INTRODUCTION

 The book of Daniel, when properly understood and used, has great value in at least the following ways:

 1. It shows the possibility of godly living in any circumstance with the
  examples of the four young men whose stories are told (1:6).

 2. It shows the folly of sinful arrogance, immorality, and idolatry with the   examples of the Israelites, the pagan monarchs, and their people.

 3. It shows much about the God Who is in heaven (2:28), including His   existence, His vengeance against sin, His determination to set up the eternal kingdom, His ability to use people to accomplish His purposes without violating their free moral nature, etc.

 4. It shows the power of predictive prophecy relating to the Kingdom/church of Christ, which is the main focus of the present study, particularly in chapters 2 and 7 through 12.

 The book of Daniel is a monument to the foreknowledge of God, in that it contains such detailed accounts of things that actually took place in a period of over six centuries, including the interpretation by Daniel of the handwriting on the wall—which fulfillment took place that night!

 The detail with which Daniel predicted the events of the succeeding centuries is so obvious and accurate that some “Bible-haters” have only been able to deal with it by offering the inane proposition that someone wrote it about 150 years before Christ.  Of course, this totally ignores the fact that Daniel’s predictions go far beyond the year 150 B.C.  As a matter of fact, he covers specific events at least until the destruction of Jerusalem in A.D. 70!  Why don’t the critics try to date Daniel sometime after that??

 As foolish as these critics are, they do not attempt such a thing, because they know that Jesus quoted this book during the week of His death 40 years earlier!  In addition to that, Jesus said Daniel wrote it—so it was not written by some imposter in 150 B.C.

 Here is the testimony of Jesus in Matthew 24:15:  “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand:).”  Jesus applied the words of Daniel, a real man who really lived and really wrote his book in the sixth century before Christ, to the destruction of Jerusalem.
 Now, since the book of Daniel really was in existence when Jesus quoted it, and since it really does have information in it about the destruction of Jerusalem in A.D. 70, then why, oh why, can’t the critics give up their sinful unbelief and use this document as it was meant to be used??

 On the other hand, if all of the above is true, and if Daniel really is referring to the period of time between his life and the destruction of Jerusalem, and if the testimony of Jesus is the KEY to a proper use of this book, then why, oh why, don’t the millennialists get the point??

 The human race, particularly religious leaders throughout the ages, have made such a mess of religious thought that the common man thinks of the Bible in such a way that he thinks it is not worth his time to even try to learn what the Bible really teaches or he thinks that it can mean whatever he wants it to mean!

 How sad this must be to God.

 He never meant for this book, or any other Bible book, to be treated so.  Today, multiplied millions become and remain upset about how God’s world is being treated.  Would to God that they would think about how they treat God’s word!

 Let us use the book of Daniel in the same way that Daniel used the book of Jeremiah—let us read it and take out of it only what God put in it!  Note the example of Daniel in Daniel 9:1-3:

 “In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by the books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolation of Jerusalem.  And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes...”

 At this point in our introduction to Daniel, it is appropriate to give a brief background of the three carryings away of Judah into Babylonian captivity—a captivity which included 70 years of the life of the prophet.  He was very young when it began, and very old when it ended.

 Israel, the Northern Kingdom, had been conquered by Assyria in 722/21 B.C. (115 years before the events of Daniel 1).  Judah, the Southern Kingdom, hearkened enough to prophetic warnings to delay their own punishment for this period of a little more than a century.  But due to the wickedness of the people, especially in the reign of Manasseh, the captivity became inevitable and was definitely predicted to be a punishment that would last for 70 years (Jeremiah 25:12).  The background for these events is detailed in II Kings 18-25; II Chronicles, Jeremiah, and parts of Ezekiel and Daniel.
 The first stage of their captivity was in the third year of Jehoiakim.  It was Nebuchadnezzar who was to be used as the instrument of God’s wrath against His fallen people.  This first carrying away is described in II Chronicles 36:5-8; Daniel 1:3-7; and was predicted in Isaiah 39:3-7.  It was at this time that Daniel, Hananiah, Mishael, and Azariah were taken to Babylon.

 The year was 606 B.C.

 The second stage of their captivity was in the first year of Jehoiachin.  Nebuchadnezzar sent servants and brought Jehoiachin to Babylon.  He also carried away 10,000 captives (including mighty men and craftsmen) and precious vessels, leaving the poorest people in the land.  This second carrying away is described in II Chronicles 36:10 and II Kings 24:10-16.  It was at this time that Ezekiel was taken captive.  He was later used by God as a prophet to the captives.

 The year was 597 B.C.

 The third stage of their captivity was in the eleventh year of Zedekiah, whose name had been Mattaniah.  After being made a puppet king by Nebuchadnezzar, he became disloyal, which led to his downfall.  His refusal to listen to the warnings of Jeremiah led to his disgrace.  This third carrying away is described in Jeremiah 27:1-5,11,12; 51:59-64; II Chronicles 36:13; Jeremiah 52:9-11; and II Chronicles 36:17-21.  Jeremiah was God’s spokesman in Jerusalem at this time.  He was not taken to Babylon, but was forced to go to Egypt with some Jews who rebelled.

 The year was 586 B.C.

 The following outline of this book is given to overview all twelve chapters, but the emphasis is on the prophetic portions in harmony with the theme of this lectureship.  These notes will show that Daniel predicted a kingdom that would be established by God in the days of the Roman Empire (2:44,45; see Matthew 4:17).  This kingdom would be established shortly after Jesus went back to heaven (7:13,14; see Acts 1:9-11).

 No prophet that was inspired of God ever predicted anything like the sequence of events that has created the millennium mania that has now been rising and waning for nearly two centuries in America.  All of the errors that are taught or have been taught are an insult to such prophets as Daniel and are eternally dangerous to those who promote or accept them.
 

DISCUSSION     

I. HISTORICAL SECTION (1:1-6:28).

 A. The reign of Nebuchadnezzar (1:1-4:37).

  1. Daniel, Hananiah, Mishael, and Azariah are elevated to positions    of honor (1:1-21).
 
   a. Nebuchadnezzar’s re-education program (1:1-7).  Four courageous young men were among those who were taken into Babylonian captivity.  The king’s program was to last three years.

   b. The diet contest (1:8-16).  Daniel and his companions abstain from the pagan system and pass the test.  Daniel’s success was in his purpose of heart (1:8).

   c. The Hebrews are honored (1:17-21).  God is now able to use them in His service while they remain in captivity.

  2. The king’s forgotten dream (2:1-49).

   a. The Babylonian wise men fail to interpret the king’s dream (2:1-13).  They cannot even tell him what his dream was, much less what it meant!

   b. Daniel accepts the challenge with help from God (2:14-23).  Daniel met this challenge with courage, then with his friends, then with his God in prayer.

   c. Daniel before the king (2:24-49).  

    1) Daniel rehearses the king’s dream (2:24-35)  It was of an image with four parts.

    2) The interpretation (2:36-45).  Daniel says that the four parts of the image represent four kingdoms, beginning with Nebuchadnezzar.  The other three were Medo-Persia, Greece, and Rome.  He also said that in the days of the fourth kingdom (Rome), God would set up a kingdom that would never be destroyed. This refers to the establishment of the church (see such passages as Matthew 3:2; 4:17; 16:13-20; Mark 9:1; John 3:5; Acts 1:1-11; 2:1-47; Colossians 1:13; and Hebrews 12:28).  If this interpretation did not come to pass, then Daniel was not a prophet of God.

3) Daniel is made a great man (2:46-49).
  
  3. The fiery furnace (3:1-30).

   a. Nebuchadnezzar commands all to worship a golden image (3:1-7).

   b. Shadrach, Meshach, and Abednego refuse to worship the  idol (3:8-18).  They maintained their faith even though there  was the threat of death.

   c. The Hebrews miraculously survive being cast into a furnace     (3:19-30).  Truly, God is able to deliver His own!

  4. Another dream of the king (4:1-37).

   a. The dream (4:1-18).  Nebuchadnezzar tells of a great tree that provided for many and was cut down.

   b. The interpretation and advice by Daniel (4:19-27).  Daniel says that the tree represented the king and that he would be humbled.

   c. Nebuchadnezzar (according to the dream) experiences a period of insanity (4:28-37).  He learns a great lesson and gives glory to God.

 B. The reign of Belshazzar (5:1-31).  The end of the Babylonian Empire is   described in this chapter.

  1. During a drunken feast, Belshazzar sees writing on the wall (5:1-5).

  2. Belshazzar seeks someone to interpret the writing and finds Daniel (5:6-16).  Many years have passed since he was brought to Babylon, but he is still able and faithful to God.

  3. Daniel interprets the message and it comes to pass that night    (5:17-31).  The kingdom was given to the Medes and Persians—in    harmony with the dream of chapter 2.

 C. The reigns of Darius and Cyrus (6:1-28).

  1. The presidents and princes plot against Daniel (6:1-9).  He is now    about 90 years old, but his dedication to God is still a threat to those who think they are something.

  2. Daniel is cast into a den of lions for praying to God (6:10-17).

  3. An angel shuts the lions’ mouths and Darius glorifies Jehovah    (6:18-28).  The enemies of Daniel then meet with the fate they had
   intended for him.  Their wives and children are also fed to the lions.

II. THE PROPHETIC SECTION (7:1-12:13).

 A. The vision of the four beasts (7:1-28).

  1. The actual vision (7:1-14).

   a. The description of the four beasts (7:1-8).

   b. The fate of the beasts (7:9-14).  At the end of this section, one “like unto the Son of man” goes to the Ancient of days and receives a kingdom (see Acts 1:9-11; 2:36).

  2. The interpretation of the vision (7:15-28).

   a. The overall prediction (7:15-18).  The vision is about four kingdoms, as in chapter 2, and a fifth group who are the saints of the “Most High.”

   b. Specific points about the fourth beast (7:19-28).  The fourth beast is given special attention here because Daniel wanted to know “the truth” about it.  This would be Rome, and he learns that even Rome would not be stronger than the people of God.

 B. The vision of the ram and the he goat (8:1-27).

  1. The actual vision (8:1-14).

   a. The ram and the he goat (8:1-7).  This is Medo-Persia and Greece.  The he goat was specifically Alexander the Great.

   b. The four horns and a little horn (8:8-12).  These are the four generals of Alexander, who divided the Empire after his death.  The first was Cassander (Macedonia).  The second  was Lsyimachus (Thrace and Asia Minor).  The third was Seleucius (Syria and Babylonia).  The fourth was Ptolemy     (Egypt and Libya).  The little horn that came along later was Antiochus Epiphanes IV.

   c. The duration of the desolation (8:13,14).  
  
  2. The interpretation of the vision (8:15-27).

   a. The approach of Gabriel (8:15-19).  The angel from God is providing this information, so it is totally accurate and trustworthy.

   b. Two Empires:  Medo-Persia and Greece (8:20,21).  This     corresponds with the second and third kingdoms of 
    chapters 2 and 7.  Actually naming them should end 
    speculation and greatly help in interpreting other passages.

   c. The period following Alexander (8:22-26).  This is the period described in verses 8-12.

 C. The prophecy of the seventy weeks (9:1-27).

  1. Daniel properly interprets Jeremiah (9:1,2).

  2. The interpretation leads to a prayer for the mercy of God (9:3-19).

  3. Gabriel gives Daniel the prophecy of the 70 weeks (9:20-27).

   a. Daniel is touched by Gabriel (9:20-23).

   b. The prophecy is given (9:24-27).  See the study of this section at the end of this outline.

 D. “A CERTAIN MAN” GIVES DANIEL MORE INFORMATION (10:1-12:13).

  1. The heavenly messenger appears to Daniel by the River Hiddekel, or Tigris (10:1-21).

   a. This appearance was during a period of mourning by Daniel     (10:1-9).  This messenger was part of a “great vision” that moved Daniel physically and spiritually.

   b. A reason is given for a delay in the coming of this messenger (10:10-13).  The explanation shows Daniel that he is loved, and that there has been a great struggle taking place beyond earthly scenes.

   c. Daniel is told why the messenger has come (10:14-21).  Antiochus Epiphanes IV.

   c. The duration of the desolation (8:13,14).  
  
  2. The interpretation of the vision (8:15-27).

   a. The approach of Gabriel (8:15-19).  The angel from God is providing this information, so it is totally accurate and trustworthy.

   b. Two Empires:  Medo-Persia and Greece (8:20,21).  This     corresponds with the second and third kingdoms of 
    chapters 2 and 7.  Actually naming them should end 
    speculation and greatly help in interpreting other passages.

   c. The period following Alexander (8:22-26).  This is the period described in verses 8-12.

 C. The prophecy of the seventy weeks (9:1-27).

  1. Daniel properly interprets Jeremiah (9:1,2).

  2. The interpretation leads to a prayer for the mercy of God (9:3-19).

  3. Gabriel gives Daniel the prophecy of the 70 weeks (9:20-27).

   a. Daniel is touched by Gabriel (9:20-23).

   b. The prophecy is given (9:24-27).  See the study of this section at the end of this outline.

 D. “A CERTAIN MAN” GIVES DANIEL MORE INFORMATION (10:1-12:13).

  1. The heavenly messenger appears to Daniel by the River Hiddekel, or Tigris (10:1-21).

   a. This appearance was during a period of mourning by Daniel     (10:1-9).  This messenger was part of a “great vision” that moved Daniel physically and spiritually.

   b. A reason is given for a delay in the coming of this 
    messenger (10:10-13).  The explanation shows Daniel that he is loved, and that there has been a great struggle taking place beyond earthly scenes.

   c. Daniel is told why the messenger has come (10:14-21).  

Note how these verses claim that the future is now going to be predicted—in truth!

  2. The heavenly messenger provides “the truth” (11:1-45).  This truth has to do with Persia and Greece (see 10:20,21).

   a. The future of the Persian Empire (11:1,2).  The three kings  were Cambyses (529-522), Pseudo-Smerdus (522; {Ezra  4:7}); and Darius Hystaspis (521-486 {Ezra 6:15}).  The fourth was Xerxes (who is the same as King Ahasuerus of  Esther (485-465).  The other kings of Persia are not 
 included in the prophecy, but here is a list that will bridge the gap of about 150 years between verses 2 and 3:

    465-425
    Artaxerxes-Longinamus

The second return from Babylon took place in his seventh year under Ezra (Ezra 7:1-10,25,26; 8:1-21).  The third return from Babylon took place in his twentieth year under Nehemiah (who then returned to Artaxerxes and later went to Jerusalem again).  This third return was about 444 B.C., and only a few men went with Nehemiah (Nehemiah 2:1-6).

    424
    Xerxes II
    Only reigned about 45 days.

    424 
    Sogdinus
    Only reigned about 6 months

    423-404
    Darius Nothus II

    404-358
    Artaxerxes Mnemon II
   

    358-338
    Othus

    338-336
    Arsus (or, Arogus)

    336-331
 Darius Codomanus

   b. Alexander the Great of Greece (11:3,4).  His empire 
    became four kingdoms after his death in his early thirties.  This marks the beginning of the third kingdom in Daniel 2 and 7.  See also 8:20,21.

   c. Ptolemic and Seleucid conflicts predicted (11:5-20).  Verse 5 - Ptolemy Soter, a Macedonian, ruled Egypt 322-305 B.C.  His chief leader was Seleucus, who became the head of the Seleucid dynasty that ruled from Phrygia in Asia Minor to the Indies, a far greater realm than Egypt; but Ptolemy had first appointed him general.  Verse 6 - Berenice, daughter of     Ptolemy, married Antiochus I, but was discarded after her father’s death, and Laodice, Antiochus’ previous wife, was taken back.  Verse 7 - Berenice’s brother became king of Egypt (Ptolemy III).  Verse 8 - Ptolemy invaded Egypt to avenge his sister’s death, and was successful (245 B.C.).   Verses 9-14 - Antiochus the Great and the Ptolemies.  Verse 11 - Antiochus surrenders to Ptolemy Philopater.  Verse 13 - Antiochus, in 203 B.C., returns with a better army.  Verse 14 - Jews aiming to fulfill this prophecy.  They were caught in the middle between the Syrians and Egyptians.  Verses 15-19 - At Sidon, Antiochus made Ptolemy’s general surrender.  Verse 16 - Palestine, as also in verse 20.  Antiochus continues his success over Egypt.   Verse 17 - The betrothal of Antiochus’ daughter Cleopatra (not the famous Cleopatra) to Ptolemy, which was not consummated until five years later because Ptolemy was only seven, failed.  She took sides with her husband against her father.  Verses 18,19 - Antiochus turns his attention elsewhere and finally falls.  Verse 20 - Seleucus Philopater sent his prime minister Heliodorus to seize the temple treasury, but a divine providence frustrated him.  Seleucus died suddenly, probably poisoned by Heliodorus.

   d. Antiochus IV (11:21-31).  Verses 21-24 - Antiochus IV     (Epiphanes): “the illustrious one.”  Verse 22 - Probably the Jewish high priest Onias, whom Antiochus deposed.  Verses 23,24 - His rise and plundering.  Verse 25 - Second campaign against Egypt by Antiochus Epiphanes, Egypt’s king Ptolemy Philometer losing because of treachery.  Sub    sequently they pretend friendship while scheming against  each other.  Verse 27 - God would still be in control.  Note the phrase “appointed time.”  Verse 28 - The Jews as  people of the Holy Covenant.  Verse 30 - Roman power  opposing Antiochus.  Their navy comes against him.  Verse 31 - Antiochus determined to root out the Hebrew religion (168 B.C.).

   e. The growth of Roman power (11:32-45).  Verses 32-34 -Many Jews were to go along with Antiochus.  Verse 34 -Cooperating with the Maccabees against Grecian paganism.  Verse 36 - What follows here to the end of the chapter applies not alone to Antiochus Epiphanes but to others of his type in principle:  it is symbolic of antichrists, represented by various characters as in I John 2:18; 4:3; 
    II John 7; II Thessalonians 2:3-12, of which Christ speaks; Matthew 24:5,11,22,23,24; Mark 13:21.  Verse 37 - Possibly Tammuz, a Babylonian idol for whom Ezekiel saw Jewish women weeping (Ezekiel 8:14).  Verse 38 - No particular god but in general the god of war.  Verses 41-45 - In      Antiochus’ day, Moab no longer existed.  Antiochus made no African invasions beyond Egypt and he died of madness at Tabae in Persia (164 B.C.).

   f. The end (12:1-13).  This may be the most difficult chapter in the book.  If the chapter is to be taken as connected with chapter 11, then surely it is to be taken as symbolic of the fact that God and the faithful would win over Antiochus.  But similar conflicts between God and the Enemy occur in every generation, so we can take it as encouragement for us, too—an encouragement which can help us to our “rest” (see verse 13, and the references above under 11:36).  With this in mind, here are some notes that may assist you in studying this chapter:

    1) The prophetic part of this book has been concerned  with the four earthly kingdoms and one heavenly kingdom introduced in chapter two. Daniel has repeatedly been told that nothing would prevent the      establishment or success of the spiritual kingdom and that it would begin in the days of Rome.  There  has been not one word that indicates the idea that  his prophecies extend beyond that fulfillment, which did take place in the first century A.D.

    2)   The comments made in chapter 12 are similar to words of Jesus in Matthew 24, where He specifically spoke of the destruction of Jerusalem (verses 1-35).  Note the following:  Daniel 12:1 with Matthew 24:21;      Daniel 12:1 with Matthew 24:22; Daniel 12:4 with Matthew 24:13,31; Daniel 12:9 with Matthew 24:13; Daniel 12:11 with Matthew 24:15.

    3) An outline of the chapter:

     a)   A spiritual conflict connected with the “end” of the prophecies (12:1-4).

     b)   Two others speak up about this that “shall be finished” (12:5-7).

     c) Daniel asks a question about the”end of these things” (12:8-12; see Matthew 24:1-3).

     d)   Daniel receives his final instruction (12:13).

CONCLUSION

 A book that begins in tragedy, due to the sin of the nation of Israel and the suffering of the faithful because of those sins,  has taken us through incredible dreams, visions, miracles, revelations, and predictions—as well as wonderful stories of courage, dedication, commitment, holiness, integrity, and hope.

 We see again that the Enemy is real, powerful, and ever-present in many forms.  But we also see that faithfulness shall be honored by God.

 “And Daniel continued even unto the first year of king Cyrus” (Daniel 1:21).

 “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 their 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” (Daniel 3:17,18).

 “Then said Daniel unto the king, O king, live for ever.  My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me, forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.  Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den.  So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God” (Daniel 6:21-23).

 “But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days” (Daniel 12:13).

        Skip Andrews