Daniel 2

King Nebuchadnezzar dreameth a dream, which he having forgotten, desireth to know it of the wisemen of the Chaldeans, vers. 1, &c. they being not able to do it, are condemned to dye, 12. The dream is revealed unto Daniel in a vision, after that he and his companions had fervently prayed unto God, 17. For which they give God thanks, 23. And Daniel revealeth the dream unto the king, together with the interpretation thereof, 25. For which Daniel is promoted by the king, 46.

1. Now in the secondyear of the reign of Nebuchabnezar, [Not of the reign of Cyrus, but of Nebuchadnezar: for this is added here onely for distinction sake, because mention was made of king Cyrus in the laft verse of the former chapter, that no man may think that this history fell out in Cyrus his reign. The second year here mentioned is not to be understood of the second year wherein Nebuchadnezar began to reign; for Daniel is in this chapter sought for, to be put to death with the Magicians of Babel, among whom he was not reckoned till after he had been trained up three years in Nebuchadnezars court, and had been instructed in the books and learning of the Chaldeans. This may be understood of the second year of Nebuchadnezars sole and absolute reign, his Father being dead, and he now reigning alone over the whole monarchy of Babylon, after he was returned victorious out of Egypt, and the land of Juda, and now reigned in peace over them] Nebuchadnezar dreamed dreams, [The prophet speaketh thus, because though it was but one dream, yet there are many parts and parcela related in it, as appeareth vers. 31, &c. Others, dreams; that is, a special, and most excellent dream] whereat his spirit was troubled, [hence the king might perceive and judge, that it was an extraordinary dream, which God had inspired into him, as was Josepha dream, Gen. 37. the Butlers and the Bakers, Genesis 40:6. Pharoahs, Gen. 41. Abimelechs, Genesis 20:3. Labans, Gen. 31. See the Annotat. Gen. 40. on ver. 6. And see of the Hebrew word, Judg. 13. on ver. 25. Compare Gen, 41.8.] and his sleep was broken in him. [or when his sleep was in him; that is, while he was yet asleep.

2. Then the king said, [That is, commanded, as chapter 1. 3.] that they shall call the magicians, [see Gen. 41. the Annotat. on ver. 8.] and the astrologers, and the sorcerers, [see Exod 7. on ver. 11.] and the Chaldeans, [this was in those times a name or title of honour. As if so be they alone had had all the wisdom and knowledge of the world, and that no wisdom or skil had been to be found in other countreys, or in other men] for to shew the king his deams: [understand withal, and then to interpret them to him, ver. 5.] now they came, and stood before the face of the King.

3. And the king said unto them; I have dreamed a dream, and my spirit is troubled to know that dream. [This is a short abrupt sentence uttered in amazement, which may be supplied in this or the like manner, And I am desirous to know the dream.]

4. Then spake the Chaldeans [Under this name we must here understand all those sorts of magicians, wherof is spoken, ver. 2.] to the king in Syriack: [Heb. in the Aramites (language) for Aram is Syria. See 2 Sam. 8. the Annotat. on ver. 5. The Syriack language was also the language of the Chaldeans and the Babylonians, and it was in those times very common in all the Eastern countreys] O King live for ever. [That is, long and happily. Compare I Kings 1. 31. with the Annotat. Heb. in eternities. From this place to the end of the seventh chapter, the Text is Chaldean or Babylonian] tell thy servants [that is, us that are thy servants] the dream, then we will shew the interpretatition. [this is too bold a promise, to promise the interpretation of a dream before they had heard it.]

5. The King answered and said unto the Chaldeans, the thing is gone from me: [That is, I have forgotten what I have dreamed, as ver. 8. Others, There goeth forth a command from me; to wit, that which followeth here, unless ye, &c. and so ver. 8.] If ye make not known unto me the dream and the interpretation thereof, ye shall he hewn in pieces, [Heb. ye shall be made pieces; that is, ye shall be chopt or hewn in pieces. This was in it self a very unjust demand, and such a threatening as this was very tyrannical; for what man is able to know another mans dream? Yet in regard these Astrologers boasted that they were able by the course of heaven to know and foretell hidden things, and things to come, therefore the king requireth here no more of them, then they presumed that they were able to do; God so ordering this matter by his providence, that the vanity of their high boasting might be made manifest] and your houses shall be made dungbells. [Or draught, jakes. So. chapter 3. 29. And Ezra 6:11.]

6. But if ye make known the dream and the interpretation thereof, then ye shall receive of me presents and gifts, [The Chaldee would signifieth an abundant or very great reward. Hence it appeareth, how great the kings desire was to know his dream] and great honour: [or much glory: [to wit, increase of salaries, priviledges, liberties, rewards] therefore shew me the dream and the interpretation thereof.

7. They answered the second time and said, let the King tell his servants the dream, then we will shew the interpretationa (of it)

8. The king answered and said, I know certainly, [Chald. of certainly; that is, assuredly, certainly] that ye buy out the time, [that is, seek delay, seek to gain time, and to put off, delay my demand as long as it shall seem good unto you] because ye see that the thing [Chald. the word] is gone from me. [See above the Annotat. on ver. 5.]

9. If ye make not known unto me that dream, [Understand withal, with the interpretation thereof] your sentence [Chald. law] is of one sort: [Compae Esther 4:11. As if the king should say, ye know what sentence hath been already pronounced against you, to wit, that ye shall be hewn in pieces, v.5. Therefore, &c.] therefore ye have prepared to speak a lying and feigned word before me, till the time do change: [That is, till by length of time I forget to put you on; and ye may escape in the mean while] therefore tell me the dream, then shall I know that ye will shew me the interpretation thereof.

10. The Chaldeans answered before the King, [That is, in the presence of the King, or before the face of the King; as ver. 11.] There is no man upon the earth [Chald. on the dry (land) as Genesis 1:10.] that shall be able to shew the kings word: [that isn that which the King desireth to know,] therefore there is no King, Great one [the Chaldee word signifieth one that is great in power, or honour, or any other thing] or Ruler, that hath desired such a thing of any magician, or astrologer, or Chaldean. [they alledge three reasons for their excuse. 1. That it is a thing impossible for any man to know it. 2. That never nay king required such a thing. 3. That it onely belonged to the Gods to know that which the King desired to know of them.]

11. For the thing which the king desireth is too hard: [Chald. is too precious, too costly; That is, it is not found among men] and there is none else that (can) shew it before the king, but the Gods, [this is spoken after the manner of the heathen, that had many Gods} whose dwelling is not with flesh. [that is, with men that are clothed with flesh and bloud.]

12. Therefore the King was angry, and very furious, [Partly because they were not able to satisfy the kings desire: the partly because thy sufficiently accused the king of tyranny, because he would know such things of them as were altogether impossible, never heard of, and proper to the Gods alone] and said [that is, commanded] that they should destroy all the wise men at Babel.

13. That law [Decree, judgement, sentence] then went forth, and the wise men were slain: [That is, some of the wise men were put to death. For Daniel (as followeth) hindered the matter that they were not all put to death: but the sentence was executed upon some before Daniels appearance] they sought also Daniel and his companions, to be put to death. [hence may be gathered, that Daniel and his companions were not in the company of the Chaldean magicians, when they came before the King.]

14. Then Daniel brought in a counsel and judgement unto Arioch, [Others, Then answered Daniel with counsell and wisdom to Arioch. Others, then Daniel prepared the decree and the commission, which was given to arioch. Others, then answered Daniel a counsel and prudence; that is, a prudent counsel] the Captain of the Kings guard, [See Gen. 37. the Annotat. on ver. 36.] who was gone forth to put to death the wise men of Babel.

15. He answered, [That is, he spake, or he lifted up his speech. So is the word answering often taken. See Judg. 18. on vr. 14.] and said unto Arioch the kings commander, [Chald. Ruler; which is here as much as a Commander, or Captain of the Kings guard, as ver. 19.] Why should the Law be so hasted from the king? [that is, what reason is there that they should be so hasty to put the wise men to death? Cannot their execution be put off a little while? Chald. Why doth this law or sentence haste from the Kings face?] then Arioch made the thing known to Daniel [Hence it appeareth that Daniel was not sent for with magicians, &c. God would not have his ministers to be mingled or reckoned among the devils ministers, to the diminishing or obscuring of the glory of his holy Majesty.]

16. And Daniel went in, and requested of the king that he would give him an appointed time, that he might shew the king the interpretation. [Understand this thus, that Daniel went into the Kings Palace, and petitioned by one of the chiefest courtiers, that a certain time might be set him for to shew the king his dream and interpretation thereof; but he himself went not at this time in to the king, neither spake he with him; for it is said vers. 25. that Daniel was brought in unto the king by Arioch.]

17. Then Daniel went to his house, and he made the thing known to his companions, Hananiah, Misael and Azariah: [To wit, to the end that they might with him pray unto God, that he would be pleaded to reveal unto him the dream and the interpretation thereof, as followeth: see ver. 23. and ver. 30. Though Daniel far exceeded his companions in wisdom and understanding, yet he despiseh them not, but requesteth them to joyn in their prayers with his: as paul likewise did, Romans 15:30. 2 Chor. 1.11. Philippians 1:19.]

18. That they would desire mercies of the God of heaven [Chald, of the face of the God of heaven] concerning this secret, [Though these men were so eminent in piety, yet they pretended no merits, for whole sake they should merit the revelation of those mysteries] that Daniel and his companions should not perish with the rest of the wisemen of Babel.

19. Then was the secret revealed unto Daniel in a night-vision: [In his sleep, or being awake] then Daniel praysed [Heb. blessed, as gen. 14.20. and else where] the God of heaven.

20. Daniel answered [See above on ver. 15.] and said: Praised be the name of God [That is, God himself, as Psal. 7.18. and 113. and 115. 8. and 116.4.] from everlasting to everlasting, for his is the wisdom and the power. [So that his purpose can in no wise be resisted or hindered.]

21. For he changeth the times and the seasons, [That is, he ordaineth, ruleth and governeth all things that come to pass in the world, according to his pleasure and divine omnipotency: so that every thing and person hath its appointed time set and ordained by God, when, how, and by whom, this or that thing shall infallibly come to pass, though all men and devils should seek to hinder it. Compare eccles. 3.1.] the deposeth [or removeth] kings, [Chald. who translateth kings, to wit, from an high to a low estate, yea even from life to the grave. Others, he causeth them to pass by, he taketh them away. See the examples of Nebuchadnezar and Belshazar, in this book, and compare with this place Job 12. on v. 18.] and he setteth up, establisheth kings: [or, setteth them in; to wit, in their royal dignity. See Psal.75. on ver.7. and Jod 34. on ver.24.] he giveth wisdom unto the wise, and knowledge to them that have understanding. [Chald. that know understanding. See James 1:5,17.]

22. He revealeth deep and hidden things; [That is, such things as man is not able to understand and search out, except he enlighten their understanding by the operation of his holy Spirit] he knoweth what is in the darkness, [the meaning is, there is nothing so secret, but it is manifest before his eyes. See Hebrews 4:13. yea he knoweth also all future things] for the light dwelleth with him. [the Scripture testifieth that God is the light it self, I Job.1.7. that he dwelleth in the light which do man can approach unto, I Tim.6.16. So that nothing is dark or hid from his eyes]

23. I thank (thee) and I praise thee, O God of my fathers, for that thou hast given me wisdom and power, [Understand here by power, or strength, courage or confidence to stop the cruel design of the king. Some understand hee by power, the might, or the ability to understand the Kings dream, and the signification thereof: for Daniel had no outward power of weapons, such as the Kings and Princes of this world have] and hast made known unto me now that which we desired of thee, for thou hast made known unto us [to wit, unto me and my companions] the Kings matter, [that is, the Kings dream, and the interpretation thereof.]

24. Therefore Daniel went in unto Arioch, whom the King had appointed to destroy the wise men of Babel: he went and said thus unto him; Destroy not the wise men of Babel: [Daniels meaning is, that the wise men had no waies deserved to die, because they could not shew unto the King his dream and the interpretation thereof: But he doth not altogether excuse them from deserving death, in that they were magicians, &c. and in that respect were worthy to suffer death. The King on the contrary approved of their profession, and suffered the same still to remain: yea he punished them for not being (in his opinion) sufficiently skilled in it] (but) bring me in before the King, and I will shew unto the King the interpretation. [The dream, and the interpretation of the dream; for the King required this]

25. The Arioch brought in Daniel before the King in haste, [Or, with all the speed that might be. Chald, with commotion: for there is commotion in making great haste. It may be likewise so taken according to the letter, namely, that Arioch was moved indeed by apprehending that he should now be able to make the King glad, and so to be discharged of his commission, concerning the putting of the wise men to death] and he said thus unto him, I have found a man of these that were carried away captive of Juda, [Chald. of the children of thecaptivity, or captive-carrying waya, &c. as below chapter 5.13.] that will make known unto the King the interpretation.

26. The King answered, [Answering for to begin a discourse or to speak, see above ver.20. and Prov.15. on ver.1, 28. and Proverbs 16:1.] and said unto Daniel, [To wit, after that Daniel was brought in to him] whose name was Beltsazar: Art thou able [That is, hast thou knowledge and understanding] to make known unto me the dream which I have seen, and the interpretation thereof?

27. Daniel answered before the King, and said, The secret which the King demandeth, cannon the wise men, the astrologers, the magicians, (nor) the south0sayers [Understand here such persons, whom the Latines call haruspices, which by the entralls of beasts that were sacrified, presumed that they should foretell things to come. Chald. properly Cutters, Diflecters, because they did cut open the beasts that were offered to such an end as is immediately related. See Ezekiel 21:10.] shew unto the King.

28. But there is a god in heaven that revealeth secrets, he hath made known unto the king Nebuchadnezar what shall come to pass in the last of days: [Chald. in the sequel of days; that is, hereafter, in ensuing times; as below vers. 29. and 45. Compare also Genesis 49:1. and Jerem. 23.20. it did not please God to reveal unto King Nebuchadnezar what should come to pass in every particular kingdom or corner of the world; but onely concerning the four Monarchies in general] thy dream, and the version of thine head upon thy bed, are these: [Chald. is this, that is, it signifieth this that shall come to pass in future times]

29. Thou, O King, being upon thy bed, thy thoughts ascended, what should come to pass [To wit, concerning thy Manarchy, whether it shall continue in thy posterity, or whether it shall be translated to another family or nation] hereafter: [to wit, long after thy death] And he that revealeth secret things, hath made known to thee what shall come to pass.

30. Now unto me, unto me the secret is revealed, not by the wisdom that is in me above all living: [Daniel will not by any means have that honour to be given to him, as if he were able by his own wisdom to declare unto the king his dream: but he will have all the honour thereof to be ascribed unto God] but therefore that they should make known unto the King the interpretation, [or for their sakes that, &c. or for this cause that, &c. Chald. because that they should make known to the King &c. The meaning whereof would be, (according to the opinion of some) this thing is revealed unto me for the Jews sake thy captives, whereof I am one, in this captivity or banishment: by by whose prayers God hath revealed the Kings dream and the interpretation thereof; that they might thereby receive some comfort from thee: who shall make known unto thy Majesty the dream, and the interpretation thereof] and that thou shouldst know the thoughts of thine heart. [that is, thou mightiest know what the thing is about which thou art so exceedingly troubled]

31. Thou, O King, sawest, [Chald, was seeing, not with fleshly eyes; but sleeping, and in a dream] and behold there was a great image, [in bulk, height, breadeth, representing the power and excellency of these kingdomes. This image was seen in the form or shape of a man, representing the political government under divers monarchies that should succeed one another] (this image was eminent, and the brightness thereof was excellent) [that is, it shined, and it had a fair luster and brightness in the eyes of men] standing over against thee: and the shape thereof was terrible. [or and it was terrible to behold]

32. This images head was of good gold, his breast and his arms of silver: his belly, [Chald. bowels] and his thighs of copper:

33. His shanks of iron; his feet partly of iron, and partly of clay. [Chald. of them of iron, and of them of clay: that is, not pure iron, but mixed with clay. By the diversity of the matter or stuff whereof this image was made, was represented the divers state and condition of the kingdoms or monarchies which image represented, whereof the Babylonian was the best, though wicked and cruel enough]

34. (This) thou sawest, [This image thou sawest stand. See the exposition of ver.34. and 35. below ver.44.] till there was a stone [that is, Christ with his mystical body which is his Church, ver.35, 44.] hewn off [or hewn out, to wit, from, or out of a mountain, below ver.45.] without hands: [or not by hands; that is, not by any humane help or power] which smote that image upon his feet of iron and clay, and brake them to shivers.

35. Then were the iron, the clay, the copper, the silver, and the gold, broken to shivers together, [That is, the whole image consisting of iron, clay, &c. was broken to shivers] and they became like the chaff of the summer threshing-floors, and the wind took them away, and there was no place found for them: [when the corn is threshed, the chaff is blown away, and scattered here and there by the wind: so are all these Monarchies which seemed to be so glorious and constant, vanished and come to nothing] but the stone that smote the image became a great mountain, so that it filled the whole earth. [It spread it self abroad throughout the whole earth. According to the course of nature, no stone that is cut out of a mountain is able to grow or to wax bigger then it is. Therefore the great increase of this stone signifieth, that the increase and multiplying of Christs Church is altogether supernatural]

36. this is the dream: now we will tell the interpretation thereof before the King. [Thus speaketh Daniel, speaking as it were not onely in his own name, but also in the name of his companions, and of all the Jews, for whose sake this secret was revealed unto him. See above ver.30.]

37. Thou, O King, art a King of Kings: [That is, the greatest King upon earth, to whom other Kings are subject and do obey, as Jeremia foretold chapter 25.150 &c. and chapter 17. Throughout. See also Ezek.29.19. And of this phrase see Genesis 9:25,] for the God of heaven hath given thee a kingdome, [to wit, the Babylonian Monarchie, which at that time ruled with great power over all other kingdoms and countries] power, [in respect of thy great and mighty armies, and riches] and strength and honour.

38. And wheresoever the children of men dwell, [That is, in all Kingdoms and countries round about that are inhabited: as Gen.41. 54.] hath he given the beasts of the field, and the fowls of heaven into thine hand, [that is, he hath given thee dominion over them all] and hath made thee ruler [Chald. made thee to rule. So below ver. 48.] over them all: thou , thou art that golden head. [that is, thou and thy posterity are signified by the golden head. For this must be here understood to be spoken not so much of the persons as of their monarchies and states. The golden heads; that is, a kingdome flourishing above all other kingdoms of its time in riches & power. Se below c. 3.1.]

39. And after thee [O King Nebuchadnezzar. But under him is also comprehended his son Evil-merodach and his nephew Belsaz, for these two were also monarchs of Babel. See Jerem. 27.7. Dan.5.] shall arise another kingdome, [the monarchy of the Medes and Persians under King Cores, represented by the breast and arms of silver, above ver.32.] lower then thine [or inferior then thee; that, is then thy monarchy; as silver is lower in value then gold. The Persian kingdome was great in riches, see Isaiah 45:3. yet in this respect the Persian monarchy might have been inferior to the Babylonian] after that another; the third kingdome of copper, [meaning the monarchy of the Grecians, represented by the belly anf thighs, ver, 32.] which shall bear rule over all the earth. [That is, over a great part of the earth, to wit, over Chaldea, and the kingdoms depending thereon. So Luke 2:1. all the world; that is, all those that were under the Roman empire, which was a great part of the world. Now in that the third monarchy, namely the monarchy of the Grecians, is said to be of copper, thereby is shewed that this monarchy should be harder then the two former, for copper is harder then gold and silver. This agreeth well with the monarchy of Alexander, who by force of arms subdued the Persian monarchy, and their posterity, (whom some do also comprehend under this Monarchy) that were cruel persecutors of the Church of God, as the books of the Machabees witness]

40. And the fourth Kingdome [Whose shanks are of: iron &c. ver.33.] shall be hard like iron: inasmuch as iron breaketh in shivers, and weaken all things: [many apply this to the Roman monarchy: but others conceive that by the fourth monarchy must be understood the kingdome of the Seleucides and Lagides, successours of Alexander the Great, Kings of Asia, Syria, Egypt, after that this kingdome was divided, and as it were come to nothing, by whom the Jews in the time of the Machebees were miserably plagued. See below chapter 8. and 11. But compare especially below chapter 8. 21, 22. with the Annotat.] now as iron that bruiseth and breaketh all these, (so) shall it bruise and break. [Others, and as iron breaketh; shall it bruise and break all things. Concerning the monarchy of the Romans, their tyranny is sufficiently known: of the cruelty of the Seleucides and Lagides, see the books of the Machabees, and compare below chapter 7.23. and chapter 8.24.]

41. And (in) that thou hast seen the feet & the toes, partly of potters clay, and partly of iron, that shall be a divided Kingdom, [Alexander the Great his monarchy was indeed divided into four kingdoms, (See below chapter 8.22) but here onely the two chiefest, Egypt and Syria, (according to the opinion of one) are represented by the two stalks, ver. 33. beacuse these two did most persecute the Church of God. Afterward it was divided into many, which is represented by the toes. Nut others understand this of the Roman monarchy, and the feet and toes, the same monarchy afterwards divided into the eastern and western kingdome] but there shall be in it of the strength of the iron. [as if he had said, though it shall be divided, yet it shall be strong and mighty, for these Kings possessed Syria, little Asia, and Egypt, with other countries thereunto belonging. In like manner power or strength remained in the monarchy of the Romans; of which others understand this, in which respect thou sawest the iron mixt with miery clay.

42. And the toes of the feet, [Chald. the fingers of the feet] partly iron, and partly clay; that kingdome shall be partly hard and partly brittle: [This is said in respect of the people of the Jews, which were sometimes hardly used by the Kings of Syria and of Egypt: and also pressed and crushed hard by the Romans: though sometimes the Jews obtained also notable victories against them, as appeareth in the books of the Machabees]

43. And (in) that thou sawest iron mixed with miery clay, they shall (indeed) mingle themselves [That is, make marriages] by humane seed, but they shall not joyn one with another, like as iron is not mingled with clay. [Some apply this to the Romans; understanding by marriages partly civil covenants, partly marriages properly so called. It suiteth also wel with the Seleucides & Lagides; forthese families have often confirmed then treaties of peace by marriages, a is said chapter 11. ver. 6,7. but to no purpose. Ptolomy Philadephus married his daughter Bernice to Antiochus Theus the son of Soter: And Antiochus the Great married his daughter Cleopatra fo Ptolomy Epiphanes, but the friendship did not therefore last the longer: but on the contrary, those Kings by these marriages sought opportunity to deceive each other, and to invade one anothers land]

44. Also in the daies of those Kings [Chald. in their daies, (namely) of those Kings; that is, not long after the destruction of the last of those kingdoms, to wit, after that Egypt should be conquered by the Emperour Augustus. But others, take it for the time of the Roman monarchy it self, which in Augustus his time had all those other kingdoms under it, and under whose highest prosperity Christ was born] shall the God of heaven raise up a kingdome which shall never be destroyed: [to wit, the kingdome of Christ, being a spiritual kingdome, propagated by the preaching of the Gospel. At this John the Baptist looked, yea also Christ himself, saying, The kingdome of the heavens is at hand. Compare below chap 4.24. and 6.27. and 7.4,27. Mich.4.17. Luke 1:33.} and that kingdome [to wit, of Christ] shall not be left to another people, [that is, shall not be changed, as the kingdomes of other earthly Kings are. No stronger kingdome shall prevail against it. The gates of hell cannot prevail against it, Matth. 16. ver. 18. Others, the government thereof shall not &c.] it shall break in pieces and bring to nought all those kingdomes: [not onely those four, but all others that shall rise up after these, he shall bruise them Compare Ezekiel 44:10) to sincere repentance and obedience of the Gospel. Or he shall dash them in pieces with an iron scepter. See Psal. 2.9, 10. Isaiah 60:12. and 2 Cor. 10. verse 6, 7.] but it self shall stand for ever.

45. Therefore thou sawest that [That is, to the end that this may be made known unto thee, it was shewed thee in a dream, that &c.] a stone [by this stone] to be understood Jesus Christ: Compare Psal. 118. 22. Isaiah 28:16. Some conceive that likewise by the stone is intimated, that the person and kingdome of Christ should as first be mean and of no respect among men upon earth, as a stone is a mean and base thing in comparison of gold and silver that were in that image] without hands [others render the words of the text thus, which is in no hands; that is, that shall not be brought to the government of his kingdome by humane wayes and power, nor adiminister the same after the manner of men, but onely according to his and his Fathers will and pleasure by the working of the Holy Ghost] was hewn off out of the mountain, [that is, who shall appear unawares unto men sitting in darkness and in shadow of death. Christ saith Luke 17:20. The kingdome of heaven cometh not with outward pomp or observation. That is, it cometh not with outwards splendor of humane majesty, whereby the world might be able to discern it] which battered in pieces the iron, copper, clay, silver and gold: [that is, which consoounded al the kingdoms that oppose him: for here are specified all parts of the image that was shewed to the King. Our Kings, Christ, who according to his divine nature was begotten of the Father from eternity (whereunto some conceive that here also respect is had0 and is said to have descended from heaven, (Job 3:13. I Cor. 15.47.) shall according to his humane nature proceed from the kingdome of Juda, (as kingdoms are compared to mountains in Scripture) and consequently be born of the Virgin Mary (who is of Davis family) without the concurrence of man, by the working of the Holy Ghost, Luke 1:34, 35. and break in pieces the aforesaid kingdomes, and change the kingdom of David into a spirituall and everlasting kingdome. Compare the phrase with Isaiah 50:1.] the great God hath made known to the King what shall come to pass hereafter: [See above ver.28.] now the dream is certain, and the interpretation thereof sure. [with such confidence as this, have also the Teachers of the New Testament spoken. Compare I Tim. 1.15. and 3.16. and 4.8,9. And 2 Tim. 2.11. Titus 3:8, &c.]

46. Then the King Nebuchadnezzar fell upon his face and worshipped Daniel: [Before he commanded that they should put Daniel to death, ver. 13. Now he honoureth him exceedingly. The natural man can keep no moderation on either hand] and he said that they should offer up to him a drunk-offering, (with) meat-offering and pleasant incense. [if hereby be meant (as some conceive) civil or courtly respect, then the King sinned not in doing this, neither Daniel in permitting it. We ought to have this opinion of the holy Prophet Daniel, that he refused to accept of any divine honour, nay he would rather have reproved the King had he perceived that the King would do it, as the heathen did use to do. Compare Acts 14:11, &c.]

47. The King answered into Daniel, and said, [To wit, after that Daniel had instructed him that he should onely worship the true God, and give unto him alone the glory of this revelation; or answering is here as much to say as speaking] it is a truth [Chald. of a truth] that your God is a God of Gods, and a Lord of Kings, and he that revealeth secrets, seeing thou couldst reveal tis secret. [that is, that the God whom ye honour and worship is a true God, to be honoured and esteemed above all Gods, &c. The confession is good and true. But this was but a sudden motion on this King, such as was in pharaoh, Exod.9.28. The heart of Nebuchadnezar was not yet sufficiently touched, as appeared immediately after this, when he set up the great image of gold, and would have it to be worshipped by every one]

48. Then the King made Daniel great, and he gave him many great gifts, and he made him ruler over the whole country of Babel, and a Prince of Governours over all the wise men of Babel. [Some are of opinion that this was done some two years beforeJechonias was taken captive, to make the godly Jews to be the willinger to go into Babylonian captivity, in regard that their nobles were there in such honour and high places}

49. Then Daniel requested of the King: and he set Sadrach, Mesach, and Abednego over the tillage, or other affaires of the King. Daniel requested this of the King for the good of the Church of the Jews, that they might fare the better by it in the Babylonian captivity. Daniel was as it were governour in chief; and the three young men were under him as subordinate governours; or as treasurers, keepers of the treasuers, revenues, and fruits of the lands and countries] but Daniel (abode) at the gate of the King. [having the charge that none without his leave might go in unto the King. Whosoever had occasion to speak unto the King, was first to make his address unto Daniel. By this opportunity, which (without doubt) Daniel knew well to make good use of, he was able greatly to advance and promote the Jews affairs with the King]