People often assume that “The Ancient of Days,” is the Father, while “The Son of Man,” is our Messiah.
However, (as I previously pointed out), Daniel could not have “seen” the invisible Father, for he has never been seen by any man, at any time (past, present or future).
Yahuwchanon (John) 1:18 No man has seen Elohiym at any time, the only begotten Son, which is in the bosom of the Father, he has declared him.
Yahuwchanon (John) 6:46 Not that any man has seen the Father, save he which is of Elohiym, he has seen the Father.
Therefore, we must conclude that “The Ancient of Days” is describing our Messiah & Creator in his eternal, infinite existence. In other words, the Ancient of Days is the Father wearing his visible image which is called “The Son.” However, “The Son of Man” is describing our Messiah as a finite human being, who came to earth to die for the sins of humanity.
Daniel saw YaHuWaH in both forms, and in both realties at once! He saw him as the eternal one that has always existed, hence “The Ancient of Days.” But he also saw him as the one that would come to earth as a human being to save humanity, hence “The Son of Man.”
Daniel 7:9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.
This is obviously describing the eternal one, (YaHuWaH), as the Pre-Incarnate Messiah with his visible form. As the Father, he is invisible, and has never been seen by any man, at any time (John 1:18; John 6:46).
Therefore, Daniel could not have seen the invisible Father, nor could he describe him as one whose garment was white as snow, having hair like pure wool.
Revelation 1:13 & 14 repeats the same description of him:
13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
The eternal Son of Elohiym is the only one with a visible image that can be seen on the throne in heaven.
Chazown (Revelation) 4:2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and ONE sat on the throne.
Chazown (Revelation) 4:3 And HE that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
Now, I know what many of you may be thinking right now. You are asking yourselves
“But isn’t our Messiah seated at the right hand of the Father?”
The answer is “Yes, absolutely!”
But let’s get one thing straight. The phrase “The right hand of power,” is not necessarily describing physicality, but rather a position of authority.
The term “right hand of power” is a Hebrew Idiom denoting that our Messiah is the “right hand” of the Father. He is dubbed “The Arm of YaHuWaH” in Isaiah 53:1.
In Exodus 6:6, YaHuWaH says “I will redeem you with a stretched out arm.”
When YaHuWaH describes his “Arm,” he is referring to his pre-incarnate, visible image that he calls “The Son!”
Daniel 7:13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
Daniel 7:14 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.
In eternity, both realities exist at once. The past, present, and future coincide. Thus, it was possible for Daniel to see the Ancient of Days (the Father’s visible form, who is also Messiah in his eternal form), and the Son of Man (Messiah in his finite human form).
Why Do You Call Me Good?
Another anomaly that people grapple with, is the fact that our Messiah questioned a man who called him “good.” At first glance, it would appear that he is objecting to the man calling him “good,” because he gives glory to the invisible Father in heaven, and says that Elohiym is the only one who is “good.”
Mattithyahuw (Matthew) 19:16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
Mattithyahuw (Matthew) 19:17 And he said unto him, Why do you call me good? there is none good but one, that is, Elohiym: but if you will enter into life, keep the commandments.
Mark 10:18 And Yahuwshuwa said unto him, Why do you call me good? there is none good but one, that is, Elohiym.
There are several other places in Scripture, where our Messiah is plainly referred to as Elohiym. Therefore, he was not denying that he is Elohiym, or that he is good.
Yahuwchanon (John) 1:1-3
1 In the beginning was the Word, and the Word was with Elohiym, and the Word was Elohiym.
2 The same was in the beginning with Elohiym.
3 All things were made by him; and without him was not any thing made that was made.
Colossians 2:9 For in him dwells all the fulness of Elohiym bodily.
What he was doing, was showing us that humanity (as a whole) is sinful, and because he came in the form of a human being, he did not want us to idolize human beings in general.
Instead, he was pointing us to his infinite eternal existence, which is Elohiym!
And since he was fully Elohiym, he was essentially saying “The only part of me that is good, is the eternal part, which is Elohiym...but the part of me that is going to become a substitute for the sins of the world---that part of me will perish.”
Our Messiah exchanged his mortal and corruptible body, for that which is immortal and incorruptible. Therefore, he was showing us that only that which will remain forever, is truly good. Everything else in this world is growing old and decaying.
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