A Journey Through
Daniell Spaces: The Book
of Daniel in the Theology and Piety of the
JOHN G. GAMMIE
Seeing the way Daniel has been interpreted in other times calls
attention to the impoverishment critical studies have imposed upon
the contemporary preacher who seeks in Daniel a word for our time.
Parts I—III of this work constitute a selective investigation of the ways the Book of Daniel has affected the theology and world view of Christians from the time of Irenaeus up to the Protestant Reformation.
Irenaeus (ca. 130-200), bishop of Lyons, utilized the Book of Daniel extensively in his treatise Against Heresies to expound his doctrine of Christ, the Bible, and the millennium. The stone not hewn with hands of Daniel 2 which smashes the great statues is a figure of Christ in that Jesus was not conceived through any human agent (3.21.7).1 Jesus, indeed, will be the one who will destroy temporal kingdoms and will himself fill the earth as foretold in Daniel 2 (4.20.11) and thus establish an eternal kingdom to be introduced at the resurrection of the just (5.26.2). As the body has many members, so Jesus is prefigured in many ways in the prophets (4.23.10)—as Son of Man who will come in the clouds even as he previously appeared as the Son of God in the burning furnace with the three young faithful Israelites (4.23.10; Daniel 3 and 7).
According to the divine dispensation, Christ is the treasure hidden in the
1. The citation here, as hereafter in section I, is to divisions within the tractate under review.
For access to the thought of the early church fathers I have relied chiefly on Alexander Roberts
and James Donaldson, eds.. The Ante-Nicene Fathers, 5 vols. (1885; Grand Rapids: Wm. B.