Daniel the Prophet and the Times of the Gentiles

By Edward Dennett

Chapter 2

IT is evident that the real subject of the first part of this book commences with this chapter. Chapter 1 is prefatory and introductory, giving, so to speak, the situation, and displaying a view of the various actors in the following events, together with their relative positions, while behind all God is clearly revealed as working all things after the counsel of His own will. However supreme man may seem to be, as, for instance, Nebuchadnezzar in his dominion, it is always to be remembered that God never surrenders the reins of government. He may control directly or indirectly, but He does control the smallest as well as the greatest events that happen on the earth. It was thus by no chance that Nebuchadnezzar "dreamed dreams" in the second year of his reign, "wherewith his spirit was troubled, and his sleep brake from him" (v. 1). The like thing had happened, it will be recalled, to Pharaoh, and it was used to bring Joseph to the notice and succour of the king, and to be the means, in God's hand, of constituting him ruler over all the land of Egypt; and he thus became no mean type of the rejection and exaltation of Christ in His earthly glory. In a similar way the dreams of Nebuchadnezzar were the occasion for the introduction of Daniel to the king, and of his exaltation as ruler over the whole province of Babylon.

But man must ever come to the end of his own resources before he is made willing to turn to God for aid and direction. The king had ascertained for himself that in all matters of wisdom and understanding the "four children" were ten times better than all the magicians and astrologers that were in all his realm; and yet he did not in his perplexity turn to them for help and counsel. For we read, "Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dreams. So they came and stood before the king." All the wise men of his realm, men of knowledge and experience, all the philosophers and scientists of the day, were thus assembled to listen to the commands of Nebuchadnezzar. The king's request was simple: he had forgotten his dream, and he desired them to tell him what it was that he had dreamed, and then to give its interpretation. Pity might be felt for these men of wisdom, in being subjected to such an ordeal, did we not remember that the professors of the occult sciences of that day claimed to be able to reveal secrets, and to penetrate into regions hidden from mortal eyes; and, secondly, that the whole thing was designed of God to bring to nought, in the eves of this absolute monarch, the wisdom of the wise, to take them in their own craftiness, and thus to pour contempt upon all the pride of man. Their reply was, "Tell thy servants the dream, and we will show the interpretation."

An interpretation might easily be given, one which, if it concerned future events, might pass unchallenged, for until the time came for it to be realised no one could say whether it was true or false. The purpose of God, therefore, to expose the vanity of their pretended skill and knowledge, would not then have been accomplished. The king would not be pacified by their answer; and, on being further urged by alternate promises of reward and threatenings, they were driven to confess, "There is not a man upon the earth that can show the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh" (vv. 10, 11).

The issue raised was thus decided, and the wise men themselves were compelled, in no dubious language, to own their incompetency to reveal the king's secret, and to declare at the same time that the knowledge required of them lay outside the domain of man altogether, that the "gods" alone possessed it. On the side of man the answer was not so unreasonable; but Nebuchadnezzar, absolute and imperious monarch as he was, would not suffer the contradiction of his wishes; and, enraged, he commanded to destroy all the wise men of Babylon. "And the decree went forth that the wise men should be slain and they sought Daniel and his fellows to be slain (v. 13).

Man's extremity is God's opportunity. Daniel had not been summoned with the astrologers before the king; but, being included in the public reckoning among the "wise men," he was amenable to the king's decree. This brought him into notice, and into contact with the officer charged with its execution. It was God's purpose to bring His witness, in the person of Daniel, before Nebuchadnezzar; and the king's forgetfulness of his dream, and his anger at the failure of his wise men to tell him what it was, were only the instrumentalities for its accomplishment.

On learning from Arioch the cause of the king's anger, and of the decree that had gone forth, "Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation" (v. 16). What, it may be enquired, led Daniel to suppose that this secret would be communicated to him? The answer is, Confidence in God, and the assurance that as His glory was concerned in the matter, as well as the safety of those who had, through His grace, maintained their faith and hope in Him amid all the seductions of the Babylonian court, He would not fail to interpose for their rescue in this hour of peril. It was, in truth, a supreme moment — a moment when all the wisdom of the world had confessed its failure. If, therefore, Daniel could reveal the king's secret, God would be publicly magnified before the whole realm.

Daniel's next step was to go to his house, and make the thing known to Hananiah, Mishael, and Azariah, his companions: 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" (vv. 17, 18). Counting upon God, Daniel associated his companions with himself in his supplications. It is the first instance of united prayer recorded in Scripture; and the fact that these children of the captivity resorted to it, discovers to us the secret of their holy and separate walk. Dependence on God in secret is the means of all power in life and testimony, and, it may be added, of courage in the presence of man and of Satan's power. These four, on their knees at such a moment before the God of heaven, present a wondrous spectacle. They were but aliens in a strange land, expatriated for the sins of their nation; and now they were doomed to a speedy death, unless the forgotten dream could be recalled and interpreted. But they knew with whom they had to do, the One who had said in their own Scriptures, "Call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me" (Psalm 1. 15) and hence they Waited and pleaded before Him concerning this secret." Nor was their confidence in vain: God heard their cry, and the secret was revealed unto Daniel in a night vision (v. 19).

It will be remarked that they pray to the God of heaven. In Israel He was known as the Lord of all the earth (Exodus 8: 22; Joshua 3: 11; 2 Kings 5: 15); for indeed He dwelt, and had His throne, in the midst of His people. But now it was otherwise; for He had removed His throne from Jerusalem, and committed the sovereignty of the earth to Nebuchadnezzar (vv. 37, 38); and hence it was with a true understanding of their own position in relation to God, that the "four children" addressed Him as the God of heaven. The time will come when He will once more resume the title of the God of the earth, and it is His claims as such that will form the subject of testimony on the part of the two witnesses in the book of Revelation.¹

The heart of Daniel was filled with thanksgiving at the revelation to him of the king's secret; and the character of his piety, the state of his soul, is seen in that he turned immediately to God with thanksgiving and praise. When blessings are communicated there is often a tendency to fall at once to their enjoyment instead of tracing them back, as Daniel did, to the heart of God. Verse 19 gives the general fact of his having blessed God; and then we have, in vv. 20-23, the exact words in which his thanksgiving was rendered. First. he ascribes blessing to the name of God for ever and ever. The praise he offers he desires to be eternal, "from eternity to eternity," as the due of Him who had been pleased to reveal Himself to His people. He then assigns a reason — "Wisdom and might are His." A simple utterance, but how profound! For if wisdom and might are God's (compare Rev. 5: 12), they are nowhere else to be found, and it is in vain to turn for them to any but God. Next, he ascribes to God universal sovereignty. "He changeth the times and the seasons: He removeth kings, and setteth up kings." The potentates of the earth may claim to exercise absolute power; and men by the force of arms, or even by political movements, may depose monarchs and establish governments; but neither the power nor the wisdom is theirs — they are but the blind instruments of the divine will. Once recognize with Daniel the sovereignty of God, and, whatever the character of the times in which we live, or the menacing aspect of public affairs, we may rest in perfect peace, knowing, as Nebuchadnezzar had to confess, that God "doeth according to His will in the army of heaven, and among the inhabitants of the earth" (Dan. 4: 35). Moreover, Daniel says, "He giveth wisdom unto the wise, and knowledge to them that know understanding." This principle is everywhere affirmed, that there must be a state of soul to receive from God. The apostle thus prayed, that the Colossians might be filled with the knowledge of God's will in all wisdom and spiritual understanding. In like manner we learn from these words of Daniel, that to be divinely wise, wise after God's thoughts (and the fear of the Lord is the beginning of wisdom), is the condition of receiving wisdom. To him that hath shall be given, and this is what Daniel confesses, whether in respect of wisdom or understanding. He therefore proceeds, "He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him"; for He is a God of omniscience, and all things are naked and opened unto the eyes of Him with whom we have to do (see Ps. 139). After this celebration of what God is, in His wisdom, power, and sovereignty, Daniel offers his thanksgivings for the special mercy he had received. And in doing so he passes from the address, "God of heaven," to the more intimate title, "God of my fathers"; for the God his fathers had known and who had succoured them out of their distresses, is the One who had appeared on his own behalf, and he thanks and praises Him accordingly, and as the One who had now given him "wisdom and might." It is beautiful to notice, lastly, how he associates his companions with himself. "Thou," he says, "hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king's matter." Together they had sought the help of their God; and Daniel in full identification with his brethren acknowledges that the answer they had received was God's response to their united cry.

At once "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 show unto the king the interpretation" (v. 24). Arioch complied "in haste" with Daniel's request; and "the king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?" The answer of Daniel is given in three parts; first, his explanation of the source and the object of the revelation of the secret; secondly, the dream itself; and lastly its interpretation. Daniel commences, in evident communion with the mind of God, by declaring the impotence of human wisdom, in accordance with the words of another prophet, "I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent." Writing thus, as led of the Holy Spirit, the sentence of death upon the wisdom of the world, Daniel proceeds to declare the source of the vision. "There is a God in heaven that revealeth secrets," and this was Daniel's God, and he delighted to exalt Him in the presence of this absolute and idolatrous king. He then announces the object of the dream in respect of Nebuchadnezzar; it was to make known to him what should be in the latter days (vv. 28, 29). Finally, he disclaims any merit for himself; he was nothing but the vessel, of the forgotten dream. God had. His people in view, the faithful remnant to which Daniel belonged, in revealing the dream; and He also purposed that the king should know the thoughts of his heart. Daniel thus kept himself in the background a sure sign of his moral preparedness to bear testimony for God. The nearer we are to God, the more we lose sight of ourselves, and the better we are able to apprehend and to communicate His mind.

After Daniel had explained to the king the source and object of the revelation of his secret, he proceeded to recall the dream and to give the interpretation. The language he employed in describing the dream was as simple as it was grand. "Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible" (v. 31). The details will come before us in considering the interpretation; but it may be remarked at once that while the image represents the times of the Gentiles, from Nebuchadnezzar's day until the establishment of the kingdom of Christ, it is yet one image, and that the image of a man. It is thus, as has been strikingly observed by another, a representation of "the man of the earth" (see Psalm 10: 18), and the man of the earth, it may be added, as expressed in government — in all the various phases, as will afterwards be seen, of his corrupt heart and unbridled will. Man is never, indeed, fully revealed until all restraints are removed and he has the liberty as well as the inclination to gratify his own lusts (see 2 Thess. 2: 6-12). The image, while a complete image, is yet divided, as to its composition, into four parts the head of fine gold; his breast and arms of silver; his belly and his thighs of brass; and his legs of iron his feet part of iron and part of clay. There is, therefore, deterioration from the head to the feet, as seen in the figurative employment of the different metals. Finally, the image was smitten by a stone "cut out without hands," and all its several parts were "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 image became a great mountain, and filled the whole earth" (vv. 34, 35).

Such was the dream; and the prophet's authentic interpretation follows. The head of gold was Nebuchadnezzar (v. 38). Of all the kingdoms that are to span the interval between the destruction of Jerusalem and the period of the establishment of the everlasting dominion of the Son of man, that of Babylon is pre-eminent. The reason is here given. Nebuchadnezzar's kingdom was a direct gift from God. As Daniel said, "Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory." This could not be said of any of the three successive kingdoms. They come upon the scene in a providential manner, as permitted of God, for the government of the earth, and according to His ordering; but their respective heads were in no sense the direct depositaries of power, as was Nebuchadnezzar. He was nearest God in this external sense, and his responsibility was consequently all the greater.

The character of his kingdom, as described by Daniel, was remarkable. Nebuchadnezzar was a king of kings — the supreme monarch, by God's appointment, over all the kings of, the earth, for God had given him "a kingdom, power, and strength, and glory" — all of which were wonderful words as setting forth the majesty and excellency of his position and dominion. Nor was his authority confined to men; for "wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand, and hath made thee ruler over them all" (v. 38). A comparison has sometimes been drawn between the place occupied by Adam as head of this creation, and that here given to the king of Babylon; and it has been well said: "Although more limited, it is a dominion characterized by the same features as that of Adam., It differs in that men are placed under his power; it is more limited, for the sea is not included in his sovereignty, but it reaches to every place where the beasts of the field and the fowls of the heaven exist."² Taking these various features into consideration, it is easily comprehended that Nebuchadnezzar should be set forth as the head of gold.3

The next two kingdoms, as denoted by the silver and the brass, are passed over with the slightest mention in the interpretation; but in another part of the book they are plainly stated to be the Medo-Persian and Grecian kingdoms (Dan. 8: 20, 21). The fourth kingdom is described more at large; and happily there is no difficulty in its identification, as all prophetic expositors agree that it, is that of Rome — the four kingdoms being Babylon, Persia, Greece, and Rome; and these, as will be seen, are to occupy the whole period of the times of the Gentiles.

The features of the fourth kingdom, as delineated by Daniel, must be briefly considered. Before this is done, however, its duration must be indicated. It continues plainly until the kingdom of Christ is established (v. 44); and hence, to understand this, other scriptures have to be consulted. Historically, the Roman empire succeeded that of Greece, and, "strong as iron," it broke in pieces and subdued all things. Its might for the time seemed to be irresistible, and it established its dominion throughout the greater part of the then known world. All this is matter of history; but the question arises, If this Roman empire is to be found in existence on the eve of the appearing of Christ, where is it now, and whence is it again to emerge into view? It is in the book of Revelation that the answer to this question is found. That the outward form of this kingdom has disappeared is only too apparent; to human eyes it is, in fact, non-existent. In God's eyes it is, but hidden for the moment, and waiting to spring forth and to astonish the world by its reappearance. The angel thus said to John, in interpreting the "mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. . . . The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition" (Rev. 17: 7-11). And more precisely still. "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is" (v. 8). Two things are taught in these scriptures — firstly, that the "beast" is regarded as the continuation of that which formerly existed; and, secondly, that "while of the seven," he reappears after an interval of apparent non-existence. Now this "beast" represents the head of the revived Roman empire in the last days; and his origin and characteristics, as well as the source of his throne and authority, are depicted in Rev. 13: 1-8; and if verse 2 in this scripture be compared with Daniel 7: 3-6, it will also be seen that this beast is the successor of the three previous kingdoms, and that as such he combines all their moral features, as portrayed under the symbols of the leopard, the lion, and the bear.

The fourth kingdom therefore, the kingdom in power when our blessed Lord was here on the earth, and by whose authority, in the person of Pilate, He was adjudged to be crucified, is that which will once more be established, and which will continue until smitten by the stone "cut out without hands."

In verses 41-43 Daniel calls attention to a source of weakness in what was otherwise as "strong as iron": "And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 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. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay." We see no reason to doubt a very common interpretation of the clay, that it represents the mingling of popular, democratic forms with absolute government, the combination of absolutism with the popular will, which, as they are incongruous elements, can never be thoroughly welded together, and must, in the very attempt at union, become a source of weakness.

A further idea is given in verse 43, and is thus explained by another: "'The seed of men' is, I think, something outside of that which characterises the proper strength of the kingdom. . . . It appears to me that the Barbaric or Teutonic element is probably here pointed out as added to that which originally constituted the Roman empire."⁴

That the ten toes are also symbolical may be gathered from Daniel 7, and also from Revelation 17; but as they are not explained here the subject may be left until chapter 7 is reached, merely remarking that they set forth the ten kingdoms which, federated together under one imperial head, represent the final form of the Roman empire.

It will now be understood that, under this image, the various forms of the world-power are sketched from the days of Nebuchadnezzar down to the time when the Lord will come, take His sovereignty over the whole earth, and reign for ever and ever. The chart of this world's history, onward to the close, thus lies open before the eye of God. Men may agitate, devise, form and overturn governments, as they think, in their own power, and according to their own will; but prophecy teaches that they can only act within the limits of the divine will for the accomplishment of what has been purposed. We see, moreover, that human governments, whatever the efforts of sincere, though misguided men, must deteriorate until at length, as we, are distinctly told in the Apocalypse, Satan will be the source and sustainer of the last form of earthly rule. It is well for us, therefore, when, as taught of the Spirit of God, we survey the future, to seek grace to maintain the place of separation outside of all the alarms and confusions of the world, while waiting for the Lord's return.

Passing now to verse 44, we learn that "in the days of these kings shall 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"; and this is given, as Daniel expressly says, as the explanation of the stone, cut out of the mountain without hands, smiting the image upon his feet, and breaking them to pieces. The expression, "in the days of these kings," is to be noted, especially as following on verse 43, as giving the fact, elsewhere formally stated, that the last kingdom of the four will be subdivided into ten kingdoms; and this also marks the time when the God of heaven will set up a kingdom which will displace, first destroy and then displace, the last form of the Roman empire. This kingdom set up from heaven is the kingdom of Christ (see Daniel 7: 1-14); and its first act will be to break the "image" in pieces, and then, when formally established in power by Christ Himself, it will enlarge itself, until it fills the whole earth; and it will have no successor, for it will stand for ever.

In concluding his interpretation, Daniel added two things — first, he repeated that the great God had made known to the king what should come to pass hereafter; and, secondly, he assures the king of the certainty both of the dream and of its interpretation. As befitted a divine messenger, he was confident of the truth of his message. It is precisely in this particular that a revelation from God differs from what is of man. All that is outside of the Bible, all that presumes to come into competition with it, and challenges the ears of men, is but a sea, an unformed mass, of opinions and reasonings. How welcome therefore to the soul, wearied in its quest after some stable foundation on which to rest in view of death and eternity, is the immutable basis laid for faith in the infallible Scriptures. Daniel's message concerned time alone (although it reached onward to the close of all God's ways in government on the earth); but knowing the source whence it came, he could authoritatively announce that what he had spoken would be surely fulfilled.

And Nebuchadnezzar, idolator though he was, acknowledged, was constrained to acknowledge, the power of the word. He "fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him. 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 a revealer of secrets, seeing thou couldest reveal this secret" (vv. 46, 47). There was no escape for the king from this conclusion. He only had the dream, and having had it, he only could test Daniel's claim for God to reveal secrets; and hence, when his secret was revealed, the conclusion was irresistible that Daniel's God was above all gods. The confession indeed was remarkable, admitting as it did the supremacy of God in heaven and on earth, and also what amounted to His omniscience. Far, however, as it went, neither Nebuchadnezzar's conscience nor heart appears to have been reached. It was but the bowing of his mind to the evidence offered. just as those in the days of our Lord who believed in His name when they saw the miracles which He did (John 2: 23). His action, in yielding homage to Daniel and in commanding an oblation to be offered to him, as well as his subsequent conduct, is the proof of this; even though for the moment he proclaimed in the presence of his court the sovereignty of Daniel's God in heaven and on earth.

Lastly, Nebuchadnezzar "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" (v. 48). Like Pharaoh, the king felt that "a man in whom the Spirit of God" was (Genesis 41: 38), would be a valuable assistant in government; and he consequently promoted him to great honour. Daniel had neither sought nor asked anything for himself; but now that he was exalted, he "requested of the king, and he set Shadrach, Meshach, and Abednego over the affairs of the province of Babylon: but Daniel sat in the gate of the king."

In such a way, when the sentence of death had gone forth against them, did God rescue His servants, and, working out His own purposes in testimony and blessing, bring them forth in the full light of the day. They were of the captivity of Judah; but now they are made to occupy the most prominent places in Babylon, for the king exalted them above all his courtiers and nobles in the direction of public affairs, while Daniel himself was in a still higher position, for he "sat in the gate of the king."

 

---

Footnote 

1 The true reading in Rev. 11: 4 is "the Lord of the earth."

2 Synopsis of the Books of the Bible, by J. N. Darby, vol. ii. New edition.

3 It must be observed that it is not only Nebuchadnezzar personally that is figured by the head of gold, for the successors of his own line until Belshazzar are included.

4 Those who desire to pursue the historical investigation of this statement will find ample accounts of the effect of the irruption of the Goths into Italy, and of the capture of the imperial city, in GIBBON's Roman Empire, and other works.