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DANIEL (God is my judge). The prophet who wrote the book of the Bible by his name. He was carried away captive to Babylon as a youth and there became a high official in the Babylonian government (Da. 1-5). To Daniel God revealed the main events which would happen to Israel from his day until the final setting up of God's earthly kingdom (Da. 6-12). Some modernist theologians have doubted the historicity of Daniel, but the biblical Daniel is testified to by the prophet Ezekiel (Eze. 14:14; 28:3), by the Lord Jesus Christ (Mt. 24:14-15,30; 26:63-64; Lk. 21:24), and by the Apostles (He. 11:13). "The Book of Daniel is especially fitted to be a battle-field between faith and unbelief. It admits of no half measures. It is either Divine or an imposture" (Dr. Pusey, quoted by Hodgkin in Christ in All the Scriptures, p. 189). [See Bible, Inspiration.]

The question uppermost in the mind of Jewish survivors of God's judgment in Daniel's day was this: Is it all over for Israel? Has Israel been forever cast aside? Will she ever gain the glorious, eternal kingdom promised in the covenants and affirmed by the prophets? Will the heathen always rule over Palestine? It seems God raised up Daniel especially as His mouthpiece to answer these questions. The first vision recorded in Daniel gives a centuries' broad panorama, spanning the entire period of Gentile dominion over Israel until the final establishment of the Messianic kingdom. God wants His people and the world to know that things are not over for Israel. She shall yet reign over the world, but God's plan calls for many centuries of Gentile dominion before this occurs. This period is called "the times of the Gentiles" (Lk. 21:24).

Following this encouraging panoramic vision in Daniel chapter two, the book records details of God's plan for the times of the Gentiles, of His protection of the nation Israel through these times, and of the final restitution of Israel's kingdom. God is shown to be in control of history (Da. 2:20-22). Things will work out just as He promised in the covenants and through the earlier prophets such as Isaiah and Jeremiah. The book of Daniel says it is not all over for Israel. The Gentiles are having their day in the purposes of God, but a brighter day is ahead. God's plan rolls on.

Daniel 2:31-45. An overall outline of the times of the Gentiles.

The five kingdoms that shall have worldwide reign. (1) The head of gold was Babylon of Daniel's day. (2) The breast and arms of silver was the Medo-Persian empire (Da. 5:28). (3) The belly and thighs of brass was the Greek empire (Da. 8:20-22). (4) The legs of iron was the Roman Empire. The two legs depict the division of the Roman Empire into east and west. The feet of iron mixed with clay symbolize the revived Roman Empire of the last days. In God's mind it is a continuation of the Roman Empire of Christ's day, since prophecy does not see the present church age. (5) The stone cut out without hands is the Messianic kingdom which will be established at Christ's return.

General observations regarding the image of Da. 2. (1) The image represents the Gentile empires from man's viewpoint--awesome, beautiful, valuable; whereas the beasts of Da. 7 represent the Gentile empires from God's viewpoint--vicious, destructive, evil. (2) There are only four world empires from the day of Babylon until Christ's return. The fourth, the Roman empire, extends until the days of Antichrist. In God's eyes, that kingdom still exists, and it will be revived to power when Antichrist arises (Re. 17:8). (3) The fourth empire will not be revived until the day of Antichrist. The European nations will remain divided until they give their power over to the man of sin (Re. 17:12,13; Da. 7:23-25). Many have attempted to reunite the Roman Empire--Charlemagne, Napolean, Hitler, and Mussolini--but no one will be successful until Antichrist arises. (4) The empires decrease in quality, but increase in power. This is represented by the change from gold to iron. Gold is more valuable than iron, but iron is much stronger. The Babylonian Empire of Nebuchadnezzar's day was superior to the others in that it enjoyed a centralized authority. Nebuchadnezzar exercised complete dominion, whereas the subsequent kingdoms have decentralized governments. On the other hand, the Roman kingdom was stronger militarily than the Babylonian kingdom and exercised authority over much more territory.

Characteristics of the fourth empire. (1) It receives the greatest attention by Daniel (Da. 2:40-43). (2) It begins as the strongest kingdom but gradually weakens in power (iron, to iron mixed with clay). This was exactly what happened with the Roman Empire. (3) From two major centers of power, the kingdom becomes greatly divided (from two legs to the ten toes). This represents the gradual division of the Roman Empire into the eastern and western portions, and its division into the European powers. (4) Its existence extends until Christ's return (Da. 2:43-44). The 10 toes represent the 10 divisions which will exist during the days of the Antichrist. The same picture is given in Da. 7:7. Here the 10 divisions are represented by the 10 horns of the fourth beast. Da. 7:24 explains that these 10 horns are 10 kings who will be ruling when the Antichrist arises to power. Re. 13:1- 5 gives the same picture. The beast represents the Antichrist. The 10 horns represent the 10 divisions of his kingdom (Re. 17:12,13).

The difference between the first four kingdoms and the last. (1) The last is God's kingdom; the first are man's (v. 44). (2) The last destroys the first four violently, suddenly, supernaturally (v. 34,35). This will occur when Christ returns. (3) The last is eternal; the first are temporal (v. 44). After Christ returns and destroys the Gentile kingdoms they will never regain power.

How do we know the last kingdom is yet future? (1) Ungodly Gentile powers still rule over the world today. (2) The last kingdom has not yet been established by force. (3) All nations and people are not presently serving Christ (Da. 7:13,14). (4) God's saints do not presently rule the earth (Da. 7:17,18). (5) The little horn of Da. 7-11 has not yet arisen. Jesus connected this "man of sin" with the tribulation period which is to come upon the whole world just prior to Christ's return (Mt. 24:15-21).

Daniel 7. The Antichrist revealed; the final Gentile ruler.

The five kingdoms. The beasts of Da. 7 represent the same kingdoms as the image of Da. 2. In Da. 7 we see the Gentile kingdoms as God sees them--vicious and wicked. History gives us the identity of these kingdoms. (1) The lion represents Babylon of Daniel's day (Je. 50:17; Hab. 1:8). (2) The bear represents the Medo-Persian empire which conquered Babylon. (3) The leopard represents Greece. The leopard's wings depict the speed with which Alexander conquered. The four heads represent the division of the Greek Empire following Alexander's death. (4) The Terrible beast represents Rome. The 10 horns symbolize the 10 kings of the last days in the revived Roman Empire who will be ruled over by the Antichrist (Da. 7:8,23-25). (5) The Son of Man foreviews the Messianic kingdom (Da. 7:27).

The Little Horn. The emphasis of the vision concerns the final kingdom and the powerful king who shall rule at the last (Da. 7:15-25). The characteristics of this final Gentile ruler are given: (1) He will arise out of and rule over the revived Roman Empire (Da. 7:23,24). (2) He will come to power through deception and violence (Da. 7:8,24; 11:21-23). (3) He will speak great blasphemies against God (Da. 7:8,25). (4) He will persecute the saints, i.e., the Jewish people and the Gentiles who will be converted through the ministry of the Jews (Da. 7:21,25; Re. 7; 13). (5) He will be allowed to rule for a specific period (Da. 7:25). Re. 13:5 tells us this will be 42 months, or the final 3.5 years of Daniel's 70th Week (Da. 9:27). (6) He will be overthrown by the Son of God (Da. 7:13-14,21-22). Compare Re. 19:11-21 and 2 Th. 2:8.

The Kingdom of God. (1) Begins with judgment processes (vv. 9-11,22,26; compare Re. 4-18). (2) Given to the Son of Man (vv. 13-14; compare Re. 5). (3) Universal (v. 14). (4) Eternal (vv. 14,18). (5) Righteous (vv. 18,27). [See Kingdom of God, Millennium.]

Daniel 8. In this vision Daniel is given more details regarding the Medo-Persian and Grecian empires and of the Antichrist's activities in the last days. The angel told Daniel that the vision concerned the end time (Da. 8:19). The ram is identified as Medo-Persia (Da. 8:20), and the he goat which destroyed the ram is the king of Greece (Da. 8:21). History tells us this was Alexander the Great. After Alexander's death, the Grecian kingdom was divided into four parts by his generals (Da. 8:22).

Antiochus Epiphanes. Verses 9-12 and verses 23-25 foreview two different men. This is a prophecy of Antiochus Epiphanes, and beyond him, to the Antichrist. Antiochus Epiphanes arose from the northern division of the Grecian kingdom about 200 B.C. and had a great hatred for Israel. He caused the daily sacrifices to cease at the Jewish temple and persecuted the Jews. Antiochus, as evil as he was, only foreshadows a much more evil man--"the man of sin," the Antichrist. Jesus Christ referred to this person and said that he would operate during the Great Tribulation just preceding Christ's return (Mt. 24:15-30).

The Little Horn. Daniel describes for us the Antichrist: (1) Fierce countenance (Da. 8:23). Antichrist will be physically powerful and fearful. (2) Understanding dark sentences (Da. 8:23). Antichrist will be a master at the human politics and satanic intrigues which control the present world. (3) Mighty power, but not his own (Da. 8:24). His power will derive from Satan (2 Th. 2:9). (4) Persecutes the Jewish people (Da. 8:24). (5) Magnifies himself (Da. 8:25). [See Antichrist.] Daniel 9:24-27. God's timetable for restoring Israel and overthrowing the Gentile powers.

The seventy weeks. The occasion of the 70 weeks was Daniel's prayer that God would have mercy on Israel. The vision of the 70 weeks is God's answer. In this vision God reveals to Daniel the time schedule and major events which will lead to the establishment of Israel's Messianic kingdom.

The length of time of the 70 weeks. The Hebrew term for weeks here (shebuah) simply means "sevens." The context must determine whether it is a week of days, or of years, etc. (1) The weeks which have already been fulfilled demonstrate these are weeks of years rather than of days. It was almost 500 years from the rebuilding of the temple and of Jerusalem until the coming of Christ. This fits perfectly the testimony of Da. 9:25, which places 69 weeks of years (483 years) between the two events. It is only reasonable to believe that the 70th week shall also be a week of years, or a seven year period. (2) When this Hebrew term is used of weeks of days, the word "days" is added (Da. 10:2-3). (3) The concept of weeks of years was familiar to Jewish thinking (Le. 25:3-9). (4) At the time of the vision, Daniel had been thinking in terms of weeks of years (Da. 9:2 compared with 2 Ch. 36:21).

The divisions of the 70 weeks. The 70 weeks are divided into distinct groups. (1) During the first 7 weeks (49 years) Jerusalem was rebuilt in troublous times (compare Nehemiah). (2) The next 62 weeks (434 years) extends from the rebuilding of Jerusalem until the coming of the Messiah. (3) Between the 69th and 70th week is a period of undetermined time during which the Messiah is cut off (compare Mt. 27), Jerusalem is destroyed by Roman armies (A.D. 70), and there are desolations until the end. The Hebrew word translated "desolation" is also translated "destruction (Ho. 2:12). It refers to the fact that Jerusalem has been destroyed and overrun time and again throughout the interim period between the 69th and 70th weeks. Unforeseen by Daniel is the interlude of the church age, during which time the Messiah is resurrected and ascends back to Heaven to oversee the calling out of a people for His name from among the nations (Lk. 19:11-27; Ac. 15:14-18). (4) The 70th week (the final seven years). The prince of the revived Roman Empire will make a covenant with Israel. That the Antichrist arises from the revived Roman Empire is evident by the fact that he is called the prince of the people who destroyed Jerusalem after Messiah's death; this was Rome. In the middle of the seven years the Antichrist will desecrate the Jewish temple (compare Mt. 24:15; 2 Th. 2:3-4). There will be desolations until Christ returns to overthrow the Antichrist (compare Mt. 24:16-21; Re. 11:2). The abomination that makes desolate marks the middle of the seven years. Compare Mt. 24:15 where Jesus places this event in the Tribulation period. This abomination of desolation probably refers to the occasion when the Antichrist will set himself up as god (2 Th. 2:4).

Daniel 10-12. Daniel was told by the angel in chapter 10 that he was "come to make thee understand what shall befall thy people in the latter days" (Da. 10:14). Therefore, the visions of Da. 11 and 12 give more detail regarding the events which will precede the establishment of the kingdom promised to Israel. Da. 11:1-4 repeats the vision of chapter 8 regarding the destruction of the Persian Empire by Alexander the Great, and the subsequent division of his kingdom following his death. Da. 11:5- 20 gives the history of the struggles between the southern (Egyptian) and northern (Syrian) parts of the Grecian Empire. Da. 11:21-35 foreviews the rule of Antiochus Epiphanes, the man who took control of the northern empire and who persecuted the Jews. From Da. 11:36-45 the prophecy looks beyond Antiochus to the last-days' Antichrist. We are told that this section foreviews "the time of the end" (Da. 11:40). In Da. 12:1 we are shown the Great Tribulation period which Jesus also describes in Mt. 24. In Da. 12:4,5,13 we are again told that these visions concern the end times. [See Allegorical, Antichrist, Day of the Lord, Covenant, Dispensationalism, Gog, Great Tribulation, Judgment, Kingdom of God, Last days, Millennium, Prophecy, Revelation, Times.]

DAY. (1) A 24-hour day (Ge. 1:5,8,13,19,23,31). We know these were normal 24-hour days because they are referred to in Ex. 20:10 in the context of normal days. (2) The daylight hours (Ex. 13:21; Ac. 20:11). (3) A period of time in general. Examples are "the perfect day" (Pr. 4:18), referring to the Lord's kingdom and glory; "the day of trouble" (Ps. 50:15), referring to times of trouble; "the day of temptation" (Ps. 95:8); "the day of prosperity" (Ec. 7:14); "the day of adversity" (Ec. 7:14); "the day of vengeance" (Pr. 6:34); "the day of visitation" (Is. 10:3); "the day of small things" (Zec. 4:10). (4) A period during which God performs a certain work. Examples are "the day of salvation" (Is. 49:8; 2 Co. 6:2); "the day of the Lord" (Is. 2:12) ; "the last day" (Jn. 6:54); "the day of our Lord Jesus Christ" (1 Co. 1:8; Ph. 1:10; 2:16; 2 Th. 2:2). (5) Spiritually, a reference to careful, upright living (Ro. 13:13). [See Eternal, Day of the Lord, Evolution, Forever, Times, World.]

DAY OF THE LORD. The period of time in which God will judge the world and establish His kingdom on earth. In this day God will be exalted and rebellious men humbled. "The day of the Lord" sometimes refers to one aspect of this final work, such as the Great Tribulation preceding Christ's return (Is. 2:10-21). In other places it refers to the entire period, including the Tribulation, the Second Coming, the Millennial Reign, and the Eternal state following the Great White Throne judgment (Zec. 14). [See Antichrist, Daniel, Day, Great Tribulation, Judgment, Millennium, Revelation, Second Coming, Times.]

DEACON. The N.T. Greek word for deacon--diakonos--simply means "servant." Consider the following definition by W.E. Vine: "Diakonos ... primarily denotes a servant, whether as doing servile work, or as an attendant rendering free service, without particular reference to its character. The word is probably connected with the verb `dioko,' to hasten after, pursue (perhaps originally said of a runner)."

USAGE OF THE WORD "DEACON." For practical purposes we can say that the term "deacon" is used in the N.T. primarily in two ways:

1. Deacon refers to Christian workers in general. In the following verses diakonos is translated "minister": Ro. 16:1; 1 Co. 3:5; Ro. 16:1; 2 Co. 3:4,6; 11:23; Ep. 3:7; Col. 1:23; 1 Th. 3:2; and 1 Ti. 4:6. Diakonos is translated "servant" in Col. 4:12. In all of these verses the Greek word diakonos is used, and in each case the reference is to Gospel preachers and Christian workers in general. In this sense, we see that the Apostle Paul, Timothy, Epaphras, and other preachers were called "deacons." Yea, every Christian is to be a deacon, a servant, in this general sense--a servant of Christ, a minister of the Gospel to a lost world of men, a humble worker in the church.

2. Deacon also refers to a certain office in the church. The work of a deacon, in the general sense of being a servant to Christ and the church, is that of every Christian; but there is also the office of a deacon spoken of in the N.T.--an office with definite and high standards, and an office which only properly qualified and chosen Christians are to hold (Ph. 1:1; 1 Ti. 3:13). It is in this sense that the word "deacon" is most commonly used today.

WOMEN DEACONS? The example of Phebe in Ro. 16:1 is an illustration of how women can be deacons in the general sense--that of being servants to the church and ministers of Christ. Only men can hold the office of deacon. The qualifications require that the deacon "be the husband of one wife, ruling their children and their own houses well" (1 Ti. 3:12). This standard is consistent with the N.T. teaching forbidding women to hold positions of leadership over men in the church or home. Though the office of a deacon is not a position of leadership in the sense that the office of a pastor is, the deacons are indeed to be men of high spiritual stature and are looked upon by the other church members and by outsiders as spiritual leaders.

THE DUTIES OF A DEACON. The office of a deacon is reserved for men who become servants of the church and of the pastor in a special sense beyond that expected of every Christian. In Ac. 6:1-4, though the actual term "deacon" is not used, certainly we can see a biblical pattern for the work of deacons. Notice that certain qualified men were chosen when a definite need arose, and their primary function was to allow the pastors to be free to carry on the spiritual ministry of the Word of God and prayer.

Of course, the deacons can do any work assigned by the pastor and the church, but they should especially look after things like finances, property, and social projects (such as care for widows), thus freeing the pastor to dedicate his entire attention, strength, and time to the pastoral ministry--oversight of the church, study, teaching, preaching, visitation, counseling, prayer.

By this example in Acts chapter six, we can give the following definition to the term "deacon": Deacons are men who are selected to be in a special position of servitude to the pastor and to the church, continually watchful and helpful in any way necessary to free the pastor for his God-given duties.

THE DEACON'S AUTHORITY. Nowhere in the N.T. are deacons referred to as rulers in the church, and nowhere are they seen ruling over the pastors. Deacons are not rulers! Of course, there are times when the deacons or other men in the church must assume control. An example would be in the absence of a pastor or when a pastor has sinned or failed so seriously as to be disciplined or expelled. But even in such cases, the deacons or others involved in guiding the church during a crisis must remember that their role and authority is only temporary. When the church again has a God-called, qualified pastor, the leadership of the church must be relinquished to him by the deacons and any others involved in leadership during the crisis.

The terms "pastor," "elder," and "bishop" are used interchangeably in the N.T. and refer to the office of the same man. The different words are used to describe the three aspects of his office--shepherding, instructing, and leading. A pastor is the only officer in the church who has Bible authority to exercise oversight. He is called the bishop, which means overseer. The elders in the church at Ephesus were also called the overseers (compare Ac. 20:17 with 20:28). In the N.T.