DANIEL --EVIDENCE OF
INSPIRATION
-A. Ralph Johnson
The prophecies in Daniel are
some of the most powerful evidences of inspiration in the Bible. These details are so precise as to clearly
have required inspiration. To get around
this, the rationalists are forced to try to prove that Daniel was written after
the fulfillment. This paper is to show evidence in favor of inspiration and to
answer objections against it.
The most difficult
prophecies for skeptics to answer are found in Daniel 8 and 11. These chapters predict detailed events from
the fall of Persia through the Grecian period.
We will give special attention to chapter 11 in a separate study.
A.
Matthew
indicates that Jesus cited Daniel as a prophecy concerning the destruction of
Jerusalem.
Matt
24:15. When therefore ye see the abomination of
desolation, which was spoken of through Daniel the prophet, standing in the
holy place (let him that readeth understand), (ASV)
Compare
Luke 21:20-24
Matt
24:30; 26:64. see
Daniel 7:13 The son of man coming in the clouds of heaven
Matt
24:21. see Dan. 12:1
Great tribulation
B.
Luke
1:19-26. “Gabriel” found
only in Dan. 8:16; 9:21
C.
2Thes.2:3. The son of perdition that sets himself
above all gods
Dan.7:8,
25. The little horn that magnified himself
D.
The writer
of Hebrews accepted it.
Heb.11:33-34.
The fire and lions mentioned in the book were accepted by the writer as
true.
E.
John's book
of Revelation accepted prophecies from it as authentic (Rev.11, 13, 17)
Dan.7:25. 3
and 1/2 years
Dan.12:7. 3
and 1/2 years
Rev.11:2. 42
months
Rev.11:3. 1,260
days
Rev.12:6. 1,260
days
Rev.12:14.
3 and 1/2 years
Rev.13:5.
42 months
Rev.13:1. Beast
from the sea
Dan.7:2-3.
Four beasts came up from the sea
Rev.13:1. Ten
horns
Dan. 7:7. Ten
horns
Rev.13:1. Names
of blasphemy
Rev.13:2. Like
a leopard
Dan.7:6. Third
beast like a leopard
Rev.13:2. Feet
like a bear
Dan.7:5. Second
beast like a bear
Rev.13:2. Mouth
like a lion
Dan.7;4. First
beast like a lion
Rev.13:5-6.
Mouth speaking great things and blasphemies
Dan.7:8, 25. Mouth speaking great things ..against the
Most High
Rev.13:1; 17:12. Ten horns
Dan.2:7, 24.
The fourth beast had ten horns
Rev.13:7. Made
war with the saints and overcome them
Dan.7:21. Made
war with the saints and overcame them
Rev.20:12.
Judgment and books opened
Dan.7:10, 21,
26. Judgment set and
books opened
Rev.19:20.
Beast cast into the lake of fire
Dan.7:11. Beast
slain and burned with fire
Rev.20:3, 8. Dragon bound
Dan.7:12. Dominion taken away but lives prolonged
F.
Ezekiel,
three times referred to Daniel, twice comparing him with Noah and Job.
Ezek.
14:14 though these three men, Noah, Daniel, and Job, were in it,
they should deliver but their own souls by their righteousness, saith the Lord
Jehovah.
Ezek.
14:20 though Noah, Daniel, and Job, were in it, as I live, saith
the Lord Jehovah, they should deliver neither son nor daughter; they should but
deliver their own souls by their righteousness.
Ezek. 28:3
behold, thou art wiser than Daniel; there is no secret that is hidden from
thee;
II.
EVIDENCE THAT DANIEL WAS NOT WRITTEN
AFTER THE EVENTS PROPHESIED
A.
Ezekiel,
writing concerning the King of Tyre during the captivity (about 585 B.C.),
speaks of Daniel as an important person.
Ezekiel
28:3 Ezek. 28:3 behold, thou art wiser than
Daniel; there is no secret that is hidden from thee;
OBJECTION:
This
must have been another Daniel, perhaps the legendary figure in the Ras Shamara
poems (forteenth century B.C.). [1]
ANSWER:
This
claim is purely speculative. It is
unreasonable to suppose that such a conservative Jewish priest would be citing
some “Daniel” who was so little accepted that he is not even mentioned in any
of the other sacred books prior to the time of the Babylonian captivity, nor
since. Worse yet, it is utter nonsense
that he would be citing a pagan in such a connection with Holy men such as
Moses and Job.
OBJECTION: The name is spelled differently in Ezekiel
than in the Book of Daniel.
ANSWER:
The spelling
varies by one letter, a yod.
H1840 laYEnID' Daniye'l in Ezekiel it is: laenID' Dani'el
Such an objection carries
little weight. Names of people are
often spelled differently by different writers.
Daniel
had been taken to Babylon (Dan. 1) in the third year of Jehoiakim, (around 605
B.C.), several years before Ezekiel, who was carried away in the reign of
Jehoiachin (around 597 B.C.). The
events of chapter 2 had already made Daniel a high official, renowned for his
wisdom concerning “secret things.” Both Daniel and Ezekiel lived in the
Babylonian environment and Ezekiel would surely have known of Daniel. Ezek. 28:3 perfectly describes the fame of
Daniel stated in Dan. 2:47-48.
OBJECTION: Why would Nebuchadnezzar carry four youths
to Babylon?
Dan. 1:3 And the king spake
unto Ashpenaz the master of his eunuchs, that he should bring in certain of the
children of Israel, even of the seed royal and of the nobles; 4 youths in whom was no blemish, but
well-favored, and skilful in all wisdom, and endued with knowledge, and
understanding science, and such as had ability to stand in the king's palace;
and that he should teach them the learning and the tongue of the Chaldeans.
ANSWER: It seems quite apparent that they were taken
to further the purposes of the King of Babylon. This sounds much like the same
thing that was done in the time of Jehoichin in Second Kings.
2Kings
24:14 And he carried away
all Jerusalem, and all the princes, and all the mighty men of valor, even ten
thousand captives, and all the craftsmen and the smiths; none remained, save
the poorest sort of the people of the land.
OBJECTION: Daniel would have been too young to be
spoken of as being “wise” (Ezek. 28:3).
ANSWER:
A “youth”
was not necessarily a child.
Joseph was called a “youth”
(3206 yeled--Gen. 37:30; 42:22) when
he was seventeen years old (Gen. 36:43; 42; 37:2). The same word is used in Ruth 1:5 to describe Naomi’s two married
sons who had died.
The
second chapter of Daniel does not picture him as a child.
B.
The books of
Maccabees, speak of the events of Daniel’s life as long accomplished facts.
1.
Daniel,
along with his three friends, was cited as a well-known historical character,
along with other famous men in Jewish history.
1Mac.
2: 57. David, because he was
merciful, inherited the throne of the kingdom for ever. 58 Elijah because of
great zeal for the law was taken up into heaven. 59 Hannaniah, Azariah, and
Mishael believed and were saved from the flame. 60 Daniel because of his innocence was delivered from the mouth of the
lions.
3Mac.
6:5. Sennacherib exulting in his countless
forces, oppressive king of the
Assyrians, who had already gained control of the whole world by the spear and
was lifted up against your holy city, speaking grievous words with boasting and
insolence, you, O Lord, broke in pieces, showing your power to many nations. 6 The
three companions in Babylon who had voluntarily surrendered their lives to the
flames so as not to serve vain things, you rescued unharmed, even to a hair,
moistening the fiery furnace with dew and turning the flame against all their
enemies. 7 Daniel, who through
envious slanders was cast down into the ground to lions as food for wild
beasts, you brought up to the light unharmed. 8 And Jonah, wasting away in
the belly of a huge, sea-born monster, you, Father, watched over and restored
unharmed to all his family.
4Mac.
16:20. For his sake also our
father Abraham was zealous to sacrifice his son Isaac, the ancestor of our
nation; and when Isaac saw his father's hand wielding a sword and descending
upon him, he did not cower. 21 And Daniel
the righteous was thrown to the lions, and Hananiah, Azariah, and Mishael
were hurled into the fiery furnace and endured it for the sake of God.
4Mac. 18:9. In the time of my maturity I
remained with my husband, and when these sons had grown up their father died. A
happy man was he, who lived out his life with good children, and did not have
the grief of bereavement. 10 While he was still with you, he taught you the law
and the prophets. 11 He read to you about Abel slain by Cain, and Isaac who was
offered as a burnt offering, and of Joseph in prison. 12 He told you of the
zeal of Phineas, and he taught you about Hananiah, Azariah, and Mishael in
the fire. 13 He praised Daniel in
the den of the lions and blessed him. 14 He reminded you of the scripture
of Isaiah, which says, `Even though you go through the fire, the flame shall
not consume you.'
2.
Daniel’s
prophecies concerning Antiochus Epiphanes seem to be referred to in the books
of Maccabees. These must have already
been known and accepted as being given before that time.
Dan.7:8, 25.
A mouth speaking great things.
I Macc. 1:24. Antiochus
“spoke very proudly” (or, “with great arrogance)
Dan.12:1.
A time of trouble such as was not seen before
I Macc. 9:27. Great
tribulation such as was not since the day the prophets ceased.
Dan.11:26. Many shall fall down slain. (LXX Alexandrian version.)
I Macc. 9:40. Many
fell down dead.
C.
Josephus (Antiq.11: 8:5) says Alexander the Great was
shown the book of Daniel by Jaddua the High Priest (332 B.C.), long before the
time of Antiochus (165 B.C.).
To
pass this off with the unfounded assertion that Josephus was in no position to
know what took place with Alexander seems lame. Josephus had a lot to say about Alexander and other world leaders
and while he, like any historian, is fallible, yet as a historian he is
generally highly regarded. He certainly
was in a position to better know than speculative detractors who live 2000
years later.
D.
Daniel held
an undisputed place in the Jewish Canon, which was begun being translated into
the LXX (Septuagint) in Alexandria during the reign of Ptolemy Philadelphus,
about 285 B.C.. All of it had been
translated by the time of Antiochus in 165 B.C.
Scholars
have found fragments of the book of Daniel among the Dead Sea Scrolls as early
as 150 BC[2]
The objection that in the Hebrew
Canon Daniel was placed in the Hagiographa (“Chetubim” or “writings”), between
Esther and Ezra, rather than with the prophets, in no way indicates it was
viewed as lacking inspiration. It was located there because Daniel was not
regarded as holding formal office as a prophet. Only Song of Solomon, Ecclesiastes, Esther, Ezekiel and Proverbs
were questioned. All were deemed
inspired.
E.
Daniel
correctly identifies Belshazzar as king of Babylon at the time of its
fall. If he had written centuries later
he would not have known this because later historians such as Herodotus did not
know. They say that Nabonidus was king
and make no mention of Belshazzar. This
is strong evidence that Daniel was there.
F.
Some of
Daniel's prophecies were fulfilled long after the time of Antiochus.
Attempts to place
the writing of Daniel around the time of Antiochus Epiphanes (175-164 BC) do
not solve the problems confronting the skeptics. Daniel includes some notable events that took place far beyond
the time of Antiochus.
1.
Rome, the
fourth great empire, was clearly foretold.
Daniel told of the
four great empires. During the fourth,
God would set up a kingdom, (the church?), resulting in its destruction
(chapters 2 and 7). This extends at least to the time fall of Rome in 476 A.D..
The “little horn” that plucked up three may
take us even farther forward to the time of establishment of the Holy Roman Empire
through the crowning of Charlemagne as “Emperor of the Romans.”
However these
prophecies are interpreted, the descriptions he gives of the fourth kingdom
cannot be reconciled with the time of Antiochus. There is no similarity between the fourth kingdom with the ten
kings (Dan. 7), and the little horn that grew out of one of the four that
followed the breaking of the “notable horn,” who was king of Greece (Dan.
8).
Attempts to
identify the fourth “kingdom” with the Grecian period is based on the claim
that the “little horn” is mentioned in
both chapter 7, concerning the fourth beast, and in Daniel 8, concerning
Greece. The problem with this is that the two are very different.
SELEUCID AND ROMAN FULFILLMENTS COMPARED
|
DANIEL 8 |
DANIEL 7 |
|
The “goat” (Greece
8:21) had a “notable horn” between its eyes (8:5, 21),
which was broken, after which four came up (8:8, 22). Out of one of those (8:9) came a “little horn.” The little horn of chapter 8 did not pluck
up three horns. |
The fourth kingdom “beast”
had ten horns (7:7, 24). A “little
horn” came up that plucked up three horns. (7:8, 24) The Seleucid kingdom was never composed of ten kings or
had three plucked up. |
|
This little horn “waxed
great toward the south and toward the east, and toward the glorious land”
(8:9). It did not wax great towards the west where Greece was. The Seleucid kingdom covered only a fourth of the Grecian
Empire and never trampled down the “whole
earth,” much less all of Greece. |
The fourth “beast”
is pictured as a kingdom more terrible than the three previous ones. It treads down the whole earth, including “the residue” (7:7, 19, 23). |
|
The “little horn”
of Daniel 8, is a part of the third kingdom of Dan. 7:6, 17, pictured as a beast with
four heads. |
The “little horn” of Daniel 7 was a part of the “fourth
kingdom” (7:23) |
|
The “little horn”
on the “goat” (or 3rd “beast” of
chapter 7) took away the continual burnt offering (8:11, 12). |
No such thing is said about the “little horn” of the
ten-horned beast. |
|
The “Goat” is
defined as “the king of Greece” (8:21). |
The “Ram” with
two horns, one higher than the other (8:3), is defined as “the kings of Media and Persia (8:20). |
|
The “goat” that
had the four horns was the same as the third “beast” (7:6) that had the four heads. |
The “ram” is
clearly analogous to the second “beast”
that was lifted up on one side (7:5). |
The primary reason
to make out the Seleucid kingdom to be the forth “beast” lies in the bias inherent in needing to get around the fact
that Daniel so clearly prophesied the coming of Antiochus. To escape that conclusion they must date the
predictions of Daniel after the events, no matter how difficult it may be. This requires they make the forth “beast” refer to the Seleucid kingdom
which was then in power to avoid the obvious conclusion that he predicted the
future rise of Rome,
2.
Daniel's
prophecy of the 70 weeks (Dan. 9) until the Messiah was fulfilled well beyond
the time of Antiochus.
There is no way
that from the command to rebuild Jerusalem 90 literal days could have any
meaning with regard to Antiochus. On
the other hand, 490 years from the post-captivity decrees places the beginning
of the 70th “week” far beyond
Antiochus and remarkably close to when Jesus was anointed by the Holy Spirit to
begin His ministry (Luke 3:21-22).
Dan.9:24. “Seventy
weeks are decreed upon thy people and upon thy holy city, to finish
transgression, and to make an end of sins, and to make reconciliation for
iniquity, and to bring in everlasting righteousness, and to seal up vision and
prophecy, and to anoint the most holy.”
This is speaking
of the prince, the anointed (Hebrew= “Messiah” --Greek = “Christ”) who was to be cut off.
Jesus became “anointed” when
the Holy Spirit came upon him (Acts 10:38).
His death brought “reconciliation
for iniquity,” and “everlasting
righteousness.” He ended the old covenant, resulting in the termination of
the sacrificial system and the oblations.
The 70 weeks
Daniel gave the
time-span as “seventy weeks.” As with some other prophetic dating, these
must be viewed as weeks of YEARS.
Ezekiel, who was contemporaneous with Daniel, used this system.
Ezek. 4:4 “Then lie upon your left side,
and I will lay the punishment of the
house of Israel upon you; for the number of the days that you lie upon it, you
shall bear their punishment. 5 For I assign to you a number of days, three
hundred and ninety days, equal to the number of the years of their
punishment; so long shall you bear the punishment of the house of Israel. 6 And
when you have completed these, you shall lie down a second time, but on your
right side, and bear the punishment
of the house of Judah; forty days I assign you, a day for each year.
For the 69 “weeks” to the time of Christ they must
be viewed as weeks of years.
Three
score and two =62 weeks + 7 weeks = 69 weeks.
69
weeks x 7 = 483 weeks = 483 years.
The
point of beginning was the command to restore and to build Jerusalem.
Dan.
9:25 “Know therefore and discern that from the
going forth of the commandment to restore and to build Jerusalem unto
the anointed one, the prince, shall be seven weeks and three score and two
weeks.”
The fulfillment
itself remarkably fits the nature of the prediction in Daniel. However, lining up the beginning date, while
close, is not totally clear.
The problem is
that the Bible lists four decrees.
However, none of them seem to perfectly fit all points of the
prediction. A reference work that seems
to make things clear is the Bible Study Textbook on Daniel by Paul T. Butler
(College Press, 1970).
a.
THE FIRST DECREE
This was to
rebuild the temple. It was given by
Cyrus in his first year (536 B.C.?) (Ezra 1:1; 5:13; 6:3). (536 B.C. -483 years
= about 53 B.C.)
The content of the
decree may be found in Ezra 6:3-5 and 2Chron. 22-23. We are told that Jehovah stirred up the spirit of Cyrus, king of
Persia, so that he made a proclamation and put it in writing saying that the
God of heaven charged him to build him a house in Jerusalem (1:2 cf.1:2, 3, 4,
5). This would at first thought seem to
be the logical time from which to begin such a momentous countdown, however, rebuilding
of the city is not specified and the date would place the Messiah some 50
years too early.
Isaiah
44:28 says of Cyrus, “He is my shepherd, and shall perform all my
pleasure, even saying of Jerusalem, She shall be built; and of the temple,
Thy foundation shall be laid.”
Isaiah
45:13 it says, “He
shall build my city...”
This decree was, for all practical purposes, the beginning of Jerusalem
being rebuilt. And, why not? The temple was the most important building
of the city. There is some intimation
also that work on the city wall by the temple may have begun. Ezra 4:12-13 (?); 5:3, 9. Ezra's prayer after completion of the temple
may likewise indicate the same (9:9).
However, because
their enemies had held them back and even brought the work to a halt until the
reign of Darius, king of Persia, it appears that Daniel's countdown did not
begin with this decree.
b. THE
SECOND DECREE (Ezra 6:1, 6-12).
This was by Darius
Hystaspis, the Persian, (518
B.C.?).
(518 B.C. -483
years = about 35 B.C.)
It was given
before the temple was completed in the 6th year of his reign (Ezra
6:14-15). This was a decree to uphold
the decree of Cyrus. Because the temple
work was resumed in the second year of Darius (Ezra 4:24), it is likely the
time taken to alarm the locals, write a letter to Darius in Persia, have a
search of the archives and make a decree, must have put it in the third or
fourth year of Darius.
c. THE
THIRD DECREE, (Ezra 7:1-26)
This was given by
the Artaxerxes of Ezra, in the seventh year of his reign (457 B.C.?)
(457 B.C.
subtracted from 483 = about 26 A.D.)
Since Christ was actually born about 4 B.C., the countdown takes us to
about the time he began his ministry.
He was crucified about 3 ½ years later, in the “midst” of the 70th “week”
(Dan. 9:27).
This decree,
though given after the completion of the temple construction, likewise pertains
particularly to the temple, specifically with regard to refurbishing it
(7:23). Accordingly, Ezra 6:14-15
includes Artaxerxes as one of the kings sharing the decree to build and finish
the house of God.
However,
the details of his decree reveal far broader powers than just rebuilding the temple.[3] In 7:6 it says Ezra was a scribe of the Law
of Moses and the king “granted him all
his request.” In 7:10 it says, “Ezra had set his heart to seek the law of
Jehovah, and to do it, and to teach in Israel statutes and ordinances.” In 7:12 the words of the decree begin. In 7:18 they were authorized to use the rest
of the silver and gold to do whatever seemed good after the will of God. In 7:21, it says, “And I, even I Artaxerxes
the king, do make a decree...Whatever Ezra the priest, the scribe of the law of
the God of heaven, shall require of you, it be done with all diligence.” He
specifies in verse 23 that whatever is commanded by the God of heaven for the
house of God should be done exactly. He
further expands this to appointing magistrates and judges, even to enforcing it
under pain of death. This authorizes
far more than just rebuilding the temple.
This actually begins the reconstruction of the political system of
Jerusalem.
d. THE
FOURTH DECREE (Neh. 2:1-8)
This was by
Artaxerxes Longimanus in the 20th year of his reign (444 B.C.?)
(444
B.C., subtracted from 483 = 39 A.D.)
Nehemiah asked for
authority to rebuild the city, which was granted by Artaxerxes (2:3, 5). The specifics of this, as pertaining to the
city, make it the most apparent choice to begin the count. However, this would
carry the count to after the death of Christ.
Barnes, on Daniel,
Vol. II, p.164-174 “IV.” sets forth
reasons why he believes this took place in or close to 454 B.C. (see p.174 “V”
for his conclusion). If 454 B.C. is the
correct date of this decree, the end of the 483 years seems to bring us to
about 39 A.D.. This seems a little late
to meet the specifics of the prophecy.
The
third decree is closest to the dating provided by the secular world. Building the temple may be viewed as the
beginning of building the city. Giving
power to reestablish the political structure and to use the money for whatever
was needed, was a considerable broadening of the power to rebuild, however,
the specification of it beginning with
“the command to restore and rebuild Jerusalem,” seems to better fit the
4th decree.
The
fourth decree is closest to the terminology but seems a little late by secular
chronology so far as the apparent meaning of the phrase, “in the midst of the week he shall make the sacrifice and the oblation
to cease.” Every other statement
could be reconciled to a loose use of the time factors but this seems to refer
to Christ ending the sacrificial system's validity by bringing in the New
Covenant. That would be through his
death about 33 A.D. (Heb. 9:15-17).
All
kinds of attempts have been made to reconcile the details. Some differ on which decree to accept. Some differ on the dating of the decrees. Some look to the closing date as the Birth
of Jesus. Some relate it to John the
Baptist. Others relate it to the
beginning of Jesus' ministry. Some cite
his triumphal entry. Others cite his
death. Some even try to extend it to
the fall of Jerusalem.
3.
In any
case, it seems to have been so close that the people of Jesus’ time appear to
have accurately relied upon Daniel for the dating the coming of Christ. Matt 2 says that when Jesus was born, wise
men from Persia came, saying they saw the star of the one born, King of the
Jews. Herod gathered the chief priests
and inquired where the Christ should be born.
It appears that they had some information that would make such the star
identifiable. The approximate time
given in Daniel seems to be the most likely answer. (Gal.4:4; Mk.1:15).
4.
Another
prophecy that reaches well beyond Antiochus concerns the destruction of
Jerusalem that took place in 70 AD.
Dan.
9:26. …the people of the prince who is to
come shall destroy the city and the sanctuary.
Its end shall come with a flood, and to the end there shall be war;
desolations are decreed.
Antiochus
destroyed neither the city nor the sanctuary. The Roman general, Titus did
both, and wars and desolations against the Jews certainly continued. Daniel indicates this was to follow the
coming of the Messiah. If Daniel wrote
before the events then he was a prophet.
He could not have otherwise predicted so accurately. If Daniel was writing during the life of
Antiochus then the Messiah’s coming would have been an accomplished fact. If he wrote after the time of Antiochus, why
was he so mistaken about the events?
OBJECTION:
Titus
never made a covenant with many people for seven years (Dan 9:27).
ANSWER:
The Messiah, not
Titus, was to confirm the covenant for “one week” (seven years). The scriptures clearly speak of Christ
establishing a New Covenant (Heb. 9:15-17. cf. Mat. 26:28; 2Cor. 3:6; Heb.
8:6-13). The seventieth week (seven
years) appears to begin with Christ’s ministry. In the midst of the week he caused the sacrificial system to be
ended through the sacrifice of himself (Hebrews 9-10). The end of the “week” seems to have been
around the time of the stoning of Stephen, followed by God turning to the
Gentiles.
III.
OBJECTIONS TO THE INSPIRATION OF DANIEL
A.
OBJECTION:
There was no siege of Jerusalem during the reign of Jehoiakim claimed by Daniel
(Dan. 1:1)
ANSWER: Daniel says there was a siege in the reign
of Jehoiakim, and other writers confirm it.