The way in which God is spoken of in Daniel is remarkable, and I note it here. His early first relationship, before the evil is manifested, is "the God of heaven," both to his companions and to the king. This was as natural as it is instructive. God was "the God of the earth" at Jerusalem. "The God of heaven" had given Nebuchadnezzar a kingdom. Chapter 3 is the God of the faithful Remnant. In judgment He is the Most High; chapter 4. This is found again in chapter 7: 25. With Belshazzar He is merely God as God. In chapter 6 He is again with the Remnant; only for Darius, He is "the Living God."
In none of the visions of Daniel is God introduced in any way whatever, which is remarkable—Messiah is. "Ancient of days" stands apart, identifying the supreme Jehovah with Him that comes, verse 22; compare Apocalypse 1:11-16.
In the prayer of chapter 9, Daniel's faith rises to the true relationship of God with Israel, and we get the name "Jehovah"—so good is confession! And all the chapter proceeds on, and gives the fruits of this relationship at the close, though with the judgment connected with it. But all is connected with promise, blessing, and Jehovah's relationship with His people, though judgment and sorrow may be there.
It may be thought that chapter 7 introduces God in a vision of Daniel, but it is only so far as to show the secret source from which all judgment flows. The judgment itself is spoken of generally. "Most High" is only spoken of as characterizing the blasphemy. Though faith owns Him, in chapter 9, as Jehovah, yet there is no relationship with Israel, nor can be. The "God of heaven" characterizes Him, generically, all through the Book. There is, at most, the mysterious intimation of a time when the Ancient of days will sit in heaven, and then that He will come. But when He comes, we know it is as "Son of Man." In fact we know that it is Christ's coming which destroys the beast; Apocalypse 19. The setting of the thrones—assumption of power in judgment—is only an epoch in the vision of the beasts. The third vision is of the new kingdom—the Son of Man, verse 13.
In the first six chapters of Daniel, we have, first, the faithfulness which keeps apart from all association with the defilement of Babylon. Faithfulness leads to wisdom. Then we have prayer, and, when answered, thanksgiving. Then the historical scheme of Gentilism, and its character. At the end, the God of the Remnant of Israel is owned. Gentilism makes its religion, and persecutes those who do not submit, but God preserves the residue of His people through the fire, and the God of the residue is owned of the Gentile power. It becomes, for the whole Gentile period, a beast—unintelligent. The Most High, the God of the millennium, from Abraham and Melchisedek, is owned, but here the earthly power. Then the final apostate idolatry, and despite of Jehovah, 'the most High God' (for so Daniel speaks of Him, as revealed to Nebuchadnezzar—the Lord of heaven) His sovereignty was despised, and idol-gods praised. Finally, no God allowed, but man set up as God. These are the two closing characters. This results in the whole world being subjected to the God of the residue of Israel who had kept them (Daniel) through the tribulation. The previous cases (Nebuchadnezzar) the general history, though going to the close, these last two the final characteristic. For Daniel, He is now the God of Heaven,' though Ruler of all, as Most High.
In the first chapter we have what represents the faithful Remnant in the time of the beast's power—the mas-kilim (wise) of the last days. Then the general historical succession of the Gentile powers, and the substitution of Christ's kingdom by judgment, and the exaltation of the mas-kilim. The idolatrous departure from God, unintelligent condition of heart—at the end of the former the God of the Remnant owned, of the latter, the Most High.
Then in the fifth and sixth chapters, the two final characters, idolatrous blasphemy against Jehovah, and setting up as God at the end. The former judged of God, the second leading to the universal recognition of the God of the Remnant.