Daniel

Introduction

The Book of Daniel stands as Scripture's premier apocalyptic prophecy, revealing God's sovereign control over human history from the Babylonian captivity through the coming of Messiah and beyond to the end of the age. Written by a Jewish exile who rose to the highest levels of pagan government while maintaining uncompromising faith, Daniel demonstrates that God reigns over all kingdoms and that faithfulness to Him will ultimately be vindicated, even when it costs everything. The book divides naturally into two sections: six narrative chapters (1-6) recounting Daniel's and his friends' experiences in the Babylonian and Persian courts, and six prophetic chapters (7-12) recording Daniel's visions of world history and the coming kingdom of God.

Daniel and his three friends—Hananiah, Mishael, and Azariah (renamed Shadrach, Meshach, and Abednego by their Babylonian captors)—were taken to Babylon as teenagers in 605 BC during Nebuchadnezzar's first deportation. Chosen for their nobility, intelligence, and physical excellence to be trained for royal service, they faced immediate pressure to compromise. Yet from the book's opening chapter, Daniel purposed in his heart that he would not defile himself (1:8). This resolute commitment to covenant faithfulness despite cultural pressure, political danger, and personal cost characterizes Daniel's entire life and ministry. His extraordinary career spanned at least 70 years, serving multiple pagan kings across two empires (Babylonian and Persian), yet never wavering in his devotion to the God of Israel.

The court narratives (chapters 1-6) demonstrate God's sovereignty over earthly powers and His faithfulness to those who trust Him. Nebuchadnezzar's dream of the great statue (chapter 2) reveals that God has ordained the rise and fall of empires, culminating in His everlasting kingdom that will crush all others. The fiery furnace (chapter 3) and lions' den (chapter 6) show that God delivers His faithful servants, though sometimes through rather than from suffering. Nebuchadnezzar's humbling (chapter 4) and Belshazzar's judgment (chapter 5) warn that God opposes the proud but honors those who acknowledge His sovereignty. These narratives model faithful living in a hostile culture—engaged with society without being compromised by it.

The apocalyptic visions (chapters 7-12) survey world history from Daniel's time to the end of the age with remarkable detail. The four beasts (chapter 7) parallel Nebuchadnezzar's statue (chapter 2), depicting successive empires: Babylon, Medo-Persia, Greece, and Rome. The vision of the ram and goat (chapter 8) focuses on the Persian and Greek empires, predicting Alexander the Great's conquests and the division of his empire. The seventy weeks prophecy (9:24-27) provides a chronological framework extending to Messiah's coming and death. The final vision (chapters 10-12) describes spiritual warfare behind earthly conflicts and promises resurrection, judgment, and eternal glory for the faithful.

Daniel's prophecies are so detailed and accurate that skeptics have claimed the book must have been written after the events—a position that requires dismissing Jesus' explicit citation of 'Daniel the prophet' (Matthew 24:15) and extensive external evidence for the book's early date. The precision of Daniel's predictions demonstrates that God declares the end from the beginning, that history unfolds according to divine plan, and that God's promises—including the coming Messiah and final kingdom—are absolutely certain. This makes Daniel essential for biblical eschatology and Christian apologetics.

Book Outline

• Daniel and Friends in Babylon (1) — Four Hebrew youths—Daniel, Hananiah, Mishael, and Azariah—are taken captive to Babylon in 605 BC. Selected for training in the royal court, they face immediate pressure to compromise through the king's food and wine. Daniel purposes not to defile himself, requesting vegetables and water instead. God grants them favor, knowledge, wisdom, and Daniel the gift of interpreting dreams. After three years, they are found ten times better than all the magicians and astrologers in the kingdom, demonstrating that faithfulness to God brings blessing even in exile.
• Nebuchadnezzar's Dream of the Statue (2) — Nebuchadnezzar dreams of a great statue with a golden head, silver chest and arms, bronze middle and thighs, iron legs, and feet of iron mixed with clay. A stone cut without hands strikes the feet, crushing the statue, and becomes a mountain filling the earth. When the king's wise men cannot reveal the dream, he orders their execution. Daniel seeks God in prayer and receives both the dream and its interpretation. The statue represents successive kingdoms (Babylon, Medo-Persia, Greece, Rome), culminating in God's eternal kingdom that will crush all others. Nebuchadnezzar acknowledges Daniel's God as 'God of gods' and promotes him.
• The Fiery Furnace (3) — Nebuchadnezzar erects a golden image and commands all to worship it when music plays. Shadrach, Meshach, and Abednego refuse, affirming that their God can deliver them from the furnace but declaring they will not worship the image regardless. The furious king heats the furnace seven times hotter and throws them in. The flames kill the soldiers who threw them in, but the three walk unbound in the fire with a fourth figure 'like the Son of God.' The king calls them out, finding them unharmed without even the smell of fire. He decrees that no one speak against their God and promotes them.
• Nebuchadnezzar's Humbling (4) — Nebuchadnezzar dreams of a great tree cut down, with its stump bound, while a man's heart is changed to a beast's for 'seven times.' Daniel interprets that the tree represents the king, who will be driven from men and live as a beast until he acknowledges that 'the most High ruleth in the kingdom of men.' Twelve months later, while boasting of his great Babylon, the judgment falls. Nebuchadnezzar loses his sanity, lives with beasts, eats grass, and grows hair and nails like claws. After seven years, his reason returns when he lifts his eyes to heaven and blesses the Most High. He is restored to his kingdom and writes this chapter as testimony to God's sovereignty.
• Belshazzar's Feast and Babylon's Fall (5) — Belshazzar (Nebuchadnezzar's grandson/successor) holds a great feast, drinking from vessels taken from God's temple while praising idols. A hand appears and writes 'MENE, MENE, TEKEL, UPHARSIN' on the wall. Terrified, the king summons Daniel, who refuses rewards but interprets: God has numbered Belshazzar's kingdom and finished it; he has been weighed and found wanting; his kingdom is divided and given to the Medes and Persians. That night Belshazzar is killed and Darius the Mede takes the kingdom. The chapter demonstrates that God judges those who reject His sovereignty and defile His holiness.
• Daniel in the Lions' Den (6) — Daniel, now in his eighties, is made one of three presidents over the Persian kingdom because of his excellent spirit. Jealous officials conspire to destroy him by getting King Darius to issue a decree that anyone who prays to any god or man except the king for thirty days will be thrown to lions. Daniel continues his custom of praying three times daily toward Jerusalem with windows open. Trapped by his own decree, Darius reluctantly throws Daniel to the lions but hopes his God will deliver him. God sends His angel to shut the lions' mouths. Daniel is vindicated; his accusers and their families are thrown to the lions; and Darius decrees that all must fear Daniel's God.
• Vision of Four Beasts and the Ancient of Days (7) — In the first year of Belshazzar, Daniel dreams of four great beasts rising from the sea: a lion with eagle's wings, a bear raised on one side, a leopard with four wings and four heads, and a terrible beast with iron teeth and ten horns. A little horn rises, speaks great things, and makes war with the saints. Then the Ancient of Days sits in judgment, books are opened, and the beast is destroyed. One like the Son of man comes with clouds and receives an everlasting kingdom. The interpretation reveals these as four kingdoms, after which the Most High's saints will receive the kingdom forever. This apocalyptic vision parallels chapter 2's statue, depicting successive empires from a heavenly perspective.
• Vision of the Ram and Goat (8) — Daniel sees a ram with two horns (one higher) pushing west, north, and south, becoming great. A male goat with a notable horn between its eyes comes from the west and destroys the ram. The goat's horn is broken, and four horns arise, from which a little horn grows and magnifies itself against the host of heaven and the Prince of the host. Gabriel interprets: the ram is Medo-Persia; the goat is Greece; the great horn is its first king (Alexander); the four horns are four kingdoms from his empire; and the little horn is a future king of fierce countenance. The vision accurately predicts Alexander's conquests, his empire's division, and Antiochus Epiphanes' persecution of the Jews.
• Daniel's Prayer and the Seventy Weeks (9) — In Darius's first year, Daniel studies Jeremiah's prophecy of seventy years' desolation and prays, confessing Israel's sin and pleading for God to restore Jerusalem for His own name's sake. While praying, Gabriel appears and reveals that seventy weeks (seventy sevens of years) are determined for Daniel's people to finish transgression, make atonement, and bring in everlasting righteousness. Messiah will come after sixty-nine weeks and be cut off. This prophecy provides a chronological framework from the decree to rebuild Jerusalem to Messiah's death, pinpointing Christ's first coming with remarkable precision.
• Vision of the Glorious Man (10) — In the third year of Cyrus, Daniel receives a vision after three weeks of mourning and fasting. A glorious man (likely a preincarnate appearance of Christ) appears with a face like lightning, eyes like flames, and a voice like a multitude. Daniel falls in a trance, but the figure strengthens him and explains he was delayed twenty-one days by the 'prince of Persia' until Michael came to help. This chapter reveals spiritual warfare behind earthly kingdoms—angelic princes contend over nations. The vision introduces the detailed prophecy of chapters 11-12.
• Prophecy of Kings and Conflicts (11) — This chapter provides extraordinarily detailed prophecy of conflicts between the 'king of the north' (Seleucid dynasty) and 'king of the south' (Ptolemaic dynasty)—the divisions of Alexander's empire. The prophecies describe specific kings, battles, alliances through marriage, treachery, and ultimately focus on a 'vile person' (Antiochus Epiphanes) who will defile the sanctuary, abolish the daily sacrifice, and persecute the faithful. The predictions are so precise that skeptics claim they must have been written after the events. The chapter demonstrates God's foreknowledge and control of history, assuring believers that nothing occurs outside His sovereign plan.
• The Time of the End (12) — Michael will stand up for Israel during a time of unprecedented trouble. Resurrection will come: some to everlasting life, some to shame and contempt. The wise will shine like stars. Daniel is told to seal the book until the time of the end. When he asks how long until these things are fulfilled, he's told 'a time, times, and half a time' (three and a half years). Those who endure will be blessed. Daniel is told to go his way, rest, and arise to his inheritance at the end of days. The book closes with promises of resurrection, vindication, and eternal glory for the faithful.

Key Themes

• God's Absolute Sovereignty Over History: Daniel's central message is that 'the most High ruleth in the kingdom of men, and giveth it to whomsoever he will' (4:17, 25, 32; 5:21). Earthly kingdoms rise and fall according to God's decree. Nebuchadnezzar's statue (chapter 2) and the four beasts (chapter 7) depict successive empires—Babylon, Medo-Persia, Greece, Rome—each rising and falling at God's appointed time. Even pagan kings are instruments of divine purpose. This sovereignty assures believers that no political power, cultural shift, or human rebellion can thwart God's plans. History is not random but purposeful, moving toward the establishment of God's eternal kingdom.
• Faithfulness Under Pressure: Daniel and his friends model uncompromising devotion to God despite immense pressure to conform. They refuse the king's food (chapter 1), refuse to worship the golden image (chapter 3), and refuse to cease praying (chapter 6). Each act of faithfulness involves personal risk—potential loss of position, suffering, and death. Yet they trust that God is able to deliver and will honor their faithfulness. The book demonstrates that faithfulness to God must take priority over political allegiance, cultural conformity, and personal safety. This theme is profoundly relevant for believers living as exiles in hostile cultures.
• The Coming Kingdom of God: Both the statue vision (2:44-45) and the Son of Man vision (7:13-14) proclaim that God will establish an everlasting kingdom that will crush and replace all earthly kingdoms. This kingdom, given to 'one like the Son of man,' will never be destroyed or passed to another people. It encompasses all nations, languages, and peoples. This kingdom theme provides hope for God's people suffering under oppression—present circumstances are not ultimate reality. God's kingdom is coming, and those who trust Him will inherit it. Jesus identified Himself as the Son of Man who receives this kingdom and inaugurated God's reign in His first coming, with consummation at His return.
• The 'Son of Man' Figure: Daniel 7:13-14 introduces 'one like the Son of man' who comes with the clouds of heaven and receives dominion, glory, and an everlasting kingdom. This figure is both human ('like the Son of man') and divine (comes with clouds, receives worship from all peoples). Jesus adopted 'Son of Man' as His primary self-designation, connecting Himself to this prophecy. The title emphasizes both His humanity and His divine authority. This theme establishes the Messiah as a heavenly figure who will rule eternally, not merely an earthly king from David's line.
• Angels and Spiritual Warfare: Daniel provides Scripture's most extensive glimpse into angelic activity and spiritual warfare. Gabriel interprets visions (8:16; 9:21), and Michael is identified as Israel's guardian prince (10:13, 21; 12:1). The vision in chapter 10 reveals that earthly conflicts reflect cosmic spiritual battles—the 'prince of Persia' and 'prince of Greece' oppose God's messengers. This theme teaches that visible history has an invisible dimension, that prayer influences spiritual warfare, and that God's angels actively serve His purposes and protect His people.
• The Seventy Weeks Prophecy: Daniel 9:24-27 provides a chronological framework for Messiah's coming, dividing the period from the decree to rebuild Jerusalem until Messiah into 'seventy weeks' (seventy sevens of years). The prophecy predicts that Messiah will be 'cut off' (die) after sixty-nine weeks. The precision of this prediction, which points to Christ's crucifixion, is remarkable. The prophecy also addresses 'finishing the transgression,' 'making an end of sins,' and 'bringing in everlasting righteousness'—all accomplished in Christ. This prophecy has made Daniel a focal point for biblical eschatology and Messianic prediction.
• Resurrection and Final Judgment: Daniel 12:2 provides one of the clearest Old Testament affirmations of bodily resurrection: 'And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.' This establishes that death is not the end, that resurrection includes both the righteous and wicked, and that eternal destinies differ. The promise that 'they that be wise shall shine as the brightness of the firmament' (12:3) assures believers that faithful endurance will be rewarded with glory. This resurrection hope sustained Jewish martyrs and grounds Christian eschatology.
• Prayer and Divine Revelation: Daniel's prayer life is exemplary—he prays three times daily facing Jerusalem (6:10), engages in extended intercession for his people (9:3-19), and persists in seeking understanding of God's purposes (10:2-3, 12). God responds to prayer with revelation of His plans (chapters 2, 9, 10-12). The book demonstrates that prayer is not merely petition but the means by which God's people align with His purposes and receive insight into His will. Daniel's prayers combine confession of sin, appeal to God's character and covenant promises, and humble petition for mercy.
• The Times of the Gentiles: From Nebuchadnezzar's conquest until God's kingdom is established, Gentile empires dominate world history. This period, which Jesus calls 'the times of the Gentiles' (Luke 21:24), is mapped in Daniel's visions. During this time, God's people suffer under foreign rule, yet God sovereignly controls these empires for His purposes. The succession of Babylon, Persia, Greece, and Rome demonstrates the pattern. The theme assures believers that present Gentile dominion is temporary—God's kingdom will ultimately prevail and rule forever.

Key Verses

Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.

If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.

And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

Historical Context

Daniel's prophetic ministry occurred during the Babylonian exile, one of the most traumatic periods in Israel's history. In 605 BC, Nebuchadnezzar defeated Egypt at Carchemish and conquered Judah, taking the first group of captives to Babylon—including Daniel and his three friends. This began the 'seventy years' of exile prophesied by Jeremiah. Two more deportations followed in 597 BC (with Ezekiel) and 586 BC after Jerusalem's destruction. Daniel's ministry spanned this entire period and continued into the Persian period after Babylon's fall in 539 BC.

Daniel's position in the Babylonian court was extraordinarily high. He was trained for three years in the language and literature of the Chaldeans (1:4-5), demonstrated superior wisdom (1:20), and was promoted to high governmental office after interpreting Nebuchadnezzar's dream (2:48). He served multiple kings across both Babylonian and Persian empires: Nebuchadnezzar (605-562 BC), Belshazzar (co-regent with Nabonidus, 553-539 BC), Darius the Mede (539-538 BC, possibly another name for Cyrus or a sub-king), and Cyrus (539-530 BC). His career spanned at least seventy years, from his teenage years in 605 BC to at least 536 BC (10:1), making him over eighty years old by the book's end.

The international situation during Daniel's ministry was dramatic. Babylon was the dominant world power under Nebuchadnezzar, who conquered nations and built magnificent structures including the Hanging Gardens. After his death, the empire declined under weaker rulers. Meanwhile, Persia rose under Cyrus the Great, who conquered Media, Lydia, and finally Babylon in 539 BC, fulfilling Isaiah's prophecy (Isaiah 44:28-45:1) and Daniel's interpretation of the handwriting on the wall (Daniel 5). Cyrus's policy allowed exiled peoples to return home, and he issued the decree permitting Jews to rebuild the temple (Ezra 1:1-4), beginning the fulfillment of Jeremiah's seventy-year prophecy.

Daniel's visions accurately predict subsequent history: the Medo-Persian empire's dominance (the ram in chapter 8), Alexander the Great's conquests (the goat in chapter 8), the division of Alexander's empire into four parts (the four horns in chapter 8), and the Seleucid and Ptolemaic conflicts (chapter 11). The precision of these predictions has led some scholars to deny the book's sixth-century date, claiming it was written in the second century BC after these events. However, this requires dismissing substantial evidence for early dating, including Jesus' citation of 'Daniel the prophet' (Matthew 24:15), Ezekiel's contemporary reference to Daniel's wisdom (Ezekiel 14:14, 20; 28:3), and the book's inclusion in the Septuagint (Greek Old Testament) translated around 250 BC.

The theological crisis of exile was profound: If God promised the land, the temple, and David's throne forever, how can Judah be in Babylon, the temple destroyed, and no king reigning? Daniel addresses this by emphasizing God's sovereignty over all kingdoms (He raises up and brings down rulers), the temporary nature of Gentile dominion (all empires will fall when God's kingdom comes), and the certainty of restoration (the seventy years will end, the Messiah will come, the kingdom will be established). These themes sustained hope during exile and continue to encourage believers living under hostile powers.

Literary Style

Daniel exhibits a unique literary structure that combines court narrative, apocalyptic vision, and prophetic oracle. The book is bilingual: 1:1-2:4a is in Hebrew; 2:4b-7:28 is in Aramaic (the international language of the time); 8:1-12:13 returns to Hebrew. This structure likely reflects the book's dual audience—the Aramaic section addresses universal themes relevant to Gentile powers, while the Hebrew sections focus on matters specific to Israel.

The chiastic structure of the Aramaic section (chapters 2-7) is notable:

• A: Kingdom dream (Nebuchadnezzar's statue) – chapter 2
  • B: Deliverance from death by fire – chapter 3
    • C: Judgment on Nebuchadnezzar for pride – chapter 4
    • C': Judgment on Belshazzar for pride – chapter 5
  • B': Deliverance from death by lions – chapter 6
• A': Kingdom vision (four beasts and Son of Man) – chapter 7

This symmetry emphasizes the book's central themes: God's sovereignty over kingdoms and His deliverance of the faithful.

Court narrative (chapters 1-6) follows a pattern: crisis arises, faithful Jews face pressure to compromise, they remain faithful at great risk, God vindicates them, pagan king acknowledges the God of Israel. These narratives model how to live faithfully in a secular culture—engaged but not compromised, serving in government without abandoning covenant identity.

Apocalyptic literature (chapters 7-12) employs symbolic visions, angelic interpreters, and cosmic conflict to reveal hidden truths about history's trajectory. Beasts represent kingdoms, horns represent rulers, and numbers carry symbolic significance (three and a half times/years = a period of trial; seventy weeks = completion of God's purposes). This genre appears elsewhere in Scripture (parts of Ezekiel, Zechariah, and Revelation) and was common in Second Temple Judaism. Apocalyptic literature encourages persecuted believers by revealing that God controls history and will ultimately vindicate the righteous.

Prophetic precision characterizes Daniel's visions. The succession of empires (Babylon, Persia, Greece, Rome) is clearly delineated. The division of Alexander's empire and the Seleucid-Ptolemaic conflicts are predicted in remarkable detail (chapter 11). The seventy weeks prophecy (9:24-27) provides a chronological framework pinpointing Messiah's coming. This precision serves apologetic purposes—demonstrating God's foreknowledge and control—and pastoral purposes—assuring believers that God's promises concerning the future are as certain as His fulfilled past predictions.

Theological Significance

Daniel makes crucial contributions to systematic theology across multiple doctrines. In theology proper (the doctrine of God), Daniel emphasizes God's absolute sovereignty. The refrain 'the most High ruleth in the kingdom of men, and giveth it to whomsoever he will' (4:17, 25, 32) establishes that God controls all political powers. He removes and establishes kings (2:21). He changes times and seasons (2:21). This sovereignty is not distant but actively engaged—God orchestrates history, reveals mysteries, and accomplishes His purposes through and despite human actions.

God's omniscience is demonstrated in Daniel's predictive prophecies. God declares the end from the beginning (Isaiah 46:10), knowing and ordaining the rise and fall of empires centuries in advance. The detailed predictions of chapter 11 and the seventy weeks prophecy demonstrate knowledge that only the Creator of time could possess. This grounds confidence in God's unfulfilled promises—He who accurately predicted Christ's first coming will certainly fulfill prophecies of His return.

Christology receives significant development through the Son of Man prophecy (7:13-14). This figure is remarkable: described as 'like' the Son of Man (emphasizing humanity) yet coming with clouds (divine), approaching the Ancient of Days, and receiving worship from all peoples (divine prerogative). The title combines humanity and divinity, perfectly fitting Jesus' nature. Jesus' adoption of this title (used over 80 times in the Gospels) connects Him to Daniel's prophecy and claims the authority and kingdom described.

The seventy weeks prophecy (9:24-27) provides Messianic chronology. The prediction that Messiah would be 'cut off' (killed) after sixty-nine weeks from the decree to rebuild Jerusalem pinpoints Christ's death. The purposes stated—finishing transgression, making atonement, bringing everlasting righteousness—are accomplished in Christ's work. This prophecy is foundational for demonstrating that Jesus fulfills Old Testament predictions.

Angelology and demonology are developed more fully in Daniel than in most biblical books. Gabriel and Michael are named angels with specific roles. The 'prince of Persia' and 'prince of Greece' (10:13, 20) suggest demonic powers influencing nations. The vision reveals spiritual warfare behind earthly conflicts. This teaches that the visible world has an invisible dimension, that angels serve God's purposes and believers' welfare, and that prayer influences spiritual battles.

Eschatology (the doctrine of last things) is profoundly shaped by Daniel. The succession of earthly kingdoms culminating in God's eternal kingdom provides a framework for understanding history's trajectory. The 'times of the Gentiles' (Luke 21:24)—the period of Gentile dominion from Babylon's conquest until Christ's return—is mapped in Daniel's visions. The resurrection of both righteous and wicked to different eternal destinies (12:2) establishes future judgment. The tribulation theme—a time of unprecedented trouble before the kingdom's establishment (12:1)—influences New Testament eschatology.

Soteriology appears in the seventy weeks' purposes: making atonement for iniquity and bringing everlasting righteousness (9:24). These can only be accomplished through Christ's substitutionary death. The book teaches that salvation is God's sovereign work, that history moves toward redemption's fulfillment, and that God's kingdom will ultimately prevail.

Christ in Daniel

Daniel points to Christ in multiple profound and explicit ways. The 'Son of Man' vision (7:13-14) is the book's most significant Christological prophecy. This figure comes with the clouds of heaven, approaches the Ancient of Days (God the Father), and receives dominion, glory, and a kingdom. 'All people, nations, and languages should serve him'—universal worship. 'His dominion is an everlasting dominion'—eternal rule. 'His kingdom shall not be destroyed'—permanent establishment. This description demands a divine figure, yet 'one like the Son of man' emphasizes humanity. Jesus adopted 'Son of Man' as His primary self-designation, appearing over 80 times in the Gospels, explicitly connecting Himself to Daniel's prophecy. When the high priest asked if He was the Christ, Jesus responded: 'Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven' (Matthew 26:64)—a direct citation of Daniel 7:13. This establishes Jesus as the divine-human figure who receives God's kingdom.

The seventy weeks prophecy (9:24-27) provides a chronological framework pointing to Christ. The prophecy begins from the decree to rebuild Jerusalem and extends to Messiah's coming and death. The prediction that 'Messiah shall be cut off' (9:26) after sixty-nine weeks (483 years) pinpoints Christ's crucifixion. Sir Robert Anderson's calculations, starting from Artaxerxes' decree in 445 BC (Nehemiah 2:1-8), arrive at precisely AD 32 or 33 for Christ's triumphal entry and crucifixion. The six purposes of the seventy weeks—finishing transgression, making an end of sins, making reconciliation for iniquity, bringing in everlasting righteousness, sealing up vision and prophecy, and anointing the Most Holy—are all accomplished in Christ's first coming (with final consummation at His return).

The 'stone cut without hands' (2:34-35, 44-45) that destroys the statue and becomes a mountain filling the earth represents Christ's kingdom. 'Cut without hands' indicates divine, not human, origin. Christ is the stone that the builders rejected who becomes the chief cornerstone (Psalm 118:22; Matthew 21:42-44). His kingdom, established through His death and resurrection, is growing to fill the earth and will ultimately crush all earthly kingdoms at His return. This stone imagery appears throughout Scripture pointing to Christ.

The fourth figure in the fiery furnace, described as 'like the Son of God' (3:25), is likely a preincarnate appearance of Christ (a Christophany). Nebuchadnezzar says the fourth 'is like the Son of God' (Aramaic: bar-elahin, 'son of the gods/God'). This divine figure protects the faithful in the midst of trial, foreshadowing Christ's presence with His people in suffering.

The glorious man in the vision of chapter 10, with a face like lightning, eyes like flames of fire, arms and feet like polished bronze, and a voice like a multitude, shares characteristics with Christ in Revelation 1:13-16. While some identify this as an angel, the similarities to John's vision of the glorified Christ and Daniel's worshipful response suggest this is a Christophany—a pre-incarnate appearance of the Son of God.

The promise that Messiah will 'cause the sacrifice and oblation to cease' (9:27) is fulfilled in Christ's death, which renders the temple sacrificial system obsolete. Hebrews 10:10-14 explains that Christ's once-for-all sacrifice has perfected forever those being sanctified, eliminating the need for repeated offerings. The tearing of the temple veil at Christ's crucifixion (Matthew 27:51) symbolized the end of the old covenant sacrificial system.

Relationship to the New Testament

The New Testament, particularly the Gospels and Revelation, draws heavily on Daniel. Jesus explicitly cites 'Daniel the prophet' in the Olivet Discourse (Matthew 24:15), applying Daniel's 'abomination of desolation' to future events. This citation authenticates Daniel's authorship and prophetic authority. Jesus' use of the 'Son of Man' title over 80 times connects His identity and mission to Daniel 7:13-14. When questioned by the high priest, Jesus quotes this passage directly (Matthew 26:64; Mark 14:62), claiming to be the divine figure who receives God's kingdom.

Revelation alludes to Daniel more than any other Old Testament book. The four beasts (Revelation 13) combine characteristics of Daniel's four beasts. The little horn who speaks great things (Daniel 7:8, 20, 25) parallels the beast who blasphemes God (Revelation 13:5-6). The period of 'time, times, and half a time' (Daniel 7:25; 12:7) appears in Revelation 12:14. The Ancient of Days seated on a throne with books opened for judgment (Daniel 7:9-10) parallels the great white throne judgment (Revelation 20:11-12). The vision of one like the Son of man coming with clouds (Daniel 7:13) appears in Revelation 1:7, 13 and 14:14. These parallels show that Revelation develops and expands Daniel's apocalyptic visions.

Paul's teaching on times and seasons being in God's control (1 Thessalonians 5:1) reflects Daniel's theology (Daniel 2:21). The description of Christ's parousia as coming 'with the clouds' (1 Thessalonians 4:17) echoes Daniel 7:13. The resurrection of both righteous and wicked to different eternal destinies (Daniel 12:2) grounds Paul's and John's teaching on future judgment (John 5:28-29; Acts 24:15).

Hebrews applies Daniel's framework to Christ. The unchanging kingdom believers receive (Hebrews 12:28) is the kingdom Daniel prophesied—one that cannot be shaken, unlike earthly kingdoms. Christ's high priestly work accomplishing what repeated sacrifices could not fulfills Daniel's prophecy that Messiah would finish transgression and make atonement (Daniel 9:24).

The early church understood that they lived in the time when Daniel's prophecies were being fulfilled. Peter's Pentecost sermon assumes the 'last days' prophesied by Joel have arrived—the time when God pours out His Spirit (Acts 2:17). Paul teaches that 'the fullness of time' has come (Galatians 4:4)—the moment when Messiah would appear according to Daniel's chronology. The church is the people of God's kingdom inaugurated by Christ (Colossians 1:13), though awaiting its consummation when the Son of Man returns with clouds.

Practical Application

Daniel speaks powerfully to contemporary believers, especially those living as exiles in hostile cultures. Like Daniel and his friends, Christians are called to engage with society—serving in government, business, education—while maintaining uncompromising faithfulness to God. Daniel's career demonstrates that believers can achieve excellence and influence in secular fields without compromising covenant identity. We should be, like Daniel, 'ten times better' (1:20) than our peers through diligence and God's blessing, using our positions to honor God and benefit others.

The book models how to handle pressure to conform. Daniel 'purposed in his heart' not to defile himself (1:8)—his commitment was settled before crisis came. Shadrach, Meshach, and Abednego refused to worship the image despite mortal danger (3:16-18). Daniel continued praying despite the decree (6:10). These examples challenge comfortable Christianity. True faithfulness may cost career advancement, social acceptance, freedom, or life itself. Yet God honors those who honor Him, often delivering through but sometimes through death to resurrection.

Daniel's prayer life provides a model for intercession. His regular practice of praying three times daily facing Jerusalem (6:10) demonstrates disciplined devotion. His extended prayer in chapter 9 combines confession of sin, appeal to God's character and covenant, and humble petition. He bases his appeal not on Israel's righteousness but on God's name: 'for the Lord's sake' (9:17), 'for thine own sake' (9:19). This teaches that effective prayer appeals to God's glory and promises, not our merit.

The emphasis on God's sovereignty over history brings profound peace in turbulent times. Kingdoms rise and fall at God's command. No political leader, no cultural shift, no global crisis can thwart God's purposes. Daniel lived through Babylon's dominance, witnessed its fall, and served the new Persian empire—yet maintained confidence in God's control. This sovereignty assures believers that current events, however chaotic, are moving toward God's ordained end. We can trust His providence when we cannot trace His hand.

The resurrection hope (12:2-3) sustains faithfulness amid suffering. The promise that 'they that be wise shall shine as the brightness of the firmament' encourages endurance. Present suffering is not ultimate reality—resurrection, vindication, and eternal glory await. This hope enables Christians to suffer loss, persecution, and even death without despairing, knowing that God's kingdom will prevail and the faithful will be raised to glory.

Daniel challenges the church's relationship to political power. Daniel served pagan kings faithfully, but his ultimate allegiance was to God's kingdom. When human law conflicted with God's law, he chose God (chapter 6). This models Christian citizenship: we pray for authorities, pay taxes, and participate in society, yet our ultimate citizenship is heaven (Philippians 3:20). We serve earthly kingdoms while awaiting God's eternal kingdom that will replace them all.

The seventy weeks prophecy demonstrates God's meticulous control of redemptive history. If God predicted Christ's first coming with such precision, we can trust His promises about Christ's return. This encourages us to live with eschatological urgency—the kingdom is both already inaugurated and not yet consummated. We work, pray, and evangelize knowing that history is moving toward the Son of Man's return with clouds to establish His kingdom fully.

Finally, Daniel models that wisdom and revelation come through seeking God. Daniel didn't just possess natural intelligence; he sought God for understanding (9:2-3; 10:2-3, 12). God revealed mysteries in response to prayer (2:17-23). This encourages believers to pursue understanding of God's word through study and prayer, trusting that God gives wisdom generously to those who ask (James 1:5). The 'wise' who 'shall shine as the stars' (12:3) are those who understand God's purposes and lead others to righteousness—the fruit of knowing God through His word.