Chapter Fifteen - Ezekiel and Daniel - Voices from Babylon

As a result of this chapter, you should be able to:

1. describe briefly the historical background to Ezekiel and Daniel;
2. discuss the authorship and dates of Ezekiel and Daniel;
3. summarize the basic message of Ezekiel; and
4. explain briefly the main prophecies in the book of Daniel.

This chapter is divided into the following two major parts:

1. Ezekiel; and
2. Daniel.

1. EZEKIEL: PROPHET OF GLORY

When God sent His people into exile as punishment for their sin, He still continued to speak to them. For if He was to purge the nation of their corrupt idolatry, they needed to hear more of the very word which they had so stubbornly resisted. Among the Jews taken captive by King Nebuchadnezzar of Babylon in his second invasion of Judah in 597 B.C. was a man named Ezekiel. This was the one whom God chose to be His prophet to the exiles, while Daniel served as God's ambassador to the court of the captor king.

It was during the captivity years that some of the Jews returned to God. This was the beginning of the religion of Judaism, and because Ezekiel was the prominent prophet at this time, he has been called "the father of Judaism."

1.1 Introduction

1.1.1 Name

The name Ezekiel is written in Hebrew as Yehezqe'l, meaning "God strengthens." The prophet was truly a tower of strength in the midst of a defeated people. Also, God made him strong to resist the opposition of hardhearted and rebellious Israelites (read 3:8-9).

1.1.2 Author

Some radical critics have questioned the authenticity of the book of Ezekiel. They deny that it was written by the historical Ezekiel while he was in captivity in Babylon. One reason for this is that the author seems to be familiar with events in Jerusalem, whereas Ezekiel prophesied from Babylon. In rebuttal to this, it is only to be noted that communication did exist between the exiles and the city of Jerusalem.

Another reason given to doubt Ezekiel's authorship of this prophecy is the fact that the prophet Jeremiah, who was a contemporary of Ezekiel, is never mentioned in Ezekiel's prophecy. That Jeremiah is not mentioned in Ezekiel's writings is not significant in light of the fact that in the Old Testament there are numerous prophets who prophesied contemporaneously, but did not mention each other by name.

1.1.3 Date of the composition

The prophecies of Ezekiel are more carefully dated than those of Isaiah or Jeremiah. The date of his call is given in 1:2 and can be ascertained to be in the year 593 B.C. The last dated prophecy was given in 571 B.C. (29:17). In all, there are 14 chronological notes in the book which give the setting for the historical prophecies. This would indicate that a clear understanding of Ezekiel's prophecies is contingent on a knowledge of the historical circumstances.

1.1.4 Ezekiel the man

We know very little about the man Ezekiel. The book states only that he was a priest. Thus, he would be familiar with the Temple precincts and ritual. He was a fitting instrument to proclaim the vision of a restored Temple (40-48). We also know that he was a contemporary of Jeremiah and may have been affected by Jeremiah's ministry during his youth.

If the phrase "thirtieth year" of 1:1 refers to Ezekiel's age at that time (593 B.C.), then he was born in 623 B.C., during the reign of the good King Josiah. Ezekiel was a child when the book of the Law was recovered in the course of renovating the Temple in 621 B.C. The years of his boyhood and youth were thus spent in the bright reformation period that followed that recovery.

Ezekiel, like Jeremiah, was born of a priestly heritage. His father's name was Buzi, a priest possibly of the Zadok line (1:3; 40:46; 44:15). Ezekiel was married, but it is not known if he had any children. The darkest day of his life may have been when the LORD announced to him two tragic events: the siege of Jerusalem (24:2) and the death of his beloved wife (24:15-18).

When Ezekiel was about eighteen years old (605 B.C.), the Babylonians (also known as Chaldeans) made their first invasion into Judea, carrying away some captives, among whom was Daniel. Eight years later (597 B.C.) they came again, and this time Ezekiel was among the captives, which comprised the upper classes of Judah. Read 2 Kings 24:10-17 for the historical record of this (cf. Ezekiel 1:2; 33:21). Some of the exiles were incarcerated; others were made slaves; many were allowed to settle down in their own homes in various settlements of the exiles (cf. Jeremiah 29:1-7; Ezra 2:59; Nehemiah 7:61). It was of divine providence that Ezekiel was among those granted such liberties. His home was in Tel-abib (Ezekiel 3:15), a principal colony of exiles near the fabulous city of Babylon. Tel-abib was located by the canal Chebar ("Grand Canal") which flowed from the Euphrates fork above Babylon through Nippur, winding back into the Euphrates near Erech. (cf. 1:1, 3; Psalm 137:1.)

Ezekiel's home was a meeting place where the Jewish elders often came to consult with him (8:1; 14:1; 20:1). It may be that his home was open to any of the exiles who wanted spiritual help.

Five years after his arrival in the strange land of Babylon, Ezekiel received his call to the prophetic office, to minister to the exiles in Babylonia. What he experienced and heard in this call is recorded in the first three chapters of his book.

Twenty-two years later (see 29:17), when Ezekiel was around fifty-two years old, he was still prophesying to the exiles. It is not known how much longer his ministry continued.

Ezekiel the prophet was strong and fearless. This is what God made him (3:8-9), and this was his dominant characteristic. He had boundless energy, and a love for the simple, clear and direct. Though his disposition was firm, he had a shepherd's heart for his countrymen.

Ezekiel's book reveals that he was methodical, artistic and mystic. With a deeply introspective nature, he must have studied the message of God a great deal as it applied to himself and his brethren. He was truly a practical theologian and for this he has been called "the first dogmatist of the Old Testament" and "the prophet of personal responsibility."

1.1.5 Historical background

Ezekiel was taken to Babylon in the second deportation in 597 B.C. During the first six years of his public ministry in Babylon (593-587 B.C.) the Temple in Jerusalem was still standing.

These circumstances form the background of Ezekiel's prophecy. His ministry had two phases:

1. The first was during the years 593-587 B.C. Many of the exiles believed that their captivity in Babylon was temporary. They thought it would be a matter of time until they would be back in Jerusalem worshiping at the Temple. The fact that King Jehoiachin was in captivity with them fanned the fires of nationalism and stirred up the hopes of the captives with expectation of an imminent release. Ezekiel warned them that they were wrong. They would not soon return to Palestine, and the Temple would be destroyed.

2. Beginning in 587 B.C., Ezekiel's message showed a new emphasis. Ezekiel's prophecies had been accurate and the Temple was no longer in existence. Israel had to look beyond her circumstances for any reassurance. Israel as a nation had been completely vanquished. But God would someday revitalize Israel and give her new life, symbolized in the vision of the valley of dry bones (37). Israel's Temple was also in ruins. But someday God would give another Temple which would surpass even that of Solomon (40-48).

The book of Ezekiel is characterized by the twofold emphasis of impending judgment and hope of restoration.

1.1.6 Ezekiel and his contemporaries

Study below chart to familiarize yourself with the contemporaries of Ezekiel and the times in which he lived.

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 359, by Irving L. Jensen)

Ezekiel And His Contemporaries

Observe on the chart that neither Daniel nor Ezekiel began their prophetic ministries until they were deported to Babylonia. Daniel was taken captive in 605 B.C., in Nebuchadnezzar's first invasion of Jerusalem, and he began his prophetic ministry in that same year (read Daniel 1:1-7). Ezekiel was deported to Babylon in 597 B.C., along with King Jehoiachin and hosts of citizens, when Nebuchadnezzar invaded Jerusalem the second time (read 2 Kings 24:10-16). Ezekiel was not called to prophesy until after he had been in Babylonia for about five years. Thus, Jeremiah was the lone prophet in the land of Judah for the last twenty years before Jerusalem's fall; Daniel and Ezekiel served as prophets only in captivity.

The different ministries of the three contemporary prophets may be identified thus:

1. Jeremiah: prophet mainly to the Jews in Jerusalem, before the city fell.

2. Daniel: prophet mainly to the court of King Nebuchadnezzar, in Babylonia.

3. Ezekiel: prophet mainly to the exiles in Babylonia, before and after the fall of Jerusalem. Ezekiel was the prophet of the captivity.

It is interesting that in Ezekiel's book there is no mention of Jeremiah, whereas Daniel is mentioned three times (Ezekiel 14:14, 20; 28:3). Daniel, because of his favor at the king's court, was well known throughout Babylonia by the time Ezekiel arrived in the country. Daniel's prophecy refers to Jeremiah once (Daniel 9:2), and the name Ezekiel does not appear in either of the other two books.

The idolatry which Ezekiel saw as Judah's blight before he left Jerusalem was the same condition he faced in the settlements of Jewish exiles in Babylonia. The judgment of captivity did not stir the first contingents of exiles to repentance. In fact, they found it very hard to believe, as Ezekiel was prophesying, that Jerusalem would actually be destroyed by the Babylonians. They were loath to believe that Jehovah had given world dominion to Babylon, and that His will was for Judah to submit to this enemy. Hence, it was necessary for Ezekiel in Babylon - and Jeremiah in Jerusalem - to show the people how unfounded were any expectations of immediate deliverance.

1.1.7 The geographical setting of the books of Ezekiel and Daniel

The geographical setting of Ezekiel and Daniel is shown in below map. Study below may and refer to it as you read the action of the books.

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 361, by Irving L. Jensen)

Geography of Ezekiel And Daniel

1.1.8 Characteristics of the book

The book of Ezekiel has six major characteristics:

1. style;

2. visions;

3. symbolic actions;

4. allegories;

5. apocalyptic imagery; and

6. poems.

While it is true that most of the book of Ezekiel consists of the direct addresses of the Lord, the form and style in which those words were recorded is attributable to the writer Ezekiel. Ezekiel's style is very lofty. He has brought prose and poetry together in one master-piece. The book abounds with visions, parables, allegories, apocalyptic imagery and various symbolic acts. Although the interpretations of some of its symbols are difficult, it is a singularly fascinating and interesting book.

Ezekiel is known as "The Prophet of Visions." The very first verse of his book reads, "The heavens were opened and I saw visions of God." A vision in Bible days was a miraculous experience of a man of God on a special occasion, whereby God revealed truth to him in some pictorial and audible form. These are the visions recorded in Ezekiel (read 1:4-28; 2:9-3:3; 3:22-23; 8:1-18; 9:1-11; 10:1-22; 11:1-25; 37:1-10; 40:1-48:35).

Ezekiel, perhaps more than any other prophet, taught by symbolic actions (read 4:1-3; 4:4-8; 4:9-17; 5:1-17; 12:1-7, 17-20; 21:1-17; 21:18.23; 22:17-31; 24:15-27; 37:15-17) - those strange things which God asked His prophets to do in order that His messages might impress the people vividly and intensely. God told Ezekiel, "I have set you as a sign to the house of Israel" (12:6). So his symbolic actions were revelatory signs. Some of the things he was commanded to do must have been extremely hard and trying. He was continually exposing himself to the jeers and scorn of the skeptical. But the symbolic acts produced the desired effect, at least upon the hearts of the serious-minded, causing them to ask what these things meant (see 12:9; 24:19; 37:18). This was the prophet's opportunity to explain their significance and drive home the application.

Allegories in the Bible are stories intended to teach spiritual lessons. John Bunyan's The Pilgrim's Progress is a classic example of an allegory. In Ezekiel the allegories have the same purpose as the symbolic actions. They differ in that the allegories teach by words; the symbolic actions teach by actual events. Read each allegory (15:1-8; 16:1-63; 17:1-21; 17:22-24; 23:1-49; 24:1-14) and try to determine the spiritual lesson it teaches.

Apocalyptic writing prophesies of things to come by means of much symbol and imagery. Daniel and Revelation are the two books of the Bible usually classified as apocalyptic. Ezekiel contains many apocalyptic passages (read 6:1-14; 7:5-12; 20:33-44; 28:25-26; 34:25-31; 36:8-15, 33-36; 38:1-23; 39:1-29; 47:1-12). There are many resemblances between Ezekiel and Revelation. This is clearly seen when passages like the following are compared:

The poems of Ezekiel are lamentations. They are found at 19:1-14 and 27:1-36.

1.1.9 Message of the book

Ezekiel stressed three points in his preaching:

1. It was sin which brought the people's judgment of exile. The people must repent and return to God.

2. The exile would last for seventy years, even though false prophets were preaching an early return. The people had a letter from Jeremiah (Jeremiah 29) which concurred with Ezekiel's preaching. The seventy-year captivity began in 605 B.C., with the first deportation of Jews (Jeremiah 25:11-12; Zechariah 7:5). Before the Jews could return to Jerusalem, they must return to the Lord.

3. There would be a future restoration of Israel, for a believing remnant. The general impression of these consolatory messages was that this restoration was in the far-distant future. Most of the adults of Ezekiel's audience had no other hope than this, for seventy years of captivity precluded their returning to Jerusalem in their lifetime.

The tone of Ezekiel's preaching was austere and impressive, for the prophet constantly stressed the Lord's sovereignty and glory. The phrase "glory of God" or its equivalent appears eleven times in the first eleven chapters of his book. The statement of God, "They shall know that I am the LORD," or its equivalent, appears about seventy times in the book.

A comparison of the main themes of the four "greater prophets" is shown here:

1. Isaiah: salvation of the Lord

2. Jeremiah: judgment of the Lord

3. Daniel: kingdom of the Lord

4. Ezekiel: sovereignty and glory of the Lord

1.2 Outline of the Book

The main theme of the book of Ezekiel is the glory of God. The opening section of the book (1-3) describes a vision of God's glory which unfolded to Ezekiel in Babylon and sets the stage for the rest of the prophecy. The second section of the book (4-39) describes God's glory leaving Israel. It gives a description of this departure and God's rationale for such an action on His part. The third section of the book (40-48) traces the glory of God as it returns to Israel in millennial splendor. We will divide the book so as to delineate the theme of the glory of God.

1.2.1 The glory of God appears (1-3)

An unusual vision is described in chapter 1 and followed by God's voice speaking to Ezekiel in chapters 2-3.

1.2.1.1 The vision (1)

Ezekiel sees the manifestation of God appearing from the north in what seems to be a thundercloud, glowing from the inside. There are several prominent elements in the vision which should be discussed.

The living creatures are cherubim, which are usually connected with the holiness of God in the Scriptures. The four faces of each cherub portray four of God's attributes, and the exceptional swiftness of the cherubim (1:14) shows their undivided and instant devotion to the will of God.

The wheels (1:15-21) are set at right angles to one another so that the cherubim can move quickly in any direction. These wheels form the base of a great chariot which touches the earth and reaches to heaven. The details indicate that the events of earth are controlled by heaven, a reassuring truth to Ezekiel and the captives.

Above the wheels is a firmament, or platform, on which is the throne of God. The throne, which is circled by a rainbow, is occupied by one in the form of a man.

The similarities between this vision and the vision in Revelation 4-5 are remarkable. The vision in Revelation depicts God's throne in heaven as preparations are made to execute judgment on the earth. The same sequence is given in the book of Ezekiel. God is preparing Ezekiel for coming judgment.

The vision in its entirety is intended to impress Ezekiel and the captives with several truths:

1. God still occupies the throne. Events on earth may appear to indicate that God has abdicated the throne, but this is not the case. The Sovereign of the universe still controls events on earth.

2. Judgment originates from God's throne. Babylon is controlled by God. The One on the throne has ultimate judgment on earth.

3. God is more glorious than the gods of Babylon. People of that day believed that the defeat of a nation proved that its gods were impotent. God reminds Israel that in the coming disaster Jerusalem would be destroyed. But this in no way would prove God to be impotent. On the contrary, He allowed and instigated the destruction.

1.2.1.2 The voice (2-3)

Four commands to Ezekiel follow the vision:

1. Stand (2:1). God reminds Israel of the rebellion of the people. Notice the repetition of the word "rebellious" in chapters 2-3. It is reassuring to know that God is aware of the condition of men's hearts. He knows the difficulties we will face before we ever confront them.

2. Hear (2:8). Ezekiel is warned against sharing in the people's rebellion. There is always a subtle temptation to adopt the level of the people to whom we minister, rather than maintain an example of godly living.

3. Consume the scroll (3:1). This speaks of the appropriation of the message. Ezekiel's presentation of the truth is to be more than a recitation of facts. The message is to be part of him.

4. Go (3:4). All the preceding has been in anticipation of this command. Ezekiel has been prepared to minister to the people as a watchman. God explains his responsibility to warn Israel of their plight. God holds Ezekiel responsible to communicate His truth. If he refuses to take the message to the people, God will hold him accountable.

1.2.2 The glory of God disappears (4-39)

This lengthy section constitutes most of the book. It may be broken into three divisions:

1. Certainty of judgment (4-24);

2. Visitation of the nations (25-32); and

3. Hope of restoration (33-39).

1.2.2.1 Certainty of judgment (4-24)

This section contains prophecies made by Ezekiel while he was in exile, before the fall of Jerusalem.

The city of Jerusalem is the focus of the prophet's attention in chapters 4-7. He shows what was to happen to the city through a series of symbolic illustrations. He uses a clay tile to depict the siege of the city (4:1-3). The prophet lies on his left side and then on his right side, facing north and then facing south (4:4ff.). The number of days he continues this represents the duration of Israel's punishment. Ezekiel eats defiled bread to demonstrate the hardship that Israel would endure throughout the period (4:9ff.) He shaves his beard and head and divides the hair into three parts to show the various punishments to be inflicted upon the city. These strange signs are followed by a detailed explanation of the judgment.

Chapters 8-11 center on visions concerning the Temple. God wants the exiles to understand why the captivity must continue and why the Temple will be destroyed. Chapter 8 describes the abominations that were practiced in it. Sun worship and animal worship were conducted in the sacred precincts designated for the worship of Jehovah. God will punish the unfaithful.

He will preserve the faithful. A man with an ink horn marks the righteous (9:2). Ezekiel watches as the glory of Jehovah slowly leaves the Temple. The glory leaves the Holy of Holies and hovers over the threshold of the Temple (10:4). It then goes to the east gate (10:18-19) and finally leaves the city (11:22). As you read the description you sense God's reluctance to leave His people. But the extent of their idolatry has left Him no other choice. The glory departing from the nation shows that God has abandoned them to judgment. It is a solemn reminder that God removes His blessing from His people if they persist in sin.

This vision would understandably startle the exiles as Ezekiel shares it with them (11:25). They would question whether God is justified in taking such drastic measures. God reinforces His reasons for the necessity of this judgment in chapters 12-24 with a series of further sermons, signs, and parables.

1.2.2.2 Visitation of the nations (25-32)

In Ezekiel, as in Isaiah and Jeremiah, a section describing the downfall of the Gentile world powers is included. This is appropriate in light of the experience the exiles were undergoing. At that time they were in subjugation to a foreign power. Were the Babylonians and other oppressors to escape unpunished? The answer is "no." God overlooks no sin.

An important passage is Ezekiel 28:12-19, a lament over the king of Tyre. This passage appears to be parallel to Isaiah 14, which describes the original condition of Satan and his fall. Some writers reject such a proposal, convinced that it has no place in the context. But such a concept would seem to fit the context in that Satan is the "power behind the throne" in Tyre. It would be a natural transition, therefore, to go from one personage to the other. Some of the details are also difficult to interpret if the description is limited in scope to an earthly king.

1.2.2.3 Hope of restoration (33-39)

Ezekiel raises his sights once again to the future and unfolds a series of events that relates to Israel's restoration. All these events are necessary steps in the return of the glory of Israel.

The recommission of the prophet is necessitated by the spiritual condition of the people. The description of the people (33:30-33) is apropos to many modern religious congregations. The people come and listen politely to Ezekiel's message. They are pleased with his eloquence but they do nothing: "They hear thy words, but they do them not" (33:32). The religious leaders are spiritually bankrupt. They are portrayed as shepherds who use the flock in order to gain wealth. They feed themselves, not the sheep. In such a situation Ezekiel's message is desperately needed.

The chain of events which culminates in restoration to the land involves several events revealed in chapters 35-39. In chapter 35 Ezekiel contrasts Edom with Israel. Edom, or Mt. Seir, as it is often designated, will be destroyed, but Israel will be preserved.

Chapter 36 shows the necessity for spiritual cleansing. The people of Israel must be spiritually clean if the blessings of the land are to be theirs. To remove their present impurity, described in 36:16-21, God is going to sprinkle clean water upon them (36:25) and place His Spirit within them (36:27).

The restoration of Israel is described through two illustrations in chapter 37. The first is the vision of the valley of dry bones (37:1-14). That these dry bones represent Israel is clear from 37:11-14.

At first, Ezekiel sees the bones scattered in disarray throughout the valley, very many and very dry (37:1-2). This has been the condition of the people of Israel during the Diaspora, as the Jews have lived scattered among the Gentile nations. But in spite of centuries of persecution there are today over thirteen million Jews.

Then Ezekiel sees the bones come together to form a body, but it is a lifeless body (37:7-8). Israel's initial return to the land will be without spiritual life. She will return as a political entity, but without spiritual vitality.

Then Ezekiel sees the bones stand on their feet when God breathes life into them (37:10). This represents the final stage of Israel's restoration. The nation that returns to the land in unbelief will be restored spiritually and will recognize Jesus Christ as its Messiah!

The second illustration of Israel's restoration in chapter 37 is the union of two sticks (37:15ff.). The two sticks become one before Ezekiel's eyes. This speaks of the two divisions of the kingdom, separated since 931 B.C., but reunited by God.

Before these events transpire, Israel's enemies must be defeated. This is depicted in chapters 38-39. There is considerable disagreement, among those who interpret these chapters literally, as to when these events will occur. Many make this battle synonymous with the battle of Armageddon, which will bring the Tribulation period to a close (cf. Revelation 16:12-21; Zechariah l4:lff.). From a study of these chapters, it seems best to your author to make a distinction between the two battles. The battle of Armageddon involves all the nations of the world, whereas the prophecy before us seems limited to a particular block of nations. Correlating other prophetical sections (e.g. Daniel 11:36-45 and Revelation 13:1-3), these events in chapters 38-39 may be placed at approximately the middle of the Tribulation period.

These chapters describe a northern confederacy which invades Israel to capture it. The nations of this confederacy have often been identified, with some justification, as a power bloc which includes the Soviet Union. The reason for this attack is given in 38:10-13. Israel is dwelling in unwalled villages, i.e., unprotected. The invaders believe that it is to their economic advantage to make such a move (38:12) and so they launch an attack.

But God intervenes to thwart their intentions, and the invading army is completely destroyed. It is not clear whether God accomplishes this feat directly or uses an intermediary force, such as another army. But it is certain that God is directly responsible for the destruction. The slaughter is so great that it requires seven months to bury the dead (39:14-15). Chapters 38-39 thus present a vivid portrayal of God's vigilance over the land of Israel.

1.2.3 The glory of God reappears (40-48)

This final section of Ezekiel gives a detailed description of the situation that will exist when the Lord returns to the earth. The glory that left the Temple shortly before its destruction in 586 B.C. will someday return in the manner described here.

The general meaning of this section seems clear and is agreed upon by most commentators. But when we consider the details, we encounter a wide divergence of opinion. The various problems in the section may be reduced to the question of how literally we should interpret the details. Many believe that it is impossible to accept the literal details of these chapters as they stand - a literal Temple, a literal sacrificial system, and an actual river proceeding from the Temple. We will note these questions as we proceed. In our study of this passage we will employ the principles of consistent literalism. If we were to follow the example of some commentators, deciding that certain elements are to be translated literally and certain others figuratively, we would be forced to assume a subjective approach to the entire passage.

The passage deals with the following subjects:

1. rebuilt temple (40-42);

2. return of the glory (43:1-12);

3. reinstitution of worship (43:13-46:24); and

4. redistribution of the land (47-48).

1.2.3.1 The rebuilt temple (40-42)

Many believe that the details of the Temple's construction should be understood as symbolical. But there seems to be little more warrant for this than for understanding the instructions for Solomon's Temple as symbolical. This Temple is larger than Solomon's. It will be erected on the Temple site during the millennial reign of Christ.

1.2.3.2 The return of the glory (43:1-12)

The visible presence of God reappears in the Temple. Once again God dwells among His people.

1.2.3.3 The reinstitution of worship (43:13-46:24)

This section describes a reinstatement of the Old Testament sacrifices. Those who advocate a literal interpretation of the Temple description encounter special opposition in this passage. The main argument against a literal interpretation is that it would contradict passages, such as Hebrews 10:18, which show that the Levitical economy with its priesthood and sacrifices has been ended. The millennial sacrifices have a different purpose. To accept that literal sacrifices will be offered in the Millennium is not to return to the Mosaic system per se. The sacrifices may have the function of a memorial, in somewhat the same way that the Lord's Supper serves as a memorial during the church age.

1.2.3.4 Redistribution of the land (47-48)

Ezekiel sees a river which springs from the Temple and provides abundant irrigation for the land. There are undoubtedly many spiritual lessons to be drawn from this scene, but this does not rule out a literal existence of this river.

The territory of Palestine is redistributed and a portion is assigned to each tribe of Israel. The measurements, as they are given, do not now correspond to the topography of the land. But at the second advent of Christ to earth the topography of the land will be radically altered (cf. Zechariah 14). This compensates for such a scheme as is presented in these final chapters.

The book of Ezekiel closes with a triumphant phrase: "Jehovah is there." This is the most glorious feature of restored Israel. God Himself will dwell with His people. Thus, in a seemingly hopeless situation, Ezekiel is able to offer hope to the captives. He lifts their eyes beyond the present tragedy of the ruined Temple and the exile. The God who left the Temple has not abandoned it forever. Someday the glory will return and with it all these blessings will be realized.

2. DANIEL: PROPHET OF GLORY

The book of Daniel has been described as "the greatest book in the Bible on godless kingdoms and the kingdom of God." The godless kingdoms referred to here are the Gentile nations, and the Kingdom of God is the millennial reign centered about Israel. The grand truth which applies to all kingdoms is summed up in four words: God rules the world.

Daniel is a relatively short book, but compacted into its pages are multitudes of fascinating prophecies and basic doctrines which challenge the Bible student to tarry long in its study.

2.1 Introduction

2.1.1 Name

The name Daniel translates the Hebrew word Daniyye'l, meaning "God is Judge [Prince]" or "God is my Judge [Prince]." The name given Daniel by Nebuchadnezzar's officer (1:7) was Belteshazzar, meaning "Bel's prince." It was a name honoring one of the pagan gods of Babylon (cf. 4:8; also Isaiah 46:1; Jeremiah 50:2; 51:44).

2.1.2 Author

The Daniel referred to by Ezekiel (Ezekiel 14:14, 20; 28:3) and by Jesus (Matthew 24:15; Mark 13:14) is the author of this book. From 7:2 onward, the book uses the autobiographical first person; and, considering the unity of the book, God's words to Daniel in 12:4 imply authorship of the entire book by Daniel. Liberal critics have denied its genuineness, mainly because of:

1. its fantastic miracles (e.g., Daniel's deliverance from the lions);

2. its explicit prophecies (many of which were fulfilled in the centuries before Christ); and

3. alleged historical inaccuracies.

Despite such objections, the book's authenticity has endured through the centuries and is widely accepted by genuine Christians.

2.1.3 Date of the composition

Daniel probably wrote his book soon after the last dated event occurred in 536 B.C. (10:1). An approximate date would be 530 B.C., or when the prophet was around ninety years of age.

Liberal scholars unanimously assign a late composition date to the book of Daniel. They usually place it in the inter-testamental period, around 165 B.C. If this supposition were true, the historical Daniel who lived in the sixth century B.C. could not have written it. Liberal scholars usually attribute the book to an obscure writer of the Maccabean period who used Daniel's name to gain acceptance for his prophecies. Liberal scholars' false accusations are as follows:

1. In support of this position it is said that the author makes historical blunders that would be inconceivable for Daniel to make. One supposed mistake is the fact that Belshazzar is presented as the last king of Babylon, whereas it is common knowledge that Nabonidus was the last Babylonian ruler. Archaeological evidence, however, points to a situation of co-rulership by Belshazzar and Nabonidus, which substantiates the biblical record. This is a good illustration of a case in which a historical difficulty, which was later found to have a plausible solution, was too quickly assumed to be an error.

2. In favor of a late composition date it is also argued that the theology of Daniel is too advanced to have been written in the sixth century B.C.. Such emphases as angels, the resurrection, etc., which are prominent in Daniel are considered by liberal theologians to be later developments. But it has been pointed out by others that these doctrinal themes can be traced back to the book of Genesis. These themes are found throughout the Old Testament.

3. A linguistic argument in favor of a late date for Daniel is that some of the words used in the book are of Persian and Greek origin and would not have been used so early as the sixth century B.C. The historical Daniel prophesied during the Persian period and so it would not be unusual to find words of Persian derivation in his writings. And we could expect that the manuscript would contain many more Greek words if the book were written in 165 B.C., when knowledge of the Greek language was widespread throughout biblical lands.

4. Some liberal scholars argue that it would be impossible for the historical Daniel, who lived in the sixth century before Christ, to predict so accurately events which occurred during the years 580-170 B.C. So they maintain that the book records historical facts, rather than predicting future events. But this explanation is inadequate, since Daniel's prophetic visions reach beyond 165 B.C., showing the same remarkable detail. The supernatural nature of prophecy explains the accuracy of Daniel's predictions.

Christ gives His stamp of approval to the prophecy of Daniel in Matthew 24:15: "When you see the abomination of desolation which was spoken of through Daniel the prophet..." The Lord attributes this quotation (Daniel 9:27) to the historical Daniel. Also, Christ views this prophecy as unfulfilled.

Since there is no valid reason to reject the early date, we should place the composition of the prophecy at 536-530 B.C.

2.1.4 Daniel the man

Daniel is usually remembered for his courage and faith, displayed in the experience in the lions' den. He had many other outstanding traits as well. He was strong of purpose, wise, tactful, courteous, brave, modest, humble and a man of faith and prayer. It is not without significance that three times heavenly messengers refer to him in visions as a man of "high esteem" (9:23; 10:11, 19).

Daniel was born into a Judean family of nobility, around the time of the reformation under King Josiah (621 B.C.). Some identify Daniel as one of King Hezekiah's descendants, who was prophesied about in 2 Kings 20:17-18 and Isaiah 39:7 (cf. Daniel 1:3). He was in his late teens when taken captive in the first deportation of 605 B.C. In the same group were three other young men no less noble than himself in character. These were four handsome, intelligent, and well-educated youths (1:4), whom King Nebuchadnezzar selected to be trained for his service. The king gave them names associated with the gods of Babylon, but they had no intention of worshiping those gods. They remained true to Jehovah. The book of Daniel tells the story of the years that followed.

Daniel served as God's prophet at least until 536 B.C. (10:1). Soon after this he wrote his book, which no doubt was brought back to Jerusalem when the exiles returned to their homeland. The date and circumstances of his death are unknown.

2.1.5 Historical background

Daniel lived during turbulent times. Taken captive to Babylon at a young age, he lived through the greatest days of the Neo-Babylonian empire and the transition which occurred when the city of Babylon fell to the Persians in 539 B.C.

Daniel enjoyed great personal freedom in Babylon, although, as a Jew, he was a political captive. Jews were allowed to enter business and even occupy high political office, as we see from Daniel's life, but they were restricted to specific localities of residence.

The Babylonians possessed a highly developed religious system, characterized by superstitious rites and a pantheon of gods. Marduk and his son Nebo were the dominant male deities. Marduk is the hero of the Babylonian account of creation, the Enuma Elish. It is such a religion that the young Daniel confronts in chapter 1.

The educational system of the Babylonians was also highly developed. Study of literature, art and science flourished in this age. The Chaldeans founded the science of astronomy and were very advanced in this area. When Daniel speaks of the "learning of the Chaldeans" in chapter 1, he means a large area of knowledge.

2.1.6 The place of Daniel in the Bible

In our English Bibles, Daniel appears as the last of the four major prophetical books (Isaiah, Jeremiah, Ezekiel, Daniel). In the Hebrew Bibles, Daniel is not grouped with the prophetic books, but appears as a historical book in the Hebrew section call Writings. That it was not included among the prophetical books explained by the fact that while Daniel had the gift and function prophet (cf. Matthew 24:15), his position was that of a government official. That his book was placed in the Writings as a historical book can be explained by its content, with its apocalyptic visions of world history.

2.1.7 Daniel and his contemporaries

Study carefully below chart. Observe the following:

1. Daniel's ministry in Babylon lasted for at least seventy years (605-536 B.C.). He was among the Jewish captives of the first deportation (605 B.C.; Daniel 1:1-6), and he lived in Babylon throughout the entire seventy-year captivity period (536 B.C. is the date referred to in 10:1).

2. Babylon, the land of Jewish exile, came under three powers during Daniel's career: Neo-Babylonian, Median, and Persian. The rulers that played an important part in the book of Daniel are: Nebuchadnezzar & Belshazzar (Neo-Babylonian), Darius the Mede (Median) and Cyrus (Persian).

3. In 539 B.C., when Belshazzar was coregent with Nabonidus, Babylon fell to the Persian King Cyrus. This began the Persian period of supremacy.

4. The return of Jewish exiles to Jerusalem and the beginning of construction on the new Temple began at the end of Daniel's career.

5. What prophets and kings of Judah were contemporaries of Daniel? Recall your earlier studies of these men.

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 377, by Irving L. Jensen)

Daniel And His Contemporaries

2.1.8 Message of the book

The message of the book is connected with the setting of the captivity. In Daniel's day the Jews were in Babylon, Palestine was ruled by foreigners, and the Davidic throne was unoccupied. This raised a question concerning God's promises to Israel. Hadn't God promised that the Jews would possess the land of Palestine forever? How was the political situation to be interpreted? Did the Exile mean that God's promises had been canceled? Daniel's intention was to answer these questions that would come into the mind of a pious Jew in captivity. The prophecies that were unveiled to Daniel trace the history of the land to the second coming of Christ. The prophecies reveal that the Gentiles would dominate the land during the time before the Lord returns and fulfills His promises to Israel. Christ Himself spoke of this period as the "times of the Gentiles" (Luke 21:24). This period is the special concern of Daniel. It extends from the demise of the Davidic kingdom to the second advent of Christ.

Read Luke 21:20-28. Note especially the phrase "the times of the Gentiles" (21:24). Daniel lived and prophesied at the beginning of this notable epoch in the world's history. Concerning the epoch, note these two things:

1. Its distinctive character: During this time, by divine design Gentiles, not Jews, have political power and supremacy in the world.

2. Its duration: The "times of the Gentiles" began with the Babylonian Captivity of Judah under Nebachadnezzar, and it will end with the second coming of Christ in glory (Luke 21:20-28).

God had offered world supremacy to the Jews (Deuteronomy 28) on the condition of obedience to Him, but the Jews would not comply with that condition. So, beginning in 605 B.C., God withdrew the offer and gave the supremacy to the Gentiles, at that time represented by the nation of Babylon. Nebuchadnezzar, as absolute monarch of Babylon, was thus made "master" of the world.

In Babylonian captivity, Daniel was prophet to both Gentile and Jew. He prophesied to the Gentiles concerning the events which would take place among the Gentile nations during the times of the Gentiles (when political dominion of the earth would be vested in Gentile nations). His mission to Israel mainly concerned the unborn generations of Jews. He prophesied of an eventual Messianic Kingdom, which God would set up when the times of the Gentiles had been fulfilled. See below chart for illustration:

 (Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 375, by Irving L. Jensen)

Prophecy of Messianic Kingdom

2.1.9 Characteristics of the book

The book of Daniel makes three major contributions to the canon of Scripture:

1. It presents a prophetic foundation on which much of later prophecy would be constructed. A study of the book of Revelation, for example, shows that John builds on Daniel's prophecy and presupposes familiarity with it.

2. The book of Daniel gives a philosophy of history from God's point of view. Students of history often question whether history has a purpose, and whether men or events are the controlling forces in history. Daniel teaches that God is sovereign in history and controls both men and events (Daniel 2:21).

3. Daniel is an outstanding example of a man dedicated to God. His spiritual life is not the main theme of the book, but we can gain valuable insights as we observe this man demonstrating courage and determination in adverse circumstances.

Daniel is an apocalyptic book, the only Old Testament book so classified. Revelation is the one New Testament Apocalypse. Daniel and Revelation are very closely related to each other, treating the same great subjects, and using many of the same symbols. Studying one helps in studying the other. The word apocalypse in its Greek form is translated as "revelation" in Revelation 1:1. Apocalypse is a revelation, an unveiling of secret purposes of God not known before that unveiling. Those purposes concern particularly world events leading up to the Messianic Kingdom and the consummation of things in the end of the world. The manner in which these events are unveiled is mainly by visions, where imagery and symbolism appear throughout. In Daniel the word "vision" appears twenty-two times; and "visions," ten times. Usually apocalyptic literature is written as prose, but because so much picture language is involved, the prose at places looks very much like poetry.

One of the unique features of the book of Daniel is the original languages in which it was written. Unlike any other book in the Old Testament, Daniel has a lengthy section which is composed in Aramaic, not Hebrew. This feature is significant in that it provides a key to the structure of the book. Excluding the first chapter, which is a historical introduction to the whole book, the prophecy breaks down roughly into two divisions:

1. the Aramaic section (chapters 2-7); and

2. the Hebrew section (chapters 8-12).

Chapters 2-7 concern chiefly the Gentile nations and how they relate to the "times of the Gentiles." Aramaic, the language of the Gentiles, is admirably suited for this subject. In chapters 8-12 the "times of the Gentiles" is treated from a Jewish perspective. Thus, Hebrew, the language of the Jews, is used in these chapters.

2.2 Outline of the Book

We may chart the book as follows:

2.2.1 Historical introduction (1)

Knowledge of the historical background and Daniel's character enables us to better understand the prophecies in the book of Daniel. In verses 1-2, the historical setting is given and we understand why Daniel is in Babylon. This passage describes the deportation of Jews to Babylon by Nebuchadnezzar in 605 B.C. It emphasizes that this was no accident, but rather an event which was controlled by God. It is the Lord (1:2) who gives Jehoiakim into the hand of the enemy and allows the Temple to be plundered.

Daniel is one of the group of Jewish youths specially chosen to be trained in the schools of Babylon. Because the prescribed diet would violate the dietary laws of the Old Testament, Daniel refuses it (1:8). He is allowed a cereal diet and after ten days is judged healthier than those who had enjoyed the royal menu.

This behavior reveals certain important facets of Daniel's character. He was courageous. He did not yield to forces in his environment; he bent them to the angle of his principles. It would have been easy for Daniel to succumb to the pressures of conforming to the ungodly Babylonian court, but he refused to compromise.

Daniel was a man with a well-rounded personality. He was intellectually gifted and physically attractive (1:4), as well as spiritually mature. And Daniel was a man of courtesy. He would not share the king's wine and food, but he expressed his objections in a tactful way. He "requests" (1:8) an alternative to the menu and his request is granted. It is possible to be a person of firm convictions without being obnoxious.

Daniel's dedication to the Lord yields dividends as he finishes the prescribed course with a superior record (1:17-21).

2.2.2 Prophetic history of the gentiles (2-7)

This entire section, excluding the introductory verses of chapter 2, is written in Aramaic. Daniel has two visions which trace the fortunes of the Gentile nations during the times of the Gentiles:

1. The first vision, in chapter 2, is of a giant image.

2. The second vision, in chapter 7, is of four beasts.

Chapters 3-6 contain four historical incidents from Daniel's times.

2.2.2.1 Vision 1: The colossal image (2)

The Babylonian king Nebuchadnezzar sees this vision in a dream. Apparently sensing that the dream in some way relates to him, he calls on the wise men to interpret it. Their failure to satisfy the king opens the way for Daniel to recount the dream and then give the interpretation. Daniels sees a colossal image composed of four different kinds of metal. Each part represents a Gentile nation that will rule Israel during the times of the Gentiles. From the description that is given in 2:36ff. it is possible to make the following identifications:

The fourth kingdom, which is of iron, is described in greater detail than the others. The toes of the image are composed of iron mixed with clay. The feet and toes are part of the fourth kingdom, but are distinct from it, since they are composed of clay in addition to iron. This part of the fourth kingdom is destroyed by the huge stone which smites the image on the feet. The iron part of the image corresponds to the fourth beast of chapter 7. This beast is distinguished by ten horns, which the other beasts do not have. The kingdom represented by the feet and toes of the image in chapter 2 and the horned beast in chapter 7 is terminated at the appearance of the Messiah to set up His earthly kingdom.

In chapter 7, it is specified that the beast has ten horns (7:7). These horns are interpreted to symbolize ten kings (7:24). Thus, it seems reasonable to conclude that the toes of the image in chapter 2 are ten in number. Thus, the end-times version of the Roman Empire will apparently involve ten kings, which was not true of the Roman Empire of New Testament times. Since this empire is followed by the establishment of Christ's earthly kingdom, we can place it in the Tribulation period. From our vantage point, we may divide the iron part of the image as follows:

What do we know about this which we term the Roman Empire of the latter days? We may deduce that it will be a political entity, since the other parts of the image symbolize political powers. It seems that the boundaries would be as extensive as those of the old Roman Empire (western Europe, North Africa, the countries on the eastern shore of the Mediterranean) because there is a structural continuity with the part of the image that represents the old Roman Empire.

At the return of Christ these human kingdoms will be destroyed and replaced by Christ's own kingdom (2:35).

2.2.2.2 Historical incidents (3-6)

Four historical incidents are now introduced. They are chosen because they depict conditions which would exist during the period of Gentile world domination, not because of their relation to Daniel's life (Daniel is not mentioned in chapter 3). God demonstrates through these four events what is to be expected of Gentile rulers. The incidents are as follows:

In chapter 3 is the account of the fiery furnace incident. Three Hebrews are thrown into a fiery furnace because they refuse to worship the statue erected by Nebuchadnezzar. Two aspects of this incident should be noted:

1. The first is that God preserves the men through the trial; He does not avert it. Often God works this way. He doesn't promise deliverance from the trial, but He does promise to preserve us through it (1 Corinthians 10:13).

2. The second notable aspect of this incident is that it gives us a picture of the latter period in the times of the Gentiles; namely, the Tribulation period. At that time, another world ruler, the Anti-christ, will enforce a worldwide religion. Those who do not bow to it will go through the furnace of persecution which he prepares. In that time also there will be a faithful remnant that refuses to compromise.

Chapter 4 describes the insanity of Nebuchadnezzar, a man who was ruined by pride. God humbled him when he glorified himself and refused to acknowledge Him in his life. He was afflicted with a form of insanity until he recognized the truth stated in 4:17 - that God rules in the affairs of men and gives authority to whomever He will. The ruler described in this chapter is the kind to be expected during the time of Gentile world domination. These rulers do not assume office by virtue of personal integrity. They are often "the lowest of men" (4:17). Their position in the world power structure is a matter of God's sovereignty. Nebuchadnezzar learned this lesson the hard way.

Chapter 5 relates the collapse of the Babylonian Empire. The handwriting on the wall at Belshazzar's feast announces that the kingdom will fall to the Persians that same night, vindicating the prophecy of chapter 2. One by one the great nations depicted by the image in the vision would fall, until the Messiah comes and establishes an everlasting kingdom (Note: The reference to Darius the Mede in 5:31 is puzzling, since Cyrus, not Darius, was king of Persia. The suggestion of John Whitcomb, Darius the Mede, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1959, is probably the best. He states that "Darius" is a title like "Pharaoh" and that Darius is to be identified as Gabyrus, the Persian general.).

Chapter 6 tells of Daniel in the lion's den. This account shows Daniel's steadfast consecration to God, even under severe stress. Once again we watch God preserve His servant through a trial. This incident also foreshadows the persecution the Jews would experience during the times of the Gentiles.

2.2.2.3 Vision 2: The four beasts (7)

Chapter 7 concerns the same historical period as chapter 2, but there are some notable differences. Chapter 2 presents a view of the Gentile world powers seen from man's vantage point, a colossal image. Chapter 7 reveals the stuff of the nations from God's vantage point. He sees them to be bestial in character. Chapter 2 shows the outward appearance of the nations. They appear huge and awesome. Chapter 7 reveals their inner characteristics. They are ravenous and they devour one another. Chapter 7 gives us additional details of the latter period of the time of Gentile world power. The four beasts correspond to the parts of the image as follows:

Chapter 7 discusses the future Roman Empire, giving us a picture of seven horns arising out of the fourth beast. The coming of the Son of Man to take a kingdom (7:13-14) corresponds to the great stone of chapter 2.

A vision is given in 7:1-14 which is interpreted in 7:15-24. The ten horns represent a political confederacy of ten kings (7:24). Among these ten kings arises another ruler called "the little horn" (7:8, 20, 24). From the description of his activities he may be identified as the Antichrist. He becomes powerful through control of these kings and their kingdoms. An overview of this period shows the Anti-christ ruling a kingdom with the geographic dimensions of the ancient Roman Empire during the Tribulation period. His power is short-lived, however, as judgment has been poured against him in the court of heaven (7:9-12). His kingdom will be taken from him by the Messiah Himself when He appears at the end of the Tribulation period to establish His millennial kingdom (7:26-27).

See below chart for illustration:

(Source: The Book of Daniel, Lesson 1, p. 1, Emmaus Bible College, 1973 Revised Edition, by James A. Stahr)

Identification of the Four Kingdoms in the Book of Daniel

2.2.3 Prophetic history of the Jews (8-12)

We now begin the section written in Hebrew which is directed especially toward the Jewish people. This section entails three major visions that were given to Daniel.

2.2.3.1 Conquest by Persia and Greece (8)

Chapter 8 takes up the second and third kingdoms mentioned in chapter 7. In prophetic vision, Daniel sees the kingdom of Medo-Persia, depicted by the ram (8:3-4), and the kingdom of Greece, depicted by the he-goat from the East (8:5ff.). The he-goat has a large horn which it uses to mortally wound the ram. The large horn symbolizes Alexander the Great, who conquered the known world and made Greece the foremost political power of the time.

After Alexander's death, his empire was divided into four kingdoms, which are symbolized by the "four notable horns." Out of one of these horns comes a "little horn" (8:9) that is used to persecute the Jews (8:10-14). This prophecy refers to Antiochus Epiphanes, the great persecutor of the Jews during the inter-testamental period. Many believe that the prophecy also has a future fulfillment in the Anti-christ. The description of the little horn in 8:9-14 and 8:23-26 would indicate that the prophecy certainly includes Antiochus and probably goes beyond to foreshadow the Anti-christ. Both meet an abrupt end as the judgment of God falls upon them (8:26).

2.2.3.2 Chronology of the seventy weeks (9)

Chapter 9 may be divided into two parts, each related to the other.

The prayer in verses 1-23 is based upon the Scriptures. Daniel had been reading the prophecy of Jeremiah and saw that God had decreed 70 years of captivity for his people (9:1-2). Realizing that the time of captivity is almost over, Daniel supplicates God to restore his people to the land. The answer to this prayer comes in the form of a prophecy delivered by the angel Gabriel (9:20-21).

The prophecy reveals that the Jews would return to the land, but the full blessing of God would not accompany them immediately. "Seventy weeks" must transpire before the complete realization of God's blessing. These 70 weeks, God's historical timetable, indicate the destiny of the land from the end of the Babylonian captivity to the second advent of the Messiah. There are several important factors involved in this key prophecy:

1. First, the prophecy concerns Daniel's people and the holy city, i.e., the Jews and Jerusalem (9:24).

2. Second, the word "weeks" in this Scripture, translated literally, means "sevens." So the seventy weeks are seventy sevens. Sevens of what? The clue is in the context - verse 2 mentions "for the accomplishing of the desolations of Jerusalem, even seventy years." These "sevens" are 7-year units and thus the prophecy involves 70 "sevens," or 490 years in which the whole history of the people of Israel will be consummated. This is based on the sabbatical time measure in the Jewish calendar. In Leviticus 25:8 "seven sabbaths of years" are shown to be equal to forty-nine years. In Genesis 29:26-28, "week" is used for the seven years that Jacob served Laban for Rachel.

3. Third, the period included in this prophecy begins with the decree of Artaxerxes permitting Nehemiah to rebuild the wall of Jerusalem (Nehemiah 2:1-8). This can be dated 445 B.C.

4. Fourth, after the sixty-ninth week (483 years) the Messiah would be cut off (slain) and the city destroyed (9:26). Arguing on the basis of Revelation 11:2 and 12:6, 14 (in which 42 months, 1260 days, and 31/2 years are equated) that a "prophetic year" is 360 days. Sir Robert Anderson computes that the 483 years ended at the time of Christ's triumphal entry in A.D. 32. The destruction of the city refers to the destruction of Jerusalem by the Romans in A.D. 70.

5. Fifth, the wording of 9:25-26 implies that the seventieth week does not immediately follow the sixty-ninth. There seems to be an indefinite lapse of time between them.

Finally, the seventieth week is synonymous with the coming Tribulation period. At its beginning the Anti-christ makes a covenant with the Jewish people. At its close the Anti-christ with his abominable practices is judged (9:27).

See below charts for illustration of the prophecy of Daniel's seventy sevens (based on Sir Robert Anderson's proposal):

For further information on the chronology of the seventy weeks, please study Section 9 of Chapter 5 of the course: Eschatology.

2.2.3.4 Consummation of Israel's history (10:1—12:3)

The final vision of the book builds on the chronology of chapter 9 and details the 70 weeks. The vision is preceded by a description in chapter 10 of the spiritual conflict that surrounds Daniel as he receives the vision. The delivery of this final vision is opposed by satanic forces, which attempt to prevent disclosure of the message. It reminds us of the spiritual activity that exists all around us. Spiritual warfare is being waged in our very presence (Ephesians 6:10-20), but usually we are unaware of it.

The vision itself begins in 11:2. In 11:2-35, we have a detailed description of the battle that will be waged over Palestine before the advent of Christ. Most of these prophecies were fulfilled during the inter-testamental period.

The passage 11:36-12:3 discusses the distant future and describes events in Palestine during the Tribulation period. This passage may be summarized as follows:

In 11:36-45, we have a more detailed description of military battles during the Tribulation, Daniel's seventieth week. The prophecy concludes with a prediction that God will act on Israel's behalf in the military conflicts, and a description of a resurrection for Israel. In the day of resurrection Daniel would share in the rewards. This is a fitting climax for the prophecies of the book.

2.2.3.5 Conclusion (12:4-13)

Israel's land and capital city will indeed be "trodden down of the Gentiles" (Luke 21:24). But God will restore the Jews to the land. The book concludes with questions which Daniel asks concerning this final vision (12:4-13). Daniel is instructed to shut up and seal the prophecy because the fulfillment is in the distant future. Daniel is left with the assurance that the times of the Gentiles will not continue forever. The land will someday be restored to the Jews.

For further information on Bible Prophecy, please study the course: Eschatology.

3. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen.

2. End Times - Understanding Today's World Events in Biblical Prophecy, Chapter 9, Swindoll Leadership Library, Word Publishing, 1998 Edition, by John F. Walvoord.

3. The Coming Prince, Kregel Classics: Grand Rapids, 10th Edition, 1957 Reprint, by Sir Robert Anderson.

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