Daniel Chapter 10

I. Daniel Chapter 10. The Mighty Angel With The Little Scroll.

II. Study Text.

A. Outline.

10.1 Daniel’s fasting and humiliation. 10:4. Daniel sees a vision. 10:10. Being troubled, Daniel is comforted and strengthened by an angel.

B. Details.

10:1. “the third year of Cyrus.” 536 B.C.

10:2. “three entire weeks.” I.e., weeks of days.

10:4. Obviously Daniel was not among those who returned to build the Temple in Jerusalem in connection with Cyrus’s decree (9:25). His “age” (mid- 80s) and governmental duties prevented him.

10:12. Daniel’s prayer was heard on the first day of the three-week period, but the answer was delayed because of angelic warfare.

10:13. “the prince of the kingdom of Persia.” “Michael.” one of the chief princes.” “I had been left there with the kings of Persia.”  (See Detailed Review.)

10:14. “the latter days.” Future days culminating in the events surrounding the second coming of Christ (cf. 2:28; Gen 49:3).

C. Detailed Review.

10.1.1 The third year of Cyrus’ rule as king over Babylon was 536 B.C. Cyrus had begun ruling over Persia in 558 B.C., but Daniel’s and the other biblical writers’ interest in Cyrus was as ruler over Babylon, which he conquered in 539 B.C. (Dan 5:31). Cyrus had issued his decree allowing the Jews to return to their land and to rebuild their temple in 538 B.C. Some of them had departed that same year under Zerubbabel’s leadership. They had reinstituted the sacrifices by 537 B.C. (Ezra 3:6), and by 536 B.C. they had begun to rebuild the temple (Ezra 3:8). Daniel would have been in his 80s in 536 B.C., and his age may account for his not returning to the Promised Land. Daniel remained in government service until the first year of Cyrus (538 B.C., Dan 1:21), but he remained in Babylon for several additional years, perhaps in “retirement.”

10.1.2. The message that came to Daniel was a revelation from God that included a vision. The emphasis on “message” in this verse may indicate that, in contrast to the preceding visions, this one came primarily as a spoken message, perhaps again from an angel. Daniel claimed that the message was true and that it involved a revelation of great conflict to come. The KJV translation, “the time appointed was long,” has less linguistic support, but the message did involve prophecy yet far distant in the future. Daniel apparently understood this vision better than he had some of the earlier ones (e.g., Dan 8:27). This verse as a whole prepares the reader for the revelation itself, which has major significance. The revelation in the vision given to Daniel on this occasion shattered any hope the prophet might have had that Israel would enjoy her new freedom and peace for long.

10:2-3. The vision in chapter 9 came after Daniel had been praying and fasting (Dan 9:3). The vision that follows also came to him after he had been mourning, fasting, and undoubtedly praying, for three weeks (cf. Dan 1:11-13). Obviously these were literal weeks of days. Evidently, the previous revelations from God, and the welfare of the Jews, who had returned to Israel but were encountering opposition, were the reasons for Daniel’s grave concern (cf. Ezra 4:1-5, 24). Even though many Israelites were returning to Israel, God had already revealed that they would experience trouble there.

10:4. Daniel had gone to the Tigris (Hiddekel, KJV) River, perhaps to pray for the exiles who had returned, and he had probably gone there with other godly Jews. Passover and the Feast of Unleavened Bread fell on the fourteenth through the twenty-first days of the first month. The Jews did not observe these festivals in captivity as they had formerly in their own land. Three days after these important memorial days, God gave Daniel a vision that he alone saw (cf. Dan 12:5).

10:5-10:6.1 The man whom Daniel saw in this vision was probably the Son of God. The Jewish interpreters and some modern Christian scholars preferred the view that he was an angel. The similarities between this man, and the one that Ezekiel and the Apostle John saw, argue for his being divine (cf. Ezek 1:26-28; Rev 1:13-16). However, what this man proceeded to say (esp. Dan 10:13) has led some to prefer the view that he was an angel.

10:5-10:6.2. Expensive linen dress is what the priests in Israel wore, and it distinguished them as God’s special servants. Likewise, the sash around this angel’s waist, evidently embroidered with or made completely of the best gold, would have identified Him as a special person. The meaning of “Uphaz” is uncertain. It may be the same as “Ophir,” since the translators of the Syriac version of Jeremiah substituted “Ophir” for “Uphaz” in Jer 10:9. The location of Ophir is also uncertain. It may have been in southwestern or southeastern Arabia, on the northeast African coast, or in India.  The personal descriptions of this man resemble what John saw on the island of Patmos, namely, :the Son of God” (Rev 1:13-16; cf. Ezek 1:13-14). All these features picture a person of great glory and splendor. “The impression given to Daniel was that the entire body of the man in the vision was like a gigantic transparent jewel reflecting the glory of the rest of the vision.” 

10:7-9. Daniel’s companions, sensing that something awesome was happening (cf. Acts 9:7; 22:9), hid themselves while Daniel viewed what God showed him (Dan 10:7). His personal reaction to this vision was also similar to the Apostle John’s (Dan 10:8; cf. Dan 8:27; Rev 1:17). The words of the person that Daniel saw, along with his glorious appearance, caused the prophet to faint (Dan 10:9).

10:10-10:11.1 The “man” who touched Daniel and who proceeded to speak to him may have been the same one the prophet saw in the vision (Dan 10:5-6). The person in Dan 10:5-6 was God, but the person in Dan 10:10-21 was an angel. The angel described Daniel as a man of high esteem (cf. Dan 9:23, 10:19). We know that Daniel enjoyed a good reputation among his contemporaries, but this title probably reflects God’s estimate of him. The Hebrew words (’ish hemudot) literally mean “man of preciousness.” Daniel was precious to God, not only because he was one of God’s chosen people, but also because God had been precious to him.

10:10-11.2. Daniel’s privileged status as one especially precious to God resulted from his complete absorption in the will and glory of the Lord to whom he had yielded his heart. It was only appropriate for Daniel to “stand” in order to receive a message from this impressive messenger from God.

10:12. Still, it was an unnerving experience for Daniel to stand in the presence of such a glorious person. The angel realized how Daniel felt and encouraged him not to fear. The angel informed the prophet that God had heard his first prayer for understanding, and that which follows came in answer to that petition (cf. Dan 9:23). Humbling himself before God involved taking the role of a learner before Him. This verse constitutes a great encouragement to those whose prayers are not answered immediately. The cause of the delay may be something totally unknown to us; yet, although the answer may be delayed, the prayer is always heard immediately.

10:13.1. Someone had delayed the arrival of God’s answer to Daniel’s prayer. He was the “prince of Persia,” evidently a fallen angel who, under Satan’s authority, had a special responsibility for Persia (cf. Dan 10:20; Eph 2:2). Clearly, “prince” here refers to an angel, since Michael was also called a “prince” (Dan 10:13, 21). “The prince of Persia” must have been an evil angel since he opposed God’s purpose. Angelic hostility in the unseen world had resulted in the 21-day delay of this good angel’s arrival with God’s message (cf. Dan 10:2).

10:13.2.The powers of evil apparently have the capacity to bring about hindrances and delays, even of the delivery of the answers to believers whose requests God is minded to answer. “While God can, of course, override the united resistance of all the forces of hell, if he chooses to do so, he accords to demons certain limited powers of obstruction and rebellion somewhat like those he allows humans. In both cases the exercise of free will in opposition to the Lord of heaven is permitted by him when he sees fit. But as Job (1:12 and 2:6) indicates, the malignity of Satan is never allowed to go beyond the due limit set by God, who will not allow the believer to be tested beyond his limit (1 Cor 10:13).

10:13.3. While God can, of course, override the united resistance of all the forces of hell, if he chooses to do so, he accords to demons certain limited powers of obstruction and rebellion, somewhat like those he allows humans. In both cases the exercise of free will in opposition to the Lord of heaven is permitted by him when he sees fit. But as Job (1:12 and 2:6) indicates, the malignity of Satan is never allowed to go beyond the due limit set by God, who will not allow the believer to be tested beyond his limit (1 Cor 1:10-13). It seems unlikely that the prince of Persia could have resisted the Son of God this way, if He were the person addressing Daniel. Moreover, God’s messenger had received help from Michael, one of the chief princes (angels), so it seems unlikely that he was God Himself. Some angels have more authority and power than others do (Eph 1:21).

10:13.4. Evidently the good angel who spoke to Daniel had performed some duty in Persia that involved the kings or rulers of that land. However, having received a commission from God to visit Daniel, he was not able to break away to deliver it because of the influence of the bad angel who exercised strong influence over Persia. Michael visited the good angel and helped him break away from this wicked angel’s power so that he could visit Daniel.

10:14. The good angel had come to explain to Daniel what would happen to the Jews in the latter days yet future. Daniel had already received some revelation about what lay ahead for the Jews (Dan 8:23-26, 9:24-27). It was evidently this revelation that puzzled him and led to his requesting clarification in prayer (Dan 10:2). What follows in Dan 11:2 to Dan 12:24 is more information on this subject. As in Dan 8:23-27 and 9:24-27 , Dan 11:2 to Dan 12:4 contains information about Israel’s fate relative to Antiochus Epiphanes, in the near future, and information about Israel’s fate relative to Antichrist, in the distant future.

10:15. Apparently the angel’s explanation about the angelic conflict was something about which Daniel had known nothing. His only reaction to this information, on top of the vision that he had just seen, was to bow his head and silently accept this revelation.

10:16-17. The one who resembled a human being was probably an angel who touched his lips and thereby enabled him to speak (cf. Dan 7:16; Jer 1:9). The prophet proceeded to explain to the angel that the vision had caused him anxiety and had robbed him of his strength (cf. Isa 6:5). He said he felt so inferior to the angel that he considered himself unworthy to talk to him. Furthermore, he felt without sufficient strength and breath to do so.

10:18. This is the third instance in this chapter of Daniel receiving strength from an angel who touched him (Dan 10:10, 16; cf. Heb 1:14). Compare Luke’s record of an angel strengthening Jesus in the Garden of Gethsemane (Lk 22:39-44). This human-appearing angel was probably the same one who touched Daniel’s lips (Dan 10:16), but he is perhaps different from the angel who had helped him to his feet (Dan 10:10).

10:19. The angel repeated the complimentary description “man of high esteem” (cf. Dan 9:23, 10:11), which reassured Daniel. He also encouraged him not to fear, to feel at peace, to take courage, and to be courageous (Dan 10:19; cf. Josh 1:9). These words strengthened the aged prophet (cf. 2 Cor 12:7-10), and he asked the angel to give him the rest of the revelation.

10:20. The angel asked if Daniel knew why he had come to him. He apparently did this to focus the prophet’s attention on the vision to follow, since Daniel was quite weak. The angel informed Daniel that he had to return to resume fighting against the demon who was influencing Persia (Dan 10:13), and then battle the one that would be influencing Greece. The prince of Greece may be a reference to Alexander the Great. Persia and Greece, of course, are two of the kingdoms that have been the focus of prophecy in this book (chs. 2; 7; 8; 9; Dan 11:2-35). From this we can learn that, behind the many details of prophecy relating to the history of this period, there is the unseen struggle between angelic, forces that the will of God may be accomplished.

10:21. The “writing of truth” seems to refer to all that God has recorded as truth. This includes Scripture, but it also includes all that is true that God has not revealed. The angel would make part of what God had established as “truth” known to Daniel. The angel intended this revelation to encourage Daniel, in view of his having to leave the prophet to return to spiritual warfare. Likewise, the fact that Michael stood with this angel in his warfare, would have encouraged Daniel even though Michael was apparently his only other angelic comrade in battle. “Your prince” links Michael with Daniel, and identifies Michael as the good angel whom God had commissioned to help him and his Jewish brethren (Dan 12:1; cf. Rev 20:2).

Daniel Chapter 9

I. Daniel Chapter 9. The Prophecy Of The Seventy Weeks.

II. Study Text.

A. Outline.

9:1. Daniel’s Confession Of Sin. 9:16 Prayer for the restoration of Jerusalem. 9:20. Gabriel informs Daniel of the 70 weeks.

B. Details.

9:1. “in the first year of Darius.” I.e., 538 B.C., 67 years after Daniel had been taken from Israel. This is the same Darius as in chap 6.

9:2. “in the books.” Daniel understood from his knowledge of Jer 25:11-12, that it was about time for the “desolations of Jerusalem” to be finished.

9:3-19. In this remarkable prayer of confession Daniel associated himself with the sins of his people 32 times. He approaches God on the basis of His loyal love with Israel (vs 4). Daniel confesses Israel’s sins (vs 5-10); acknowledges their deserved judgment (vs 11-14); and supplicates God for His mercy ( vs 15-19).

9:21. “about the time of the evening offering.” About 3 P.M. (cf Exo 29:39).

9:24. “Seventy weeks.” Lit. 70 sevens. Obviously years are meant. for Daniel had been thinking of the years of the captivity (See Detailed Review for a complete discussion of this verse).

9:25. The 70 sevens begin with “a decree to restore and rebuild Jerusalem, the commandment of Artaxerxes Longimanus given in 444 B.C. (See Detailed Review for a complete discussion of this verse).

9:26. Certain events were to happen after the 62 weeks (plus the seven weeks, or a total of 69 weeks). (See Detailed Review for a complete discussion of this verse).

9:27. “he.” The prince of vs 26, the Antichrist previously introduced in 7:8, 24-26 (See Detailed Reviewed for a complete discussion of this verse).

C. Detailed Review.

9:1. What Daniel did and saw in this chapter dates from 538 B.C., the first year of Darius the Mede’s (Cyrus’) rule as king over the former Neo-Babylonian Empire (cf. Ezra 1:1). [Note: See my comments on 6:1 for explanation of the identity of Darius the Mede.] This means that Belshazzar’s feast (ch. 5) occurred between chapters 8 and 9. We cannot date Daniel’s experience in the lions’ den (ch. 6) as accurately. That may have happened before or after the events recorded here.

9:2. Somehow Daniel had obtained a copy of Jeremiah’s prediction of the length of Jerusalem’s desolation (cf. Jer 36:23, 28). Jeremiah had revealed that the city would lie in ruins for 70 years and then God would destroy Babylonia (Jer 25:11-12; cf. 2 Chr 36:21). Daniel received this vision about 67 years after Nebuchadnezzar had deported the first group of exiles, including himself, in 605 B.C. Nebuchadnezzar destroyed the temple and Jerusalem in 586 B.C. The specific period of desolation in Dan 9:2 probably refers to 586-515 B.C., since “the desolations of Jerusalem” are in view. Daniel may also have been aware of Isaiah’s prophecy that God would raise up a king named Cyrus, who would order the rebuilding of Jerusalem and the temple (Isa 44:28; cf. Isa 45:1-2). However, there is no mention of this in the Book of Daniel. Daniel interpreted literally the “70 years” that Jeremiah predicted. As he saw the end of this period approaching, he prayed for the restoration of his people. Daniel’s understanding of a literal fulfillment of numbers in prophecy helps us know how we should understand at least some of them. Notice also that he regarded Jeremiah’s prophecy as “the word of the LORD.”

9:3. Jeremiah had revealed that God would restore His people to their land when they prayed to Him wholeheartedly (Jer 29:12-14). This revelation prompted Daniel to pray the prayer that follows (Dan 9:3-19). Daniel’s prayer fulfills what Solomon anticipated in his prayer at the dedication of the temple (cf. 1 Kg 8:33-36). Daniel did not regard prayer as unnecessary in view of the certainty of the fulfillment of Jeremiah’s prophecy. He viewed prayer properly as one means that God uses to accomplish His will in human history (cf. Dan 6:10).

9:4. Daniel’s prayer (Dan 9:4-19) began with confession. This is only the second time in the book that Daniel used the name Yahweh for God (cf. Dan 9:2-20). He also addressed God as Adonai (master) in Dan 9:4, 7. It is natural that he would do this, since this chapter describes the most intimate contact that Daniel enjoyed with His God, namely: through Bible study and prayer.

9:5-6. Daniel stressed God’s transcendence and His loyal love to Israel in his salutation (Dan 9:4). He then proceeded to point out that, in contrast to Yahweh’s faithfulness to Israel, Israel had been unfaithful to Him. The prophet identified with his people. Personally he had been faithful to God. Yet since he was an Israelite he partook of the blessings and curses that God sent Israel for her obedience and disobedience (cf. Deu 28:45-47, 64-68). He listed several of Israel’s sins first: positive transgressions (Dan 9:5) and then negative omissions (Dan 9:6). Note the progression in the description of sin in Dan 9:5. Evidently Daniel wanted to confess all the nation’s sins of every kind to their full extent. Especially sinful was the fact that all classes within Israel had disregarded God’s words to them through His prophets (cf. 2 Chr 30:10). To disregard God’s Word is “the beginning of all moral disorders.”

9:7-11. Daniel proceeded to contrast the righteousness that belongs to God, with the guilt and shame that belonged to His people because they had sinned against Him (Dan 9:7-8). He also compared God’s forgiveness and compassion with Israel’s rebellion (Dan 9:9). Dan 9:10-11 focus again on Israel’s great sin of disregarding God’s words to her. All of this resulted in Israel’s humiliation among the Gentile nations.

9:12-14. God had poured out curses on His people because of these sins (Dan 9:11b). He had done what He had promised He would do if Israel departed from Him (Dan 9:12; cf. Deu 28:15-68). Moses had warned the Israelites about departing from God, yet His people had not sought His favor by repenting (Dan 9:13). Therefore, calamity had descended on them, since Yahweh is righteous in all His deeds. In contrast, Israel had disobeyed His voice (Dan 9:14). In this section of his prayer, the prophet glorified God for dealing justly with His people who, Daniel acknowledged, deserved all the punishment they had received.

9:15. He first referred to the Exodus, as a former demonstration of God’s power and faithfulness for His people, when they found themselves in a situation similar to that of the Babylonian exiles. Again Daniel stressed God’s reputation and Israel’s unworthiness, clarifying the basis for his appeal (cf. Dan 9:4-5).

9:16-17. Now the prophet appealed to God as Adonai, stressing His sovereignty over His people, and as Elohim, the strong One. As God had righteously brought discipline on Israel for her past sins, Daniel asked Him righteously to bring restoration, since He had promised it, too. The answer would primarily glorify God, and secondarily, bless His people.

9:18-19. Daniel appealed repeatedly to God to hear and answer his prayer, not because the Israelites deserved it, but because God is compassionate (cf. Exo 32:12-14). It is interesting that Daniel did not tell God what to do. Instead he asked God to hear, to see, and to act. This is a humble approach that does not dictate to God but leaves the answering up to Him. This magnificent prayer builds to an emotional, positive, logical climax in Dan 9:19.

9:20-21. Daniel again saw Gabriel, whom he had met previously (Dan 8:16). He was obviously an angel. The description “the man Gabriel” is a play on words and probably means “the servant, the strong one of the strong God.” Evidently Daniel had become weary because of his praying and fasting. The time of the evening offering was 3:00 p.m. The Jews were not able to offer the regular morning and evening sacrifices after the Babylonians destroyed their temple. However, pious Jews such as Daniel still prayed at these customary times (cf. Dan 6:10). 

9:22-23. Daniel’s concern for God’s reputation (Dan 9:4-14) doubtless made him special to God (Dan 9:23). The vision that God had sent Gabriel to convey constituted an answer to Daniel’s prayer. It revealed what would happen to the Jews.

9:24.1 The Hebrew word translated “weeks” (shabu’im) literally means “sevens.” It can refer to seven days (Gen 9:27-28) or seven years (Lev 25:3-5). The Jews observed a seven-year celebration (the sabbatical year), as well as a seven-day celebration (the Sabbath). Most scholars believe that this word here represents seven years. Daniel had been thinking of God’s program for Israel in terms of years. He had read Jeremiah’s prophecy that the exile would last 70 years (Dan 9:1-2). It would have been normal then for him to interpret these sevens as years. Furthermore, the fulfillment of the first 69 years shows that these sevens are years. In addition, the last half of the 70th seven is described elsewhere as consisting of 3 1/2 years, or 42 months, or 1260 days.

9:24.2. Seventy seven-year periods totals 490 years. As Jerusalem was suffering under the hand of Gentiles for 70 years (Dan 9:2), so the Jews and Jerusalem would suffer under the hand of Gentiles for 490 years. “Your people” and “your holy city” are obvious references to the Jews and Jerusalem (cf. Dan 9:7-20). They do not refer to the church, which is a distinct entity from Israel (cf. 1 Cor 10:32). However, as the following verses clarify, these will not be uninterrupted years. Similarly, Israel’s rule by Davidic monarchs has suffered interruption: the last king being Zedekiah-and the next, Messiah.

9:24.3. God had decreed these years. He had ordained them, and they were as certain to come as anything else that God had foreordained. This verse states that the purpose for God decreeing this period is six-fold. First, it will end rebellion against Him. Second, it will end human failure to obey God. Third, it will provide time for atonement that will cover human wickedness. Fourth, it will inaugurate a new society in which righteousness prevails. Fifth, it will bring in the fulfillment of the vision that God has for the earth. Sixth, it will result in the anointing of the most holy, probably a reference to a new and more glorious temple.

9:24.4. God has already achieved some of these goals: specifically the third one, and to some extent the first two. However, other goals have not yet seen fulfillment. Therefore it is reasonable to look for a future fulfillment from our perspective in history. “By the time these 490 years run their course, God will have completed six things for Israel. The first three have to do with sin, and the second three with the kingdom. The basis for the first three was provided in the work of Christ on the cross, but all six will be realized by Israel at the Second Advent of Christ.” 

9:24:5. “This prophecy, it must be noted, concerns three deliverances. Daniel was greatly burdened about an early deliverance of the Jews from Babylon to return to Jerusalem. God was also interested in their deliverance from bondage to sin (at Christ’s first advent) and in the final deliverance of the Jews from oppression (at Christ’s second coming). “This vs. is a Divine revelation of the fact that a definite period of time has been decreed for the accomplishment of all that which is necessary for the true restoration of God’s people from bondage.” 

9:25.1. There are four decrees concerning the rebuilding of Jerusalem that Scripture records. The first was Cyrus’ decree to rebuild the temple in 538 B.C. (2 Chr 36:22-23; Ezra 1:1-4). The second was Darius I’s decree in 512 B.C. confirming Cyrus’ earlier one (Ezra 6:1-12). The third was Artaxerxes’ decree in 457 B.C. (Ezra 7:11-26). The fourth was Artaxerxes’ decree authorizing Nehemiah to rebuild Jerusalem in 444 B.C. (Neh 2:1-8).

9:25.2 The first two of these decrees authorized the rebuilding of the temple, and the third provided for animal sacrifices in the temple. Only the fourth one gave the Jews permission to rebuild Jerusalem, and it seems to be the one in view here. The Jews encountered opposition as they sought to rebuild and refortify their ancient capital, as the Book of Nehemiah records. The date, 444 B.C., marks the beginning of this 490-year period.

9:25.3. Seven sevens plus sixty-two sevens equals 483 years. Gabriel predicted that after 483 years, Messiah would be cut off. Detailed chronological studies have been done that show that Jesus Christ’s death occurred then. If one calculates 483 years from 444 B.C., one might conclude that the date for Messiah being cut off is A.D. 39. However, both the Jews and the Babylonians observed years of 360, rather than 365 days per year. If one calculates the number of days involved in the Jewish and Babylonian calendar year, the year Messiah would be cut off comes out to A.D. 33, with a 365-day year, the modern Julian calendar year. One scholar, Sir Robert Anderson, calculated that the day Jesus entered Jerusalem in his triumphal entry was the last day of this long period. [Note: Robert Anderson, The Coming Prince, p. 128. McClain, p. 25-26; and H. W. Hoehner, “Daniel’s Seventy Weeks and New Testament Chronology,” Bibliotheca Sacra 132:525 (January-March 1975):64; came to the same conclusion.] The Triumphal Entry was significant because it was the last public event during Jesus’ first advent that demonstrated a positive popular reaction to Him. After it, the nation of Israel rejected Him. Whether or not the chronology is that exact, almost all expositors agree that the death of Christ is in view and that it occurred at the end of the sixty-ninth week. J. Paul Tanner showed that there was a strong consensus among the early Church fathers that this passage is messianic, though they varied greatly in their understanding of the details.

9:25.4. What happened after 49 years that justifies breaking this period of 69 weeks into two parts? It took seven weeks (49 years) to clear out all the debris from Jerusalem, and to restore it fully as a thriving city with streets and moat. This perfectly describes the work of Nehemiah and under what difficult circumstances he performed his tasks. 

9:25.5. The reference to Jerusalem being rebuilt “with plaza and moat” (NASB), or “with streets and a trench” (NIV), has confused some readers, since Jerusalem never had a typical moat or trench around it. However, the valleys of Hinnom and Kidron, on Jerusalem’s east, south and west sides, resemble a moat or trench around most of the city. In heavy rains they did and still do carry water and function as a moat or trench.

9:26. Most Christian interpreters have taken the cutting off of Messiah as a reference to Jesus Christ’s death. He had nothing then in a very real sense. The prince who will come seems to be a different person from the Messiah. A legitimate translation is “the people of a ruler who will come.” His people, not he himself, would destroy the city. This happened in A.D. 70 when the Roman army under Titus leveled Jerusalem. The prince who will come, however, was evidently not Titus but a future ruler, namely, the Antichrist (Dan 7:8). Titus made no covenant with the Jews (Dan 9:27-28). However, Titus did initially what this prince will do ultimately. Jerusalem did not end because of a literal flood of water in Titus’ day, but Roman soldiers overwhelmed it (cf. Dan 11:10-40; Isa 8:8). War preceded the destruction. Gabriel announced that God had determined the city’s desolation (cf. Mt 24:7-22).

9:27.1. “In contrast to the rather clear fulfillment of Dan 9:25-27 is something that is hard to understand or explain, as far as history is concerned; and only futuristic interpretation allows any literal fulfillment.” 

9:27.2 The nearest antecedent of “he” is “the prince who is to come” (Dan 9:26). Titus made no covenant with Israel, so who is in view? Apparently a future ruler of the revived or reorganized Roman Empire, the little horn of chapter 7, is in view. This seems preferable to taking the antecedent of “he” as Messiah, since Jesus Christ did not do the things predicted of the prince here. Christ is the prince, and He fulfilled what Daniel predicted, in that He put the covenant of grace into effect at the time of His death, and abolished the sacrifices of the old dispensation. If the little horn of chapter 7 is in view, as seems preferable, this means that the seventieth week does not follow the sixty-ninth week immediately. Such a break in prophetic chronology has precedent in the predictions of Messiah’s first and second advents (Isa 61:1-2). Another evidence of a break between the sixty-ninth and seventieth weeks, is the fact that there was a 37-year gap, between Messiah’s cutting off in A.D. 33, and the destruction of Jerusalem in A.D. 70. Yet Daniel presented both of these events as after the sixty-ninth week and before the seventieth week. Thus there must be a break in the chronology after the sixty-ninth week.

9:27.3. This future ruler, according to Gabriel, will make a covenant with “the many” for one week (seven years). “The many” evidently refers to Daniel’s people (Dan 9:24), ethnic Jews (cf. Dan 11:39; 12:2). After three and one-half years, this Antichrist will terminate the sacrifices and offerings that he permitted these Jews to offer. Their ability to offer these sacrifices indicates that they will be back in the land worshipping at a rebuilt temple.

9:27.4. “The wing of abominations” may be a reference to a wing of the temple that is particularly abominable because of idolatry, possibly the pinnacle or summit of the temple. Another interpretation takes “wing” figuratively, and sees Antichrist descending vulture-like on his prey. Perhaps the simplest explanation is to take “on the wing of” in the sense of “with.” Apparently the prince will appear in the Jerusalem temple when he ends the sacrifices.

9:27.5 Dan 12:11 refers to a future stopping of the Jewish sacrifices, forty-two months before Messiah returns to the earth. Rev 13:4-7 also describes this future ruler in harmony with what Gabriel revealed here. Jesus warned of him, too, in Mt 24:15-28, as did the Apostle Paul in 2 Thes 2:3-4, and the Apostle John in 1 Jn 2:18. The complete destruction decreed by God and poured out on this prince will come, according to these passages, when Messiah returns to the earth.

9:27.6. Students of this passage who do not take this verse as predicting future events usually adopt one of the following interpretations. Liberal commentators believe that the events in the seventieth seven, as well as those in the preceding sixty-nine sevens, happened in a loose sense after the Maccabean persecution of the second century B.C. Orthodox Jewish scholars usually take the destruction of Jerusalem in A.D. 70 as the fulfillment of this verse. Many amillennialists understand the seventieth week to represent what has happened since Jesus Christ’s first advent and what will continue until His second advent. Some amillennialists take the seventieth seven as seven literal years beginning with Jesus’ public ministry and ending about three and one-half years after his death. Dwight Pentecost articulated the standard premillennial, pretribulational interpretation.

9:27.7. This seven-year period will begin after the Rapture of the church (which will consummate God’s program in this present Age). The 70th ’seven’ will continue till the return of Jesus Christ to the earth. Because Jesus said this will be a time of ’great distress’ (Mt 24:21), this period is often called the Tribulation.”

9:27.8. The strongest argument for a literal fulfillment of the events predicted in Dan 9:27, is that the events predicted in Dan 9:24-26 were fulfilled literally.

9:27.9. “The ’abomination of desolation’ set up by Antiochus is not the ultimate fulfillment of Dan 9:27 because (a) Antiochus does not fit the time sequence given in that verse, and (b) long after the time of Antiochus, Jesus said Daniel’s prophecy of the abomination of desolation was still future (Mt 24:15-16).” 

Daniel Chapter 8

I. Daniel Chapter 8.

II. Study Text.

A. Outline.

8:1. Daniel’s vision of the ram the goat. 8:13. The sanctuary to be trodden down 2,350 days. 8:15. Gabriel interprets the vision to Daniel.

B. Details.

8:1. “third year.” 551 B.C., 2 years after the vision of Chapter 7, and before the fall of Babylon in 539 B.C.. “a vision” concerning the second and third world empires, Medo-Persia (vs 3-4, 20), and Greece (vs 5-7, 21).

8:2. “Susa.” About 250 mi (400 km East of Babylon. ).

8:3. “a ram.” Medo-Persia,” vs 20. “the longer one coming up last.” Though Persia was the younger nation under Cyrus it became the dominant one in 550 B.C.

8:5. Greece. “a conspicuous horn.” Alexander the Great, whose army swept through Asia Minor, Syria, Egypt, and Mesopotamia from 334-331 B.C.

8:8. “the large horn was broken.” The death of Alexander at age 32, after which his kingdom was divided among four generals. Cassander took Macedonia; Thrace, and much of Asia Minor went to Lysimachus; Seleucus took Syria; and Ptolemy claimed Egypt.

8:9. “small horn.” Not the same as the horn of 7:8, which will arise out of the restored Roman Empire. This little horn came out of Greece, and refers to Antiochus Epiphanes, who came to the throne in 175 B.C., and plundered the Temple in Jerusalem, desecrating it by offering pig’s flesh on the altar. “the Beautiful Land.,” i.e., Israel.

8:10-11. “the host of heaven.” God’s people, the Jews, who were horribly persecuted by Antiochus. The “Commander” is God.

8:14. Antiochus’s persecution of the Jews would last for 2,300 days. the period from 171 B.C (when peaceful relations between Antiochus and the Jews came to an end) to Dec 25, 165 B.C. (when Judas Maccabeus restored the Temple for its proper worship).   

8:16. “Gabriel.” An angel, whose name means “hero of God,” and who often brought important messages to various individuals (Dan 9:21; Lk 1:19, 26). The only other good angel mentioned by name in the Bible is Michael (Dan 10:13; Jude 9).

8:23-25. These verses give added details concerning Antiochus and his persecution of the Jews.

C. Detailed Review.

8:1. The third year of Belshazzar was about 551 B.C., two years after the vision in chapter 7, and about 12 years before the events of chapter 5. Daniel was then living within the kingdom of Neo-Babylonia, the first beast of chapter 7. Apparently this was not a dream combined with a vision (Dan 7:1), but just a vision. Probably it came to Daniel during the daytime. The vision that appeared to Daniel previously refers to the one in chapter 7.

8:2. Evidently Daniel was in Babylon when he had this vision, but what he saw, including himself, was in Susa (cf. Ezek 8:3; 40:1). Some commentators, however, believe that he was physically present in Susa. Daniel probably knew where he was in his vision because he had visited Susa. It is reasonable to assume that a man in Daniel’s position in the Neo-Babylonian government would have visited Susa previously. Susa stood about 200 miles east of Babylon and approximately 150 miles due north of the top of the Persian Gulf. Archaeologists discovered the Code of Hammurabi there in 1901. The site of Susa is in modern Iran, whereas the site of Babylon is in modern Iraq. Elam was the name of the province where Susa stood when Daniel wrote this book, not necessarily when he had this vision. When Medo-Persia overthrew Neo-Babylonia, Susa became the capital of the Persian Empire. Eighty years after Daniel had this vision, Susa became Esther’s home. One hundred seven years later, it was the city from which Nehemiah departed to return to Israel (Est 1:2; Neh 1:11). The “citadel” was the palace, that housed the royal residence, and it had strong fortifications.

8:3. The “ram” (male sheep) that Daniel saw standing before the canal represented Medo-Persia (Dan 8:20). It corresponds to the lopsided bear in the chapter 7 vision (Dan 7:5). The two horns, representing power, symbolized Media and Persia, the two kingdoms that formed an alliance to create Medo-Persia. The longer horn stood for Persia, which had become more powerful in the alliance and had risen to displace Media in leadership after the two nations merged. The ram was an especially important symbol for the Persians. The guardian spirit of the Persian Empire was portrayed as a ram. When the Persian king went into battle, he carried the head of a ram. Also, in the ancient world, different zodiac signs represented various nations. Aries, the ram, stood for Persia, and Capricorn (Latin caper, goat, and cornu, horn) was Greece.

8:4. Historically, the Medo-Persian Empire pushed its borders primarily in three directions. It went westward (into Lydia, Ionia, Thrace, and Macedonia), northward (toward the Caspian Mountains, the Oxus Valley, and Scythia), and southward (toward Babylonia, Israel, and Egypt). Compare the three ribs in the mouth of the bear (Dan 7:5). These advances happened mainly under the leadership of Cyrus and Cambyses. Indeed, Medo-Persia had its own way for many years, and glorified itself.

8:5. The text also identifies the male goat (goats, relatives of sheep) in this vision, as representing Greece (Dan 8:21). History has confirmed the identification. Alexander the Great is clearly the conspicuous horn. Normally goats have two horns, so this goat was unusual. Under Alexander, the Greek armies advanced quickly from the west against Persia. “Alexander’s conquest of the entire Near and Middle East within three years stands unique in military history and is appropriately portrayed by the lightning speed of this one-horned goat. Despite the immense numerical superiority of the Persian imperial forces and their possession of military equipment like war elephants, the tactical genius of young Alexander, with his disciplined Macedonian phalanx, proved decisive.”

8:6-7. Due to previous attacks by the Persians, the Greeks retaliated against these enemies with unusual vengeance. Alexander won two significant battles in Asia Minor in 334 B.C. and in 333, first at the Granicus River and then at Issus in Phrygia. Alexander finally subdued Persia with a victory at Gaugamela near Nineveh in 331 B.C.

8:8. Clearly this description corresponds to that of the third beast in Dan 7:6. Alexander magnified himself exceedingly in two ways. He extended the borders of his empire after he conquered Medo-Persia even farther east, into modern Afghanistan and to the Indus Valley. Alexander’s empire covered one and a half million square miles. He also became extremely arrogant. He regarded himself as divine and made his soldiers bow down before him. This resulted in his troops revolting.

8:9. Daniel next saw a rather small horn (king, Dan 8:23) grow out of one of the four horns (kingdoms, Dan 8:22) that had replaced the single horn (the first king, Alexander, Dan 8:21) on the goat (Greece, Dan 8:21). This horn is quite clearly different from the little horn that came up among the 10 horns on the fourth beast in the previous vision (cf. Dan 7:8, 11, 24-26). This little horn grew very great to the south, the east, and “the beautiful.” The first problem with this description is: “What is the reference point for these directions?” History has identified this little horn as Antiochus IV (Epiphanes), the eighth king of the Seleucid dynasty. He ruled Syria from 175 to 164 B.C., and he conducted military campaigns in all of these directions.  Therefore, the point of reference must be Syria. The second problem is the identification of “the beautiful.” This is quite evidently a reference to Israel (cf. Dan 11:16; Jer 3:19; Ezek 20:6). Here the vision begins to focus on the future of Israel and the Jews. Antiochus was especially vengeful against the Jews, whom he persecuted brutally. “In one assault on Jerusalem, 40,000 Jews were killed in three days and 10,000 more were carried into captivity.” “This suppression came to a head in December 168 B.C., when Antiochus returned in frustration from Alexandria, where he had been turned back by the Roman commander, Popilius Laenas, and vented his exasperation on the Jews. He sent his general, Apollonius, with twenty thousand troops under orders to seize Jerusalem on a Sabbath. There he erected an idol of Zeus and desecrated the altar by offering swine on it. This idol became known to the Jews as “the abomination of desolation,” Dan 11:31), which served as a type of a future abomination that will be set up in the Jerusalem sanctuary to be built in the last days (cf. Christ’s prediction in Mt 24:15).” Four years later, on December 25, 164 B.C., Judas Maccabaeus, a Jewish nationalist, led the Jews in rededicating the temple to Yahweh. This is the event that Jews have celebrated with Hanukkah ever since.

8:10. This little horn grew up to the host of heaven, caused some of the host and some of the stars to fall to the earth, and trampled on them. The stars probably refer to the children of Israel whom God predicted would be as numerous as the stars of heaven (Gen 15:5; 22:17; 37:9-10). They constitute His armies (cf. Exo 7:4, 12:17, 51). Many scholars regard the stars and the host of heaven as synonymous: “the host even the stars” (cf. Dan 8:13; Exo 12:41). This is the appositional use of “and,” which is quite common. Alternatively the host of heaven may be angels who have some connection with the Jews (the stars). The falling of the host to the earth then would picture Antiochus’ victory over these angels, and his trampling the stars down would signify his persecution of the Jews. However, Dan 8:12 seems to indicate that the horn really controlled the host, which would be impossible if they were angels.

8:11. By desecrating the temple, Antiochus (lit. illustrious one) effectively exalted himself to a position of superiority over Yahweh, the commander (or prince) of the host (the Jews), literally, the horn called himself the prince of the host. Antiochus took to himself the boastful name “Epiphanes,” which means “[divine] manifestation.” The Jews changed his name slightly to Epimanes, meaning “madman.” Antiochus temporarily terminated the constant sacrifices in the temple, including the daily morning and evening sacrifices, thereby depriving Yahweh of His people’s worship. Some interpreters believe that this verse also previews another literal fulfillment of the destruction of the temple, which is still future (cf. Dan 9:27). Antiochus’ actions anticipated what the Antichrist, the little horn of chapter 7, will do in the future (cf. Dan 7:8, 20).

8:12. God would give control of the host (the Jews) to the little horn (Antiochus) because of transgression. This verse makes identification of the host as the Jews, rather than angels. This verse may mean that God would use Antiochus as His instrument of discipline, as He had used so many other leaders and nations in Israel’s past, because of Israel’s transgression. Another view is that God would give him control of the sacrifices so he would transgress against God. This second view has in its favor that the transgression in view in Dan 8:13 is Antiochus ‘rather than the Jews.’ Antiochus would terminate the sacrifices, disregard the truth (he destroyed the Torah scrolls), do as he chose, and succeed.

8:13. The holy ones that Daniel heard conversing were evidently angels (cf. Dan 4:17). Here the transgression in view seems to be that of Antiochus, not the Jews (cf. Dan 8:12). It causes horror among the Jews because it involves desecration of the sanctuary (Dan 8:11). The holy place is the temple, and the host is the Jews. The angel wanted to know how long the desecration of the sanctuary and the persecution of the Jews would last.

8:14. Another angel replied, but he replied to Daniel. The answer was primarily for his comfort and for the comfort of his people, the Jews. The angel said that the desecration would last 2,300 evenings and mornings (the temple would be restored after 2,300 days); Antiochus fulfilled this prophecy. The 2,300 days was a period of persecution during his domination of the Jews. Pharaoh tried to destroy the Jews, but the result was the Passover. Haman attempted to destroy the Jews, but the result was the Feast of Purim. Antiochus Epiphanes tried to destroy the Jews, but the result was the “Feast of Dedication.”  [John 10:22 (cf. vs 23). “At that time the Feast of the Dedication took place at Jerusalem.” This was first instituted in 165 B.C. by Judas Maccabees in commemoration of the cleansing and reopening of the Temple after its desecration by the Syrian ruler Antiochus Epiphanes in 168 B.C. It is also called the Feast of Lights, or Hanukkah. The date falls near the winter solstice, Dec 22.]

8:15-16.  As in the previous vision (Dan 7:16), Daniel needed help to understand what he had seen. He saw someone who looked like a man standing before him; evidently this was an angel. Daniel also heard a voice that he could understand, possibly God’s, instructing the angel by name to give Daniel understanding of the vision. “Gabriel” (lit. “God has shown Himself strong,” “strong man of God,” or “man of God”) is one of only two angels, and the first, that the Bible identifies by name, the other being Michael (cf. Dan 9:21 Lk 1:19). Daniel is the only Old Testament book that identifies angels by name, but see  Lk 1:26 and Judges 1:9. The use of Gabriel’s proper name probably reflects the importance of this vision and its interpretation.

8:17-18. Gabriel’s approach made Daniel so fearful that he prostrated himself on the ground (cf. Dan 2:46; Exo 1:26; Rev 1:27). The title “son of man” indicates humanity, and here, in contrast to Gabriel, it stressed Daniel’s human weakness (cf. Dan 7:13; Ezek 1:17 et al.). Gabriel introduced his interpretation by explaining that it concerned “the time of the end” or the end times (cf. Dan 8:19). The vision dealt with events yet future from Daniel’s viewpoint in history. “The time of the end” in Daniel is similar to future references to “the Day of the Lord” in the other prophets. It can refer to a more immediate future day, or to an eschatological day, depending on the context. Daniel’s response to Gabriel’s awesome presence and words was that he fainted. The Hebrew word “denotes a coma-like state of deep sleep brought about by supernatural agency, especially in connection with visionary experiences.” Gabriel proceeded to revive the prophet, and to prepare him to receive the remainder of the interpretation.

8:19. Gabriel clarified that what he was going to explain dealt with “the final period of the indignation” and “the appointed time of the end.” Clearly this was future from Daniel’s point in history. Yet does it refer to the time of Antiochus Epiphanes exclusively, or does it refer to the end times before Jesus Christ, or both? Most premillennial interpreters believe that it refers to both in some sense, either as a double fulfillment, or as a type and antitype. Both of these views see some fulfillment in Antiochus and some in the Antichrist. The conclusion that the prophecy relates to both times rests on what follows in Dan 8:23-25 and on other uses of the phrase “the end” in Daniel (Dan 9:26; 11:16). Other examples of this double, or typological fulfillment, are Jesus fulfilling what was prophesied of Him, fulfilled to some degree earlier by Moses, the Israelites, and David.

8:20-22. Gabriel identified the ram with the two horns as Media and Persia. The goat, here further described as shaggy, represents Greece (cf. Dan 8:5-7). The large horn on the goat is the first king of Greece, namely, Alexander the Great. The four kingdoms that arose to replace Alexander when he died were Macedonia and Greece, Thrace and Asia Minor, Egypt and Palestine, and Syria and Persia (cf. Dan 8:8).

8:23-25. Antiochus Epiphanes fulfilled what Gabriel predicted in these verses (cf. 1 Maccabees 1:10 ). He arose in the latter period of the Diacochi, the four kingdoms that came into existence after Alexander’s death, following many transgressors of God’s will. Antiochus Epiphanes was bold and deceptive. He was powerful because God allowed him to be so. He did much damage, especially to Jerusalem and the temple. He became prosperous and carried out his objectives. He destroyed powerful people, including the Jewish high priest, as well as many Jews. He fooled many people with his shrewdness, some of whom were unsuspecting. He exalted himself even to the extent of minting coins that bore his image and the inscription “God manifest.” He also opposed God, “the Prince of princes.”

8:26. Another title for this vision is “the vision of the evenings and mornings” (cf. Dan 8:14). The phrase describes the particular period when this prediction would find fulfillment, perhaps 167-164 B.C. Daniel needed to seal up the vision in the sense of recording, finishing, and preserving it, not in the sense of making it secret (cf. Dan 7:28; 12:9). It pertained to many days in the future, namely, four centuries later as well as beyond then.

8:27. As we sometimes feel exhausted after a night’s sleep in which we have been very active in a dream, so Daniel felt worn out by what he had seen in his vision. This experience so drained him of energy that he was sick for several days and could not work. Probably the knowledge that severe persecution was in store for “the holy people” (Dan 8:24) distressed him greatly. In spite of Gabriel’s interpretation, there were things that Daniel still did not understand about this vision (cf. 1 Pet 1:10-12). He had to live with unanswered questions since God did not provide further help for him. The emphasis in this chapter is on the little horn, as the emphasis in chapter 7 was on the little horn, though two different individuals are in view. The little horn in chapter 7 is Antichrist, and the little horn in chapter 8 is Antiochus in the short range and Antichrist in the long range. Chapter 8 focuses on the Jews as the target of Antiochus’ antagonism in the short range. Chapter 7 focuses on believers generally as the target of Antichrist’s opposition. However, there is some hint in both chapters that in the long range the Jews will be the objects of persecution.  “The times of the Gentiles, although not entirely a period of persecution of Israel, often resulted in great trial to them. Of the four great world empires anticipated by Daniel, only the Persian empire was relatively kind to the Jew. As Christ Himself indicated in Luke 21:24, the times of the Gentiles is characterized by the treading down of Jerusalem, and the subjugation and persecution of the people of Israel.” 

Daniel Chapter 7

I. Daniel Chapter 7.

II. Study Text.

A. Outline.

7:1. Daniel’s vision of four beasts, 7:9, and of the Ancient of days. 7:15. The interpretation thereof.

B. Details.

7:1. “In the year of Belshazzar (553 B.C.) 14 years before the fall of Babylon described in Chap 5.

7:3. “four great beasts.” Representing the rulers of the four world empires previously described in Nebuchadnezzar’s dream in Chap 2 (cf. 7:17).

7:4. “like a lion…eagle.” Both symbols (of strength and speed, respectively) were used of Babylon (cf. Jer 4:7, 13).

7:5. “resembling a bear.” A symbol of the Medo-Persian Empire, known for its strength and fierceness in battle (cf. Isa 13:17-18). “raised up on one side.” indicates the superiority of the Persians in the empire. “three ribs” may represent three major conquests: Lydia (546), Babylon (539), Egypt (525).

7:6. “like a leopard.” Represents the Greek Empire under Alexander the Great. After his death, the empire had “four heads;” i.e., Asia Minor, Syria, Egypt and Macedonia (cf. 8:8.).

7:7. “a fourth beast.” Rome. The 10 horns are explained in vs 24, and the little horn in vs 24-25. (Antichrist).

7:9. “Ancient of Days). A reference to God as Judge (cf. Isa 57:15).

7:13-14. This is the first reference to Messiah as “Son of Man,” a title our Lord used of Himself often (cf. Mt 8:20). At His second coming He will have “dominion over this world.”

7:18. These “saints” probably include believers of all ages, and possibly angels.

7:24-27. Antichrist will march to power by subduing 3 of the ten nations (v 24), will blaspheme God (v 25), will try in some ways to change times and laws in order to promote his Un-Godly program (v 25), and will persecute God’s saints (v 25) for the last 3 1/2 years if the Tribulation.

7:24. The initial form of the Roman world power will be a confederation of 10 nations who will arise simultaneously in the tribulation days.

C. World Empires: Daniel’s Vision.

7:4. First world empire: Babylon  (cf 2:37-38). 7:5. Second world Empire: Medo-Persia (cf. 2:39; 8:20). 7:6 Third world empire: Greece (cf. 2:39; 8:21-22; 10:20; 11:2-4). 7:7. Fourth world empire: Rome (cf. vs 23-24; 2:40-43; 9:26). 7:8. Rome: final form of fourth world empire; the 10 kings and the little horn (vs 24-27). 7:9-12: The coming of the Son of Man (vs 9-14; cf Mt 24:27-30; 25:31-34; Rev 19:11-21. 7:12-14. Scene In Heaven Before The Coming of the Son of Man (cf. Rev 5:1-14). 7:15-23. The interpretation of the beast vision. 7:24-28. Satan’s blasphemous leader. Nebuchadnezzar’s Vision is recorded in Daniel Chapter 2.

D. Detailed Review.

7:1. We have already read of two dreams that Nebuchadnezzar had (Dan 2:1; 4-5). Now God gave one to Daniel. It too was a vision from God that came to Daniel as he slept. This revelation came to Daniel in the first year of Belshazzar’s reign as co-regent with his father, Nabonidus, namely, in 553-556 B.C. It was fitting that this vision of the downfall of world empires should come to the prophet during the reign of the last king of Babylon. God gave it to him 50 years after the similar revelation of the great image in chapter 2 (cf. Gen 41:25, 32). Daniel would have been about 68 years old when he had this dream. Chronologically then we can place this chapter between chapters 4 and 5. Upon waking, Daniel recorded what he had seen. What follows in this chapter, he wrote, is only a summary of what he saw.

7:2. Daniel referred to himself in the third person in the first six chapters, but in the last six he used the first person. He may have made this change to make his visions more impressive and persuasive to the reader. Daniel saw “the Great Sea,” probably the Mediterranean (cf. Num 34:6-7; Josh 1:4; Ezek 47:10; et al.), stirred up by the four winds (or spirits) of heaven ( Dan 7:2; cf. Jer 23:19; Zech 6:16; Rev 7:13; et al.). The “sea” in Scripture and in ancient Near Eastern thinking represented the unorganized mass of humanity, the populace of the earth (Dan 7:17; cf. Isa 57:20; Jer 6:23; Mt 13:47; Lk 21:25; Rev 13:1; et al.). The Mediterranean world seems to be particularly in view, since the sea was the Mediterranean Sea. The “wind” represents God’s power expressed in judgment, using heavenly and earthly forces from all directions, to influence the nations as He wills (cf. Rev 7:1-9; 9:14-15).

7:3. The four beasts arising out of the sea represent four kings (Dan 7:17). They personify the nations over which they rule, as becomes clear in the following revelation. They are anomalies, as are the other characters presented, and their abnormalities have significance.

7:4. The first beast looked like a lion, but it also had wings like an eagle. Other biblical writers had compared Nebuchadnezzar to a lion and an eagle (cf. Jer 4:7; Ezek 17:3). As Daniel watched, something plucked this beast’s wings off, made it stand on two feet like a man, and gave it a human mind or nature. Many nations have used the lion as a symbol of royal power because it is the traditional king of beasts (cf. 1 Kg 10:20; 2 Chr 9:19). Similarly the eagle has long represented the king of birds (cf. Ezek 17:3, 7). Almost all interpreters, conservative and critical, believe this lion represents Neo-Babylonia. Huge winged lions guarded the gates of the royal Babylonian palaces. Babylon used both the lion and the eagle as national emblems (cf. Jer 4:7; Ezek 17:3). The cropping of the lion’s wings may allude to the humiliation of Nebuchadnezzar (ch. 4), or perhaps to the deterioration of his kingdom after his death. After Nebuchadnezzar’s humbling by God, he became more humane.

7:5. The second beast resembled a bear. The Old Testament writers spoke of the bear as the most formidable beast of prey in Israel after the lion (cf. Amos 5:19; Hos 13:8).  The bear that Daniel saw appeared stronger on one side than the other. This probably reflects the superior strength of the Persian part of the Medo-Persian Empire (cf. Dan 8:3, 20). The three ribs in the bear’s teeth probably stand for three nations or three parts of one nation that Medo-Persia had devoured, was devouring, or would devour. When Daniel saw this vision, Medo-Persia had not yet overthrown Babylonia, so perhaps these were nations of less prominence that it had conquered. Some scholars believe the ribs refer to the Babylonian, Lydian, and Egyptian Empires, all of which Medo-Persia conquered eventually. Others suggest that they may refer to Media, Persia, and Babylon, the three major components of the Medo-Persian Empire. Daniel heard voices (angelic?) encouraging the bear to devour much meat. This probably indicates that it would yet subdue many nations. Medo-Persia ruled for 208 years before Alexander the Great toppled it in 331 B.C.; its geographic extent was far-reaching. Leadership in the ancient Near East passed from Assyria to Babylon in 612 B.C., from Babylon to Medo-Persia in 539 B.C., and from Medo-Persia to Greece in 331 B.C.

7:6. Most conservative Bible students have identified the third kingdom with Greece, because Greece overthrew Medo-Persia (“dominion was given to it”), and it bore the characteristics of the animal described here. Leopards (or panthers) are less majestic and ponderous than lions and bears. Their outstanding characteristics are their speed, strength, and cunning (cf. Jer 5:6; Hab 1:8). The four wings on this leopard’s back made it even faster. Apparently each wing had some connection with each of this animal’s four heads. Heads suggest intelligent direction. Greece had four governmental divisions with one person heading each division. Following Greece’s defeat at Ipsus, in Phrygia, in 301 B.C., the Grecian Empire irretrievably divided into four parts under Alexander’s four generals.

7:7. Most conservative scholars believe that the fourth beast represents the Roman Empire. Walvoord called the identification of the fourth beast in chapter 7 “the crucial issue in the interpretation of the entire book of Daniel.”  Daniel did not compare the fourth beast that he saw to any known animal. It was unique. It was dreadful, terrifying, and extremely strong. Its large iron teeth chewed up what it attacked, and its feet crushed and trampled everything left by the former beasts. The identification of the 10 horns of this beast is more difficult. There is some obvious similarity between these 10 horns and the (10, by inference) toes of the image in chapter 2. They apparently represent 10 contemporaneous rulers (Dan 7:17). Horns pictured strength and rulers in ancient Near Eastern iconography, yet scholars have not been able to agree on the identification of 10 outstanding rulers of the Roman Empire who ruled simultaneously. We should take the numbers 10 and three literally, since that is how we take most other numbers in the book. There is no clue in the text that we should interpret these numbers non-literally. This more consistent method of interpretation is what characterizes premillennialism. Premillennialists believe that prophecy, if interpreted literally, teaches that Jesus Christ will rule on the earth for 1,000 years following his Second Coming. Most premillenarians believe that the 10 horns describe 10 rulers who will arise in the future and reign simultaneously. There is Scripture in Daniel, and elsewhere in the Bible, which I will point out later, that God will revive or reestablish the Roman Empire in the future. 

7:8. Daniel noticed an eleventh horn arising among the 10, which displaced three of the ten horns. This horn had human eyes, probably symbolic of intelligence, and a mouth that spoke boastfully (cf. Dan 7:11, 20, 25). This is evidently Antichrist (cf. Isa 27:1; Mt 24:5, 15. 2 Thes 2:3-4; 1 Jn 2:3-4; 4:3; Revelation 13; Revelation 17; Revelation 19). Daniel saw another “little horn” in another vision that he reported having (Dan 8:9-11). However, the differences between these two little horns argue for their being different rulers, as my comments on Dan 8:9-11 will show. Rulers represent the nations that they lead, as well as the rulers themselves (cf. Dan 7:17, 23).

7:9. The “Ancient of Days” refers to God the Father here (7:9) (cf. Dan 7:13, 22; Isa 43:13, 57:15), whereas in Dan 7:13, God the Son is in view; “the Ancient of Days” in Dan 7:13 is a reference to Jesus Christ (cf. Jn 5:22; Rev 1:2-14). Daniel saw God take His seat on His heavenly throne. The title “Ancient of Days” stresses God’s eternality. His pure white clothing pictures His purity and holiness, and His pure woolly hair suggests His mature judgment. Daniel saw His throne blazing with fire (lit. a burning flame), symbolic of knowledge, purity, and judgment in Scripture (cf. Ex 3:2; Deu 4:24; I Tim 6:16; Heb 12:29; Rev 1:14-14). The wheels probably imply that the throne and God can go in any direction, that He can do anything He pleases (cf. Ezek 1:13-21).

7:10. A river of fire was flowing out from before the throne of God the Father, probably symbolizing judgment proceeding from Him. Those attending Him were evidently angels (cf. Deu 33:2). The court (cf. Dan 7:26) seems to be a heavenly venue in which God renders judgment on rulers and their nations based on their deeds (Job 1-2; Isa 65:6; Mal 3:16; Rev 20:12; cf. Mt 25:31-46).  

7:11. The return to prose language signals the shift in Daniel’s observation from heaven to earth, and the content of the revelation confirms this change. The boastful words of “the horn” (Dan 7:8) kept attracting Daniel’s attention. God passed judgment on the fourth beast and destroyed it along with all its horns (cf. Lk 21:24-27; Rev 19:20). Similarly, the stone cut out without hands crushed the toes of the image in chapter 2, suddenly and violently.

7:12. The end of the prior three empires contrasts with the end of this fourth one. God took away the dominion of each of the earlier three kingdoms one by one, but they continued to exist, as realms of the kingdom that overcame them, for some time. However, God will cut off the fourth empire completely, and it will continue no longer  (Dan 7:11). Thus the end of the fourth kingdom will result in a totally new condition on the earth: Messiah’s thousand-year reign (cf. Rev 19:19 to 20:6)

7:13. Daniel again saw something happening in heaven (cf. Rev 5:1-10). One like “a son of man” was brought before the Ancient of Days. The angelic attendants in heaven’s court probably ushered Him forward. This description glorifies the Ancient of Days, who then proceeded to give this Person authority to rule on earth (cf. Ps 2:6; 110:1-2). The One like the son of man has similarities with human beings, as the title “son of man” implies. However, He comes with clouds of heaven, which elsewhere in Scripture describes how God has come to earth (cf. Ex 19:9; Isa 19:1; Ezek 10:4; et al.). Thus, this One like a son of man appears to be a God-man (cf. Philip 2:6-7). The fact that this refers to the Son of God, Jesus Christ, becomes clear later in the Gospels where Jesus used the title “Son of Man” more frequently of Himself than any other (cf. Mk 8:31; Jn 1:51; et al.). Other passages also describe Jesus Christ as coming in the clouds in the future (cf. Mt 24:30; Acts 1:9; 1 Thes 4:17; Rev 1:7). Because Jesus commonly used the title “Son of Man” to describe Himself, this is the most frequently quoted verse from Daniel in the New Testament. It is very significant that Jesus used this title above all others when describing Himself, some 31 times in Matthew alone. Jesus’ contemporaries used the title “Messiah” to describe a merely human leader who they believed would provide military liberation from their Roman oppressors. This limited understanding of Messiah’s role made that title undesirable from Jesus’ viewpoint, so He did not normally refer to himself as the Messiah. The title “Son of Man” should have taken Jesus’ hearers back to Dan 7:13, where clearly a God-man is in view. Many of Jesus’ contemporaries were willing to trust Him as their Messiah, but few were willing to acknowledge Him as the divine Son of Man (cf. Mt 16:16; Jn 6:6-9). Jesus wanted them to believe that He was God-as well as man-and so preferred the title “Son of Man.” This title was also the one by which God normally referred to the prophet Ezekiel. But Ezekiel was obviously not the Son of Man predicted here. This title, when used of Ezekiel, stressed his humanity in contrast to more glorious beings, especially God.

7:14. Now this Son of Man became the prominent Person in the vision. He received dominion and glory and a kingdom from the Ancient of Days. God’s intention in giving the Son of Man this authority (cf. Mt 28:18) was that all peoples, nations, and languages should serve Him. He was to have global rule over everyone. Furthermore His kingdom would last forever in contrast to the preceding four kingdoms. Succeeding kingdoms destroyed preceding kingdoms, but no kingdom will ever destroy His kingdom (cf. Isaiah 11; Rev 19:15-16, 20:1-6). This is a fifth kingdom, corresponding to the stone cut out without hands in chapter 2, that destroys the fourth kingdom and all preceding kingdoms. Did Jesus’ coming to the earth in the first century destroy the Roman Empire? We could only say yes if we interpreted the destruction of the fourth kingdom in a non-literal way. I choose not to do this because the destruction of the previous kingdoms was literal. It seems that we should also expect that the destruction of the fourth kingdom by the fifth kingdom will be literal. Therefore the second coming of Christ must be the initiation of the fifth kingdom and the final destruction of the fourth kingdom.

7:15-16. Even though Daniel understood all kinds of visions and dreams (Dan 7:17), much of what he had just seen baffled and alarmed him (cf. Dan 7:28). He now saw himself participating in the events of his vision. He evidently addressed his question to an angel (cf. Dan 8:16; 9:21). The fourth beast, and particularly the little horn, were the parts of the vision that he could not understand and most interested him.

7:17. The interpreter gave Daniel a general answer to his question. He stressed that each of the four beasts represented a king (or kingdom, cf. Dan 7:23). They arose from the earth’s population, which is what the sea symbolized (Dan 7:2; cf. Isa 17:12-13).

7:18. The saints of the Highest One (Dan 7:22, 25, 27) probably refer to believers of all ages (Dan 7:27). They are believing Jews alive when Christ returns, “not believers of the Church age,” since God did not reveal the church’s existence in the Old Testament. They will receive the (fifth) kingdom and will possess it forever. People will have a share in the Son of Man’s everlasting kingdom after He establishes it. This involves reigning with Christ (cf. Mt 25:14:30; 2 Tim 2;12; Rev 5:10. 20:4,6, 22:5 ). This kingdom will begin with the return of Christ to the earth, continue for one thousand years on the earth, and then continue in the new heavens and new earth forever. This scenerio corrects the objection of some that this kingdom cannot be millennial since the angel said it would last forever.

7:19-22. Daniel repeated the descriptions of the fourth beast and the little horn, and in doing so mentioned four previously unrevealed details about them. The beast had claws of bronze, stressing its fierce nature (Dan 7:19). The little horn was more prominent than the other horns, accounting for its ability to rise in the place of three other horns (Dan 7:20). The little horn waged war with the saints and overcame them, which explains one reason for God’s final judgment of him (Dan 7:21; cf. Rev 11:7; 12:13-17; 17:17). Daniel seems to have had particular concern about the fate of the saints whom the little horn overpowered. Finally, God passed judgment in favor of His saints, further indicating the importance of the saints in God’s actions. “Ancient of Days” and “Highest One” appear to be two titles of God the Father, stressing His eternality and sovereignty, respectively.

7:23. The interpreting angel now granted the prophet more insight about the fourth beast and particularly about the little horn. Here the dual identification of the beasts with kings and kingdoms becomes transparent. The fourth beast does not only represent a king (Dan 7:17), but also a kingdom. The angel repeated the facts already revealed (Dan 7:7), but clarified that the previous description referred to a kingdom. The phrase “whole earth” does not necessarily mean the whole planet (cf. Lk 2:1). The Old Testament generally uses this term to refer to “the entire territory of the Near and Middle East that in any way relates to the Holy Land.” Another view is that a “one-world government under a worldwide dictator” is in view. Later revelation seems to support the second view (Revelation 13).

7:24-25. One difference between the description of the little horn here and earlier (Dan 7:8), is that here the little horn is a king, not a kingdom. Another is that he will be different from the previous 10 kings (cf. Rev 13:7, 17:12). His boastful words will be against the Most High and His saints (Dan 7:25).  He will wear down the saints, evidently by persecution (cf. 2 Thes 2:8-9; Rev 12:13-17; 13:10, 16-17). He will also desire to make changes in times (the calendar?) and in law. The sovereign God, will allow this ruler to have his way for “a time, times, and half a time” (cf. Dan 12:7). This is a period of three and one-half years (cf. Dan 4:16; Rev 11:2-3; 12:6; 13:5). This three and one-half year period refers to the last three and one-half years before the little horn’s destruction and the return of Jesus Christ. This corresponds to the “Great Tribulation,” the phrase Jesus used to describe the last half (three and one-half years) of the seven-year Tribulation (Mt 24:21). The time of the 10 horns is yet future, that the present Church Age is not seen in this vision, and that 10 kings will coexist over a future revived, or realigned, Roman Empire. “The ten-nation confederacy of the future anticipated in these prophecies would naturally be considered a revival of the Roman Empire if for no other reason than that it is portrayed as an integral part of the fourth empire.” Our Lord ministered on earth three and a half years, and the Antichrist shall enact his Satanic ministry for the same length of time.

7:26. The angel continued to explain that the heavenly court (Dan 7:10) would pass judgment on the little horn, and God will remove his dominion and destroy it forever. The angel continued to explain that the heavenly court (Dan 7:10) would pass judgment on the little horn, and God will remove his dominion and destroy it forever (Dan 7:11; 2 Thes 2:8; Rev 19:20).

7:27. The fifth kingdom, under the Son of Man’s leadership (Dan 7:14), will then commence. This fact argues for the normative dispensational interpretation, which understands the kingdom of God on earth as beginning with Christ’s second coming, rather than with His first coming (cf. Dan 2:44). The Son of Man’s kingdom will be endless and worldwide. Notice that the titles “Highest One” (God the Father) and “His [the Son of Man’s]” are interchangeable, pointing to the deity of the Son of Man. This verse also clarifies that the saints are not the same as the Son of Man, “saints” being plural and “His” and “Him” singular. The kingdom is not just the rule of the saints; it is the rule of the Son of Man in which the saints participate. “It is not difficult to see that Daniel more than almost any other author is concerned with the kingdom theme.”

7:28. Daniel indicated the end of the vision, and added that what he had seen and heard alarmed and terrified him. His pale face evidently resulted from his fear, as he contemplated the severe trials and persecutions awaiting his people. He originally kept this revelation to himself, perhaps because he realized that it might prove explosive if he announced it immediately. There appear to be two specific sets of prophecies of the future in chapter 7, in addition to what would happen within Daniel’s lifetime. First, there are prophecies that deal with coming world empires that appeared (to Daniel) as regular nations. Then there are the predictions about the end of the fourth kingdom and the beginning of the fifth kingdom, which are still future events from our standpoint in history. The gap between these times was undoubtedly unclear to Daniel (cf. Isa 6:12; I Pet 1:10-11). Summarized is the evidence for the premillennial understanding of chapter 7 as follows. “(1) Messiah’s kingdom follows Antichrist’s appearance and destruction. The person has not yet appeared. This appears to make post- and a-millennial schemes identifying the Church with the Kingdom unfeasible. (2) The kingdom of Messiah here follows the Gentile kingdoms; it is at no time contemporary with them. It must, therefore, be still future. (3) The kingdom of Christ succeeds a final form of Gentile dominion which has not yet appeared. (4) The Messianic kingdom is external in aspect here, not a kingdom in men’s hearts, as Church-Kingdom theology require. (5) This kingdom is in some sense Israelitish (cf. Dan 7:7, 22, 25, 27 with Dan 8:24). The ’saints’ or holy people referred to here are Israel and no other. The Church is not a Jewish kingdom.” 

Daniel Chapter 6

I. Daniel Chapter 6.

II. Study Text.

A. Outline.

6:1. Daniel is promoted by Darius. 6.4. His enemies conspire against him, and obtain an impious decree from the king. 6:10. Daniel is accused of disobedience, and cast into the lions’ den. 6:18. His miraculous preservation. 6:24: The destruction of his enemies. 6:25. The king’s decree acknowledging the God of Israel.

B. Details.

6:1. “120 satraps.” 120 assistants to Darius.

6:2. “that the king might not suffer loss.” I.e., have no financial loss. That is why he wanted someone trustworthy like Daniel.

6:8. The uncnhangeableness of Medo-Persian law is seen in Est 1:9; 8:8.

6:10. “toward Jerusalem.” A practice suggested by David and Solomon (Ps 5:7; 1 Kgs 8:33). Daniel’s example is one of legitimate disobedience to the government (cf. Acts 5:29; Rom 13:1-2).

6:16. “the lion’s den.” A large (v. 24) underground cave with an opening at the top (v. 23) and probably one at the side.

6:24. This cruel punishment is typically Persian.

C. Detailed Review.

6:1-2. When the Medo-Persian alliance overthrew the Neo-Babylonian Empire, it acquired much geographic territory that it proceeded to incorporate into its kingdom. The Persian Empire became the largest that the world had yet seen, eventually encompassing modern Turkey, Egypt, and parts of India and North Africa, as well as Babylonia. Darius divided his realm into 120 satrapies or provinces, and set a satrap (“protector of the realm”) in charge of each one (cf. Est 1:1; 8:9). They reported to three commissioners, one of whom was Daniel. Evidently Darius had heard about Daniel’s unique gifts and accomplishments as a Babylonian administrator, and wanted to use him in his cabinet. Dan 6:1 strongly suggests that “Darius” and “Cyrus” refer to the same person. Because of the vast geographical region that 120 satrapies entailed, this number and size of provinces would be consistent with the Persian Empire as historically ruled by Cyrus.

6:3. As time passed, Daniel distinguished himself above the other commissioners, even though he was in his 80s. Darius purposed to put him in charge of them all, to elevate him to prime minister. These verses set the stage for what follows by helping the reader appreciate how Darius felt about Daniel.

6:4. The text does not say why the other officials wanted to get rid of Daniel. Perhaps his integrity made it difficult for them to get away with graft and political corruption. Maybe since he was quite old they wanted to eliminate him so someone from a younger generation could take his place. Anti-Semitism appears to have been part of their reason (cf. Dan 3:2; 6:13). The text stresses the outstanding personal integrity and professional competence of Daniel.

6:5. The accusers’ plan was similar to that of the Babylonian officials who had tried to topple Shadrach, Meshach, and Abed-nego (ch. 3). They knew that Daniel was a God-fearing man who did not worship pagan idols. So they set a trap for him believing that he would remain faithful to his faith. When Daniel had to choose between obeying his God or his government, his God came first (cf. Dan 6:10; Acts 5:29).

6:6-7. The adversaries’ exaggerated their claim that all the rulers of the kingdom had concurred with their proposal. Obviously Daniel had not agreed to it. Nevertheless it was believable enough that Darius did not object or consult Daniel. Furthermore, the plan catered to the king’s vanity. The proposed statute evidently covered petitions of a religious nature, rather than requests of any type, since a general ban, even a permanent ban, would have been absurd. Perhaps the antagonistic rulers also aimed at impressing the Babylonians with the importance of remaining loyal to their new Persian king. In any case, they promoted humanism, the philosophy that puts man in the place of God. The Babylonians burned criminals alive (ch. 4), but the Persians, who worshipped fire, threw them to the lions.

6:8-9. Under Persian law, the king was bound by the authority of a royal edict (Dan 6:8; 12; 15; cf. Est 1:19; 8:8). This made his power less than it was under an absolute dictator such as Nebuchadnezzar (cf. Dan 2:39).

6:10. The new decree did not deter Daniel from continuing to pray for the welfare of the city where God had sent them into exile, and for the Jews’ return from exile. That this was the subject of his praying, among other things, including thanksgiving (Dan 6:10), seems clear since Daniel possessed a copy of Jeremiah’s prophecy  (Dan 9:2; cf. Jer 29:1-10). Jeremiah had written that God had promised to hear such prayers, if they were sincere and wholehearted, to restore the fortunes of the Jews, and to re-gather them to the Promised Land  (Jer 29:12-14). Cyrus issued his decree allowing the Jews to return from exile in 538 B.C. (2 Chr 36:22-23; Ezra 1:1-4). The events of Dan 6 must have happened just before or shortly after this great turning point in Israel’s history. The events recorded in this chapter undoubtedly played some part in Cyrus’ decision to favor the Jews. Daniel refused to pray to the king, but he willingly prayed to the king’s Sovereign.

6:11. Daniel’s colleagues knew about his prayer habits (cf. Philippians 4:6). They contrived to observe him praying in his own house, somehow to enable them to give eyewitness testimony that they had seen him violate the king’s order. Did they suppose that Daniel would deny that he had been praying? They expected that the edict would not deter him from his regular devotional habit, even though it might cost him his life! What a testimony Daniel had among his fellow workers!

6:12-13. After reminding Darius of his decree, the hostile officials informed the king that his prime minister elect had violated it and was therefore worthy of death. Notice that they described Daniel as “one of the exiles from Judah” (cf. Dan 2:25; 5:13), rather than as a royal cabinet minister. They were evidently hoping that Daniel’s Jewish nationality and religion would contribute to Darius’ distaste for him. This was not the result, however. They also used almost the same words that Shadrach, Meshach, and Abed-nego’s accusers had used when they charged Daniel with disregarding the king (cf. Dan 3:12). To them, prayer to Yahweh constituted disrespect for the king, rather than respect for the Most High God. How quickly and persistently humankind reverts to humanism!

6:14-15. Daniel had so won the king’s favor that Darius immediately and energetically began trying to rescue his friend. Nebuchadnezzar had become angry with Daniel’s three friends when they refused to idolize him (Dan 3:19), but Darius became angry with himself for signing the decree (cf. Dan 2:1; 3:13; 5:6-9). This shows how much he respected and valued Daniel.

6:16. Darius’ parting words to Daniel are significant. One could render them, “Your God whom you serve continually, He will deliver you.” The idea is that Darius had tried to save Daniel and had failed. Now, Yahweh must save him. We do not know, of course, if Darius knew about Yahweh’s deliverance of Daniel’s three friends. Again, we see that God did not preserve His servant from difficulty, but brought him though it safely, His normal way of dealing with His own.

6:17. The lions’ den appears to have been a large pit in the ground with an opening above that a large stone sealed, probably to keep people from stumbling into it. Such pits were commonly used as cisterns to store water or as prisons. Daniel had to be lifted up out of it (Dan 6:23), and others when thrown into it fell down toward its bottom (Dan 6:24). It may also have had a side entrance or drain since, if it did not, rain could have filled the den and drowned the lions. However, statements in the text cast the type of lions’ den pictured in this description into question. The king and his nobles sealed the stone that covered the opening to make sure no one would release Daniel (cf. the sealing of Jesus’ tomb).

6:18. In contrast to Nebuchadnezzar, who showed no compassion for Daniel’s three friends, Darius spent a fitful night without food, entertainment, or sleep. Normally, prayer accompanied fasting among the Israelites. Darius may have prayed too, but the point of this description is that he felt extremely anxious over the welfare of his friend.

6:19-20. Evidently, one night in the lions’ den was the minimum sentence the law required, because early the next morning Darius set out to free Daniel, if he had survived. Uncertain about the prophet’s fate, the king called to Daniel, whom he could not see, hoping that he might still be alive. Daniel had apparently told Darius previously that he worshipped the living God. Now Darius wanted to know if this God had been able to save His servant from the lions (cf. Dan 3:17; 6:16).

6:21-23. Daniel’s voice was untroubled. He even sermonized a bit from his unlikely chapel amid his subdued animal companions. After greeting the king courteously, he explained that his God had sent His angel who had shut the lions’ mouths (cf. Heb 11:33). This may have been the same angel, or the Angel of the Lord, who had visited Shadrach, Meshach, and Abed-nego in the fiery furnace (Dan 3:28). Daniel believed that God had had mercy on him because he had not sinned against God or Darius in what he had done. True, he had violated the king’s edict, but he had not done anything that really harmed the king. God had rewarded Daniel’s trust (Dan 6:23), which Daniel demonstrated by obeying God’s will. Darius had Daniel extracted from the den, and undoubtedly marveled that he had sustained no injuries whatsoever (cf. Dan 3:27). Compare the accounts of Peter and Paul’s releases from prison in Acts 12,16.

6:24. Then the king applied the lex talionis (law of retaliation) and cast his friend’s accusers into the very den in which they had placed Daniel (cf. Gen 12:3; Est 7:9-10; Gal 6:7). Before they reached the bottom of the den the lions overpowered and crushed them. The effects of people’s sins touch others beside themselves. The execution of the evildoers’ family members seems unfair and cruel, but it reflects the principle of corporate solidarity that was common in the biblical world. 

6:25-27. This story ends, as previous ones in the book did, with the king praising and promoting Yahweh. This expression of praise, however, surpasses the others (cf. Dan 3:28-29, 4:3, 34-37). Not only did Darius personally praise God, but he ordered his subjects to do the same thing (cf. Dan 3:29; 4:1). It is as though God was giving two witnesses to His people Israel, “Nebuchadnezzar and Darius.” Both monarchs testified to the living and eternal God’s unshakable sovereignty, grace, and power in heaven and on earth (cf. Dan 4:3, 34-35). These testimonies certainly would have encouraged the Israelites to trust Him in spite of the circumstances of the exile.

6:28. The last verse notes that Daniel continued to enjoy success during the reign of Darius and the reign of Cyrus. That is, Daniel continued to enjoy success during the reign of Darius, even the reign of Cyrus, since Darius was apparently a title for Cyrus. Cyrus’ first full year as king of Babylon was 538 B.C., and this is when Daniel’s career in government service ended (Dan 1:21). This was the same year that Cyrus issued his decree permitting the Jews to return to their homeland. Daniel received the revelations of chapters 10-12 in the third year of Cyrus’ reign (Dan 10:1), but he was no longer in government service then.

Daniel Chapter 5

I. Daniel Chapter 5. Belshazzar’s Feast and the Fall of Babylon.

II. Study Text.

A. Outline.

5:1. Belshazzar’s feast. 5:5. The handwriting on the wall. 5:8. The king’s wise men unable to interpret the dream. 5:10. Daniel summoned, 5:17. he reproves the king, 5:23. and interprets the writing. 5:30. The kingdom is transferred to the Medes. 

B. Details.

5:2. “Nebuchadnezzar his father.” The term “father” can simply mean a predecessor on the throne, or in this case it may indicate that Belshazzar’s mother, the wife of Nabonidus, was the daughter of Nebuchadnezzar. 

5:4. Belshazzar was evidently trying to boost morale in the face of the Persian armies already outside the walls of Babylon.

5:7. “third ruler.” After Nabonidus and Belshazzar.

5:10. “The queen.” Belshazzar’s mother.

5:22-23. Daniel accused Belshazzar of pride, desecrating the vessels from God’s Temple, and idolatry.

5:25. The writing was not in an unknown language, though possibly in an unusual script, and perhaps also mixed up as an anagram. In any case, the meaning was unknown until Daniel interpreted it.

5:28. “PERES.” The singular of “PHARSIN” (vs 25; the “U” means “and”).

5:31. “Darius.” His identity is uncertain. He may have been “Gubaru,” a governor under Cyrus, the king of Persia; or Darius may be another name for Cyrus himself, or he may have been Cambyses, son of Cyrus, who served as ruler of Babylon.

C. Detailed Review.

5:1. Some older critical scholars claimed that Belshazzar was never a king of the Neo-Babylonian Empire. However, modern discoveries have shown that Belshazzar acted as king during his father’s frequent and prolonged absences from Babylon. Belshazzar’s confidence in the security of his capital is evident in his banqueting and getting drunk while his enemy was at his door. His name, which means “Bel [also known as Marduk] has protected the king,” may have increased his sense of invulnerability. Herodotus also mentioned that a festival was underway in Babylon when the city fell.

5:2-4. Nebuchadnezzar was Belshazzar’s grandfather rather than his father, but the original language commonly used “father” in the sense of ancestor. Neither in Hebrew, nor in Chaldee, is there any word for ‘grandfather,’ ‘grandson.’ Forefathers are called ‘fathers’ or “fathers” ‘fathers.’ But a single grandfather, or forefather, is never called ‘father’s father’ but always ‘father’ only. Evidently the vessels taken from the Jerusalem temple had been stored as trophies of war and not used previously (cf. Dan 1:2). Their presence in the warehouses of Babylon was sufficient humiliation of Yahweh who, in the minds of the Babylonians, could not prevent their theft. However, using these vessels in praise of Babylon’s gods was even more sacrilegious than just possessing them. Again, as in chapters 3 and 4, a pagan king set himself up as superior to Yahweh. Perhaps Belshazzar did what he did to strengthen nationalistic pride among the Babylonians as well. The description of Babylon’s gods as gold, silver, bronze, iron, wood, and stone probably reflects the Hebrew perspective of the writer (cf. Dan 5:23). For the Israelites, the gods that Belshazzar honored were no gods at all.

5:5. Like Nebuchadnezzar, Belshazzar received an omen from God. In Nebuchadnezzar’s case it was two dreams (chs. 1; 4). In Belshazzar’s, it was handwriting on a wall. The night of revelry became a night of revelation.

5:6-7. The “conjurers” that Belshazzar called to help him were magicians. These “Chaldeans” were scholars who knew the lore of the Babylonians. The “diviners” were astrologers. These were only three of the many groups of wise men that the king summoned (Dan 5:8). Clothing someone in “purple” meant giving him royal authority (cf. Est 8:15). This “gold chain” (necklace) would have had symbolic as well as monetary value. Belshazzar evidently offered to promote anyone who could interpret the mysterious writing, to “third” ruler of the kingdom, because he himself was the second ruler under his father, Nabonidus. Thus this was the highest official reward he could offer.

5:8-9. The writing appears to have been in the Aramaic language. Therefore, it seems that the wise men’s difficulty in understanding it may have been due to its interpretation, rather than just the meaning of the words (cf. Dan 5:14-16, 25).

5:10. Normally we would identify the queen as Belshazzar’s wife. However, there are a number of reasons to prefer the view that she was really the “queen mother.” She could even have been the surviving wife of Nebuchadnezzar. Belshazzar’s wives had been participating in this banquet (Dan 5:2), but this woman now entered it apparently for the first time. She also spoke to the king more as a mother than as a wife. Moreover, she spoke as one who had personal acquaintance with Daniel’s earlier interpretation of Nebuchadnezzar’s second dream (cf. Dan 4:8-9, 18). Probably this woman was Belshazzar’s mother and the daughter of Nebuchadnezzar. The queen mother was often a significant figure who exerted considerable influence in ancient courts (cf. Jer 13:18). This woman proceeded to do for Belshazzar what Arioch had done for Nebuchadnezzar, namely: to bring Daniel to the king’s attention (Cf. Dan 2:25).

5:11-12  As before, Daniel had not accompanied the other wise men whom the king had summoned (cf. Dan 4:8-8). The reason for this is unclear, but the effect in the event and in the narrative is that it sets Daniel off as unique. Clearly Belshazzar did not know Daniel personally. Perhaps Daniel had left public service by this time.

5:13-16. The king had heard of Daniel by reputation, even though he had not met him before (Dan 5:13). He recognized him as a person whose extraordinary ability came from some divine source (cf. Dan 4:8, 18). Perhaps it was because Daniel was a Jew that Belshazzar did not know him. However now, the king was quite willing to give even this Jewish exile all the honors that he had formerly promised his wise men. Here was a worshipper of the God, that Belshazzar had been dishonoring in his banquet, but who, ironically on this night of all nights, might prove superior to the Chaldeans. The king’s willingness to reward a Jewish exile shows how desperately Belshazzar wanted to learn the meaning of the enigmatic message on the wall.

5:17. Daniel’s reply to the king was in every sense a sermon, and a powerful one at that. The prophet began by declining the offered gifts. This had the effect, whatever Daniel’s reason for doing so may have been, of helping Belshazzar realize that these gifts did not influence his interpretation of the writing.

5:18-23. Daniel reminded Belshazzar, and undoubtedly everyone else in the room, of the lesson in humility that God had taught the king’s forefather, Nebuchadnezzar (ch. 4). The Most High God had given his grandfather his authority, and had taught him that he was under His greater sovereignty. Nebuchadnezzar’s pride had led him to behave arrogantly, as Belshazzar was doing by drinking from the sacred vessels of Yahweh, the Most High God. Even though Belshazzar knew all about this, he had not humbled his heart before the Lord of heaven and glorified Him. Therefore the God who held Belshazzar’s life and his ways in His hand, had sent the hand to write the inscription on the wall. Daniel, Ezra, and Nehemiah used the title “the God of heaven” to describe Yahweh because this was the title of the chief Syrian god and a title that other people in the Persian Empire gave to their chief god (Cf. Ezra 1:2; Neh 2:4; Dan 2:34). This title implies God’s transcendence over all.

5:24. Nebuchadnezzar had heard a voice from heaven while he was outdoors (Dan 4:31), but Belshazzar saw a hand from heaven indoors. Both forms of revelation have been extremely rare throughout history, but these occasions in the Book of Daniel involved leaders of the greatest nation on earth.

5:25-28. Scholars have wearied themselves trying to figure out how Daniel got his interpretation from these three apparently Aramaic words. They have been as unsuccessful as Belshazzar’s original wise men were. It seems best to simply take Daniel’s interpretation at face value, even though we may not be able to understand completely how he arrived at it. It has been said that Daniel could interpret these words because he recognized his Father’s handwriting.

5:29. Belshazzar kept his promise (Dan 5:16), though Daniel’s honors only lasted a few hours at most, typical of the honors of this world. The king’s response is surprising. We might have expected him to execute Daniel for confronting him publicly. Perhaps his response indicates that he was drunk or that he repented. If he repented, his repentance was too late to prevent judgment from falling.

5:30. Herodotus, Xenophon, Berossus, the Babylonian Chronicles, and Cyrus (on the Cyrus Cylinder) all described the fall of Babylon in writings that have remained to the present day. Isaiah and Jeremiah had predicted Babylon’s fall (Isa 13:17-22; Jer 51:33-58). The Persians diverted the water from the Euphrates River that flowed south through Babylon into an ancient lake located to the north. This allowed them to walk into the city on the riverbed and scale the undefended walls that flanked the river. The record of Nebuchadnezzar in Daniel is the story of an overbearing king who experienced temporary judgment, but the story of Belshazzar is one of a sacrilegious king who suffered permanent judgment. Belshazzar’s death occurred during a night of revelry that had become a night of revelation, now turned into a night of retribution.

5:31. Belshazzar suffered execution that very night, and Darius the Mede became the ruler of Babylonia (cf. Dan 2:21). The writer introduced Darius in Dan 5:31, which is the first verse of chapter 6 in the Hebrew Bible, and he is the prominent king in chapter 6. This chapter illustrates the involvement of king and kingdom in one destiny. Belshazzar’s blatant disrespect for the Most High God was all of a piece with the national character, indeed with our human condition. Though human days are numbered (Dan 5:10), few number them for themselves and ‘get a heart of wisdom’ (Dan 5:12). Belshazzar in this chapter presents a vivid picture of the fool, the practicing atheist, who at the end can only brazen it out with the help of alcohol which blots out the stark reality.” 

Daniel Chapter 4

I. Daniel Chapter 4.

II. Study Text.

A. Outline.

4:1. Nebuchadnezzar proclaims God’s dominion. 4:4. His dream, which the magicians could not interpret. 4:8. Its recital to Daniel, 4:19. His interpretation thereof. 4:28. The fulfillment of the dream.

B. Details.

4:1.This chapter is a public decree or state paper of Nebuchadnezzar.

4:6.Notice that the “wise” men were still in the king’s employ, though they had miserably failed him before.

4:8. Daniel did not appear immediately, perhaps of his own choosing or perhaps because Nebuchadnezzar did not summon him for fear that Daniel might tell him something that he did not want to hear. “in whom is a spirit of the holy gods.” The king may only be acknowledging his own god’s supposed work in Daniel’s life, or (since “gods” may be properly translated by the singular, god) it may indicate his recognition of the true God of Israel.

4:13. “an angelic watcher, a holy one.” I.e., an angel (see vs 17 and 23).

4:15. “a band of iron and bronze.” Either for restraint (as for a madman) or for preservation to prevent the stump’s being dug up.

4:16. “seven periods of time.” Seven years, because of the length to which his hair grew (v 33).

4:19. “Daniel was appalled.” Not because the dream was unintelligible to him, but because of his reluctance to announce God’s judgment to the king, whom he apparently had grown to love.

4:27. After interpreting the dream, Daniel counseled the king to abandon his despotic ways and acknowledge the rule of God.

4:29. “the royal palace.” Nebuchadnezzar was admiring the great city he had helped build, possibly the top terrace of his famous “Hanging Gardens.”

4:34-37. The king acknowledged God’s absolute sovereignty, and his kingdom was restored to him.

C. Detailed Review.

4:1. The fact that Nebuchadnezzar addressed what follows to everyone living on the earth, even though he did not rule over the entire earth, should not be a problem. This was the universal language that he customarily used (cf. Dan 3:29). He did, in fact, rule over a very large portion of the ancient world. Likewise the benediction, “May your peace abound,” seems to be a typical salutation formula (cf. Dan 6:25).

4:2-3. “Signs” and “wonders” are common biblical words used to describe miracles (cf. Deu 6:27; Isa 8:18; et al.). Signs (Aram. ’atohi) refer to “natural phenomena that because of their magnitude or timing decisively evidence God’s intervention.” Wonders (Aram. timhohi) are “supernatural manifestations of divine intervention in the course of nature.”  The “Most High God” is clearly Yahweh (cf. Dan 3:26). The king had great respect for Yahweh, but that does not necessarily mean that he was a monotheist, much less a convert to Judaism. The king’s praise of Yahweh opens and closes the chapter (cf. Dan 4:37). The effect on the reader of this introduction is to make us eager to discover what happened to Nebuchadnezzar.

4:4. As mentioned above, the time of this dream was apparently later in Nebuchadnezzar’s reign. Historians have identified a seven-year period during his reign when he engaged in no military activity (ca. 582-575 B.C.). This may be the seven years during which he was temporarily insane. If so, he may have had this dream in 583 or 582 B.C. If this is the true date, Nebuchadnezzar would have defeated the Egyptians under Pharaoh Hophra (in 588-587 B.C.), and would have destroyed Jerusalem (in 586 B.C.) before he had this dream. In any case, he was at ease and resting in his palace when God gave him this revelation. Nebuchadnezzar described himself as “flourishing” in his palace, in terms that in the original language picture him flourishing as a green plant. This king built the famous Hanging Gardens of Babylon, which enriched his naturally arid capital with luxuriant foliage. His description of himself here anticipates the figure of the tree in his dream that represented him.

4:5-7. His dream, which was also a vision from God, terrified him, as the original language makes clear (cf. Dan 2:1-3). He still believed in his wise men even though they had let him down previously (Dan 2:10-12). This time he told them his dream and simply asked them to interpret it. They failed again, so he called for his expert in these matters, Daniel.

4:8. Daniel may not have been with the king’s other advisers because he occupied a position in the government that required his presence elsewhere. The king described Daniel by using both his Hebrew and Babylonian names. This would have had the double effect of causing those who read this decree to recognize Daniel by his common Babylonian name, and to honor Daniel’s God (cf. Dan: 4:37). Nebuchadnezzar probably meant that “a spirit of the holy gods” (cf. Dan 4:17) in a pagan sense, “indwelt Daniel,” since he used a plural adjective (translated “holy”) to describe the noun (“gods”). However, we should probably not be dogmatic on this point since “holy” can mean divine rather than morally pure. In this case the king may have meant “the Spirit of the holy God.” The true interpretation lies buried in the theological understanding of Nebuchadnezzar, which the text leaves unclear. Nebuchadnezzar may have been speaking as a polytheist rather than as a monotheistic believer in Yahweh.

4:9. Nebuchadnezzar addressed Daniel as the chief of the magicians. By this he probably meant that Daniel was his chief interpreter of the future, not that he was the head of a group of magicians. Daniel’s fame in this regard had evidently become well known (cf. Ezek. 28:3).

4:10-12. The king described what he had seen in poetic language. His words therefore appear as a prophetic oracle. The ancients frequently used trees to describe rulers of nations (cf. Isa 2:12-13; 10:34). Thus Nebuchadnezzar may have anticipated that the tree in his dream represented himself. What happened to the tree in his dream then could account for his fear (Dan 4:5). This tree was similar to Nebuchadnezzar and his kingdom. The beasts and birds probably represent the many types of people who benefited from Nebuchadnezzar’s reign (cf. Ezek. 31:6).

4:13-15. The watcher who descended from heaven (Dan 4:13) was probably a divine agent, an angel, though Nebuchadnezzar described it using terminology from his background (cf. Dan 4:17).  Earthly kings had watchmen who served as their eyes and ears and who carried out the bidding of their lords. The binding of the stump (Dan 4:15) hints at a restoration of the tree’s life and its growth after its cutting down. After all, the stump could have been removed. The significance of the iron and bronze band that bound the stump is questionable. It kept the tree stump from disintegrating, and perhaps it symbolized the madness that would bind Nebuchadnezzar or the fact that he would be protected while demented. As the description proceeds, it becomes increasingly clear that the tree represents a man. “It” now becomes “him” (Dan 4:15).

4:16. The man portrayed as a tree cut down would be out of his mind (lebab, lit. heart, including feelings, emotions, and affections) for “seven periods of time” (cf. Dan 4:23, 25, 32; 7:25). The word “periods of time” (’iddanin) is indefinite; it does not indicate how long these periods of time are. It means years in Dan 7:25, and that may be the meaning here too. Seven days or seven weeks would have been too short a time for his hair to grow the length of feathers (Dan 4:33), though that might be possible in seven months.

4:17. God also revealed the purpose of the judgment of this “tree.” It was to teach all people that the Most High God (cf. Dan 3:26) is sovereign over the affairs of humankind (Dan 4:17). He can, has, and will set up whom He will, even people of humble origin, to rule nations (e.g., Joseph, Israel’s judges, Saul, David, et al.). God does not need the mighty to do His work. Therefore it is foolish to become proud over one’s accomplishments and importance, as Nebuchadnezzar was.

4:18. The king concluded his description of what his dream contained by appealing to Daniel to interpret it for him. It seems incredible that the Babylonian soothsayers could not offer an interpretation of this dream, since its meaning seems quite transparent. Perhaps God hid the meaning from them, or maybe they pretended ignorance of it since it predicted Nebuchadnezzar’s humiliation, and they would not have wanted to tell him of that.

4:19. Daniel’s initial reluctance to tell the king the interpretation must have been due to the bad news itself, or to the potentially harmful consequences to Daniel for telling it to the king. “For one hour” (Dan 4:19) describes a brief period of time better rendered “for a while.” Daniel had not hesitated to interpret the king’s first dream (Dan 2:27-28). Sensing Daniel’s uneasiness, Nebuchadnezzar encouraged the prophet to relate the interpretation without fear of punishment. This verse reflects the respect that each man held for the other.

4:23-26. By repeating the facts of the dream as Nebuchadnezzar had previously narrated them, Daniel assured the king that he understood the dream exactly and was therefore interpreting it accurately. Nebuchadnezzar would have to leave his present place in society and would live in the open air with “beasts” (animals) of the field. Moreover, he would behave as an animal himself, even eating grass. Zoanthropy is a form of mental illness that causes such behavior. With it a person imagines himself or herself to be an animal. Perhaps this is what God used to afflict Nebuchadnezzar.  Another possibility is that the king suffered from boanthropy. With this illness a person thinks himself or herself to be an ox (cf. Dan 5:21). His or her outer behavior is irrational, but the inner consciousness remains virtually unchanged. This may account for the statement that at the end of his affliction Nebuchadnezzar “raised his eyes toward heaven” (i.e., repented (Dan 4:34).

4:24-26. The king’s condition, whatever it was, would continue for seven periods of time (cf. Dan 4:16) until the king had learned that the Most High is sovereign. Then Nebuchadnezzar would receive back both his senses and his throne. “Heaven ruling” (Dan 4:26) is a figure of speech (metonymy) for God ruling, since God lives in heaven. The Jews often substituted “heaven” for God’s name out of respect for Him. This is most obvious in Matthew’s Gospel, which was written primarily for Jews, in which “the kingdom of heaven” usually replaces the more common “kingdom of God” in the other Gospels. However, this is the only place in the Old Testament where the substitution of “heaven” for “God” occurs.

4:27. Daniel concluded with a bold exhortation for the king. What God had revealed would happen unless Nebuchadnezzar turned from his sins, practiced righteousness, and showed mercy to the poor. Clearly Nebuchadnezzar ruled with a heavy hand as well as a proud heart.

4:28. Daniel 4:28 introduces the fulfillment of what God had warned Nebuchadnezzar he could expect if he failed to repent. Perhaps he humbled himself initially, but after 12 months he was as proud as ever.

4:31-33. No sooner had the king articulated his pride, than he heard a voice from heaven pronouncing the punishment that Daniel had warned might come upon him. Immediately something snapped in his mind and he became like an animal. “Hair as eagle feathers” pictures hair that is neglected and matted as well as long. He did not think to trim his fingernails and toenails, either. His judgment is a sobering reminder that we are all but a breath or a heartbeat from insanity, or death, but for God’s grace. It is He who sustains us moment by moment (John 15:5). The humbling of proud rulers is a common theme in Scripture (cf. Deu 17:14-20). It would not have been abnormal for Nebuchadnezzar’s enemies in Babylon to kill him and take his place. The fact that this did not happen during the time of the king’s breakdown is another tribute to God’s sovereignty. He kept affairs under control, so that when Nebuchadnezzar recovered, he could continue to rule.

4:36-37. Even as Nebuchadnezzar acknowledged God’s sovereignty, endless existence and rule, and His irresistible will and power, his sanity returned to him. His public decree, as well as his public confession of inferiority to Yahweh, show the genuineness of his repentance, as does God’s greater subsequent blessing of him (cf. Job). “There seems to be prophetic significance in this incident as well as in the one in chapter 3. Even though God has appointed Gentiles to a place of prominence in His program during the times of the Gentiles, most nations and people walk in rebellion against God. God’s judgment on Nebuchadnezzar, designed to subject him to God’s authority, seems to prefigure God’s judgment on the nations to subject them to the authority of the One who has been given the right to rule.” 

Daniel Chapter 3

I. Daniel Chapter 3.

II. Study Text.

A. Outline.

3:1. Nebuchadnezzar dedicates a golden image, 3:4. and commands all to worship it. 3:8. Shadrach, Meshach, and Abed-nego are accused of disobedience. 3:13. Their declaration before the king. 3:19. They are cast into a fiery furnace. 3:24. Their miraculous preservation. 3:26. The king therefore acknowledges the God of Israel.

B. Details.

3:1. “an image of gold.” Probably the image was in human form (though not necessarily an image of Nebuchadnezzar) overlaid with gold, rather than solid gold (Isa 40:19). It was 90x9ft (27 x 2.7 m), probably including pedestal.

3:2. “satraps.” Leaders of the various provinces.

3:5. “horn.” A wind instrument. “trigon.” A triangular instrument with four strings that played high notes. “psaltery.” Another triangular instrument whose strings were beneath the sounding board.

3:6. The command to “worship” shows that this act had not only a political significance but a religious one as well, requiring the recognition of Nebuchadnezzar’s gods (v. 12).

3:12. “they do not serve your gods or worship the golden image.” Strictly forbidden by the law (Ex 20:3-5).

3:17-18. They do not make any conditions with God; deliverance or martyrdom were equally possibly in His plan.

3:25. The fourth form that Nebuchadnezzar saw in the furnace was like a divine being. It may have been an angel or possibly a preincarnate appearance of Christ, though the king would not have known who He was. But, Nebuchadnezzar realized that this being was mightier than his gods, who could never have delivered these men.

3:27-30. There can be no natural explanation for such complete deliverance (cf. v. 22). Their faith brought deliverance, protection, reward, and glory to God (cf. 1 Pet 4:14).

C. Detailed Review.

3:1. The whole image that the king built was gold. The head of the image that Nebuchadnezzar had seen in his dream was also gold. We do not know what the image represented. If it was a figure of a human, it probably stood on a substantial base since it was quite narrow for such a tall statue. However, it may have represented an animal, or a combination of human and animal. Archaeologists have discovered Babylonian images of all these types. These images are also sometimes quite narrow in proportion to their height. Customarily these were wooden statues overlaid with gold (cf. Isa 40:19). [Herodotus described a statue of Bel made of 800 talents (22 tons) of gold, but Nebuchadnezzar’s image would have been much heavier and more costly.] In view of Nebuchadnezzar’s extraordinary ego (cf. ch. 4), the image may have been a likeness of him. However, there is no evidence that the Mesopotamians ever worshiped statues of their rulers as divine during the ruler’s lifetime. Some writers have suggested that the image may have resembled an obelisk similar to those found in Egypt. It is likely that the image represented Nebuchadnezzar’s patron god, Nebo.

3:2. Nebuchadnezzar summoned his officials to the image for what he probably intended to be a demonstration of loyalty to him. The religious connotations of the gathering are unclear, but it was probably not a summons to worship one idol as God; the Babylonians were a polytheistic people and worshiped many gods.

3:3. Some of the titles of the officials named in the text are Persian and some are Babylonian. Daniel may have updated some of these Babylonian titles with modern Persian equivalents when he wrote the book in its final form. Or perhaps they were already common when the events of this chapter happened.

3:4-7. The musical instruments referred to (Dan 3:5-7) also have Persian names. Some of these instruments were Greek as well. The Greeks had an influence on Babylonia earlier than Daniel’s time. These were various wind and stringed instruments. The Babylonians seem to have been an almost music-crazed culture (cf. Isa 14:11). In the Tribulation, the Antichrist will command everyone to worship him and his image (Rev 3:13-18).

3:8-11. The Chaldeans who brought charges against Daniel’s three friends were nobles, not just astrologers. The Aramaic term gubrin kasda’in makes this clear. They were in a position to profit personally from the execution of the three Jews, perhaps even to step into the government positions they occupied.

3:12. The charge was disregarding the king’s command concerning pledging allegiance by bowing before the image. This constituted proof that the three Jews did not worship the king’s gods and were not loyal to him. Many Israelites worshipped idols in Israel, and Moses had predicted that they would worship them in exile (Deu 4:27-28), but these young men were as scrupulous about their observance of the Mosaic Law as Daniel. For them, death was preferable to disobedience. Nebuchadnezzar’s gods were responsible for his success, according to Mesopotamian thinking, and to disregard them was tantamount to repudiating Nebuchadnezzar. The absence of reference to Daniel here raises questions. Had he worshiped the image? Was he away on government business? Was he occupied with pressing matters? Or, was he ill and unable to attend the ceremony? Did he enjoy such an exalted position or such favor with the king that these Chaldeans dared not accuse him? The writer did not explain this mystery. It was the response of Daniel’s three Hebrew friends that he wanted to stress. It seems safe to assume that if Daniel had been present, he would have responded as his three friends did.

3:13-14. Nebuchadnezzar reacted to the news of the three Jews’ response angrily (cf. Dan 2:12; 3:19). He evidently took their disobedience as a personal affront as well as an act of insubordination. Nevertheless he controlled himself sufficiently to give them a second chance to obey and restated the punishment for disobedience. The king distinguished between serving his gods and worshiping his golden image (Dan 3:14). This confirms that the worship of the image was primarily political rather than religious. However, failure to worship reflected disbelief in the king’s gods, which was evidence of these Jews’ lack of cooperation in things Babylonian.

3:15. Even though Nebuchadnezzar had witnessed and testified to the sovereignty of Yahweh previously (Dan 2:47), he clearly did not believe that even He could save the accused (Dan 3:15). Perhaps he figured that giving information was one thing, but saving people from a fiery death was something requiring greater supernatural power (cf. 2Kg 18:33; Isa 36:13-20). The king set himself above all gods; none of these gods could deliver the three Hebrews from him. He claimed absolute authority in political and religious realms.

3:16. The three young men told the king that they did not need to give him an answer. “We” is emphatic in the original text and implies a contrast with Yahweh. God would give the king an answer. Perhaps they meant that Nebuchadnezzar should have had no question about their loyalty to him. They did not need to argue that. Surely the king knew that their faith prohibited them from worshiping any god but Yahweh. They were known to be Jews (Dan 1:6-7).

3:17-18. They said they believed the Lord could deliver them from any fiery furnace and that He would deliver them. However, they also acknowledged the possibility that it might be God’s will not to deliver them. God does not always save the lives of His children when they face martyrdom. Shadrach, Meshach, and Abed-nego knew this, but they had no question about God’s ability to save them (cf. Mt 10:28). Whether God would deliver them or not, they refused to serve idols or to bow before the king’s image (Ex 20:3-5).

3:19. The determination of Shadrach, Meshach, and Abed-nego to withhold the form of allegiance that Nebuchadnezzar required made the king as angry as he could be. He apparently ordered the furnace heated to seven times its normal heat to make an example of them. “Seven times more” is a proverbial expression for “much more” in some passages (cf. 24:16; 26:16), and it probably has that meaning here, too.

3:20-23. The fact that they were fully clothed when thrown into the furnace (Dan 3:21) will feature later in the story. The Medo-Persian nobles later tried to have Daniel executed by getting King Darius to throw him to the lions (Dan 6:8 cf. Rev 12:10). That the men who threw them into the fire perished is testimony to the faithfulness of God’s promise to Abraham (Gen 12:3). God cursed those who cursed His chosen people. Compare the fate of Haman (Est 12:10). Their fate should have warned the king.

3:24-25.  As Nebuchadnezzar watched what was happening inside the furnace, he marveled to see that the three Jews did not perish in an instant. Rising from his seat, he saw them loosed from their bonds and walking around inside the furnace. What startled him even more was the presence of a fourth person with them. The fourth person had an unusual appearance, like “a son of the gods” (lit.). The king probably meant that this fourth person appeared to be super-human or divine from his viewpoint as a pagan polytheist. Evidently the fourth person was either an angel or the Angel of the Lord, the preincarnate Christ (cf. Gen 16:13; et al.). He was with the three men in their affliction and protected them from harm in it (cf. Ex 3:12; Isa 43:13). He did not deliver them from the fire but in it (cf. Rom 8:37).

3:26-27. Nebuchadnezzar then drew as close to the large door of the furnace as he could. It stood open to provide a view inside. He called to the three victims to come out of the furnace, and they responded obediently this time. The fourth person disappeared as he had appeared. The king described Shadrach, Meshach, and Abed-nego as servants of the “Most High God” (Dan 3:26). This title for God appears 13 times in Daniel, more than in any other book except Psalms. Seven times, either Nebuchadnezzar used it to describe God (Dan 3:36; 4:2, 17, 34), or Daniel used it in speaking of God to Nebuchadnezzar (Dan 4:24-25, 32). Daniel used it twice when speaking to Belshazzar about Nebuchadnezzar (Dan 5:17, 21). It occurs four times in chapter 7, Daniel’s vision of the four beasts, three times in the words of the interpreting angel (Dan 7:18, 25, 27), and once in Daniel’s words in that chapter (Dan 7:22). With this title the king ascribed greater power to their God than to any other. He had obviously delivered them, as they said He could (Dan 3:17), and the leaders of the Babylonian Empire had witnessed the miracle. The three Jews had escaped every form of destruction, even the smell of smoke. The ropes that bound them, symbolic of Nebuchadnezzar’s power over them, were gone, undoubtedly burned up by the fire. The three Hebrew young men quenched the fury of flames with their faith in their faithful God (Heb 11:34).

3:28-29. Nebuchadnezzar’s acknowledgment of Yahweh’s superior power was an advance upon his earlier tribute to Yahweh’s ability to reveal mysteries (Dan 2:47). The pagans believed that the gods used messengers to carry out their will. Evidently the king viewed the fourth person in the furnace as a messenger from Yahweh. This deliverance made Shadrach, Meshach, and Abed-nego’s God superior to all others in Nebuchadnezzar’s eyes. He had to acknowledge Yahweh’s sovereignty over his own god, Nebo, in this respect. Therefore he issued a decree ordering everyone to respect Yahweh and to say nothing against Him. Nebuchadnezzar’s ability to cancel one of his laws and replace it with another is an evidence of the might of his personal power. Rulers of the Medo-Persian Empire, which replaced the Babylonian Empire (cf. Dan 2:38-39), could not do this; it was impossible for them to override a previously written law (cf. Dan 6:8, 12, 15; Est 1:19). Nebuchadnezzar made Judaism a recognized religion with rights to toleration and respect. His edict may have been responsible in part for the fairly comfortable conditions under which the Israelites lived in Babylonian exile. This chapter began with Nebuchadnezzar intending to unite his kingdom under one religion (Dan 3:5), but it ends with him acknowledging Yahweh’s sovereignty and permitting His worship. This does not necessarily mean, of course, that Nebuchadnezzar abandoned his pagan polytheism and cast himself wholly on Yahweh in saving faith, though some interpreters have concluded that he did come into a saving relationship with Yahweh.

3:30. Shadrach, Meshach, and Abed-nego also received the king’s blessing. He approved their faith in Yahweh, who had demonstrated Himself to be as powerful as His three faithful followers had claimed that He was. This chapter advances the revelation in the preceding ones. Previously, God had revealed Himself as the only God who can reveal mysteries: things previously unknown but now made clear by Him. The image that Nebuchadnezzar saw in his dream, and that Daniel interpreted (ch. 2), was a revelation of future world kingdoms and their characteristics.

Chapter 3 shows that Yahweh is powerful enough to control history miraculously. He does so to remain true to His promises to His people, and to deliver those who put their trust in Him. He can reveal the future, but He can also bring it into existence.

Chapter 2 demonstrates the wisdom of God, and chapter 3 the power of God primarily (cf. Dan 2:20-23). The witness to Yahweh’s superior powers was the most powerful human being of his day: King Nebuchadnezzar. Thus there should be no question about the Lord’s greatness.

Daniel Chapter 2

I. Daniel Chapter 2.

II. Study Text.

A. Outline.

2:1. Nebuchadnezzar, forgetting his dream, requires his wise men to show it. 2:10. They being unable are condemned to die. 2:14. Daniel obtains same respite. 2:19. The dream is revealed to him. 2:20. His thanksgiving. 2:24. He is brought before the king. 2:31. The dream. 2: 36. His interpretation. 2:46. Daniel’s promotion.

B. Details.

2:2.”magicians.” Textual scribes of the religious ritual. “conjurers.” Enchanters. “sorcerers.” Those who deal in magic potions; also enchanters. “Chaldeans.” Not all Babylonians  (as in 1:4), but a class of wise men priests.

2:4. “Aramaic” was the common language of the Assyrian Empire, and was used in both the neo-Babylonian and Persian empires as a diplomatic and commercial language; it is used appropriately in the Gentile-related portion of the book (2:4-7:28).

2:5. “The command from me is firm,” or the thing is gone, or the dream is certain to me. It is uncertain whether or nor the king had forgotten the dream, if not, he was putting his wise men to the ultimate test, asking them to recall the past in order to give credence to their predictions about the future.

2:10-11. “in effect,” the wise men admitted that their previous interpretations were inaccurate and deceptive.

2:14-15. Apparently Daniel, keeping himself untainted by the heathen magic, had not gone to the king with the Babylonian wise men.

2:18. “mystery.” Something unknown (the dream and its interpretation in this instance) but later revealed and containing higher or deeper information (e.g., Eph 3:3).

2:27-30. Daniel disclaimed any natural or magical ability but credited the Lord with the revelation of the dream.

2:35. “filled the whole earth.” To refer the first coming of Christ and the victory of the gospel in the whole world is contrary to such verses as Mt 13:24-30, 36-43 and 2 Tim 3:1-13, It is a reference to the future millennial kingdom of Christ.

2:37-38. The gold head of the image (v 32) is interpreted as representing Babylon.

2:39. “breast and, arms of silver (v 32) represented the kingdom that followed Babylon, i.e., the kingdom of the Medes and Persians (538-333 B.C.) The “belly and thighs of bronze”  (v 32) stood for Greece (333-63 B.C; cf. 8:20-21).

2:40. “the fourth kingdom” legs and feet (v 32) was Rome.

2:41. “divided.” Better, composite, for it was composed of strong peoples (iron) and weak ones (clay).

2:42. “the toes.” Explained in vs 44 as 10 kings (or kingdoms) that will exist concurrently at the time God sets up his kingdom at the second coming of Christ (7:24). The present age of the church is omitted in the vision (not an unusual phenomenon; cf. Isa 61:1-2).

2:44. This does not refer to the first coming of Christ (which would make the kingdom to be the church), since Christ did not destroy the Roman Empire at His first coming, nor were there 10 kings at the same time then.

2:49. “the king’s court.” The royal offices, the chancellory.

C. World Empires. Nebuchadnezzar’s Vision: 2:36-38. The first world empire: Babylon under Nebuchadnezzar (cf. 7:4). 2:39. The second and third world empires: Medo-Persia (cf. 7:5; 8:20), and Greece (cf. 7:6; 8:21). 2:40-43. The fourth world empire: Rome (cf. 7:7; 9:26). 2:44-45. Christ’s kingdom to be established on earth (cf. Matt 3:2; Isa 2:1-4; Zech 14:1-5, 9; Rev 20:4-6.). Daniel’s vision is recorded in Chapter 7.

D. Detailed Review.

2:1.1. Daniel opened this new section of his book with another chronological reference (cf. Dan 1:1, 21). This indicates that his interest in this book was in the progress of events and their relationship to one another. As the book unfolds, chronology plays an important part in what God revealed, though the chronology is not always without interruption.

2:1.2. The events related in this chapter happened in the second year of Nebuchadnezzar’s reign. According to several reliable scholars, Nebuchadnezzar officially became king on September 7, 605 B.C. On the first of Nisan, 604 B.C., the following spring, the first official year of his reign began. The intervening months constituted his accession year and were credited to his father’s reign. The first year of his reign then ended on the first of Nisan the following year, 603 B.C. The second year of his reign (2:1) began in 603 and ended in 602 B.C.

2:1.3. Daniel probably arrived in Babylon during the summer of 605 B.C. and began his three-year education (Dan 1:4-5) shortly after that, perhaps in the fall. His curriculum may not have taken three full years; it could have ended in the spring of 602 B.C. Thus Daniel probably had finished his education and entered into government service when the events of chapter 2 unfolded, as the text implies.

2:1.4.  The Hebrew of Dan 2:1 says that Nebuchadnezzar had “dreamed dreams” that disturbed him. Evidently he had a recurring dream or similar dreams that he later described as one dream (Dan 2:3). These dreams robbed him of rest.

2:2-3. Nebuchadnezzar assembled his wise men (2:12) to interpret the meaning of what he had dreamed. Daniel identified four distinct groups of them here. The king wanted to make sure someone could help him. The magicians (Heb. hartummim) were evidently scholars who could divine the future by using various means. The conjurers or enchanters (assapim) could evidently communicate with the dead. The sorcerers (mekassepim) practiced sorcery and cast spells. The Chaldeans, or astrologers (kasdim), refer here to the priestly caste that studied the heavens to determine the future. The Chaldean astronomers were remarkably accurate. Daniel prepared the reader for the failure of all the king’s counselors, that follows, by pointing out that there were many different groups of them.

2:4. The Chaldeans took the lead in replying to the king. They responded in the Aramaic language that was widely used in business and government throughout the empire. This reference to Aramaic introduces the section of the book that Daniel wrote in Aramaic (Dan 2:4 to 7:28), apparently because it concerns matters of worldwide concern. The Chaldeans addressed the king with appropriate respect: “O king, live forever!” (cf. 1 Kg 1:31; Neh 2:3; Dan 3:9; 5:10; 6:6, 21). Evidently it was customary for the Babylonian kings to tell their dreams to their advisers, who would then provide a politically correct interpretation that would satisfy the monarch. However, Nebuchadnezzar wanted his wise men not only to give him an interpretation but also to tell him what he had dreamed.

2:5-6. It is unclear in the text whether the king had really forgotten his dream or was just withholding it to test his counselors. “The thing is gone from me” suggests that Nebuchadnezzar was referring to his command rather than his dream. Regardless of what Nebuchadnezzar may or may not have remembered, his desire to validate the interpretation that his advisers would propose is beyond doubt. They claimed to offer infallible supernatural guidance. If they failed, they would suffer excruciating dismemberment and humiliation. If they succeeded, gifts, a special reward, and great honor would be theirs.

2:7. The repetition of the wise men’s request reinforced it. This is frequently the intent of the biblical writers in repeating something. Repetition assures the reader that something is very important or absolutely certain. This is especially true in prophetic revelations such as the ones that follow in this book.

2:8-9. The king saw through his seers’ delay to an attempt to put distance between the dream and its interpretation. They hoped that as time passed, he would forget what he had dreamed, if he had not done so already. Perhaps his expectations of them would diminish as well. However, he wanted to guarantee that the interpretation they offered was correct.

2:10-11. The Chaldeans proceeded to explain with profuse courtesy and flattery that what the king requested was humanly impossible. No one could tell what the king had dreamed. Furthermore, no king had ever asked his counselors to do such a thing before. Only the immortal gods could provide this information, and the implication was that even these men could not get information from the gods. Yet, that is precisely what they claimed to be able to provide, “supernatural information.” Their confession sets the stage for Daniel’s ability to do precisely what they said no person could do.

2:12-13. Their confession of inability, and their complaint that the king was being unfair with them, made Nebuchadnezzar very angry (cf. Dan 3:13, 19). He gave orders to execute all the wise men in Babylon, specifically, those who were his counselors. Probably the city of Babylon is in view here, rather than the province or the whole empire (cf. Dan 2:49; 3:1), since the king’s counselors were the targets of his wrath. Daniel and his three friends fell under the edict because they were advisers to the king (Dan 1:20), not because they practiced divination, which, it is safe to say, they did not.

2:14-15. When Daniel learned of his sentence, he responded with customary discretion and discernment (cf. Dan 1:8, 12), not with objections (cf. Dan 2:10-11) or anger (cf. Dan 2:12). Perhaps the king’s decision in itself did not surprise Daniel since he surely realized that many of the wise men were charlatans. However, the harshness of the verdict puzzled him. Clearly the court officials, including the king himself, had come to respect Daniel highly, since they listened to him and granted his requests.

2:16. There is no other record of God having given anyone knowledge of a dream that another person had without the dreamer telling him about it. Joseph had interpreted the dreams of Pharaoh and his servants after they told him what they were. However, Daniel believed that God could do anything, even reveal the dream itself to him, as well as its interpretation.

2:17-18. Daniel informed his three friends of the situation so they could pray together about it. The four young men prayed for compassion (mercy) from God, since the king’s edict was very harsh (Dan 2:15). They asked that God’s compassion (mercy) would manifest itself by a revelation of the king’s dream, and its interpretation (2:16), so they would not die with the other wise men who were worthy of death (Dan 2:18). The “mystery” in view was something unknown that they prayed God would reveal. In Scripture this is the consistent meaning of a mystery. It is not something spooky but something previously hidden by God but now revealed by Him.

2:19. The writer narrated these events to help us understand that God revealed the mystery as a response to the prayers of the four men. The answer came at night, but in a vision, rather than in a dream. In a vision, the person receiving the revelation was awake, whereas in a dream, he or she was asleep. Both methods were common vehicles of divine revelation at this time. The writer waited until later to reveal to the reader what God had revealed. Here he wanted to focus our attention on the response to receiving this revelation.

2:20-22. Daniel wished that people would bless (praise) God’s name forever because of two of His traits particularly. Daniel mentioned God’s wisdom and power at the beginning and the end of his praise (Dan 2:20, 23), and he illustrated both characteristics in between. This entire book clearly reveals God’s wisdom and power. Evidence of His power is His control of events; He changes times and seasons. In other words, He determines when in history events will happen and how long each process or phase of history will last. The second evidence of God’s power is that He controls the destiny of nations; He sets up kings and deposes them. Daniel identified two evidences of God’s wisdom. First, He gives wisdom to the wise; He is the source of all wisdom. Second, He reveals things that would be unknown to humans otherwise. He can do this because He knows what is unknown to people, and the light of knowledge dwells with Him.

2:23. Perhaps Daniel referred to Yahweh as the “God of his [my] fathers” because he was experiencing God’s compassion in a similar way that his spiritual forefathers had experienced it. He gave the credit for the wisdom, and its resultant power that he had received, to its proper Source. Daniel did not originate these revelations but received them from God and communicated them to others. He viewed the vision as an answer to the prayers of himself and his three friends (Dan 2:23). He was confident that the information God had given him would save their lives. This confidence is testimony to the clarity and obvious supernatural source of this revelation. Daniel did not need to contrive an answer that he hoped would satisfy the king as the Babylonian seers did. He simply needed to declare the revelation that the only living and true God had given him.

2:24. Daniel had to go through Arioch to get to the king, since the king had authorized Arioch to execute all the wise men. Daniel could have requested his life and the lives of his friends alone. Perhaps Daniel asked for the lives of the other counselors, as well as his own, so they would have time to become believers in Yahweh.

2:25. Daniel convinced Arioch that he could identify the king’s dream and interpret it. The king’s commander therefore ushered Daniel into Nebuchadnezzar’s presence and presented him as someone Arioch had discovered, among the exiles of Judah of all people! Obviously the commander hoped to put himself in the king’s favor and to enjoy some of the reward that Daniel would receive. Arioch had great confidence in Daniel. If Daniel failed, Arioch would suffer the king’s wrath. Actually, Daniel had sought Arioch out, not the other way around.

2:26-27. Arioch had focused on Daniel as the solution to the king’s problem. Nebuchadnezzar viewed him the same way. Daniel, however, quickly redirected the king’s attention from himself and placed it where it belonged, on God who revealed the future. No human being, neither the Babylonian wise men nor himself, could provide what the king required. Daniel used a new name for one of these groups of seers here: “diviners,” meaning astrologers. They tried to draw information about the future from the heavens, but “the God of heavens” had revealed the mystery. Specifically it was information about “the end of the days” that God had given Daniel for the king (Dan 2:28). This phrase occurs first in Gen 49:1 and always refers to the future. The context determines how much of the future is in view, but it usually focuses on Messiah’s appearance. This phrase “refers to the future of God’s dealings with mankind as to be consummated and concluded historically in the times of the Messiah.”

2:29-30: Daniel then related the king’s dream and its interpretation. He proceeded to remind Nebuchadnezzar that before he had fallen asleep, he had been thinking about the future. The dream that God had given him was a divine revelation of what that future would hold.

2:31. Daniel then assured the king again, that it was the true God who was responsible for this revelation, rather than Daniel himself, who was no greater than any other man. Thus Daniel gave all the glory to God. It was important for Nebuchadnezzar to receive this revelation, since he was to be the first Gentile king in a significant period of history, namely: the times of the Gentiles. As mentioned earlier, “the times of the Gentiles” refers to the period during which Gentile nations would dominate Israel, lasting until Messiah subjugates Gentile power under His reign.

2:32-33. The head was of fine gold. Its chest and arms were silver. Its abdomen and thighs were bronze. Its lower legs were iron, and its feet were a combination of iron and clay. Archaeologists have discovered similar images made of several types of precious metals in Babylonia.  Several features are noteworthy. First, the head is the only member of the body made of only one metal. All the other parts had more than one substance with the exception of the arms. For example, the upper torso was silver but bronze lower down. The same was true of the legs and feet. Second, there is a consistently decreasing value to the substances beginning at the top and proceeding to the bottom of the image. Third, the image was top-heavy. The specific gravity of gold is about 19, silver about 11, brass about 8.5, and iron 7.8. Fourth, the substances progress from the softest to the hardest, top to bottom. The feet are a non-adhering combination of very hard, and hard but fragile, materials. The clay in view may have been baked clay that the Babylonians used as tiles in construction projects.

2:34-35 As Nebuchadnezzar beheld this image, he saw an uncut stone come flying out of the air and smashing its feet, which crumbled into little pieces. While he watched, the whole statue fell apart and disintegrated into powder. A wind whipped up the powder and blew it all away. Then the rock that had struck the image began to grow larger until it filled the whole scene.

2:36. Daniel carefully distinguished the dream (Dan 2:31-35) from its interpretation (Dan 2:36-45) for the sake of clarity. His reference to “we” telling the interpretation is probably an editorial plural. This form of speech allowed Daniel to present himself humbly to the king and at the same time remind him that God had given the dream and its interpretation.

2:37-38. Nebuchadnezzar was the supreme authority in the world of his day. God had given Nebuchadnezzar sovereignty. While the extent of his empire was not as great as those that followed him, he exercised absolute control as no one after him did. Nebuchadnezzar was the supreme authority in the world of his day. The Lord referred to Nebuchadnezzar as “king of kings” in Ezek. 26:7. Nonetheless “the God of heavens” (cf. Dan 2:18, 28) had given this mighty monarch his position. The king ruled under the authority of a higher, infinitely more powerful ruler. It took considerable courage for Daniel to tell the most powerful ruler of his time that he was responsible to God (Elohim). God had given Nebuchadnezzar sovereignty (symbolized by the head of the statue), power (the head’s weight), strength (the connotation of the head on a body), and glory (its value as gold). The head of gold aptly described Nebuchadnezzar. It also symbolized the kingdom over which he ruled. Nebuchadnezzar ruled about 45 years (605-560 B.C.), and his empire only lasted another 21 years. Nebuchadnezzar’s father, Nabopolassar, founded the Neo-Babylon Empire in 627 B.C., and it fell to the Persians in 539 B.C. So it existed for only 88 years. 2:39. The world kingdom that succeeded Medo-Persia was Greece, under Alexander the Great (cf. Dan 8:18, 20). Its territory was even larger than that of Medo-Persia. Greece dominated the ancient cradle of civilization from 331 to 31 B.C., so it lasted longer than either Babylonia or Medo-Persia (i.e., 300 years). However, after Alexander the Great died in 323 B.C., the empire split into four parts, and each of Alexander’s generals took one piece. Antipater ruled Macedon-Greece, Lysimachus governed Thrace-Asia Minor, Seleucus headed Asia, and Ptolemy reigned over Egypt, Cyrenaica, and Israel. Thus, Greece lacked the unified strength of Medo-Persia and Babylonia. Its democratic form of government gave more power to the people and less to the rulers. The two legs of the statue evidently represented the two major divisions of the Greek Empire, its eastern and western sectors. 2:40. Rome defeated the last vestige of the Greek Empire in 31 B.C. and ruled for hundreds of years, until A.D. 476 in the Western Roman Empire, and until A.D. 1453 in the Eastern Roman Empire. The eastern and western divisions of this empire crushed all opposition with a brutal strength that surpassed any of its predecessors. Certainly iron legs fitly symbolized the Roman Empire. Rome also dominated the map more extensively than any previous kingdom, encompassing almost all of Europe, including Spain and the British Isles, as well as India. Those legs stood astride most of the ancient world. “The Roman Empire embraced a much wider territory in which the Western division became fully as strong as the Eastern, and this seems to be portrayed by the two legs.” However, in terms of absolute authority, Rome was indeed an inferior power. The people and the senate played major roles in setting its policies, and they controlled the emperors more than had been true in the preceding empires in Nebuchadnezzar’s dream. Nebuchadnezzar was an absolute monarch, and those rulers who followed him (the Medo-Persian, Greek, and Roman sovereigns) were increasingly less powerful personally.

2:41-43. In contrast to the preceding empire descriptions, which were quite brief, Daniel gave an extended explanation of the fourth one. The chief feature of the feet is that there were two materials that composed them, and these two materials do not adhere well to one another. Whereas Daniel used metals to describe the kingdoms previously, now he referred to clay, perhaps kiln-fired clay, mixed with iron. The final form of the fourth kingdom (Daniel did not identify it as a fifth kingdom) would not have the cohesiveness that the earlier kingdoms possessed. Daniel 2 emphasizes Rome in its past two stages (legs), but chapter 7 reveals more about Rome in its future tenfold form (toes).

2:44-45. These verses explain what the “rock” signifies, that crushed the feet and toes of the image and destroyed it completely. It is a fifth kingdom that God Himself will establish, following the final phase of the fourth kingdom (Rome; cf. Rev 11:15). The “Rock,” a frequent symbol of God and Jesus Christ in Scripture (cf. Isa 8:14; 28:16; Zech 3:9; 1 Pet 2:6-8), evidently represents the King as well as His kingdom (cf. Dan 2:38: “You are the head of gold”). The mountain out of which the rock comes is evidently God), though a mountain is also a common figure for a kingdom or government in the Bible (cf. Isa 2:2; 27:13). “Those kings” evidently refers to the 10 kings represented by the 10 toes. They are quite clearly contemporaneous with one another, not sequential rulers. God’s kingdom, the mountain of Dan 2:35, will fill the earth and will last forever (cf. 2 Sam 7:16). It will never suffer destruction or be succeeded by another kingdom, as all the preceding kingdoms had. It will begin with the Millennium and continue forever in the eternal state. Seeing the destruction of the final stage of the fourth kingdom as future seems more in harmony with the facts of history and with other Scriptures (cf. Dan 7:24; Rev 17:12). This premillennial view sees the kingdom that Jesus Christ will set up on earth, following His second advent, as the first stage of His endless rule. The stone in Nebuchadnezzar’s vision represents that Ruler and His kingdom. Daniel concluded by explaining to Nebuchadnezzar that the sovereign God had revealed to him what would happen in the future. He further affirmed that the dream represented reality, and that the interpretation that Daniel had given was reliable. If the stone from heaven represents the kingdom of God thoroughly destroying all earthly kingdoms when Messiah comes, as seems true, then it appears inconsistent to view that kingdom as beginning with Christ’s first coming. Rather, it fits better Christ’s second coming. If so, the establishment of God’s kingdom on earth must begin with Christ’s second coming, not His first coming. This is the view of normative dispensationalists, in contrast to progressive dispensationalists and historic premillennialists. These latter two groups see the church as the first stage in the kingdom of God, the second stage being the millennial reign of Christ.

2:46-47. Clearly, Daniel had done what everyone considered humanly impossible. He had told the king the dream that Nebuchadnezzar alone knew, and had perhaps even forgotten, and he had given an interpretation of the dream that made sense to the king. Consequently, Nebuchadnezzar concluded that Daniel must be some sort of god, and proceeded to treat him as one by bowing before him, presenting an offering to him, and burning incense to him. Daniel’s lack of protestation does not indicate that he viewed himself as a god. He was in no position to contradict the misguided adoration of an absolute monarch such as Nebuchadnezzar. Furthermore, Nebuchadnezzar was not saying that Daniel was the true God. Verbally, Nebuchadnezzar acknowledged the sovereignty of Daniel’s God.

2:48. The king also promoted Daniel to be head man over the province of Babylon, and chief of the wise men. He evidently became the ruler in charge of this most important province (cf. Dan 3:2). Normally this position would have gone to a Chaldean, a member of the “master race” of Babylonian society. The fact that Nebuchadnezzar gave it to a Jewish captive shows the tremendous respect that Daniel had earned with this revelation.

2:49. At Daniel’s request, the king also promoted Daniel’s three friends to positions of authority within the provincial administration (cf. Dan 2:17-18). Daniel himself remained in the palace and was available to Nebuchadnezzar as an adviser when the king needed him. God prepared for the arrival of thousands of exiled Judahites (in 597 and 586 B.C.) by placing men in authority who were sympathetic to their needs. “

This chapter, so basic to an understanding of all God’s dealing in history and prophecy, reveals three important truths: 1.God, not man is sovereign in world affairs. 2. Our sovereign God has a plan for the world. 3. God is ordering history according to His plan.” 

Daniel Chapter 1

I. Daniel Chapter 1.

II. Study Text.

A. Outline. 1:1. Jehoiakim’s captivity. 1:3. Daniel and three others selected to be taught the learning of the Chaldeans. 1:8. They refuse to eat the king’s meat. 1:17. Their great attainments in wisdom.

B. Details.

1:3. “officials.” i.e., eunuchs. The word does mean those who were castrated; it also stood for officials in general. It is uncertain whether Daniel and his friends were emasculated (re 2 Kg 20:18).

1:4. “literature and language.” Various subjects, such as agriculture, astrology, astronomy, mathematics, and the Akkadian language.

1:5. The accession year of Nebuchadnezzar was the first year of the youths’ training; the first full year of Nebuchadnezzar’s reign was the second year of training; the second year of his reign was the third year of training.

1:7. In order to make these young men more Babylonian, their names were changed . “Daniel” means “God is judge.” “Belteshazzar” means “May Bel protect his life.” “Hananiah” means “Yahweh is gracious.” “Shadrach” possibly means “command of  Aku” (the moon god); “Mishael” means “who is what God is?” “Meshach” may mean “who is what Aku is?” “Azariah” means “whom Yahweh helps.” “Abednego” means “servant of Nebo.” In each case  the Hebrew name contains a name for the true God (either el or iah, an abbreviation for Yahweh), and the Babylonian name contains the name of a heathen God.

1:8. “he would not defile himself.” By eating meat that doubtless had not be slain in accordance with the Mosaic Law and that, along with the “wine,” had been offered to a pagan god (e.g. Ex 34:15).

1:17. Only God, not human wisdom, can instruct how to interpret “visions and dreams” accurately.

1:21. “continued.” Daniel was among the first captives taken, lived to see the official end of the Exile in the “first year of Cyrus, king of Persia (Ezra 1:1). Daniel did not die then but lived a few years longer (10:1).

C. Detailed Review.

1:1. The book opens with a synopsis of the first Jewish deportation in 605 B.C. (2 Kg 24:1-2; 2 Ch 36:6). Daniel and his three friends were part of the nobles and royal families taken from Jerusalem as captives then. We know nothing more about Daniel’s family background. Apparently he lived apart from his family in Babylon (Dan 1:11-13). Perhaps the Babylonians killed his parents, but this is only speculation.

1:2. Daniel wrote that the Lord was responsible for Nebuchadnezzar’s success in defeating Jehoiakim. He viewed God as sovereignly controlling the past affairs of His chosen people (Deu 14:2). As the book unfolds, this appreciation for God’s sovereignty continues as Daniel described God’s future dealings with the Jews and the Gentiles.

1:3-5. Nebuchadnezzar’s enlightened policy was to employ the best minds in his kingdom in government service, regardless of their national or ethnic origin. We do not know how many other Jews and Gentiles were the classmates of Daniel and his three friends. However, they were evidently the only ones who expressed a desire to observe the Jewish dietary laws (Ex 34:15; Lev 11; Deu 14; Deu 8:3). Evidently what these young men studied was the history and literature of this ancient part of the world. This included the old Akkadian and the ancient Sumerian cultures from which the Babylonian had developed. Learning the language of a people is one of the best ways to absorb the worldview of its people. Thus Nebuchadnezzar was seeking to acculturate these youths and make them thoroughly Babylonian.

1:6-7. The practice of changing names was a way to express sovereign control over others. These new names would have also encouraged these youths to think of themselves as part of the culture in which they were living, rather than the culture from which they had come (Gen 41:45). The fact that each of their Jewish names included some reference to the Lord may indicate that they had godly parents. Perhaps their early upbringing by godly parents is one reason they stood for God in Babylon.

1:8. Evidently Daniel took the initiative with this decision, and his three friends followed his lead. His decision was not to remain morally pure but to remain ceremonially pure. Ceremonial purity was something that concerned only the most faithful Jews. Jews who were careful to remain ceremonially pure would have been equally careful to preserve their moral and ethical purity. Daniel wanted to please the Lord in every respect, not just in the most important moral aspects of his life (1 Cor 10:1-6, 14). Undoubtedly the meat and wine that they refused had been offered to the Babylonian gods (Marduk [or Bel], Nebo, Ishtar, etc.) since it came from the king’s table (2 Kg 25:29). These young men could be a part of the crowd and submit to peer pressure to get ahead. Or they could do what they knew would please their God though it might involve persecution and cost them advancement opportunities.

1:9-13. Daniel must have established a good relationship with the officials in direct authority over him, especially the overseer (Dan 1:11). He received a favorable response (Heb. hesed, loyal love, and rahamim, compassion) when he proposed a ten-day dietary test. But it was Yahweh who moved the overseer’s heart (1 Kg 8:50), another indication of God’s sovereignty. Notice that Daniel did not rebel against the restrictions that his elders placed upon him. Instead he courteously requested permission to abstain, and then, having received an encouraging response, he offered a positive alternative course of action. Daniel proposed a vegetarian diet. Omitting meat and wine from one’s diet does not normally result in obviously better health. Perhaps Daniel was relying on God to cause him and his friends to look better at the end of the test period-miraculously. Another possibility is that the youths may have been served such rich food that they could reasonably expect to look and feel better if they abstained.

1:14-16. God gave the young men better (fatter, i.e., healthier) appearances by natural or by supernatural means. The result of the test encouraged their supervisor to continue feeding them a diet of things grown in the ground. This is the meaning of the rare Hebrew word translated “vegetables.” God blessed these three young men because they followed His will, not because they ate vegetables instead of meat.

1:17. In addition to favor with their overseers, God gave Daniel and his three friends the ability to master the subjects they studied and wisdom in these matters (Jas 1:5). They may have thought that Nebuchadnezzar had designed their curriculum, but really God had. Like Moses and Paul, Daniel had an excellent educational background and an unusually brilliant mind (Acts 7:22; Philip 3:4). God also gave Daniel the supernatural ability to understand visions and dreams (Dan 1:17). Visions and dreams were the primary means God used to communicate His revelations to prophets in the Old Testament (Num 12:6). From the writer’s perspective, Daniel qualified for the blessing of receiving this special gift by choosing to remain loyal to God’s will. Daniel’s similarity to Joseph is again obvious.

1:18-20. At the end of their three-year curriculum, the four faithful friends received a final examination that included an oral testing by the king himself. They passed at the head of their class. They were probably close to 20 years old at this time. Nebuchadnezzar proceeded to give them positions of significant government responsibility, which their education had equipped them for. In these positions they proved far superior to any of the other officials. “Ten times better” (Dan 1:20) seems to be a hyperbolic idiom meaning many times better (Gen 31:7, 41; Num 14:22; Neh 4:12; Job 19:3). The fact that Daniel called these other officials magicians (Heb. hartummim, astrological diviners) and conjurers (Heb. assapim, enchanters, NIV) has raised questions about whether the four Hebrew youths practiced occult arts. If they refused to eat non-kosher food because of religious conviction, they presumably would not have participated in divination and magic, which the Mosaic Law also expressly forbade (Deu 18:10-12). Probably we should understand that they excelled in the matter of offering wise advice to their king. Daniel also received insight into the future from the Lord (Dan 1:17), so he would have had better knowledge of the future than the Chaldean astrologers. Chapters 2, 4, 5, and 7-12 validate this claim. There we read of no pagan divining but straightforward prophetic revelation, some in direct answer to prayer. Daniel could write this of himself without boasting, because he credited God with giving him his abilities.

1:21. Daniel excelled quantitatively as well as qualitatively. The kings under which he served recognized and continued to employ his divinely bestowed talents for many years. Cyrus’ first year as king of Babylon was 538 B.C. This was the year in which Cyrus issued his decree permitting the Jews to return to their land. The first return took place the next year, in 537 B.C. Thus Daniel’s ministry as a government official spanned approximately 65 years. Dan 10:1 clarifies that Daniel continued to receive revelations from the Lord even after his career as a government official ended. Two dates bracket this first chapter, the year that Daniel went to Babylon as a captive (605 B.C.) and the year that his government career ended (538 B.C.).

The content of this chapter focuses on the key to Daniel’s remarkable career. He purposed to remain faithful to God’s will even in a relatively minor matter. God blessed that commitment and gave this already gifted and diligent young man additional talents and opportunities with which to serve Him. This chapter introduces the rest of the book, which contains such amazing revelations that the reader might question their validity, without this introduction to the prophet himself.