Daniel 2
PATAn account of Nebuchadnezzar’s dream, the substance of which he had forgot, and the wise men of Chaldea could not relate to him: who are thereupon threatened with death: Daniel rescues them from that imminent danger, relates the dream to the king, and interprets it of the four great monarchies; and how, in the latter times of the fourth, God would set up the kingdom of the Messiah. Upon this the king advances him and his friends to considerable posts of honour. Ver.l. JjlND in the second year of the reign of king Nebuchadnezzar.] This was the fourth year of his reign, according to the Scripture computation: (see the note upon i. 1.) for above three years must have been expired since the time of Daniel’s captivity. (See i. 5. 8.) But Daniel, writing the following history in Chaldee for the use of the Chaldeans, follows that computation of time which was in use among them. Nebuchadnezzar dreamed dreams.] Though it was h\xt one continued dream, it contained divers scenes of affairs; being a description of the succession of * the four monarchies, which were to continue, under different forms, unto the end of the world." And his sleep brake from him.] Or, Went from him, as a like phrase is rendered, vi, 18. The preposition al 9 sometimes signifies/row*, as Noldius shews in several instances, Concordance, p. 689. death already pronounced shall certainly be put in execution. For you have prepared lying and corrupt words to speak before me, till the time be changed.’] Ye have only contrived feigned excuses to protract the time, in hopes that circumstances might possibly alter, and so you might escape punishment. Vcr. 11. And there is none other that can shew it before the king, except that God, ivhose dwelling is not with flesh.] These Chaldeans undertook to foretell future events by their skill in the motions of the stars: and to explain dreams by some natural observations, such as arc still to be seen in Artemidorus’s Oneirocritics. Or if they pretended to have correspondence with spirits, they were the demons of a lower rank, who could not impart to them things so much above the compass of ordinary knowledge. (Compare ver. 28. and v. 11.)
Daniel 2:2
Then the, king commanded to call the magicians and the astrologers. See the note upon i. 20. Daniel and his companions did not appear among them: perhaps because the Chaldeans despised them as youths and strangers, and would not have them thought equal in knowledge with themselves. And the sorcerers.] This word is always taken in an ill sense by the holy writers, for those that consult with evil spirits. And the Chaldeans.] The Chaldeans were so much addieted to the study of the heavenly motions, and to make prognostications from thence, that the word Chaldean is used both in Greek and Latin writers for an astrologer.
Daniel 2:4
Then spake the Chaldeans to the king in Syriac. The ancient Chaldee and the Syrian language were the same. (See Gen. xxxi. 47. 2 Kings xviii. 26. Ezra iv. 7.) This language is found in its greatest purity in the books of Daniel and.Ezra. The Jews, in the time of their captivity/mixed several Hebrew words with the Chaldean language, and this is the Chaldee in which theTargums upon the law and the prophets are writ, and is called the Hebrew tongue in the New Testament. The language spoken in Antioch, and other parts of Syria, differs as a dialect from the two former, and, being written in a different character, is what we now call Syriac. (See. Bishop Walton, Prolegom. xiii. ad Bibl. Polyglot, and Dr. Prideaux’s Connex. par. ii. p. 539. edit. 8vo.) The following part of the chapter from this verse is writ in Chaldee, and so on to the end of the seventh chapter: the reasons of which see in the Preface. •
Daniel 2:5
Ye shall be cut in pieces. A punishment, of which otherplaees of Scripture make mention. (Sec 1 Sam. xv. 33. 1 Chron. xx. 3.) Our Saviour alludes to it, Matt, xxiv. 51. And your house shall be made a dunghill.] That there might be no remains left of their memory. (See Ezra vi. 11.)
Daniel 2:6
But if ye shew the dream, and the interpretation thereof ye shall receive gifts and rewards. Such as the king actually bestowed upon Daniel after he had interpreted the dream, ver. 48. (Compare v. 16.) VeK 8. I know of a certainty that you would gain the time.] By importunately renewing your request that I would recollect my dream, you only protract the time, and delay the execution of the sentence pronounced against you, ver. 5. Buying or redeeming the time is a proverbial expression, denoting men’s using their utmost endeavours to free them-. selves out of some imminent danger or difficulty,: gaining time, being a considerable advantage to that purpose. (See the following verse.) In this sense St. Paul uses the phrase, Ephcs. v. 16. Colos. iv. 5. Vcr. 9. There is but one decree for you.] The sentence of
Daniel 2:12
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. He might in his rage and fury not think of sending for Daniel; which made Daniel try to get admission to the king, (ver. 14, &c.) to prevent his own destruction, as well as that of the other wise men. *
Daniel 2:13
And they sought Daniel and his fellows to be slain. Though they had not been summoned with the wise men of Chaldea. (See ver. 2.)
Daniel 2:14
Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard. With whom he was in favour. (See i. 9.) The Vulgar Latin translates the former part of the sentence thus; “Tunc Daniel requisivit de lege et sententia,” Daniel inquired concerning the law and decree, which the king had made for destroying the wise men. The word tenem, translated here wisdom, usually signifies an edict, or public decree, set forth by authority.
Daniel 2:16
Then Daniel went in, and desired of the king tltat he would give him time, &c. The king’s anger was now abated, and withal the providence of God was visible, in inclining the king’s heart to allow Daniel that favour which he had before denied to the magicians, (ver. 8.)
Daniel 2:18
That they would desire mercies of the God of heaven concerning this secret. The danger equally threatened Daniel and his friends, therefore it was fit they should join in prayer for the averting of it. Ver. X9. Then was the secret revealed to Daniel in a night vision.] The same with a dream. (See Job iv. 13. xxxiii. 15.)
Daniel 2:20
For wisdom and might are his. His wisdom appears in ordering the great affairs of the world, and his might or power in bringing them to pass. To the same purpose Jeremy styles him, great in counsel, and mighty in work, Jer.xxxii. 19.
Daniel 2:21
And he changeth the times and the seasons, he removeth kings, and setteth up kings. The great changes of the world are brought to pass by removing kings, and translating their dominions to others: by raising some empires, and pulling down others. Of this, Nebuchadnezzar’s dream that was then revealed to Daniel was a signal instance: which contained the succession of the four great monarchies of the world. The prophet speaks of the disposal of governments as one of God’s prerogatives, and the means whereby he brings to pass the most considerable changes which are wrought in the world. The Psalmist speaks to the same purpose, Psal. lxxv. G, 7. This is a very good reason to persuade men to submit to such changes and revolutions being brought to pass by Providence for great and wise reasons. (Sec iv. 17. Jer. xxvii. 5, G.) Vcr. 22. He knoiveth what is in darkness, and the light dwelleth tvith him.] He knqweth the most secret things, while they yet lie hid in their causes, and can discover and bring them to light. (Compare v. 11. 14.) For thou hast made known unto us the king’s matter.] See the note upon vcr. 3G.
Daniel 2:24
Destroy not the wise men of Babylon. Some of them might probably employ themselves in laudable studies, and searches after knowledge. (See the noto upon i. 20.) However, here was no just cause given for putting them to death.
Daniel 2:25
J have found a man of the captives ofJudah, that will make known to the king the interpretation. Daniel undertook to do it of his own accord, (ver. 24.) but this officer, according to the manner of courtiers, takes this opportunity of ingratiating himself to the king, as if the discovery of Daniel’s abilities in this kind was owing purely to his diligence.
Daniel 2:27
Tlie soothsayers. This word is not met with before among the several sorts of pretenders to wisdom among the Chaldeans, mentioned ver. 2. The Chaldee word is gazerin, which some think answers the Latin druspices: who pretended to foretell events by tokens found in the entrails of the living’creatures which they sacrificed. The Greek translation which St Jerome tells us was Theodotion’s, retains the Chaldee word, and reads yaZapnvwv, which shews he did not understand the true import of that original.
Daniel 2:28
But there is a God in heaven that revealeth secrets. Daniel assumes nothing to himself, but gives the glory to God alone, whose knowledge, as he tells the king, infinitely exceeds that of all the wise men of Chaldea, and of the gods or demons which they consulted or worshipped. And maketh known to the king Nebuchadnezzar what shall be in the latter days.] God only can certainly foreknow such future events as depend upon contingent causes, and the determination of man’s free-will. (See Isa. xli.22, 23.) The latter days very often signify the times of the Messias, called the last times, or age of the world; (see the note upon Isa. ii. 2.) and so the expression may be understood here; for the prophecy contained in this vision reaches to the times when the kingdom of the Messias shall be set up. (See ver. 44. and compare x. 14.)
Daniel 2:30
As for me, this secret is not revealed to me for any wisdom that I have more than any living. See ver. But for their sakes who shall make known the interpretation to the king.] That this may be a means for myself and my three friends to gain an interest in your majesty, the better to promote the glory of God, and to do kindnesses to our brethren of the captivity. This is the sense of the words if we follow the common translation: but I take the marginal reading to be the better interpretation, But for the intent that the interpretation may be made known to the king. The verb transitive is often used for the impersonal. LslUlll£t?U by Microsoft® CHAP. II.] UPON DANIEL. (See the note upon Isa. xliv. 18.) Several instances of this kind are to be found in the book of Daniel: as iii. 4. iv. 16. 31. v. 90. xi. 21.
Daniel 2:31
TJioti, O king, sawest, and behold a great image. This image, whose brightness was excellent, stood before thee. Grotius acutely observes, that this image appeared with a glorious lustre in the imagination of Nebuchadnezzar, whose mind was wholly taken up with admiration of worldly pomp and splendour: whereas the same monarchies were represented to Daniel under the shape of fierce and wild beasts, chap. vii. as being the great supporters of idolatry and tyranny in the world. And the forte thereof was terrible.’] The success which accompanied their arms made them feared and dreaded by all the world.
Daniel 2:32
TJiis image’s head was of fine gold. The Babylonian monarchy was arrived to the height of glory under Nebuchadnezzar: (see ver. 37,38.) who likewise improved and adorned the city of Babylon to such a degree, as to make it one of the wonders of the world: as Dr. Prideaux shews at large, Connex. par. i. p. 94, &c. So this empire might justly be compared to a golden head. His breasts and his amis of silver.] The second monarchy of the Medes and Persians will be inferior to the first; (see ver. 39.) probably in respect of its continuance: the Babylonian monarchy, if we date its beginning from Ninus, having lasted above seven hundred years. Ibid, and
Daniel 2:33
And his thigJis of brass, his legs of iron. These emblems denote the strength of the third and fourth monarchies, and the irresistible force with which they subdued their adversaries. Iron and brass are the emblems of strength in the prophetical writings. (See ver. 39, 40. iv. 15. vii. 19. Isa. xlv. 2. xlviii. 4.) Hisfeet part of iron, and part of clay.] See ver.
Daniel 2:34
TJiou sawest till that a stone was cut out without hands, which smote the image upon hisfeet — and brake tliem to pieces. A very proper representation how the whole image was destroyed: viz. by a great stone’s falling upon, the feet of the image, and breaking them to pieces, whereby the whole image was overturned, and broken to pieces. In like manner the kingdom of Christ, a kingdom of God’s own erecting, (see ver. 45.) shall break to pieces the fourth, and last monarchy, in which the remainders of the other three were comprehended: and shall at length put an end to all earthly rule, authority, and power, 1 Cor. xv. 24. The Jews unanimously agree, that by the stone is here meant the Messiah. (Sec the authorities collected in the Bishop of Coventry and Litchfield’s learned Defence of Christianity, p. 122.)
Daniel 2:35
And became as the chaff of the summer thrashing-, floors — that no place was found for them. There was no, sign or remainder left of their former greatness. (Compare Psal. i. 4. xxxvii. 10. Hos. xiii. 4.) The same expression is used by Isaiah, xli. 15. where" speaking of the victory God will give to his church over its enemies, hesaith,* Tlwu shalt thrash the mountains, and make the hills as chaff: thou shalt fan them, and the wind shall drive them away. The expressions in both places allude to the thrashing-, floors in the eastern countries, which were usually placed on the tops of hills. (Sec 2 Chron. iii. 1.) And the stone that smote the image became a great mounvol. iv. tain, and filled the xvhole earth.] 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 mountain. Thus Christ is described as going forth conquering, and to conquer, Rev. vi. 2.’ Mr. Mede hath very judiciously observed, (see his Works, p. 743.) that this kingdom is described here under two states or forms; the one may be called by way of distinction the kingdom of the stone, the other the kingdom of the mountain. The first commenced upon the erection of the fourth kingdom, while the statue continued on its feet; the other was to be manifest under its last and weakest state. Christ, the foundation of the church, is often described as a stone, (see Isa. xxviii. 16. Zech. iii. 9.) and the church in its flourishing estate is represented as a mountain. (Isa. ii. 2. Ezek. xx. 40. Rev. xxi. 10.)
Daniel 2:36
We will tell the interpretation to the king. An expression becoming the modesty of so good a man as Daniel: who allows his friends a share in the honour of interpreting the dream, because the interpretation was obtained by their joint prayers to God. (See ver. 18. 23.)
Daniel 2:37
Thou, O king, art a king of kings. So Nebuchadnezzar is styled, Ezek. xxvi. 7. because he had kings for his vassals and tributaries: such were Jehoiakim and Zedekiah, the former kings of Judah, (2 Kings xxiv. 1. 17.) The same title was afterward given to Artaxerxes king of Persia, Ezravii. 12.
Daniel 2:38
And wheresoever the children of men dwell — hath he made thee ruler over them all. The great monarchs assumed to themselves the title of being lords of the world: (see vi. 25. viii. 5.) so the word Okov/xcvrj, the world, com^. monly signifies the Roman empire in the New Testament. (See Luke ii. 1. Acts xi. 29.) Tlie beasts of the field and the fowls of heaven hath he given into thine hand.] The Greek adds, And the fish of the sea: whatever right thy suhjects can claim, either in their possessions, or in any perquisites thereto belonging, is all held of thee, as the supreme lord. (Compare Jcr. xxvii. 6.).
Daniel 2:39
And after thee shall arise another kingdom inferior to thee. See ver. 32. And another third kingdom of brass, (see ver. 32.) which shall reign over all the earth.] The Grecian monarchy shall extend its conquests beyond the bounds of the preceding empires, even to those parts of the east, which none of the Persian monarchs had ever attempted to subdue.
Daniel 2:40
And the fourth kingdom shall be strong as iron. So it is represented as having great iron teeth, vii. 7. 19.. This fourth kingdom can be no other than the Roman empire. Some commentators, indeed, have reckoned the empire continued in Alexander’s successors, as a distinct, kingdom from that which was set up by himself. But; no writer of the history of those times speaks of it as such: and this notion plainly contradicts the description which Daniel gives of that kingdom, chap. viii. There the prophet represents the third kingdom as it were set up by s Alexander, and continued under his successors, under, tho figure of ngoat having one great horn, and afterward, /oot others which stood up in its stead, (ver. 8.) and afterward expressly calls Alexander the first king, (ver. 31.) and far– thcr tells us, (xi. 4.) that his kingdom shall be broken and divided towards the four winds of heaven. They that want farther satisfaction, may sec more proofs of this point in Microsoft® [CHAP. II. Mr. Mcdc’s dissertation upon this subject, p. 712. of his Works. The reason why the Spirit of God takes notice of these monarchies rather than any others, is, because God’s people were subjects to these monarchies as they succeeded one another: and in their succession, a line of time is carried on to the coming of Christ, who was to appear in the times of the fourth monarchy, and tho countries belonging to it wcro to bo the chief seat of Christ’s kingdom: as Mr. Medc observes in tho same dissertation. And as iron that breaketh all these, shall it break in pieces and bruise.] Or, Even as iron that breaketh (all things), shall it break in pieces and bruise all these. Vcr. 41. And whereas thou sawest the feet and toes, part of potter’s clay, and part of iron, the kingdom shall be divided.’] The ten toes of the image signify the ten kings, who were in aftcrtimes to divide this kingdom among themselves: denoted by tho ten horns of this fourth beast, mentioned vii. 7. compared with Rev. xvii. 12. This partition of the Roman empire will divide its strength, and by consequence be a diminution of its power. -
Daniel 2:42
And as the toes of the feet were part of iron, and part of clay, the kingdom shall be partly strong, and partly broken. Or, brittle. The sense of the words is more fully explained in the following verse. Some interpreters explain them 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 both parties, and endangering their breaking to pieces. Vcr. 43. And whereas.thou sawest iron mixed with miry clay, they shall mingle tliemselves with the seed of men: but they shall not cleave one to another.] These ten kingdoms shall be a medley of people of different nations, laws, and customs: and although the kings of the several nations shall try to strengthen themselves by marriage-alliances into one another’s families, yet the different interests which they purstic will make them often engage in wars with each other, and thereby weaken the common strength.
Daniel 2:44
And in the days of these kings. During the succcssion’of these four monarchies, and in the times of the last of them. Compare ver. 34. where the stone cut out without hands,is said to smite the image upon its feet, which part of the image denotes tho fourth monarchy. The God of heaven shall set up a kingdom, which sliall never be destroyed.] The kingdom of Christ is described in Scripture as an everlasting kingdom: not like the kingdoms of this world, subject to change and dissolution, but like tho Author of it, eternal and unchangeable. (Sec vii. But it shall break in pieces and consume all these kingdoms.] Sec ver. 34. Vcr. 45. Forasmuch as thou sawest tlmt tlte stone was cut out of the mountain without hands, and that it brake in pieces the iron, &c] There shonld not have been a full stop placed at the end of the last verse, as our translation is commonly pointed: the particle forasmuch shewing, that the sense of this verse depends upon the foregoing words, as in ver. 40, 41. The words shew the correspondence between the several parts of Nebuchadnezzar’s dream, and the event thereby signified: that as the stone ait out with* DicjitizGu by out hands overturned the image, and broke it to pieces; so a kingdom of God’s own erecting should put an end to all these earthly kingdoms. Tlie stone was ait out of the [or a] mountain without hands.] The phrase without hands denotes it to be an act of God’s own immediate power, and brought to pass without the interposition of second causes. (Compare viii. 25.) So the heavenly body we arc to rcceivo at the resurrection, is called a building not made with hands, 2 Cor. v. 1. The same oxprcssion is used concerning the heavenly tabernacle, Hcb. ix. 11. 24. in opposition to buildings of human structure. In like manner, Christ at his coming into the world had a body prepared for him by the immediate operation of the Holy Ghost. Tlie great God hath made known to the king, &c] See vcr. 28.
Daniel 2:46
Tlien the king Nebuchadnezzar fell on his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him. Doing reverence by prostration is not -only an act of worship paid to God, but often given to. kings and great men in the Old Testament, according to the custom of the eastern countries. (Sec 2 Sam. ix. 6. xiv. 33.) It was likewise an expression of reverence paid to prophets, on the account of the sanctity* of their office, and not refused by them. (See 1 Kings xviii. 7.) Of this kind was probably the worship paid by the leper to Christ, (Matt. viii. 2.) whom he took for a prophet. But when other circumstances were added to it, which made it look like Divine worship, then it was refused to be accepted, as in the case of St. Peter, Acts x. 25. and of the angel, Rev. xix. 10. The adoration here described, seems to have been of the latter Itind, being joined with offering incense, an act of worship peculiar to God alone. (See Ezra vi. 10.) For this reason it is highly probable that Daniel refused the honours offered to him, and put the king in mind that he should give God the glory, as we find he does in the following verse. Nebuchadnezzar seems in a sudden transport to have looked upon Daniel as having something more than human in him; (see iv. $.) just as the barbarians thought of St. Paul, Acts xxviii. 6.
Daniel 2:47
Of a truth it is that your God is a God of gods, and a Lord of kings. Superior to all the gods or demons who are worshipped by men; the supreme Governor of the world, and Ruler of the kings and kingdoms in it. (See ver. 21.)
Daniel 2:48
Then the king made Daniel — ruler over the whole province of Babylon. When the empire came under the government of the Medes and Persians, every province had a prince or ruler appointed over it, (vi.l.) This might probably have been practised before, only afterward improved by the addition of three presidents over the rest. (Ibid. ver. 2. and v. 7.) And chief of the governors over all the wise men of Babylon.] See the note upon i. 20. and compare iv. 9. v. 11. Vcr. 49. Tlien Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon.] That they might be assisting to him, and partners in honour with him, by whose joint intercession this secret was revealed, (vcr. 18.) But Daniel sat in the gate of the king.] He was a constant attendant at the king’s court. (See Esth. ii. 19. 21. Hi. 2.) Microsoft® CHAP. III.] UPON DANIEL.