At the time the book of Daniel was written, the beginning of the 2nd century BCE, the Secleucid king Antiochus IV Epiphanes had turned his attention to control of the Jerusalem temple and the gold that was there.
Hear echoes of their situation in the reading from Daniel 7. In a time that a great beast that devoured and crushed, Daniel has a vision (7:1-8).
In his vision, Daniel sees the Ancient of Days, a overwhelmingly powerful one who is served by thousands and myriads. Daniel then sees what he describes as One like a human being. This one is presented to the Ancient One who gives him dominion, glory, and kingship. Every nation of every language is to serve him. His dominion is eternal.
[Source: Lawrence M. Wills, commentary in the Jewish Study Bible]
Christians have appropriated this vision for the coming of Christ because we see his role as one to break the dominion of those who would do harm. We agree with the Jews that God is sovereign over history and that God intends blessings for us not repression and violence.
Yet, some commentators are concerned with the appropriateness of pairing this specific passage with John 18:33-37. Here is what Allen and Williamson say:
Daniel is apocalyptic with its chronological dualism and convictions that God will remake the cosmos. The worldview of the Fourth Gospel, influenced to a degree by a modified metaphysical dualism, sees existence divided into two spheres that exist at the same time--heaven as sphere of God, life, love, light, and truth, and the world as that of death, hate, darkness, and falsehood. When John says that Jesus' domain is not of this world, it means that Jesus' domain is a sphere revealing God within the corrupt world. John places little emphasis on the end of this age.
[Source: Preaching the Old Testament]
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