By the end of this lesson, the student should:

(1) Know the likely dates and historical setting of Ezekiel and Daniel.

(2) Outline the primary themes and purposes of Ezekiel and Daniel.

(3) Respect God’s sovereignty over human history.

(4) Relate the message of Ezekiel and Daniel to the needs of today’s world.

(5) Understand the issues involved in interpreting apocalyptic prophecy.

► Read Ezekiel and Daniel.

► Memorize Ezekiel 36:25–27.

Ezekiel and Daniel have much in common with Jeremiah. All three books come from the years surrounding the fall of Jerusalem. Daniel and Ezekiel write from Babylon, while Jeremiah writes from Jerusalem. While Jeremiah watched the destruction of Jerusalem firsthand, Ezekiel saw visions of the destruction from his home in Babylon. Daniel, younger than both Jeremiah and Ezekiel, was carried to Babylon during the first siege of Jerusalem. The second group of exiles included Ezekiel.

While each of these books contains messages of hope and restoration, the future restoration is a larger focus in Ezekiel and Daniel than in Jeremiah. Jeremiah’s primary message was the judgment on Jerusalem; Ezekiel saw an inspiring vision of the restoration; Daniel foresaw the ultimate fulfillment of God’s purposes in the distant future.

Historical Setting of Ezekiel

Ezekiel’s name means “God has strengthened.” He was born shortly before Josiah’s discovery of the Law in 621 B.C. As the son of a priest, Ezekiel witnessed the revival that accompanied Josiah’s reforms and probably heard the preaching of Jeremiah.

Ezekiel was taken to Babylon as part of the deportation of 597 B.C. following Jehoiakim’s revolt. He settled in a community of exiles on the Chebar canal near the city of Nippur. Ezekiel was married, but no mention is made of any children.

Instead of ministering as a priest in Jerusalem, Ezekiel served as a prophet among the exiles (Ezekiel 8:1, Ezekiel 14:1, and Ezekiel 20:1). A priest’s ministry began at the age of 30 and ended at 50 (Numbers 4:3). Ezekiel’s first vision came near the age of 30, and the vision that ends the book came when Ezekiel was 50 years old.[1] Like Jeremiah, the messages in Ezekiel are not always chronological. Ezekiel’s prophecy that Nebuchadnezzar will defeat Egypt (Ezekiel 29:17–20) was given in 571 B.C., two years after the vision that ends the book.

Jeremiah’s primary audience was the people of Jerusalem, but he wrote letters to the exiles in Babylon. Ezekiel’s primary audience was the Jews in Babylon, but he also wrote letters to the people of Jerusalem.

Purpose of Ezekiel

Exiles in Babylon had many questions:

• “How long will the exile last?”

• “What will happen to our city?”

• “Is there hope for the future?”

Ezekiel responded that the captivity would last many years. He wrote to warn the people of Jerusalem that they would soon join the exiles in Babylon. Following the destruction of the city, Ezekiel brought God’s promise of restoration. Ultimately, the book of Ezekiel is a message of hope: God has not given up on his people.

Overview of Ezekiel

Ezekiel’s Call (Ezekiel 1–3)

Ezekiel’s call, like many of his messages, came as a vision from God. The vision consisted of five episodes:

• The setting (Ezekiel 1:1–3)

  • Approach to God’s throne (Ezekiel 1:4–28)

    • The call (Ezekiel 2:1–3:11)

  • Departure from God’s throne (Ezekiel 3:12–13)

• The setting (Ezekiel 3:14–15)

Like Isaiah and Jeremiah, Ezekiel was called to preach to a people who would not listen. God told Ezekiel that it would be easier to speak to people of another language than to the rebellious people of Judah. They have a hard forehead and a stubborn heart. However, God assured Ezekiel, “Behold, I have made your face as hard as their faces, and your forehead as hard as their foreheads” (Ezekiel 3:8). God strengthened Ezekiel for his difficult mission.

Judgment on Judah (Ezekiel 4–24)

Through a series of visions and symbolic actions, Ezekiel brought a message of judgment to the exiles in Babylon. Central to the message of the book is Ezekiel’s vision in chapters 8–11. Ezekiel saw a vision of abominations in the Temple itself; the elders were practicing idolatry in the Temple. In response, God commanded six executioners to destroy the people and to fill the courts with the slain (Ezekiel 9:7). Ezekiel watched as God’s glory left the Temple. This section (Ezekiel 10–11) parallels Jeremiah’s Temple Sermon (Jeremiah 7) with its message of judgment on the Temple.

Ezekiel gave a series of sermons and parables predicting the fall of Jerusalem. The messages of judgment climaxed with the death of Ezekiel’s wife. God commanded Ezekiel to show no outward display of mourning. When the people asked why he did not mourn the death of his wife, Ezekiel told them that Jerusalem would suffer such horror that the survivors could not even observe mourning rituals for their loved ones (Ezekiel 24:15–27).

God’s judgments were intended to reveal God as a sovereign and righteous God. Over 50 times, God said, “Then (they) shall know that I am the Lord.” Sometimes it was Judah who would see God through his judgments (Ezekiel 6:10). Other times, it was the nations around Israel (Ezekiel 25:5, 7, 11). In each case, God’s judgment revealed his righteous character.

Judgment on Foreign Nations (Ezekiel 25–32)

An important theme in the prophetic books is God’s sovereignty over all nations. Unlike the false gods of Israel’s neighbors, Yahweh is not a local deity. Demonstrating God’s sovereignty over all people, Ezekiel brought the word of the Lord in messages of judgment against Ammon, Moab, Edom, Philistia, Tyre, Sidon, and Egypt. God says of the enemies of Israel, “…And they shall know that I am the Lord when I execute judgments in her and manifest my holiness in her” (Ezekiel 28:22).

Restoration of Israel (Ezekiel 33–39)

After the fall of Jerusalem, the message of Ezekiel turns from judgment to restoration. For the sake of God’s name, he will restore the people (Ezekiel 36:16–23). In physical restoration, God will bring them back to the land (Ezekiel 36:24); in spiritual restoration, God will renew their hearts (Ezekiel 36:26–27). God promises to cleanse Israel with water (Ezekiel 36:25) (making them outwardly pure)[2] and to give them a new heart and a new spirit (making them inwardly pure). Israel’s new life is portrayed in Ezekiel’s vision of a valley of dry bones, restored by the breath of God’s Spirit.

Israel’s New Temple (Ezekiel 40–48)

The book of Ezekiel concludes with a vision that is inspiring to read but difficult to interpret. God took Ezekiel to a high mountain and showed him a vision of a new Temple. Ezekiel saw a new Temple, the altar and offerings, a river flowing from the Temple to bring healing to the nations, the tribal boundaries of the restored nation, and the 12 gates of Jerusalem. Most importantly, Ezekiel saw God’s glory return to Jerusalem (Ezekiel 43).

Bible interpreters disagree regarding the precise meaning of this vision. Because godly people who are committed to the truth of scripture disagree about details of the vision, we should be charitable toward believers who may differ with us about the meaning of this vision. Some people understand this vision to be:

1. A promise that the Temple would be rebuilt after the exiles returned to Jerusalem. In this view, a lack of faith prevented the people from achieving all that God showed Ezekiel.

2. A picture of the earthly millennium. In this view, during a thousand-year reign of Christ on earth, the Temple will be rebuilt, and the sacrifices will be restored as reminders of Christ’s atoning death.

3. A picture of God’s work through the church today. In this view, God is fulfilling his promise through the church.

4. A metaphor for God’s presence among his people in the new heavens and new earth. In this view, the Temple and sacrifices are a picture of worship in heaven; they will not be restored in a literal manner.

5. A prophecy containing both literal and symbolic elements. In this view, Ezekiel 40–48 was partially fulfilled in the return to Jerusalem and will be completely fulfilled in the last days.

Ezekiel’s Prophetic Style

One of the most fascinating aspects of Ezekiel is the prophet’s way of communicating God’s message to his listeners. Two aspects of Ezekiel’s prophecies are important for understand­ing the book: Ezekiel’s use of drama and his visions.

Ezekiel is commanded to act out some of his messages. He writes the name “Jerusalem” on a clay brick and lays siege to the brick to prophesy Nebuchadnezzar’s siege of Jerusalem (Ezekiel 4:1–3). He lies on his left side for 390 days to represent the iniquity of Israel; he lies on his right side for 40 days to represent the iniquity of Judah (Ezekiel 4:4–8).

Ezekiel shaves his head and divides the hair into portions: one-third is burned, representing fire in Jerusalem; one-third is cut into pieces with a sword, representing death in battle; one-third is thrown into the wind, representing the scattering of the Jews in exile. God tells Ezekiel to keep a few pieces of hair and tie them in his belt; this represents the remnant that will remain in Jerusalem (Ezekiel 5:1–12).

Ezekiel’s visions can be difficult to interpret. Some readers become so fascinated by the details of the visions that they miss the overall message. Ezekiel uses language that shows he is not attempting an exact representation of what he saw; he repeatedly refers to the “likeness” of something, and he describes something “as it were” (see Ezekiel 1 for examples). He is using human language to describe something beyond human description.

Although we may not understand every detail of Ezekiel’s visions, the overall message is clear: God will judge his people for their sin. Then, after judgment is accomplished, God will restore his people. His glory will again dwell among his people.

Historical Setting of Daniel

Daniel was taken to Babylon in 605 B.C. with the first group of Jewish exiles. Probably a teenager at the time, he spent the rest of his long life as a prophet in Babylon. The book of Daniel records events until 536 B.C., the third year of Persian King Cyrus’ rule over Babylon (Daniel 10:1). Daniel saw firsthand the initial fall of Judah, the fall of the Babylonian empire, and the rise of the Persian empire.

The name Daniel means “God is my judge,” an appropriate name for a prophet who preached a message of God’s sovereignty over all the world. Daniel shows that God is the judge of the world. God will accomplish his purpose in history.

Purpose of Daniel

Writing in a time of oppression and turmoil, Daniel communicates two important truths: the importance of faithfulness to God and the reality of God’s sovereignty over human history. Despite present circumstances, God will ultimately vindicate his people. Daniel shows that all of world history, not just the history of Israel, fulfills God’s purposes.

Overview of Daniel

Faithfulness in the Babylonian Court (Daniel 1–6)

Stories of Daniel and his three friends provide models of faithfulness during the exile. They show that it is possible to remain faithful even in a pagan world.

The opening sentences of Daniel establish the theme of God’s sovereignty:

In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with some of the vessels of the house of God… (Daniel 1:1–2).

Nebuchadnezzar besieged Jerusalem, but it was the Lord who gave the king of Judah into Nebuchadnezzar’s hand. God is the one who gave victory to Babylon.

Since God is sovereign, God’s people must be faithful to him even in times when God’s enemies seem to be in control. The book of Daniel demonstrates faithfulness to God with a series of illustrations:

• Daniel and his friends refuse to defile themselves with Babylonian practices. God honors their faithfulness by giving them favor with a pagan king (Daniel 1).

• God gives Daniel the interpretation of Nebuchadnezzar’s first dream. God raises Daniel and his friends to positions of influence in Babylon (Daniel 2).

• Daniel’s friends refuse to bow to a pagan idol.[1] God honors their faithfulness by sparing their lives in the fiery furnace. The king is astonished to see the three men joined by a fourth man like the Son of God (Daniel 3).

• God gives Daniel the interpretation of Nebuchadnezzar’s second dream. God shows his sovereignty by humbling Nebuchadnezzar (Daniel 4).

• God gives Daniel the interpretation of God’s handwritten message. God shows his sovereignty by taking the kingdom from Belshazzar the Babylonian and giving it to Darius the Mede (Daniel 5).

• When Daniel is thrown into the lion’s den for his faithfulness to God, God delivers him from certain death (Daniel 6).

These are more than mere children’s stories; they provide powerful illustrations of faithfulness in all situations. When Daniel and his friends remained faithful to God, God was faithful to them.

Visions of God’s Sovereignty (Daniel 7–12)

This section is carefully linked to the first half of the book. The two sections are linked by language; Daniel 2–7 was written in Aramaic, while Daniel 1, 8–12 were written in Hebrew. The two sections are also linked by a thematic focus on God’s sovereignty.

In Daniel 7–12, Daniel sees visions that testify to God’s sovereignty over human history. God is not simply the God of the Jews; he is God of the entire earth.

The visions are not chronological. Instead, they cover the same material multiple times. One writer suggests that chapters 7–12 are like a spiral staircase; each chapter brings us to a higher point, giving an increasingly clear view of God’s work in human history.[2]

A Vision of Four Beasts (Daniel 7)

Four great beasts rising out of the sea are contrasted with the glory of the Ancient of Days on his throne. The most terrifying was the fourth beast: it had 10 horns and iron teeth, and it devoured anything left from the other beasts. After the beasts were defeated, the Son of Man was given glory and power by the Ancient of Days.

When Daniel asked for an interpretation, he was told that the four great beasts are four kingdoms that will rise out of the earth. The fourth kingdom will devour the others. The 10 horns represent 10 kings who will come from this fourth kingdom. Another small king will subdue three kings and speak against the Most High. He will oppose the saints for three and one-half times, after which the saints will live in an everlasting kingdom.

A Vision of a Ram and a Male Goat (Daniel 8)

In this vision, a ram with two horns (one larger than the other) was all-powerful. A goat with one central horn overcame the ram, but his horn was broken off and replaced with four smaller horns. Out of one of these grew a large horn that reached to the heavens. It threw some of the starry hosts to the earth, trampled them, and set itself up as the Prince. Gabriel explained to Daniel that the two-horned ram represented the kings of Media and Persia. The goat was Greece; the large horn was its king; the smaller horns were lesser kingdoms arising from Greece; the horn that grew to the heavens was an evil king who would destroy the holy people. This king would be destroyed, but not by human power.

A Vision of 70 Weeks (Daniel 9)

As Daniel was interceding for the suffering Jews, Gabriel told him that Israel must suffer for 70 weeks for their sins. They would then rebuild Jerusalem and wait 69 weeks until the Anointed One appeared. Another ruler will destroy Jerusalem, make a one-week covenant with Israel, and set up an abomination of desolation until the end is poured out on him.

Visions of Israel’s Future (Daniel 10–11)

Daniel saw a man dressed in linen with a gold belt, a face like lightning, eyes like flaming torches, and arms and legs like bronze. A messenger told Daniel that three kings will appear in Persia, and a fourth will lead the fight against Greece. After the appearance of a mighty king, his kingdom will be divided into four parcels. War between the kings of the south and north will end with the king of the north gaining power. He will persecute believers and set up the abomination of desolation.

Conclusion of Daniel’s Visions (Daniel 12)

Ultimately, the archangel Michael will arise during a time of great distress to deliver everyone whose name is written in the book. This will happen after a time, times, and half a time (Daniel 12:7). The angel told him that this will be 1,290 days from the abomination of desolation.

Empires in Daniel’s Visions

A common understanding of the empires in Daniel’s visions is seen in the table below.

Important Themes in Daniel

While scholars disagree about the details of Daniel’s visions, three themes are seen throughout the book.

The Sovereignty of God

Through the stories of God’s protection in Daniel 1–6 and the visions in Daniel 7–12, Daniel showed that God is sovereign, not just over Jerusalem but over the whole world. For exiles living in foreign lands, this was a powerful message. From the opening testimony of God’s sovereignty in giving Judah to Nebuchadnezzar, to the prophetic images of the Ancient of Days who establishes an eternal kingdom for his people, the book of Daniel shows that God is in charge of human history.

The Pride of Humankind

Daniel teaches that God rescues the faithful and judges the proud. In chapters 1–6, the rulers of Babylon place themselves against God and his people. The stories of Nebuchad­nezzar’s humiliation (Daniel 4) and God’s judgment on Belshazzar (Daniel 5) show that God humbles the proud.[3]

In Daniel 7–12, a series of world leaders oppose God’s purposes. Each of these is eventually defeated. The Ancient of Days and the Son of Man replace these earthly rulers. In the final chapters of Daniel, the forces of heaven crush the enemies of God.

The Ultimate Victory of God’s People

Regardless of how one interprets the kingdoms in Daniel’s visions, the ultimate victory of the people of God is clear. Daniel describes a delay in the arrival of God’s eternal kingdom, a delay during which God’s people will suffer testing and persecution. However, those who are faithful will enjoy final victory.

Daniel’s primary message is a challenge to faithfulness today. Because of the eventual victory of God and his people, believers should live faithfully today.

There are at least 65 allusions to Ezekiel in the New Testament. Nearly 50 of these are in the book of Revelation.

Daniel promises that God will defeat evil and rule the world; yet the return to Jerusalem in 538 B.C. did not bring the defeat of evil. The New Testament shows the fulfillment of this promise. Paul shows that on the cross Jesus defeated the powers of evil (Colossians 2:13–15).

The promise of Daniel is ultimately fulfilled in Revelation. The book of Revelation shows God’s ultimate victory over Satan. In Daniel 7, four beasts arise out of the sea; in Revelation 13, a beast arises out of the sea. In Revelation 19:11–21, Jesus is the Divine Warrior who defeats the powers of evil.

At times, the church has been tempted to withdraw from the world, focusing only on spiritual matters and neglecting other areas of life. Abraham Kuyper said, “There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!’” This 19th–century Dutch scholar, politician, and follower of Christ understood that God is sovereign over all.

The final chapters of Ezekiel and the last half of Daniel proclaim God’s sovereignty over all human history. God is working his purposes. This is important for two reasons:

1. It gives confidence in the face of this world’s opposition. As exiles in a foreign land, Daniel and Ezekiel trusted God to accomplish his purposes. Daniel lived to see some of those purposes accomplished; Ezekiel probably did not live long enough to see the return from exile. However, they both knew that God would accomplish his purposes. As 21st-century Christians, we live in confidence that God is in control of our world. Nothing can defeat his purposes.

2. It reminds us of our responsibility to live faithfully in everyday life. Although Satan has much power in our fallen world, believers must not surrender any domain of life (family life, politics, education, or culture) to Satan. We must live as representatives of a sovereign God in our fallen world. For Ezekiel, this meant faithfulness as a prophet while in exile. For Daniel, it meant faithfulness as an influential member of government. Where does God want to use you in his kingdom?

Daniel, Revelation, and parts of Ezekiel and Zechariah are called apocalyptic literature. Apocalyptic writing was well known in the Jewish world; there are many non-biblical examples of this form. Apocalyptic literature is different from other styles of biblical writing and requires careful interpretation.

Apocalyptic writing reveals truths that have been hidden. Biblical apocalyptic literature looks at the events of world history in light of God’s purposes. It is particularly focused on the fulfillment of God’s ultimate purposes at the end of time. Where most Old Testament prophets focus on Israel and the covenant, Daniel looks at secular world empires in light of God’s ultimate purposes.

Apocalyptic literature portrays prophetic truth through visions. Daniel uses the term vision more than 25 times.[1] The visions are often overlapping, so it is difficult to create an exact chronological sequence. Multiple visions may present overlapping views of the same event for the purpose of giving alternate perspectives. Through these visions, Daniel (and later John the Revelator) opens a window into the spiritual world. Apocalyptic writing shows that the spiritual world is as real as the physical world.

Apocalyptic literature uses dramatic symbols to communicate truth. Daniel and Revelation share many symbols. In both Daniel and Revelation, grotesque beasts represent evil kingdoms. The beasts are often hybrids of different species, making them abominations to Israel.[2]

Apocalyptic writing is especially important in times of oppression. The book of Daniel encouraged the Jewish people during persecution by Antiochus Epiphanes. Revelation was written during the Roman persecution of the church. In these times, apocalyptic literature showed that God is the Divine Warrior who fights on behalf of his people. A primary purpose for biblical apocalyptic writing is to encourage faithfulness today because of our confidence in God’s plan for the future.

A reader of apocalyptic literature should focus on the major themes without becoming overwhelmed by details. In the book of Daniel, the large theme is God’s sovereignty over human history. Although many empires oppose God, his ultimate victory is sure. Daniel inspires his readers to faithfulness by assuring them that God will bring final victory.

(1) Choose one of the following assignments:

Option 1: Group Assignment

Read Ezekiel’s vision of the new Temple in Ezekiel 40–48. Assign one of the interpretation choices discussed in this lesson to each member of your group. Each member must study Ezekiel 40–48 and explain how Ezekiel’s vision is interpreted with their assigned approach.

Option 2: Individual Assignment

• Write a 1 page essay on Ezekiel’s vision of the new Temple. Choose one of the interpretation choices discussed in this lesson and explain the vision based on that interpretation.

• Write a 1 page detailed outline for a sermon on God’s plan for human history based on Daniel 7–12.

(2) At the beginning of the next lesson, take a test based on this lesson. Study the test questions carefully in preparation.

If needed, download a printable PDF of all the Test questions here.

(1) What years were Daniel and Ezekiel taken to Babylon?

(2) What is the meaning of the name Ezekiel?

(3) What is the message of hope in the book of Ezekiel?

(4) Ezekiel watched as God’s glory left the Temple (Ezekiel 10–11). To what is this parallel?

(5) List five interpretations for Ezekiel’s vision of a new Temple.

(6) What three themes are central to the book of Daniel?

(7) What two languages are used in the book of Daniel?

(8) In traditional interpretation of the image in Daniel 2, which empire is represented by each of these?

• Head of fine gold:
• Chest and arms of silver:
• Belly and thighs of bronze:
• Legs of iron, feet of iron and clay:
• A stone that becomes a great mountain:

(9) Which New Testament book alludes to Ezekiel most frequently?

(10) Which biblical books are primarily or partly composed of apocalyptic writing?

(11) Write Ezekiel 36:25–27 from memory.