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.


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