CHAP. II.
Nebuchadnezzar, perplexed with a dream which he had forgotten, with menaces and promises requires his wise men to make it known to him, with the interpretation, 1-9. They acknowledge their inability, and are sentenced to die, 10-13. Daniel obtains respite, joins in prayer with his friends, has the dream revealed to him, and blesses God, 14-23. He stays the decree, and is brought before the king, 24-30. The dream and its interpretation, 31-45. The king honors Daniel; and confesses that his God is pre-eminent above all gods, 46, 47. Daniel and his friends are greatly preferred, 48, 49,
the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.
3 And the king said unto them, I have dreamed a dream, and my spirit was trou bled to know the dream.
ND a in the second year of the reign of Nebuchadnezzar, Nebuchadnez-fin Syriac,
zar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from
tion:" he may expect a peculiar blessing on his spare diet, to support his health, and to fit him for active service; without burdening his conscience, or "making provision for the flesh to fulfil the lusts thereof." And though a regard to health is a general duty, there may be cases, when the care "of keeping a conscience void of offence" will render even this a subordinate consideration; which may in a measure be overlooked, upon the same principle, that the offending right hand must be cut off, and that the martyr yields up his life rather than sin against God.
When any see it necessary to purpose such designs in their hearts, and to mention them even to those, who have a tender love for them; they will often find them a hindrance to their designs, out of fear, either respecting them, or on their own account. When, however, the trial is made, such fears are often found to have been mere temptations: and conscientious temperance will always be found more beneficial, even to the comfort of this present life, than sinful indulgence.
It also exceedingly tends to fit a man for study, or any great and continued mental exertions: and pious young men should endeavor to excel their fellows in every useful pursuit; not that they may be praised, but for the honor of the Gospel, and that they may be qualified for usefulness.-For whatever station or service the Lord intends men, he will give them suitable endowments: and the wisdom which he bestows, is ten thousand times better than worldly policy, curious arts, or the most admired attainments of human learning; both for the management of secular concerns, and with respect to the eternal world.
It is a happiness to the realm, and an honor to the prince, when he is competent to judge who are best qualified to serve him, and when he expressly prefers them on that account.-A youth spent in temperance and piety, and in departing from evil, conduces to durable usefulness and eminence; and treasures up joys for the future, either on earth, or in heaven, or both.
Let then young men keep their eyes steadily fixed on the examples of this chapter: let us all "count every thing but loss for the excellency of the knowledge of Christ," and the experience of his salvation; and always remember, that God will "honor those that honor him, but that they who despise him shall be lightly esteemed."
NOTES.
4 Then spake the Chaldeans to the king O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
5 The king answered and said to the Chaldeans, The thing is gone from me: if
e 1. Gen. 40:8. 41:15.
f Gen. 31:47. Ezra 4:7. Is. 36: 11.
g 3:9. 4:19. 5:10. 6:6,21. 1 Sam.
10:24. 1 Kings 1:25,31. Neh. 2:3. Matt. 21:9. Mark 11:9,10. h 4:7.5:8. Gen. 41:8. Is. 44: 25.
educating, Nebuchadnezzar is said to have had this dream in the second year of his reign. (1) Hence it is concluded that he reigned reigned some time along with his father: and that this was in the second year of his reigning alone. ( Note , Jer . 25:1.) The king was convinced that his dream was supernatural, and was troubled about it, though he could not recollect particulars: God so ordering it, that he might bring Daniel forth into notice, to make known his own glory, as the God of Israel and of the whole earth. ( Marg . Ref .)
Dreams.] 'Though it was but one contin'ued dream, it contained divers scenes of af'fairs, being a description of the succession 'of the four monarchies, which were to 'continue, under different forms, to the end of the world.' Lowth . Rather, the fourth will continue, in one form or other, till all the kingdoms of the world become the kingdom of Christ. ( Note , 44,45.)
V. 2. 'Daniel and his companions did not appear among them; perhaps because the 'Chaldeans despised them as youths and stran'gers, and would not have them thought equal 'in knowledge with themselves.' Lowth . Sor cerers .] 'This word is always taken in an ill 'sense by the holy writers, for those who con'sult evil spirits.' Ibid . The Chaldeans .] 'The 'Chaldeans were so much addicted to the study 'of the heavenly motions, and to make prognos'tications from thence; that the word Chaldean is used, both in Greek and Latin writers, for 'an astrologer.' Ibid . ( Marg . Ref . Notes , 4:47.5:5-9. Gen. 41:8. Ex . 7:11,12. 22:18. Deut . 18:9-12.) As Daniel and his friends were not called in on subsequent occasions, when further advanced in years and established in reputation, along with the astrologers and Chaldeans; this shews that their learning was of another kind, and was known to be so. ( Notes , 1:8-16,17-20, υυ . 17,20. 5:10-12.)
V. 3, 4. In Syriac. (4) Or, Chaldee : these were then the same language; or, as some think, the Syriac was a more elegant dialect of the Chaldee, chiefly used by the learned. From this verse to the end of the seventh chapter, Daniel wrote in Chaldee, and not in Hebrew: probably in order to induce the Chaldeans to read the account of those transactions, which so greatly concerned them. The expression "O king, live for ever," was a customary salutation, implying a cordial desire of his life, health, and permanent felicity; it was used by Daniel and other pious men, as well as by the heathens, though probably with a more extensive meaning; and was equivalent to 'God save the king,' as in use among us. ( Marg
CHAP. II. V. 1. Nebuchadnezzar was king of Babylon, when he came up to Jerusalem, and carried away Daniel and his friends to Babylon; which was in the first year of his reign: yet after Daniel had been three years || Ref . g. 6:21. Note , 1 Kings 1:31. Nch . 2:3,
ye will not make known unto me the dream, with the interpretation thereof, ye shall be * cut in pieces, and your houses shall be * made a dunghill.
the earth that can shew the king's matter. therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
6 But if ye shew the dream, and the interpretation thereof, 'ye shall receive of me gifts and trewards and great honor: therefore shew me the dream, and the in-whose dwelling is not with flesh.
11 And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, 16 Then Daniel went in, and desired || things: The knoweth what is in the darkof the king that he would give him time, ness, and the light dwelleth with him. and that he would shew the king the interpretation.
terpretation thereof.
V. 5-9. Nothing can be conceived more unreasonable than this demand of Nebuchadnezzar, or more tyrannical and cruel than the sentence annexed to it. The whole narration displays the arrogance, impetuosity, and violence of his character; and illustrates the evil tendency and fatal effects of arbitrary power, constant homage and flattery, and uninterrupted prosperity, on the mind of fallen man.
Being eager to recover the recollection of his dream; he required of the wise men, what was absolutely impossible, except by immediate revelation from God. ( Notes , 10-13, v . 11,1723,27-30.) And he threatened them with the most terrible death, and with the deepest ignominy to their characters and family, if they did not immediately perform what he required: but if they did, he promised to reward them in the most liberal and honorable manner.
When they reasonably desired to be informed of the dream, and promised to give the interpretation by the rules of their art, (which they never could have performed;) he construed this into a fraudulent intention of gaining time, and opportunity for the execution of some corrupt design.
Being terrified by his dream, he perhaps expected some sudden revolution: nay, he might even suspect them of having formed some treasonable designs against him; so that he supposed, they waited till the time was changed, and the event had deprived him of the power of punishing them: but he was determined to know it directly, or to execute his barbarous intentions. If they could discover the dream, it would give a sanction to their interpretation of it: but otherwise he should conclude them to be base impostors. ( Marg . Ref.)
Gain the time . (8) "Buy." Marg . ' Buying or 'redeeming the time is a proverbial expression, VOL. IV. 80
12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.
13 And the decree went forth that the wise men should be slain; "and they sought Daniel and his fellows to be slain.
[Practical Observations.]
14 Then Daniel answered with counsel and wisdom to Arioch the || captain of the king's guard, which was gone forth to slay the wise men of Babylon:
15 He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.
q 27,28. 5:11. Gen. 41:39. Ex. 94:20. Prov. 28:15-17. Is. 8:19. Matt. 19:26.
r Ex. 29:45. Num. 35:34. 1 Kings 8:27. 2 Chr. 6:18. Ps. 68.18. 113:5,6. 132:14. Is. 8:18. 57:15. Joel 3:21. John 1:13,14 14:17,23. 2 Cor. 6:16. Rev. 21:3.
s 3:13. Job 5:2. Ps. 76:10. Prov. 16:14. 19:12. 20:2. 27:3, 4. 29:22. Matt. 2:16, 5:22.
t 6:9-15. Esth. 3:12-15. Ps.
10:1.
u 1:19,20. 6:12.
Chal. returned.
x 2 Sam. 20:16-22. Ec. 9:13 -18.
|| Or, chief marshal.
Chal. chief of the executioners, or, slaughter-men. Gen. 37:36.
Jer. 39:9.52:12. margins. y 9.
'denoting men's using their utmost endeavors 'to free themselves from imminent danger or 'difficulty; gaining time being a considerable 'advantage to that purpose. Eph. 5:16. Col. '4:5.' Lowth . ( Note , Eph . 5:15-20, v. 16.)
V. 10-13. The peremptory words and conduct of the king led the Chaldeans and magicians, not only to confess the impotency of their arts, and to remonstrate that no king ever made such a demand on any who professed these sciences; but to declare, that the discovery was beyond the reach of all human or created penetration, and only known and discoverable by the gods, whose dwelling was not with flesh, or among men. This they spake of their gods: but the only living and true God, who alone could reveal the secrets contained in this dream, indeed condescends to dwell among men: ( Marg .
Ref . r.- Notes , Ex . 29:42 -46. 1 Kings 8:27. Is . 57:15,16. John 1:14. 14: 21-24. 2 Cor . 6:14-18, v. 16. Eph . 2:19-22, v. 22. Rev. 21:1-4, v . 3.) and he actually made known the dream to Daniel, and so shewed the difference between JEHOVAH and his prophets, and the idols and magicians of Babylon. ( Marg .
Ref. q. - Notes , 5-9,17-23,2730.5:10-12.)-Nebuchadnezzar was the more exasperated exas by this decided reply, and immediately issued a decree to destroy all the wise men of Babylon: and whether in his inconsiderate rage he meant so, or whether he spake in such general terms as to admit of this construction, Daniel and his fellows also were sought for to be put to death. Otherwise, the sorcerers would have been put to death, wi without rendering the city less wise than before. But the dream would have remained an impenetrable secret; and God had purposed that it should not be so. ( Marg .
Ref . s-u.-Note, 2.)
[633 23 I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made
17 Then Daniel went to his house, and made the thing known to Hananiah, Mish-known unto me now what we desired of ael, and Azariah, his companions:
18 That they would desire mercies * of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.
19 Then was the secret revealed unto Daniel din a night-vision. Then Daniel blessed the God of heaven.
20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:
thee: for thou hast now made known unto us the king's matter.
24 Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him, Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation.
25 Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.
21 And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, 26 The king answered and said to and knowledge to them that know under-"Daniel, whose name was Belteshazzar, standing: * Art thou able to make known unto me
22 He revealeth the deep and secret the dream which I have seen, and the in
z 9-11. 1:18,19. a 1:7,11. 3:12.
b Esth. 4:15-17. Ps. 50:15. 91:15. Prov. 3:5,6. Is. 37:4.
12:13,16-22. Ps. 62:11. 147: 5. Prov. 8:14. Jer. 32:19. Matt. 6:13. Jude 24,25 Rev. 5 :12,13.
terpretation thereof?
27 Daniel answered in the presence of
Jer. 33:3. Matt. 18:19. Acts g. 9. 7:25. 1 Chr. 29.30. Job the king, and said, The secret which the
4:24-31. 12:4,5. Rom. 15:30, 31.
* Chal. from before God.
† Or, they should not destroy Daniel, &c. Gen. 18:28. Mal. 3:18. 2 Pet. 2.9.
с 22,27-29. 4.9. 2 Kings 6:812. Ps. 25:14. Am. 3:7. 1 Cor. 2:9,10.
d 7:7. Num. 12:6. Job 4:13. 33: 15,16. Matt. 2:12,13.
e Gen. 14:20. 1 Kings 8:56. 1 Chr. 29:10,20. 2 Chr. 20:21. Ps. 41:13. 72:18,19. 103:1,2. 113:2. 115:18. 145:1,2.
f 21-23. 1 Chr. 29:11,12. Job
34:24-29. Ec. 3:1-8. Jer. 27:5-7.
h 4:17,32. 1 Sam. 2:7,8. Job 12: 18. Ps. 75:5,6. 113:7,8. Prov. 8:15,16. Luke 1:51,52. Acts 13:21,22. Rev. 19:16.
i Ex. 31:3,6. 1 Kings 3:8-12, 28. 4:29. 10:24. 1 Chr. 22:12. 2 Chr. 1:10-12. Prov. 2:6. Luke 21:15. 1 Cor. 1:30. Jam. 1:5,17, 3:15-17.
k 11,28,29. Gen. 37:5-9. 41: 16,25-28. Job 12:22. Is. 41: 22,26. 42:9. Matt. 13:13. Rom. 16:25,26. 1 Cor. 2:9-11. Eph.
3:5.
V. 14-16. As Daniel and his friends had not been summoned, with the other wise men; and yet were supposed to be involved with them in the condemnation pronounced against them; it was most reasonable, that they should have a hearing from the king. It seems that Daniel had, at times, access to him. Arioch appears to have favored his application; the king's fury was perhaps abated; ed; and it pleased God to dispose his heart to regard gard the proposal of his servant. Daniel had, before this, understanding in dreams and visions; (1:17. but he would not have so confidently promised the desired information to the king, had he not received some intimation from God, that it would in due time be communicated. No doubt he was actuated by a zeal for the honor of God, and of true religion, as well as by a desire of preserving his own life and that of his friends. ( Marg . and Marg . Ref . )
1 Job 26:6. Ps. 139:11,12. Jer. 23:24. Luke 12:2,3. John 21: 17. 1 Cor. 4:5. Heb. 4:13. m 5:11,14. Ps. 36:9. 104:2. John 1:9. 8:12. 12:45,46. 1 Tim. 6:16. Jam. 1:17. 1 John 1 : 5 .
n 1 Chr. 29:13. Ps. 50:14. 103: 1-4. Is. 12:1. Matt. 11:25. Luke 10:21. John 11:41.
o Gen. 32:9-11. Ex. 3:15. 1 Kings 8:57. 18:36. 1 Chr. 29: 10. 2 Chr. 20:6.
p See on 20.21.-Prov. 8:14, 21:
22. 24:5. Ec. 7:19. 9:16,18. q 29,30. Gen. 18:17. Ps. 25:14. Am. 3:7. John 15:15. Rev 1:1. 5:5.
г 15.
s See on 12,13.-Acts 27:24. t Prov. 24:11,12. Ec. 9:10. Chal. That I have, &c. Chal. children of the captivity, &c. 1:6. 6:13. Neh. 7:6. 1 Cor. 1:27,28.
u 1:7. 4:8,19. 5:12.
3-7. 4:18. 5:16. Gen. 41:15. 1 Sam. 17:33.
this time before his mind, and which were to take place through a very long succession of ages: and he rendered thanks and praise, in the most exalted language, to him for this extraordinary revelation, in a time of such imminent danger. ( Marg . (Marg. Ref . e-q- Notes , 3145. 4:10-18, v. 17. 1 Sam. Sam . 2:4-8. Ps. Ps . 75:5-7.) 'His wisdom appears in ordering the great 'affairs of the world; and his might and power 'in bringing them to pass. To the same pur'pose Jeremiah styles him "Great in counsel, 'and mighty in work." Jer. 32:19. Lowth.The revelation made to Daniel gave him, not only "wisdom," but "power," to save many lives, and do immense good to his people.
V. 24. The rash decree of the king had doomed to one common destruction, not only the sorcerers, but all those in Babyion who were considered as wise and learned men: and Daniel was honored as the willing instrument of preserving all their lives. The Lord, in answer to the benevolent prayers of him and his friends, spared the whole company. ( Acts 27: 24. Note , Ez . 14:13-21, υυ . 14,20.)
V. 17-23. In answer to the united, fervent, and persevering prayers of this pious company, the secret was revealed to Daniel, in so distinct and clear a manner, that he had no doubt of its being a divine inspiration, and V. 25. 'Daniel undertook to do it of his own that it would approve itself as such to Nebu-'accord: (24) but this officer, according to the chadnezzar. ( Marg . and Marg . Ref . a-d.- 'manner of courtiers, takes this opportunity of
Notes, Matt. 18:19,20. Acts 12:5-11.) He therefore immediately praised God, as the Fountain of all wisdom, knowledge, and might; and the Author of all those revolutions in empires, of which he had so extensive a view at
ingratiating himself to the king: as if the dis'covery of Daniel's abilities in this kind was 'owing purely to his diligence.' Lowth .-Arioch seems indeed to have claimed some merit to himself: yet he also spake as one, who was
y See on 2,10.11.-5:7,8. Job 5:12,13. Is. 19:3. 44:25. 47:12, 13.
z Ps. 115:3. Matt. 6:9.
a See on 18. Gen. 40:8. 41:16. Is. 41:22,23. Am. 4:13.
Chal. hath made known.
b 10:14. Gen. 49:1. Num. 24: 14. Deut. 4:30. 31:19. Is. 2:2. Jer. 30:24. 48:47. Ez. 38:8,16. Hos. 3:5. Mic. 4:1. 2 Tim. 3: 1. Heb. 1:1. 2 Pet. 3:3.
↑ Chal. came up. Ez. 38:10. c 22,28,47.
d Gen. 41:16. Acts 3:12. 1
glad to be excused from the bloody and odious
service, which had been assigned him. ( Marg . and Marg . Ref. -Note, Prov . 24:11,12.)
his breast and his arms of silver, his belly and his || thighs of brass,
33 His legs of iron, his feet part of iron and part of clay.
34 Thou sawest till that a stone was cutout" without hands, P which smote the image upon his feet that were of iron and clay, and brake them to pieces.
35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer-threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the images became a great mountain, and filled the whole earth.
36 This is the dream; and u we will tell the interpretation thereof before the king.
37 Thou, O king, art * a king of kings; for the God of heaven hath given thee a kingdom, " power, and strength, and glory.
38 And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into
k 39. 7:5. 8:3,4. 11:2. 139.7:6. 8:5-8. 11:3, &c.
Or, sides.
m 40-43. 7:7,8,19-26.
n 44,45. 7:13,14,27. Ps. 118:22. Is. 28:16. Zech. 12:3. Matt. 16:18. Acts 4:11. 1 Pet. 2:7. Rev. 11:15.
o 8:25. Zech. 4:6. 2 Cor. 5:1. Heb. 9:24.
Or, which was not in hands. 45. marg.
p Ps. 2:8-12. 110:5,6. 149:6- 9. Is. 60:12. Zech. 12:3. Rev. 17:14. 19:11-21.
q Ps. 1:4,5. Is. 17:13,14. 41:15, 16. Hos. 13:3. Mic. 4:13.
r Job 6:17. Ps. 37:10,36. 103: 16. Rev. 12:8. 20:11.
s Is. 2:2,3. Mic. 4:1,2.
t Ps. 22:27. 46:9. 66:4. 67:1,2. 72:16-19. 80:9,10. 86:9. Is. 11:9. Zech. 14:8,9. Rev. 11: 15. 20:2,3.
u 23,24.
x 1 Kings 4:24. Ezra 7:12. Is. 10:8. 47:5. Jer. 27:6,7. Ez. 26:7. Hos. 8:10. Rev. 1:5. 17: 14.
y 4:25,32. 5:18. 2 Chr. 36:23.
Ezra 1:2. Prov. 8:15. Jer. 28:
14. Rev. 19:16.
z 4:3,34. Ps. 62:11. Matt. 6: 13. John 19:11. Rev. 4:11. 5: 12,13.
a 4-21,22. Ps. 50:10,11. Jer. 27:5-7.
The form ... was terrible. (31) 'The success, 'which ac accompanied nied their arms, made them 'feared and dreaded dreaded by all the world.' Lowth . V. 34, 35. 'The Jews Jews u unanimously agree, that
by the Stone is here meant the Messiah.... This denotes the advancement and increase 'of Christ's kingdom, that it should, from small 'beginnings, proceed to fill the whole earth: as 'if a stone by degrees should grow to a moun'tain Mr. Mede hath very judiciously ob'served, ... that this kingdom is described here 'under two states,... one the kingdom of the 'Stone, the other the kingdom of the moun'tain.' Lowth . The small and progressive success of of Christianity is meant by the former; the universal triumph of it by the latter. ( Marg . Ref . - Notes , 44,45. 7:13,14,23-27, v . 27. Is . 2:2 -5. 9:6,7, v. 7. 41:15,16. Matt . 13:31,32. Rev. 11:15-18.)
V. 26-30. ( Marg . Ref . u, x.- Note , 10-13.) Daniel told the king. king, in the most express terms, that none of his wise men could pos possibly declare unto him his dream; (thus gently ently intimating that his anger against them had been highly unreasonable:) but that "the God of heaven" revealed such secrets as he saw good; and that he had shewn the king, by his disquieting dream, the events of future and distant ages. As for Daniel himself, he had not discovered this secret by his own extraordinary wisdom: but God had made it known to him, that he might interpret it to the king, in order that more favor might be shewn to his people; and that the king might recollect and understand his own thoughts and dream, and be convinced that Israel's God was the only true and living Lord of all. ( Marg . and Marg . Ref . y-a. c-f.-Notes, 36. Gen. 40:8. 41:16. Acts 3:12-16, ν . 12.)- Latter days. (28) Marg . Ref . ers. ( Note , 17-23.)
b.- Notes , Is . 2:2-5, v . 2. 2 Tim . 3:1-3, v. Ι.)
V. 36. Daniel modestly allows his friends a share in the honor of his discoveries; because they were made in answer to his united prayV. 37. Nebuchadnezzar, proud of his exten
V. 31-33. This image made a splendid ap- sive dominions and extraordinary prosperity, pearance before the imagination of Nebuchad-as having kings for his vassals and tributaries; nezzar, whose mind was attached to worldly and meeting with none, any where, who darmagnificence: but the same events were after-ed to resist him, would ascribe his greatness wards represented to Daniel, under the ap- to his valor and conduct: but Daniel reminded pearance of fierce and devouring wild beasts; him, that "the God of heaven had given him as indeed the monarchies, thus foretold, were his kingdom," and all the glory and power the great supporters of idolatry, tyranny, and of it. ( Marg . Ref . Notes, 17-23, ν. 21. 5: persecution in the world. ( Marg . Ref . Notes, 18-24. 1 Sam . 2:4-8. Jer . 27:4-9. Matt . 6: 34,35. 7:1-8. 8:3-8.)
13.
thine hand, and hath made thee ruler || 41 And whereas thou sawest the feet
V. 38. Marg . Ref . a. -Thou art , &c.] The Chaldean monarchy, over which Nebuchadnezzar was the only king of great renown, was represented in the vision by "the head of gold:" "for monarchies under a succession of princes of the same nation , and not individual monarchs, are meant by "kings," in the general language of prophecy. The immense riches, magnificence, and prosperity of the Chaldean monarchy, and of Babylon its renowned metropolis, gave it that pre-eminence over the succeeding empires, which gold has above other metals: perhaps more liberty and peace were enjoyed under it, than under those which followed. "The head " of the image, (32) being the emblem of this monarchy, seems only to denote its priority in order of time: but the term of its continuance was far shorter than that of any of the others. Some make the Assyrian empire, as swallowed up in the Chal
42 And as the toes of the feet were part of iron and part of clay; so the kingdom shall be partly strong, and partly * broken.
43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave tone to another, even as iron is not mixed with clay.
g See on 33-35.-7:7,24. Rev. Or, brittle. 12 3. 13:1. 17:12.
Charithis with this.
'Persians were not inferior in dignity, power, 'and riches; but were worse, touching ambi'tion, cruelty, and all kind of vice; shewing that the world would grow worse and worse, 'till it was restored by Christ.'
V. 40-43. These verses evidently describe the Roman empire, as succeeding to that of the Macedonians. It was as strong as iron, and like iron it brake and subdued all before it. No people had ever made such extensive conquests, through so many ages, as the Romans did: in the former part of their prosperity, they were remarkable only for valor, hardiness, frugality, and poverty, of which iron is a proper emblem. The two consuls by which they were long governed, and the eastern and western empires, into which their dominions were at length divided, might be denoted by the two legs and feet on which the image stood: and the ten toes, into which the feet divided, rep
dean, to be included under this part of the vis-resented the ten kingdoms into which at length
ion: but that was past, and therefore not the proper subject of prophecy. Both the transient dream which so soon vanished and was forgotten, and the lifeless image, were apt emblems of the emptiness and vanity of all earthly glory.
V. 39. The breast, and the two arms of silver of the image, represented that monarchy which succeeded to the Chaldean; and this was the kingdom of the Medes and Persians, the united power and authority of which might be denoted by the two arms, shoulders, &c. (32)-This was inferior to the Chaldean monarchy, as silver is to gold, perhaps in wealth, splendor, and prosperity: at least it was so in the characters of the kings; for the Persian monarchs, from the death of Cyrus to the subversion of the monarchy, were perhaps as vile a set of men as ever disgraced human nature.
The third kingdom, represented by the belly and thighs of the image formed of brass, (33) must be that of the Macedonians, or Grecians, which succeeded to the Persian monarchy. This was established by the conquests of Alexander the Great, and continued under his successors.
It had less external magnificence than those which preceded; and it was founded and supported by force of arms, many of which were anciently made of brass: but it was more extensive than either of the others, including many dominions in Europe, as well as those of the Persians in Asia and Africa, and several regions further to the east than they had ever penetrated. It was therefore foretold, told, that this kingdom would "bear rule over all the earth;" which may also allude to the vain-glorious boast of Alexander, that he had subdued the whole world.-"The
the whole empire was broken. The civil wars which weakened the state, and the conjunction of the Romans with the conquered nations, and afterwards with the Goths, Vandals, and other barbarians who subverted the empire, was denoted by the compounding of the iron with the potter's clay, which could not unite or strengthen each other. Thus the Roman empire decayed in strength, even when it was growing more extensive: at length it began evidently to decline, till it was divided into many subordinate kingdoms.
This is also represented by the Romans mingling themselves with the seed of men, or of other nations, by alliances and intermarriages, which tended to the subversion of the empire. Yet this monarchy still subsists in the toes or kingdoms into which it was broken, and of which we shall hereafter have occasion to speak more particularly. ( Marg . Ref .
Notes , 7:7-12,19-27.)'Some interpreters explain the words thus; 'that the chief power in these ten kingdoms 'shall be partly secular , and partly ecclesiastical : 'and the encroaching of the ecclesiastical 'power upon the secular, shall be the occasion 'of frequent clashings between them, to the 'weakening of bo both pa parties, and endangering 'their breaking to pieces.' Lowth . These four monarchies (probably the mightiest which st ever appeared on earth,) have certainly been far more celebrated than any others.
The history of them, in fact, comprises the grand transactions of mankind from the days of Daniel to this present time. The church of God likewise has had far more concern with these, than with any other empires: and the countries belonging to them have hitherto been the chief seat of the Redeemer's kingdom
44 And in the days of these kings shall || fell upon his face and worshipped Daniel,
the God of heaven set up a kingdom, * which shall never be destroyed; and the #kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for
ever.
45 Forasmuch as m thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; ■ the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.
Then the king Nebuchadnezzar m 34,35. Is. 28:16. Zech. 12:3. Or, which was not in hands.
Chal. their days. h See on 28,37.
i Gen. 49:10. Ps. 2:6-12. 72:
1,&c. 89:3,4,19-36. 110:1-4. Is. 9:6,7. Matt. 3:2,3. 28:18. Eph. 1:20-22.
k 4:3,34 6:26. 7:13,14,27. Ps. 145:13. Ez. 37:25. Mic. 4:7. Luke 1:32,33. John 12:34. Rev. 11:15.
† Chal. kingdom thereof. 18:25. Ps. 2:9. 21:8,9. Is. 30: 12. 1 Cor. 15:24,25. Rev. 2: 27. 19:15-20.
Matt. 21:44.
34. marg . Luke 17:20. 2 Cor. 10:4,5.
n Deut. 10:17. 2 Sam. 7:22. 1 Chr. 16:25. Neh. 4:14. 9:32. Job 36:26. Ps. 48:1. 96:4. 135: 5. 145:3. Jer. 32:18,19. Mal. 1:11. Rev. 19:17.
o Gen. 41:28,32. Matt. 24:35. Rev. 1:19. 4:1.
Chal. after this.
which will be rendered universal by the total subversion of the last of them. It cannot therefore be wondered, that so many more prophecies should be inserted in the sacred oracles, concerning these four kingdoms, than about other nations and empires.
V. 44, 45.
"In the days of those kings," or during the prevalence of the Roman authority, "the God of heaven" had determined to "set up" another "kingdom, which shall never be destroyed," or fall under the power of any conquerors; seeing it would "break in pieces, and consume all these kingdoms, and stand for ever." This was represented by "a Stone cut out without hands," (8:25.) s," (8:25.) which "smote the image" and utterly destroyed it, and "became a great mountain that filled the whole earth." (Note, 34,35.) "The Stone" was entirely distinct from the image, nay, directly opposit opposite to it and all its interests: it must therefore mean a kingdom set up by the power of God, without the concurrence of human policy or force, and in opposition to all the authority and combined efforts of the princes of this world.
The kingdom of Christ was evidently intended: from small beginnings, it has already made an immense progress: it has subverted, and will continue to subvert, Pagan and Antichristian kingdoms, and to entirely destroy and disperse them: and at length it will triumph over all opposition, and "become a great mountain, and fill the whole earth." This part of the prophecy yet remains to be accomplished: so that we have in this dream a most extraordinary prophetical abstract of the most signal events, which would take place through all succeeding ages, nearly to the consummation of all things.
As far as the accomplishment has proceeded, it has been most exact and undeniable; and future ages shall be filled with astonishment and awe, by witnessing this "Stone, cut out without hands," destroying the remaining toes of this image; and becoming universally triumphant. Thus the great God made known to this heathen prince what was afterwards to come to pass; and "the dream was certain, and the interpretation thereof sure." ( Marg . Ref .
and commanded that they should offer an oblation, and sweet odors unto him.
47 The king answered unto Daniel, and said, Of a truth it is , that your God is a God of gods, and a Lord of kings, and ta revealer of secrets, seeing thou couldest reveal this secret.
48 Then the king made Daniel "a great man, and gave him many great gifts, and made him * ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.
49 Then Daniel requested of the king, and 2 he set Shadrach, Meshach, and Abed-nego, over the affairs of the province of Babylon: but Daniel asat in the gate of the king.
p Luke 17:16. Acts 10:25. 14: 13. 28:6. Rev. 11:16. 19:10. 22:8.
q Lev. 26:31. Ezra 6:10. r 11:36. Deut. 10:17. Josh. 22: 22. Ps. 136:2.
s See on 37.- 4:17,32. Job 12: 19. Ps. 2:10,11. 72:11. 82:1. Prov. 8:15,16. 1 Tim. 6:15. Rev. 1:5. 17:14. 19:16.
t See on 19,28,29. 4:8,9.-Gen.
-See on Note , 34,35.- Notes , 7:23-27, v. 27. Hab . 2:12-14, v. 14. Matt . 3:2. 6:10. Rev. 20:1 -6.)
V. 46-49. Nebuchadnezzar was so astonished, by Daniel's declaring his dream with such minute exactness, and shewing him such wonderful events couched under it it; that he thought him a deity, and attempted to render him adoration with sacrifices and incense. ( Marg . Ref . p, q.- Notes , Matt . 2:9-12. 14:33. Acts 10:24-26. 14:11-18. 28:3-6.
Rev. 19:9,10. 22:8,9.) Doubtless Daniel withdrew him from this purpose, and informed him more fully, to whom the honor was due; upon which he acknowledged the God of Daniel to be "a God of gods, and a Lord of kings, &c." Yet he does not appear to have been convinced, that it was necessary for him to renounce idolatry, and to become his worshipper and servant. He, however, greatly preferred and enriched Daniel, and at his request he preferred his companions also; but Daniel became one of his chief ministers.
No doubt they accepted of these preferments, in hopes of rendering some service to their people and religion, as well as of doing general good to mankind. Hence it is plain, that hitherto there were no religious tests, or observances required by the king, previous to their admission to places of trust and authority. ( Marg . Ref . r-a.)- A revealer of secrets. (47) Notes , 10-13,27-30. Gen. 41: 38--46.
PRACTICAL OBSERVATIONS.
V. 1-13.
No greatness or prosperity can secure so much as an undisturbed night's sleep: and when the Lord pleases he can render men miserable even by uneasy deams. He has various methods of making known his purposes; in order to manifest his own glory, to draw men's attention to his servants, and to evidence the authenticity of his sacred oracles.-Men are generally more eager to gratify curiosity, or to dive into futurity, than to learn the way of salvation, or the path of duty: yet all foreknowledge of future events tends to increase in the wisdom, truth, and love of God. They, who attend on the courts of princes, learn the language of benevolence: but the most emphatical wishes of health, or life, or salvation, are frequently unimeaning compliments, which run counter to the real desires of their hearts. Yet Christians may often use the same words in sincerity; "praying for kings and all in
anxiety and trouble; except as it is counterpois- || "The secret of the LORD is with them that ed by submission to the will, and confidence fear him:" ( Note , Ps . 25:14.) and though we do
not expect such immediate revelations from God, as Daniel was favored with; yet he will answer our believing prayers for direction in every perplexity, shew us whatever is for our good, and turn our fears and sorrows into grateful praises. Every renewed mercy should lead us to renew our adorations: we should remember, and reverently adore, and joyful
authority," that they may properly fill up their ly proclaim the glorious perfections of our
God, the honor of his kingdom, and the wise and righteous dispensations of his providence, who "changes times and seasons, and removeth and setteth up kings:" we should celebrate him, as the Giver of knowledge and wisdom, as "knowing what is in the darkness," and dwelling in inaccessible light; whilst we thank him for the favors bestowed on us, and for granting us the instruction, help, and encouragement, which we sought from him in our tribulations. But, when the Lord peculiarly honors us before men, we must remember and expressly acknowledge, that it is not for our own sakes, but "for his name's sake," and for the benefit of his church, and for the con
high stations on earth, and also "live for ever" in the felicity of heaven. It is a great evil, when multitudes are subjected to the arbitrary sway of one capricious and haughty tyrant, who may imperiously command the most absurd and impossible things; who, having been long humored, can brook no denial or delay; and who deals about death, without feeling or remorse, on the most inoffensive of his subjects. Such rulers are in general extremely jealous and suspicious, and apt to misconstrue the most reasonable actions, or expressions, into rebellion and treason: and the rewards, which they confer when gratified, are a very inadequate counterbalance for the miseries that they inflict when enraged; in which they gen-viction of his enemies, that there is indeed a
erally involve the innocent with the guilty. We should therefore be thankful to live under a limited monarchy; in which our sovereign is authorized and enabled to do as much good as he will, but has no legal power of doing injustice. Yet we should remember that God is just, even when men are most unjust; and that they, who fall victims to the cruel jealousy of unreasonable tyrants, often on other accounts deserve their doom. The Lord also orders every event, as may best detect the folly and imposture of those varied delusions, which succeed one another in the world; and the insufficiency of all human power, wisdom, and penetration: that by the confession even of those, who oppose his truth, when baffled in their devices, it may appear, that the discoveries which he makes, and the operations which he performs, are impossible to all others. Notes, Ex . 8:18,19. 9:11. But the views of the most sagacious of ungodly men are
strangely confused, in respect of the glorious Lord of all: they have a faint idea of his preeminence, and of some of his perfections; but his majesty and mercy, his exaltation and condescension, his "dwelling with" human "flesh" to save and bless sinful men, and all the glories displayed in the great work of redemption, are wholly hidden from them: and they are more apt to conceive of God as distant, and as not interfering in the affairs of men; than to conclude that not "a sparrow falls to the ground," nor "a hair from our heads, without
him."
V. 14-30.
The furious rage of men who cannot, or will not, distinguish between "the pure, peaceable," and holy "wisdom which is from above," and that "which is earthly, sensual, and devilish," may involve the servants of God under the same condemnation with the basest impostors; but he knows how to rescue them, and even to make their dangers the means of their greatest good. He directs them to a gentle and cautious deportment, in the midst of the greatest injuries and perils: but, whatever methods they adopt, for retarding the purposes or pacifying the rage of wicked men; their
God in heaven, who can reveal such secrets, and perform such works, as it never entered into the heart of the wisest man to conceive possible: of this the prophecies contained in the sacred scriptures, and fulfilling through the successive ages of the world, are a full demonstration to every considerate mind. ( Notes , Is. 41:21-26.)
V. 31-49.
The most powerful and renowned empires, which have been erected on earth, are but as the baseless fabric of a disjointed vision, which vanishes when we awake: they may excel in brightness and be very terrible, but they are only a vain pageant of glory and excellency; for these are substantially to be found in God and heavenly things alone. The kings and conquerors of the earth have, in every age, kept the nations in a perpetual tumult by their ambitious projects, and the revolutions which
they have occasioned. Some have been more
eminent for wealth, some for power, some for hardy courage and ruinous success: their delight has been in destroying, subduing, breaking in pieces, and crushing mankind: one form of tyranny has commonly been superseded by another, still more base and barbarous: and men in general have been groaning under the effects of their contests and vices, yet willingly concurring to support and encourage them! But all human power and prowess tend to decay: many mighty empires have gradually been weakened, till they have been subverted by open enemies, or by intestine convulsions.
In the midst of all these events, "the God of heaven is setting up his kingdom;" not by human might or power, but by his word and Spirit. This does not interfere with the proper exercise of any human authority: but it will, by its secret operation, overturn and destroy all opposing or intervening power, break in pieces every antichrist, fill the earth, and continue for ever.
May we be the willing subjects of this kingdom, and spend our lives in seeking its peace and prosperity! - It is natural for men to run into extremes; and either to despise and injure, or to idolize, those who speak the word of God to them: but it is our busi
grand means is to excite one another to "prayness to direct their attention to the great Au
for mercies to the God of heaven," who is able to extricate them from every difficulty, and to keep them from perishing with the wicked.
thor and Giver of every good gift. Many have some general apprehensions of the power and majesty of God, and that others ought to serve