SERMON: “Daniel: God Over All” (Dan. 1:1–2)
“Daniel:
God Over All” (Dan. 2:20–22, 44)
Series: “Daniel: God’s
Sovereign Plans” #1 Text: Daniel
2:20–22, 44
By: Shaun Marksbury Date:
June
7, 2025
Venue: Living
Water Baptist Church Occasion:
PM Service
I.
Introduction
Life brings trials
that leave us questioning, “Why is this happening?” Sometimes, it doesn’t seem that there is an
answer. Other times, the reasons are
clearer; perhaps our own sinful choices have led us somewhere. Yet, through every storm, whether they are
sudden or self-inflected, God is present and guiding us with His sovereign
hand.
We will consider
this as we study the Book of Daniel. In
it, we will see that the people of God are receiving discipline from the
Lord. Yet, we will also see God’s
control over nations, kings, and the course of history.
Tonight, we begin a
series titled Daniel: God’s Sovereign Plans.
God is over all, and His plans will not fail nor falter. He will bring about the majesty of His
kingdom and have His supreme authority known.
The verses we’ve read capture the heart of that message, and it’s a
truth that brings hope to His people in exile and to us today.
Before we dive into
the text of this book, we need to set the stage. The Book of Daniel is a profound blend of
history, prophecy, and theology, written during one of Israel’s darkest
periods. To fully appreciate its
message, we’ll spend this sermon introducing the book — its historical context,
authorship, purpose, and unique features.
Let’s begin by understanding the world of Daniel.
II.
When Was Daniel Written?
Daniel lived through the entire 70-year exile and recorded
God’s revelations soon after.[1] So, the Book of Daniel was most likely
composed between 536 and 530 B.C., shortly after the events described in Daniel
10:1 (ca. 536 B.C.).[2] This dating aligns with the historical
timeline of the Babylonian captivity, which spanned from 605 B.C. (Daniel 1:1)
to 536 B.C. (Daniel 10:1). A sixth
century BC date is the traditional one for Christian’s and Jews.[3]
Of course, not everyone agrees. Some critical scholars propose a centuries-later
date, around 165–150 B.C.. Why? We’ll see that Daniel makes precise
predictions about the Intertestamental Period (e.g., the rise of Greece and
Antiochus IV Epiphanes), so these scholars suggest a second-century author
writing this history after-the-fact.
This helps them to get around the question of how Daniel could be so
accurate, for they assume that supernatural prophecy is impossible. Thus, they avoid accountability to the God of
Scripture.
How do we know which date is right? We could look to internal evidence such as the
linguistics Daniel uses; his Hebrew resembling Ezekiel’s sixth-century Hebrew,
and his Aramaic matches the fifth-century Elephantine Papyri,[4]
making his writing a good match for the period. Moreover, the book’s inclusion in the
Septuagint (ca. 250 B.C.) evidences a much earlier existence. Finally, Ezekiel affirms Daniel in the sixth
century (14:14, 20; 28:3), and later, so does Jesus Christ (Matt. 24:15) — and
His word should be enough! As believers,
we trust that Daniel’s prophecies are divinely inspired, pointing to a God who
knows and controls the future.
That gives us a start about understanding when it was
written. Yet, let’s consider this more
with the next point:
III.
What Was Happening at the Time?
We’ve noted this in passing, but let’s dig into the
historical setting. The events in Daniel
unfold against the backdrop of Judah’s fall to Babylon. In 626 B.C., Nabopolassar established the
Neo-Babylonian Empire, overthrowing Assyria by 612 B.C.[5] Babylon saw Judah as a potential threat, so,
in 605 B.C., Nebuchadnezzar made Jehoiakim a vassal and raided Jerusalem.[6] Among the captives he took were a young
Daniel, about 15 years old (Daniel 1:1) and his friends.
Nebuchadnezzar wouldn’t stop there. In his subsequent raid in 597 B.C., he put
out the king’s eyes, took him and 30,000 others captive, including Ezekiel. Then, in 586 B.C, he destroyed Jerusalem in
that final raid (Lamentations is written in the midst of her destruction). That completed Judah’s subjugation.
This was the Babylonian captivity, which the people of Good
brought upon themselves by continually turning away from God. This period was one of despair for Judah, yet
Daniel’s life testifies to God’s faithfulness. Let’s consider that next:
IV.
Who
Wrote It?
The book claims Daniel as its author (Daniel 12:4), which is
affirmed elsewhere. His name means “God
is my judge.” He was a well-educated Jew
with the linguistic and cultural expertise to produce this complex work. His Hebrew and Aramaic align with
sixth-century styles, not later periods like the Maccabean era, further
supporting his authorship.
This is the Daniel who lived through those tumultuous
decades. As a teenager, he was uprooted
from his noble family, renamed Belteshazzar, and trained to serve a pagan
empire. Yet, he rose to prominence as a statesman and prophet, influencing
kings like Nebuchadnezzar and Cyrus (Daniel 2:48; 6:1-2). His story reminds us
that God works through His servants, even in hostile environments, to
accomplish His purposes. He served in
Babylon’s court until at least 536 B.C., when Cyrus issued his decree allowing
the Jews to return (Ezra 1:1–4).
He was a statesman, but he was also a prophet. He recorded God’s Word to the exiles and the
future generations. The question is the
subject of his writing, bringing us to the next point:
V.
What is The Book of Daniel About?
Daniel writes to
encourage exiled Jews by revealing God’s sovereign plan for them during and
after the “times of the Gentiles” (Luke 21:24).[7] It
demonstrates that, despite Babylon’s apparent victory, God remains in control,
orchestrating history toward the establishment of His eternal kingdom (Daniel
2:44). This plan not only spoke to them,
but to future generations, giving us an OT glimpse of the end-times akin to the
Book of Revelation.
Key themes include:
- God’s Sovereignty: God rules over all
nations and kings (Daniel 2–11).
- Israel’s Subjection: The nation suffers
under Gentile powers but awaits restoration (Daniel 1, 9).
- Progression of Kingdoms: Gentile empires
rise and fall, leading to God’s kingdom (Daniel 2, 7).
- Pride of Kings: Human rulers are humbled
before God (Daniel 2–5, 7–8, 11).
- God’s Eternal Kingdom: A Messianic
kingdom will replace all others (Daniel 2, 7, 12).
This is a book of
destiny. To remind us of this, we are
subtitling this series through Daniel “God’s Sovereign Plans.” It helps us to not only understand Israel’s
history, but also its future.
That makes this a
different book than much of the OT. We
consider that next:
VI.
What Makes This Book Unique?
In the Hebrew Bible, the Book of Daniel actually appears in
the Writings, not the Prophets. [8] Daniel obviously was a prophet, but he also
is a leader dealing with the affairs of state.
Perhaps that is why it appears where it does in the Hebrew Bible.
This book also has a unique apocalyptic style, akin to the
Book of Revelation. As one commentary
notes, “Nine of the 12 chapters relate revelation through dreams/visions. …
What Revelation is to the NT prophetically and apocalyptically, Daniel is to
the OT.”[9] Many have struggled with the exact meanings
of the visions, but they clearly predict the future.
The book is also bilingual in composition. Like the other books of the OT, it is written
in Hebrew (chapters 1, 8–12). Yet, it
also contains Aramaic chapters (2–7).
With words in the language of commerce of the day, this fact reflects a dual
audience: Jews and Gentiles.
As we consider key thoughts in the book, we will see that the
“Son of Man” is given “everlasting dominion” by the “Ancient of Days” (7:13–14). We will also see the vision of the 69 weeks
pinpoints the coming of the Messiah at the Triumphal Entry (9:24–27). We will also see an OT reference to
resurrection, “Everyone who is found written in the book, will be rescued” (12:1–2). There will be visions of beasts and of
angels, and it is all of God’s holy revelation.
With that said, there are going to be problems interpreting
certain passages. These are known as
“interpretive issues,” and that brings us to the last point:
VII. What
Problems Might We Encounter Here?
We’ve already noted one of the major issues: How will we
handle the nature of the prophecies in this book?[10] Skeptics are generally unwilling to accept
this book because the prophecy is too perfect.
They don’t want to live in a world of supernatural revelation, so they
date the book much later. However, as
we’ve seen, the evidence is that this book is true, meaning that skeptics will
have to acknowledge the evidence it provides for God.
Another issue is with some of our brothers and sisters: How
do we interpret the book? Dispensationalists
view Daniel’s prophecies as divinely inspired predictions that outline God’s
plan for Israel and the nations, culminating in a premillennial kingdom. We’ll note just two significant interpretive
issues which highlight the importance of a literal hermeneutic to uphold the
text’s eschatological promises. Others
who take different end-times views than us will use different hermeneutical
principles for these passages.
First, the “seventy sevens” of Daniel 9:24–27 is a pivotal
prophecy. If we interpret it as a
literal timeline of 490 years, then we can start with the decree to rebuild
Jerusalem (Nehemiah 2:1–8, 444 B.C.), add sixty-nine weeks (483 years), and we
arrive that the Messiah’s triumphal entry in A.D. 33. The question is how to interpret the
seventieth week, and we see it as awaiting fulfillment in a future seven-year
tribulation. This view maintains the
distinct role of Israel in God’s redemptive plan, culminating in the
establishment of the Messianic kingdom (Daniel 2:44). Others view this symbolically, as we’ll see
when we get there.
Second, we have the question of the “little horn” in Daniel
7:8, 20–26 and 8:9–14, 23–26. Dispensational
scholars see the “little horn” as the future Antichrist, a figure prefigured by
Antiochus Epiphanes in Daniel 8. This
interpretation distinguishes between the historical type (Antiochus) and the
eschatological fulfillment (the Antichrist), aligning with a premillennial view
of a future tribulation and Christ’s return (Daniel 7:21–22; Revelation
19:11–21). Others identify the “little
horn” solely as Antiochus Epiphanes, but dispensationalists argue that the
future application points to a ruler who will oppose God’s people until
Christ’s victory establishes the eternal kingdom (Daniel 7:27).
This is just a bit of the kind
of material we will discuss in this book.
Yet, even where Christians will disagree, we can agree on some
overarching points about God’s sovereignty.
First, we will see that God rules over history: Daniel 2:21 assures us
that God controls times, epochs, and rulers. Second, we will see that God reveals His purposes:
v. 22 shows that God unveils mysteries to His people. Third, we will see that God’s kingdom triumphs:
v. 44 promises an eternal kingdom that will outlast all others. This hope anchors us, motivating us to live
faithfully for Christ.
VIII.
Conclusion
As we begin our journey through Daniel, let’s anchor our
hearts in the truth of God’s sovereignty. Whatever trials or hardships we are going
through, even if they are self-inflicted, will come with God’s purposes. God is over all — rulers, nations, and
history itself. His wisdom and power
sustain us, His revelation guides us, and His kingdom assures us of ultimate
victory. Whether you’re facing personal trials or global uncertainties, rest in
the God who holds all things in His hands.
[1] John MacArthur Jr., Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1225.
[2] Ibid.
[3] Ted Cabal, Chad Owen Brand, E. Ray Clendenen, Paul
Copan, J. P. Moreland, and Doug Powell, The Apologetics Study Bible: Real Questions, Straight
Answers, Stronger Faith, (Nashville, TN: Holman Bible
Publishers, 2007), 1265.
[4] Ibid., 1266.
[5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne
House, The
Nelson Study Bible: New King James Version, (Nashville: T.
Nelson Publishers, 1997), Da.
[6] Ibid.
[7] MacArthur, 1225–1226.
[8] Cabal, et. al., 1267.
[9] MacArthur, 1225.
[10] Ibid., 1226.
