Daniel

Reformed Expository Commentary

by Iain M. Duguid

The book of Daniel is both familiar and unfamiliar to many Christians. The stories of the fiery furnace and Daniel in the lion's den are the staples of children's Bible story books and Sunday school classes. Yet the latter chapters of Daniel's vision are more unfamiliar and daunting to most believers, who may have been exposed to a variety of end-times speculations constructed from an amalgam of these texts and others drawn from elsewhere in the Bible. But Iain M. Duguid reminds Christians that Daniel gives us more than moral lessons or a prophetic timetable. The whole of the book points us to Christ, whether as the one greater than Daniel who has perfectly lived an exilic life of service and separation for us or as the exalted heavenly Son of Man who took flesh amongst us. As are all of the books in the Reformed Expository Commentary series, this exposition of Daniel is accessible to both pastors and lay readers. Each volume in the series provides exposition that gives careful attention to the biblical text, is doctrinally Reformed, focuses on Christ through the lens of redemptive history, and applies the Bible to our contemporary setting.

Genres: Theology, Christian, Faith, Nonfiction, Reference, Old Testament, Biblical Studies

254 pages, Kindle Edition

First published March 1, 2008

About the author

married to Barbara R. Duguid

Reviews

[David · Rating 5 out of 5]

The best commentary on Daniel that I have found. When I preached through Daniel I bought around 7 commentaries, which was way to many. I consistently found Duguids the most useful and helpful. It is accessible, but far from surface level. He dives into the details of the text that are necessary without being overly technical. The commentary is largely sermons, but they are not light sermons. They are lengthy, expository, and applicational.

I think both pastors and laypeople will benefit from this commentary. If you can only get one on Daniel, then I'd recommend this one.

[Daniel · Rating 4 out of 5]

As it is part of an expository commentary series, this commentary on Daniel focuses a lot more on practical application than other commentaries. I was not sold on all the author's takes on the prophecies, but it is still well worth reading.

[Henry Holmberg · Rating 3 out of 5]

While titled a commentary, this book really is an edited collection of sermons on the book of Daniel. This book is strong at providing real life, tangible applications of what can seem like far off narratives and scary prophecies. The greatest weakness of the book is that it can seem to sidestep some of the difficult questions and interpretive issues that many find in the second half of Daniel. As an aid to application and devotion, while reading Daniel, this book is great. As a technical commentary, engaging on all of the issues, this book falls short.

[Kelly · Rating 4 out of 5]

Easy to read commentary of Daniel which takes a more pastoral and application-oriented approach to this book as opposed to a verse-by-verse commentary. Was especially helpful for a big picture overview of the apocalyptic chapters of Daniel.

[Kofi Opoku · Rating 4 out of 5]

I was hesitant about the REC commentary series, since I usually prefer something a bit more technical. Still, I was very pleased with the style and content of Duguid’s work. He not only exegeted the text but also situated it within the larger story and redemptive framework in which Daniel’s prophecy belongs. He left me guessing whether he held an optimistic view of the church’s future, based on certain applications he drew from chapters 7–12. He clearly adopted a preterist reading, which I agreed with, since much of Daniel’s prophecy was fulfilled before the first advent of Christ.

[Robert Cathcart · Rating 5 out of 5]

Helpful, comprehensive, readable. A faithful guide through a difficult book. Invaluable aid to sermon preparation and an insightful meditation on the Christ-centered themes of Daniel.

[Katie Krombein · Rating 4 out of 5]

Thinking of this as a book of sermons, I really liked it. Using it as a standard commentary looking for background context on specific verses, not so much…it’s not organized for that.

Daniel 4:27 – Daniel gave the opportunity to Nebuchadnezzar to repent… It was a year between the dream being interpreted and the outcome of the interpretation happening. The two things Nebuchadnezzar was supposed to change: 1 do right and 2 show concern for the oppressed.
Where are Nebuchadnezzar‘s eyes directed?
Notice where Nebuchadnezzar‘s eyes are… At the beginning of chapter 4 his eyes are sideways or looking down on his kingdom. At the end of chapter 4 Nebuchadnezzar’s eyes are raised toward heaven, and his sanity is restored.

Isaiah 6:11-13 spoke of Israel as the stump of the tree and do Nebuchadnezzar’s restoration would have brought them great hope

P 107: Biblical apocalyptic is a revelation of the ending of this present age, which is an age characterized by conflict, and its replacement by the final age of peace. It shows us ahead of time the end of the kingdoms of this world and the replacement by the kingdom of our God and of his Christ. This revelation is unfolded and complex, mysterious imagery, and has the purpose of comforting and exhorting the faithful.

P. 109: horns are symbols of strength in the Bible, 10 of them, symbolizes massively multiplied strength.

P. 113: “The four great beasts are for kingdoms that will rise from the earth. But the saints of the most high will receive the kingdom and will possess it forever – yes, forever and ever” (Daniel 7:16 - 18). The angel is not fixated on the identity of the beast; rather, the central point is the certainty of the final victory of the Saints, a triumph whose fruits will last forever.

P. 129: Antiochus was a tyrant who tried to unify his kingdom by forcing all of his subjects to adopt Greek cultural and religious practices. He banned circumcision, brought an end to sacrifice at the temple in Jerusalem in 167 BC, and then deliberately defiled it by burning pig’s flesh on the altar, and placing an object sacred to Zeus in the Holy of Holies. He also burned copies of the scriptures and slaughtered those who remained true to their faith in God, fitting perfectly the description of a stern-faced king, who is completely wicked. This king was part of the fulfillment of the dream, for the angel had prophesied that ”in the latter part of their reign, when rebels have become completely wicked, a stern-faced king, a master of intrigue, will arise. He will become very strong, but not by his own power. He will cause astounding devastation, and will succeed in whatever he does. He will destroy the mighty men and the holy people” (Daniel 8:23 - 24).
These acts of gross sacrilege by Antiochus triggered a rebellion on the part of faithful Jews, who were lead in the revolt by the Maccabees. After a lengthy struggle, the rebellion culminated in the Seleucid forces being driven out of Judah and the temple being cleansed and rededicated in 164 BC. Antiochus himself died in somewhat obscure circumstances during a campaign in the Eastern part of his empire in 164 BC. These events of real history faithfully reflect the events described in Daniel 8, reinforcing once again the message of God‘s control over all of history.

“I, Daniel, was exhausted and lay ill for several days. Then I got up and went about the king’s business. I was appalled by the vision; it was beyond understanding.” (Daniel 8:27)
P. 147: Live richly, therefore, while you wait: serve the King, weep for the lost, love your neighbor, fellowship with the Saints, and as you do these things, long for the day when all of these penultimate acts of obedience will be done and the ultimate, eternal service of praise and worship will begin.

P 151: It is worth noting that Daniel’s progression from faith in God sovereignty to passionate prayer is exactly opposite to the question with which we begin. To the question “If God is a sovereign God, why should you pray?” Daniel would’ve responded “It is because God is a sovereign God that I pray.”

P 152: Even though Daniel doubtless had many concerns and worries of his own in the first year of Darius (see Daniel 6), the need of God‘s kingdom was his central concern and his prayer in Daniel 9, that God would do what he had promised with respect to his own people.

P 156: I forget God‘s greatness: that he is the one who created all things out of nothing, the one who hung the stars in the heavens and assigned the seas their boundaries. I have forgotten that he is the one who raises up kings and world leaders, and brings them down again. If I remembered God‘s greatness, my prayer life would be radically transformed.

P 160: Such fervent prayer should also be our first response when a fellow believer sins against us. Instead of criticizing, or gossiping, pray. Say, “Father, this is your child. I know that their sanctification is your will for them. I’m just as big as a sinner as they are, though perhaps in different ways. Please work in their heart and in mind by your spirit and grant us both repentance and transformation.”


P. 182: However, if the God we serve is blazingly and gloriously holy, then obedience to his will is not just a minor matter. He is passionately committed to our holiness, and to saving a people for himself, and thus he demands a commensurate commitment on the part of his church. The inheritance that he offers his saints is an eternity experiencing the glory of that holiness. A God like this is worth leaving the comforts of Babylon for, to go and endure the difficulties of rebuilding Jerusalem. A God like this is worth struggling on through the difficult times for. He is worth leaving the security of our own comfortable homes, in order to go and labor for his kingdom in cities and towns and villages around the world, whether or not we see much of a response for our labors. A God like this is even worth giving up our lives for, if that’s what it takes. After all, that is precisely what he was willing to do for us, in the person of Jesus, in order to save us from our sins.

P. 206: But if history is actually following God‘s predetermined course to a final end, then our actions are filled with meaning. Any sacrifices that are demanded of us will be made more than worthwhile by our hope of glory on the last day, when the dead shall rise: “Multitudes who sleep in the dust of the Earth will awake: some to everlasting life, others to shame and everlasting contempt. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars forever and ever” (Daniel 12:2-3).

Jim Elliot: “ He is no fool who gives up what he cannot keep to gain what he cannot lose.”

P. 210: The idea that evil is intractable and powerful, with deep roots and sharp claws, and that no amount of education, activism, or democratic reform will ever eliminate it, is distinctly countercultural.

P. 213: the foundational obligation upon us to live as God‘s people in this broken world is to be wise. According to Daniel 12, there are only two kinds of people in this world, the wise and the wicked (see 12:10). This is not the pairing that we would normally put together. We tend to think that the opposite of “wicked” is “righteous,” but here it is wisdom and understanding that distinguishes God‘s people from the wicked.

P. 214: this stress on the wisdom, understanding, and knowledge of gods people is an important point for us to grasp because we live in an age that despises doctrine and plays down knowledge in favor of the claims of experience. Our postmodern era is profoundly a time when people are going here and there seeking knowledge. Our age affirms the validity of every possible form of spirituality because it views all truth as relative and our experience as normative…. Truth revealed once, and for all, and God’s inspired Word, the Bible, is therefore highly countercultural. Yet Daniel is repeatedly told to be wise and do understand the things revealed to him by God, and to teach these things to others (Daniel 11:33), for such understanding will help both him and his hearers to stand firm in the midst of the challenges and messiness of living in a broken world. The wise know where to find true wisdom: in the objective standard of the revealed word of God.

P. 217: as parents, we know that there are times when we deliberately cause pain to our children in a variety of ways they cannot understand, for their own good… in the same way, our heavenly father brings trials into our lives and exposes our brokenness in a variety of ways for exactly the right period of time. He knows what challenges are necessary to move his work forward in our hearts, and for how long they need to be applied. What is more, the right period of time for our trials to continue is the one that makes sense to him, not to us – just as the right period of time for the dentist to drill is determined by him and not by the patient. The end will come when God is done with the process, not when we think he should be done. Yet at the same time, when it finally does arrive, the time of the end will be perfect for us, even though we cannot see how it should be so.
… our part in the face of this is to persevere in faith and trust.

P. 218: there is also the question “how?” The response that the angel received is “when the power of the holy people has been finally broken” (Daniel 12:7). Does this response surprise you? It is certainly counterintuitive: we expect the end to come when the power of the wicked people has been finally broken, not the power of the holy people. Yet this statement is further elaborated in the answer given to Daniel. The angels told him that there will be continuing persecution to purify and refine the wise (12:10; cf 11:33-35) and continuing wickedness on the part of the wicked. Even after the time when the temple sacrifices would come to an end, and the abominating desolation would be established, there would continue to be trials (Daniel 9:20-27). Certainly there is no expectation here of a gradual Christianization of the world. The prerequisite for the end is not the final fixing of our world’s brokenness; rather, it is the final breaking of the holy people’s strength.

P. 222: we must remember that the primary biblical image for the Saints is not that of Crusaders but martyrs. It is not our task to come along on a white horse and save the world. That job belongs to someone else. (Revelation 19:11-16)
The day is coming when Jesus Christ will ride out to conquer and to re-create, a day when the kingdom of this world will become the kingdom of our God and of his Christ (Rev 11:15). In the meantime, our task as martyrs is simply to testify to the Lord’s greatness and grace, by our words, and by our suffering. As we cling to God in the midst of trials that we do not understand, we testify to God‘s grace to a watching world and into the heavenly beings. Like Jacob, who wrestled on with God at the Fords of the Jabbok, even after he had been crippled by the encounter (Gen. 32:24-31), we testify not by our strength and might, but simply by our persistence in clinging on to God in the midst of our brokenness.

[Jack Vasen · Rating 2 out of 5]

I used to bend strongly toward Dispensationalism, but after attending a Reformed church for several decades, I have softened that position. I am looking for explanations that satisfy my lingering doubts where I can't seem to dismiss the idea that God still has work to do with Jacob's descendants, as different from the Church. Even Romans 9-11 doesn't completely close the book in that regard. As one might expect given the part of the title that says "Reformed Expository Commentary", Duguid favors an Amillennial approach to any of the end times passages. Likewise, he avoids assigning specific identities to the prophesied kingdoms wherever possible. What bothers me with this commentary is that he doesn't really introduce and refute arguments for other positions. Where he does introduce opposing views they are overly generalized. Further, Duguid leaves me with the impression that he is telling me that seeking deeper understanding of the prophetic meanings of these passages is irrelevant.

But worse than all of that, Duguid does some fancy dancing to maintain these approaches and I have found at least 2 contradictions (if not direct, then nearly direct). One occurs entirely in chapter 15 revolving around the period of time referring to "How Long?" If not contradictory, it is confusing. According to Duguid the period is "around three and a half years". But also he says it is one of "precision" and "not just a vague period of judgment". I am not just nitpicking because many arguments of amillennialism depend on just this kind of vague spiritualizing. The other example speaks more to the basis of amillennialism. In chapter 3, Duguid avoids identifying the 4th kingdom and speaks of the fifth, the Rock, the Church, saying "it may start small but it grows into an unstoppable force.” Then in chapter 15 "there is no expectation of a gradual Christianization of the world." (My copy is a Kindle version which doesn't reference book page numbers.)

I was also greatly disappointed to find that the focus of this book is much more toward application than explanation. Just a rough impression, it seemed to me that text dedicated to application outweighed that dedicated to explanation by at least a factor of two to one. There are a few good tidbits on the explanation side delving into word meanings and such, but disappointingly few compared to the passages that sounded more like they belonged in a devotional book. Further, these passages often interrupted the flow of exegesis in the larger context.

On the positive side, some of the applications are excellent although most of them are too lengthy. Duguid does capture some of the main themes inherent in the Biblical text.

Duguid defends the authenticity of Daniel and the prophecies made in the 6th century BC. Most of this come in chapter 14 discussing Daniel 11.

I do not recommend this book for readers looking for discussion of views on prophetic passages in Daniel.

[Rodney Harvill · Rating 4 out of 5]

There is much to appreciate in this commentary on the book of Daniel along with a few things I thought were completely off-base. I will first discuss one point I consider to be weak and then will discuss some strengths.

What I consider to be a weak argument pertains to why Daniel, Hananiah, Azariah and Mishael chose not to eat the meat and wine from Nebuchadnezzar’s table and instead consumed water and vegetables. What I am accustomed to hearing about this is some combination of the following:

• The meat and wine may have been unclean by virtue of being sacrificed to idols.
• The meat might have consisted of unclean animals.
• The meat might have been prepared without draining the blood.

Dr. Duguid challenges the first option by pointing out that there is no reason to think that the vegetables wouldn’t have been offered to idols, as well. That is a valid point and should have been considered by its proponents. That said, it would be nice to better understand how the Babylonians offered food to idols. Was it just meat and wine, or did it include other parts of a meal? Unless we know this, that first option can be neither confirmed nor falsified.

The remaining two options pertain to Jewish purity laws, and I am inclined to consider them applicable to the decision to abstain from meat. However, Dr. Duguid rejects them because Daniel later eats tasty or sumptuous food, implying no difference between the food he declined to eat as a youth and the food he chose to eat later, but I am not convinced. First of all, the Hebrew wording is different. Secondly, Daniel and his companions were captives. When they declined to eat the meat and drink the wine, the were asking for special treatment. Consider the two following possible requests for special treatment:

1. Please just provide me with water and vegetables. I am not interested in the wine or meat.
2. Please take the time to prepare meat for me in accordance with the Torah, and it must only be clean animals as designated by the Torah.

Which request is more likely to be granted a captive? No. 1 is a no-brainer, hands down. Later, Daniel reached high office. Don’t you think that might have given him the clout to insist on No. 2?

So, I still think that Daniel and his friends were trying to comply with the Torah the best way they could. In contrast, Dr. Duguid concludes that “the goal of this simple lifestyle was to be constantly reminded of their dependence upon their creator God for their food, not King Nebuchadnezzar.” If so, then why did they eat the vegetables. Let’s face it, they were just as dependent on their Babylonian captors for the vegetables as they would have been for the meat. Dr. Duguid is fixated on what he perceives to be a sin by Hezekiah, specifically his choice to show his wealth to a Babylonian delegation after the Assyrian siege of Jerusalem was lifted (2 Kings 20:12-19). The Babylonians, then rebelling against Assyria, were seeking allies, and Hezekiah hosted them after the exceedingly destructive Assyrian invasion of Judah. Afterwards, Isaiah informed Hezekiah that Babylon would one day plunder Jerusalem and haul away some of his own descendants to serve the king of Babylon. Dr. Duguid tries to argue that Daniel and his companions are trying to not be like Hezekiah, but I find this less than persuasive. Can some teenagers be reasonably expected to have such theologically deep motivations? I seriously doubt this.

When it comes to the prophetic parts of Daniel (Nebuchadnezzar’s dream in chapter 2 and Daniel’s visions in chapters 6-12), many commentators get bogged down on eschatological hobby horses. They spend a lot of time arguing why their position (premillennial, amillennial, etc.) is correct and why the others are wrong. When I read a diverse collection of such commentaries in the past, I came away with the impression of a circular firing squad, not to mention the feeling that sorting out such issues was more complicated than untying the Gordian knot. What I absolutely didn’t get from the experience was an understanding of how to apply the truths communicated by those visions in my life today. While I get the impression that Dr. Duguid is an amillennial, he doesn’t wear it on his sleeve and tends to focus on application, something that is so often missing in other commentaries on Daniel. This I consider to be a strength. That said, he did have an intriguing explanation for parts of the prophecy of the seventy weeks:

• Regarding, “he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering,” he takes not of the Hebrew wording. In the Hebrew Old Testament, a covenant is “cut” (krt), but that is not the word used here. Rather, it refers more to confirming the covenant, implying that “it is the Messiah who confirms the covenant with the many and brings an end to sacrifice and offering.”
• Regarding “the people of the prince who is to come will destroy the city and the sanctuary,” he suggests that the prince is the Messiah, possibly because the Messiah is referred to as the Prince in Dan. 9:25. In that case, the people of the prince would not have been the Romans who destroyed Jerusalem and the temple in 70 AD, but the Jews who rejected the Messiah sent to them by God, thereby bringing on God’s wrath in the form of that destruction.

The premillennial argument that the 70th week represents a future time period completely separates it from the other weeks, but there is nothing in the text to suggest such a hiatus. For this reason, I have been dissatisfied with that position. Even so, I am not convinced that retaining the 70th week chronologically adjacent to the other weeks requires an amillennial outlook. So, Dr. Duguid gave me a lot to think about here, and that is a good thing.

[Stephen P · Rating 5 out of 5]

An excellent commentary on the book of Daniel. I read the first few chapters a number of years ago when participating in a Bible study on the early chapters of Daniel. However, I never finished the commentary as I was a intimidated by everything I had heard about the apocalyptic chapters later in Daniel. That was a mistake on my part, as I found Duguid's commentary on those chapters to be very uplifting and helpful in understanding those chapters in the overall redemptive plan of God for mankind. I highly recommend this commentary.

[Laurell Dowling · Rating 4 out of 5]

This commentary has a lot of practical application. I didn't agree with Duguid's eschatology. I think many of the prophecies have been already fulfilled rather than the prophecies representing a time of continual judgment and trial. There are a lot of historical events that can substantiate this point of view. Certainly, Daniel's commitment to prayer and fasting is something all believers should aspire to do in their walk with God. For practical application, the book was good; thus, a four star rating.

[Scott Carraro · Rating 4 out of 5]

Extremely doxological and pastoral. Gives a wonderful 10,000 foot view of Daniel and how it fits into the overall story of redemption. Duguid’s application of the text to the christian life is both challenging and refreshing. I was left desiring a bit more of a technical dive into some passages, but then again this commentary was written for a popular audience. And as a layman’s commentary it is outstanding.

[Anne Ahrens · Rating 5 out of 5]

Very resourceful and encouraging read alongside a personal study of the book of Daniel in the Bible. Author does a good job making the seemingly confusing/inaccessible parts easier to understand and see the big picture of God’s story and how the book of Daniel helps strengthen our understanding of it.

[Cole Newton · Rating 5 out of 5]

While this commentary is a collection of expository sermons through Daniel as opposed to a verse-by-verse treatment, Duguid is wonderfully clear and biblical writer, and this book is no exception. It has been a tremendous resource while preaching through the book of Daniel, but it would also be a great aid for anyone wanting to have a greater understanding of such a mysterious book.

[Tammy · Rating 5 out of 5]

insightful and a great start to studying the book on your own.

I started this commentary to learn how to study the book on my own. It gave great summaries of complicated parts and helped me not get overwhelmed by too many details. I’m grateful for this book to show big picture.

[Marc · Rating 4 out of 5]

I found myself quoting/using/pondering this commentary less than the others, but at the same time I also kept reading it all the way through since the style and approach were different (and in that respect, refreshing). This is my final write-up of seven consistent resources for my series on Daniel, and I have to say: there are lots of great resources out there on this book. Happy reading!

[Carson Ford · Rating 4 out of 5]

Clearly presented and easy to follow. I wished some areas had gone into more depth, especially regarding major historical events, but I appreciated the thorough use of supporting verses from throughout the Bible and the constant emphasis that all scripture points to Christ.

[Travis Agnew · Rating 5 out of 5]

While there are some very helpful commentaries out there on Daniel, I think Duguid's volume is the most thoroughly clear, accurate, and helpful. He has a great balance of explaining difficult texts without getting bogged down in the details.

[Vincent Ng · Rating 5 out of 5]

Thoroughly enjoyed this commentary as the author places a strong emphasis on Christ as the hermeneutical key to interpreting Daniel. The author does a great job tying the time helping readers to see modern day implications or age old truths.

[Molly Moody · Rating 4 out of 5]

Excellent, readable & understandable commentary on the book of Daniel. Very pertinent (as is all of Scripture) to today.

[SH Chong · Rating 5 out of 5]

Excellent commentary that makes your heart adore Christ.

[Zachary Ianchis · Rating 4 out of 5]

Very helpful especially when trying to preach through some of the more technical parts of Daniel

[Ryan Ross · Rating 4 out of 5]

Very helpful sermonic commentary.

[Sharonda Elaine · Rating 5 out of 5]

Such a helpful book! His expositions are Christ-centered and provide the big picture of Daniel so we can apply the message to our lives today.

[Philip Brown · Rating 3 out of 5]

Helpful intro. I feel a bit more solidified around the thrust of the book. I still have so many questions, particularly around the "jumps" in chapters 7 and 11.

Basically, this was a (slight) adaptation of Duguid's sermons on Daniel. It was helpful in that it serves as a model of appropriate depth/technicality in a local church context. But it did leave me with a number of unanswered questions.

The idea that the four beasts in Daniel 7 should not correspond directly to any one entity was thought provoking and quite well argued.

[Scott Cox · Rating 4 out of 5]

I sincerely appreciate the pastoral warmth and emphasis of Dr. Duguid's Commentary on Daniel. He continually hits the mark with regards to the encouragement found within the text. The following comments on chapter 11 are but one example, "if you know what it is to struggle and fail when you attempt to do what God has told you to do, so that you find yourself wondering why you should even bother to try again, then this chapter is designed for you." Sometimes I think Dr. Duguid's commentaries were designed just for me! My only critique was that some of the more complicated latter chapters deserved more critical scriptural cross references - - for those I found myself referring to E.J. Young's excellent "The Prophecy of Daniel" commentary.

[Aaron Choi · Rating 4 out of 5]

Good expositional commentary that waded through some of the sticky prophetic passages in a relevant way. Recommended for in-depth study of Daniel with a good exegetical commentary (see NAC written by Miller).

[Jonathan Ginn · Rating 4 out of 5]

A solid series of expositions through the book of Daniel that achieves that rare balance between scholarly depth and pastoral scope. I appreciate the way Duguid consistently points readers from the text to Christ and seeks to draw pastoral application to the church today.

[Taija]

suggested reading from Rafiki