Daniel

Gregory Goswell, A Commentary on Daniel (Kregel Exegetical Library)

Goswell, Gregory. A Commentary on The Book of Daniel. Kregel Exegetical Library; Grand Rapids, Mich.: Kregel, 2026. 510 pp. Hb; $57.99.   Link to Kregel Academic

Gregory Goswell (PhD, University of Sydney) is an Honorary Research Fellow of Christ College Sydney and Adjunct Lecturer in Biblical Studies (Old Testament). He is an ordained Presbyterian minister (PCA) and has published over one hundred peer-reviewed journal articles (including many on the shape of the canon), and several books, including Text and Paratext: Book Order, Title, and Division as Keys to Biblical Interpretation (Lexham, 2023, reviewed here) and co-authored with Andreas Köstenberger, Biblical Theology: A Canonical, Thematic, and Ethical Approach (Crossway, 2023).

Goswell states from the very beginning of the book that Daniel announces a “strong assertion of God’s central control of history,” and as such, it contributes to a “robust Christian worldview” (13-14).  His interest in canon and canon arrangement is clear from his preface. He does not think the four kingdoms in Daniel 2 and 7 refer to specific kingdoms, and he resists interpreting the “seventy sevens” in Daniel 9 as a specific 490-year period. In addition, he does not interpret Daniel 11 through the lens of the Maccabean crisis since that would tie the book to one historical context. He argues that the book applies to all times, especially today. This is unusual for a commentary on Daniel, since most introductions get bogged down arguing for one view of the four kingdoms and an early or late date.

Goswell, Daniel

In fact, in his forty-seven-page introduction, Goswell does not start with the usual arguments about date or authorship, but rather with its place in the canon. As is well known, Daniel is found in different places and various canons. In the Hebrew Bible, Daniel appears in the Writings alongside the book of Esther as a court tale (placing the focus on Daniel 1-6). In the Greek Canon, Daniel is a prophet, following Ezekiel as the last of the prophets (placing the focus on the prophecies in Daniel 7-12). For Goswell, Daniel is a final summary of prophecy (21).

His statement on authorship appears in his commentary on Daniel 7:2, where the text shifts to the first person. That Daniel 7-12 was written in the first person does not prove a historical Daniel who wrote the book, but neither does the use of the third person in the first six chapters of the book disprove it (278). He argues that concealing the author of the court details is “probably deliberate and purposeful” (278). Since chapters 7 through 12 are prophecy, the author follows the Old Testament convention of connecting oracles with named prophets. Still, this does not prove Daniel as the author, but it makes the suggestion more credible (279). Daniel could have written both halves of the book, and that would affect interpretation (279).

Daniel has two genres. Daniel 1-6 are a third-person narrative, often referred to as “court tales,” and chapters 7-12 are apocalyptic. Goswell states that Daniel is a “prime example” of biblical apocalyptic (277). The most common view in scholarship is that the court details were written in the diaspora and the apocalyptic portions in Palestine. This assumes two different stages of composition. Goswell argues for the unity of the book because the two halves are so well coordinated. For example, the four kingdoms appear in both chapters 2 and 7, in both genres. The two halves of the book overlap chronologically. Indeed, there are differences (for example, the second half has no companions), but the coordination of the two sections of the book argues for unity.

The book’s two languages span the genre as well. Goswell surveys several suggestions for explaining the use of two languages, but he is interested in the hermeneutical implications of using two languages rather than authorship or compositional theory. He argues that Daniel 1, written in Hebrew, initially explores relevant themes such as the destruction of the temple, the question of God’s sovereign rule over the nations, and key ethical issues (28). How can a Jew live faithfully and enjoy promotion in the court of a foreign king? Daniel seven is a “hinge” connecting the two halves of the book. Parallels between chapters 2 and seven and the use of the Aramaic language are “important structural clues” (29) for the design of the book (29, following Portier-Young). When the book reverts to Hebrew, the contents start to reflect Jewish concerns such as the temple, despoiling Jerusalem by the “little horn” (30).

Goswell devotes a portion of his introduction to the differences between the Hebrew and Greek versions of the book. He begins by noting that “there was a thriving Daniel industry in the intertestamental period” (30). He briefly summarizes the Greek additions and places them in context. He concludes that “the value of examining apocryphal additions to Daniel is not to adjust the form of the story found in our Bibles, but, by way of contrast with their content, to see what light they throw on the message of the canonical book of Daniel” (35). This is well stated, and he is correct. In the commentary on Daniel 3:26-30, Goswell applies this observation to the story of the seven martyrs in 2 Maccabees (influenced by Daniel’s court tales) and its expansions in 3 Maccabees and 4 Maccabees. Would Goswell consider this “Daniel industry” a form of reception history?

For Goswell, a major theme of Daniel is the temple. He surveys various mentions of the temple throughout the whole book and concludes that “the temple is a leading theme in the book rather than simply a motif” (36). Since Daniel is among the prophets in the Greek canon, chapters 7-12 are the next prophecy following Ezekiel’s new temple (Ezek 40-48). In fact, he notes that after Ezekiel’s description of the eschatological temple, the next canonical words describe its destruction (Daniel 1:1-2).

This raises the whole question of canon and its value for interpreting biblical books. Goswell’s suggestion is intriguing, but when was Daniel placed after Ezekiel? Would this have happened before the great Bibles were published in the fourth century? Before codices, Ezekiel and Daniel would have occupied separate scrolls and may never have been read in sequence. It seems clear that Jesus, the gospel writers, and the book of Revelation all read Daniel 7-12 eschatologically, but as Jewish writers, they never connected the end of Ezekiel with the beginning of Daniel since Daniel was placed in the Writings.

Goswell begins his discussion of Daniel’s ethics by stating that the book’s date and provenance shape its ethical content. The common view that the book was written in the second century implies a Maccabean context. But Goswell wants to avoid placing the book in a Maccabean context, so Daniel’s ethical teaching applies to all periods. “Ethical concerns of the book are not what they are often said to be” (37), and looking for Maccabean connections “skews the ethical teaching,” especially in the first half of the book. He cites John Collins as an example. Collins thinks the humiliation of Nebuchadnezzar in Daniel 4 has Antiochus IV Epiphanes in mind. This is too specific for Goswell, because in Daniel 1-6, Daniel and his friends are exemplary, moral examples, “a model of an ethic based on kingdom values” (38) and demonstrate “oppositional ethics in the face of Babylon, Persia, or Hellenistic authority” (39). Whatever the specific issue, “the motive of loyalty to God as king leads the heroes to resist the unrestrained political power and various imperial authorities” (39). Although he does not make the point, this could be extended to Rome, or any other empire today. But is it necessary to jettison all historical context to achieve universal application? Do not pastors and teachers find reasonable application to their time and culture for any given passage of Scripture? There may be good reasons for giving up a Maccabean context, but “skewing” the ethical teaching of Daniel is not one of them.

This discussion leads to the next section of the introduction, historical specificity of the visions of Daniel 7-12. Just as Goswell decouples Daniel From, a specific context in the Maccabean period. For the court details, he wants to do the same thing for the four kingdoms. Most commentaries will include several pages discussing the various options for the fourth kingdom (Greece or Rome), and often this discussion is connected to the date of the book. Goswell thinks all this misses the point. “The reader is not meant to supply names” (41). The angelic interpretation in Daniel 8 and Daniel 10-12 is not meant to be read back into the four-kingdom scheme. In his commentary on the four kingdoms in Daniel 2 and 7, Goswell does not identify any of the four kingdoms, because the prophecies are meant to describe all human empires at all times. The beasts in Daniel seven are examples of apocalyptic chaos beasts, a common motif known as chaoskampf, and they are not to be read as specific kingdoms.

This position is difficult for me to accept. In Daniel chapter 2, Daniel specifically identifies the head of gold as Nebuchadnezzar. Does this not invite the reader to extend that identification to the other metals? If Daniel 2 and 7 are intended to be read in parallel, then the first kingdom described in chapter 7 must be Babylon. In fact, the winged lion imagery fits well with Babylonian imperial imagery. It is difficult for me to not see the leopard with four wings and four heads as a reference to Greece. I also wonder about canonical placement. If the placement of Ezekiel and Daniel was intentional enough to help interpret the book of Daniel, why would the intentional placement of Daniel 8 after Daniel 7 not be considered a hermeneutical tool for understanding the text? Daniel 8 clearly identifies the second beast in that chapter as Alexander the Great and Greece.

Regarding the one “like a son of man,” Goswell has a “futurist eschatology,” but he contends that Daniel’s eschatology is not messianic as such. It does not expect a future king in the line of David (42). Daniel 7 is certainly apocalyptic, but it is not messianic (43). “One like a son of man” is a description, not a title, messianic or otherwise (43). The beasts are not human; the son of man is. In the animal kingdom, the beasts are under Adamic rule, which could be the Davidic kings, but not every Adamic type points to David.

A major hermeneutical assumption in this commentary is that apocalyptic does not equal prophecy. In his comments on the anointed one in Daniel 9:25-26, he does not argue that this is a messianic prophecy or attempt to trace the limits of the “seventy sevens.”  Other than Mark 13:14 (the abomination that causes desolation), the New Testament does not use the 490-year scheme. The Gospel observes that the anointed one’s function in Daniel nine is that he is “cut off,” and then the people who are to come destroy the holy city. Daniel 9 certainly does not describe an anointed one who restores David’s line. This, of course, challenges the now-common view among New Testament scholars that first-century Jews believed they were still living in exile or nearing the end of the “times of the Gentiles.” And we’re looking for a Davidic Messiah. Like elsewhere in Daniel, Daniel nine is a conflict between a foreign king and the divine king (46). “Christians are not required to view [the seventy sevens] as a prophecy of Jesus (46). In his comments on Daniel 9:24-27, Goswell says, “it would be a mistake to view the numerology involving sevens in either Daniel 9 or 2 Chronicles 36 as aimed at providing a timetable of historical events (388).

Goswell’s introduction concludes with a survey of how the New Testament uses Daniel. While quotations are rare, there are many allusions. Jesus’s statement that the Sanhedrin will see “the son of men coming in the clouds” (Mark 13:26) alludes to Daniel 7:13. Thinking more broadly, Cowell sees Daniel as the primary background for all of Jesus’s teaching on the kingdom of God, and the son of man self-reference is based on Daniel, even if it is not a title. As the son of man, Jesus says he will sit on his glorious throne (Matt 19:28), equating himself with both the ancient of days and the son of man (53). Mark 13:14 clearly refers to Daniel’s “abomination that causes desolation” (8:13; 9:27; 11:31; 12:11). Goswell rightly observes that the abomination is referenced more than once. Jesus’s use of the phrase makes it clear that it cannot refer only to the Maccabean period, and most New Testament scholars think it prophesies Rome’s destruction of Jerusalem in AD 70.

The details of Goswell’s method, as outlined in the introduction, play out in the body of the commentary. Each chapter is broken into several subunits. He begins with a fresh translation, using footnotes to treat syntactical and lexical details. Unlike other KEL commentaries, Hebrew and Aramaic only appear in footnotes. Goswell often compares English translations and occasionally deals with textual variance arising from the various recensions of Daniel in Greek. The translation is followed by an exegetical analysis of the unit. This is written so readers without training in Hebrew or Aramaic can follow the commentary. Detailed footnotes point interested readers to secondary literature. This is a well-researched commentary! After the exegesis of the unit, Goswell has a short theology of the unit, followed by the ethics and application. The theology unit is less interested in canonical issues than I expected. The commentary is followed by a forty-one-page bibliography.

Conclusion. Goswell’s excellent commentary on Daniel differs from other recent contributions (Paul Tanner, EEC, Joe Sprinkle, EBTC) in that it consciously avoids some of the usual controversial issues that plague Daniel commentaries. This may frustrate readers with strong views on the book’s date, the identity of the four kingdoms, or the identification of particular historical events in Daniel 11. Dispensationalists will certainly be surprised by Goswell’s approach to the Seventy Sevens. Nevertheless, Goswell provides nuanced exegesis, along with theological and ethical observations, that will help pastors and teachers of any theological persuasion prepare to present Daniel to their congregations.

 

Other Commentaries in the Kregel Exegetical Commentary series:

Thanks to Kregel Academic for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

J. Paul Tanner, Daniel (EEC)

Tanner, J. Paul. Daniel. Evangelical Exegetical Commentary. Bellingham, Wash.: Lexham Press, 2020. xxii+803 pp.; Hb.; $49.99. Link to Baker Academic

In the 122-page introduction to Daniel, Tanner suggests the primary theme is the revelation of Israel’s future in relation to gentile kingdoms now that the nation has gone into exile, and the exaltation of Daniel as a channel through which God will reveal his will. The book establishes that God sovereignly controls the nations under whom Israel is disciplined, but also that Israel will ultimately be restored and blessed in the messiah’s Kingdom after the nation endures tribulation and suffering imposed by the Antichrist (113).

Tanner, Daniel

Tanner divides the book into two major sections based on the language. Chapter one is the historical setting of the book, followed by an Aramaic section (chapters 2-7) and a Hebrew section (chapters 8-12). As is often observed, chapters two and seven, three and six, and four and five show clear parallels. He compares Lenglet (1972) and Gooding (1981) and suggests an “interlocking literary pattern” that recognizes this parallelism but also includes chapter 7 in the second half of the book (The Four Visions).

Tanner devotes the largest section of the introduction to date and authorship. For Tanner, Daniel wrote the book shortly after 536/535 BC in its entirety (39). The bulk of this unit deals with objections to this traditional view. He deals with twelve historical inaccuracies and linguistic, theological, and literary objections. The most difficult historical objection is the identity of Darius the Mede. He surveys five possibilities offered by various commentators. First, Darius is an alternative name for Cyrus (Wiseman). Second, Darius refers to Ugbaru or Gobaru (Shea). Ugbaru conquered Babylon before Cyrus entered the city, and then Cyrus appointed him to rule Babylon. Third, Darius is another official named Gobaru, but not Ugbaru (Waltke). Fourth, Darius refers to Cambyses II (Boutflower). Tanner advocates for a fifth position: that Darius is a throne name for Cyaxares II. This was Calvin and C. F. Keil’s view and, more recently, Anderson and Young’s in a 2009 BibSac article. This view accepts Xenophon’s assertion that a Median king, Cyaxares II, was the head of the government when Cyrus led the army against Babylon. Herodotus does not mention Cyaxares. Oddly, he cites seven points taken from a 2015 Wikipedia article favoring Xenophon over Herodotus. Although these are valid points, it seems strange to see Wikipedia cited in a professional commentary.

In addition to dealing with arguments against the traditional view of Daniel’s authorship, he makes nine positive arguments in favor of the traditional authorship. For example, in Matthew 24:15, Jesus implies Daniel is the book’s author. He argues that 1 Enoch 14:18 alludes to Daniel 7:9-10. The problem, of course, is which came first, Daniel or Enoch? In addition, accepting Daniel into their Canon seems to imply an earlier date. A date in the second century B.C. would mean Daniel was immediately accepted into the canon just after it was written, which Tanner thinks is unlikely.

The introduction also includes a survey of the historical context of the book. This section deals with the chronology of the end of the kingdom of Judah, a survey of Babylonian and Persian history, and the conquests of Alexander the Great and Judah under the Roman Empire. (There is a helpful summary chart on page 105). He also has a short section on the religious context of Babylon. This includes descriptions of some Babylonian gods and the practice of magic and divination.

Each unit begins in the commentary’s body with a brief introduction and textual notes followed by Tanner’s translation and extremely detailed footnotes. These notes include lexical and syntactical issues behind the translation and comparisons to various versions of the Septuagint. The commentary is verse by verse, but since all the technical details appear in the translation’s footnotes, the commentary rarely deals with Hebrew or Greek text. Tanner provides an efficient and readable commentary.

The commentary must deal with matters of interpretation of prophetic details. Tanner doesn’t do an excellent job laying out all possible positions, with footnotes and literature on the various positions. I will provide several examples of this to illustrate his method. Commenting on “one like a son of man” in Daniel 7:13-14, he begins by translating the phrase in both the Old and New Testaments and compares this to the phrase used in the Parables of Enoch. He then summarizes four views: the son of man is a human, a collective or personification, the son of man is an angel, or the son of man is the Messiah. The last is Tanner’s view: the son of man is Jesus, or at least Jesus understood himself to be Daniel’s son of man.

Since Tanner has previously written several articles on the “seventy-sevens” in Daniel 9:24-27, this is a lengthy section in the commentary. Tanner summarizes this data in a helpful appendix, comparing seven views on almost every detail of this prophecy in pre-critical and critical scholarship. Tanner calls his own view the “Messianic postponement view” using a “prophetic-year calculation.” The seventy weeks begin with Artaxerxes’s authorization to rebuild Jerusalem in 444 B.C. The first sixty-nine weeks end with the crucifixion of Jesus in A.D. 33, and the anointed one is Jesus. The last seven is a future seven-year period before the return of Christ (the great tribulation). The “prince to come” is the antichrist (as opposed to Antiochus IV, Titus, etc.) This is all very consistent with traditional dispensational interpretations, as represented by Robert Anderson, John Walvoord, and Dwight Pentecost. However, Tanner is also similar to Gleason Archer, Stephen Miller (NAC), or Leon Wood, except for how the years are calculated.

With respect to the interpretation of Daniel 11-12, Tanner argues Daniel 11:2-12:4 are predictions of the near future, now historically fulfilled. Daniel 11:2-20 deals with the Persian Empire up to Antiochus; 11:21-35 concerns the reign of Antiochus (his rise to power, vv. 21-24; the rivalry with Egypt, vv. 25-28; the persecution of the Jews, vv. 29-35). Antiochus is a biblical type illustrating “the evil and sinister persona that will characterize the future Antichrist (684). The problem for Daniel 11 is the fulfillment of 11:36. For most scholars. Daniel is suddenly inaccurate: Antiochus does not die in the way described in these verses. For most critical scholarship, this means that Daniel was written shortly before Antiochus died, which is why the details are not quite right. For Tanner and most evangelicals, verse 36 is where the text “leaps forward in time” (685). Once again, Tanner surveys four views for these verses, summarizing them in a handy chart (689) with scholarly examples for each.

Throughout the commentary, there are several excursions into ” additional exegetical comments.” These deal with technical aspects that may not be of interest to every reader. For example, he has four pages on the placement of the in Daniel 9:25.

The final two sections in each unit are comments on the biblical-theological implications followed by application and devotional implications. Neither of these sections is lengthy; the quoted devotional implications are brief meditations on the theology of the section. Since this is not an application commentary, these application comments do not dominate the commentary.

Each unit ends with a detailed “selected bibliography,” although these are anything but brief. Virtually all the literature written in recent years appears in these bibliographies. These bibliographies make this an invaluable resource for anyone studying the book of Daniel.

For some readers, Tanner’s dispensationalism and commitment to a traditional view of the authorship and date of the book will be enough to reject this commentary as serious scholarship. This would be a mistake. The extremely detailed footnotes on the text of Daniel concerning textual criticism, lexical history, and translation history are incredibly valuable. The amount of detail on Hebrew and Aramaic syntax in the notes makes this one of the best exegetical commentaries available. The substance of Tanner’s commentary will be valuable even if one disagrees with his conclusions.

As with other volumes of this series, Lexham published the commentary simultaneously in print and in the Logos Bible Software. Tanner’s commentary first appeared in the Logos Library in 2020. The print edition was not available until February 2021. Reading this commentary using the Logos Bible Software (or the iOS app) is enjoyable because it obscures the footnotes. The footnotes will not distract readers who do not want the exegetical details. The ability to copy and paste the bibliographies will benefit students in developing their own bibliographies as they study sections of Daniel. The Logos book takes advantage of all the software resources, including tagging cross-references and links to other resources when available.

To date, thirteen commentaries of the Evangelical Exegetical Commentary are available to Logos users, with forty-four volumes planned. Since the series was launched, Lexham has redesigned the covers and named Andreas Köstenberger editor for the New Testament. Logos users can purchase all thirteen volumes at 20% off through the Lexham website or subscribe to the series and receive new volumes as they are published.

 

Review of other commentaries in this series:

 

NB: Thanks to Lexham Press for kindly providing me with a review copy of this book, both in print and Logos format. This did not influence my thoughts regarding the work. Updated links to Baker Academic in October 2026.

Joe Sprinkle, Daniel (EBTC)

Sprinkle, Joe M. Daniel. Evangelical Biblical Theology Commentary. Bellingham, Wash.: Lexham Press, 2020. xix+470 pp.; Hb.; $49.99. Link to Baker Academic

Joe Sprinkle’s commentary in Daniel is the first Old Testament volume in Lexham’s Evangelical Biblical Theology Commentary. Broadman & Holman originally published three New Testament volumes as the Biblical Theology for Christian Proclamation series. Lexham has repackaged those volumes and added three new commentaries on Joshua (David G. Firth), Psalms (James M. Hamilton), and Daniel. The series introduction indicates forty volumes are slated for the series.

Sprinkle Daniel

The commentary series uses the text of the Christian Standard Bible (Broadman & Holman), although the exegetical commentary itself is based on the Hebrew and Aramaic text of Daniel. As might be expected from the original publisher, although the series’ authors come from various backgrounds, they all affirm the inerrancy and inspiration of Scripture (xv). Since the series intends to do biblical theology, the commentary is divided into sections: exegesis and theology. Similar to the Two Horizons Commentary published by Eerdmans, theological issues rise from the exegesis of the text. Unlike the Two Horizons Commentaries, the EBTC volumes do not use the methods of Theological Interpretation of Scripture, and they show less interest in broader canonical issues (though Hamilton’s Psalms commentary may address them).

In the forty-four-page introduction to Daniel begins with a brief overview of the structure before launching into a spirited defense of the traditional view of Daniel’s authorship and historicity (pp. 6-40). Sprinkle was a student of Gleason Archer, and he expanded on his mentor’s arguments, concluding that “Daniel contains real history and genuine predictive prophecies” (40). For Sprinkle, “rejecting the critical view of the book is essential to preserving its theological and practical value” (345).

Several points in the commentary illustrate Sprinkle’s view that Daniel contains genuine prophecies. The third kingdom is the “Greek kingdom of Alexander the Great,” and the four heads are the diadochi, the four successors who divided Alexander’s kingdom. Sprinkle prefers to call the fourth kingdom is “Rome and beyond” since the Roman empire has long since ceased to exist (177-78). To call the fourth kingdom a “revived Roman empire” is “special pleading.” Nevertheless, this fourth kingdom is a Rome-like kingdom. Since Revelation draws on Daniel 7, Sprinkle says, “Rome is at most a prototype of what this terrifying kingdom will be like” (178). The “one like a son of man” in Daniel 7:14 refers to the divine messiah (184-86) and observes similarities to other messianic texts such as Psalm 110 and Isaiah 9.

The little horn in Daniel 7 is not the same as the little horn in Daniel 8 (195). Antiochus IV “foreshadows the antichrist typologically.” He argues Revelation 13 draws on the imagery of the fourth beast and the little horn in Daniel 7 (196). Antiochus IV is an illustration of the “biblical theological pattern in which kings and kingdoms exalt themselves against God” (226).

Regarding the seventy weeks of Daniel, Sprinkle rejects the view the seventy weeks lead up to Antiochus IV. Still, he is also unconvinced by the classic dispensational view, which leaves an “awkward parenthesis” of two millennia between the sixty-ninth week and the seventieth (268). He leans towards E. J. Young’s view of the seventy weeks as a general time period from Cyrus’s decree to the destruction of Jerusalem by the Romans in A.D. 70 (273).

As is well known, Daniel 11 contains accurate predictions of the movements of the Ptolemy and Seleucid empires but does not accurately predict the fate of Antiochus IV. Sprinkle does not think Daniel 11:36-45 is a failed prophecy. He argues that this section of Daniel 11 describes neither Antiochus IV nor Roman activity in first-century Palestine, but rather Daniel 11:36-45 describes eschatological events (322).

The body of the commentary runs nearly three hundred pages. Although there is no indication of a new chapter, each unit begins with a reprint of the exegetical outline for the unit. An English translation is provided, followed by a brief paragraph placing the unit in context. Sprinkle then moves through the section verse by verse, commenting on the syntax, lexical issues, and historical issues where necessary. Hebrew, Aramaic, and occasional Greek appear without transliteration in the commentary’s body. Some knowledge of Hebrew is helpful but not necessary. He occasionally comments on suggested repointing of Hebrew or (more often) Greek translations of Daniel, but he usually concludes the Masoretic text is correct (see p. 299, for example). Sprinkle concludes his exegesis of each chapter with a summary entitled “Bridge.” Here, he makes a few observations on the context of the section within Daniel and in a larger canonical context.

The last section of the commentary is Biblical and Theological Themes. In just under 100 pages, Sprinkle traces several theological issues raised by Daniel. Almost forty pages are devoted to God, divided into a section on his attributes and his relationship with his people. Although there is much to say about angels in the book, only five pages discuss what Daniel contributes to a biblical theology of angels. Since Sprinkle dates the book early, he does not relate Daniel’s view of angels to the development of Jewish theology in the Second Temple period. Sprinkle surveys what Daniel says about the Messiah and relates this material to other Old Testament texts and New Testament interpretations of those texts. For example, following Hippolytus, she relates the “stone cut without human hands (Dan 2:34-35) in Psalm 118:22, a text Jesus quotes and applies to himself (Luke 20:17-18). For Sprinkle, Jesus is Daniel’s stone (401).

Finally, Sprinkle summarizes Daniel’s “Theology of History.” Daniel demonstrates that God has sovereignty-directed history and has appointed precise times for events to occur (421). Much of this section concerns eschatology, including a description of the antichrist (1 John 2:18) or man of lawlessness (2 Thess 2:3-4) drawn from the arrogant little horn (Daniel 7). Antiochus IV Epiphanes is the prototype of this evil, eschatological figure, and a study of his character based on Daniel 8 and 11 “provides insight into what the antichrist might be like” (425).

Conclusion. Joe Sprinkle’s Daniel commentary is an excellent example of conservative evangelical commentary that takes Daniel as containing predictions of future events, some of which have been realized, but others remain unfulfilled. Even if one disagrees with his conclusions on the historicity of Daniel, his exegetical notes are very good and will help readers understand what the text of Daniel says.

 

Reviews of other Commentaries in this Series:

NB: Thanks to Lexham Press for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work. Updated links to Baker Academic in October 2026.

 

Book Review: Tremper Longman III, How to Read Daniel

Longman III, Tremper. How to Read Daniel. Downers Grove, Ill.: IVP Academic, 2020. 189 pp. Pb; $20.  Link to IVP Academic

Tremper Longman has previous published five volumes in the How to Read series (on Psalms, Proverbs, Genesis, Exodus, and Job [with John Walton]). In this series, Longman intentionally targets the lay person, pastor and seminarian rather than an academic audience. Like the previous volumes in this series, Longman provides a clear introduction to this fascinating but sometimes frustrating prophetic book.

Longman, How to Read DanielIn the first part Longman deals with some introductory issues in three chapters. In the first chapter he deals with the genre, language and structure of the book of Daniel. Daniel is composed of a series of “court tales” (Dan 1-6) and apocalyptic visions (Dan 7-12). Longman uses the genre to divide the book into two units, although he does consider using the use of Aramaic in chapters 2-7 and the clear chiastic pattern as a way to structure the book.

Second, he sets the book of Daniel into the historical context of the Babylonian exile. He briefly treats a historical problem for the historicity of Daniel, the identity of Darius the Mede. Not surprisingly Longman accepts an early date for the book. Since the prophecy in Daniel 11 is so detailed many scholars consider it an example of prophecy after the fact, a common feature in apocalyptic literature. Since Longman believes God often predicts the future, he sees no reason to bracket out his faith when he interprets Daniel 11. If the prophecy is after the fact, then “these texts traffic in deception” (p. 33).

Third, Longman sketches a brief theology of the book by tracing the primary theme of God’s control of the events of history (which guarantee his ultimate victory). This is true despite present difficulties, as illustrated in the court tales. This theme of God’s sovereign control of the events of history should be comforting to those enduring oppression. A secondary theme in Daniel is that God’s people can survive and thrive in a toxic culture. While the theme is found throughout the book, Longman illustrates this theme with the testimony of Shadrach, Meshach and Abednego when Nebuchadnezzar demands they demonstrate their loyalty to him or die in the fiery furnace. These two themes are developed further in the final two chapters of the book.

The second part of the book devotes a chapter to each of Daniel’s chapters with the exception of last vision (Daniel 10:1-12:4) and 12:5-13 (the conclusion to the book). This is a light commentary on major sections of the English text. Longman offers insight into key details when necessary, but this is an introduction not an exposition of the text. For controversial issues, Longman usually does not take a side. For the empires represented by the four metals, he says “it does not really matter which kingdoms are represented by these metals” (69). When he summarized the vision of four beats in Daniel 7, he does not consider the possibility the arrogant little horn represents Antiochus IV Epiphanes (although the contemptible person in 11:21-35 is Antiochus).

The final part of the book concerns the application of Daniel for the twenty-first century Christian. These final two chapters are more detailed expansions of the two themes he introduced in chapter 3. First, Longman returns to Daniel 1-6 and makes several suggestions for living in a toxic culture. Daniel and his friends engage with culture and provide a model for navigating how Christians can engage contemporary culture. Second, the visions of Daniel 7-12 offer comfort in God’s ultimate victory. Longman says Daniel 7-12 gives readers “the long view to help them live with confidence in a troubled world” (166). Here Longman refers to Jesus’s own apocalyptic discourse which cites the book of Daniel. This chapter also relates the book of Daniel to Revelation. Daniel certainly looks forward to God’s intervention in history to rescue his people, but Longman is clear: Daniel’s visions do “not have an interest in giving us information that will allow us to predict when that great even will happen” (140). Although he briefly mentions Hal Lindsey and Harold Camping (along with the faculty of Dallas Theological Seminary) as using Daniel and Revelation to predict the return of Christ (or interpret current events), he refrains from bashing them unfairly and he does not relate these attempts to dispensationalism. He concludes, “perhaps the saddest consequence of the obsession with Daniel as a tool to reconstruct an apocalyptic timetable is that we often miss the important message the book has for us today in the twenty-first century” (142).

Each chapter concludes with several discussion questions which could be used in the context of a small group Bible study or classroom. An annotated commentary list appears as an appendix including Goldingay (WBC), House (TOTC), Longman (NIVAC), Lucas (AOTC), Miller (NAC), Widder (SOG), and E. J. Young, The Prophecy of Daniel (Banner of Truth, 1949). Occasional endnotes point interested readers to other literature.

Conclusion. Like Longman’s other How to Read books, How to Read Daniel succeeds in introducing the reader to the book by providing the background necessary to better understand Daniel. Longman’s careful explanations and judicious application of the text to contemporary issues will appeal to lay Christians who want to dig deeper into Daniel.

NB: There is a minor typographical error on page 24, Nebuchadnezzar’s reigns until 662 BC; this ought to be 562 (it is correct in the next paragraph). On page 128, Antiochus Epiphanes IV ought to read Antiochus IV Epiphanes (it is correct elsewhere in the text).

Thanks to IVP Academic for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Daniel 11:36-12:3 – The Willful King

For many interpreters, Daniel 11:36-45 shifts away from Antiochus IV Epiphanes and the persecutions that led to the Maccabean Revolt to a future, ultimate persecutions by an ultimate enemy of God. Daniel calls this the “willful king,” but sometimes he is called the antichrist. Those who take a second-century view of Daniel take the entire chapter as referring to Antiochus. Seow, for example, considers this a “recapitulation” of Antiochus’ offenses, with some general predictions that are only accurate in the most general sense, i.e., Antiochus will die (Daniel, 182).

Daniel 11:36-40 appears to say Antiochus will launch a new attack against the Ptolemaic Egypt, Judea will suffer greatly although Moab, Edom, and Ammon will be spared. Antiochus was successful in plundering all of North Africa, including Egypt, Lydia, and Ethiopia. As he is waging a successful war in the south, he will hear a rumor from the north, likely from his Syrian base, and return there. He will, however, make camp between Jerusalem and the Mediterranean Sea, where he will be killed.

Who Is the Willful King?

The problem with this reconstruction is that it never happened. Up until verse 36, reasonable connections may be drawn between historical events and the words of Daniel. Still, after verse 36, the connections become strained at best or contradictory to the historical record at worst. Antiochus was not successful in his second invasion of Egypt, there is no record of a third invasion which was successful. He did not return home after hearing a rumor, but Rome told him to leave. He did not die in Judea but in Persia after raiding a Temple in Elymas in 168 B.C.

This is why some read this as a shift from a historical survey to an actual prophecy about “the last days.” Typically, the leader of this end-times rebellion is called the antichrist. However, Daniel never uses the word, and it is not a part of the vocabulary of apocalyptic until the Christian era. Daniel calls this person a willful king and describes his activities as defiant against God. This willful defiance is reminiscent of the king of Babylon in Isaiah 14.

Why should we begin to read Daniel as prophetic of the great end-time conflict between humanity and God? It is difficult to harmonize Daniel 11:36-45 with events in the life of Antiochus. But as John Collins suggested, Daniel 11:36-45 may be a “deliberate polemical distortion” (Daniel, 386).

It is possible the writer of Daniel 11-12 begins making a prediction of events that have not yet occurred in his lifetime but hopes they soon will (Towner, Daniel, 164, Montgomery, Daniel, 465). “The quasi-prophecy closes with an evaluative summary of Antiochus’s religious attitudes as king” (Goldingay, Daniel1, 304). Daniel 11 is expressing wishful thinking about how the current conflict might come to an end, but that prediction was mostly wrong. For example, the death of the “king” 11:45 takes place in Israel, but Antiochus died in Tabae, over a thousand miles from Israel. It is also possible the writer is generally right about the events he predicts, although not precisely so. Daniel got the “gist of things” right (Seow, Daniel, 185). The general idea that Antiochus would be killed in the near future is right, but the details are incorrect.

However, there are several indications the writer has shifted focus to future events in the passage. [NB: I am following Paul Tanner, “Daniel’s ‘King of the North’: Do We Owe Russia an Apology?” JETS 35 (1992):315-328. His commentary in the EEC series was released in March 2020] First, The subject of verse 36 is not referred to as the “king of the North” but only as “the king” or “willful king.” Normally, in chapter 11, a qualifier such as “south” or “north” is included (except in vv. 2–3, which refers to the Persian kings, and verse 27, which refers to both the kings, clearly implied the north and south).

Second, in 11:21–35, Antiochus IV served in the role of the “king of the North,” as did the other Seleucid kings before him. In v. 40, however, “the king” is apparently in contention with both the “king of the North” and the “king of the South.” This argument assumes some exegesis on verse 40, noted below.

Third, 11:35 still anticipates the “end time,” but 11:40 indicates the “end time” has finally arrived. This is also anticipated in 10:14, in which the angelic visitor says the vision which Daniel saw concerns “the days yet future” or the “latter days.” Those who hold to the Greek view see this as the end of Antiochus rather than “the end times” eschatologically.

Fourth, Daniel 12:1-3 begins with “Now at that time” and refers to a “time of great distress” in 12:1, and the mention of the resurrection in 12:2 gives the whole unit an eschatological setting.

Fifth, A leap forward in time from Daniel 11:35 to 11:36 is consistent with other leaps in time throughout the chapter. For example, 11:2-3 covers 200+ years of Persian history without comment.

Sixth, the comment in Daniel 11:36 that the king “will exalt himself above every god” is not precisely true in regard to Antiochus. Antiochus exalted Zeus on the reverse side of his coinage.

Seventh, if the description of Antiochus found in Daniel 11 is an expansion of the previous prophecies in Daniel 2, 7, and 8, then the “final kingdom” is destroyed by the kingdom of God. Antiochus does not represent the last kingdom. Rather, he is one of the last kings of the third kingdom. To a large extent, the activities of Antiochus III and IV are responsible for drawing Roman attention to the eastern regions, including Palestine. The kingdom of God did not replace Antiochus’ kingdom in any way, nor was the Maccabean revolt ultimately successful in establishing a real messianic kingdom. In fact, the rulers that followed the war are fairly corrupt high priests/kings who are nearly as evil as Jason and Menelaus were!

Is there any precedence for multiple fulfillment of prophecy?  Daniel 11 seems to predict in remarkable detail the general outline of history down to about 164 B.C. If it also looks beyond the Maccabean period, then there seem to be two (or more) “fulfillments” of the prophecy. This is analogous to several Old Testament prophecies, which are literally fulfilled in the context of the prophet’s life, but also again at a later date, usually in the ministry of Christ. A possible objection to these examples is that they assume the New Testament for the second fulfillment. For this reason, we might better speak in terms of the “second application” of a prophecy.

In the case of the “sign of Immanuel” in Isaiah, there is an immediate point of contact in the prophecy (a woman in Ahaz’s household will give birth, and before the child is a few years old, the kingdom of Damascus will fall), but also a distant fulfillment/application in the birth of Christ (Matthew 1: 22-23). The call of Isaiah included a prediction of futility. The people Isaiah was sent to would be “ever hearing, but never understanding.” This text is quoted in Matthew 13 by Jesus to explain why he taught in parables a “second fulfillment/application” of the prophecy.

It seems appropriate to interpret Daniel 11:36-12:3 as referring to an ultimate, final eschatological persecution on a grand scale. Antiochus foreshadows future persecution prior to God’s decisive action in history to restore a kingdom to God’s people.