Nebuchadnezzar's Dream. DANIEL, II. Nebuchadnezzar's Dream. Nebuchadnezzar first ruled as subordinate to his state of things arrive, either by my ceasing to trouble father Nabopolassar, to which time ch. 1. refers: myself about the dream, or by a change of government (which perhaps the agitation caused by the dream made whereas "the second year" in ch. 2. is dated from his sole sovereignty. The very difficulty is a proof of Nebuchadnezzar to forebode, and so to suspect the . interpretation-If ye cannot tell the genuineness; all was clear to the writer and the original Chaldeans of plotting). tell...dream, and I shall know ...ye ca. show readers from their knowledge of the circumstances, and so he adds no explanation. A forger would not past, a dream actually presented to me, how can ye introduce difficulties, the author did not then see any know, and show, the future events prefigured in it! difficulty in the case. Nebuchadnezzar is called "king" There is not a man... that can show-God makes the (ch. 1. 1,), by anticipation. Before he left Judea, he heathen, out of their own mouth, condemn their inbecame actual king by the death of his father, and the potent pretensions to supernatural knowledge, in order Jews always called him "king," as commander of the to bring out in brighter contrast His power to reveal invading army. dreams-It is significant that not to secrets to His servants, though but "men upon the Daniel, but to the-then-world-ruler, Nebuchadnezzar, earth" (cf. v. 22, 23.). therefore, &c.-i... If such things the dream is vouchsafed. It was from the first of its could be done by men, other absolute princes would representatives who had conquered the theocracy, have required them from their magicians; as they have that the world-power was to learn its doom, as about not, it is a proof such things cannot be done, and canto be in its turn subdued, and for ever, by the king- not be reasonably asked from us. 11. goda, whose dom of God. As this vision opens, so that in ch. 7. dwelling is not with flesh-answering to "no man spos developing the same truth more fully, closes the first the earth;" for there were, in their belief, **men is part. Nebuchadnezzar, as vicegerent of God (v. 37; heaven," viz., men deified: e.g., Nimrod. The suprem cf. Jeremiah, 25. 9; Ezekiel, 28. 12-15; Isaiah, 44. 28; 45. gods are referred to here, who alone, in the Chaldear 1; Romans, 13. 1,), is honoured with the revelation in view, could solve the difficulty, but who do not com the form of a dream, the appropriate form to one outside municate with men. The inferior gods, intermediate the kingdom of God. So in the cases of Abimelech, between men and the supreme gods, are unable to solve Pharaoh, &c. (Genesis, 20. and 41.), especially as the it. Contrast with this heathen idea of the utter severStill ance of God from man, John, 1. 14, "The Word was heathen attached such importance to dreams. it is not he, but an Israelite, who interprets it. made flesh, and dwelt among us," Daniel was in this Heathendom is passive, Israel active, in divine things, case made His representative. 12, 13. Daniel and his so that the glory redounds to "the God of heaven." companions do not seem to have been actually num Providence ordered it 2. Chaldeans-here, a certain order of priest-magicians, bered among the Magi or Chaldeans, and so were no who wore a peculiar dress, like that seen on the gods, summoned before the king. and deified men, in the Assyrian sculptures. Probably so that all mere human wisdom should be shown they belonged exclusively to the Chaldeans, the original vain, before His divine power, through His servant tribe of the Babylonian nation, just as the Magians was put forth. Ver. 24 shows that the decree for slaywere properly Medes. 3. troubled to know the dream- ing the wise men had not been actually executed when He awoke in alarm, remembering that something Daniel interposed. 14. captain of the king's guardsolemn had been presented to him in a dream, with- commanding the executioners (see Margin; and out being able to recall the form in which it had Genesis, 37. 36, Margin.). 15. Why is the decree so clothed itself. His thoughts on the unprecedented hasty-Why were not all of us consulted before the greatness to which his power had attained (v. 29), decree for the execution of all was issued? the thing made him anxious to know what the issue of all this-the agitation of the king as to his dream, and his should be. God meets this wish in the way most calculated to impress him. 4. Here begins the Chaldee portion of Daniel, which continues to the end of ch. 7. In it the course, character, and crisis of the Gentile power are treated of; whereas, in the other parts, which are in Hebrew, the things treated of apply more partiSyriac -the cularly to the Jews and Jerusalem. Aramean Chaldee, the vernacular tongue of the king and his court: the prophet, by mentioning it here, hints at the reason of his own adoption of it from this point. live for ever-a formula in addressing kings, like our "Long live the king?" Cf. 1 Kings, 1. 31. 5. The thing-i.e., The dream, "is gone from me. GESENIUS translates, "The decree is gone forth from me," irrevocable (cf. Isaiah, 45. 23,), viz., that you shall be executed, if you do not tell both the dream and the interpretation. English Version is simpler, which supposes the king himself to have forgotten the dream. Pretenders to supernatural knowledge often bring on themselves their own punishment. cut in pieces (1 Samuel, 15. 33.). houses...dunghill-rather, a morass heap. The Babylonian houses were built of sundried bricks; when demolished, the rain dissolves the whole into a mass of mire, in the wet land, near the river. [STUART.] As to the consistency of this cruel threat with Nebuchadnezzar's character, see ch. 4. 17, "basest of men," Jeremiah, 39, 5, 6; 52, 9-11. 6. rewards -lit., "presents poured out in lavish profusion." gain...time-lit., buy. Cf. Ephesians, 5, 16; Colossians, 4. 5, where the sense is somewhat different. the thing is gone from me-(See Note, v. 5.). 9. one decree-there can be no second one reversing the first (Esther, 4. 11.). Tupt-deceitful, till the time be charged-till a new 648 8. abortive consultation of the Chaldeans. It is plain Nebuchadnezzar's Dream DANIEL, II. is revealed to Daniel. so guessing at men's destinies from the place of the stars at one's birth. 28. God-in contrast to "the wise men," &c. (v. 27.). revealeth secrets-(Amos, 3. 7; 4. 13.). Cf. Genesis. 41. 45, "Zaphnath-paaneah," revealer of secrets, the title given to Joseph. the latter days-lit., giveth wisdom-1 Kings, 3. 9-12; James, 1. 5.). 22. reVealeth-(Job, 12. 22.). So spiritually. Ephesians, 1. 17, 18. knoweth what is in... darkness-(Psalm 139. 11, 12; Hebrews, 4. 13.). light... him-(James, 1. 17; 1 John, 1. 5.). Apocalypse, or "revelation," signifies a divine, prophecy a human, activity. Cf. 1 Corinthians, 14. 6," in the after days" (v. 29; "hereafter" (Genesis, 49. where the two are distinguished. The prophet is con- 1.). It refers to the whole future, including the nected with the outer world, addressing to the con- Messianic days, which is the final dispensation (Isaiah, gregation the words with which the Spirit of God sup- 2. 2.). visions of thy head-conceptions formed in the plies him; he speaks in the Spirit, but the apocalyptic brain. 29. God met with a revelation Nebuchadseer is in the Spirit in his whole person (Revelation, 1. nezzar, who had been meditating on the future destiny 10; 4. 2). The form of the apocalyptic revelation the of his vast empire. 30. not. . . for any wisdom that I very term meaning that the veil that hides the invisible have-not on account of any previous wisdom which I world is taken off) is subjectively either the dream, or, may have manifested (ch. 1. 17, 20.). The specially higher, the vision. The interpretation of Nebuchad- favoured servants of God in all ages disclaim merit nezzar's dream was a preparatory education to Daniel in themselves, and ascribe all to the grace and power himself. By gradual steps, each revelation preparing of God (Genesis, 41. 16; Acts, 3. 12.). The "as for me," him for the succeeding one, God fitted him for dis- disclaiming extraordinary merit, contrasts elegantly closures becoming more and more special. In chs. 2. with "as for thee," whereby Daniel courteously, but and 4. he is but an interpreter of Nebuchadnezzar's without flattery, implies, that God honoured Nebudreams; then he has a dream himself, but it is only chadnezzar, as his vicegerent over the world-kingdoms, a vision in a dream of the night (ch. 7. 1, 23; then with a revelation on the subject uppermost in his follows a vision in a waking state (ch. 8. 1-3;; lastly, in thoughts, the ultimate destinies of those kingdoms. the two final revelations (chs. 9. and 10.-12.) the ecstatic for their sakes that shall make known, &c. — a Chaldee state is no longer needed. The progression in the form idiom for, "to the intent that the interpretation may answers to the progression in the contents of his pro- be made known to the king." the thoughts of thy heart phecy; at first general outlines, and these afterwards thy subject of thought before falling asleep. Or, filled up with minute chronological and historical perhaps the probation of Nebuchadnezzar's character details, such as are not found in the Revelation of through this revelation may be the meaning intended John, though as became the New Testament the (cf. 2 Chronicles, 32. 31; Luke, 2. 35.). 31. The worldform of revelation is the highest, viz., clear waking power in its totality appears as a colossal human visions. [AUBERLEN.] 23. thee... thee-he ascribes form: Babylon the head of gold, Medo-Persia the all the glory to God. God of my fathers-thou hast breast and two arms of silver, Grasco-Macedonia the shown thyself the same God of grace to me, a captive belly and two thighs of brass, and Rome, with its exile, as thou didst to Israel of old, and this on account Germano-Slavonic offshoots, the legs of iron and feet of the covenant made with our "fathers" (Luke, 1. 54, of iron and clay; the fourth still existing. Those 55; cf. Psalm 106. 45.). given me wisdom and might-kingdoms only are mentioned which stand in some thou being the fountain of both; referring to v. 20. relation to the kingdom of God; of these none is left Whatever wise ability I have to stay the execution of out; the final establishment of that kingdom is the the king's cruel decree, is thy gift. me...we... us- aim of His moral government of the world. The the revelation was given to Daniel, as "me" implies; colossus of metal stands on weak feet, of clay. All yet with just modesty he joins his friends with him; man's glory is as ephemeral and worthless as chaff because it was to their joint prayers, and not to his in- (cf. 1 Peter, 1. 24.). But the kingdom of God, small dividually, that he owed the revelation from God. and unheeded as a "stone" on the ground, is compact known...the king's matter-the very words in which in its homogeneous unity; whereas the world-power, the Chaldeans had denied the possibility of any man in its heterogeneous constituents, successively supon earth telling the dream ("not a man upon the planting one another, contains the elements of decay. earth can show the king's matter," v. 10). Impostors The relation of the stone to the mountain is that of the are compelled by the God of truth to eat up their kingdom of the cross (Matthew, 16. 23; Luke, 24. 26) to own words. 24. Therefore-Because of having received the kingdom of glory, the latter beginning, and the the divine communication. bring me in before the king former ending when the kingdom of God breaks in implying that he had not previously been in person pieces the kingdoms of the world (Revelation, 11. 15.). before the king Note, v. 16.). 25. I have found a man- Christ's contrast between the two kingdoms refers to like all courtiers, in announcing agreeable tidings, he this passage. a great image-lit.," one image that was ascribes the merit of the discovery to himself. great." Though the kingdoms were different, it was [JEROME.] So far from it being a discrepancy, that he essentially one and the same world-power under difsays nothing of the previous understanding between ferent phases, just as the image was one, though the him and Daniel, or of Daniel's application to the king parts were of different metals. 32. On ancient coins (v. 15, 16,), it is just what we should expect. Arioch states are often represented by human figures. The would not dare to tell an absolute despot that he head and higher parts signify the earlier times; the had stayed the execution of his sanguinary decree, lower, the later times. The metals become succeson his own responsibility; but would, in the first sively baser and baser, implying the growing degeneracy instance, secretly stay it until Daniel had got, by ap- from worse to worse. Hesiod, 200 years before Daniel, plication from the king, the time required, without bad compared the four ages to the four metals in the Arioch seeming to know of Daniel's application as the same order; the idea is sanctioned here by Holy Writ. cause of the respite; then, when Daniel had received It was perhaps one of those fragments of revelation the revelation, Arioch would in trembling haste bring among the heathen, derived from the tradition as to him in, as if then for the first time he had "found" him. the fall of man. The metals lessen in specific gravity, The very difficulty when cleared up, is a proof of as they go downwards; silver is not so heavy as gold, genuineness, as it never would be introduced by a brass not so heavy as silver, and iron not so heavy as forger. 27. cannot-Daniel, being learned in all the lore brass, the weight thus being arranged in the reverse of the Chaldeans (ch. 1. 4,), could authoritatively de- of stability. [TREGELLES.] Nebuchadnezzar derived clare the impossibility of mere man solving the king's his authority from God, not from man, nor as respondifficulty. soothsayers-from a root, "to cut off," re- sible to man. But the Persian king was so far depenferring to their cutting the heavens into divisions, and dent on others that he could not denver Daniel from the Daniel's Interpretation DANIEL, IL. of Nebuchadnezzar's Dream. princes (ch. 6. 14, 15); contrast ch. 5. 18, 19, as to Nebu- | possessed Egypt and the North coasts; South Britain chadnezzar's power from God, "whom he would he and Dacia were afterwards added, but were ultislew, and whom he would he kept alive" (cf. Ezra, mately resigned. The ten kingdoms do not arise until 7. 14; Esther, 1. 13-16.). Græco - Macedonia betrays a deterioration (by mixing clay with the iron) has taken its deterioration in its divisions, not united as Baby-place; they are in existence when Christ comes in glory lon and Persia. Iron is stronger than brass, but infe- and then are broken in pieces. The ten have been rior in other respects; so Rome hardy and strong to sought for in the invading hosts of the fifth and sixth tread down the nations; but less kingly and showing century. But though many provinces were then its chief deterioration in its last state. Each succes- severed from Rome as independent kingdoms, the sive kingdom incorporates its predecessor (cf. ch. 5. dignity of emperor still continued, and the imperial 28.). Power that in Nebuchadnezzar's hands was a power was exercised over Rome itself for two centuries. God-derived (v. 37, 38) autocracy; in the Persian king's So the tenfold division cannot be looked for before 7:1 was a rule resting on his nobility of person and birth, A.D. But the East is not to be excluded. five toes the nobles being his equals in rank, but not in office; being on each foot. Thus no point of time before the in Greece, an aristocracy not of birth, but individual overthrow of the empire at the taking of Constantinfluence; in Rome, lowest of all, dependent entirely nople by the Turks (1453 A.D.) can be assigned for the on popular choice, the emperor being appointed by division. It seems, therefore, that the definite ten will popular military election. 33. As the two arms of be the ultimate development of the Roman empire silver denote the kings of the Medes and Persians just before the rise of antichrist, who shall overthrow [JOSEPHUS); and the two thighs of brass the Seleucida three of the kings, and, after three and a half years, of Syria and Lagida of Egypt, the two leading sections he himself be overthrown by Christ in person. Some into which Græco-Macedonia parted; so the two legs of the ten kingdoms will, doubtless, be the same as of iron signify the two Roman consuls. [NEWTON.] Some past and present divisions of the old Roman The clay, in v. 41, "potter's clay," v. 43, "miry clay," empire, which accounts for the continuity of the conmeans earthenware, hard but brittle (cf. Psalm 2. 9; nection between the toes and legs, a gap of centuries Revelation, 2. 27, where the same image is used of the not being interposed, as is objected by opponents, of same event); the feet are stable whilst bearing only the futurist theory. The lists of the ten made by the direct pressure, but easily broken to pieces by a blow latter differ from one another; and are set aside by (v. 34,), the iron intermixed not retarding, but hasten- the fact that they include countries which were never ing, such a result. 34. stone-Messiah and His king- Roman, and exclude one whole section of the empire, dom (Genesis, 49. 24; Psalm 118. 22; Isaiah, 28. 16.). In viz., the East. [TREGELLES.] upon his feet-the last its relation to Israel, it is a "stone of stumbling" state of the Roman empire. Not "upon his legs." U. (Isaiah, 8. 14; Acts, 4. 11; 1 Peter, 2. 7, 8.), on which both "in the days of these kings" (Note, v. 44.). 35, broker houses of Israel are broken, not destroyed (Matthew,...together-excluding a contemporaneous existence 21. 32.). In its relation to the church, the same stone which destroys the image is the foundation of the church (Ephesians, 2. 20.). In its relation to the Gentile world-power, the stone is its destroyer (v. 35, 44; cf. Zechariah, 12. 3.). Christ saith (Matthew, 21. 44, referring to Isaiah, 8. 14, 15,), "Whosoever shall fall on this stone (i.e., stumble, and be offended, at Him, as the Jews were, from whom, therefore, He says, The kingdom shall be taken') shall be broken:" "but (referring to v. 34, 35) on whomsoever it shall fall" (referring to the world-power which had been the instrument of breaking the Jews), it shall not merely break, but "grind him to powder" (1 Corinthians, 15. 24.). The falling of the stone on the feet of the image cannot refer to Christ at His first advent, for the fourth kingdom was not then as yet divided-no toes were in existence (see Note, v. 44.). cut out-ris., from "the mountain" (v. 45;); viz., mount Zion (Isaiah, 2. 2.), and antitypically, the heavenly mount of the Father's glory, from whom Christ came. without hands-explained in r. 44, The God of heaven shall set up a kingdom," as contrasted with the image which was made with hands of man. Messiah not created by human agency, but conceived by the Holy Ghost (Matthew, 1. 20; Luke, 1. 35; cf. Zechariah, 4. 6; Mark, 14. 58; Hebrews, 9, 11, 24.). So "not made with hands," i.e., heavenly, 2 Corinthians, 5. 1; spiritual, Colossians, 2. 11. The world-kingdoms were reared by human ambition: but this is the "kingdom of heaven?" "not of this world" (John, 18. 36.). As the fourth kingdom, or Rome, was represented in a twofold state, first strong, with legs of iron, then weak, with toes part of iron part of clay; so this fifth kingdom, that of Christ, is seen conversely, first insignificant as a "stone," then as a "mountain" filling the whole earth. The ten toes are the ten lesser kingdoms, into which the Roman kingdom was finally to be divided; this tenfold division here hinted at is not specified in detail till the seventh chapter. The fourth empire originally was bounded in Europe pretty nearly by the line of the Rhine and Danube; in Asia by the Euphrates. In Africa it 000 the kingdom of the world and the kingdom of God in its manifested, as distinguished from its spiritual, phase). The latter is not gradually to wear away the former, but to destroy it at once, and utterly 2 Thes salonians, 1. 7-10; 2. 8.). However, the Hebrew my be translated, "in one indiscriminate mass." chaf -image of the ungodly, as they shall be dealt with in the judgment (Psalm 1. 4, 5; Matthew, 3. 12. summer threshing-floors -Grain was winnowed in the East on an elevated space in the open air, by throwing the grain into the air with a shovel, so that the wind might clear away the chaff. no place ... found for them (Revelation, 20. 11; cf. Psalm 37. 10, 36; 12 16.). became... mountain-cut out of the mountains. 45) originally, it ends in becoming a mountain. So the kingdom of God, coming from heaven originally, ends in heaven being established on earth (Revelation, l 1-3.). filled. . .earth-(Isaiah, 11. 9; Habakkuk, 2, 14 It is in connection with Jerusalem as the mother church it is to do so (Psalm 80. 9; Isaiah, 2. 2, 3, 36. we-Daniel and his three friends. 37. Thou... art a king of kings-The committal of power in fullest plenitude belongs to Nebuchadnezzar personally, as having made Babylon the mighty empire it was. In twenty-three years after him the empire was ended: with him its greatness is identified (ch. 4. 30, his successors having done nothing notable. Not that he actually ruled every part of the globe, but that God granted him illimitable dominion in whatever diretion his ambition led him, Egypt, Nineveh, Arabia, Syria, Tyre, and its Phenician colonies (Jeremiah, 7. 5-8.). Cf. as to Cyrus, Ezra, 1. 2. 38. mer... beasts fowls-the dominion originally designed for man (Genesis, 1. 28; 2. 19, 20,), forfeited by sin; temporarily delegated to Nebuchadnezzar and the world-powers: but, as they abuse the trust for self, instead of for God, to be taken from them by the Son of man, who will exercise it for God, restoring in his person to ma the lost inheritance (Psalm 8. 4-6, &c.). Thou art... head of gold-alluding to the riches of Babylon, hence called "the golden city" Isaiah, 14, 4; Jeremials, ok 77 Daniel's Interpretation DANIEL, IIL Revelation, 18. 16.). 39. That Medo-Persia is the second kingdom appears from ch. 5. 28; 8. 20. Cf. 2 Chronicles, 36. 20; Isaiah, 21. 2. inferior-" The kings of Persia were the worst race of men that ever governed an empire." [PRIDEAUX.] Politically, which is the main point of view here, the power of the central government in which the nobles shared with the king, being weakened by the growing independence of the provinces, was inferior to that of Nebuchadnezzar, whose sole word was law throughout his empire. brass -the Greeks (the third empire, ch. 8. 21; 10. 20; 11. 2-4) were celebrated for the brazen armour of their warriors. JEROME fancifully thinks that the brass, as being a clear-sounding metal, refers to the eloquence for which Greece was famed. The "belly," in v. 32, may refer to the drunkenness of Alexander and the luxury of the Ptolemies. [TIRINUS.] over all the earth -Alexander commanded that he should be called "king of all the world" (Justin. 12. sec. 16. 9; Arrian. Exp. Alex. 7. sec. 15.). The four successors (Diadochi) who divided Alexander's dominions at his death, of whom the Seleucida in Syria and the Lagida in Egypt were chief, heid the same empire. 40. iron-this vision sets forth the character of the Roman power, rather than its territorial extent. [TREGELLES.] breaketh in pieces...all-So, in righteous retribution, itself will at last be broken in pieces (v. 44 by the kingdom of God (Revelation, 13. 10.). 41-43. feet... toes... part... clay iron-explained presently, "the kingdom shall be partly strong, partly broken" (rather, "brittle," as earthenware; and v. 43, "they shall mingle. .. with the seed of men," i.e., there will be power (in its deteriorated form, iron mixed up with that which is wholly of man, and therefore brittle; power in the hands of the people having no internal stability, though something is left of the strength of the iron. [TREGELLES.] NEWTON, who understands the Roman empire to be parted into the ten kingdoms already (whereas TREGELLES makes them future, explains the "clay" mixture as the blending of barbarous nations with Rome by intermarriages and alliances, in which there was no stable amalgamation, though the ten kingdoms retained much of Rome's strength. The "mingling with the seed of men" (v. 44) seems to refer to Genesis, 6. 2, where the marriages of the seed of godly Seth with the daughters of ungodly Cain are described in similar words; the reference, therefore, seems to be to the blending of the Christianized Roman empire with the pagan nations, a deterioration being the result. Efforts have been often made to re-unite the parts into one great empire, as by Charlemagne, and Napoleon, but in vain. Christ alone shall effect that. 44. in the days of these kings-in the days of these kingdoms, i.e., of the last of the four. So Christianity was set up when Rome had become mistress of Judea and the world Luke, 2. 1, &c.). [NEWTON.] Rather," in the days of these kings," answers to "upon his feet" (v. 34,), i.e., the ten toes (v. 42,), or ten kings, the final state of the Roman empire. For "these kings" cannot mean the four successional monarchies, as they do not co-exist as the holders of power; if the fourth had been meant, the singular, not the plural, would be used. The falling of the stone on the image must mean, destroying judgment on the fourth Gentile power, not gradual evangelisation of it by grace; and the destroying judgment cannot be dealt by Christians, for they are taught to submit to the powers that be, so that it must be dealt by Christ himself at His coming again. We live under the divisions of the Roman empire which began 1400 years ago, and which at the time of His coming shall be definitely ten. All that had failed in the hand of man shall then pass away, and that which is kept in His own hand shall be in troduced. Thus the second chapter is the alphabet of the subsequent prophetic statements in Daniel. of Nebuchadnezzar's Dream. [TREGELLES.] God of heaven... kingdom-hence the phrase," the kingdom of heaven" (Matthew, 3. 2.). not ... left to other people-as the Chaldees had been forced to leave their kingdom to the Medo-Persians, and these to the Greeks, and these to the Romans (Micah, 4. 7; Luke, 1. 32, 33.). break. . . all-(Isaiah, 60. 12; 1 Corinthians, 15. 24.). 45. without hands-(Note, v. 35.). The connection of the "forasmuch," &c., is, "as thou sawest that the stone," &c., this is an indication that "the great God," &c., i.e., the fact of thy seeing the dreams as I have recalled it to thy recollection, is a proof that it is no airy phantom, but a real representation to thee from God of the future. A similar proof of the "certainty" of the event was given to Pharaoh by the doubling of his dream (Genesis, 41. 32.). 46. fell upon . . . face, and worshipped Danielworshipping God in the person of Daniel. Symbolical of the future prostration of the world-power before Messiah and His kingdom (Philippians, 2. 10.). Аз other servants of God refused such honours (Acts, 10. 25, 26; 14. 13-16; Revelation, 22. 8, 9;; and Daniel (ch. 1. 8' would not taste defiled food, nor give up prayer to God at the cost of his life (ch. 6.), it seems likely that Daniel rejected the proffered divine honours. The word "answered" (v. 47) implies that Daniel had objected to these honours; and in compliance with his objection, "the king answered, Of a truth, your God is a God of gods." Daniel had disclaimed all personal merit in v. 30, giving GOD all the glory cf. v. 45.). commanded... sweet odours-divine honours (Ezra, 6. 10.). It is not said his command was executed. 47. Lord of kings - The world-power shall at last have to acknowledge this (Revelation, 17. 14; 19. 16;; even as Nebuchadnezzar, who had been the God-appointed "king of kings" (v. 37.), but who had abused the trust, is constrained by God's servant to acknowledge that God is the true "Lord of kings." 48. One reason for Nebuchadnezzar having been vouchsafed such a dream is here seen, viz., that Daniel might be promoted, and the captive people of God be comforted; the independent state of the captives during the exile, and the alleviation of its hardships, were much due to Daniel. 49. Daniel requested - Contrast this honourable remembrance of his humble friends in his elevation with the spirit of the children of the world in the chief butler's case (Genesis, 40. 23; Ecclesiastes, 9. 15, 16; Amos, 6, 6.). in the gate-the place of holding courts of justice and levees in the East (Esther, 2. 19; Job, 29, 7.). So "the Sublime Porte," or Gate, denotes the Sultan's government, his councils being formerly held in the entrance of his palace. Daniel was a chief counsellor of the king, and president over the governors of the different orders into which the Magi were divided. CHAPTER III. Ver. 1-30. NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. Between the vision of Nebuchadnezzar in the 2d ch., and that of Daniel in the 7th, four narratives of Daniel's and his friends' personal history are introduced. As ch. 2, and 7. go together, so ch. 3. and 6 (the deliverance from the lions' den), ch. 4. and 6; of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at the very time they seem to be crushed by the world-power. The second pair shows in the case of the two kings of the first monarchy, how God can suddenly humble the world-power in the height of its insolence. The latter advances from mere self-glorification, in the fourth chapter, to open opposition to God in the fifth. Nebuchadnezzar demands homage to be paid to his image (ch. 3.), and boasts of his power ch. 4.). But Belshazzar goes farther, blaspheming God by polluting His holy vessels. There is a similar progression in the conduct of God's People. Nebuchadnezzar's Image. DANIEL, III. Shadrach, Meshach, and Darius (6th ch.) was aimed against the Jews, by those Shadrach, Meshach, and Abed-nego refuse positive homage to the image of the world power (ch. 3.); Daniel will not yield it even a negative homage, by omitting for a time the worship of God (ch. 6.). Jehovah's power manifested for the saints against the world in individual histories (ch. 3.-6.,), is exhibited in ch. 2. and 7., in world-wide prophetical pictures; the former heightening the effect of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person. as the representative of the theocracy before the Babylonian king, who deemed himself almighty, at a time when God could not manifest it in His people as a body. They tended also to secure, by their impressive character, that respect for the covenant people on the part of the heathen powers, which issued in Cyrus' decree, not only restoring the Jews, but ascribing honour to the God of heaven, and commanding the building of the temple (Ezra, 1. 1-4.). [AUBERLEN.] image-Nebuchadnezzar's confession of God did not prevent him being a worshipper of idols besides. Ancient idolaters thought, that each nation had its own gods, and that, in addition to these, foreign gods might be worshipped. The Jewish religion was the only exclusive one, that claimed all homage for Jehovah as the only true God. Mer will in times of trouble confess God, if they are allowed to retain their favourite heart-idols. The image was that of Bel, the Babylonian tutelary god; or rather, Nebuchadnezzar himself, the personification and representative of the Babylonian empire, as suggested to him by the dream (ch. 2. 38,), Thou art this head of gold." The interval between the dream and the event here was about nineteen years. Nebuchadnezzar had just returned from finishing the Jewish and Syrian wars, the spoils of which would furnish the means of rearing such a colossal statue. [PRIDEAUX.] The colossal size makes it likely that the frame was wood, overlaid with gold. The "height," 60 cubits, is so out of proportion with the "breadth," exceeding it ten times, that it seems best to suppose the thickness from breast to back to be intended, which is exactly the right proportion of a well-formed man. [AUGUSTINE, De Civitate Dei, 15. 26.] PRIDEAUX thinks the 60 cubits to refer to the image and pedestal together, the image being 27 cubits high, or 403 teet, the pedestal 33 cubits, or 50 feet. HERODOTUS (1. 183) confirms this by mentioning a similar image, 40 feet high, in the temple of Belus at Babylon. It was not the same image, for the one here was on the plain of Dura, not in the city. 2. princes-36.). And Pharaoh's (Exodus, 6. 2.). not careful to "satraps" of provinces. [GESENIUS.] captains-rulers, answer thee-rather," We have no need to answer thee," not exclusively military. sheriffs-men learned in the thou art determined on thy side, and our mind is made law, like the Arab Mufti. [GESENIUS.] 3. stood before up not to worship the image: there is therefore no use the image-in an attitude of devotion. Whatever the in our arguing as if we could be shaken from our king approved of, they all approve of. There is no principles. Hesitation, or parleying with sin, is fatal stability of principle in the ungodly. 4. The arguments unhesitating decision is the only safety, where the path of the persecutor are in brief, Turn or burn. 5. cornet of duty is clear (Matthew, 10. 19, 28.). 17. If it be so -a wind instrument, like the French horn, is meant. VATABLUS translates, “Assuredly." English Tersia flute-a pipe or pipes, not blown transversely as our agrees better with the original. The sense is. If it be "flute," but by mouth-pieces at the end. sackbut- our lot to be cast into the furnace, our God (quoted a triangular stringed instrument, having short strings, from Deuteronomy, 6. 4) is able to deliver us a reply the sound being on a high sharp key. psaltery-a kind to Nebuchadnezzar's challenge, "Who is that Go of harp. dulcimer-a bagpipe consisting of two pipes, that shall deliver you ?'), and He will deliver us, é^. thrust through a leathern bag, emitting a sweet plain-(either from death, or in death) (2 Timothy, 4. 17, 1 *ive sound. Chaldee Sumponya, the modern Italian He will, we trust, literally deliver us, but certainly He Zampogna, Asiatic Zambonja. fall down-that the will do so spiritually. 18. But if not, &c.-connected recusants might be the more readily detected. 6. with v. 18. Whether our God deliver us, as He is No other nation but the Jews would feel this edictable, or do not, we will not serve thy gods." They oppressive; for it did not prevent them worshipping their own gods besides. It was evidently aimed at the Jews by those jealous of their high position in the king's court, who therefore induced him to pass an edict as to all recusants, representing such refusal of homage as an act of treason to Nebuchadnezzar as civil and religious "head" of the empire. So the edict under service of God is not mercenary in its motive. Thoub He slay them, they will still trust in Him (Job, 11⁄2 15.). Their deliverance from sinful compliance was a great a miracle in the kingdom of grace, as that from the furnace was in the kingdom of nature. They youth, and position as captives and friendless exiles before the absolute world-potentate, and the hornd |