter over the world. All nations and people will be subject to him; all authority will be wielded by his people under him.
(b) According to the other view, there will be a spiritual reign of the Son of God over the earth; that is, the principles of his religion will everywhere prevail, and the righteous will rule, and the laws of the Redeemer will be obeyed everywhere. There will be such a prevalence of his gospel on the hearts of all - rulers and people; the gospel will so modify all laws, and control all customs, and remove all abuses, and all the forms of evil; men will be so generally under the influence of that gospel, that it may be said that He reigns on the earth, or that the government actually administered is his.
In regard to these different views, and to the true interpretation of the passage, it may be remarked,
(1) That we are not to look for the literal fulfillment of this; we are not to expect that what is here described will literally occur. The whole is evidently a symbolic representation, and the fulfillment is to be found in something that the symbol would properly denote. No one can pretend that there is to be an actual sitting on the throne, by one in the form of an old man - “the Ancient of days” - or that there is to be a literal coming to him by one “like the Son of man,” to receive a kingdom. But if one part of the representation is not to be literally interpreted, why should the other be? It may be added, that it is nowhere said that this would literally occur.
(2) All that is fairly implied here is found in the latter interpretation. Such a prevalence of the principles of the gospel would meet the force of the language, and every part of the vision would find a real fulfillment in that.
(a) The fact that it proceeds from God - represented as “the Ancient of days.”
(b) The fact that it is given by him, or that the kingdom is made over by him to the Messiah.
(c) The fact that the Messiah would have such a kingdom; that is, that he would reign on the earth, in the hearts and lives of men.
(d) The fact that that kingdom would be universal - extending over all people.
(e) And the fact that it would be perpetual; that is, that it would extend down to the end of time, or the consummation of all things here, and that it would be then eternal in the heavens.
For a very full and ample illustration of this passage - so full and ample as to supersede the necessity of any additional illustration here, see the notes at Daniel 2:44-45.
I saw the Father rise from the throne, [see page 92.] and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, “Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.” Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, “My Father, give us Thy Spirit.” Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace. EW 55.1Read in context »
Jesus sent His angels to direct the minds of the disappointed ones to the most holy place, where He had gone to cleanse the sanctuary and make a special atonement for Israel. Jesus told the angels that all who found Him would understand the work which He was to perform. I saw that while Jesus was in the most holy place He would be married to the New Jerusalem; and after His work should be accomplished in the holiest, He would descend to the earth in kingly power and take to Himself the precious ones who had patiently waited His return. EW 251.1
I was shown what did take place in heaven at the close of the prophetic periods in 1844. As Jesus ended His ministration in the holy place and closed the door of that apartment, a great darkness settled upon those who had heard and rejected the message of His coming, and they lost sight of Him. Jesus then clothed Himself with precious garments. Around the bottom of His robe was a bell and a pomegranate, a bell and a pomegranate. A breastplate of curious work was suspended from His shoulders. As He moved, this glittered like diamonds, magnifying letters which looked like names written or engraved upon the breastplate. Upon His head was something which had the appearance of a crown. When fully attired, He was surrounded by angels, and in a flaming chariot He passed within the second veil. EW 251.2
I was then bidden to take notice of the two apartments of the heavenly sanctuary. The curtain, or door, was opened, and I was permitted to enter. In the first apartment I saw the candlestick with seven lamps, the table of shewbread, the altar of incense, and the censer. All the furniture of this apartment looked like purest gold and reflected the image of the one who entered the place. The curtain which separated the two apartments was of different colors and material, with a beautiful border, in which were figures wrought of gold to represent angels. The veil was lifted, and I looked into the second apartment. I saw there an ark which had the appearance of being of the finest gold. As a border around the top of the ark, was most beautiful work representing crowns. In the ark were tables of stone containing the ten commandments. EW 251.3Read in context »
Both the prophecy of Daniel 8:14, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” and the first angel's message, “Fear God, and give glory to Him; for the hour of His judgment is come,” pointed to Christ's ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants. GC 424.1
Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came”—not to the earth, but—“to the Ancient of Days, and they brought Him near before Him.” Daniel 7:13. GC 424.2
This coming is foretold also by the prophet Malachi: “The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.” Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, “in flaming fire taking vengeance on them that know not God, and that obey not the gospel.” 2 Thessalonians 1:8. GC 424.3Read in context »
The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25. GC 426.1
In the summer and autumn of 1844 the proclamation, “Behold, the Bridegroom cometh,” was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, “they that were ready went in with him to the marriage.” The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called “the bride, the Lamb's wife.” Said the angel to John: “Come hither, I will show thee the bride, the Lamb's wife.” “He carried me away in the spirit,” says the prophet, “and showed me that great city, the holy Jerusalem, descending out of heaven from God.” Revelation 21:9, 10. Clearly, then, the bride represents the Holy City, and the virgins that go out to meet the bridegroom are a symbol of the church. In the Revelation the people of God are said to be the guests at the marriage supper. Revelation 19:9. If guests, they cannot be represented also as the bride. Christ, as stated by the prophet Daniel, will receive from the Ancient of Days in heaven, “dominion, and glory, and a kingdom;” He will receive the New Jerusalem, the capital of His kingdom, “prepared as a bride adorned for her husband.” Daniel 7:14; Revelation 21:2. Having received the kingdom, He will come in His glory, as King of kings and Lord of lords, for the redemption of His people, who are to “sit down with Abraham, and Isaac, and Jacob,” at His table in His kingdom (Matthew 8:11; Luke 22:30), to partake of the marriage supper of the Lamb. GC 426.2
The proclamation, “Behold, the Bridegroom cometh,” in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. “They that were ready went in with Him to the marriage: and the door was shut.” They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to “wait for their Lord, when He will return from the wedding.” Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage. GC 427.1Read in context »