Introduction

Commentators and theologians have long recognized the Book of Daniel as a key source for Jesus’ eschatology. Yet scholarly literature—and even preaching from the pulpit—has often neglected a critical point: both Daniel and Jesus confine the consummation and fulfillment of these prophetic texts to the first-century Church under the Roman Empire. In this three part series on the book of Daniel, I aim to: (1) demonstrate the recapitulation and parallel structure across Daniel 2, 7, 9:24–27, and 12:1–13, revealing a unified focus on the events of AD 70; (2) show how these passages connect to Jesus’ eschatology in the Gospels as a cohesive whole; and (3) illustrate how Daniel’s depiction of the Son of Man’s coming and the resurrection event (Daniel 7:13; 12:2–3, 13) forms the basis for understanding the first-century fulfillment described by Jesus in Matthew 23-25.

Daniel 2 – The Stone Strikes in the Roman Empire

In Daniel 2, Daniel interprets King Nebuchadnezzar’s dream of a statue symbolizing the rise and fall of four successive world empires that would dominate Israel until the Messiah’s arrival and the establishment of His kingdom. These empires—unfolding in Israel’s “last days” (Dan. 2:28)—culminate with Rome and the emergence of the Messianic kingdom. The statue’s head of gold represents Babylon; its chest and arms of silver signify the Medo-Persian Empire; its thighs of bronze depict the Grecian Empire; and its legs of iron and feet of clay portray the Roman Empire [iron] in alliance with apostate Israel [clay—“we have no king but Caesar”].^[1]

Crucially, it is during this time—characterized by Rome’s dominance and Israel’s rebellion—that the Messiah establishes His kingdom, depicted in Daniel 2 as a stone “cut out without hands,” descending from heaven. Unlike previous earthly kingdoms, this Messianic kingdom is eternal and spiritual in nature. This was a pivotal prophecy misunderstood by most of Israel in the first century. Under the old covenant, entry into God’s covenantal kingdom had primarily been physical, involving circumcision, baptism, and tribal affiliations tied to land inheritance rights. Their citizenship centered on worshiping God in a physical temple and priesthood system.

In contrast, the new covenant kingdom proclaimed by Jesus and the Apostles is fundamentally different. Entry into this kingdom requires spiritual rebirth, a spiritual circumcision and baptism “not made with hands,” and inheritance of a heavenly city—the new Jerusalem. In this new arrangement, believers themselves become the living temple of God, a royal priesthood offering spiritual sacrifices of praise and thanksgiving to their King. Unlike the kingdoms represented in Nebuchadnezzar’s dream or the oft-conquered earthly kingdom of old covenant Israel, this spiritual and eternal kingdom cannot be shaken or defeated.

Importantly, Daniel 2 does not merely predict the initial arrival of the Messiah; it describes a period in Israel’s “last days” when the stone decisively strikes and crushes the statue (Dan. 2:34–35), symbolizing the Messiah’s judgment upon the nations and the removal of their dominion. This theme becomes even clearer in Daniel 7, to which we now turn.

Daniel 7 – The Son of Man Comes in Judgment

Daniel 7 recapitulates and expands on the “last days” judgment and consummation scene introduced in Daniel 2. Here, Daniel revisits the same four world empires and Messianic kingdom, not as a segmented statue, but as four distinct beasts. Instead of a stone descending from heaven, Daniel sees the Son of Man coming on the clouds to execute judgment and grant the saints possession of the kingdom. This prophecy does not merely depict the Messianic kingdom’s inauguration or Christ’s ascension around AD 30; rather, it describes His second coming to fully establish and mature His kingdom during the historical period of the Roman Empire.

Since I will argue that the coming of Christ on the clouds in Daniel 7:13 aligns with Jesus’ teaching in Matthew 23-25, it’s crucial to establish that Daniel 7’s context is not about the ascension as some assume. This distinction is further reinforced by New Testament interpretations of Daniel 7:13, which consistently identify this event as occurring after Christ’s ascension, specifically associated with His coming in judgment.

(1)  The Ancient of Days Brings Judgment with Fire and Myriads (7:9–10)

The judgment scene involving the Ancient of Days, who opens “the books,” is accompanied by  “stream of fire” and is attended by “ten thousand times ten thousand.” This vivid imagery aligns not with Christ’s ascension but rather with His imminent second coming. The New Testament directly links this fiery judgment scene to Christ’s coming in AD 70—after the millennium (Rev. 20:8–12; 22:7–10, 20)—rather than to events around AD 30.  The “fire” imagery fits the AD 70 context of judgment, as seen when the seventh trumpet signals fiery judgment upon the land, and old covenant Israel’s “mountain” is burned and “cast into the sea” (Rev. 8:7–8; cf. Matt. 21:18–22). Jude 14 echoes Daniel 7:10 (via 1 Enoch 1:9 and Deuteronomy 33:2), portraying Christ’s coming in judgment and salvation as a kind of second exodus.

(2)  The Beast Is Killed and Burned (7:11–12)

The destruction of the beast by fire in Daniel 7:11–12 parallels the judgment scene described in Revelation 19–20, which similarly occurs at Christ’s coming in AD 70. This event is unrelated to Christ’s ascension and instead points to judgment against the “little horn,” symbolizing apostate Israel—particularly the Zealots and the illegitimate high priest who promoted the rebellion (the “Man of Lawlessness”). Their destruction by “flaming fire” clearly aligns with Paul’s descriptions of Christ’s judgment in 2 Thessalonians 1:7–9 and 2:1–8 (cf. Dan. 7:9–13, 25–27).

(3)  The Son of Man Comes as the Ancient of Days, Worshiped by the Nations (7:13–14)

In this key passage, Daniel further develops the preceding judgment scene, depicting the Messiah—the Son of Man—coming “as the Ancient of Days”[2] on the clouds in AD 70. There is no contextual break from separating this event from the judgment described in verses 9–12. Rather, Christ comes via the Roman armies within His own generation, accompanied by the trumpet’s sound, to raise the dead and consummate the kingdom (Matt. 24:30–34; 25:31–46; Dan. 7:14–27). Revelation 10-11 confirms the imminence (“no more delay”) of this trumpet blast, when the dead are judged, the kingdom arrives, and the nations worship Christ as King (Rev. 11:15–18; Dan. 7:14–27). This seventh trumpet, acknowledged by partial preterists as sounding in AD 70, corresponds precisely to the “last trumpet” of 1 Corinthians 15 and the resurrection trumpet in 1 Thessalonians 4:16–17.

(4)  Further Clarification on Verses 1–14 (7:15–27)

Daniel seeks clarity (vv. 15–17) regarding the vision he had just seen (vv. 1–14), receiving recapitulation of the same judgment. A new detail emerges severe persecution of the saints—beginning after AD 30 and intensifying around AD 62–63— which precedes the “appointed time” of their inheritance of the kingdom at the Messiah’s cloud-coming (Dan. 7:21–27; cf. Matt. 10:17–23; Mark 13:11–13; Luke 21:27–32). The “little horn’s” judgment (vv. 9–11) is restated in verses 21–26, linking the “appointed time”[3] and the “three-and-a-half years” to the eschatological “end” detailed in Daniel 9:26–27 (LXX) and Daniel 12:4–7 (LXX).

(5)  Daniel 7 and the Analogy of Faith

Both Jesus (Matthew 24–26) and John (Revelation 1:7), when referencing Daniel 7:13, clearly depict an imminent judgment occurring within their contemporary generation, marking the close of the old covenant age in AD 70. These references cannot refer to Christ’s ascension around AD 30, since Christ does not ascend to the Father on a cloud; rather, He descends in judgment upon Jerusalem.

(6)  Psalm 110 as Ascension, Daniel 7:13 as Second Coming

In Matthew 26:62–65, Jesus blends the imagery of His ascension (AD 30) described in Psalm 110 with His judgment (AD 70) upon the apostate priesthood depicted in Daniel 7:13. The New Testament consistently identifies Psalm 110 with Christ’s ascension to the Father’s right hand around AD 30, after which Christ reigns, subduing His enemies until His fiery judgment upon them, which the author of Hebrews describes as imminent (“about to occur,”[4] “in a very little while,” Heb. 10:13–37). Thus, the period from AD 30 to AD 70 forms an “already and not yet” second exodus period. Many commentators overlook this important distinction and mistakenly read Daniel 7:13 as referring to Christ’s ascension rather than His second coming in AD 70.

(7)  The Coming of the Son of Man in Daniel 7:13 (OG LXX)

“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came as (or like) the Ancient of Days and was presented before Him” (Dan. 7:13 OG LXX).

Before offering my interpretation, rooted in the Old Greek (OG) Septuagint (LXX), I will outline two possibilities:

• Option 1: The Son of Man’s presentation before the Ancient of Days reflects Christ’s AD 70 parousia, at which point He delivers the kingdom (“the saints”) to the Father after subduing all opposing rule and authority (1 Cor. 15:24). Daniel 7:14 then describes the saints inheriting the kingdom post-judgment (Dan. 7:18–27).
• Option 2: The “Son of Man” signifies the Body of Christ (the saints, “the fullness of Christ”; Eph. 4:13), being presented to Christ (“the Ancient of Days”) at the end of the age in AD 70, fully united with Him (2 Cor. 4:14; 11:2; Eph. 5:27; Col. 1:22, 28; Jude 1:24).

My interpretation is similar to that of F.F. Bruce, who observed that the author of Revelation likely drew upon the OG LXX rendering of Daniel 7:13. Bruce notes:

“His description is based in part on Daniel’s vision-not, however, on Daniel’s “one like a son of man” (who is not described at all) but on the Ancient of Days, especially as regards his hair which was white like wool. John may have been acquainted with an interpretative tradition in which Daniel’s “one like a son of man” did come “like the Ancient of Days”. If so, it would be good to know more about such an interpretative tradition.”^[5]

According to the OG LXX translation of Daniel 7:13, the Son of Man comes “as” or “like” the Ancient of Days, arriving on the clouds of heaven—not ascending “up to” the Ancient of Days. This translation is in harmony with Daniel 7:22, where it is explicitly the Ancient of Days Himself who comes in judgment to grant the kingdom to the saints.  As we have previously noted, the New Testament nowhere suggests that “the coming of the Son of Man” on clouds refers to Christ’s ascension event.

Keil and Delitzch likewise interpret Daniel 7:13–14 as referring explicitly to Christ’s descending judgment at His second coming:

…it is manifest that he could only come from heaven to earth. If the reverse is to be understood, then it ought to have been so expressed, since the coming with the clouds of heaven in opposition to the rising up of the beasts out of the sea very distinctly indicates a coming down from heaven. The clouds are the veil or the “chariot” on which God comes from heaven to execute judgment against His enemies; cf. Ps. 18:10f., 97:2–4; 104:3, Isa. 19:1, Nah. 1:3. This passage forms the foundation for the declaration of Christ regarding His future coming, which is described after Dan. 7:13 as a coming of the Son of man with, in, on the clouds of heaven; Matt. 24:30; 26:64; Mark 18:26; Rev. 1:7; 14:14. ^[6]

It is also significant that John, in Revelation, alludes to Daniel 7:9 and 7:13 when describing Christ as both the Son of Man who comes on the clouds to judge those who pierced Him (specifically, first-century Jews), and as the eternal Ancient of Days (Rev. 1:7, 13–16). John’s context pertains to Christ’s “soon” second coming (Rev. 1:1)—not His ascension.

While many interpreters correctly identify Daniel’s 7:13–27’s portrayal of the coming of the Son of Man and the saint’s inheritance in Daniel 7:13–27 as the second coming, they overlook Daniel’s timing. Rather than a distant event marking the end of world history, these events occur during the Roman Empire.  This same timing is affirmed by Jesus Himself, who blends Daniel chapters 2 and 7 in Luke 21, prophesying His cloud-coming and the establishment of His kingdom to occur within “this generation” (Luke 21:27–32).

Jesus and Daniel 2 & 7

Commentators often miss not only the first-century fulfillment of the kingdom’s consummation in Daniel 2 and 7, as seen in Luke 21, but also its spiritual and eternal nature. In Luke 17:20–37, Jesus again blends Daniel 2 and 7, telling the Pharisees and His disciples that the kingdom of God would not appear visibly or physically. Rather, it would manifest “within” His people’s hearts at His revelation from heaven—described metaphorically as the light of the day shining from east to west (Luke 17:20–37, AFV). Because the kingdom’s arrival transcends physical visibility, neither should the disciples expect a literal “five-foot-eight Jew” on a cloud. Instead, both Christ and His kingdom manifest spiritually, an inward fulfillment portrayed using familiar apocalyptic language.

Conclusion

Daniel 2 and 7 lay the foundational eschatological framework for Jesus’ teachings, prophesying the establishment of the Messianic kingdom during the Roman Empire through the coming of the Son of Man. Daniel 2’s stone “cut without hands” and Daniel 7’s Son of Man on the clouds depict a spiritual, eternal kingdom that crushes earthly powers and grants dominion to the saints, fulfilled in the first-century judgment of apostate Israel and the nations in AD 70. Jesus, blending these visions in Luke 17:20–37 and 21:27–32, confirms this as a singular, imminent event within “this generation,” not a distant end of world history. The kingdom’s spiritual nature—manifesting “within” believers’ hearts (Luke 17:21)—contrasts with the physical, temporal old covenant system, establishing the Church as God’s unshakable temple and priesthood.

The recapitulation across Daniel 2 and 7, reinforced by the fiery judgment of the Ancient of Days, severe persecution of the saints before inheriting the kingdom and the “three-and-a-half years” (Dan. 7:9–27), aligns with New Testament imminence of Jerusalem’s judgment and the arrival of the messianic kingdom (Rev. 1:1; 11:15–18) and Jesus’ predictions of His cloud-coming (Matt. 24:30–34; Rev. 1:1, 3, 7). Misinterpretations tying Daniel 7:13 to Christ’s ascension or a future cosmic event overlook the text’s clear Roman-era context and descent imagery, as affirmed by scholars like Keil and Delitzsch. By fulfilling Daniel’s prophecies in AD 70, Christ’s parousia judged the “little horn,” consummated the kingdom, and brought to maturity the new covenant age, where believers shine as the new Jerusalem with the only Living and True God, proclaiming an eternal gospel to the nations.

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[1] James B. Jordan, The Handwriting on the Wall: A Commentary on the Book of Daniel (Niceville, FL: Biblical Horizons, 2007), 182–184.

[2] See the LXX of Daniel 7:13 which reads the Son of Man comes “as” or “like” the Ancient of Days and not “up to the Ancient of Days.  This is exactly how John describes Jesus in Revelation 1:7-17, but coming as the Son of Man upon the clouds and as the Ancient of Days.

[3] Daniel 2-7 was written in Aramaic and LXX of Daniel 7:22, 25 uses the Greek word kairos. The Aramaic in 7:25 is ‘Iddan’ and can mean (1) a span or period of time or (2) a specific point in time, aligning with the nuanced meaning of kairos as an opportune moment rather than a general duration (chronos).  The Septuagint of Daniel 7:22 also uses kairos to render zimnā, reinforcing the connection.  The use of zimnā in 7:22 still fits this semantic field, as both terms in Daniel’s Aramaic context describe divinely appointed times, a concept central to this same recapitulated material in Daniel 9:26-27 LXX and Daniel 12:4 LXX where once again kairos is used.

[4] The Greek word mello is used in Hebrews 10:27 (YLT or LSV) to describe the “enemies” of verse 13 “about to be” consumed with fire in AD 70.

[5] F. F. Bruce, “The Oldest Greek Version of Daniel,” in Instruction and Interpretation: Studies in Hebrew Language, Palestinian Archaeology and Biblical Exegesis, ed. H. A. Brongers et al., Oudtestamentische Studiën 20 (Leiden: Brill, 1977), 25–26.

[6] C.F. Keil and F. Delitzsch, Commentary on the Old Testament, vol. 9, Daniel (Peabody, MA: Hendrickson, 2002), 246–48. Emphasis added.