Book of Daniel Bible Study: The Key to Bible Prophecy

[Garland-Green]

Daniel’s Disturbing Dream (Daniel 7:1-28.)

Introduction

Daniel, a godly prophet and a man of unshakable faith, has been steadfast in his daily walk of fellowship with God throughout the first six chapters of the Book of Daniel. Nothing has caused him to panic or depart from his faith and practice as a godly Jew. Neither peer opposition nor the king's new law (chapter 6) greatly disturbed Daniel. Daniel’s first inner turmoil occurs in chapter 7. A revelation from God in his sleep discloses future events which Daniel finds most troubling. Twice in chapter 7 Daniel speaks of his distress:

“As for me, Daniel, my spirit was distressed within me, and the visions in my mind kept alarming me” (verse 15).

“At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept the matter to myself” (verse 28.).

We should note Daniel’s distress in chapter 7 before turning to the other prophecies in Daniel, where we will find that prophecy very often produces distress. Where it has not caused distress, it should have. Nebuchadnezzar became distressed when he received his first night vision (2:1) because he did understand some of his dream. In his vision, the statue collapsed and disappeared, because a mysterious stone struck it at its feet. His vision in chapter 4 should have produced more distress than it did. He was “at ease” when he received the vision, and then he became fearful, and his mind alarmed him (4:4-5). Upon hearing the details of the dream, Daniel too was troubled (4:19). Unfortunately, the king did not heed the dream’s warning, and his kingdom was taken away for a time. In chapter 5, King Belshazzar’s dream should have greatly alarmed him, but apparantly it did not. That night his life and his kingdom came to an end. Subsequent revelations in the Book of Daniel which Daniel received were closely associated with some kind of agony or distress (see 8:17, 27; 9:20-21; 10:2-3, 7-10, 17; 12:8.).

A look through the Scriptures shows that Daniel’s response to the prophecies he received was not unique. Many Old Testament prophets shared Daniel’s distress as a result of the prophecies they received and often conveyed to others.74 Why does the prophecy of Daniel 7 cause this godly man so much consternation? What so upset Daniel about the future? Should we be troubled as well?

Prophecies are given so that we may look at history, especially events occurring in our own lifetime, from God’s perspective. Prophecy provides men the opportunity to think and act in a way which pleases God, who determines the future and who reveals future events to men.

Chapter 7 reveals in broad terms what the future holds. Our study of this chapter will isolate what troubled Daniel about the future. If taken seriously, we will find the future sobering as well. May the Spirit of God reveal the meaning of this prophecy to us and produce in us that which God desires to His glory and our good.

Structure of the Text

Two major divisions comprise our text: (1) Daniel’s dream—verses 1-14 and (2) the interpretation—verses 15-28. In more detail, the outline would be as follows:

(1) Daniel’s Dream verses 1-14

The Four Beasts — verses 1-8
The Ancient of Days — verses 9-12
The Son of Man — verses 13-14
(2) The Divine Interpretation — verses 15-28

Daniel’s distress — verse 15
A General Interpretation — verses 16-18
A Fuller Interpretation — verses 19-27
Daniel’s Response — verse 28
Interpretive Guidelines

Interpretations of Daniel’s prophecies differ widely. Liberals reject all prophecies, because they require a sovereign God and a miraculous revelation of future events. While conservative, evangelical scholars believe the prophecies in Daniel are true, their interpretations differ greatly. Whether liberal or conservative, our conclusions grow out of the premises and presuppositions governing the process and the product of our interpretation. For this reason, I wish to clearly state the foundational presuppositions and principles on which this exposition of Daniel is based.

(1) The Book of Daniel is a part of the Holy Scriptures, and thus inspired, accurate, and trustworthy.

(2) The prophecies of Daniel must be understood in relationship to and in light of the other prophecies of Daniel.

(3) These prophecies must be understood in light of their historical background as provided in Daniel, in the inspired revelation provided by other portions of Scripture, and the cautious use of supplementary information by reliable historical documents or study. Other biblical prophecies bear on the prophecies of Daniel, particularly preceding or contemporary prophecies.

(4) Prophecies not completely fulfilled cannot be fully understood until after their fulfillment. At least the final portion of chapter 7 has not been fulfilled. Even those portions which we believe have been fulfilled, students of prophecy differ about the way of their fulfillment.

(5) Above all, the prophecy in this chapter means precisely what God says it means in this text, nothing more and nothing less. How easily we turn from what is revealed to speculate about what has been concealed (see Deuteronomy 29:29). We should not spend a disproportionate amount of time and energy trying to fill in the blanks God has left. Our attention should be given to what is clearly and emphatically said. In our passage, Daniel asks for and receives an explanation. What God determined to reveal to Daniel should be enough for us.

Overall Observations

Note these general observations about our passage before we turn to a more detailed study.

(1) Daniel 7 is the last chapter written in Aramaic in the Book of Daniel. Daniel 1:1-2:4a was written in Hebrew. From Daniel 2:4b to the end of chapter 7, the original text was written in Aramaic (the language of Babylon in that day). After this chapter, the book returns to the Hebrew language.

(2) Chapters 7 and 8, while written in different languages, are written during the reign of Belshazzar and somehow linked by the author in Daniel 8:1.

(3) This chapter contains the major segment of Daniel, which is primarily prophetic, although it does not contain the first prophecy in the Book of Daniel.

(4) This is the first prophecy in the book revealed directly to Daniel. The other prophecies were revealed to King Nebuchadnezzar and Belshazzar and interpreted by Daniel.

(5) While the process involves wicked kings and nations and the suffering of the saints, the culmination is the establishment of God’s eternal kingdom.

(6) None of the kings or the kingdoms are identified.

(7) No identification is made of the saints as “Jews” or “Gentiles.” There seems to be no Jewish nationalistic emphasis here, as there will be later.75

(8.) The four beasts are all different, with the last standing apart from the first three.

(9) The interpretation of Daniel’s vision comes in two parts, beginning with a general interpretation and then a more specific one based on Daniel’s questions.

(10) Daniel’s preoccupation is with the last beast, rather than the first three.

(11) A distinction is made between God the “Father”—the “Ancient of Days” and God the Son—the “Son of Man”—with both playing a part in the establishment of the kingdom.

(12) No distinction between the first coming of Christ and the second is made in the coming of the eternal kingdom of God.

(13) In some sense, the last kingdom is still on-going. Since the last kingdom and the prophecies associated with it have not yet been fulfilled, we must in some way be a part of that kingdom. The day of judgment is still future and has not yet been fulfilled. Thus, the vision is yet unfulfilled in terms of its major emphasis. No wonder interpreters differ about the details. Quite clear, however, is the identity of the “Ancient of Days” and the “Son of Man.”

Background

Chapter 7 moves from the historical accounts of Daniel and his three friends to the prophetic revelations received by Daniel in the last half of the Book.76 The following chart may help us visualize the relationship of Daniel’s prophecies to the historical setting in which they were revealed:




BABYLONIAN EMPIRE

MEDO-PERSIAN EMPIRE

Nebuchadnezzar

Belshazzar

Darius

Cyrus

Daniel 1-4
Daniel 5
Daniel 6
Daniel 12
Daniel 7-8
Daniel 9
Daniel 11-12


The first prophetic revelation is found in Daniel 2. A night vision is given to king Nebuchadnezzar, apparently early in his reign as king of Babylon. Through the vision of a magnificent, awe-inspiring statue, God reveals the future for Gentile kings and their kingdoms. The head of the statue was made of gold, the chest and arms of silver, the belly and thighs of bronze, and the legs and feet of iron and clay.

In his interpretation of the dream, Daniel told Nebuchadnezzar he was the head of gold. The identity of the kingdoms represented by the other body parts and metals was not revealed. The king is told that all of these earthly kingdoms would be destroyed by the “stone not fashioned by human hands,” and that an eternal kingdom would take the place of these temporal kingdoms. The subject of the vision in chapter 2 seems to be taken up again in chapter 7. The inter-relationship between the prophecies of chapters 2 and 7 is demonstrated on the following page:

THE FOUR KINGDOMS



C H A P T E R T W O

C H A P T E R S E V E N

Head of gold

The winged lion

Breast & arms of silver

The devouring bear

Belly & thighs of bronze

The winged leopard

Legs & feet of iron & clay

The indescribable beast



SIMILARITIES



A four-part statue

Four beasts

Statue represents kingdoms

Beasts represent kingdoms

Deterioration: Gold to iron mixed with clay

Deterioration: Nearly human to blaspheming beast

Statue destroyed

Beasts destroyed

Eternal Kingdom is established

Eternal kingdom is established



CONTRASTS



Nebuchadnezzar’s Vision

Daniel’s Vision

Daniel’s interpretation

Angel’s interpretation

Glorious statue

Horrible beasts

Human statue in four parts

Four (inhumane) beasts

Destroyed mysteriously by a stone

Destroyed in judgment by God



Daniel’s Dream
(7:1-14)

1 In the first year of Belshazzar king of Babylon Daniel saw a dream and visions in his mind as he lay on his bed; then he wrote the dream down and related the following summary of it. 2 Daniel said, “I was looking in my vision by night, and behold, the four winds of heaven were stirring up the great sea. 3 And four great beasts were coming up from the sea, different from one another. 4 The first was like a lion and had the wings of an eagle. I kept looking until its wings were plucked, and it was lifted up from the ground and made to stand on two feet like a man; a human mind also was given to it. 5 And behold, another beast, a second one, resembling a bear. And it was raised up on one side, and three ribs were in its mouth between its teeth; and thus they said to it, ‘Arise, devour much meat!’ 6 After this I kept looking, and behold, another one, like a leopard, which had on its back four wings of a bird; the beast also had four heads, and dominion was given to it. 7 After this I kept looking in the night visions, and behold, a fourth beast, dreadful and terrifying and extremely strong; and it had large iron teeth. It devoured and crushed, and trampled down the remainder with its feet; and it was different from all the beasts that were before it, and it had ten horns. 8 “While I was contemplating the horns, behold, another horn, a little one, came up among them, and three of the first horns were pulled out by the roots before it; and behold, this horn possessed eyes like the eyes of a man, and a mouth uttering great boasts. 9 I kept looking until thrones were set up, And the Ancient of Days took His seat; His vesture was like white snow, And the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. 10 A river of fire was flowing And coming out from before Him; Thousands upon thousands were attending Him, And myriads upon myriads were standing before Him; The court sat, and the books were opened. 11 “Then I kept looking because of the sound of the boastful words which the horn was speaking; I kept looking until the beast was slain, and its body was destroyed and given to the burning fire. 12 “As for the rest of the beasts, their dominion was taken away, but an extension of life was granted to them for an appointed period of time. 13 “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him.77 14 And to Him was given dominion, Glory and a kingdom, That all the peoples, nations, and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed.

The first recorded vision comes to Daniel in the form of a night vision, like those of Nebuchadnezzar (2:1; 4:5) during the first year of the reign of Belshazzar. How interesting! The vision comes to Daniel in Belshazzar’s first year.78 A subsequent and related vision comes to him in this king’s third year (see 8:1). The revelation of the “writing on the banquet hall wall,” already described in chapter 5, actually happened later, on the last day of Belshazzar’s life. According to verse 1, the written record of the revelation Daniel received in his first night vision is but a summary of the prophecy he received.

Belshazzar’s rise to power and ascent to the throne seems to have inaugurated a new age for Babylon. Nebuchadnezzar was the first ruler of Babylon to have contact with Daniel. Having gained an appreciation for Daniel and his three Hebrew friends, over a period he came to faith in their God. His declaration, which resulted from the deliverance of the three Hebrews, made it unlawful to hinder the worship of the Jews; his decree recorded at the end of chapter 4 went much further. It not only bore witness to the conversion of this king, but encouraged all of the subjects of Babylonian rule to worship the God of Israel.

I believe some in Babylon, like their king, came to a genuine faith in God. Many others may have reluctantly professed or actually adopted the Jewish religion. King Nebuchadnezzar died apparently nine years before Belshazzar came to power. Public sentiment was turning against this “foreign religion,” and the Babylonians, including Belshazzar, wanted a return to their “old time religion” —the pagan worship of the gods of Babylon. With the commencement of Belshazzar’s co-regency may have come not only a rejection of the Jewish faith and worship, but a new wave of persecution directed toward it. The toasting of the gods of the Babylonians with the sacred temple vessels, recorded in chapter 5, may have been Belshazzar’s final act of blasphemy. As we shall show later, the content of the prophecy of Daniel 7 is very closely related to the reign of Belshazzar. The words of verse 1 point to the relationship between the prophecy Daniel received and its historical setting and context.

In his vision, Daniel observed the sea being stirred up into a raging storm by the “four winds of heaven.” This signifies that the events which follow have been ordained by God. God stirred up the sea, and from its foaming, raging waters came forth four horrifying beasts. These beasts, each different from the other, are described in verses 4-7.

The first beast was lion-like, with wings like that of an eagle.79 Its wings were plucked from it; if this happened in mid-air, he must have plummeted to the ground. If not, he could never have become airborne again. The beast was lifted up and made to stand like a man. The beast also was given a man’s mind.

Generally, it is agreed that this beast represents the Babylonian empire and king Nebuchadnezzar in particular. This description certainly fits the account of Nebuchadnezzar’s plunge from power and sanity in chapter 4. While God tells neither Daniel nor us that this beast represents Nebuchadnezzar, He does reveal that the “head of gold” in the vision of the great statue was Nebuchadnezzar (2:36-38.). Since the head of gold seems to describe the same king and kingdom as the first beast, it may not be too far afield to conclude that Nebuchadnezzar is the king represented by the first beast.

By far, this first beast is the best of a bad bunch. He is more beastly in the beginning and more human in the end, paralleling the character of Nebuchadnezzar. This also underscores that these four kingdoms go from reasonably good to unbelievably bad. The only human things mentioned of the fourth beast are his eyes and his mouth. His mouth is used to speak boastfully.

The second and third beasts are briefly described in verses 5 and 6. The second is bear-like. The precise meaning of the symbols of the raised side and the three ribs is illusive. Encouraged to do so, it savagely devours. The third beast is leopard-like, with four wings and four heads, and it is given dominion.

The fourth beast receives greater attention and is of the most interest to Daniel. Different from the first three, this beast seems uglier, more powerful, and much more hostile toward God and His saints. Daniel finds nothing to compare to it. With iron-like teeth, horns (some with eyes), and feet, it is utterly destructive. What it does not destroy or consume with its teeth, it crushes under foot, much like a bull in a china shop.

This fourth beast has the distinction of ten horns. As Daniel continues to watch, another horn emerges, as three of the other horns are plucked out by the roots to make room for it. Looking about with its numerous eyes, no one can escape his look or hide from him.80 With its mouth, the beast continues to speak boastfully.

The scene of the four beasts arising from the sea, which Daniel saw in his night vision, is strikingly similar to the account found in the 13th chapter of Revelation:

1 And he stood on the sand of the seashore, and I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names. 2 And the beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority. 3 And I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast; 4 and they worshiped the dragon, because he gave his authority to the beast; and they worshiped the beast, saying, “Who is like the beast, and who is able to wage war with him?” 5 And there was given to him a mouth speaking arrogant words and blasphemies; and authority to act for forty-two months was given to him. 6 And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven. 7 And it was given to him to make war with the saints and to overcome them; and authority over every tribe and people and tongue and nation was given to him. 8 And all who dwell on the earth will worship him, every one whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. 9 If any one has an ear, let him hear. 10 If any one is destined for captivity, to captivity he goes; if any one kills with the sword, with the sword he must be killed. Here is the perseverance and the faith of the saints (Revelation 13:1-10).

As the beast continues to boast, a second scene commences in Daniel’s vision, and for a period of time both scenes run simultaneously. The second scene portrays the establishment of the thrones on which the Ancient of Days and those holding court are to be seated to pronounce judgment.

In the first scene, heavenly winds are employed to whip up the sea from which the four beasts emerges. In the second scene, heaven calmly prepares for court, which will determine that the time for judgment has come. The beasts are a horrifying and frightening sight; the heavenly court scene is one of regal splendor and beauty. The beasts emerge out of chaos and confusion; the heavenly court is calm and dignified. This scene in Daniel is also similar to a prophecy recorded in the Book of Revelation:

4 and they worshiped the dragon, because he gave his authority to the beast; and they worshiped the beast, saying, “Who is like the beast, and who is able to wage war with him?”

11 And I saw another beast coming up out of the earth; and he had two horns like a lamb, and he spoke as a dragon. 12 and he exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13 And he performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. 14 And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. 15 And there was given to him to give breath to the image of the beast, that the image of the beast might even speak and cause as many as do not worship the image of the beast to be killed (Revelation 13:4, 11-15).

Note that the description of the beasts is written in prose, while the description of the heavenly court in verses 9-10 and of the Son of Man in verses 13-14 is written in poetry form. The beasts are hardly worthy of prose, but the court of heaven deserves a description of the finest words.

The “horn” continues to sound off while the court is being set up for judgment. Suddenly, the boasting beast is silenced by death, and his body is cast into the burning fire. Even the fate of this fourth beast is different than his three predecessors, as his life and his kingdom seem to end at the same moment. The other three are removed from power but allowed to live for some time after their removal (verse 12).

As Daniel continues to watch, someone descends with the clouds of heaven, one like a “Son of Man.” He is presented to the Ancient of Days, and to Him is given dominion, glory, and the eternal kingdom. He will rule over all nations forever.

The expression, “son of man,” is not new to Daniel nor to the Jews of his day. Up to this time, it was simply a synonym for being human, a son of man. In the first use of this expression, being a “son of man” was contrasted with being God:

“God is not a man, that He should lie, Nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good? (Numbers 23:19)

The expression is used in the Psalms in a more pregnant way, in reference to the coming Messiah.

Let Thy hand be upon the man of Thy right hand, Upon the son of man whom Thou didst make strong for Thyself (Psalm 80:17).

Daniel uses the expression “Son of man” twice. The first time in Daniel 7:13, he is referring to Messiah, who will sit on the eternal throne of His father, David. The second time, the expression is used in reference to Daniel himself, as it will be used very frequently in Ezekiel to refer to this great prophet:

So he came near to where I was standing, and when he came I was frightened and fell on my face; but he said to me, “Son of man, understand that the vision pertains to the time of the end” (Daniel 8:17).

Then He said to me, “Son of man, stand on your feet that I may speak with you!” (Ezekiel 2:1).

Old Testament Jews would likely regard the reference to the “Son of Man” in Daniel 7 as a reference to the Messiah, although they would probably not understand Him to be both divine and human. Before the coming of Christ, who would? When Jesus came, He embraced this expression as a designation for Himself, giving the term meaning vastly beyond that previously held by any Jew.

A Divine Interpretation
(7:15-28.)

15 “As for me, Daniel, my spirit was distressed within me, and the visions in my mind kept alarming me. 16 “I approached one of those who were standing by and began asking him the exact meaning of all this. So he told me and made known to me the interpretation of these things: 17 ‘These great beasts, which are four in number, are four kings who will arise from the earth. 18 ‘But the saints of the Highest One will receive the kingdom and possess the kingdom forever, for all ages to come.’ 19 “Then I desired to know the exact meaning of the fourth beast, which was different from all the others, exceedingly dreadful, with its teeth of iron and its claws of bronze, and which devoured, crushed, and trampled down the remainder with its feet, 20 and the meaning of the ten horns that were on its head, and the other horn which came up, and before which three of them fell, namely, that horn which had eyes and a mouth uttering great boasts, and which was larger in appearance than its associates. 21 “I kept looking, and that horn was waging war with the saints and overpowering them 22 until the Ancient of Days came, and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints took possession of the kingdom. 23 “Thus he said: ‘The fourth beast will be a fourth kingdom on the earth, which will be different from all the other kingdoms, and it will devour the whole earth and tread it down and crush it. 24 ‘As for the ten horns, out of this kingdom ten kings will arise; and another will arise after them,81 and he will be different from the previous ones and will subdue three kings. 25 ‘And he will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. 26 ‘But the court will sit for judgment, and his dominion will be taken away, annihilated and destroyed forever. 27 ‘Then the sovereignty, the dominion, and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.’ 28 “At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept the matter to myself.”

Daniel’s response to the vision was far from assuring or calming. Some of his alarm arose from his not yet having been given the interpretation of his vision. Yet, his emotional response was valid and changed little after the vision was explained more fully.

This vision was an “interactive vision,” as Daniel was not only present in the vision but was able to approach one standing by to ask the meaning of what he saw. It seems safe to assume the interpreter was an angelic being; at least this is the case in chapter 8 (8:15-26). The interpretation of the events Daniel witnessed in his vision is given in its most concise form in verses 17 and 18: The four beasts were four kings, who will arise from the earth. In spite of these kings, the saints of the Highest One will possess the eternal kingdom forever and ever. In spite of all these beasts do and say, in spite of their power and even their success, neither they nor their kingdoms will last. The kingdom of God will be established and the saints will possess it forever.

The emphasis of this brief interpretation falls not on the enemies of God, their power, their brutality, nor their boasting, but on the kingdom of God, its certainty and its permanence for all the saints forever. The emphasis is positive. If Daniel had been shaken by the dark side of his vision, he is reminded in the interpretation of the outcome of these events—the establish- ment of God’s eternal kingdom.

The vision’s explanation was not thorough enough to satisfy Daniel. Desiring a more detailed explanation, he apparently asked for one and received it. Passing over the first three beasts, his questions focus on the last beast. He wants to know more about this dreadful beast, different from the rest, especially in the destruction he wrought. The ten horns are of interest to him, but most of all that final horn which arose, surpassing and replacing three others and speaking boastfully.

The vision plays on before Daniel, almost as though in answer to his desire to know more. The boastful beast becomes even more aggressive, waging war with the saints and even overpowering them. No wonder this vision causes Daniel such distress. This takes place until the Ancient of Days comes and judgment is given to the saints, at the time the eternal kingdom becomes their possession.

These are the things Daniel sees in the vision. Now, in verse 23, the angelic interpreter explains the relationship of the boastful beast and the coming of the eternal kingdom of God. The fourth beast is a fourth king, different than the others. He distinguishes himself by his ability to overcome the whole earth, crushing it under foot.

The ten horns, Daniel is told, represent ten kings who will emerge out of the fourth kingdom. An eleventh king then rises to power, different from the others, replacing three of the previous kings. This king’s boasting turns to blasphemy. He not only speaks against the Most High, he oppresses the saints. He intends to make changes in time and in law. Just what this means is unclear, but it suggests this arrogant king not only speaks against God, but, like Satan, he aspires to change the order God has established. He surpasses those before him by speaking boastfully, then blaspheming, and finally seeking to overthrow God’s order.

The final words of verse 25 are carefully chosen to let the reader know that while this king appears to be successfully opposing God, all he does is a part of the divine plan for the last days. The eleventh horn may hope to change the time, but in God’s plan this king is granted “a time, times, and half a time” —three and a half years to oppose and oppress the saints. God grants this king success and his saints suffering, but only for an appointed time.

When the court sits for judgment, his dominion is taken from him and he is destroyed forever. At this time the kingdom of God is established. The saints of the Highest One are given all the kingdoms of the earth for an everlasting kingdom. They will serve and obey Him forever.

Daniel’s vision ends here, but its impact on him does not end. His thoughts alarm him, and his face pales. Nevertheless, Daniel tells no one, keeping the matter to himself and suffering a quiet agony over the future events God has revealed to him.

Conclusion

The message of this prophecy is really quite simple and may be summed up this way. Before the kingdom of God is established on the earth, four earthly kingdoms will rise and fall. These kingdoms go from bad to worse. Arrogant, boastful, and even blasphemous kings will reign over the nations, opposing God and oppressing His saints. All of this is by divine design. During times of oppression, it may appear the saints are being defeated and that God’s kingdom is but wishful thinking. When the sin and oppression of evil men reaches a predetermined point, God will remove them and establish His promised eternal kingdom. Then the saints will receive the kingdom which will never end.

A number of lessons from our text have broad application to our thinking and conduct as Christians. Consider these lessons as we conclude.

(1) Prophecy is necessary because God has chosen to settle His accounts with men slowly. God is eternal, and so is His plan for all creation. God is in no hurry to fulfill His promises, whether His promise of the eternal kingdom for all the saints or the promise of eternal destruction and judgment for sinners. Prophecy is necessary then so that men are reassured of divine deliverance and blessing, as well as divine judgment (see 2 Peter 2:4-9). Through the ages, the saints have learned that they must wait for the promises of God to be fulfilled and that this may not happen in their lifetime (see Hebrews 11:13-16, 39-40). God may choose to delay judgment on the wicked until their sin reaches full bloom; the possession of the land of Canaan would not happen in Abraham’s lifetime, but more than 400 years later after the suffering of the people of God (see Genesis 15:12-17). God also allows the wicked to persist and even to prosper, so that those whom He has chosen might be saved (Romans 9:22-24). God’s plan and program are carried out on His schedule, not ours (see 2 Peter 2:8-10). Prophecy becomes necessary from time to time to remind men of those things God has planned for the future which He will surely fulfill.

(2) While the timing of the fulfillment of divine prophecy may seem remote to the recipient, it still has relevance for him. According to our text, the prophecies of Daniel 7 will not be fulfilled for a considerable period of time. Four kings will establish four kingdoms, and some of these kingdoms have a number of kings. The last kingdom has at least eleven kings. Centuries must therefore pass before the prophecies of Daniel are fulfilled.

The distance in time of the fulfillment of Daniel 7 said something very important to the captive Jews of Daniel’s day. It would be but a very few years until Cyrus would come to power and assist the Jews to return to Jerusalem and the land of Israel. In the euphoria of this grand event, someone might well conclude the kingdom of God was to be established within the lifetime of those returning to Israel. Our text challenges such a conclusion, and later prophecies in Daniel further document that the coming of the King and of the kingdom will be some time further in the future. In those days, as in our own, there are always those are too quick to conclude that the kingdom of God has come (see Matthew 24:4, 6, 8, 24-28; 2 Thessalonians 2:1ff.).

v  

[Garland-Green]

The kingdom of God would not be established in Daniel’s lifetime, nor in the life of those who returned to the land of Israel from their captivity. The prophecy of Daniel 7 nevertheless had great relevance and application to those in Daniel’s day. Nebuchadnezzar may have started badly, but by the time we read of him in Daniel 4 he seems to be a true believer in God, urging the citizens of his kingdom to worship and serve Him. For the remainder of Nebuchadnezzar’s life, it seems that religion in the kingdom of Babylon was at least favorable to the worship of the God of the Jews. While most of those in this kingdom may not have had a true conversion, at least they tolerated the Jewish faith as the religion of the state.

With the death of Nebuchadnezzar comes a change in the people’s attitudes, especially their leaders toward Judaism. Belshazzar came to power several years after the death of Nebuchadnezzar and seems to have turned completely away from the God of Israel. Consequently, it is little wonder that in the events recorded in Daniel 5, Belshazzar was ignorant of Daniel and the abilities God had given him. He only called on him in a moment of sheer panic when no one else could help, and only then because of the recommendation of the queen mother.

The reign of Belshazzar was, in some measure, a foretaste of what was yet to come in full measure during the reign of the fourth beast, especially of the eleventh horn. Would this horn Daniel’s vision revealed oppose the people of God and even blaspheme God Himself? God would strike him down in the moment of His choosing to silence him once and for all and put an end to his kingdom. Would Belshazzar toast the gods of gold, silver, wood and stone with the sacred temple vessels? God would strike him down suddenly too and bring his kingdom to a swift end. The prophecies of Daniel 7 speak of a future day of reckoning, foreshadowed by the actions of Belshazzar and the judgment of God on him and his kingdom.

As I read through the statements men have made about the God of Israel in the first six chapters of Daniel, I find that what men came to know and to acknowledge through history, God declares through prophecy. I encourage you to compare the statements of Daniel 2:21-22, 44, 47; 4:3, 34-35, 37; 6:26 with the content and declarations of Daniel 7. What God declares in prophecy, He reveals as well in history. We are in harmony with God when our declarations conform to his. Those of Daniel, Nebuchadnezzar, and Darius all agree with the prophecy of Daniel 7. God is able to raise up kings and put them down. God will establish His kingdom, and that kingdom, unlike the kingdoms of men, is eternal.

(3) The finest commentary on the prophecy of Daniel 7 comes from our Lord Himself. In the Old Testament, the expression “son of man” was used most frequently in reference to men, who were merely (as opposed to God) human. In the Psalms and also in Daniel 7, the expression “Son of Man” begins to take on a more technical meaning, referring to the Messiah, who will sit on the throne of His father, David, to rule over men forever.

When the Lord Jesus Christ came to earth, having added perfect humanity to His undiminished deity, He spoke of Himself very often as “the Son of Man.” In the Gospels, Jesus began not only to identify Himself as the Messiah, the promised “Son of Man,” but also to explain all that this involved. The Son of Man had the power to forgive sins, as well as to heal a paralytic (Matthew 9:6). The Son of Man was also “Lord of the Sabbath” (Matthew 12:8.). He would rise from the dead (12:40). He will also send forth His angels to gather those who do not belong in His kingdom (12:41). He questioned His disciples so that they could confess that He, the Son of Man, was the Messiah (16:13f.). He would, after His death, burial, and resurrection come in His glory, rewarding men according to their deeds (16:27). His disciples were promised that they would share in His reign as King (19:20). The transfiguration of our Lord was but a foretaste of His coming glorious kingdom (16:28.). When He came with His kingdom, they would be sure to recognize Him (24:27). However, the Son of Man must first suffer at the hands of men (17:22; 20:18.).

Those who rejected the Lord Jesus as the Messiah, the Son of Man, would mourn when they saw Him returning in the clouds:

And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory (Matthew 24:30).

As the destruction of the last beast and the blaspheming horn came as a complete shock to them, so the Lord’s coming will catch unbelievers unprepared as well (24:27-39). His followers too must be alert and ready for His return (24:44).

In my opinion, the most dramatic reference of our Lord to His identity as the Son of Man comes as the Lord Jesus stands on trial before the Sanhedrin and the high priest:

59 Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, in order that they might put Him to death; 60 and they did not find it, even though many false witnesses came forward. But later on two came forward, 61 and said, “This man stated, ‘I am able to destroy the temple of God and to rebuild it in three days.’” 62 And the high priest stood up and said to Him, “Do You make no answer? What is it that these men are testifying against You?” 63 But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” 64 Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, AND COMING ON THE CLOUDS OF HEAVEN” (Matthew 26:59-64).

In His response to the demand of the high priest, Jesus directly claimed to be the promised Messiah. That was bad enough, from the religious leaders’ perspective, but the way in which He answered them was the last straw. Jesus quoted the words of Daniel 7:13. They surely knew this text to be messianic, but they had always applied it to the Gentiles. They believed that the Messiah would come to establish the kingdom, to bless the Jews and to condemn the Gentiles. Jesus applied this text to them, not as those who would enter into His kingdom, but as those who would be judged at His return. No wonder His words stung and prompted them to act as they did. For the time, it was these Jewish leaders who were beastly, arrogant, and blasphemous, and because of this they would suffer divine judgment. The words of Daniel which applied to the beasts now found application to them.

(4) Suffering is to be expected by the saints, before they enter into the glorious kingdom of God. Daniel 7 indicates in the clearest way that prior to the coming of the kingdom of God the saints will suffer at the hand of the final “horn” and even be overpowered by him. Wherever I see the Scriptures speak of the coming kingdom of God, I find suffering closely associated with it. Before the Israelites were delivered out of Egypt and brought into the land of Canaan, they suffered at the hands of the Egyptians. Our deliverance from the power of sin and the penalty of death has been accomplished by our Lord, who suffered in our place. Those who will reign with Christ are those who have suffered (see Romans 8:17; Philippians 3:10-11; 2 Timothy 2:12). Suffering is an inseparable part of the process which leads to glory. So it was for our Lord (1 Peter 1:10-12), and so it will be for us.

(5) Prophecy is not written as hype but revealed to produce the hope of glory and endurance in present tribulation. Prophecy is not a pep rally, which generates a great burst of short-term enthusiasm but does little to inspire faith and endurance in the midst of suffering. Neither is prophecy written to make us happy or to feel good. Daniel’s response is testimony to this reality.

(6) Prophecy is written to sober the saints. Prophecy speaks not only of the joys and glories of God’s kingdom to come but of the suffering and tribulation preceding the eternal blessings of the kingdom of God. In the context of the coming of His kingdom and the suffering and trials which precede it, soberness is a vitally important quality which prophecy promotes:

1 Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2 For you yourselves know full well that the day of the Lord will come just like a thief in the night. 3 While they are saying, “Peace and safety!” then destruction will come upon them suddenly like birth pangs upon a woman with child; and they shall not escape. 4 But you, brethren, are not in darkness, that the day should overtake you like a thief; 5 for you are all sons of light and sons of day. We are not of night nor o darkness; 6 so then let us not sleep as others do, but let us be alert and sober. 7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8 But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation (1 Thessalonians 5:1-8.).

Therefore, gird your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ (1 Peter 1:13).

The end of all things is at hand; therefore, be of sound judgment and sober spirit for the purpose of prayer (1 Peter 4:7).

(7) Prophecy is revealed, not to give us the particulars of things to come, but to change our perspective. Prophecy is necessary because God’s thoughts are not our thoughts, and His ways are not our ways. We could never predict the goals God has determined, nor the means He has ordained for history to reach them. Prophecy reveals that which we would not and could not expect apart from divine revelation.

In God’s economy, things are not what they appear to be. We do not walk by sight, but by faith. We do not act on what we see so much as on what God has said. Abraham and Sarah were elderly and childless. Humanly speaking, it was impossible for them to have a child. And yet God said they would. And they did! Abraham had to believe and behave on the basis of God’s promises, rather than on the basis of his perception.

As the boasting horn of Daniel 7 seems to be getting away with his blasphemies and his oppression of the saints, it seems to him he can do whatever he wishes, including the changing of times and law. As the wicked prosper in their sin, it seems as though they can continue in sin without any fear of divine judgment (see Psalm 73:1-11; 2 Peter 2:3-4). Their perception is wrong, for suddenly and without warning their day of destruction will come upon them. When that day comes for them, it is too late to repent.

As the saints suffer at the hands of the wicked, it may appear all hope is lost. It may seem to them that their defeat is certain and that their hopes of entering into the eternal kingdom are lost. Things are not as they appear to be! When we expect it least, the Lord will return, the wicked will be punished, and the kingdom of God established forevermore.

I have heard a number of attempts to explain the “gaps” in Old Testament prophecy. One of those gaps is found in Daniel 7. The coming of the Son of Man is represented as one coming, and not two. We know that Jesus came the first time to die and that He will come again to subdue His enemies and establish His kingdom. We are told the Old Testament prophet could not see the distance between the first and the second coming of our Lord, just as one cannot see the distance between two mountains, when viewed from afar.

Considering this text has changed my opinion about the “gap” in the prophecies of the Old Testament. The gap is not the prophet’s problem; it is ours. The Old Testament prophet did not see the gap because he viewed the coming of Christ as God does. From an eternal perspective, the coming of Christ and His kingdom is but one coming. Our Lord’s first coming happened over a period of more than 30 years, and yet we view this as one coming. If, in God’s eyes, a day is as 1,000 years and 1,000 years as a day (2 Peter 3:8.), then the coming of our Lord has only been a few days from beginning to end.

We see a gap—an almost insurmountable gap—between suffering and glory; God does not. Suffering and glory are a part of one work. Just so, Christ’s suffering and glory is but a part of one coming. Prophecy greatly benefits the Christian because it enables him to see things from the bigger and broader perspective—from God’s perspective—so that when he suffers, he knows it is but a part of the process of getting to glory.

Consider the birth of a child, remembering that God’s deliverance and salvation is likened to birth. The process of having a baby involves the pains of childbirth. They are far from pleasant but an unavoidable part of the process. The woman endures in the view of the final outcome of the process. When the child is born, the pains of suffering are quickly lost in the joys of seeing a new life. Child-bearing is a process which involves suffering and glory. Salvation is likewise a process involving suffering—and then glory.

Prophecy is revealed to men to change their perspective, to urge them to see things as God sees them rather than as they appear to the human eye. We are not to base our thinking and actions on circumstances, but upon the Scriptures. What God says, He will do. History has shown this to be true in the past, and prophecy assures us that it will be true in the future. Let us listen then, and be sober, enduring the sufferings and trials sent our way, looking expectantly and certainly for His kingdom to come.

Chapter 7:
Questions and Answers

(1) Why does Daniel indicate the historical setting of the vision he receives in chapter 7?

In verse 1 Daniel indicates his vision came to him in the first year of the reign of Belshazzar. The vision recorded in chapter 8 took place in the third year of Belshazzar. The account of the writing on the wall and the death of Belshazzar (obviously the last year of his reign) is found in Daniel 5.

Prophecy is not revealed in a historical vacuum. While most prophecies in the Bible reveal events which will take place after the death of the recipient of the prophecy, the prophecy is revealed for impact upon those to whom it was revealed. Prophecy is always practical and relevant to the person(s) receiving it.

At the outset of the account of his vision, Daniel wants his reader to know the historical context in which this prophecy was given and to consider its interpretation and application in the light of that context. Specifically, the account of “The Bad News at Belshazzar’s Banquet” (not a bad title for that lesson) in chapter 5 was given to us so that we could better understand the prophecies of chapters 7 and 8. We will deal with the meaning and application of Daniel’s vision later on in our questions and answers.

(2) Why do you think Daniel summarized his dream when he wrote it rather than tell it in full (see verse 1)?

Editing is often evident in the Bible (see John 20:30-31; 31:25). Editing allows an author to set aside details which are not significant and focus on the essence of the message he is trying to communicate. Daniel boiled down his vision to its essence, so we would not fail to understand the message he meant to convey to us.

(3) What principles should guide and govern our attempt to interpret the prophecy of this chapter?

First, the prophecies of Daniel are divinely inspired and revealed, and thus they are true and reliable. Second, the prophecies of Daniel are to be understood in the light of the entire Book of Daniel, of the Old Testament, and of the Bible as a whole. Thirdly (and most importantly), the prophecies of Daniel mean exactly what God says they mean, nothing more and nothing less. The prophecy of this chapter is divinely interpreted. God has revealed in this interpretation what He wants us to know and has kept back that which we need not know. We dare not ignore that which is revealed nor do we dare go too far afield in speculating about what is concealed (see Deuteronomy 29:29; 1 Timothy 1:4; 2 Timothy 2:23).

(4) What is the structure of Daniel 7?

The chapter falls into two major parts. Verses 1-14 contain the vision which God gave to Daniel. Verses 15-28 contain the divine interpretation of this vision.

(5) What do the four beasts represent? How was the fourth beast different from the first three?

Each of the four beasts represent a king and thus a resulting kingdom. Each beast has its own unique characteristics. The fourth beast appears to differ from the other three in that he is more beastly, more powerful, more destructive, and more arrogant. This beast is also unique among the four in that he grows 11 horns. These horns are also kings, from whom kingdoms arise (verse 24). This fourth beast seems to regenerate in the form of subsequent kings and kingdoms. His final offspring, so to speak, is the little horn which becomes the great blasphemer, whose life and kingdom is suddenly cut off by the Ancient of Days and the Son of Man.

(6) How important is it for us to identity the kings and the kingdoms mentioned in our text? Are we supposed to discover their identity?

Daniel was told that the beasts are kings, but he was not told the identity of any of the kings. There is fairly strong inferential evidence that Nebuchadnezzar was represented by the first beast, the winged lion. The point of this prophecy is not to tell us who future kings will be, but rather what they will be like. Until God’s eternal kingdom is established, kingdoms will progress from bad to worse. These kings will rise to power and dominate the earth. In the latter days, an unusually powerful and evil king will arise, who will blaspheme God and oppress the people of God. When his appointed time is over, God will destroy this king and his kingdom and establish His eternal kingdom on the earth. This is what we need to know from Daniel’s vision, rather than the identity of the beasts.

(7) Who is the Ancient of Days? Who is the Son of Man? What role do they play in relation to the four beasts?

The Ancient of Days is a designation for God, not found elsewhere in the Bible. This designation refers to God the Father in a way that stresses His eternality, dignity, and power. It is virtually the opposite of the term “beast.” The expression, “Son of man,” is not new to Daniel. In Ezekiel, and even in Daniel (8:17), it is used in reference to a prophet. Usually it refers to a person as a human being. But here in chapter 7, as in Psalm 80:17, the “son of man” is more than just a man, He is the Messiah. When the Lord Jesus came to the earth, He often referred to Himself as the Son of Man, gradually making it clear that He was the Messiah who was God incarnate.

When the iniquity of the blasphemous horn reaches full bloom and his appointed time to rule is fulfilled, God will destroy him, casting his body into the fire. It is at this time that all human kingdoms will become subject to God and to the saints in the eternal kingdom, which the Son of Man will establish when He comes to the earth to judge and to rule.

(8.) Is there any relationship between Nebuchadnezzar’s dream in chapter 2 and Daniel’s dream in chapter 7?

There seems to be a close connection between the vision of Nebuchadnezzar, which is revealed and interpreted in chapter 2, and the vision of Daniel in chapter 7. The statue has four parts; there are four beasts. Both the statue parts (made of different metals) and the beasts represent kings and kingdoms. Both series of four kingdoms begin well and end badly. Both sets of kingdoms are brought to a sudden end and are replaced by an eternal kingdom. It therefore seems that the two prophecies speak of the same four kingdoms by means of different imagery. The latter prophecy of Daniel 7 adds many more details than were revealed in chapter 2.

(9) What is the relationship between Daniel’s vision in chapter 7 and the events described in Daniel 5?

The blasphemous horn of Daniel 7, which goes so far as to oppose the people of God, is suddenly taken by death, and his kingdom is removed. In a similar way, Belshazzar becomes blasphemous and is suddenly removed by God for his wickedness. The death of this king brings about the end of his kingdom. Daniel 5 is an illustration and a prototype of what will happen in the end times, as described in the prophecy of Daniel 7. The fulfillment of the prophecy of Belshazzar’s demise underscores the certainty of the fulfillment of Daniel’s vision in the last days.

(10) What effect did the vision have on Daniel, and why?

Daniel is greatly distressed by the vision which he sees in chapter 7. We are not told precisely what it is that troubles Daniel. From the context, it would seem that Daniel’s distress is the result of the wickedness and oppression of the world kingdoms which are represented by the beasts, and by the knowledge that the saints will be oppressed and even overcome for a period of time. The fact that wicked men will prosper and prevail and that the righteous will suffer is hardly pleasant news.

(11) What is the point of the vision? What is its message to Daniel, to the Jews, and to us?

In the latter days, before the kingdom of God is established on the earth, kings and kingdoms will become worse and worse. The wicked will prosper and appear to get away with their opposition toward God and His saints. The righteous will suffer. But in the end, God will judge the wicked and establish His kingdom for His saints.

The saints should expect to suffer because of their faith, especially as the last days for the kingdoms of men draw near. The saints should also expect the wicked to prosper, for a season. The saints should neither believe nor behave on the basis of how things appear to be (the wicked prospering and prevailing over the righteous). The saints must believe and behave according to what God has promised about the future —the righteous will possess the kingdom of God forever.

74 “The personal cost of receiving divine revelation is never underestimated in the Old Testament (cf. Je. 4:19; Ezk. 3:15; Zc. 9:1; 12:1, AV, RV), and the book of Daniel insists here and in subsequent chapters (8:27; 10:1, 10, 11, 15, 18.) on the anxiety and psychological turmoil involved in receiving, even at God’s hand, understanding of the future course of history.” Joyce C. Baldwin, Daniel: An Introduction and Commentary (Downers Grove: Inter-Varsity Press, 1978.), p. 143.

75 “Everything in chapter 7 is on a world-wide scale, the empires of the beasts, the judgment, and the nations that worship and serve the one like mortal man. All distinctions of race and colour and nationality are stripped away and one apparently human figure represents the whole human race.” Joyce C. Baldwin, Daniel: An Introduction and Commentary (Downers Grove: Inter-Varsity Press, 1978.), p. 150.

76 It is not altogether accurate to refer to chapters 1-6 as historical and 7-12 as prophetic. Chapter 2 contains a very significant prophecy, revealed by God to king Nebuchadnezzar. Chapter 9, on the other hand, has a historical account of Daniel’s study of Jeremiah and of his prayers of repentance and petition for Israel’s restoration and return to the land of promise.

77 According to Baldwin, “This verse [13] has been the subject of more scholarly papers than any other in the book, so indicating its centrality, not only for Daniel but for the New Testament also.” Baldwin, p. 142.

78 Walvoord thinks this is the year 553 B.C., some 14 years before the fall of Babylon. Nebuchadnezzar died in 562 B.C., some 9 years before Belshazzar’s reign began. See John F. Walvoord, Daniel: The Key to Prophetic Revelation (Chicago: Moody Press, 1971), p. 149.

79 Compare Jeremiah 49:14-22, 28, where Nebuchadnezzar is compared to a lion and an eagle.

80 During my school teaching days, I tried to make my students think I had “eyes in the back of my head” so that no matter what they did--even if my back was turned--they could not escape my all-seeing eyes or my discipline.

81 See Ezekiel 29:21 for a similar use of the imagery of making a horn grow to describe a king’s promotion to power.

Source  

[Garland-Green]

The Ram, the Goat, and the Horn (Daniel 8:1-27)

Introduction

Daniel chapter 8 is a preacher’s nightmare. Even noted scholars hesitate to be dogmatic in their interpretation of this chapter. Daniel himself has not the foggiest notion of the vision’s meaning, even after the angel Gabriel has interpreted the vision for him. This is spite of the fact that Daniel had a reputation for being able to understand and interpret all kinds of visions and dreams (1:17; 5:11-12). He had already demonstrated his God-given skill in interpreting the two visions of Nebuchadnezzar. Yet, the vision he receives in chapter 8 leaves him exhausted and physically ill. He simply cannot grasp its meaning:

Then I, Daniel, was exhausted and sick for days. Then I got up again and carried on the king’s business; but I was astounded at the vision, and there was none to explain it (Daniel 8:27).

When a divinely gifted interpreter of dreams and visions cannot understand it, even with Gabriel the angel explaining this prophecy to him, what am I as a preacher to do with this text? How can I write, or stand before a congregation, and say I simply do not understand the text on which I am speaking?

Struggling with this text has been interesting. While I cannot say my agony over this passage has led to complete understanding, I may say confidently I have learned much, and you can as well. May the Spirit of God enlighten our hearts and minds to our passage, as we come recalling the words of the apostle Paul:

16 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 that the man of God may be adequate, equipped for every good work (2 Timothy 3:16-17).

The Structure of the Text

Verses 1 and 2 are the introduction to the vision Daniel received; verses 3-8 describe Daniel’s vision of the ram and the goat. The rising up and reign of the “little horn” are recorded in verses 9-14. Verses 15-19 introduce the angel, Gabriel, who is instructed to convey the meaning of the vision to Daniel. Verses 20 and 21 are the interpretation of the vision of verses 3-8, and verses 22-26 are the interpretation of verses 9-14. An account of Daniel’s response to the vision in verse 27 concludes the chapter. The chapter may be outlined as follows:

(1) Revelation of Daniel’s Vision Verses 1-14

Introduction Verses 1-2
The Ram and the Goat Verses 3-8
The “Little Horn” Verses 9-14
(2) Interpretation of Daniel’s Vision Verses 15-27

Introducing Gabriel Verses 15-19
Meaning of the Ram and Goat Verses 20-21
Meaning of the “Little Horn” Verses 22-26
Daniel’s Response Verse 27
The Setting
(8:1-2)

1 In the third year of the reign of Belshazzar the king82 a vision appeared to me, Daniel, subsequent to the one which appeared to me previously. 2 And I looked in the vision, and it came about while I was looking, that I was in the citadel of Susa, which is in the province of Elam; and I looked in the vision, and I myself was beside the Ulai Canal.

Daniel had a purpose for including this information in his introduction. He wants his readers to know that the prophecy of chapter 8 must be understood in the context of the reign of Belshazzar, and particularly in light of the events described in chapter 5. Further, the prophecy of chapter 8 should be understood in relationship to the prophecy of chapter 7. Even though the prophecy of chapter 7 is written in Aramaic and chapter 8 in Hebrew, these two prophecies cannot be understood in isolation; they must be understood in relationship to each other.

Verse 1 tells us when Daniel received the vision and explains the relationship of the second vision to the first, recorded in chapter 7. Verse 2 is more geographical, telling us not where Daniel was when he received the vision, but where he was in the vision. His vision transported him both in time and space,83 as he found himself in Susa,84 about 150 miles north of the head of the Persian Gulf. Susa, the ancient capital of Elam, was destined in a few years to become a leading city in the Persian empire and the location of the king’s palace (see Nehemiah 1:1; Esther 1:2, 5: 2:3, 5). The canal (or river, see marginal note in NASB) mentioned by Daniel may have been the very one down which Alexander would later sail his fleet.85

How dramatically “things to come” are communicated to the prophet Daniel. He is actually transported to the future capital of the Persian empire. There, in Susa, beside the Ulai Canal, he learns that the two kingdoms which will follow the Babylonian empire will be Medo-Persia and Greece (see verses 20-21). We might liken it to an English prophet in the sixteenth century being transported to Washington D.C. in the twenty-first century. It will be some 12 years until the death of Belshazzar and the end of the Babylonian domination of the world, but Daniel’s vision takes him to the very capital of Persia where Nehemiah and Esther will later dwell.

A Ram on the Rampage
(8:3-4)

3 Then I lifted my gaze and looked, and behold, a ram which had two horns was standing in front of the canal. Now the two horns were long, but one was longer than the other, with the longer one coming up last. 4 I saw the ram butting westward, northward, and southward, and no other beasts could stand before him, nor was there anyone to rescue from his power; but he did as he pleased and magnified himself.

The ram, later identified as representing the kings of Medo-Persia (verse 20), has two horns. The first horn would be Media and the second Persia, coming later than the first and being more powerful. The directions in which these kings extend their dominion is revealed in verse 4 and confirmed by history.

Verse 4 describes the power given to the ram, enabling him to dominate the nations. No beasts could withstand the ram, and no one was able to rescue peoples from him. He could do as he pleased. In the process, the kings became arrogant, magnifying themselves. These same characteristics apply both to the goat and to the horn. From the first five chapters of Daniel, we see some of the same characteristics in Nebuchadnezzar and in Belshazzar.

The Goat that Wasn’t Kidding
(8:5-8.)

5 While I was observing, behold, a male goat was coming from the west over the surface of the whole earth without touching the ground; and the goat had a conspicuous horn between his eyes. 6 And he came up to the ram that had the two horns, which I had seen standing in front of the canal, and rushed at him in his mighty wrath. 7 And I saw him come beside the ram, and he was enraged at him; and he struck the ram and shattered his two horns, and the ram had no strength to withstand him. So he hurled him to the ground and trampled on him, and there was none to rescue the ram from his power. 8 Then the male goat magnified himself exceedingly. But as soon as he was mighty, the large horn was broken; and in its place there came up four conspicuous horns toward the four winds of heaven.

The ram had its day in the sun. There was a time when it could do as it wished, when no one could be rescued from his power. When the Medo-Persian kingdom had served its purpose, it was overcome by Greece, represented in Daniel’s vision by the male goat (see verse 21). This goat had only one horn rather than two. It is generally agreed that this horn represented Alexander the Great. Coming from the west with a vengeance, he attacked the ram (Medo-Persia), striking a death-blow to this kingdom which had been instrumental in the return of the Jews to their land and in the rebuilding of the temple.

The goat is now the dominant world power from whose grasp none can be delivered. Like the ram before him, he magnified himself exceedingly, and with power came pride and oppression. Coming to an early demise at the pinnacle of his power, his “horn was broken” (verse 8.).86 Although it took a number of years, eventually four kings rose to take control of his empire.87

The Little Horn
(8:8-14)

9 And out of one of them came forth a rather small horn which grew exceedingly great toward the south, toward the east, and toward the Beautiful Land.88 10 And it grew up to the host of heaven89 and caused some of the host and some of the stars to fall to the earth, and it trampled them down. 11 It even magnified itself to be equal with the Commander of the host; and it removed the regular sacrifice90 from Him, and the place of His sanctuary was thrown down. 12 And on account of transgression the host will be given over to the horn along with the regular sacrifice; and it will fling truth to the ground and perform its will and prosper.91 13 Then I heard a holy one speaking, and another holy one said to that particular one who was speaking, “How long will the vision about the regular sacrifice apply, while the transgression causes horror, so as to allow both the holy place and the host to be trampled?” 14 And he said to me, “For 2,300 evenings and mornings; then the holy place will be properly restored.”

We should begin by noting that the focus of chapter 8 is the “little horn,” just as the “little horn” is the central focus of chapter 7.92 Six verses are devoted to the description of the ram and the goat. The origins of the “little horn” give little indication of the power and prominence to which this king eventually attains. After the one “large horn” of the goat is broken off (apparently the death of Alexander the Great), four lesser horns arise. The “little horn” emerges from one of these four horns. While rather small at first, it grows to be exceedingly great.

The conflict between the “little horn” and God at this point becomes almost bigger than life. At verse 10, the little horn achieves things which are more than human. He “grows up to the host of heaven,” causing “some of the host and some of the stars to fall to earth,” where “he tramples them” (verse 10). Like the ram and the goat before him, he “magnified himself” (verse 11). While the others magnified themselves above men, this horn magnifies himself “to be equal with the Commander of the host.” He “removes the regular sacrifice from Him” and throws down “the place of His sanctuary” (verse 11). This king thinks himself equal with God, going as far as directly opposing God.

The “little horn” seems to change before our eyes, from a mortal man to an incarnation of Satan himself. The focus seems to shift from the Israelites, Israel, Jerusalem, and the temple, to the “host of heaven” and the “stars of heaven.” Are these angels as they seem to be (see Revelation 12:4)? This prophecy suggests that much more exists here than meets the eye. Little wonder then that Bible students differ greatly about the meaning of these verses.93

Verse 12 puts the success of the horn just described in verses 10 and 11 in perspective. One may gain the impression from verses 10 and 11 that the horn takes on God and wins. The reality, expressed in verse 12, is that the “host of heaven” is “given over to the horn,” not because of the horn’s greatness, but “on account of transgression.” Truth is cast to the ground, and everything this horn attempts seems to succeed—even his rebellion against God, His people, and His holy place.

This is almost too much to fathom, much less accept. Apparently an angel, identified as a “holy one,” speaks up, and Daniel overhears the conversation. The first angel asks how long this transgression and defilement of the holy place and the oppression of the host will go on. Verse 14 answers this question: it will last for 2,300 evenings and mornings,94 and then the holy place will be restored properly.

Getting Together With Gabriel
(8:15-18.)

15 And it came about when I, Daniel, had seen the vision, that I sought to understand it; and behold, standing before me was one who looked like a man. 16 And I heard the voice of a man between the banks of Ulai, and he called out and said, “Gabriel, give this man an understanding of the vision.” 17 So he came near to where I was standing, and when he came I was frightened and fell on my face; but he said to me, “Son of man, understand that the vision pertains to the time of the end.” 18 Now while he was talking with me, I sank into a deep sleep with my face to the ground; but he touched me and made me stand upright.

Daniel, the man so gifted in understanding and interpreting visions and dreams, is completely baffled and seeks to understand the meaning of the vision he has seen. An angel who looked like a man was standing by Daniel in his vision. A voice from between the banks of the Ulai called out to the one standing by Daniel. He called the angel by name—Gabriel. This is the first time in the Old Testament an angel is identified by name.95 The voice instructs Gabriel to explain the meaning of the vision to Daniel.

As Gabriel draws near to Daniel, the prophet is overcome by fear and falls on his face. Gabriel draws near, informing him that the time-frame of the events revealed by his vision is the distant future. When Daniel begins to fall into a deep sleep, Gabriel makes him stand up. This is not the time to sleep in class. He wants Daniel’s full attention as he reveals the meaning of the vision.

Three times in this chapter it is stated that the vision pertains to the end times (verses 17, 19, 26). This raises a question, because the “little horn” in chapter 8 emerges from one of the four horns taking the place of Alexander the Great. The “end” 96 referred to here seems of necessity not to be the final end, still future for us, but the end times preceding the first coming of our Lord Jesus Christ. Baldwin understands “the end” in our text not to be the final end:

“‘The vision is for the time of the end’ needs to be interpreted in connection with prophetic use of ‘the end’, for it does not necessarily mean the end of all things, but may refer to the question asked in verse 13; verse 19 supports this interpretation. Ezekiel, quoting Amos 8:1, had used the word ‘end’ in 7:2, 3. For the Northern Kingdom at the time of Amos the end was brought about by Assyrian invasion and captivity; for Judah the end was the sack of Jerusalem by the Babylonian armies (cf. Ezk. 21:25, 29; 35:5). In each case the end meant the end of rebellion against God, because He intervened in judgment. The same sense applies in Daniel 8 (cf. 9:26).” 97

It seems best to understand that a king will arise at the latter part of the kingdom of Greece who will openly rebel against God, oppose and oppress the saints, and succeed for a limited period of time. This time of tribulation marks the end of an age and precedes the first coming of our Lord Jesus Christ. The fulfillment of the prophecies pertaining to the “little horn” of chapter 8 seems to take place under Antiochus Epiphanes. But this end time and this king also serves as a prototype of another “horn” in the last days, who brings about tribulation such as the world has never seen and will never see again. This seems to be the way our Lord interpreted the prophecy of Daniel:

9 Then they will deliver you up to tribulation, and will kill you, and you will be hated by all nations on account of My name. 10 And at that time many will fall away and will betray one another and hate one another. 11 And many false prophets will arise, and will mislead many. 12 And because lawlessness is increased, most people’s love will grow cold. 13 But the one who endures to the end, it is he who shall be saved. 14 And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end will come. 15 Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 16 then let those who are in Judea flee to the mountains; 17 let him who is on the housetop not go down to get the things out that are in his house; 18 and let him who is in the field not turn back to get his cloak. 19 But woe to those who are with child and to those who nurse babes in those days! 20 But pray that your flight may not be in the winter, or on a Sabbath; 21 for then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever shall (Matthew 24:9-21 - emphasis mine).

The Vision Interpreted
(8:19-26)

19 And he said, “Behold, I am going to let you know what will occur at the final period of the indignation,98 for it pertains to the appointed time of the end. 20 “The ram which you saw with the two horns represents the kings of Media and Persia. 21 “And the shaggy goat represents the kingdom of Greece, and the large horn that is between his eyes is the first king. 22 “And the broken horn and the four horns that arose in its place represent four kingdoms which will arise from his nation, although not with his power. 23 “And in the latter period of their rule, When the transgressors have run their course, A king will arise insolent and skilled in intrigue. 24 “And his power will be mighty, but not by his own power, And he will destroy to an extraordinary degree And prosper and perform his will; He will destroy mighty men and the holy people. 25 “And through his shrewdness He will cause deceit to succeed by his influence; And he will magnify himself in his heart, And he will destroy many while they are at ease. He will even oppose the Prince of princes, But he will be broken without human agency. 26 “And the vision of the evenings and mornings Which has been told is true; But keep the vision secret, For it pertains to many days in the future.”

Gabriel informs Daniel about the subject matter of the vision he has received: the events of the “final period of the indignation” (verse 19). Though not synonymous with the “appointed time of the end,” it does pertain to it. The “final period of the indignation” precedes the “appointed time of the end.” One might say the period of indignation precipitates the time of the end.

During part of his reign, this wicked “horn” appears to prevail against God; reality is otherwise. The “horn” is granted a period of time to rebel against God and to succeed, not because he is stronger than God, but because his rebellion is a part of the purpose of God. His reign is divinely purposed and permitted so that God’s indignation may be poured out on a sinful people. Because of sin, God’s indignation is poured out on mankind through this “horn:”

And on account of transgression the host will be given over to the horn along with the regular sacrifice; and it will fling truth to the ground and perform its will and prosper (Daniel 8:12).

The vision pertaining to the ram and the goat, recorded in verses 5-8, is interpreted in but two verses (20 and 21), one verse for each empire. The ram represented Medo-Persia; the goat, Greece. Nothing is mysterious or debatable about this part of the vision. The difficulty comes with the interpretation of the “little horn” in verses 22-26, which receive the greatest emphasis and attention in Gabriel’s interpretation of the vision.

The four horns, arising after the breaking off of the goat’s one horn, are four kings, whose resulting kingdoms never approach the power and dominion of the first. Later in the reign of these kings, the little horn does emerge from one of the four kingdoms. From a merely human perspective, he arises because of his own power and greatness. From the divine point of view, he is raised up and given power because the “transgressors have run their course” (verse 23). As the iniquity of the Amorites was not yet full and the Israelites would have to wait over 400 years to possess the land of Canaan (Genesis 15:16), so the “little horn” was not allowed to rise to power until sin had run its full course, and the time for God’s indignation to be poured out through this king had come.

The sins of the Jews are in view here, for it is against the Jews and against Jerusalem that this king pours out his wrath. Through this king, God gives His people what they deserve, in full measure.

While verses 23-26 describe the actions of this king, their primary focus is his character. Arrogant, cunning, and deceptive, he is powerful, but “not by his own power.” He is so wicked and evil that it becomes apparent someone is behind him, someone greater than he, granting him power and expanding his pride. The source of this power can be no other than Satan himself. Here, as in Isaiah 14, a wicked king is described with the characteristics and attributes of Satan:

11 Again the word of the LORD came to me saying, 12 “Son of man, take up a lamentation over the king of Tyre, and say to him, ‘Thus says the Lord GOD, “You had the seal of perfection, Full of wisdom and perfect in beauty. 13 You were in Eden, the garden of God; Every precious stone was your covering; The ruby, the topaz, and the diamond; The beryl, the onyx, and the jasper; The lapis lazuli, the turquoise, and the emerald; And the gold, the workmanship of your settings and sockets, was in you. On the day that you were created That you were prepared. 14 You were the anointed cherub who covers, And I placed you there. You were on the holy mountain of God; You walked in the midst of the stones of fire. 15 You were blameless in your ways From the day you were created, Until unrighteousness was found in you. 16 By the abundance of your trade You were internally filled with violence, And you sinned; Therefore I have cast you as profane From the mountain of God. And I have destroyed you, O covering cherub, From the midst of the stones of fire. 17 Your heart was lifted up because of your beauty; You corrupted your wisdom by reason of your splendor. I cast you to the ground; I put you before kings, That they may see you. 18 By the multitude of your iniquities, In the unrighteousness of your trade, You profaned your sanctuaries. Therefore I have brought fire from the midst of you; It has consumed you, And I have turned you to ashes on the earth In the eyes of all who see you. 19 All who know you among the peoples Are appalled at you; You have become terrified. And you will be no more” ‘“ (Ezekiel 28:11-19; see also, Isaiah 14:5-6, 12-15).

This king will evidence the same pride which characterizes Satan. He will deceive and destroy “to an extraordinary degree.” He will be a master of destruction. His destruction will be all the greater because in some way he will put men at ease, bringing about their destruction when they do not expect it. His destruction will come upon him as unexpectedly as that which he brought on others, but not by any human agency. If the ram was subdued by the goat, this “horn” will be destroyed by God.

Gabriel’s final words provide instructions for Daniel concerning his vision: the vision is true and reliable and the events are certain to take place. But they are events in the distant future, long after Daniel’s death. Daniel must not make these visions known to anyone else, almost as though this vision is recorded in Daniel’s diary to be published after his death.

Daniel’s Response
(Daniel 8:27)

27 Then I, Daniel, was exhausted and sick for days. Then I got up again and carried on the king’s business;99 but I was astounded at the vision, and there was none to explain it.

Daniel paid a high price for receiving this vision. He received a revelation he could not understand, a vision he must keep to himself. If this were not enough, the experience so drained his strength that he lay sick and exhausted for days.

Conclusion

Does it puzzle you that God revealed this vision to Daniel? Why reveal a vision to a prophet he cannot understand, even with the help of an angel? Why reveal a vision which caused such physical and emotional distress—and then instruct him not to tell anyone?

Why indeed! If the message of chapter 8 were announced as the subject of next week’s sermon, and it was preached true to the text, most Christians would not show up to hear it. Many indeed would refuse to hear it.

While struggling in my study of this text, it occurred to me that Christians today do not want this kind of revelation. They do not want to hear a word from God if it is like Daniel chapter 8. Contemporary American Christians want the truths of God’s Word made clear and comprehendible, and most of all, relevant. We want a word from God which is affirming, that reassures that there are only good things ahead. We want clear, amusing illustrations with immediate, practical applications which make us more successful and cause us to feel more fulfilled.

Do you wonder why the prophets of old were consistently persecuted, even killed, and their message resisted and rejected? Do you wonder why the prophets did not find a willing, listening audience? Because true prophets have always told men what they needed to hear, while false prophets tell men what they want to hear.

In wrestling with the message of chapter 8, I find myself faced with some very serious problems raised by this text. In the first verse of the chapter, Daniel informs us that the second vision of Daniel, recorded in chapter 8, should be understood in relationship to the first vision in chapter 7. In both chapters, we find a “little horn,” having a number of things in common. A problem arises because they are so much alike, and yet there are some seemingly irreconcilable differences.100

One difference is that the little horn of chapter 7 emerges out of the fourth kingdom, while the horn of chapter 8 emerges out of the third kingdom. The little horn of chapter 7 is the eleventh horn, while the horn of chapter 8 grows out of one of four horns. The period of oppression by the horn of chapter 7 is 3 1/2 years; the period of oppression by the horn of chapter 8 is 2,300 days.

I frankly am unable to explain the difference between these two horns to my own satisfaction. Why should this surprise me? The Old Testament prophets—not just Daniel—did not understand their own prophecies, especially when it came to the suffering and glory of the Messiah (see 1 Peter 1:10-12).

One could say we have a problem with prophecy because it is still future. There is much truth in this. The suffering and the glory of the Messiah now makes sense to the Christian, knowing He came first to suffer and that He will return in glory.

The apostle Paul reminds us that even when we look back on fulfilled prophecy, it is still, to one degree or another, unfathomable. In Romans 9-11, the apostle Paul explains how the salvation of both Jews and Gentiles was a part of God’s eternal plan, and even a part of Old Testament prophetic revelation. God did choose to bless the Gentiles through the seed of Abraham, but this “seed” was Christ, not faithful Israel. God’s blessings did come through the Jews, but in a backhanded manner. The Gentiles received the gospel because the Jews rejected it. At the end of his explanation of the outworking of the eternal plan and purpose of God, Paul looks back on the wisdom of God and finds it beyond comprehension:

30 For just as you once were disobedient to God but now have been shown mercy because of their disobedience, 31 so these also now have been disobedient, in order that because of the mercy shown to you they also may now be shown mercy. 32 For God has shut up all in disobedience that He might show mercy to all. 33 Oh, the depth of the riches both of the wisdom and knowledge of God (Romans 11:30-36).

If God’s wisdom is such that we cannot fully grasp His infinite wisdom in retrospect, how could we ever expect to understand God’s plan and purpose in advance? Daniel did not understand the prophecy contained in his vision, even after Gabriel’s explanation. Peter tells us the prophets did not understand their own writings (1 Peter 1:10-12). Why does this surprise us?

I must admit I do not understand chapter 8 either. I understand pieces of it, but not the package. I can look back and see that the ram was Medo-Persia and that the goat symbolized Greece. But I cannot understand all that is said of the “little horn,” in either chapter 7 or chapter 8. Why should I? Why should I expect to understand the infinitely wise God?

God’s purpose in revealing the vision to Daniel was not to enable him to understand the future before it happened nor is it His purpose for revealing this vision to us. Prophecy has never been fully understood in advance, nor will it ever be so.

God revealed this prophecy not so that we might understand completely His plan or be able to recognize every event as it is fulfilled, but to reveal to us some of what lies ahead, and to assure us that His purposes and promises will be fulfilled.

Daniel 8 tells us that before the coming of the end there will be a time when an evil king will arise who will resist God, persecute His saints, and even appear to succeed. There will be tough times ahead. This, I believe, is what caused Daniel such distress—knowing that God Himself, along with His people, would suffer at the hands of wicked men. Our text tells us clearly that the success of this evil horn is by divine permission in order to fulfill God’s purposes. In the end, God will destroy this wicked one and reward the righteous.

We need know no more than this: God is in control of the future. While we may not understand exactly what is going to happen, or when, we do know that God is in control, and that He is causing all things to work together for His glory and for the good of His saints.

Many of you may be suffering this very moment, each in a different way. I ask, do you understand exactly what the future holds for you? Who among you knows precisely what God is doing, or why? Like Job, we are called to suffer without God’s explanation. We do not need to know what will happen tomorrow. We do not need to know the reasons for what God is doing in our lives at the moment. All we need to know is that He is our God, and that He is in control. This is the essence of chapter 8: we know our future is in God’s hands and that suffering must precede glory. Knowing this is enough. If we know Him, we know all we need to know.

I find myself reluctantly admitting, at the end of my efforts to understand what this prophecy means, that I do not really understand it at all. Why does this admission come so slowly and reluctantly? Prophecy is given to teach me and to remind me that I do not understand God’s ways. Let us not reluctantly confess our ignorance and God’s wisdom but gladly acknowledge it.

Prophecy is given not so we will understand all that the infinitely wise God is doing. Prophecy is given to remind us that God is in control. When His promises are fulfilled, we will look back in wonder, confessing that we would never have planned it that way, and we would not have believed God would achieve His ends that way, even if we had been told in advance. Prophecy exposes our lack of wisdom and our need for divine enablement. Prophecy assures us of God’s infinite holiness, power, and goodness, and turns us to Him for the wisdom and grace we need in our weakness:

28 Do you not know? Have you not heard? The Everlasting God, the LORD, the creator of the ends of the earth Does not become weary or tired. His understanding is inscrutable. 29 He gives strength to the weary, And to him who lacks might He increases power. 30 Though youths grow weary and tired, And vigorous young men stumble badly, 31 Yet those who wait for the LORD Will gain new strength; They will mount up with wings like eagles, They will run and not get tired, They will walk and not become weary. (Isaiah 40:28-31; 55:6-11).

Chapter 8:
Questions and Answers

(1) What is the structure of Daniel 8?

In general, verses 1-14 contain the account of Daniel’s vision, and verses 15-27 give us the interpretation of that vision. Verses 1 and 2 serve to introduce the vision. In verses 2-14, we have a description of the ram (3-4), the goat (5-8.), and the “little horn” (9-14). In verses 15-18, Gabriel the angelic interpreter, is introduced. Verses 19-26 then explain the meaning of the ram (20), the goat (21), and the little horn (22-25). Verse 27 describes Daniel’s response to the vision.

(2) Describe some of the major features or characteristics of Daniel 8.

Like Daniel 1:1—2:4a, Daniel 8:1 to the end of the book is written in Hebrew rather than Aramaic as in 2:4b-7:28. Thus, Daniel 8 begins a new division of the Book of Daniel.
While the first chapters of Daniel have a more Gentile orientation and flavor, chapter 8 turns to a more Jewish emphasis. The references to the “beautiful land,” the “holy people,” the temple and its sacrifices, and the angel Gabriel all point to the Jews, Jerusalem, and the temple.
The entire vision now pertains to the end time. Three times this is stated in verses 17, 19, and 26.
(3) What relationship exists between the vision of chapter 8 and previous visions?

Daniel draws out the connection between his vision in chapter 8 and that recorded in chapter 7 in 8:1. It is assumed that all the visions will be understood in relationship to one another. Nebuchadnezzar’s vision in chapter 2 focuses on five kingdoms (the four earthly kingdoms represented in the statue and the fifth eternal kingdom brought about by the stone). Daniel’s vision in chapter 7 also refers to four human kingdoms (represented by the four beasts) and an eternal kingdom, established by God. Daniel’s vision in chapter 8 focuses on but two kingdoms, identified as the kingdoms of Medo-Persia and Greece. The first three kingdoms are identified as Babylon (2:37-39), Medo-Persia (8:20), and Greece (8:21). The fourth kingdom is not specifically identified.

Daniel 2 focuses on the first, fourth, and eternal kingdom with little attention given to the second and third kingdoms. Daniel 7 focuses on the fourth and the eternal kingdoms, giving little attention to the first three. Daniel 8 emphasizes the second and third kingdoms. When chapters 2, 7, and 8 are taken together, the five kingdoms are described and explained.

(4) What does Daniel tell us about the timing of this vision? What difference does the timing make? Why do you think both visions are given to Daniel during the reign of Belshazzar?

In verse 1 of chapter 8, Daniel informs us that the vision he describes here was given to him in the third year of Belshazzar. His first vision, described in chapter 7, was given to him in the first year of Belshazzar. It would seem that some 12 years pass between the time of the second vision and the events described in Daniel 5, which declare the end of king Belshazzar and his kingdom.

In the introduction to his second vision, (8:1-2), Daniel is indicating that his vision in chapter 7 and that described in chapter 8 are related and must be interpreted in relationship to each other.

I believe the emphasis of both chapters 7 and 8 falls on the mysterious “little horns” of these chapters, and that Belshazzar, as described in chapter 5, has some of the same characteristics as these horns. Belshazzar and his divine removal thus serve as both an illustration and a prototype for the prophecy in Daniel 7 and 8.

(5) Why does Daniel tell us where he was when he received this second vision?

Daniel’s vision in chapter 8 pertains to the second and third kingdoms of Daniel: Medo-Persia and Greece. In his vision, Daniel is transported to Susa, the capital of Persia, later referred to in the Books of Nehemiah and Esther. His presence in this capital city simply underscores the future certainty of the fulfillment of God’s prophetic promises. It is one thing to be told in a dream that there will be certain kingdoms in the future; it is another to actually be present in a vision.

(6) What is unique about the second dream which sets it apart from the first?

Daniel 7 and 8 both have a “little horn” which receives a great deal of attention in the vision. In chapter 7, the little horn arises out of the fourth kingdom; in chapter 8, the little horn arises out of the third kingdom. In chapter 7, there is a great deal of emphasis on the heavenly court, the condemnation of the horn, and the establishment of the kingdom of God. In chapter 8, the focus falls more on the little horn, his character, his apparent success in opposing God, His chosen city, and His saints. Also, the vision of chapter 8 is interpreted by Gabriel, but even after his explanation, Daniel does not understand it. Chapter 8 places more emphasis on the fact that the rebellion of the little horn is because of Israel’s sins, in order to bring about divine indignation.

(7) What are the problems associated with Daniel 8, which make this vision so difficult to understand? What are some possible solutions?

The biggest problem is with the “little horns” of chapters 7 and 8. They are very much alike, so much so that one would think they are one and the same person. But they can hardly be the same. The horn of chapter 7 arises out of the fourth empire; the horn of chapter 8 arises from the third empire. The horn of chapter 7 is the eleventh horn; the horn of chapter 8 emerges from one of four horns.

It may be possible, in some way, that our struggle with the identity of the “little horn” is like that which the Old Testament prophets had with the Messiah. It appeared to them that there were two Messiah’s, one who suffered, and one who triumphed (see 1 Peter 1:10-12). The solution was found in the two comings of the Christ, but that was only seen after His first coming. We should remember that Satan likes to mimic God, and that Revelation speaks of a beast who is healed of a fatal wound (Revelation 13:3, 12, 14).

As I read the description of the “little horn” in chapters 7 and 8, I find the same characteristics are evident in kings like Nebuchadnezzar (before his fall and restoration), Belshazzar, and also the ram and the goat. Satan always seems to have a “horn” in the wings, so to speak. Why would we expect to see only one horn in history? It seems there will be many, with the last horn simply given the ability to go farther than any of his predecessors.

The other major problem with chapter 8 is that it is supposed to deal with “the time of the end” (verses 17, 19, 26); yet it describes only the second and third empires and does not appear to go as far as the fourth empire. How can chapter 8 deal with the times of the end without describing the fourth empire?

The term “end” is often used, but it does not necessarily refer to the final end, but rather to the end of something. In our text, the reference may not be to the final end of God’s plans and purposes, that is with the establishment of His kingdom. It is possible as well that there will be an earlier “end” which may be like the final end, foreshadowing it. The rise to power of Antiochus Epiphanes, and his desecration of the temple, may be a kind of “end” preceding the first coming of Christ and foreshadowing the final end, which precedes the second coming of our Lord.

(8.) Why would God reveal a vision to Daniel he does not understand, which he cannot tell anyone, and which causes him to be physically ill for a period of time?

Prophecy is not given to men so they can understand all that God is doing and why. It is not given so that we may recognize the fulfillment of God’s plans and purposes as it happens. Prophecy is given so we will know that the future is in God’s hands, He is in control, and His purposes and promises will prevail. It is given to inform us that there will be suffering and even the appearance of defeat. This is what seemed to happen at the first coming of our Lord, when He was rejected by the Jews and crucified. It will also seem to happen when the little horn opposes God and His people and appears to succeed for a season. Prophecy is not given to help us understand all that is happening at the time, but so we will know God is the One in control of what is happening at any and all times. Prophecy is given so that when we do not understand we will turn to Him who is all-knowing and all-powerful.

(9) What would Daniel 8 have to say to an Old Testament Israelite who lived shortly after Daniel?

The Jews were shortly to be released from their captivity and encouraged to return to the promised land, and particularly to Jerusalem where they would rebuild the temple. In the euphoria of that time, they might wrongly conclude that the promised kingdom had come. While they were not able to understand all of Daniel 8, they would know that this could not be the fulfillment of God’s promises concerning His eternal kingdom. They were to be released during the second (Medo-Persian) empire, only to be greatly opposed and even defeated in the third. The kingdom was not coming to the Jews in those next few years. While there was much cause for rejoicing at the release and return of the Jewish captives, let them see it in the broader perspective of God’s purposes and promises.

82 Walvoord demonstrates that recent archaeological findings tell us Daniel’s vision in chapter 8 was received some 12 years before the fatal feast of Belshazzar. John F. Walvoord, Daniel: The Key to Prophetic Revelation (Chicago: Moody Press, 1971), p. 179.

83 Compare Ezekiel 8:3; 40:1-2.

84 “Beginning in 1884, the site of ancient Susa, then a large mound, has been explored and has divulged many archeological treasures. The code of Hammurabi was found there in 1901. The famous palace referred to by Daniel, Esther and Nehemiah was begun by Darius I and enlarged by later kings. Remains of its magnificence can still be seen near the modern village of Shush.” Walvoord, p. 181.

85 See Joyce C. Baldwin, Daniel: An Introduction and Commentary (Downers Grove: Inter-Varsity Press, 1978.), pp. 155-156.

86 “All of this, of course, was fulfilled dramatically in history. The forces of Alexander first met and defeated the Persians at the Granicus River in Asia Minor in May 334 B.C., which was the beginning of the complete conquest of the entire Persian Empire. A year and a half later a battle occurred at Issus (November 333 B.C.) near the northeastern tip of the Mediterranean Sea. The power of Persia was finally broken at Gaugamela near Nineveh in October 331 B.C.” Walvoord, p. 183.

“Alexander, who had conquered more of the world than any previous ruler, was not abl61e61 to conquer himself. Partly due to a strenuous exertion, his dissipated life, and a raging fever, Alexander died in a drunken debauch at Babylon, not yet thirty-three years of age. His death left a great conquest without an effective single leader, and it took about twenty years for the empire to be successfully divided.” Walvoord, p. 184.

87 “Practically all commentators, however, recognize the four horns as symbolic of the four kingdoms of the Diadochi which emerged as follows: (1) Cassander assumed rule over Macedonia and Greece; (2) Lysimacus took control of Thrace, Bithynia, and most of Asia Minor; (3) Seleucus took Syria and the lands to the east including Babylonia; (4) Ptolemy established rule over Egypt and possibly Palestine and Arabia Petraea. A fifth contender for political power, Antigonus, was soon defeated.” Walvoord, p. 184.

88 See also Daniel 11:16, 41, 45; Jeremiah 3:19; Ezekiel 20:6, 15; Malachi 3:12.

“These conquests, of course, are confirmed in the history of Syria, especially under Antiochus Epiphanes, the eighth king in the Syrian dynasty who reigned 175-164 .C. (I Macc 1:10; 6:16). In his lifetime, he conducted military expeditions in relation to all of these areas . . . . The land of Israel indeed became the battle ground between Syria and Egypt, and the setting of some of Antiochus Epiphanes’ most significant blasphemous acts against God. According to 1 Maccabees 1:20, Revised Standard Version, Antiochus first invaded Egypt and then Jerusalem: ‘after subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force.’” Walvoord, p. 185.

89 See Deuteronomy 17:3; Isaiah 24:21; 40:26; Jeremiah 8:2; Zephaniah 1:5.

90 See Exodus 29:38-42.

91 “The obscurity of the first part of this verse is noted in the margin of the RSV and has puzzled translators from early times. The grammar is difficult and the sense hard to establish.” Joyce C. Baldwin, Daniel: An Introduction and Commentary (Downers Grove: Inter-Varsity Press, 1978.), p. 157.

92 In chapter 7, only three verses are devoted to the first three beasts, one verse per beast. Nine verses are devoted to the fourth beast and the “little horn,” three verses to the fourth beast and six verses to the horn. In chapter 8, three verses are devoted to a description of the ram (who appears to be the second beast of chapter 7), six verses to the goat (who seems to be the third beast of chapter 7), and ten verses to the “little horn.” In both chapters, the “little horn” is the center of attention.

93 “Up to Daniel 8:11, it is not difficult to find fulfillment of the vision in the history of the Medo-Persian, Alexandrian, and post-Alexandrian periods. Beginning with verse 11, however, expositors have differed widely as to whether the main import of the passage refers to Antiochus Epiphanes, with complete fulfillment in his lifetime, or whether the passage either primarily or secondarily refers also to the end of the age, that is, the period of great tribulation preceding the second coming of Jesus Christ . . . As Montgomery states, verses 11 and 12 ‘constitute . . . the most difficult short passage of the book.’” Walvoord, p. 186.

94 “The Seventh Day Adventists understood that the two thousand and three hundred days referred to years which, on the basis of their interpretation, were to culminate in the year 1844 with the second coming of Christ.” Walvoord, p. 188.

95 The Book of Daniel is unique in that this is the only Old Testament book to name any angels. Gabriel is referred to twice by name in Daniel (8:16; 9:21) and Michael three times (10:13, 21; 12:1).

96 In Daniel, “the end” is found in 9:26; 11:6, 27, 35, 40, 45; 12:4, 6, 9, 13.

97 Baldwin, p. 159.

98 See also Daniel 11:36; Isaiah 10:5-11, 25; Jeremiah 10:10.

99 The “king” would have been Belshazzar. Daniel was employed by the king, and yet we learn from chapter 5 that this king seems to have known nothing about Daniel, especially of his unusual wisdom and skill in the interpretation of visions and dreams.

100 Both Baldwin and Walvoord see the differences as greater than the similarities of these two horns:

“Such an understanding of the last two periods demands that the little horn of 8:9, which grew out of one of the four horns of the he-goat, be distinguished from the little horn of 7:8, which came up among the ten horns of the indescribable beast. Though they have a superficial similarity, there are many differences between them and they do not belong to the same era. This fact is an indication that we are being introduced to a recurring historical phenomenon: the clever but ruthless world dictator, who stops at nothing in order to achieve his ambitions.” Baldwin, p. 162.

“While there are obvious similarities between the two little horns of chapter 7 and chapter 8, the differences are important. If the fourth kingdom represented by Daniel 7 is Rome, then obviously the third kingdom represented by the goat in chapter 8 is not Rome. Their characteristics are much different as they arise from different beasts, their horns differ in number, and the end result is different. The Messianic kingdom according to Daniel 7 was going to be erected after the final world empire. This is not true of the period following the he-goat in chapter 8.” Walvoord, p. 194.

Source  

[Garland-Green]

Daniel’s Prayer and Gabriel’s Proclamation (Daniel 9:1-27)

Introduction

A friend and neighbor called recently to say she had suffered a stroke in one eye. When I went to see her, she asked me to have a cup of coffee. As she poured from the coffee pot, we both noticed the coffee was missing the cup. The stroke had taken my friend’s vision from one eye, seriously affecting her perception.

God gave us the sight of two eyes so that we might have depth perception. When one eye is lost, depth perception is greatly diminished. In photography, this is called “depth of field.” When under certain conditions, an object is photographed with the background out of focus and fuzzy, we say it has no “depth of field.” Under different conditions, a picture may be taken with a clear, sharp background and with good “depth of field.”

Men who live independently of God, go about their lives one-eyed, able to only see what is immediately before them. They have no “depth of field.” It is easy to understand the “now generation;” they cannot see beyond the present. Prophecy puts present-day living in the context of future certainties. Prophecy is God’s way of giving the Christian “depth of field.”

In the ninth chapter of Daniel, Daniel concludes that the 70-year period of Israel’s captivity is virtually over, and that return of Jews to their own land is imminent. With this hope, Daniel begins to pray for himself and his people. His prayer of confession and petition is answered, but certainly not in a way Daniel would have expected. God sent Gabriel, His angel, to give Daniel understanding and insight into the vision he had received, enabling him to see the near future in perspective. God wanted Daniel to understand the relationship between Israel’s soon return to the land and the rebuilding of the temple—in the light of God’s promise to restore His people and establish His kingdom on the earth. God wanted Daniel to know that Israel’s imminent return to the land was not the coming of the kingdom of God.

Chapter 9 is a truly rich portion of Scripture. Daniel’s prayer is a model worthy of our study, our meditation, and our imitation. Gabriel’s appearance and announcement provides Daniel and his reader with an increasing level of understanding of the vision God had previously revealed. Verses 24-27 begin to spell out future events in detail rather than with vague, mysterious symbols. While all may not agree on the meaning of these verses, all Christians would agree they provide very specific information concerning the last times. For the first time in Daniel’s prophecy, the suffering and death of Messiah is introduced.

These inspired words of prophecy speak of the days to come. They also speak of the coming Messiah, through whom God will provide the forgiveness of sins and bring to earth the kingdom of God. They speak of the hope which lies ahead for every believer. They speak of those future certainties which put present events in perspective.

The Structure of the Text

Three major divisions comprise this ninth chapter of Daniel: the introduction in verses 1-3; Daniel’s prayer in verses 4-19; and the appearance and announcement of Gabriel in verses 20-27. The chapter may be outlined as follows:

(1) The setting Verses 1-3

(2) Daniel’s prayer Verses 4-19

Daniel’s prayer of confession Verses 4-15
Daniel’s prayer of petition Verses 16-19
(3) Gabriel’s arrival and announcement Verses 20-27

Gabriel’s arrival Verses 20-23
Gabriel’s announcement Verses 24-27
The Setting
(9:1-3)

1 In the first year of Darius the son of Ahasuerus, of Median descent, who was made king over the kingdom of the Chaldeans— 2 in the first year of his reign I, Daniel, observed in the books the number of the years which was revealed as the word of the Lord to Jeremiah the prophet for the completion of the desolations of Jerusalem, namely, seventy years. 3 So I gave my attention to the Lord God to seek Him by prayer and supplications, with fasting, sackcloth, and ashes.

Daniel tells us the events of this chapter occur during the “first year of Darius.” This is a significant time indicator. It means that Belshazzar has already died, the Babylonian empire has ended, and the Medo-Persian empire has now taken its place (see chapter 5). Daniel’s words inform us that the events of Daniel 9 must have taken place at least 12 years after he received his second vision in chapter 8. It also means the events of this chapter occur at a time very near that described in Daniel 6, as Daniel was rising to power and prominence and as his peers were arranging to bring about Daniel’s evening in the den of lions.

Could it be that the intrigue of Daniel’s peers in chapter 6, which abused the law to prohibit the practice of Daniel’s faith and led to his persecution, was but a foretaste of the things revealed to Daniel concerning the last days in chapter 9? Could it also be that Daniel’s prayers toward Jerusalem three times a day in chapter 6, which he would not cease to pray, were like his prayer in chapter 9?

Daniel was very conscious of the time because of the prophetic implications. When God created the nation Israel and brought them out of Egypt, He gave them His law and made a covenant with them. He promised to bless His people if they kept His covenant and curse them if they rejected and disobeyed. A part of the curse was the threat of captivity in a foreign land. A part of His promise was Israel’s restoration, if they repented and once again kept His covenant:

27 ‘Yet if in spite of this, you do not obey Me, but act with hostility against Me, 28 then I will act with wrathful hostility against you; and I, even I, will punish you seven times for your sins.… 32 ‘And I will make the land desolate so that your enemies who settle in it shall be appalled over it. 33 ‘You, however, I will scatter among the nations and will draw out a sword after you, as your land becomes desolate and your cities become waste. 34 ‘Then the land will enjoy its sabbaths all the days of the desolation, while you are in your enemies’ land; then the land will rest and enjoy its sabbaths. 35 ‘All the days of {its} desolation it will observe the rest which it did not observe on your sabbaths, while you were living on it … 38 ‘But you will perish among the nations, and your enemies’ land will consume you. 39 ‘So those of you who may be left will rot away because of their iniquity in the lands of your enemies; and also because of the iniquities of their forefathers they will rot away with them. 40 ‘If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me— 41 I also was acting with hostility against them, to bring them into the land of their enemies— or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, 42 then I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land. 43 ‘For the land shall be abandoned by them, and shall make up for its sabbaths while it is made desolate without them. They, meanwhile, shall be making amends for their iniquity, because they rejected My ordinances and their soul abhorred My statutes. 44 ‘Yet in spite of this, when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them; for I am the Lord their God. 45 ‘But I will remember for them the covenant with their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am the Lord’” (Leviticus 26:27-28, 32-35, 38-45; cf. also Deuteronomy 28:63-66; 30:1-10; 31:16-18.).

Understanding the covenant God made with Israel, and God’s warning that the Israelites would disobey and be taken captive by foreign nations, Solomon anticipated a time when the Jewish captives would turn toward Jerusalem in prayer, expressing the very same kind of prayer recorded in Daniel 9:

46 “When they sin against Thee (for there is no man who does not sin) and Thou art angry with them and dost deliver them to an enemy, so that they take them away captive to the land of the enemy, far off or near; 47 if they take thought in the land where they have been taken captive, and repent and make supplication to Thee in the land of those who have taken them captive, saying, ‘We have sinned and have committed iniquity, we have acted wickedly’; 48 if they return to Thee with all their heart and with all their soul in the land of their enemies who have taken them captive, and pray to Thee toward their land which Thou hast given to their fathers, the city which Thou hast chosen, and the house which I have built for Thy name; 49 then hear their prayer and their supplication in heaven Thy dwelling place, and maintain their cause, 50 and forgive Thy people who have sinned against Thee and all their transgressions which they have transgressed against Thee, and make them objects of compassion before those who have taken them captive, that they may have compassion on them 51 (for they are Thy people and Thine inheritance which Thou hast brought forth from Egypt, from the midst of the iron furnace), 52 that Thine eyes may be open to the supplication of Thy servant and to the supplication of Thy people Israel, to listen to them whenever they call to Thee. 53 “For Thou hast separated them from all the peoples of the earth as Thine inheritance, as Thou didst speak through Moses Thy servant, when Thou didst bring our fathers forth from Egypt, O Lord God” (1 Kings 8:46-53).

The inspired historical account of 2 Chronicles describes the very events God had prophetically foretold:

15 And the Lord, the God of their fathers, sent {word} to them again and again by His messengers, because He had compassion on His people and on His dwelling place; 16 but they {continually} mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the Lord arose against His people, until there was no remedy. 17 Therefore He brought up against them the king of the Chaldeans who slew their young men with the sword in the house of their sanctuary, and had no compassion on young man or virgin, old man or infirm; He gave {them} all into his hand. 18 And all the articles of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king and of his officers, he brought {them} all to Babylon. 19 Then they burned the house of God, and broke down the wall of Jerusalem and burned all its fortified buildings with fire, and destroyed all its valuable articles. 20 And those who had escaped from the sword he carried away to Babylon; and they were servants to him and to his sons until the rule of the kingdom of Persia, 21 to fulfill the word of the Lord by the mouth of Jeremiah, until the land had enjoyed its sabbaths. All the days of its desolation it kept sabbath until seventy years were complete. 22 Now in the first year of Cyrus king of Persia— in order to fulfill the word of the Lord by the mouth of Jeremiah— the Lord stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout his kingdom, and also {put it} in writing, saying, 23 “Thus says Cyrus king of Persia, ‘The Lord, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah. Whoever there is among you of all His people, may the Lord his God be with him, and let him go up!’” (2 Chronicles 36:15-23).

Specifically, we are informed in the first verses of chapter 9 that Daniel’s prayer in our text was the result of an observation Daniel had made concerning one of Jeremiah’s prophecies. Jeremiah had warned the Jews for years that God’s judgment was coming in the form of the Babylonian captivity. When it came, the false prophets tried to assure the people it would not be for long. Jeremiah warned that the length of Judah’s captivity would be 70 years. After the 70 years of captivity ended, two things would happen: first, the Babylonians would be punished for their severity toward the Jews, and second, the Jews would return to Israel where they would rebuild the temple.

1 The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (that was the first year of Nebuchadnezzar king of Babylon), 2 which Jeremiah the prophet spoke to all the people of Judah and to all the inhabitants of Jerusalem, saying, 3 “From the thirteenth year of Josiah the son of Amon, king of Judah, even to this day, these twenty-three years the word of the Lord has come to me, and I have spoken to you again and again, but you have not listened. 4 “And the Lord has sent to you all His servants the prophets again and again, but you have not listened nor inclined your ear to hear, 5 saying, ‘Turn now everyone from his evil way and from the evil of your deeds, and dwell on the land which the Lord has given to you and your forefathers forever and ever; 6 and do not go after other gods to serve them and to worship them, and do not provoke Me to anger with the work of your hands, and I will do you no harm.’ 7 “Yet you have not listened to Me,” declares the Lord, “in order that you might provoke Me to anger with the work of your hands to your own harm. 8 “Therefore thus says the Lord of hosts, ‘Because you have not obeyed My words, 9 behold, I will send and take all the families of the north,’ declares the Lord, ‘and I will send to Nebuchadnezzar king of Babylon, My servant, and will bring them against this land, and against its inhabitants, and against all these nations round about; and I will utterly destroy them, and make them a horror, and a hissing, and an everlasting desolation. 10 ‘Moreover, I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones and the light of the lamp. 11 ‘And this whole land shall be a desolation and a horror, and these nations shall serve the king of Babylon seventy years. 12 ‘Then it will be when seventy years are completed I will punish the king of Babylon and that nation,’ declares the Lord, ‘for their iniquity, and the land of the Chaldeans; and I will make it an everlasting desolation. 13 ‘And I will bring upon that land all My words which I have pronounced against it, all that is written in this book, which Jeremiah has prophesied against all the nations. 14 ‘(For many nations and great kings shall make slaves of them, even them; and I will recompense them according to their deeds, and according to the work of their hands)’” (Jeremiah 25:1-14; see also 29:1-14; Zechariah 1:12-17).

Until now, Daniel could not pray the prayer of chapter 9, for God had commanded the Jews not to pray for Israel (see Jeremiah 7:16; 11:14; 14:11). God had warned the Jews judgment was coming, a warning they ignored. Now, Babylonian captivity was inevitable, irreversible, and non-negotiable. Thus, the Jews were not to pray for Israel but for their captors (Jeremiah 29:7).

But here in chapter 9 in the first year of Darius, the period of divine judgment had ended. Babylon had been judged, and the time for the return of the Jews was drawing near. Now Daniel could pray for his people. He commits himself to pray faithfully, devoting himself to the task.

Is this not amazing? At the very time Daniel devotes himself to this high spiritual calling of prayer, supplication, and fasting on behalf of his people, he also makes significant advancement in his secular ministry of civil service:

1 It seemed good to Darius to appoint 120 satraps over the kingdom, that they should be in charge of the whole kingdom, 2 and over them three commissioners (of whom Daniel was one), that these satraps might be accountable to them, and that the king might not suffer loss. 3 Then this Daniel began distinguishing himself among the commissioners and satraps because he possessed an extraordinary spirit, and the king planned to appoint him over the entire kingdom (Dan. 6:1-3).

Imagine! Daniel did not set aside his devotion to his job, even though he devoted himself to prayer for his people. Intense prayer for the return and restoration of his people did not require a lack of faithfulness to his job and to the king. With the hope of Israel’s return to their land so bright, we might have expected Daniel to resign his job or at least lag in diligence. He did neither, but remained faithful to his employer and faithful to his God. By remaining faithful to his employer, Daniel remained faithful to His God.

Verses 1-3 have set the scene. With the death of Belshazzar came the end of the Babylonian empire. The rise of Darius to power commenced the Medo-Persian empire. Daniel realizes that the time of Israel’s chastening has ended, and the time for the Jews’ return to the land of Israel is imminent. So he begins to pray for the restoration of the nation Israel. His prayer, recorded in verses 4-19, may be typical of the prayers he faithfully offered up three times a day.

Daniel’s Prayer of Confession
(9:4-15)

4 And I prayed to the Lord my God and confessed and said, “Alas, O Lord, the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep His commandments, 5 we have sinned, committed iniquity, acted wickedly, and rebelled, even turning aside from Thy commandments and ordinances. 6 “Moreover, we have not listened to Thy servants the prophets, who spoke in Thy name to our kings, our princes, our fathers, and all the people of the land. 7 “Righteousness belongs to Thee, O Lord, but to us open shame, as it is this day—to the men of Judah, the inhabitants of Jerusalem, and all Israel, those who are nearby and those who are far away in all the countries to which Thou hast driven them, because of their unfaithful deeds which they have committed against Thee. 8 “Open shame belongs to us, O Lord, to our kings, our princes, and our fathers, because we have sinned against Thee. 9 “To the Lord our God belong compassion and forgiveness, for we have rebelled against Him; 10 nor have we obeyed the voice of the Lord our God, to walk in His teachings which He set before us through His servants the prophets. 11 “Indeed all Israel has transgressed Thy law and turned aside, not obeying Thy voice; so the curse has been poured out on us, along with the oath which is written in the law of Moses the servant of God, for we have sinned against Him. 12 “Thus He has confirmed His words which He had spoken against us and against our rulers who ruled us, to bring on us great calamity; for under the whole heaven there has not been done anything like what was done to Jerusalem. 13 “As it is written in the law of Moses, all this calamity has come on us; yet we have not sought the favor of the Lord our God by turning from our iniquity and giving attention to Thy truth. 14 “Therefore, the Lord has kept the calamity in store and brought it on us; for the Lord our God is righteous with respect to all His deeds which He has done, but we have not obeyed His voice. 15 “And now, O Lord our God, who hast brought Thy people out of the land of Egypt with a mighty hand and hast made a name for Thyself, as it is this day—we have sinned, we have been wicked (emphasis mine).

While a fuller exposition of the riches of this text is not possible here, we shall seek to highlight the main features of this portion of Daniel’s prayer.

(1) These verses are the expression of Daniel’s repentance and confession of sin, for himself and for his fellow-Jews. Daniel minimizes neither his sin nor the sin of his fellow-Jews. He uses a wide variety of expressions to describe sin in its various manifestations. In verse 5, Daniel says they have “sinned,” “committed iniquity,” “acted wickedly,” “rebelled,” and “turned aside from God’s commandments and ordinances.” In verse 6, he adds that “we have not listened … to the prophets.” In verse 7, Daniel refers to Israel’s “unfaithful deeds.” Israel’s bondage in Babylon is the consequence of her sin. Daniel’s confession mirrors the words of 2 Chronicles 36:15-16 (see above).

(2) The Word of God, as spoken by the prophets and recorded in the Holy Scriptures, is the standard by which Daniel’s sins, and those of his fellow-Israelites, are identified. Just as many terms were employed to describe Israel’s sins, many different terms are used in reference to divine revelation. God gave Israel His “commandments” (verse 4), His “commandments and ordinances” (verse 5), He spoke through the “prophets” (verse 6), “His teachings” (verse 10), His “Law” (verse 11), and the “Law of Moses” (verses 11, 13). God’s revelation was His “truth” (verse 13).

(3) Daniel understands Israel’s Babylonian captivity as the curse which has come upon the Jews because they broke God’s covenant made with them at Mount Sinai (verse 11).

(4) Israel’s sins are seen in contrast to the character of God. Daniel’s consciousness of his own sins, and those of his fellow-Israelites, was the result of his deep sense of the majesty of God as seen by His divine attributes. Consider his prayer: God is “great and awesome,” who “keeps His covenant and lovingkindness” (verse 4). God is not just “righteous in all He has done” (verse 14); “righteousness,” “compassion,” and “forgiveness” “belong to Him” (verses 7, 9). It is one thing to be righteous, forgiving, and compassionate; it is quite another to own these qualities. Owning them means they can only be obtained from God. These qualities are under His control.

(5) Daniel’s confession of sin is precisely what is required of Israel in order to be forgiven and restored.

40 “‘If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me— 41 I also was acting with hostility against them, to bring them into the land of their enemies— or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, 42 then I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land’” (Leviticus 26:40-42; see also 1 Kings 8:46-48.).

Daniel’s Prayer of Petition
(9:16-19)

16 “O Lord, in accordance with all Thy righteous acts, let now Thine anger and Thy wrath turn away from Thy city Jerusalem, Thy holy mountain; for because of our sins and the iniquities of our fathers, Jerusalem and Thy people have become a reproach to all those around us. 17 “So now, our God, listen to the prayer of Thy servant and to his supplications, and for Thy sake, O Lord, let Thy face shine on Thy desolate sanctuary. 18 “O my God, incline Thine ear and hear! Open Thine eyes and see our desolations and the city which is called by Thy name; for we are not presenting our supplications before Thee on account of any merits of our own, but on account of Thy great compassion. 19 “O Lord, hear! O Lord, forgive! O Lord, listen and take action! For Thine own sake, O my God, do not delay, because Thy city and Thy people are called by Thy name.”

Beginning at verse 16, a change is evident in Daniel’s prayer. Consider the following observations which summarize this change and its implications.

(1) Daniel’s prayer in verses 16-19 moves from the confession of verses 4-15 to petition. In the earlier verses of Daniel’s prayer, Daniel asked for nothing. He acknowledged his sins and those of his people. He was agreeing with God’s Word and the righteousness of the judgment He had brought upon the Jews through the instrument of the nation of Babylon.

(2) Daniel’s request is according to God’s promises in Scripture. Daniel understood that the 70 years of captivity prophesied by Jeremiah had been fulfilled and that now Israel could be restored. Just as Daniel’s confession fulfilled the Old Testament requirements for restoration, so did Daniel’s petition. He asked for that which God had promised through the Law and the Prophets.101

(3) Daniel’s petition is God-centered. At least 19 times, reference is made to God, while man is referenced approximately 11 times. Somehow, whether in confession or in petition, we always seem to find a way to make our prayers man-centered. In confession, we focus on our sins, while Daniel focuses on God’s righteousness. In petition, we focus on our needs, while Daniel focuses on God’s purposes and His glory.

(4) Daniel’s petitions are made in accordance with God’s character. Daniel has already acknowledged that God acted consistently with His character when He disciplined Israel by giving them over to the Babylonians. Now, Daniel appeals to God to act in accordance with His mercy and compassion, and His love for His people and His chosen place.

(5) Daniel’s request is for God to act in His own best interest and glory. An alarming tendency exists in Christian circles (often in contemporary Christian music) of thinking of God as being “there for me.” The fact is we are “here for Him.” He is using all creation, all mankind, for His glory. This includes both the salvation of His elect and the condemnation of the rest. Daniel’s petition is not for God to act in the way that best “meets man’s needs” (as perceived by man), but rather for God to act in His own best interest. When we act in our own best interest, it is almost always at the expense of others. But when God acts in His own best interest, it is always for the good of His own (see Romans 8:28.). Daniel therefore petitions God to act for His sake (verses 17, 19). I wonder how radical would be the change in our prayer life if we petitioned God as Daniel has done.

(6) Daniel’s request is for grace, mercy, and compassion. Daniel realizes that Israel’s return, restoration, and future blessings are contingent upon God’s forgiveness. In this prayer, as it must have been in all of Daniel’s prayers and should be in all our prayers, sinful men cannot ask for anything but grace and mercy. Daniel’s petition is not on the basis of any merit of their own that he beseeches God to answer (verse 18.). Some today would think this particular situation surely justifies a “name it and claim it” approach to God’s promises. Daniel did not think so. He did not claim anything. He pleaded for mercy, as any sinner should and must do.

(7) Daniel’s request is for more than what God is going to accomplish in the Jewish Babylonian captives’ return to their land. In the Old Testament Law and in the prophets, God promised to establish His eternal kingdom, a kingdom in which men would be perfectly restored, and in which righteousness would dwell. The promise of Israel’s return to the land of Canaan and the assurance that the temple would be rebuilt must have raised Daniel’s hopes that the end of this 70 year period of divine judgment meant the soon coming of the kingdom of God to the earth. This was not to be the case, and the appearance and announcement of Gabriel was meant to make this clear.

The Appearance of Gabriel
(9:20-23)

20 Now while I was speaking and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God in behalf of the holy mountain of my God, 21 while I was still speaking in prayer, then the man Gabriel, whom I had seen in the vision previously, came to me in my extreme weariness about the time of the evening offering. 22 And he gave me instruction and talked with me, and said, “O Daniel, I have now come forth to give you insight with understanding. 23 “At the beginning of your supplications the command was issued, and I have come to tell you, for you are highly esteemed; so give heed to the message and gain understanding of the vision.”

Gabriel’s appearance interrupted Daniel who was still praying. With this fact and in the angel’s own words, Gabriel’s appearance and announcement was in answer to Daniel’s prayers. There is a clear link between Daniel’s prayer and Gabriel’s prophetic announcement.

More than this, I believe there is a very clear connection between the arrival and announcement of Gabriel in chapter 9 and the vision Daniel received in chapter 8, even though it happened 12 or more years earlier. Gabriel appears by name in both chapters (8 and 9) and here only.102 The focus of both chapters 8 and 9 is on Israel, the last days, the opposition of the “little horn,” and the “suffering of the saints.”

When Daniel received his vision of the “ram” and the “goat” in chapter 8, he could not understand it. Gabriel was instructed to explain the vision to Daniel, but even after he had done so, the vision was still a mystery to him. The closing words of chapter 8 underscore this:

Then I, Daniel, was exhausted and sick for days. Then I got up again and carried on the king’s business; but I was astounded at the vision, and there was none to explain it (Daniel 8:27).

When Gabriel appears in chapter 9, it is a number of years later. Gabriel’s first appearance came rather early in the reign of Belshazzar. Gabriel’s second appearance to Daniel came after the death of Belshazzar (see chapter 5) and in the first year of the reign of Darius. Gabriel’s first appearance to Daniel came in the actual vision with Gabriel standing near to Daniel. During his second appearance, Gabriel did not come as a part of any vision. He informed Daniel that he had been instructed to come to give him “insight with understanding” (9:22), so that he could “gain understanding of the vision” (9:23).

What vision? What vision was Gabriel’s appearance and announcement going to help Daniel to understand? No new vision is given to Daniel in chapter 9. Therefore, the vision Gabriel came to further explain and clarify was the vision of chapter 8. Daniel told us he did not understand it after Gabriel’s first explanation (8:27). Now we are told that Gabriel has come to give Daniel insight to understand it. It is therefore now necessary for Daniel to understand the vision which eluded him for 12 years; Gabriel appears a second time to give a more complete explanation of its meaning.

The Announcement of Gabriel
(9:24-27)

24 “Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy place. 25 “So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. 26 “Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. 27 “And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.”

Years earlier, when Daniel experienced the vision of the ram and the goat (chapter 8.), the meaning of this prophecy remained a mystery, even though Gabriel had given Daniel an explanation. Now, in light of the end of the 70 years of captivity, the overthrow of the Babylonian empire, and the soon return of the Jews to Israel, the meaning of this vision became more important. We are told three times in chapter 8, that the vision pertains to the end times (8:17, 19, 26). The return of the captive Jews to their own land was not a part of the events of the end times. The return and restoration of Israel was not the commencement of the kingdom of God. And so Gabriel’s announcement to Daniel focuses on the vision of chapter 8 to show that the events in the near future were not to be viewed as the beginning of the end.

Daniel’s attention was fixed on the period of 70 years which came to an end with the overthrow of the Babylonian empire. Gabriel speaks not of these 70 years but of 70 weeks.103 Would Daniel and others think it was but a 70 year wait for the promised kingdom? It was 70 times 7. If 490 years must pass before some of the promises pertaining to the kingdom were fulfilled, then no one should confuse Israel’s soon return to their land to be the commencement of the kingdom.

The timing of the kingdom needed clarification, but also the nature of the kingdom, especially the prerequisites for it, needed further explanation. The kingdom of God would indeed commence, but not with the return to the land of Israel, nor with the building of the temple. It would not even begin with the repentance of the nation Israel. Before the kingdom of God could come to the earth, there must be a solution to the great human dilemma of sin.

In verse 24, Gabriel informed Daniel that 70 weeks had been decreed “to finish the transgression,” “to make an end of sin,” “to make atonement for iniquity,” and “to bring in everlasting righteousness.” In his prayer, recorded in verses 4-19, Daniel confessed his sins and those of his people. But confession did not remove these sins nor produce the righteousness required for men to live in the presence of a holy God. Gabriel let Daniel know that after the passing of 490 years, the spiritual foundation for the kingdom of God would be laid. This foundation was the removal of sin and the provision of everlasting righteousness.

Verses 25-27 introduce the two main players and the major events which bring about the end of sin, of human kingdoms, and bring in everlasting righteousness and the kingdom of God. The imminent issuing of a decree to restore and rebuild Jerusalem would be a milestone in Jewish history. It would not commence the kingdom of God, but it would begin the count down for the commencement of that kingdom. After 483 years (62 weeks plus 9 weeks), the city of Jerusalem and the temple would be rebuilt, not with ease but in times of distress. At this time, the promised Messiah will be “cut off” and apparently left with nothing. All hope of His becoming the King appears to be shattered with His being “cut off.”

Another prince will arise, the counterpart of the Messiah. While the Messiah-Prince is “cut off” and His ascent to the throne of the kingdom seems thwarted, the other “prince” appears to prevail and to possess the earth and its peoples. The holy city and the sanctuary (the temple) will be destroyed by followers of this “prince.” The holy place seems to come to an end much like that of the Messiah. Like a flood, the destruction and desolation of the city and the temple come upon it. There is a time of war, and desolation is inevitable.

The “prince” then makes a firm covenant with the masses for “a week” (or 7 years). This covenant seems to put men at ease and give them a false sense of confidence and security. In the middle of this time period, however, the “prince” breaks his covenant, putting a stop to the regular sacrifices and offerings. This prince comes “on the wing of abominations” and makes everything he comes into contact with desolate. He will bring about destruction. This destruction comes about by divine permission because it is a part of the divine plan.

In the fewest words possible, Daniel speaks of the sudden destruction of this evil prince. It is a destruction that has been divinely decreed. It is a complete destruction. The “one who makes desolate” is suddenly destroyed.

Conclusion

What Gabriel has to say in these few verses is not really new. It is but a further explanation of the vision Daniel received in chapter 8. Both Daniel 8 and Daniel 9:24-27 speak of the same events related to the last days, the end.

Gabriel is the interpreter in chapters 8 and 9. In both chapters, events concerning the end time are described—the same events. The little horn of chapter 8 is the “prince” of chapter 9, who concentrates his attention on the “beautiful land” of Israel (8:9) and who opposes and destroys some of the “host of heaven” (8:10) and the “holy people” (8:24; 9:24). He is the one who opposes even the Messiah, the Prince of princes, and by means of whom the Messiah is “cut off” (8:25; 9:25-26). He is also the one who “removes the regular sacrifice” (8:12), who puts a stop to “sacrifice and grain offering” (9:27). In the end, he is “broken without human agency” (8:25), as this one who makes desolate is suddenly and completely destroyed (9:27).104

The end times and the coming of God’s eternal kingdom were not imminent for Daniel or his fellow-Israelites. Certain necessary events had to precede the coming of the kingdom, and these things were not to take place for many years. Sin had to be atoned for and put away. Righteousness had to be provided for those who would enter into God’s kingdom. This was to happen many years in the future through the substitutionary death of the Messiah, who would bear our sins on the cross of Calvary. In order for the Messiah to die, He would have to be opposed and even appear to have lost the struggle. Only after this preparatory work could God’s kingdom come to the earth for His people.

In addition to this, God’s purpose of bringing the good news of salvation to the Gentiles would have to be fulfilled. During the past 2,000 years, the gospel has been proclaimed, and many Gentiles have come to faith in Jesus as the Savior. Soon, when those Gentiles whom God has chosen have been saved, the times of the Gentiles will end, and the events of the last days will commence, leading up to the defeat of God’s foes and the establishment of His eternal kingdom.

Are you ready for the King to come to the earth? Will you stand in the day of judgment? If you have trusted in Jesus Christ as your Savior, your Messiah, then you will not fear His coming; you will welcome Him as King. Because Jesus has already paid the penalty for sin and provided the righteousness God requires, all who are in Him by faith do not dread but look forward to His return.

Daniel’s prayer provides a marvelous model for all who would repent and turn to God for salvation. His prayer begins with a recognition of the perfections and holiness of God and a recognition of our own sinfulness. It recognizes God is just in punishing us for our sins. It comes to God not on the basis of our own deeds or righteousness, but on the basis of His character and His covenant. He is merciful and compassionate, so we may come to Him for mercy and grace. He is also the One who has instituted a new covenant through the shed blood of Jesus Christ. All who come to Him for mercy, grace, and salvation through Christ He will not turn away or cast out. There is no other way to come to God and enter into His kingdom. Even the godly man Daniel knew this to be the way.

Just as our Lord suffered in order to enter into His glory, we are called to suffer for His sake before we enter into the glory of His kingdom. There will be persecution and opposition and difficult days ahead. We should not only expect these times, but we should stand firm and endure them. One of the reasons the last days are recorded in Scripture is to let the saints know what to expect so that we might look to Him for the ability to endure. May God give us the grace we need to be faithful in the difficult days ahead.

Chapter 9:
Questions and Answers

(1) What is the structure of Daniel 9? Where does the emphasis of the chapter fall?

Verses 1-3 give us the setting for the events of the chapter; verses 4-19 record the prayer of Daniel; verses 20-27 are an account of Gabriel’s arrival and his announcement of things to come.

The emphasis of this chapter falls on Daniel’s prayer (16 verses), while a lesser emphasis is on the prophecy Daniel received (4 verses).

We should recognize that while more attention is given to Daniel’s prayer, the prophecy of verses 24-27 is one of the key Old Testament messianic prophecies. In these four verses, very specific details are given covering the period from Daniel’s day until the day of the Lord.

(2) What is the setting for Daniel 9?

The events of Daniel 9 take place in the “first year of Darius” (verse 1). From chapter 5, we know that the end of the Babylonian kingdom has come to an end with the death of Belshazzar, and that Darius is the first king of the Medo-Persian empire. From chapter 6, we know that Daniel was looked on with favor by Darius and that he was on his way to the top of the administration with this king. We would also assume that Daniel’s prayer in chapter 9 is typical of the kind of prayer he would not cease making toward Jerusalem, which resulted in his being cast into the den of lions.

(3) What is the basis for Daniel’s prayer in chapter 9?

Daniel’s prayer is occasioned by two major factors: (1) the prophecy of Jeremiah that the Jews would be held captive in Babylon for 70 years, and (2) Daniel’s awareness that this time of judgment had come to a close. While God had forbidden prayer for Israel’s blessing during the time of her judgment (see Jeremiah 7:16; 11:14; 14:11), now that her time of judgment was over, Daniel could pray for the return, restoration, and blessing of his people.

The Old Testament Scriptures also provided Daniel with instruction concerning the content of his prayer. The Law of Moses foretold Israel’s disobedience and her foreign bondage. God also promised to restore His people if they repented of their sins and returned to Him in faith and obedience (See Leviticus 26:27-28, 32-35, 38-45; Deuteronomy 28:63-66; 30:1-10; 31:16-18.). Solomon’s prayer of dedication for the temple also spoke of Israel’s future repentance and prayer from the place of their captivity, as they prayed toward Jerusalem and the temple (1 Kings 8:46-53). Jeremiah indicated that when the 70 years of divine judgment was completed, He would punish Babylon and restore His people (Jeremiah 25:1-14). It was on the basis of this and other Old Testament revelation that Daniel prayed.

(4) What are the major elements of Daniel’s prayer in chapter 9?

Daniel’s prayer falls into two major categories: confession (verses 4-15) and petition (verses 16-19). The prayer of confession focused on the character of God, contrasting it with the sinfulness of Daniel and the nation Israel. The prayer of petition is again rooted in the character of God—His grace, mercy, compassion, and faithfulness to His covenant—and in spite of the sinfulness of the Israelites. Daniel made it clear that his petition was not based upon any merit on the part of the Jews. He beseeches God to act in His own best interest.

(5) What relationship is there between the prophecy of Daniel 9:24-27 and previous visions and prophecies in Daniel?

I understand the prophecies in Daniel (and the rest of the Scriptures) to be revealed progressively. This means that as one proceeds through the prophecies of Daniel, each adds to what had been revealed by the previous prophecies. Nebuchadnezzar’s vision in Daniel 2 broadly describes the four major Gentile kingdoms up to the coming of Messiah (the stone), who destroys earthly kingdoms and establishes the eternal kingdom of God. Daniel’s vision of the four beasts in chapter 7 is a revelation concerning the same four kingdoms as symbolized by the four portions of the statue in chapter 2. The emphasis in this chapter falls more on the final Gentile kingdom and the eternal kingdom which follows. The vision in chapter 8 dwells on the second and third kingdoms of the previous visions. The “horns” of chapters 7 and 8 begin an emphasis on a king with great power with satanic characteristics, who opposes God, the Messiah, the people of God, and the holy place. He will apparently succeed for a time, but will suddenly be destroyed before the coming of Christ and the establishment of the eternal kingdom.

I understand the revelation of Daniel 9:24-27 to be a further explanation and clarification of the vision in chapter 8. Even after Gabriel explained the vision to Daniel, he did not understand its meaning (8:27). A number of years later, Gabriel returned in response to Daniel’s prayer to make the meaning of this vision clear to him. Since Gabriel told Daniel he had been sent to help him gain understanding of “the vision” (9:23) and there is no vision described in chapter 9, I understand the “vision” to be that of chapter 8. Daniel 9:24-27 therefore gives further insight into the “little horn” of chapter 8, who opposes (and even appears to defeat) the Messiah. These verses also give some very specific prophecies concerning the time and circumstances of the Messiah’s first coming.

(6) In the context of Daniel’s life and the history of the Jews, what message did this prophecy have for the Jews of Daniel’s day?

The appearance and announcement of Gabriel, recorded in chapter 9, came in the “first year of Darius” (verse 1). The end of the Chaldean or Babylonian empire has come, and the time for the return of the Jews to Jerusalem is imminent. To prevent any misconceptions that this return is the commencement of God’s eternal kingdom, God gives this revelation to Daniel through Gabriel, indicating that the “new” Jerusalem will not be the final “New Jerusalem” and that the temple to be rebuilt will also be destroyed. The message, in short, is that the Jews should not see the promised kingdom as imminent, and that not only much time but much suffering will precede it.

(7) How does prophecy help to change our perspective?

We are to live in the present in the light of God’s promises for the future (see Hebrews 11). Present circumstances often appear to contradict the promises of God concerning the future. While the release of the Jews from their captivity was a joyous occasion, it was not the commencement of the kingdom of God. And while the 70 years of suffering in Babylon was coming to an end, there was still much suffering ahead for the people of God. Present prosperity and ease is not a promise there will be no more suffering, just as present suffering does not negate the future promised blessings of God. Prophecy helps us to view the present in light of the future, which God has planned and promised and which will surely come to pass. Our understanding of the future helps us to see the present, passing things of life in the light of that which is eternal, that which we see now in the light of what God says about the future.

(Footnote 4) Overlapping of Chapters 8 and 9:

Daniel 8
Daniel 9
The “little horn” (8:12-14, 22- 25)

The “prince who is to come” (v. 26)

Gabriel is the interpreter (v. 16)

Gabriel explains the vision (v. 21)

Concerns events of the end time(vv. 7,19,26)

Events bring matters to conclusion (v. 24)

Opposes the “Prince of princes”

Messiah the Prince will be cut off (vv. 25-26)

Removes regular sacrifice (v. 12)

Stops sacrifice and grain offering (v. 27)
“People of prince” destroy Jerusalem and the sanctuary (v. 26)

Destroys many (vv. 24, 25)

Destruction, abominations, desolation (v. 27)

Horn broken without human agency (v. 25)

Complete destruction poured out on him (v. 27)

101 See, for example, Deuteronomy 30:1-10 and 1 Kings 8:46-53.

102 Daniel makes a point of telling us in chapter 9 that this Gabriel who appeared to Daniel in chapter 9 was the very same person who appeared to him in chapter 8 (see 9:21).

103 Literally, the expression is “seventy sevens.” Bible students differ as to the exact meaning of this expression, but many understand it to refer to 70 periods of 7 years, or 490 years, which some have shown exactly corresponds to the time when our Lord presented Himself as Messiah to the nation Israel in His triumphal entry into Jerusalem.

104 The overlapping of chapters 8 and 9 is summarized in a chart at the end of this lesson.

Source  

[Garland-Green]

Lifting the Veil (Daniel 10:1-21)

Introduction

Among preachers, the story is told of an unforgettable baptism. Construction on a new church building was nearly complete, with the baptistery functional even though changing rooms were not yet available. When the need arose to use the baptismal, sheets were hung temporarily where those being baptized could change.

The last person to be baptized made her way down into the water. Terrified of going under, she had been assured there was no reason for concern. But she panicked in those final seconds before being lowered into the water, clawing the air for anything to keep from going down. Within her grasp was the curtain hung behind the baptistery which formed the front barrier of the men’s changing room.

Having just stepped from the baptistery, there stood a man completely naked. Realizing something dreadful was wrong, he turned around, only to see the entire congregation gaping at him in embarrassed astonishment. Assessing the situation quickly, he did the only sensible thing—he dived into the baptistery—with the preacher and the panic-stricken woman!

On rare occasions in the Bible, the curtain is lifted to unveil things normally kept from view. Chapter 2 of 2 Kings exemplifies one such passage. Elijah’s death is viewed from heaven’s perspective, as the prophet is carried away into heaven by horses and a chariot of fire (2:11). A similar scene is described by our Lord in the story of the rich man and Lazarus. Lazarus was “carried away by angels to Abraham’s bosom” (Luke 16:22).

Later in the sixth chapter of 2 Kings, we see yet another lifting of the veil with Israel at war with Aram, a neighboring nation. Every time the king of Aram planned an attack, the prophet Elisha informed the king of Israel what to expect. The Israelites were therefore always prepared, and the king of Aram was never able to win a victory. Word finally reached the king of Aram that Elisha the Israelite prophet was the source of the “leak” in his security, and an army was sent to capture Elisha.

Elisha’s servant had risen early in the morning and gone outside. In the light of the rising sun, he saw the enemy’s army surrounding them and with great alarm informed his master. Unruffled, Elisha told his servant, “Do not fear, for those who are with us are more than those who are with them” (2 Kings 6:16). Elisha then prayed for the eyes of his servant to be opened, so that he could see the unseen realities of the spiritual realm. The servant saw the heavenly forces, the horses and chariots of fire surrounding Elisha. When Elisha prayed again, the eyes of the enemy forces were blinded, and the prophet was able to lead this enemy army into the city of Samaria.

At times, the veil is lifted in the Bible allowing the Christian to see the unseen. At the birth and baptism of our Lord, the veil concealing the glory of our Lord was lifted, and the heavens opened revealing the angelic hosts. At our Lord’s transfiguration, once again the veil is lifted, allowing three of His disciples to see a preview of the kingdom of God.

Chapter 10 in the Book of Daniel provides another rare passage in which the veil is lifted for the reader to see the unseen. Some things are similar to what is seen elsewhere. But our text also reveals some things which should challenge our preconceived ideas, which fail to conform to our preferences. These are realities we need to see and accept, allowing them to shape our perspective and our practice.

As the veil is lifted in this tenth chapter, may we, by God’s grace, see, believe, and behave in a way consistent with the revealed truth. May God grant us the ability to see the unseen here and then to live in the light of these realities.

An Overview of the Text

Chapter 10 does not stand alone. Chapters 10-12 record Daniel’s final vision recorded in this book. Chapter 10 is the introduction to the vision, with chapter 11 spelling out the detailed events which will occur from Daniel’s day to the end of time. Chapter 12 then provides a final broad overview of the prophecies of this book, restating the big picture, and closing with comforting words spoken to Daniel.

Chapter 10 and the first verse of chapter 11 introduce the vision described in detail in chapter 11. Verses 1-3 provide a brief description of the events leading up to the vision. Verses 4-6 describe the One whom Daniel sees in his vision. The impact which this vision had on Daniel and those with him at the time is revealed in verses 7-9. Verses 10-14 disclose the words of the angel who spoke to Daniel, explaining the purpose of his visitation and the reason for his delay. In verses 15-17, an account is given of the debilitating impact this visitation had on Daniel. Verse 18 of chapter 10 through verse 1 of chapter 11 provides a record of the encouragement and strengthening of the angel, along with his account of the part he plays in matters in heaven and on earth.

Our text, Daniel 10:1–11:1, can thus be outlined as seen on the following page:

(1) The setting of the vision verses 1-3

(2) Daniel’s vision of the Lord verses 4-6

(3) Responses to the vision verses 7-9

(4) The angel’s words to Daniel verses 10-14

(5) Daniel’s weakness verses 15-17

(6) The angel’s ministry verses 18–11:1

The Setting of Daniel’s Vision
(10:1-3)

1 In the third year of Cyrus king of Persia a message was revealed to Daniel, who was named Belteshazzar; and the message was true and one of great conflict, but he understood the message and had an understanding of the vision. 2 In those days I, Daniel, had been mourning for three entire weeks. 3 I did not eat any tasty food, nor did meat or wine enter my mouth, nor did I use any ointment at all, until the entire three weeks were completed.

Daniel’s last recorded vision is in the “third year of Cyrus king of Persia.” This does not contradict the statement found in Daniel 1: “And Daniel continued until the first year of Cyrus the king” (Daniel 1:21).

From the statement given in the first chapter of Daniel, we learn that his career lasted until the first year of Cyrus. This means the vision recorded in Daniel 10-12 is one received in Daniel’s retirement years when he may have been in his mid-eighties. From what he was told in chapter 12, I infer that Daniel’s death was not too far in the future (see 12:13). The date must be 537 B.C. The first wave of Jewish captives would thus have already made their way back to Jerusalem.

From what we are told in verse 1, we know that unlike the vision of chapter 8 (see verse 27), Daniel did understand this vision received in chapter 10. The essence of the vision con- densed into one word would be “conflict.”

Daniel’s vision was preceded by three weeks of mourning during which time he did not enjoy the fine foods were available to him.105 Over what was Daniel mourning? We are not given the answer. Perhaps he was mourning over Israel’s sin or over the difficulties the Jews who had returned to Jerusalem were having. It could have been the new temple would not have the same glory as the old (see Ezra 3) or the enemies of the Jews were hindering the rebuilding of Jerusalem and the temple (Ezra 4). In the final analysis, we only know that Daniel was mourning and that he had set his heart to gain understanding. Daniel’s vision was a belated answer to his prayer (see Daniel 10:12).

Daniel’s Vision
(10:4-6)

4 And on the twenty-fourth day of the first month, while I was by the bank of the great river, that is, the Tigris, 5 I lifted my eyes and looked, and behold, there was a certain man dressed in linen, whose waist was girded with a belt of pure gold of Uphaz. 6 His body also was like beryl, his face had the appearance of lightning, his eyes were like flaming torches, his arms and feet like the gleam of polished bronze, and the sound of his words like the sound of a tumult.

Along with several others (see verse 7), Daniel was standing beside the Tigris river106 when he received his vision. He was not transported to this place in his vision, as in chapter 8 (verses 1-2), but was already there when the vision appeared to him. It was now the twenty-fourth day of the first month after three full weeks of mourning. The reason for the delay will be given shortly, but first Daniel gives us an account of what he saw in the vision.

Looking up, Daniel saw a person with human characteristics but with qualities which seemed to far surpass those of any mere man. Clothed in linen, his waist was girded with a belt of the finest pure gold. Somehow the splendor of this creature’s body could not be concealed by the linen garment, for Daniel tells us his body was like beryl. Beryl was one of the stones set into the breastpiece of judgment (Exodus 28:20). The mysterious “wheels” of Ezekiel 1 were, in appearance, like beryl (verse 16). Part of Satan’s adornment in the garden of God was of beryl (Ezekiel 28:13). Some of the foundation stones of the heavenly city were beryl (Revelation 21:20). To have a beryl-like body was to have great beauty.

The face of this marvelous creature was also striking. His face had the appearance of lightening. It would seem that his face radiated the brightness and brilliance of lightening. While lightening is a phenomenon which lasts but for a few seconds, the brilliance of this being’s face was constant. His eyes were like flaming torches.

The arms and feet were like the gleam of bronze. What a reflection the arms and feet must have given off, due to the radiance of his face and eyes! When he spoke, it was not the sound of one magnificent voice, but more like the combined voices of a large multitude.

Whether this “man” was an angel or a theophany (a manifestation of the pre-incarnate Christ) provokes considerable discussion. I have concluded the answer is found by answering this question: “What was the vision Daniel received in chapter 10?” The more I read and reflect on the text, the more I am forced to answer: “The vision Daniel received in this chapter was the appearance of this marvelous being, described in verses 5 and 6, and indicated as such in verse 7.”

If Daniel’s vision is the appearance of the spectacular being in verses 5 and 6, then I am convinced this being is none other than our Lord Himself. Compare this vision in our text with these two other visions, recorded in Ezekiel 1 and Revela- tion 1:

26 Now above the expanse that was over their heads there was something resembling a throne, like lapis lazuli in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man. 27 Then I noticed from the appearance of His loins and upward something like glowing metal that looked like fire all around within it, and from the appearance of His loins and downward I saw something like fire; and there was a radiance around Him. 28 As the appearance of the rainbow in the clouds on a rainy day, so was the appearance of the surrounding radiance. Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell on my face and heard a voice speaking (Ezekiel 1:26-28.).

12 And I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; 13 and in the middle of the lampstands one like a son of man, clothed in a robe reaching to the feet, and girded across His breast with a golden girdle. 14 And His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire; 15 and His feet were like burnished bronze, when it has been caused to glow in a furnace, and His voice was like the sound of many waters. 16 And in His right hand He held seven stars; and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength. 17 And when I saw Him, I fell at His feet as a dead man. And He laid His right hand upon me, saying, “Do not be afraid; I am the first and the last. 18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades (Revelation 1:12-18.).

It makes good sense that the final vision of the Book of Daniel would be that of none other than our Lord Himself. God has decreed that all things be summed up in Christ:

18 I pray that the eyes of your heart may be enlightened, so that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints. 19 and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might 20 which He brought about in Christ, when He raised Him from the dead, and seated Him at His right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and every name that is named, not only in this age, but also in the one to come. 22 And He put all things in subjection under His feet, and gave Him as head over all things to the church, 23 which is His body, the fulness of Him who fills all in all (Ephesians 1:18-23).

15 And He is the image of the invisible God, the first-born of all creation. 16 For in Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. 17 And He is before all things, and in Him all things hold together. 18 He is also head of the body, the church; and He is the beginning, the first-born from the dead; so that He Himself might come to have first place in everything. 19 For it was the Father’s good pleasure for all the fulness to dwell in Him, 20 and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven. 21 And although you were formerly alienated and hostile in mind, engaged in evil deeds 22 yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach—23 if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister (Colossians 1:15-20).

In the first prophecy of Daniel in chapter 2, our Lord was symbolically introduced by the “stone made without hands” (2:34-35, 44-45). In chapter 7, He is presented as the “One like a Son of Man,” who is “given dominion, glory and a kingdom” (7:13-14). In chapter 8, He is the “prince of princes” whom the little horn opposes (8:25). In chapter 9, our Lord is the Messiah “who will be cut off and have nothing” (9:26). Now, in chapter 10, we see our Lord in His splendor and glory, as He will appear at His Second Coming.

The Response to Daniel’s Vision
(10:7-9)

7 Now I, Daniel, alone saw the vision, while the men who were with me did not see the vision; nevertheless, a great dread fell on them, and they ran away to hide themselves. 8 So I was left alone and saw this great vision; yet no strength was left in me, for my natural color turned to a deathly pallor, and I retained no strength. 9 But I heard the sound of his words; and as soon as I heard the sound of his words, I fell into a deep sleep on my face, with my face to the ground.

Daniel was accompanied by others beside the Tigris river as the vision of the Lord was revealed to him. The others did not see the vision. There may well have been some unusual manifestations these men witnessed, like those who were with Paul on the road to Damascus:

3 And it came about that as he journeyed, he was approaching Damascus, and suddenly a light from heaven flashed around him; 4 and he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” 5 And he said, “Who art Thou, Lord?” And He said, “I am Jesus whom you are persecuting, 6 but rise, and enter the city, and it shall be told you what you must do.” 7 And the men who traveled with him stood speechless, hearing the voice, but seeing no one (Acts 9:3-7).

The one thing the men with Daniel certainly observed was his response to the vision. Daniel’s face lost all its color, and he fell to the ground without strength. He feel into a deep sleep, which may have made him appear to be unconscious or in a coma. Those with him felt a deep sense of dread. Wanting no part of this, they ran, leaving Daniel alone to see the vision.

An Angelic Explanation
(10:10-14)

10 Then behold, a hand touched me and set me trembling on my hands and knees. 11 And he said to me, “O Daniel, man of high esteem, understand the words that I am about to tell you and stand upright, for I have now been sent to you.” And when he had spoken this word to me, I stood up trembling. 12 Then he said to me, “Do not be afraid, Daniel, for from the first day that you set your heart on understanding this and on humbling yourself before your God, your words were heard, and I have come in response to your words. 13 “But the prince of the kingdom of Persia was withstanding me for twenty-one days; then behold, Michael, one of the chief princes, came to help me, for I had been left there with the kings of Persia. 14 “Now I have come to give you an understanding of what will happen to your people in the latter days, for the vision pertains to the days yet future.”

Being in the presence of the glorified Lord had the same effect on Daniel as on others who saw Him in His glory. Involuntarily, Daniel fell prostrate to the ground, weakened by the sight of our Lord’s splendor. An angelic hand reached out and touched Daniel, lifting him from the ground so that he was now on his hands and knees. He spoke to Daniel, referring to him as a “man of high esteem” (see also 9:23; 10:19). Daniel was highly regarded on earth and in heaven as well. He is granted the ability to understand the words which will be spoken to him. When commanded to do so, Daniel stood, wobbling on his feet it would seem, like a new-born calf.

The angel now seeks to encourage Daniel, telling him not to be afraid. From Daniel’s first request for understanding, his prayer was heard, and the angel was commissioned to visit him in answer to that prayer. The delay in the angel’s visit was a part of the sovereign plan and purpose of God. Nevertheless, there was a delay from the time the angel was commissioned to the time he arrived. The angel explains his delayed visitation in response to Daniel’s prayer.

The moment Daniel’s prayer reached heaven, the angel was dispatched to earth to visit Daniel in answer to his prayer. The “prince of the kingdom of Persia” opposed the angel, resulting in his three-week delay. With the help of Michael, this angel was finally able to complete his mission and visit Daniel. Michael is the second angel to be named in the Bible. He is referred to as “one of the chief princes” (verse 13) and later as “your prince (verse 21). The inference suggests that this angel would never have made it apart from help from such a powerful ally.

Who are these “princes,” and what role do they play in the events which take place on earth? It seems safe to say that the “princes” referred to in chapter 10 are not human rulers but angelic powers. Michael, who is Israel’s “prince,” is a faithful servant of God. It would appear that the princes of Persia (verse 13) and Greece (verse 20) are fallen angels, whose dominion is restricted to a particular geographical and political nation.

In Isaiah 14 (verses 3-20), we find the “king of Babylon” spoken of first as a human king and second as Satan himself. In Ezekiel 28 (verses 11-19), we find the “prince of Tyre” spoken of in a similar manner. He is on the one hand a human ruler and on the other a personification of Satan. I believe that as these human kings rose to power and prominence, they, like Satan, became puffed up with pride and became more and more influenced and finally dominated by Satan himself, so that the character traits of these kings became those of Satan. Their personalities became so merged, it was difficult to distinguish one from the other, much as the demonized Legion was dominated by the demons.

The parallel accounts of Jesus’ encounter with Legion in the Gospels of Mark and Luke teach us a very important fact about fallen angels (or demons). We read this request of the demons in Mark’s Gospel:

9 And He was asking him, “What is your name?” And he said to Him, “My name is Legion; for we are many.” 10 And he began to entreat Him earnestly not to send them out of the country (Mark 5:9-10).

And yet, in Luke’s account, we read,

30 And Jesus asked him, “What is your name?” And he said, “Legion” ; for many demons had entered him. 31 And they were entreating Him not to command them to depart in the abyss (Luke 8:30-31).

In Mark’s account, the demons beg not to be sent “out of the country,” and in Luke they beseech Jesus not to cast them “into the abyss.” Why the difference? I believe both requests were made, and they were very much related. The demons are given a certain geographical or political sphere of activity and influence. To be banned from their “territory” requires that they be taken out of circulation, confined to the abyss. They would no longer have the opportunity to carry out their rebellion against God and opposition to men.

The princes of Persia and of Greece seem to be fallen angels who “lobby” for Satan’s plans and interests. Not only do fallen angels have political and geographical spheres of activity, but the holy angels likewise appear to have their own boundaries. Michael’s political and geographical area of activity was Israel. The angel who speaks with Daniel has been given Darius as his ministry:

1 “And in the first year of Darius the Mede, I arose to be an encouragement and a protection for him. (Daniel 11:1).

Just as Christians can expect opposition from those who are the enemies of Christ (see John 15:18-21; 1 Peter 4:1-5, 12-14), so we would expect conflict between fallen and holy angels. Thus we find the angel of chapter 10 opposed by these princes, just as he was assisted by Israel’s “prince,” Michael. After all, did Daniel not indicate to us, his readers, that the essence of the vision he saw was “great conflict” (verse 1)?

In verse 14, the angel explains to Daniel his purpose in coming to him. While he was delayed for several weeks, the angel came to give him an understanding of what was to happen in the “latter days.” The vision of the glorified Lord, the angel explains, pertains not only to Daniel’s people, the Jews, but to “days yet future.” Christ will not appear in His glory until the time for judgment and the establishment of the kingdom of God has come. Christ’s coming in His glory is that which comes at the end of the prophetic program for Israel.

Daniel’s Weakness
(10:15-17)

15 And when he had spoken to me according to these words, I turned my face toward the ground and became speechless. 16 And behold, one who resembled a human being was touching my lips; then I opened my mouth and spoke, and said to him who was standing before me, “O my lord, as a result of the vision anguish has come upon me, and I have retained no strength. 17 “For how can such a servant of my lord talk with such as my lord? As for me, there remains just now no strength in me, nor has any breath been left in me.”

The presence of the angel, and his words spoken to Daniel, render Daniel so awe-struck he is speechless. Mortal man, marred by sin, is terror-stricken in the face of holiness. The angel reaches out, touching Daniel’s lips (compare Isaiah 6:1-7). Daniel could now speak, and he did. He explained that the vision had left him in anguish and exhausted, feeling utterly unworthy to speak. His strength vanished, and he seems to have gasped for breath. This kind of experience you and I can never truly fathom without having the same experience.

This text certainly provides a commentary on reverence. You and I find ourselves all too comfortable with God, probably because of the way He is spoken of and perceived by Christians today. God is the one (I deliberately did not capitalize the word) who is “there for us.” He is the “one who would have died for me, even if no one else ever believed in Him.” Daniel saw our Lord as He was, and he fell prostrate in His presence. He was even immobilized and speechless in the presence of one of His holy angels. Our irreverence, I fear, is a direct result of our inadequate and inaccurate perception of God.

The Angel’s Ministry
(10:16–11:1)

18 Then this one with human appearance touched me again and strengthened me. 19 And he said, “O man of high esteem, do not be afraid. Peace be with you; take courage and be courageous!” Now as soon as he spoke to me, I received strength and said, “May my lord speak, for you have strengthened me.” 20 Then he said, “Do you understand why I came to you? But I shall now return to fight against the prince of Persia; so I am going forth, and behold, the prince of Greece is about to come. 21 “However, I will tell you what is inscribed in the writing of truth. Yet there is no one who stands firmly with me against these forces except Michael your prince.

1 “And in the first year of Darius the Mede, I arose to be an encouragement and a protection for him.

You and I know the feeling of suddenly coming upon a radar trap, or a policeman, sitting out of sight in his patrol car, especially if we are exceeding the speed limit. Imagine the feelings you would have, as a sinner, in the presence of a holy angel. These were Daniel’s feelings. The angel’s words and deeds helped put Daniel at ease.

The angel dealing with Daniel, like all angels which appear to men in the Bible, had the appearance of a man. Through his touch, he imparted strength to Daniel. His words likewise comforted and encouraged Daniel. Once again, he spoke to Daniel as one held in high esteem, telling him not to be afraid and giving him a greeting of peace.

Strengthened and encouraged, Daniel informed the angel he was not ready and able to hear what he had come to reveal to him. The angel seems almost puzzled that Daniel would understand why he had come to him. Before giving Daniel the message he has been sent to deliver, he tells the prophet what awaits him upon his departure—he will return to do battle with the “prince of Persia.” He further informs Daniel that the “prince of Greece” is about to come.

Why does the angel bother to inform Daniel of these things? What difference should they make to Daniel? What will he learn from it? We may safely assume the “princes” of Persia and Greece are both angels. From the fact that the angel is going to “fight against” the prince of Persia, we may conclude this celestial being is a fallen angel. Why would this angel be fighting against the prince of Persia?

The princes of Persia and Greece are the heavenly counterparts of the earthly kings of Persia and Greece. The prophecies of chapters 8 and 9 have concentrated on these two kingdoms: Persia and Greece (see 8:20-21). The defeat of the prince of Persia is preliminary to the defeat of Persia and to the rise of Greece, whose “prince” was soon coming. It is as though the struggle is waged and won first by the angelic forces in heaven and then carried out on earth by the struggle of human kings. What formerly appeared to be merely an earthly matter in chapter 8 now is shown to have a heavenly (or at least angelic) counterpart. The rise and fall of kings is according to the sovereign plan and purpose of God (see Daniel 4:26, 32), which involves both men and angels.

Here in our text the curtain is lifted so that events on earth, which seemed only to have human causes and instrumentality, now appear in relationship to angelic activity. How foolish of mortal men to think their successes are the result only of their own power and mental genius. This is the folly of which Nebuchadnezzar was cured (Daniel 4), one which characterizes all ungodly earthly kings.

The angel informs Daniel of the angelic dimension of political upheaval and turnover. He also informs Daniel his mission is to reveal to him the truth which has already been written. This refers to the decree of God, which is already settled and determined and will not change.

The last half of verse 21 is by far the most troubling: 21 “Yet there is no one who stands firmly with me against these forces except Michael your prince.”

Up until now, I have always thought of the angels of God as being the vast majority, with but a handful of rebel angels allied with Satan in opposing God. But this statement makes it seem as though the angel speaking and Michael are taking on angelic powers who seemingly outnumber and outrank them. The angel does not seem to cast any doubt as to the outcome of his struggle, but he in no way minimizes the strength of the opposition.

May I ask you a troubling question? Are Christians the majority or the minority in this world? Did God choose those to be saints who are the smartest, strongest, and most likely to succeed? If there is doubt in your mind, I will answer for you. He did not. Instead, we are reminded:

v  

[Garland-Green]

26 For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; 27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised, God has chosen, the things that are not, that He might nullify the things that are, 29 that no man should boast before God (1 Corinthians 1:26-29).

If this is so for humans, why should we assume it is different in heaven? Note I am not dogmatically saying it is no different in heaven. I am simply pointing out that we assume unfallen angels outrank, outnumber, and overpower those who are fallen. Our text gives us pause for thought on this matter. In the final analysis, it will not be the angels who are praised for the destruction of Satan and his fallen angels, or for the defeat and judgment of those men and women who oppose God. The credit will all go to God, from whom, through whom, and to whom are all things.

The previous verses have turned our attention to the way in which fallen angels influence unbelieving earthly kings and kingdoms. Verse 1 of chapter 11 points out one way in which some of the holy angels may impact good and godly kings. “And in the first year of Darius the Mede, I arose to be an encouragement and a protection for him.”

The angel visiting Daniel, who is speaking with him, now relates the ministry he has had in the life of king Darius. According to his words, his ministry was that of encouragement and protection. I understand this angel to be saying he encouraged Darius to show favor toward Daniel and the Jews, and that he protected this king from both human and angelic attacks which might result in his injury, death, or political downfall. Any king who set out to honor God and His people would surely be a target for satanic opposition.

Now here is a real eye-opener for Daniel and for the readers of the Book of Daniel. In reading Daniel 6, we marvelled at Daniel’s sudden rise to power under Darius, especially when in chapter 5 Daniel seems to be unknown to the Babylonian king, Belshazzar. From chapter 6, we find Darius very attached to Daniel and eager to spare his life. He seems to expect God to rescue His servant from the mouths of the lions. What brought this about? The words of the angel in chapter 11 indicate his ministry to Darius had a significant impact on the events of chapter 6. If those kings which opposed God had satanic qualities, other God-fearing kings like Darius and Nebuchadnezzar likely reflected the influence of angels, such as the one speaking to Daniel in chapters 10-12.

Conclusion

This chapter points us to several important truths for our consideration.

First, our text reminds us that Christ is the centerpiece of prophecy and the goal of history. Daniel’s vision is the concluding vision of the Book, the climax of the prophetic revelation of Daniel. Daniel’s vision is of Christ. This should come as no surprise, especially for New Testament saints:

Therefore let no one act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day—things which are a mere shadow of what is to come; but the substance belongs to Christ (Colossians 2:16-17; see also Ephesians 1; Colossians 1).

In the study of prophecy, let us be careful to never lose our focus:

(1) The coming of our Lord Jesus Christ to defeat the enemies of God, to judge the world, and to establish the kingdom of God, is the climax and culmination of prophecy. The hope and the joy of the Christian is not just heaven; it is to live in the Lord’s presence, eternally praising and adoring Him.

(2) This text reminds us that in our present condition we are inadequately equipped to dwell in the presence of God. Here in Daniel 10 we find Daniel utterly disarmed and disabled in the presence of God, and even in the presence of one of His holy angels. This is the norm, for we find that other men experience similar reactions when in the presence of holy heavenly beings. Indeed, there is even a sense of respect for the fallen angelic beings (see Jude 9). Only the unbelieving fallen beings show disregard for the angelic powers (2 Peter 2:10; Jude 1:8-10).

As we observe Daniel and other godly men shrinking back in fear when they find themselves in the presence of God, or of one of the holy angels, we can understand why it is necessary for us to put off this earthly, mortal, body and be clothed with a new, heavenly body. This enables us to enter into the heavens and to enjoy the blessedness of being in the presence of a holy God:

40 There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. 42 So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 So also it is written, “The first MAN, Adam, BECAME A LIVING SOUL.” The last Adam became a life-giving spirit. 46 However, the spiritual is not first, but the natural; then the spiritual. 47 The first man is from the earth, earthy; the second man is from heaven. 48 As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. 49 And just as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. 51 Behold, I tell you a mystery; we shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable must put on the imperishable, and this mortal must put on immortality (1 Corinthians 15:40-53; 2 Corinthians 5:1-4).

(3) Our text provides us with an even broader perspective. In our study of chapter 9, I suggested that prophecy provides us with a different perspective. Prophecy enables the Christian to view present events in the light of the future, which God has determined and revealed to us in prophecy. Chapter 10 provides us with yet another perspective, enabling us to see that earthly events correspond to angelic activity, normally unseen by mortal men. Just as the “veil is lifted” in 2 Kings allowing us to view human events in the light of heavenly activity, so does chapter 10. The favorable attitude of Darius toward Daniel is now seen to be related to angelic activity (11:1). The fall of Medo-Persia and the rise of Greece is also the result of angelic activity. These are not things we normally perceive, but our text “lifts the veil,” opening our eyes to the broader realm of spiritual warfare.

We have recently seen nations and world leaders rise and fall. This has not happened by chance. All of these things are a part of the plan of God. Our text assures us that behind much that has happened in the political realms, angelic activity has played a significant part, even though unseen by the human eye. We believe this to be true because the Bible tells us this is so.

This does not mean the Christian is unrelated to the angelic world or the spiritual struggle presently going on out of human sight in high places. We not only are told that the spiritual warfare is raging, but we are encouraged to take part, just as Daniel did, in prayer:

3 For though we walk in the flesh, we do not war according to the flesh, 4 for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. 5 We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ (2 Corinthians 10:4, 5).

10 Finally, be strong in the Lord, and in the strength of His might. 11 Put on the full armor of God, that you may be able to stand firm against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. 13 Therefore, take up the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm. 14 Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS, 15 and having shod your FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE; 16 in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming missiles of the evil one. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God. 18 With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, 19 and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, 20 for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak (Ephesians 6:10-20).

(4) Our text teaches us that even when godly angels are engaged in spiritual ministry on our behalf, they may not quickly and easily prevail. Why is it that we are willing to acknowledge that God is saving only a remnant of mankind, and yet we assume that in the angelic realm there are but a small number of disobedient angels who are easily handled by the godly angels? If the victory is not quick and easy for the angels, why would we expect it to be otherwise for us? As I understand Daniel’s teaching on angels, a number will choose to follow Satan, and thus oppose Christ, His people, and His holy city. For a time, it will even appear they are prevailing. Only when God’s time of judgment comes will disobedient men and angels be quickly and totally destroyed, and this by our Lord at His return.

(5) In prophecy, the watchword for the Christian is not immediate success, but struggle. The Christian life is not what many say it is. Many seek to market the gospel (and all too often line their own pockets) by promising converts that God cannot wait to flood them with physical and material blessings. Our Lord never promised immediate material blessings to His disciples. Instead, He called upon those who would follow Him to give up materialism and to follow Him, expecting to suffer for His name’s sake. Prophecy indicates our future holds conflict, suffering, and even apparent defeat, but in the end, our Lord will subdue His enemies, establish His kingdom, and give men their due rewards. For the time being, we do well to heed prophecy and prepare for difficult days ahead, looking to Him for the grace to endure and remain faithful to Him.

Each of us has a choice to make in this life. We may choose to suffer now, in the light of the glory to come, or, we may pursue the pleasures of this world and face the dreaded reality of God’s eternal wrath. Which is your choice? If you have chosen to follow Christ, you will find great joy, even in the midst of the sorrow and tribulation which following Him brings:

1 Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. 3 And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; 4 and perseverance, proven character; and proven character, hope; 5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. 6 For while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. 10 For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only this, but we also exult in God through our Lord Jesus Christ through whom we have now received the reconciliation. 12 Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned (Romans 5:1-12).

Chapter 10:
Questions and Answers

(1) How does chapter 10 fit into the context of the Book of Daniel?

Chapter 10 is a part of a three chapter segment (chapters 10-12), which constitutes the final segment of the Book of Daniel. Chapters 10-12 serve as the culmination, the climax, of the entire book and its prophecies. Chapter 10 serves as the introduction to this final segment.

(2) According to Daniel 10:1-3, what is the setting for the prophecy Daniel receives in chapters 10-12?

The vision Daniel receives in chapter 10 comes to him in the “third year of Cyrus” (10:1). We know that Daniel served in the government until the “first year of Cyrus” (1:21), and so he must now be retired, perhaps well into his eighties and not far from the time of his death (see 12:13). The first wave of Jews would already have made their way back to the promised land to begin rebuilding and restoring Jerusalem and the temple (see Ezra chapter 1).

From verses 2 and 3, we learn that Daniel had been mourning and concentrating on fasting and prayer. We are not told the reason for Daniel’s distress or the precise content of his prayers. We do know for certain that the vision and the revelation given by the angel was a direct answer to his prayers (10:12).

(3) Compare the vision Daniel receives in chapter 10 with those received earlier in chapters 2, 7 and 8.

It is my understanding that the prophecies revealed in the Book of Daniel are progressively revealed, each new prophecy building on the prophecies preceding it.

Previous revelations have revealed that there will be several kingdoms which will rise and fall, dominating the world, oppressing men, and even opposing God, His people, and His holy place. There have been several references to the coming of the Messiah, who will bring human government to an end, and who will establish His eternal kingdom. In chapter 10, the vision Daniel sees is that of our glorified Lord, as we shall see Him when He returns to establish His throne on the earth. Christ is the sum and substance, the last word and the ultimate fulfillment of all prophecy. All prophecy ultimately points to Him, and that is what Daniel sees in the vision—Christ.

(4) What is the relationship between the person Daniel sees in his vision and the angel who speaks with him in chapters 10-12? Is this the same person or two different persons?

There is disagreement among Bible students as to whether the one Daniel saw in verses 5 and 6 is the same person as the one to whom he spoke in later verses. If these are two different persons, then the one Daniel saw in his vision must almost certainly be the Lord Jesus, which theologians refer to as a “theophany.” The second person would then be an angel. If the two persons are the same being, then it must be an angel, for our Lord could not speak of the princes of Greece and Persia as though they were stronger than He.

The more I considered this text, the more convinced I became that the One whom Daniel saw in his vision was the Lord Himself, and that the one who spoke with Daniel was “merely” an angel. The One whom Daniel saw in his vision is all too similar to the visions Ezekiel (Ezekiel 1:26-28.) and John (Revelation 1:12-19) had, which were of the Lord. This vision of our Lord is the final, climaxing prophetic revelation of Daniel, for it is our Lord who will come and defeat His enemies and establish His eternal kingdom. The one who speaks with Daniel is an angel, who gives the prophet Daniel a final explanation of the end times.

(5) Compare Daniel 10:7 with Acts 9:7 and 22:9. From Daniel 8:18; 10:8-10, 15-17 describe Daniel’s response as he experienced the vision. How do you explain the physical reaction that Daniel describes?

Those who with Daniel when he began to receive his vision did not see all he saw, but they were overcome with a sense of awe and dread, and so they fled, leaving Daniel alone. They seem to have had an experience similar to those who were with Saul when he was met by the Lord on the road to Damascus.

Daniel saw much more than those with him, and it produced a strong physical reaction in him. He lost his strength and fell into a deep sleep. He found it hard to breath and nearly impossible to speak. His reaction may have been stronger when he saw the vision of the Lord, but even being in the presence of the angel affected Daniel greatly. All of this suggests that the privilege of being in the presence of God does not give the warm, fuzzy feelings some seem to suggest. Being in God’s presence is not necessarily something one would want to undergo every day in this life. It shows that we are presently ill-suited for such contact with God and that we will need to undergo a dramatic change to be equipped for heaven. This is why we must leave our mortal bodies behind and be clothed with new bodies (see 1 Corinthians 15; 2 Corinthians 4:16–5:10).

(6) Who are the “princes” named or referred to in chapter 10? Compare these with the “prince of Tyre” in Ezekiel 28 and the king of Babylon in Isaiah 14. What does this suggest or teach us about the world in which we live?

The “princes” of our text must almost certainly be angels. They may either be unfallen, godly angels like Michael (10:21) or fallen angels, as would seem to be the case with the princes of Greece and Persia (10:20). These angels seem to be very closely associated with the kings of Greece and Persia, even as Satan is identified with the “king of Tyre” (Ezekiel 28:2, 12) and with the “king of Babylon” (Isaiah 14:4, 12ff.).

In the New Testament, we know that demons seem to be restricted to a certain geographical or political territory and that if they are sent from this territory, they are confined to the abyss (compare Mark 5:10 with Luke 8:31). Demons seem to be very much involved in the politics of nations, just as holy angels are likewise involved (see Daniel 11:1). What this teaches us is that political events are not just the result of human decisions and activity but of angelic involvement as well. There truly is a spiritual warfare going on, beyond what can be seen by the human eye (see 2 Kings 6; Ephesians 6:10-20).

(7) From these introductory events and words recorded in chapter 10, what do we learn about the prophecy about to be revealed in the next two chapters?

We learn that the events predicted in the prophecies which follow concern the “latter days” (verse 14), and that the predicted events will be, in part, the result of angelic activity. Further, by inference, these events in the future can involve saints in every age who pray for God’s kingdom to come and His will to be done on earth, as it is in heaven.

(8.) What do we learn about prayer in this chapter?

This chapter informs us that prayer is one of the ways in which the saints can engage in the unseen spiritual warfare going on all about us, unseen by the human eye. It was in answer to Daniel’s prayer that the vision was given and the angel appeared.

105 The inference of the words of verse 2 is that Daniel normally ate “tasty foods,” including meat and wine. This may appear to be in conflict with Daniel 1, where Daniel is said to have refused such foods. Daniel would have refused to eat meat and wine not because it was evil in and of itself, but because of its probable defilement due to idolatrous ceremonies or because it was ceremonially unclean. Once Daniel rose to power and prominence, I am certain that fine “kosher” foods would have been acquired for Daniel, and that these he would not have refused, except in times of fasting and prayer.

106 Literally, the river was the Hiddeqel river, mentioned by this name only elsewhere in Genesis 2:14.

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[Garland-Green]

From Here to Eternity (Daniel 11:2-45)

Introduction

In studying this eleventh chapter of Daniel, I compared the translation of the New Berkeley Version with that of the New American Standard Bible. My wife and I had purchased the Berkeley Version years ago while I was a seminary student and our girls were much younger. As I paged through the Old Testament and then through Daniel, there were a number of notes I had written in the margin of the text. When I reached chapter 11, I found another kind of writing; one of my daughters had scribbled all over the pages of chapter 11.

I found this rather humorous, wondering if when our Lord has returned and all of the prophecies of this chapter have been fulfilled, will not some of the comments I and others have made on this chapter be about as insightful as those scribblings on the pages of my Bible?

Please do not misunderstand. I am not implying that efforts to explain chapter 11 are futile and senseless. All Scripture is God-breathed, inspired, and therefore profitable for teaching, for reproof, for correction, and for training in righteousness (2 Timothy 3:16). I am saying that we do not have to understand all the particulars of chapter 11 for this prophecy to be profitable to us.

Consider Daniel as an old man, having retired from public office (compare 10:1 with 1:21) and nearing the time of his death (see 10:1; 12:13). The prophecy of chapters 10-12 was not to be publicized but rather sealed up and preserved for saints who would live in later times:

8 “But as for you, Daniel, conceal these words and seal up the book until the end of time; many will go back and forth, and knowledge will increase.” 9 And he said, “Go your way, Daniel, for these words are concealed and sealed up until the end time” (Daniel 12:4, 9).

Daniel had fervently and faithfully prayed for the restoration of his people—for the coming of the kingdom of God (see Daniel 6:10; 9:1-19). That for which Daniel prayed was not to come in his lifetime. The vision of the glorified Christ (10:5-6), and the words spoken to him by the angel in chapters 10-12, were revealed to Daniel to encourage him as he faced death, knowing that his hope, along with that of believing Israelites, was sure (compare Hebrews 11:13-16).

Daniel greatly profited from the revelation he received in chapters 10-12. While he understood the vision of 10:5-6 to be a revelation of his Lord (10:1), he did not comprehend a great deal of the remaining revelation (see 12:8.). Daniel did not know the names of all the kingdoms involved in the events leading to the end—he simply knew them to be nations north and south of Israel. Neither did he know the names of all the kings involved. Nevertheless, this prophecy was given to encourage and strengthen Daniel, and so it did.

Even though many years have passed and a number of this chapter’s prophecies have been fulfilled, Bible students differ strongly about which prophecies have and have not been fulfilled. Godly men and women disagree concerning when, by whom, or even how these prophecies have been fulfilled. I propose we approach this passage as Daniel did. We need not understand all the details to be instructed and encouraged. We do need to focus on the “big picture” in this passage to grasp the message God communicates by means of this text.

Our approach avoids attempting to explain the details of chapter 11, as we will try with few exceptions to understand and apply this revelation as though we were standing in Daniel’s sandals. We will consider the broad sweep of described events and the message God intended for Daniel and for us to gain from it.

Characteristics of This Chapter

Daniel 11 is unique, as a number of commentators have also noted. Its uniqueness causes some less conservative scholars to reject it as prophecy, insisting it is history written as though it were prophecy.107 To begin our study, we should consider some of those characteristics which will enhance our understanding of the chapter as a whole.

(1) The prophecy of chapter 11 is the longest, most detailed prophecy in all of the Book of Daniel, perhaps in all of the Old Testament.108 While chapter 2 is four verses longer than Daniel 11, a great deal of historical narrative is interwoven into these verses, making the prophecy of chapter 11 far more extensive than the general prophecy revealed in chapter 2. Chapter 11 contains not only more prophecy than any other chapter, but more detailed prophecy, much not revealed before.

(2) The symbolism of statues, winged-lions, rams, goats and horns is replaced by straightforward literal references to kings and kingdoms. None of the kings and only some of the kingdoms are named, but the mysterious symbolism has been dropped, and these final chapters of Daniel are written in straightforward terms, like the last chapters of Revelation in the New Testament.

(3) The prophecy of Daniel 11 is a part of the final recorded revelation given to Daniel in chapters 10-12. Chapter 10 serves as the introduction, chapter 11 supplies the major content of the revelation, and chapter 12 sums up and concludes the prophecy. Chapter 10 focuses on our Lord, as revealed to Daniel in his vision (verses 5-6). Chapter 11 focuses on the “kings of the North and the South.” Chapter 12 focuses on Daniel and the faithful, who die without receiving the promise, with the assurance of attaining it after their resurrection.

(4) While chapter 10 focused on the spiritual warfare in the heavenlies, chapter 11 dwells on the earthly, human struggles occurring between men, especially between the kings of the north and the kings of the south. Chapter 10 has opened our eyes to the unseen struggle taking place between fallen and unfallen angels. Somehow, this conflict and its outcome has a direct relationship to the events which take place on the earth. Chapter 11 is much more earthy, much more human. It has the appearance and even the smell of earthly politics. Kings come to the conference table making promises and commitments, lying all the while (verse 27). The daughter of the king of the South is given to the king of the North as his wife, hoping an alliance can be made (verse 6).

(5) While human motivation, self-seeking, and even rebellion are prominent in chapter 11, the underlying theme is man in his rebellion achieving the will of God, determined long before time began. In this chapter, as elsewhere, kings assert themselves, seek their own interests, and even oppose God and His people, while in the midst of it all, they accomplish what God has purposed (verses 27, 29, 36).

(6) The kings of the North and of the South, in pursuit of their own interests and expressing their own sinfulness, continually have contact with the nation Israel, posing a constant threat to this small nation caught between two super-powers. “North” and “South” are reckoned with respect to the nation Israel. When the “king of the North” engages the “king of the South,” he passes by Israel on his way there and back. The same can be said for the “king of the South.” If the king is successful, he may seek to gain more territory and control at Israel’s expense. If he is defeated, he may take out his wrath on Israel in retaliation for his defeat. Israel finds herself caught in the middle of this struggle between the powers of the North and those of the South. This may appear to be mere coincidence, but our text strongly suggests this is by divine design. Israel is not only impacted by the results of the spiritual warfare in which angels are engaged, she is also affected by the struggle of earthly kings, because God has providentially God placed His people between the major world powers.

(7) A very clear connection exists between the evil king of verses 21-45 and the “little horn” of chapter 8. It is my understanding that one “king of the North” is spoken of in verses 21-45,109 and that this king is none other than the “little horn” of chapter 8. Consider the following similarities between these two villains, the “little horn” of chapter 8 and the “king of the North” of chapter 11:

CHARACTERISTICS OF THE TWO VILLAINS

Initially insignificant

8:9

11:21,23

Wicked and evil

8:23

11:21

Very powerful

8:12,24

11:22-23, 36

Proud, glorifying themselves

8:11

11:36

METHODS OF THE TWO VILLAINS

Use trickery and deception

8:12,23,25

11:21,23-27, 32

Take advantage of peace

8:25

11:21,24

DEEDS OF THE TWO VILLAINS

Enjoy success

8:10,12

11:33,36

Oppose God and His people

8:10, 25

11:22,28,30,32,36

Threaten the “Beautiful land”

8:9

11:41,45

Exalt and glorify themselves

8:11

11:36-37

Destroy

8:24-25

11:44

Defile, bringing on the abomination of desolation

8:11; 9:27

11:30-31

Accomplish divine objectives

8:19

11:35,36

Supernaturally defeated

8:25

11:45

(8.) A literary unity and continuity is evident in chapter 11, distinct from that of previous chapters. The prophecies of Daniel 2 and 7 focus on four kingdoms, symbolized by the four metals of the statue (chapter 2) and the four beasts (chapter 7). The unifying factor in chapter 11 is the on-going struggle between the North and the South. This struggle seems to commence shortly after the death of Alexander the Great (11:3-4) and continues until the very end of human government (11:45). The emphasis does not fall so much on the kingdoms previously named. The fall of the Medo-Persian empire and the rise of the Greek empire is described, but not pointed out as such (11:2-4). Because the text does not emphasize distinct phases of prophecy but a continuity of struggle between the North and the South, I have made no effort to identify specific kings or events in terms of time.

From Daniel’s Day
to the Fall of Alexander the Great
(11:2-4)

2 “And now I will tell you the truth. Behold, three more kings are going to arise in Persia. Then a fourth will gain far more riches than all of them; as soon as he becomes strong through his riches, he will arouse the whole empire against the realm of Greece. 3 And a mighty king will arise, and he will rule with great authority and do as he pleases. 4 But as soon as he has arisen, his kingdom will be broken up and parceled out toward the four points of the compass, though not to his own descendants, nor according to his authority which he wielded; for his sovereignty will be uprooted and given to others besides them.

At the time of Belshazzar’s death (see chapter 5), the Babylonian empire had fallen, and Cyrus was presently the king of Medo-Persia. The text indicates the events of chapters 10-12 took place in the “third year of Cyrus, king of Persia” (10:1). The angel now informs Daniel that three more kings will arise in Persia, followed by a fourth (11:2).

Critics quickly point out that Persia had more kings than Daniel mentions. I see several possibilities. It may be the angel is speaking only of those kings who are considered major figures in history. The explanation which best satisfies me is that which the text itself seems to suggest: the angel had no intention of indicating the total number of kings who would rule over Persia. The angel indicated only that the Persian king who arouses the animosity of Greece is the fourth king of Persia. There could well have been other kings after him, and during their reign Greece waited for the time when they could avenge themselves by defeating Persia. However, the actions of this fourth Persian king is that which offended the Greeks and led ultimately to the overthrow of the Medo-Persian empire by Greece.

The “mighty king” who was to arise seems to be Alexander the Great, whose power was indeed great but who came to an early end to be replaced in time by four men. These four were not his sons nor did they exercise the authority which Alexander once demonstrated. Verse 4 strongly suggests the normal course of events did not happen because God sovereignly intervened, taking the throne away from Alexander the Great and his descendants. In all that took place, God was in control, and His purposes were achieved. Despite the great plans Alexander the Great may have had, God’s plans prevailed.

The First Kings
of the North and the South
(11:5-20)

5 “Then the king of the South will grow strong, along with one of his princes who will gain ascendancy over him and obtain dominion; his domain will be a great dominion indeed. 6 And after some years they will form an alliance, and the daughter of the king of the South will come to the king of the North to carry out a peaceful arrangement. But she will not retain her position of power, nor will he remain with his power, but she will be given up, along with those who brought her in, and the one who sired her, as well as he who supported her in those times. 7 But one of the descendants of her line will arise in his place, and he will come against their army and enter the fortress of the king of the North, and he will deal with them and display great strength. 8 And also their gods with their metal images and their precious vessels of silver and gold he will take into captivity to Egypt, and he on his part will refrain from attacking the king of the North for some years. 9 Then the latter will enter the realm of the king of the South, but will return to his own land. 10 And his sons will mobilize and assemble a multitude of great forces; and one of them will keep on coming and overflow and pass through, that he may again wage war up to his very fortress. 11 And the king of the South will be enraged and go forth and fight with the king of the North. Then the latter will raise a great multitude, but that multitude will be given into the hand of the former. 12 When the multitude is carried away, his heart will be lifted up, and he will cause tens of thousands to fall; yet he will not prevail. 13 For the king of the North will again raise a greater multitude than the former, and after an interval of some years he will press on with a great army and much equipment. 14 Now in those times many will rise up against the king of the South; the violent ones among your people will also lift themselves up in order to fulfill the vision, but they will fall down. 15 Then the king of the North will come, cast up a siege mound, and capture a well-fortified city; and the forces of the South will not stand their ground, not even their choicest troops, for there will be no strength to make a stand. 16 But he who comes against him will do as he pleases, and no one will be able to withstand him; he will also stay for a time in the Beautiful Land, with destruction in his hand. 17 And he will set his face to come with the power of his whole kingdom, bringing with him a proposal of peace which he will put into effect; he will also give him the daughter of women to ruin it. But she will not take a stand for him or be on his side. 18 Then he will turn his face to the coastlands and capture many. But a commander will put a stop to his scorn against him; moreover, he will repay him for his scorn. 19 So he will turn his face toward the fortresses of his own land, but he will stumble and fall and be found no more. 20 Then in his place one will arise who will send an oppressor through the Jewel of his kingdom; yet within a few days he will be shattered, though neither in anger nor in battle.

Beginning with verse 5, the kings of the North and the South are introduced in Daniel. The ensuing struggle goes on for a long period of time, continuing it seems to the day of God’s wrath (see 11:45; 12:1). There are a number of kings, both in the North and in the South, but the struggle between these two superpowers is represented as continuing throughout the course of history. It seems somewhat similar to the conflict between the “East” and the “West,” until recently in our own times—the struggle between Russia and the United States, or between communism and the free world.110

“North” and “South,” as I understand it, is reckoned from the standpoint of Israel. The “kings of the North” are those kings who rule over the kingdom north of Israel, and the “kings of the South” are those kings who rule over the southern kingdom. Whether this is always the same precise piece of geography or the same political entity I do not know.

Over time, the relationship between the kings of the North and the kings of the South changes. Early on, the “king of the South” grows very powerful; after a number of years, he attempts to form an alliance with the “king of the North” by giving this northern king his daughter as a wife, although this does not produce the desired effect over a long period of time (11:6). Eventually, these two powers end up at war (11:7-13).

Taking advantage of the uprising of many (including some Jews, see verse 14) against the “king of the South,” the “king of the North” seeks to make political and military gains. Even the best troops of the “king of the South” cannot stand up to him and are defeated. This enables the northern king to occupy Israel, where he brings much destruction (verse 16). His intention is to muster all his forces and consolidate his gains. He even has a peace proposal which he puts into effect with the aid of a woman, but this does not last. Turning his efforts to the coastal regions, he is turned back by an unnamed commander. Afterwards, he stumbles and is removed. Another takes his place and wages an attack on the “Jewel of his kingdom” —perhaps Jerusalem—but he is shattered in some unexpected way (verse 20). These “kings of the North and South” set the stage for the final scene—the emergence of the final “king of the North” —the “little horn” of chapter 8.

The Final King of
the North: The Little Horn
(11:21-45)

21 “And in his place a despicable person will arise, on whom the honor of kingship has not been conferred, but he will come in a time of tranquility and seize the kingdom by intrigue. 22 And the overflowing forces will be flooded away before him and shattered, and also the prince of the covenant. 23 And after an alliance is made with him he will practice deception, and he will go up and gain power with a small force of people. 24 In a time of tranquility he will enter the richest parts of the realm, and he will accomplish what his fathers never did, nor his ancestors; he will distribute plunder, booty, and possessions among them, and he will devise his schemes against strongholds, but only for a time. 25 And he will stir up his strength and courage against the king of the South with a large army; so the king of the South will mobilize an extremely large and mighty army for war; but he will not stand, for schemes will be devised against him. 26 And those who eat his choice food will destroy him, and his army will overflow, but many will fall down slain. 27 As for both kings, their hearts will be intent on evil, and they will speak lies to each other at the same table; but it will not succeed, for the end is still to come at the appointed time. 28 Then he will return to his land with much plunder; but his heart will be set against the holy covenant, and he will take action and then return to his own land. 29 At the appointed time he will return and come into the South, but this last time it will not turn out the way it did before. 30 For ships of Kittim will come against him; therefore he will be disheartened, and will return and become enraged at the holy covenant and take action; so he will come back and show regard for those who forsake the holy covenant. 31 And forces from him will arise, desecrate the sanctuary fortress, and do away with the regular sacrifice. And they will set up the abomination of desolation. 32 And by smooth words he will turn to godlessness those who act wickedly toward the covenant, but the people who know their God will display strength and take action. 33 And those who have insight among the people will give understanding to the many; yet they will fall by sword and by flame, by captivity and by plunder, for many days. 34 Now when they fall they will be granted a little help, and many will join with them in hypocrisy. 35 And some of those who have insight will fall, in order to refine, purge, and make them pure, until the end time; because it is still to come at the appointed time. 36 Then the king will do as he pleases, and he will exalt and magnify himself above every god, and will speak monstrous things against the God of gods; and he will prosper until the indignation is finished, for that which is decreed will be done. 37 And he will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god; for he will magnify himself above them all. 38 But instead he will honor a god of fortresses, a god whom his fathers did not know; he will honor him with gold, silver, costly stones, and treasures. 39 And he will take action against the strongest of fortresses with the help of a foreign god; he will give great honor to those who acknowledge him, and he will cause them to rule over the many, and will parcel out land for a price. 40 And at the end time the king of the South will collide with him, and the king of the North will storm against him with chariots, with horsemen, and with many ships; and he will enter countries, overflow them, and pass through. 41 He will also enter the Beautiful Land, and many countries will fall; but these will be rescued out of his hand: Edom, Moab and the foremost of the sons of Ammon. 42 Then he will stretch out his hand against other countries, and the land of Egypt will not escape. 43 But he will gain control over the hidden treasures of gold and silver, and over all the precious things of Egypt; and Libyans and Ethiopians will follow at his heels. 44 But rumors from the East and from the North will disturb him, and he will go forth with great wrath to destroy and annihilate many. 45 And he will pitch the tents of his royal pavilion between the seas and the beautiful Holy Mountain; yet he will come to his end, and no one will help him.”

When the “king of the North” falls, he is replaced by another. The replacement “king of the North” has no legal claim to the throne. He is not placed in power but “seizes the kingdom,” but not by brute force for he has little military might or political support (verse 23). This evil king rises to power by means of his political skill and his devious schemes. The extent of his cunning and intrigue is evident in that he far surpasses any of his predecessors in his accomplishments. He achieves this in a “time of peace” and seemingly without the use of great military force himself (verse 24).

His confidence bolstered by his accomplishments, this new “king of the North” decides to take on the mighty “king of the South.” By this time, the “king of the North” has mustered a large armed force. The “king of the South” also has a very sizeable force but is defeated, not by military might but by schemes which appear to be the handiwork of the “king of the North” (verses 25 and 26).

Both kings apparently agree to sit down at the conference table to negotiate peace terms. Both kings give the appearance of good will and sincerity, but both lie to each other so that the effort is unsuccessful. The reason, we are told, is because this must all end in God’s way and in His time (verse 27). The “king of the North” returns to his country, greatly enriched by his venture. His heart is also set against Israel and especially against the “holy covenant.” His heart and mind are bent on using his might to destroy and defile the people and the place of God (verse 28.).

In God’s appointed time, the “king of the North” turns southward once again, but things will not go so well this time as they had before (verse 29). Ships from Kittim will oppose and resist him, so that he will return to his land, not in the pride of victory, but in the shame of defeat. On his way, he will pass Israel, determining to take his vengeance on this place, which he already hates in his heart (verse 30).

This king returns to the land of Israel and shows favor to the Jews who forsake the covenant. With his forces, he will desecrate the sanctuary fortress, doing away with the regular sacrifice, and bringing about the previously prophesied “abomination of desolation” (Daniel 9:27; cf. also 8:11; 12:11).

This king will employ his power of deception and persuasion on the people of Israel. Many will fall for his line. These will be the godless, who want to hear what he has to say, and whose senses are deadened toward the truth. The righteous will not be taken in, however. They will recognize him for what he is, and they will “take action” (verse 32). This “action” will not be military resistance, as I understand it, but rather the faithful practice and proclamation of the truth. The righteous will “give understanding to many.” The faithfulness of the godly will have its price, for many will be put to death. This will occur for a number of days (verse 33). They will receive a token gesture of help, and they will also have followers who join them hypocritically. Even “some of those who have insight will fall, in order to refine, purge, and make them pure, until the end time … ” (verse 35).

While this time of desolation, persecution, and proclamation of the truth is yet future, we have already seen a sample of it in the early days of the church. In those early days, there was opposition and persecution but also the faithful proclamation of the gospel, the salvation of some, and the hypocritical following of others.

While this time of adversity will bring about the death of some of the saints, it is a part of the plan and purpose of God for purging and purifying His people in preparation for the coming of His kingdom (verse 35).

At this point in time, this “king of the North” will be granted the power to “do as he pleases” (verse 36). As his apparent power rises, the ego of this king becomes greatly inflated, so that he, like Satan, his mentor and master, begins to exalt and magnify himself above all gods. He speaks blasphemously against God Himself (verse 36; see also Isaiah 14:13-14; Ezekiel 28:17). As this king surpassed his predecessors in his accomplishments, so he also surpasses them in his madness. Forsaking the gods of his fathers, he also disdains the “desire of women.” 111

This king will turn from any previous gods to a new one, a “god of fortresses” (verse 38.). This seems to be a new god who operates in the realm of military strength.112 Through the power of this foreign military “god,” the “king of the North” will wage war with great success. In return for the support of men, this king parcels out the spoils of victory (verses 38-39).

At the end time, yet another major confrontation will take place between the “king of the North” and the “king of the South.” The “king of the North” wins a decisive victory, then turns his attention once again toward Israel. While the people of Edom, Moab, and Ammon are rescued from his grasp, Egypt and the nation Israel are not. Rumors from the East and North enrage the “king of the North,” causing him to strike out mercilessly, destroying and annihilating many (verse 44). He seems then to encamp his army in Israel beside the “beautiful Holy Mountain” (verse 45).

I understand the last half of verse 45 to be parenthetical. This “king of the North,” this “little horn,” will be defeated and destroyed, accomplished by means other than human instrumentality (8:25), and there will then be no one who can come to his aid (11:45). But his end is not yet. That will take place, in my understanding, in the events described in the early part of chapter 12. For now, we are to see this evil and very powerful king stationed in Israel, intent on devastating this place but knowing that his end is near.

Conclusion

The early events of chapter 11 can quite easily be seen as fulfilled in the rise and fall of Alexander the Great. After this, history, as presently understood, does not neatly fit into the scheme of events spelled out in the prophecy of this chapter. In the future, we may see how this has occurred, but for now we must see that at least the last verses of the chapter are yet to be fulfilled in the end times. While we cannot understand all the details of the program outlined in chapter 11, we certainly can see the “big picture” and find comfort and encouragement, just as Daniel could and did. What are some of the lessons this chapter offers for our edification?

(1) The details in this chapter provide the saints of the last days with a description of the “little horn,” which will expose the deception and cunning of this coming king. The ungodly will not discern the wickedness of this king, or if they do, they will actually be attracted by it. They will follow him to their own destruction. The godly will have “insight,” through the Word of God and the Spirit of God, and discern who he is and resist him. Some of the “insight” by which they will discern his identity and the events of the last days will come from Daniel chapter 11.

Christians have been inclined to think of this evil king in a way quite different from the description given in our text. The origin of this “king of the North” is very different from his final outcome. He has no legitimate claim to his throne, and yet he seizes it (verse 20). He arises in a time of tranquility, not in a time of war. He comes to power not by military might but by cunning and intrigue (verse 21). His power is given to him by men, because he offers and provides them with what they want. Like the false prophets of all ages, he appeals to the flesh and wins a broad hearing and support (see 1 Peter 2; Jude 1). Let us be very careful to think of this “little horn” as the Scriptures describe him, and beware of the appeal of his cunning and schemes.

(2) Our text describes the willful acts of godless kings and those who follow them, but all the while it reminds us that while these sinners are rebelling against God and seeking their own interests, God’s plans and purposes are being achieved. Let us draw our attention to those verses which underscore the sovereign control of God over all human history and especially over the events which come about at the end time (see verses 2, 4, 14, 20, 24, 27, 29, 35, 36, 45). God is in control of human history, including the events which occur due to the reign of wicked men. The degree of detail depicted about future events in our chapter reflects the degree to which God’s sovereign control of history extends.

(3) The prophecy of Daniel 11 tells us of the certain suffering of the saints, especially those living in the days of this evil king yet to come. This king has a special animosity toward God, toward Israel, toward the covenant, and toward all who worship and serve God. Repeatedly, he comes in contact with Israel and consistently seeks to devour, destroy, or defile it. When wicked men rule, the saints should expect to suffer. This is the consistent teaching of the Word of God for the saints (see John 15:17-21; Acts 14:22; 2 Timothy 3:12; James 1:2-4; 1 Peter 1:6-9; 2:18-25; 4:1-6, 16-19).

(4) Our text warns the godly of the certainty of suffering, but it assures them of their security in the midst of suffering. Verse 32 tells us some who disdain the holy covenant will follow the wicked “king of the North.” While this will happen, the godly are assured that God has given them the means not only to endure, but to be enriched in the troublesome times of the evil king. Not only will the godly have “insight” to recognize this king for who he is, they will “take action” by proclaiming the truth, as the Lord brings some to genuine repentance and salvation (verses 32-33). For their faithfulness, the godly will be persecuted and some will be put to death. This will in no way hinder their blessings, but enhance them. In the process of suffering, they will be purged and purified. God allows the wicked to triumph over the righteous for a time, but it is always for His glory and our good (see Romans 8:28.).

In a way, we can see the final events described in chapter 11 as the ultimate illustration of the truths taught in Psalm 73. There, Asaph confesses his frustration and sinful response to the prosperity of the wicked. How could the God who promised blessing to the righteous allow the wicked to prosper and even to persecute the righteous? As Asaph gains an eternal perspective, he understands that the success of the wicked led them to arrogance and rebellion against God, but suffering caused him to cling more closely to God. So we read in Psalm 73 and hear the witness of saints through the ages: God turns suffering to blessing as the “nearness of God” is our good.

Daniel 11 is the ultimate outworking of the truths of Psalm 73. This arrogant, wicked king who is yet to come will prosper for a season. When he does, he will persecute and afflict the people of God. God will nevertheless bless His people in their suffering and bring them through it to enjoy His presence forever. The wicked will prosper for a time but will then come to sudden destruction. God’s purposes and presence are realized in suffering by those who know and trust Him.

May God use the revelation of this chapter, when evil men seem to triumph over the righteous, to give us insight and encouragement to face the trials of this age, to His glory and for our good.

Chapter 11:
Questions and Answers

(1) What is the structure of Daniel 10-12, and how does chapter 11 fit into it?

Chapters 10-12 of Daniel are a unit, a final revelation given to Daniel in the third year of Cyrus (10:1). Chapter 10 serves as the introduction; chapter 11 provides the content of the revelation; and chapter 12 is the conclusion. Chapter 10 focuses on Christ, the object of the vision of verses 5 and 6 and the center and culmination of all prophecy. Chapter 11 focuses on the political struggles of fallen men, leading up to the coming of Christ, with particular emphasis on the final “king of the North” who persecutes the people of God, desecrates the holy place, and pre- cipitates (humanly speaking) the coming of Christ. Chapter 12 focuses on Daniel, nearing the time of his death, and the hope he shares with all true believers of entering into the kingdom of God after his resurrection from the dead.

(2) How does chapter 11 fit into the argument of Daniel?

Daniel 11 is a part of the last final segment of the Book of Daniel, comprised of chapters 10-12. This is the last recorded revelation in Daniel, received late in his life shortly before his death (12:13). In this final revelation, details of the on-going conflict between the “kings of the North” and the “kings of the South” are disclosed. The revelation covers the period from Daniel’s day to the day of the Lord, when He comes to destroy His enemies and to establish His kingdom on earth. The prophecy of this final segment is given to Daniel to encourage him as the day of his death draws near and to give insight to those who will thereby be able to recognize the coming of this evil king, and “take action” in faithfulness to God and His Word.

(3) What is the nature and structure of chapter 11?

Chapter 11 contains very specific prophecy concerning those events which were still future when Daniel received this revelation. Though some critics try to avoid the specific nature of this prophecy by claiming it is history written in a way that appears to be prophecy, it claims to be and is indeed prophecy. The prophecy we find in chapter 11 is not couched in vague, mysterious, or perplexing symbols (statues, beasts, horns, etc.) as the case earlier in Daniel, but rather in plain language.

There are various ways of understanding the structure of Daniel 11. In particular, Bible students differ as to where in the chapter one distinguishes between those prophecies already fulfilled and the beginning of those prophecies yet unfulfilled. As I understand the text, this “line” for which we look is deliberately blurred. The text seems to stress the “unity” of prophecy, because throughout the chapter (and the course of history from Daniel’s day to the end) there is an on-going conflict between the “king of the North” and the “king of the South.” I understand verses 5-20 to speak of several “kings” of the North and South, but verses 21-45 appear to be speaking of the final “king of the North,” whose rise to power precedes and precipitates the coming of the King described in His glory in Daniel 10:5-6.

(4) What is the relationship between the prophecy of Daniel 11 and the previous prophecies of Daniel?

In one sense, the prophecies of Daniel 10-12 are the capstone of all the previous prophecies of Daniel. I understand the prophecies of Daniel to be progressive, in that each additional prophecy adds to or further clarifies those prophecies previously given. Daniel 10-12 covers the period of time from shortly after Daniel’s death to the second coming of our Lord, yet future. Daniel 11 seems to provide details concerning the Greek empire which were not previously disclosed. More than anything, Daniel 11 gives us a further explanation and clarification of the character and conduct of the “little horn” described in chapter 8.

(5) How does chapter 11 help to shape the perspective of the Christian who takes this text seriously?

Chapter 10 greatly enhances our perspective by taking us beyond earthly events and conflicts to those heavenly conflicts in which fallen and unfallen angels are engaged. It helps us to see the “unseen” spiritual warfare going on, which has a direct bearing on earthly events and on the implementation of God’s plan for creation. Chapter 11 broadens our perspective by focusing on the conflicts which take place between human, earthly powers, which seem merely to be the expression of sinful men seeking to fulfill their selfish ambitions. The constant emphasis of chapter 11 is that while sinful men are engaged in earthly struggles to fulfill their ungodly ambitions, God is employing them to achieve His purposes and to fulfill His plan for creation. All of this takes place exactly when and how God has purposed it. God’s plan, as seen in chapter 11, is very detailed and precisely on schedule.

Daniel 11 has much to teach the saints about suffering. The suffering of the saints appears, in this chapter, to be the result of human ambition, pride, and conflict. The rise of the “little horn” or the final “king of the North” results in the suffering of the saints. While this wicked one prospers, the righteous suffer. This is but the ultimate illustration of the lesson of Psalm 73. But in the prosperity of the wicked and the consequent suffering of the saints, God’s plans and purposes are being fulfilled. These things must happen before the return of our Lord, and when they do take place, the saints are not only purged and purified in preparation for the kingdom, they are given the opportunity to shine forth, demonstrating the grace of God in their perseverance and proclaiming the grace of God in the gospel, so that even in these dark days some will be saved (see verses 32-35).

107 “If this chapter were indeed the utterance of a prophet in the Babylonian Exile, nearly four hundred years before the events--events of which many are of small comparative importance in the world’s history--which are here so enigmatically and yet so minutely depicted, the revelation would be the most unique and perplexing in the whole Scriptures. It would represent a sudden and total departure from every method of God’s providence and of God’s manifestations of His will to the mind of the prophets. It would stand absolutely and abnormally alone as an abandonment of the limitations of all else which has ever been foretold.” F. W. Farrar, The Book of Daniel, p. 299, as cited by John F. Walvoord, Daniel: The Key to Prophetic Revelation (Chicago: Moody Press, 1971), p. 253.

108 The longest chapter in Daniel is chapter 2 with 49 verses. The shortest is chapter 12 with a mere 13 verses. The average length per chapter would be 30 verses. With 45 verses, chapter 11 is the second longest chapter, being fifty percent longer than the average.

109 If this is true, there is not a decisive break between verses 35 and 36, as maintained by noted scholars such as Dr. John Walvoord or as suggested in the translation of the New International Version. They would hold that while verses 1-35 refer to prophecies which have already been fulfilled, verses 36-45 are prophecies pertaining to the future, as yet unfulfilled. I do not know where the break comes in Daniel 11 between those prophecies which have been fulfilled and those which yet remain to be fulfilled. I understand the early verses of the chapter refer to events close to Daniel’s time which have been fulfilled. I also recognize that the final verses of the chapter and in chapter 12 refer to events pertaining to the end time. But I cannot see a clear dividing line in the text which tells me exactly where the transition takes place. I am inclined to think the dividing line was deliberately obscured.

110 I cannot help but wonder if the demise of the USSR has not put an end to the East-West struggle, making way for a revival of the North-South struggle of Daniel 11.

111 There are various explanations for this statement in verse 37. It may be that this king is homosexual. It may also be that this man is so caught up in himself that he has no normal sexual appetite. The loss of sexual appetite can be seen in some measure today, by those who are so caught up in themselves (often in their work) that they seem to have lost their sexual desire.

112 This kind of “worship” should not seem all that strange to those of us who have watched the world put their trust in American military strategy and technology, and who gain a sense of peace and well-being due to weapons like the United States’ Patriot Missile System. We may not call military might our god, but it may well be so.

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