32. On ancient coins states are often represented by human figures. The head and higher parts signify the earlier times; the lower, the later times. The metals become successively baser and baser, implying the growing degeneracy from worse to worse. Hesiod, two hundred years before Daniel, had compared the four ages to the four metals in the same order; the idea is sanctioned here by Holy Writ. It was perhaps one of those fragments of revelation among the heathen derived from the tradition as to the fall of man. The metals lessen in specific gravity, as they downwards; silver is not so heavy as gold, brass not so heavy as silver, and iron not so heavy as brass, the weight thus being arranged in the reverse of stability [Tregelles]. Nebuchadnezzar derived his authority from God, not from man, nor as responsible to man. But the Persian king was so far dependent on others that he could not deliver Daniel from the princes (<reference osisRef="Dan.6.14">Da 6:14</reference>, <reference osisRef="Dan.6.15">15</reference>); contrast <reference osisRef="Dan.5.18">Da 5:18</reference>, <reference osisRef="Dan.5.19">19</reference>, as to Nebuchadnezzar's power from God, "whom he would he slew, and whom he would he kept alive" (compare <reference osisRef="Ezra.7.14">Ezr 7:14</reference>; <reference osisRef="Esth.1.13-Esth.1.16">Es 1:13-16</reference>). Græco-Macedonia betrays its deterioration in its divisions, not united as Babylon and Persia. Iron is stronger than brass, but inferior in other respects; so Rome hardy and strong to tread down the nations, but less kingly and showing its chief deterioration in its last state. Each successive kingdom incorporates its predecessor (compare <reference osisRef="Dan.5.28">Da 5:28</reference>). Power that in Nebuchadnezzar's hands was a God-derived (<reference osisRef="Dan.2.37">Da 2:37</reference>, 38) autocracy, in the Persian king's was a rule resting on his nobility of person and birth, the nobles being his equals in rank, but not in office; in Greece, an aristocracy not of birth, but individual influence, in Rome, lowest of all, dependent entirely on popular choice, the emperor being appointed by popular military election.

32. On ancient coins states are often represented by human figures. The head and higher parts signify the earlier times; the lower, the later times. The metals become successively baser and baser, implying the growing degeneracy from worse to worse. Hesiod, two hundred years before Daniel, had compared the four ages to the four metals in the same order; the idea is sanctioned here by Holy Writ. It was perhaps one of those fragments of revelation among the heathen derived from the tradition as to the fall of man. The metals lessen in specific gravity, as they downwards; silver is not so heavy as gold, brass not so heavy as silver, and iron not so heavy as brass, the weight thus being arranged in the reverse of stability [Tregelles]. Nebuchadnezzar derived his authority from God, not from man, nor as responsible to man. But the Persian king was so far dependent on others that he could not deliver Daniel from the princes (Da 6:14, 15); contrast Da 5:18, 19, as to Nebuchadnezzar's power from God, "whom he would he slew, and whom he would he kept alive" (compare Ezr 7:14; Es 1:13-16). Græco-Macedonia betrays its deterioration in its divisions, not united as Babylon and Persia. Iron is stronger than brass, but inferior in other respects; so Rome hardy and strong to tread down the nations, but less kingly and showing its chief deterioration in its last state. Each successive kingdom incorporates its predecessor (compare Da 5:28). Power that in Nebuchadnezzar's hands was a God-derived (Da 2:37, 38) autocracy, in the Persian king's was a rule resting on his nobility of person and birth, the nobles being his equals in rank, but not in office; in Greece, an aristocracy not of birth, but individual influence, in Rome, lowest of all, dependent entirely on popular choice, the emperor being appointed by popular military election.


33. As the two arms of silver denote the kings of the Medes and Persians [Josephus]; and the two thighs of brass the Seleucidæ of Syria and Lagidæ of Egypt, the two leading sections into which Græco-Macedonia parted, so the two legs of iron signify the two Roman consuls [Newton]. The clay, in <reference osisRef="Dan.2.41">Da 2:41</reference>, "potter's clay," <reference osisRef="Dan.2.43">Da 2:43</reference>, "miry clay," means "earthenware," hard but brittle (compare <reference osisRef="Ps.2.9">Psa 2:9</reference>; <reference osisRef="Rev.2.27">Re 2:27</reference>, where the same image is used of the same event); the feet are stable while bearing only direct pressure, but easily broken to pieces by a blow (<reference osisRef="Dan.2.34">Da 2:34</reference>), the iron intermixed not retarding, but hastening, such a result.

33. As the two arms of silver denote the kings of the Medes and Persians [Josephus]; and the two thighs of brass the Seleucidæ of Syria and Lagidæ of Egypt, the two leading sections into which Græco-Macedonia parted, so the two legs of iron signify the two Roman consuls [Newton]. The clay, in Da 2:41, "potter's clay," Da 2:43, "miry clay," means "earthenware," hard but brittle (compare Psa 2:9; Re 2:27, where the same image is used of the same event); the feet are stable while bearing only direct pressure, but easily broken to pieces by a blow (Da 2:34), the iron intermixed not retarding, but hastening, such a result.


<hi type="bold">34. stone--</hi>Messiah and His kingdom (<reference osisRef="Gen.49.24">Ge 49:24</reference>; <reference osisRef="Ps.118.22">Psa 118:22</reference>; <reference osisRef="Isa.28.16">Is 28:16</reference>). In its relations to Israel, it is a "stone of stumbling" (<reference osisRef="Isa.8.14">Is 8:14</reference>; <reference osisRef="Acts.4.11">Ac 4:11</reference>; <reference osisRef="1Pet.2.7">1Pe 2:7</reference>, <reference osisRef="2Cor.2.8">8</reference>) on which both houses of Israel are broken, not destroyed (<reference osisRef="Matt.21.32">Mt 21:32</reference>). In its relation to the Church, the same stone which destroys the image is the foundation of the Church (<reference osisRef="Eph.2.20">Ep 2:20</reference>). In its relation to the Gentile world power, the stone is its destroyer (<reference osisRef="Dan.2.35">Da 2:35</reference>, 44; compare <reference osisRef="Zech.12.3">Zec 12:3</reference>). Christ saith (<reference osisRef="Matt.21.44">Mt 21:44</reference>, referring to <reference osisRef="Isa.8.14">Is 8:14</reference>, <reference osisRef="Isa.8.15">15</reference>), "Whosoever shall fall on this stone (that is, stumble, and be offended, at Him, as the Jews were, from whom, therefore, He says, 'The kingdom shall be taken') shall be broken; but (referring to <reference osisRef="Dan.2.34">Da 2:34</reference>, 35) on whomsoever it shall fall (referring to the world power which had been the instrument of breaking the Jews), it will (not merely break, but) grind him to powder" (<reference osisRef="1Cor.15.24">1Co 15:24</reference>). The falling of the stone of the feet of the image cannot refer to Christ at His first advent, for the fourth kingdom was not then as yet divided--no toes were in existence (see on <reference osisRef="Dan.2.44">Da 2:44</reference>).

<hi type="bold">cut out--</hi>namely, from "the mountain" (<reference osisRef="Dan.2.45">Da 2:45</reference>); namely, Mount Zion (<reference osisRef="Isa.2.2">Is 2:2</reference>), and antitypically, the heavenly mount of the Father's glory, from whom Christ came.

<hi type="bold">without hands--</hi>explained in <reference osisRef="Dan.2.44">Da 2:44</reference>, "The God of heaven shall set up a kingdom," as contrasted with the image which was made with hands of man. Messiah not created by human agency, but conceived by the Holy Ghost (<reference osisRef="Matt.1.20">Mt 1:20</reference>; <reference osisRef="Luke.1.35">Lu 1:35</reference>; compare <reference osisRef="Zech.4.6">Zec 4:6</reference>; <reference osisRef="Mark.14.58">Mr 14:58</reference>; <reference osisRef="Heb.9.11">He 9:11</reference>, <reference osisRef="Heb.9.24">24</reference>). So "not made with hands," that is, heavenly, <reference osisRef="2Cor.5.1">2Co 5:1</reference>; spiritual, <reference osisRef="Col.2.11">Col 2:11</reference>. The world kingdoms were reared by human ambition: but this is the "kingdom of heaven"; "not of this world" (<reference osisRef="John.18.36">Joh 18:36</reference>). As the fourth kingdom, or Rome, was represented in a twofold state, first strong, with legs of iron, then weak, with toes part of iron, part of clay; so this fifth kingdom, that of Christ, is seen conversely, first insignificant as a "stone," then as a "mountain" filling the whole earth. The ten toes are the ten lesser kingdoms into which the Roman kingdom was finally to be divided; this tenfold division here hinted at is not specified in detail till the seventh chapter. The fourth empire originally was bounded in Europe pretty nearly by the line of the Rhine and Danube; in Asia by the Euphrates. In Africa it possessed Egypt and the north coasts; South Britain and Dacia were afterwards added but were ultimately resigned. The ten kingdoms do not arise until a deterioration (by mixing clay with the iron) has taken place; they are in existence when Christ comes in glory, and then are broken in pieces. The ten have been sought for in the invading hosts of the fifth and sixth century. But though many provinces were then severed from Rome as independent kingdoms, the dignity of emperor still continued, and the imperial power was exercised over Rome itself for two centuries. So the tenfold divisions cannot be looked for before A.D. 731. But the East is not to be excluded, five toes being on each foot. Thus no point of time before the overthrow of the empire at the taking of Constantinople by the Turks (A.D. 1453) can be assigned for the division. It seems, therefore, that the definite ten will be the ultimate development of the Roman empire just before the rise of Antichrist, who shall overthrow three of the kings, and, after three and a half years, he himself be overthrown by Christ in person. Some of the ten kingdoms will, doubtless, be the same as some past and present divisions of the old Roman empire, which accounts for the continuity of the connection between the toes and legs, a gap of centuries not being interposed, as is objected by opponents of the futurist theory. The lists of the ten made by the latter differ from one another; and they are set aside by the fact that they include countries which were never Roman, and exclude one whole section of the empire, namely, the East [Tregelles].

<hi type="bold">upon his feet--</hi>the last state of the Roman empire. Not "upon his legs." Compare "in the days of these kings" (see on <reference osisRef="Dan.2.44">Da 2:44</reference>).

34. stone-- Messiah and His kingdom (Ge 49:24; Psa 118:22; Is 28:16). In its relations to Israel, it is a "stone of stumbling" (Is 8:14; Ac 4:11; 1Pe 2:7, 8) on which both houses of Israel are broken, not destroyed (Mt 21:32). In its relation to the Church, the same stone which destroys the image is the foundation of the Church (Ep 2:20). In its relation to the Gentile world power, the stone is its destroyer (Da 2:35, 44; compare Zec 12:3). Christ saith (Mt 21:44, referring to Is 8:14, 15), "Whosoever shall fall on this stone (that is, stumble, and be offended, at Him, as the Jews were, from whom, therefore, He says, 'The kingdom shall be taken') shall be broken; but (referring to Da 2:34, 35) on whomsoever it shall fall (referring to the world power which had been the instrument of breaking the Jews), it will (not merely break, but) grind him to powder" (1Co 15:24). The falling of the stone of the feet of the image cannot refer to Christ at His first advent, for the fourth kingdom was not then as yet divided--no toes were in existence (see on Da 2:44). cut out-- namely, from "the mountain" (Da 2:45); namely, Mount Zion (Is 2:2), and antitypically, the heavenly mount of the Father's glory, from whom Christ came. without hands-- explained in Da 2:44, "The God of heaven shall set up a kingdom," as contrasted with the image which was made with hands of man. Messiah not created by human agency, but conceived by the Holy Ghost (Mt 1:20; Lu 1:35; compare Zec 4:6; Mr 14:58; He 9:11, 24). So "not made with hands," that is, heavenly, 2Co 5:1; spiritual, Col 2:11. The world kingdoms were reared by human ambition: but this is the "kingdom of heaven"; "not of this world" (Joh 18:36). As the fourth kingdom, or Rome, was represented in a twofold state, first strong, with legs of iron, then weak, with toes part of iron, part of clay; so this fifth kingdom, that of Christ, is seen conversely, first insignificant as a "stone," then as a "mountain" filling the whole earth. The ten toes are the ten lesser kingdoms into which the Roman kingdom was finally to be divided; this tenfold division here hinted at is not specified in detail till the seventh chapter. The fourth empire originally was bounded in Europe pretty nearly by the line of the Rhine and Danube; in Asia by the Euphrates. In Africa it possessed Egypt and the north coasts; South Britain and Dacia were afterwards added but were ultimately resigned. The ten kingdoms do not arise until a deterioration (by mixing clay with the iron) has taken place; they are in existence when Christ comes in glory, and then are broken in pieces. The ten have been sought for in the invading hosts of the fifth and sixth century. But though many provinces were then severed from Rome as independent kingdoms, the dignity of emperor still continued, and the imperial power was exercised over Rome itself for two centuries. So the tenfold divisions cannot be looked for before A.D. 731. But the East is not to be excluded, five toes being on each foot. Thus no point of time before the overthrow of the empire at the taking of Constantinople by the Turks (A.D. 1453) can be assigned for the division. It seems, therefore, that the definite ten will be the ultimate development of the Roman empire just before the rise of Antichrist, who shall overthrow three of the kings, and, after three and a half years, he himself be overthrown by Christ in person. Some of the ten kingdoms will, doubtless, be the same as some past and present divisions of the old Roman empire, which accounts for the continuity of the connection between the toes and legs, a gap of centuries not being interposed, as is objected by opponents of the futurist theory. The lists of the ten made by the latter differ from one another; and they are set aside by the fact that they include countries which were never Roman, and exclude one whole section of the empire, namely, the East [Tregelles]. upon his feet-- the last state of the Roman empire. Not "upon his legs." Compare "in the days of these kings" (see on Da 2:44).


<hi type="bold">35. broken ... together--</hi>excluding a contemporaneous existence of the kingdom of the world and the kingdom of God (in its manifested, as distinguished from its spiritual, phase). The latter is not gradually to wear away the former, but to destroy it at once, and utterly (2Th 1:7-10; 2:8). However, the Hebrew may be translated, "in one discriminate mass."

<hi type="bold">chaff--</hi>image of the ungodly, as they shall be dealt with in the judgment (<reference osisRef="Ps.1.4">Psa 1:4</reference>, <reference osisRef="1Cor.1.5">5</reference>; <reference osisRef="Matt.3.12">Mt 3:12</reference>).

<hi type="bold">summer threshing-floors--</hi>Grain was winnowed in the East on an elevated space in the open air, by throwing the grain into the air with a shovel, so that the wind might clear away the chaff.

<hi type="bold">no place ... found for them--</hi>(<reference osisRef="Rev.20.11">Re 20:11</reference>; compare <reference osisRef="Ps.37.10">Psa 37:10</reference>, <reference osisRef="Ps.37.36">36</reference>; <reference osisRef="Ps.103.16">103:16</reference>).

<hi type="bold">became ... mountain--</hi>cut out of the mountain (<reference osisRef="Dan.2.45">Da 2:45</reference>) originally, it ends in becoming a mountain. So the kingdom of God, coming from heaven originally, ends in heaven being established on earth (<reference osisRef="Rev.21.1-Rev.21.3">Re 21:1-3</reference>).

<hi type="bold">filled ... earth--</hi>(<reference osisRef="Isa.11.9">Is 11:9</reference>; <reference osisRef="Hab.2.14">Ha 2:14</reference>). It is to do so in connection with Jerusalem as the mother Church (<reference osisRef="Ps.80.9">Psa 80:9</reference>; <reference osisRef="Isa.2.2">Is 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>).

35. broken... together-- excluding a contemporaneous existence of the kingdom of the world and the kingdom of God (in its manifested, as distinguished from its spiritual, phase). The latter is not gradually to wear away the former, but to destroy it at once, and utterly (2Th 1:7-10; 2:8). However, the Hebrew may be translated, "in one discriminate mass." chaff-- image of the ungodly, as they shall be dealt with in the judgment (Psa 1:4, 5; Mt 3:12). summer threshing-floors-- Grain was winnowed in the East on an elevated space in the open air, by throwing the grain into the air with a shovel, so that the wind might clear away the chaff. no place... found for them-- (Re 20:11; compare Psa 37:10, 36; 103:16). became... mountain-- cut out of the mountain (Da 2:45) originally, it ends in becoming a mountain. So the kingdom of God, coming from heaven originally, ends in heaven being established on earth (Re 21:1-3). filled... earth-- (Is 11:9; Ha 2:14). It is to do so in connection with Jerusalem as the mother Church (Psa 80:9; Is 2:2, 3).


<hi type="bold">36. we--</hi>Daniel and his three friends.

36. we-- Daniel and his three friends.


<hi type="bold">37. Thou ... art a king of kings--</hi>The committal of power in fullest plenitude belongs to Nebuchadnezzar personally, as having made Babylon the mighty empire it was. In twenty-three years after him the empire was ended: with him its greatness is identified (<reference osisRef="Dan.4.30">Da 4:30</reference>), his successors having done nothing notable. Not that he actually ruled every part of the globe, but that God granted him illimitable dominion in whatever direction his ambition led him, Egypt, Nineveh, Arabia, Syria, Tyre, and its Phoenician colonies (<reference osisRef="Jer.27.5-Jer.27.8">Jr 27:5-8</reference>). Compare as to Cyrus, <reference osisRef="Ezra.1.2">Ezr 1:2</reference>.

37. Thou... art a king of kings-- The committal of power in fullest plenitude belongs to Nebuchadnezzar personally, as having made Babylon the mighty empire it was. In twenty-three years after him the empire was ended: with him its greatness is identified (Da 4:30), his successors having done nothing notable. Not that he actually ruled every part of the globe, but that God granted him illimitable dominion in whatever direction his ambition led him, Egypt, Nineveh, Arabia, Syria, Tyre, and its Phoenician colonies (Jr 27:5-8). Compare as to Cyrus, Ezr 1:2.


<hi type="bold">38. men ... beasts ... fowls--</hi>the dominion originally designed for man (<reference osisRef="Gen.1.28">Ge 1:28</reference>; 2:19, 20), forfeited by sin; temporarily delegated to Nebuchadnezzar and the world powers; but, as they abuse the trust for self, instead of for God, to be taken from them by the Son of man, who will exercise it for God, restoring in His person to man the lost inheritance (<reference osisRef="Ps.8.4-Ps.8.6">Psa 8:4-6</reference>).

<hi type="bold">Thou art ... head of gold--</hi>alluding to the riches of Babylon, hence called "the golden city" (<reference osisRef="Isa.14.4">Is 14:4</reference>; <reference osisRef="Jer.51.7">Jr 51:7</reference>; <reference osisRef="Rev.18.16">Re 18:16</reference>).

38. men... beasts... fowls-- the dominion originally designed for man (Ge 1:28; 2:19, 20), forfeited by sin; temporarily delegated to Nebuchadnezzar and the world powers; but, as they abuse the trust for self, instead of for God, to be taken from them by the Son of man, who will exercise it for God, restoring in His person to man the lost inheritance (Psa 8:4-6). Thou art... head of gold-- alluding to the riches of Babylon, hence called "the golden city" (Is 14:4; Jr 51:7; Re 18:16).


39. That Medo-Persia is the second kingdom appears from <reference osisRef="Dan.5.28">Da 5:28</reference> and <reference osisRef="Dan.8.20">Da 8:20</reference>. Compare <reference osisRef="2Chr.36.20">2Ch 36:20</reference>; <reference osisRef="Isa.21.2">Is 21:2</reference>.

<hi type="bold">inferior--</hi>"The kings of Persia were the worst race of men that ever governed an empire" [Prideaux]. Politically (which is the main point of view here) the power of the central government in which the nobles shared with the king, being weakened by the growing independence of the provinces, was inferior to that of Nebuchadnezzar, whose sole word was law throughout his empire.

<hi type="bold">brass--</hi>The Greeks (the third empire, <reference osisRef="Dan.8.21">Da 8:21</reference>; <reference osisRef="Dan.10.20">10:20</reference>; <reference osisRef="Dan.11.2-Dan.11.4">11:2-4</reference>) were celebrated for the brazen armor of their warriors. Jerome fancifully thinks that the brass, as being a clear-sounding metal, refers to the eloquence for which Greece was famed. The "belly," in <reference osisRef="Dan.2.32">Da 2:32</reference>, may refer to the drunkenness of Alexander and the luxury of the Ptolemies [Tirinus].

<hi type="bold">over all the earth--</hi>Alexander commanded that he should be called "king of all the world" [Justin, 12. sec. 16.9; Arrian, Campaigns of Alexander, 7. sec. 15]. The four successors (diadochi) who divided Alexander's dominions at his death, of whom the Seleucidæ in Syria and the Lagidæ in Egypt were chief, held the same empire.

39. That Medo-Persia is the second kingdom appears from Da 5:28 and Da 8:20. Compare 2Ch 36:20; Is 21:2. inferior-- "The kings of Persia were the worst race of men that ever governed an empire" [Prideaux]. Politically (which is the main point of view here) the power of the central government in which the nobles shared with the king, being weakened by the growing independence of the provinces, was inferior to that of Nebuchadnezzar, whose sole word was law throughout his empire. brass-- The Greeks (the third empire, Da 8:21; 10:20; 11:2-4) were celebrated for the brazen armor of their warriors. Jerome fancifully thinks that the brass, as being a clear-sounding metal, refers to the eloquence for which Greece was famed. The "belly," in Da 2:32, may refer to the drunkenness of Alexander and the luxury of the Ptolemies [Tirinus]. over all the earth-- Alexander commanded that he should be called "king of all the world" [Justin, 12. sec. 16.9; Arrian, Campaigns of Alexander, 7. sec. 15]. The four successors (diadochi) who divided Alexander's dominions at his death, of whom the Seleucidæ in Syria and the Lagidæ in Egypt were chief, held the same empire.


<hi type="bold">40. iron--</hi>This vision sets forth the character of the Roman power, rather than its territorial extent [Tregelles].

<hi type="bold">breaketh in pieces--</hi>So, in righteous retribution, itself will at last be broken in pieces (<reference osisRef="Dan.2.44">Da 2:44</reference>) by the kingdom of God (<reference osisRef="Rev.13.10">Re 13:10</reference>).

40. iron-- This vision sets forth the character of the Roman power, rather than its territorial extent [Tregelles]. breaketh in pieces-- So, in righteous retribution, itself will at last be broken in pieces (Da 2:44) by the kingdom of God (Re 13:10).


<hi type="bold">41-43. feet ... toes ... part ... clay ... iron--</hi>explained presently, "the kingdom shall be partly strong, partly broken" (rather, "brittle," as earthenware); and <reference osisRef="Dan.2.43">Da 2:43</reference>, "they shall mingle ... with the seed of men," that is, there will be power (in its deteriorated form, iron) mixed up with that which is wholly of man, and therefore brittle; power in the hands of the people having no internal stability, though something is left of the strength of the iron [Tregelles]. Newton, who understands the Roman empire to be parted into the ten kingdoms already (whereas Tregelles makes them future), explains the "clay" mixture as the blending of barbarous nations with Rome by intermarriages and alliances, in which there was no stable amalgamation, though the ten kingdoms retained much of Rome's strength. The "mingling with the seed of men" (<reference osisRef="Dan.2.44">Da 2:44</reference>) seems to refer to <reference osisRef="Gen.6.2">Ge 6:2</reference>, where the marriages of the seed of godly Seth with the daughters of ungodly Cain are described in similar words. The reference, therefore, seems to be to the blending of the Christianized Roman empire with the pagan nations, a deterioration being the result. Efforts have been often made to reunite the parts into one great empire, as by Charlemagne and Napoleon, but in vain. Christ alone shall effect that.

41-43. feet... toes... part... clay... iron-- explained presently, "the kingdom shall be partly strong, partly broken" (rather, "brittle," as earthenware); and Da 2:43, "they shall mingle... with the seed of men," that is, there will be power (in its deteriorated form, iron) mixed up with that which is wholly of man, and therefore brittle; power in the hands of the people having no internal stability, though something is left of the strength of the iron [Tregelles]. Newton, who understands the Roman empire to be parted into the ten kingdoms already (whereas Tregelles makes them future), explains the "clay" mixture as the blending of barbarous nations with Rome by intermarriages and alliances, in which there was no stable amalgamation, though the ten kingdoms retained much of Rome's strength. The "mingling with the seed of men" (Da 2:44) seems to refer to Ge 6:2, where the marriages of the seed of godly Seth with the daughters of ungodly Cain are described in similar words. The reference, therefore, seems to be to the blending of the Christianized Roman empire with the pagan nations, a deterioration being the result. Efforts have been often made to reunite the parts into one great empire, as by Charlemagne and Napoleon, but in vain. Christ alone shall effect that.


<hi type="bold">44. in the days of these kings--</hi>in the days of these kingdoms, that is, of the last of the four. So Christianity was set up when Rome had become mistress of Judea and the world (<reference osisRef="Luke.2.1">Lu 2:1</reference>, &c.) [Newton]. Rather, "in the days of these kings," answers to "upon his feet" (<reference osisRef="Dan.2.34">Da 2:34</reference>); that is, the ten toes (<reference osisRef="Dan.2.42">Da 2:42</reference>), or ten kings, the final state of the Roman empire. For "these kings" cannot mean the four successional monarchies, as they do not coexist as the holders of power; if the fourth had been meant, the singular, not the plural, would be used. The falling of the stone on the image must mean, destroying judgment on the fourth Gentile power, not gradual evangelization of it by grace; and the destroying judgment cannot be dealt by Christians, for they are taught to submit to the powers that be, so that it must be dealt by Christ Himself at His coming again. We live under the divisions of the Roman empire which began fourteen hundred years ago, and which at the time of His coming shall be definitely ten. All that had failed in the hand of man shall then pass away, and that which is kept in His own hand shall be introduced. Thus the second chapter is the alphabet of the subsequent prophetic statements in Daniel [Tregelles].

<hi type="bold">God of heaven ... kingdom--</hi>hence the phrase, "the kingdom of heaven" (<reference osisRef="Matt.3.2">Mt 3:2</reference>).

<hi type="bold">not ... left to other people--</hi>as the Chaldees had been forced to leave their kingdom to the Medo-Persians, and these to the Greeks, and these to the Romans (<reference osisRef="Mic.4.7">Mi 4:7</reference>; <reference osisRef="Luke.1.32">Lu 1:32</reference>, 33).

<hi type="bold">break ... all--</hi>(<reference osisRef="Isa.60.12">Is 60:12</reference>; <reference osisRef="1Cor.15.24">1Co 15:24</reference>).

44. in the days of these kings-- in the days of these kingdoms, that is, of the last of the four. So Christianity was set up when Rome had become mistress of Judea and the world (Lu 2:1, &c.) [Newton]. Rather, "in the days of these kings," answers to "upon his feet" (Da 2:34); that is, the ten toes (Da 2:42), or ten kings, the final state of the Roman empire. For "these kings" cannot mean the four successional monarchies, as they do not coexist as the holders of power; if the fourth had been meant, the singular, not the plural, would be used. The falling of the stone on the image must mean, destroying judgment on the fourth Gentile power, not gradual evangelization of it by grace; and the destroying judgment cannot be dealt by Christians, for they are taught to submit to the powers that be, so that it must be dealt by Christ Himself at His coming again. We live under the divisions of the Roman empire which began fourteen hundred years ago, and which at the time of His coming shall be definitely ten. All that had failed in the hand of man shall then pass away, and that which is kept in His own hand shall be introduced. Thus the second chapter is the alphabet of the subsequent prophetic statements in Daniel [Tregelles]. God of heaven... kingdom-- hence the phrase, "the kingdom of heaven" (Mt 3:2). not... left to other people-- as the Chaldees had been forced to leave their kingdom to the Medo-Persians, and these to the Greeks, and these to the Romans (Mi 4:7; Lu 1:32, 33). break... all-- (Is 60:12; 1Co 15:24).


<hi type="bold">45. without hands--</hi>(See on <reference osisRef="Dan.2.35">Da 2:35</reference>). The connection of the "forasmuch," &c. is, "as thou sawest that the stone," &c., this is an indication that "the great God," &c., that is, the fact of thy seeing the dreams as I have recalled it to thy recollection, is a proof that it is no airy phantom, but a real representation to these from God of the future. A similar proof of the "certainty" of the event was given to Pharaoh by the doubling of his dream (<reference osisRef="Gen.41.32">Ge 41:32</reference>).

45. without hands-- (See on Da 2:35). The connection of the "forasmuch," &c. is, "as thou sawest that the stone," &c., this is an indication that "the great God," &c., that is, the fact of thy seeing the dreams as I have recalled it to thy recollection, is a proof that it is no airy phantom, but a real representation to these from God of the future. A similar proof of the "certainty" of the event was given to Pharaoh by the doubling of his dream (Ge 41:32).


<hi type="bold">46. fell upon ... face, and worshipped Daniel--</hi>worshipping God in the person of Daniel. Symbolical of the future prostration of the world power before Messiah and His kingdom (<reference osisRef="Phil.2.10">Php 2:10</reference>). As other servants of God refused such honors (<reference osisRef="Acts.10.25">Ac 10:25</reference>, <reference osisRef="Acts.10.26">26</reference>; <reference osisRef="Acts.14.13-Acts.14.15">14:13-15</reference>; <reference osisRef="Rev.22.8">Re 22:8</reference>, <reference osisRef="Rev.22.9">9</reference>), and Daniel (<reference osisRef="Dan.1.8">Da 1:8</reference>) would not taste defiled food, nor give up prayer to God at the cost of his life (<reference osisRef="Dan.6.7">Da 6:7</reference>, <reference osisRef="Dan.6.10">10</reference>), it seems likely that Daniel rejected the proffered divine honors. The word "answered" (<reference osisRef="Dan.2.47">Da 2:47</reference>) implies that Daniel had objected to these honors; and in compliance with his objection, "the king answered, Of a truth, your God is a God of gods." Daniel had disclaimed all personal merit in <reference osisRef="Dan.2.30">Da 2:30</reference>, giving God all the glory (compare <reference osisRef="Dan.2.45">Da 2:45</reference>).

<hi type="bold">commanded ... sweet odours--</hi>divine honors (<reference osisRef="Ezra.6.10">Ezr 6:10</reference>). It is not said his command was executed.

46. fell upon... face, and worshipped Daniel-- worshipping God in the person of Daniel. Symbolical of the future prostration of the world power before Messiah and His kingdom (Php 2:10). As other servants of God refused such honors (Ac 10:25, 26; 14:13-15; Re 22:8, 9), and Daniel (Da 1:8) would not taste defiled food, nor give up prayer to God at the cost of his life (Da 6:7, 10), it seems likely that Daniel rejected the proffered divine honors. The word "answered" (Da 2:47) implies that Daniel had objected to these honors; and in compliance with his objection, "the king answered, Of a truth, your God is a God of gods." Daniel had disclaimed all personal merit in Da 2:30, giving God all the glory (compare Da 2:45). commanded... sweet odours-- divine honors (Ezr 6:10). It is not said his command was executed.


<hi type="bold">47. Lord of kings--</hi>The world power shall at last have to acknowledge this (<reference osisRef="Rev.17.14">Re 17:14</reference>; <reference osisRef="Rev.19.16">19:16</reference>); even as Nebuchadnezzar, who had been the God-appointed "king of kings" (<reference osisRef="Dan.2.37">Da 2:37</reference>), but who had abused the trust, is constrained by God's servant to acknowledge that God is the true "Lord of kings."

47. Lord of kings-- The world power shall at last have to acknowledge this (Re 17:14; 19:16); even as Nebuchadnezzar, who had been the God-appointed "king of kings" (Da 2:37), but who had abused the trust, is constrained by God's servant to acknowledge that God is the true "Lord of kings."


48. One reason for Nebuchadnezzar having been vouchsafed such a dream is here seen; namely, that Daniel might be promoted, and the captive people of God be comforted: the independent state of the captives during the exile and the alleviation of its hardships, were much due to Daniel.


<hi type="bold">49. Daniel requested--</hi>Contrast this honorable remembrance of his humble friends in his elevation with the spirit of the children of the world in the chief butler's case (<reference osisRef="Gen.40.23">Ge 40:23</reference>; <reference osisRef="Eccl.9.15">Ec 9:15</reference>, <reference osisRef="Eccl.9.16">16</reference>; <reference osisRef="Amos.6.6">Am 6:6</reference>).

<hi type="bold">in the gate--</hi>the place of holding courts of justice and levees in the East (<reference osisRef="Esth.2.19">Es 2:19</reference>; <reference osisRef="Job.29.7">Job 29:7</reference>). So "the Sublime Porte," or "Gate," denotes the sultan's government, his counsels being formerly held in the entrance of his palace. Daniel was a chief counsellor of the king, and president over the governors of the different orders into which the Magi were divided. <chapter eID="Dan.2"/>

49. Daniel requested-- Contrast this honorable remembrance of his humble friends in his elevation with the spirit of the children of the world in the chief butler's case (Ge 40:23; Ec 9:15, 16; Am 6:6). in the gate-- the place of holding courts of justice and levees in the East (Es 2:19; Job 29:7). So "the Sublime Porte," or "Gate," denotes the sultan's government, his counsels being formerly held in the entrance of his palace. Daniel was a chief counsellor of the king, and president over the governors of the different orders into which the Magi were divided.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Dan.3.1-Dan.3.30">Da 3:1-30</reference>. Nebuchadnezzar's Idolatrous Image; Shadrach, Meshach, and Abed-nego Are Delivered from the Furnace.</title>
 Between the vision of Nebuchadnezzar in the second chapter and that of Daniel in the seventh, four narratives of Daniel's and his friends' personal history are introduced. As the second and seventh chapters go together, so the third and sixth chapters (the deliverance from the lions' den), and the fourth and fifth chapters. Of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at the very time they seem to be crushed by the world power. The second pair shows, in the case of the two kings of the first monarchy, how God can suddenly humble the world power in the height of its insolence. The latter advances from mere self-glorification, in the fourth chapter, to open opposition to God in the fifth. Nebuchadnezzar demands homage to be paid to his image (<reference osisRef="Dan.3.1-Dan.3.6">Da 3:1-6</reference>), and boasts of his power (<reference osisRef="Dan.4.1-Dan.4.18">Da 4:1-18</reference>). But Belshazzar goes further, blaspheming God by polluting His holy vessels. There is a similar progression in the conduct of God's people. Shadrach, Meshach, and Abed-nego refuse positive homage to the image of the world power (<reference osisRef="Dan.3.12">Da 3:12</reference>); Daniel will not yield it even a negative homage, by omitting for a time the worship of God (<reference osisRef="Dan.6.10">Da 6:10</reference>). Jehovah's power manifested for the saints against the world in individual histories (the third through sixth chapters) is exhibited in the second and seventh chapters, in world-wide prophetical pictures; the former heightening the effect of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person, as the representative of the theocracy before the Babylonian king, who deemed himself almighty, at a time when God could not manifest it in His people as a body. They tended also to secure, by their impressive character, that respect for the covenant-people on the part of the heathen powers which issued in Cyrus' decree, not only restoring the Jews, but ascribing honor to the God of heaven, and commanding the building of the temple (<reference osisRef="Ezra.1.1-Ezra.1.4">Ezr 1:1-4</reference>) [Auberlen].

<hi type="bold">1. image--</hi>Nebuchadnezzar's confession of God did not prevent him being a worshipper of idols, besides. Ancient idolaters thought that each nation had its own gods, and that, in addition to these, foreign gods might be worshipped. The Jewish religion was the only exclusive one that claimed all homage for Jehovah as the only true God. Men will in times of trouble confess God, if they are allowed to retain their favorite heart-idols. The image was that of Bel, the Babylonian tutelary god; or rather, Nebuchadnezzar himself, the personification and representative of the Babylonian empire, as suggested to him by the dream (<reference osisRef="Dan.2.38">Da 2:38</reference>), "Thou art this head of gold." The interval between the dream and the event here was about nineteen years. Nebuchadnezzar had just returned from finishing the Jewish and Syrian wars, the spoils of which would furnish the means of rearing such a colossal statue [Prideaux]. The colossal size makes it likely that the frame was wood, overlaid with gold. The "height," sixty cubits, is so out of proportion with the "breadth," exceeding it ten times, that it seems best to suppose the thickness from breast to back to be intended, which is exactly the right proportion of a well-formed man [Augustine, The City of God, 15.26]. Prideaux thinks the sixty cubits refer to the image and pedestal together, the image being twenty-seven cubits high, or forty feet, the pedestal thirty-three cubits, or fifty feet. Herodotus [1.183] confirms this by mentioning a similar image, forty feet high, in the temple of Belus at Babylon. It was not the same image, for the one here was on the plain of Dura, not in the city.

CHAPTER 3 Da 3:1-30. Nebuchadnezzar's Idolatrous Image; Shadrach, Meshach, and Abed-nego Are Delivered from the Furnace. Between the vision of Nebuchadnezzar in the second chapter and that of Daniel in the seventh, four narratives of Daniel's and his friends' personal history are introduced. As the second and seventh chapters go together, so the third and sixth chapters (the deliverance from the lions' den), and the fourth and fifth chapters. Of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at the very time they seem to be crushed by the world power. The second pair shows, in the case of the two kings of the first monarchy, how God can suddenly humble the world power in the height of its insolence. The latter advances from mere self-glorification, in the fourth chapter, to open opposition to God in the fifth. Nebuchadnezzar demands homage to be paid to his image (Da 3:1-6), and boasts of his power (Da 4:1-18). But Belshazzar goes further, blaspheming God by polluting His holy vessels. There is a similar progression in the conduct of God's people. Shadrach, Meshach, and Abed-nego refuse positive homage to the image of the world power (Da 3:12); Daniel will not yield it even a negative homage, by omitting for a time the worship of God (Da 6:10). Jehovah's power manifested for the saints against the world in individual histories (the third through sixth chapters) is exhibited in the second and seventh chapters, in world-wide prophetical pictures; the former heightening the effect of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person, as the representative of the theocracy before the Babylonian king, who deemed himself almighty, at a time when God could not manifest it in His people as a body. They tended also to secure, by their impressive character, that respect for the covenant-people on the part of the heathen powers which issued in Cyrus' decree, not only restoring the Jews, but ascribing honor to the God of heaven, and commanding the building of the temple (Ezr 1:1-4) [Auberlen]. 1. image-- Nebuchadnezzar's confession of God did not prevent him being a worshipper of idols, besides. Ancient idolaters thought that each nation had its own gods, and that, in addition to these, foreign gods might be worshipped. The Jewish religion was the only exclusive one that claimed all homage for Jehovah as the only true God. Men will in times of trouble confess God, if they are allowed to retain their favorite heart-idols. The image was that of Bel, the Babylonian tutelary god; or rather, Nebuchadnezzar himself, the personification and representative of the Babylonian empire, as suggested to him by the dream (Da 2:38), "Thou art this head of gold." The interval between the dream and the event here was about nineteen years. Nebuchadnezzar had just returned from finishing the Jewish and Syrian wars, the spoils of which would furnish the means of rearing such a colossal statue [Prideaux]. The colossal size makes it likely that the frame was wood, overlaid with gold. The "height," sixty cubits, is so out of proportion with the "breadth," exceeding it ten times, that it seems best to suppose the thickness from breast to back to be intended, which is exactly the right proportion of a well-formed man [Augustine, The City of God, 15.26]. Prideaux thinks the sixty cubits refer to the image and pedestal together, the image being twenty-seven cubits high, or forty feet, the pedestal thirty-three cubits, or fifty feet. Herodotus [1.183] confirms this by mentioning a similar image, forty feet high, in the temple of Belus at Babylon. It was not the same image, for the one here was on the plain of Dura, not in the city.


<hi type="bold">2. princes--</hi>"satraps" of provinces [Gesenius].

<hi type="bold">captains--</hi>rulers, not exclusively military.

<hi type="bold">sheriffs--</hi>men learned in the law, like the Arab mufti [Gesenius].

2. princes-- "satraps" of provinces [Gesenius]. captains-- rulers, not exclusively military. sheriffs-- men learned in the law, like the Arab mufti [Gesenius].


<hi type="bold">3. stood before the image--</hi>in an attitude of devotion. Whatever the king approved of, they all approve of. There is no stability of principle in the ungodly.

3. stood before the image-- in an attitude of devotion. Whatever the king approved of, they all approve of. There is no stability of principle in the ungodly.


4. The arguments of the persecutor are in brief, Turn or burn.


<hi type="bold">5. cornet--</hi>A wind instrument, like the French horn, is meant.

<hi type="bold">flute--</hi>a pipe or pipes, not blown transversely as our "flute," but by mouthpieces at the end.

<hi type="bold">sackbut--</hi>a triangular stringed instrument, having short strings, the sound being on a high sharp key.

<hi type="bold">psaltery--</hi>a kind of harp.

<hi type="bold">dulcimer--</hi>a bagpipe consisting of two pipes, thrust through a leathern bag, emitting a sweet plaintive sound. Chaldee sumponya, the modern Italian zampogna, Asiatic zambonja.

<hi type="bold">fall down--</hi>that the recusants might be the more readily detected.

5. cornet-- A wind instrument, like the French horn, is meant. flute-- a pipe or pipes, not blown transversely as our "flute," but by mouthpieces at the end. sackbut-- a triangular stringed instrument, having short strings, the sound being on a high sharp key. psaltery-- a kind of harp. dulcimer-- a bagpipe consisting of two pipes, thrust through a leathern bag, emitting a sweet plaintive sound. Chaldee sumponya, the modern Italian zampogna, Asiatic zambonja. fall down-- that the recusants might be the more readily detected.


6. No other nation but the Jews would feel this edict oppressive; for it did not prevent them worshipping their own gods besides. It was evidently aimed at the Jews by those jealous of their high position in the king's court, who therefore induced the king to pass an edict as to all recusants, representing such refusal of homage as an act of treason to Nebuchadnezzar as civil and religious "head" of the empire. So the edict under Darius (<reference osisRef="Dan.6.7-Dan.6.9">Da 6:7-9</reference>) was aimed against the Jews by those jealous of Daniel's influence. The literal image of Nebuchadnezzar is a typical prophecy of "the image of the beast," connected with mystical Babylon, in <reference osisRef="Rev.13.14">Re 13:14</reference>. The second mystical beast there causeth the earth, and them that dwell therein, to worship the first beast, and that as many as would not, should be killed (<reference osisRef="Rev.13.12">Re 13:12</reference>, <reference osisRef="Rev.13.15">15</reference>).

<hi type="bold">furnace--</hi>a common mode of punishment in Babylon (<reference osisRef="Jer.29.22">Jr 29:22</reference>). It is not necessary to suppose that the furnace was made for the occasion. Compare "brick-kiln," <reference osisRef="2Sam.12.31">2Sa 12:31</reference>. Any furnace for common purposes in the vicinity of Dura would serve. Chardin, in his travels (A.D. 1671-1677), mentions that in Persia, to terrify those who took advantage of scarcity to sell provisions at exorbitant prices, the cooks were roasted over a slow fire, and the bakers cast into a burning oven.

6. No other nation but the Jews would feel this edict oppressive; for it did not prevent them worshipping their own gods besides. It was evidently aimed at the Jews by those jealous of their high position in the king's court, who therefore induced the king to pass an edict as to all recusants, representing such refusal of homage as an act of treason to Nebuchadnezzar as civil and religious "head" of the empire. So the edict under Darius (Da 6:7-9) was aimed against the Jews by those jealous of Daniel's influence. The literal image of Nebuchadnezzar is a typical prophecy of "the image of the beast," connected with mystical Babylon, in Re 13:14. The second mystical beast there causeth the earth, and them that dwell therein, to worship the first beast, and that as many as would not, should be killed (Re 13:12, 15). furnace-- a common mode of punishment in Babylon (Jr 29:22). It is not necessary to suppose that the furnace was made for the occasion. Compare "brick-kiln," 2Sa 12:31. Any furnace for common purposes in the vicinity of Dura would serve. Chardin, in his travels (A.D. 1671-1677), mentions that in Persia, to terrify those who took advantage of scarcity to sell provisions at exorbitant prices, the cooks were roasted over a slow fire, and the bakers cast into a burning oven.


7. None of the Jews seem to have been present, except the officers, summoned specially.


<hi type="bold">8. accused the Jews--</hi>literally, "ate the rent limbs," or flesh of the Jews (compare <reference osisRef="Job.31.31">Job 31:31</reference>; <reference osisRef="Ps.14.4">Psa 14:4</reference>; <reference osisRef="Ps.27.2">27:2</reference>; <reference osisRef="Jer.10.25">Jr 10:25</reference>). Not probably in general, but as <reference osisRef="Dan.3.12">Da 3:12</reference> states, Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned does not appear. Probably he was in some distant part of the empire on state business, and the general summons (<reference osisRef="Dan.3.2">Da 3:2</reference>) had not time to reach him before the dedication. Also, the Jews' enemies found it more politic to begin by attacking Shadrach, Meshach, and Abed-nego, who were nearer at hand, and had less influence, before they proceeded to attack Daniel.

8. accused the Jews-- literally, "ate the rent limbs," or flesh of the Jews (compare Job 31:31; Psa 14:4; 27:2; Jr 10:25). Not probably in general, but as Da 3:12 states, Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned does not appear. Probably he was in some distant part of the empire on state business, and the general summons (Da 3:2) had not time to reach him before the dedication. Also, the Jews' enemies found it more politic to begin by attacking Shadrach, Meshach, and Abed-nego, who were nearer at hand, and had less influence, before they proceeded to attack Daniel.


<hi type="bold">9. live for ever--</hi>A preface of flattery is closely akin to the cruelty that follows. So <reference osisRef="Acts.24.2">Ac 24:2</reference>, <reference osisRef="Acts.24.3">3</reference>, &c., Tertullus in accusing Paul before Felix.

9. live for ever-- A preface of flattery is closely akin to the cruelty that follows. So Ac 24:2, 3, &c., Tertullus in accusing Paul before Felix.


<hi type="bold">12. serve not thy gods--</hi>not only not the golden image, but also not any of Nebuchadnezzar's gods.

12. serve not thy gods-- not only not the golden image, but also not any of Nebuchadnezzar's gods.


<hi type="bold">13. bring--</hi>Instead of commanding their immediate execution, as in the case of the Magi (<reference osisRef="Dan.2.12">Da 2:12</reference>), Providence inclined him to command the recusants to be brought before him, so that their noble "testimony" for God might be given before the world powers "against them" (<reference osisRef="Matt.10.18">Mt 10:18</reference>), to the edification of the Church in all ages.

13. bring-- Instead of commanding their immediate execution, as in the case of the Magi (Da 2:12), Providence inclined him to command the recusants to be brought before him, so that their noble "testimony" for God might be given before the world powers "against them" (Mt 10:18), to the edification of the Church in all ages.


<hi type="bold">14. Is it true--</hi>rather, as the Margin [Theodotion], "Is it purposely that?" &c. Compare the Hebrew, <reference osisRef="Num.35.20">Nu 35:20</reference>, <reference osisRef="Num.35.22">22</reference>. Notwithstanding his "fury," his past favor for them disposes him to give them the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so he gives them another trial to see whether they would still worship the image.

14. Is it true-- rather, as the Margin [Theodotion], "Is it purposely that?" &c. Compare the Hebrew, Nu 35:20, 22. Notwithstanding his "fury," his past favor for them disposes him to give them the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so he gives them another trial to see whether they would still worship the image.


<hi type="bold">15. who is that God--</hi>so Sennacherib's taunt (<reference osisRef="2Kgs.18.35">2Ki 18:35</reference>), and Pharaoh's (<reference osisRef="Exod.5.2">Ex 5:2</reference>).

15. who is that God-- so Sennacherib's taunt (2Ki 18:35), and Pharaoh's (Ex 5:2).


<hi type="bold">16. not careful to answer thee--</hi>rather, "We have no need to answer thee"; thou art determined on thy side, and our mind is made up not to worship the image: there is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; unhesitating decision is the only safety, where the path of duty is clear (<reference osisRef="Matt.10.19">Mt 10:19</reference>, <reference osisRef="Matt.10.28">28</reference>).

16. not careful to answer thee-- rather, "We have no need to answer thee"; thou art determined on thy side, and our mind is made up not to worship the image: there is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; unhesitating decision is the only safety, where the path of duty is clear (Mt 10:19, 28).


<hi type="bold">17. If it be so--</hi>Vatablus translates, "Assuredly." English Version agrees better with the original. The sense is, If it be our lot to be cast into the furnace, our God (quoted from <reference osisRef="Deut.6.4">De 6:4</reference>) is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"); and He will deliver us (either from death, or in death, <reference osisRef="2Tim.4.17">2Ti 4:17</reference>, <reference osisRef="2Tim.4.18">18</reference>). He will, we trust, literally deliver us, but certainly He will do so spiritually.

17. If it be so-- Vatablus translates, "Assuredly." English Version agrees better with the original. The sense is, If it be our lot to be cast into the furnace, our God (quoted from De 6:4) is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"); and He will deliver us (either from death, or in death, 2Ti 4:17, 18). He will, we trust, literally deliver us, but certainly He will do so spiritually.


<hi type="bold">18. But if not, &c.--</hi>connected with <reference osisRef="Dan.3.18">Da 3:18</reference>. "Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Their service of God is not mercenary in its motive. Though He slay them, they will still trust in Him (<reference osisRef="Job.13.15">Job 13:15</reference>). Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was in the kingdom of nature. Their youth, and position as captives and friendless exiles, before the absolute world potentate and the horrid death awaiting them if they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal.

18. But if not, &c.-- connected with Da 3:18. "Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Their service of God is not mercenary in its motive. Though He slay them, they will still trust in Him (Job 13:15). Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was in the kingdom of nature. Their youth, and position as captives and friendless exiles, before the absolute world potentate and the horrid death awaiting them if they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal.


<hi type="bold">19. visage ... changed--</hi>He had shown forbearance (<reference osisRef="Dan.3.14">Da 3:14</reference>, <reference osisRef="Dan.3.15">15</reference>) as a favor to them, but now that they despise even his forbearance, anger "fills" him, and is betrayed in his whole countenance.

<hi type="bold">seven times more than it was wont--</hi>literally, "than it was (ever) seen to be heated." Seven is the perfect number; that is, it was made as hot as possible. Passion overdoes and defeats its own end, for the hotter the fire, the sooner were they likely to be put out of pain.

19. visage... changed-- He had shown forbearance (Da 3:14, 15) as a favor to them, but now that they despise even his forbearance, anger "fills" him, and is betrayed in his whole countenance. seven times more than it was wont-- literally, "than it was (ever) seen to be heated." Seven is the perfect number; that is, it was made as hot as possible. Passion overdoes and defeats its own end, for the hotter the fire, the sooner were they likely to be put out of pain.


<hi type="bold">21. coats ... hosen ... hats--</hi>Herodotus [1.195] says that the Babylonian costume consisted of three parts: (1) wide, long pantaloons; (2) a woollen shirt; (3) an outer mantle with a girdle round it. So these are specified [Gesenius], "their pantaloons, inner tunics (hosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of fire passed on their clothes, though of delicate, inflammable material.

21. coats... hosen... hats-- Herodotus [1.195] says that the Babylonian costume consisted of three parts: (1) wide, long pantaloons; (2) a woollen shirt; (3) an outer mantle with a girdle round it. So these are specified [Gesenius], "their pantaloons, inner tunics (hosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of fire passed on their clothes, though of delicate, inflammable material.


<hi type="bold">22. flame ... slew those men--</hi>(<reference osisRef="Dan.6.24">Da 6:24</reference>; <reference osisRef="Ps.7.16">Psa 7:16</reference>).

22. flame... slew those men-- (Da 6:24; Psa 7:16).


<hi type="bold">23. fell down--</hi>not cast down; for those who brought the three youths to the furnace, perished by the flames themselves, and so could not cast them in. Here follows an addition in the Septuagint, Syrian, Arabic, and Vulgate versions. "The Prayer of Azarias," and "The Song of the Three Holy Children." It is not in the Chaldee. The hymn was sung throughout the whole Church in their liturgies, from the earliest times [Rufinus in Commentary on the Apostles Creed, and Athanasius]. The "astonishment" of Nebuchadnezzar in <reference osisRef="Dan.3.24">Da 3:24</reference> is made an argument for its genuineness, as if it explained the cause of his astonishment, namely, "they walked in the midst of the fire praising God, but the angel of the Lord came down into the oven" (vs. 1 and vs. 27 of the Apocryphal addition). But <reference osisRef="Dan.3.25">Da 3:25</reference> of English Version explains his astonishment, without need of any addition.

23. fell down-- not cast down; for those who brought the three youths to the furnace, perished by the flames themselves, and so could not cast them in. Here follows an addition in the Septuagint, Syrian, Arabic, and Vulgate versions. "The Prayer of Azarias," and "The Song of the Three Holy Children." It is not in the Chaldee. The hymn was sung throughout the whole Church in their liturgies, from the earliest times [Rufinus in Commentary on the Apostles Creed, and Athanasius]. The "astonishment" of Nebuchadnezzar in Da 3:24 is made an argument for its genuineness, as if it explained the cause of his astonishment, namely, "they walked in the midst of the fire praising God, but the angel of the Lord came down into the oven" (vs. 1 and vs. 27 of the Apocryphal addition). But Da 3:25 of English Version explains his astonishment, without need of any addition.


<hi type="bold">24. True, O king--</hi>God extorted this confession from His enemies' own mouths.

24. True, O king-- God extorted this confession from His enemies' own mouths.


<hi type="bold">25. four--</hi>whereas but three had been cast in.

<hi type="bold">loose--</hi>whereas they had been cast in "bound." Nebuchadnezzar's question, in <reference osisRef="Dan.3.24">Da 3:24</reference>, is as if he can scarcely trust his own memory as to a fact so recent, now that he sees through an aperture in the furnace what seems to contradict it.

<hi type="bold">walking in ... midst of ... fire--</hi>image of the godly unhurt, and at large (<reference osisRef="John.8.36">Joh 8:36</reference>), "in the midst of trouble" (<reference osisRef="Ps.138.7">Psa 138:7</reference>; compare <reference osisRef="Ps.23.3">Psa 23:3</reference>, <reference osisRef="Ps.23.4">4</reference>). They walked up and down in the fire, not leaving it, but waiting for God's time to bring them out, just as Jesus waited in the tomb as God's prisoner, till God should let Him out (<reference osisRef="Acts.2.26">Ac 2:26</reference>, 27). So Paul (<reference osisRef="2Cor.12.8">2Co 12:8</reference>, <reference osisRef="2Cor.12.9">9</reference>). So Noah waited in the ark, after the flood, till God brought him forth (<reference osisRef="Gen.8.12-Gen.8.18">Ge 8:12-18</reference>).

<hi type="bold">like the Son of God--</hi>Unconsciously, like Saul, Caiaphas (<reference osisRef="John.11.49-John.11.52">Joh 11:49-52</reference>), and Pilate, he is made to utter divine truths. "Son of God" in his mouth means only an "angel" from heaven, as <reference osisRef="Dan.3.28">Da 3:28</reference> proves. Compare <reference osisRef="Job.1.6">Job 1:6</reference>; 38:7; <reference osisRef="Ps.34.7">Psa 34:7</reference>, <reference osisRef="Ps.34.8">8</reference>; and the probably heathen centurion's exclamation (<reference osisRef="Matt.27.54">Mt 27:54</reference>). The Chaldeans believed in families of gods: Bel, the supreme god, accompanied by the goddess Mylitta, being the father of the gods; thus the expression he meant: one sprung from and sent by the gods. Really it was the "messenger of the covenant," who herein gave a prelude to His incarnation.

25. four-- whereas but three had been cast in. loose-- whereas they had been cast in "bound." Nebuchadnezzar's question, in Da 3:24, is as if he can scarcely trust his own memory as to a fact so recent, now that he sees through an aperture in the furnace what seems to contradict it. walking in... midst of... fire-- image of the godly unhurt, and at large (Joh 8:36), "in the midst of trouble" (Psa 138:7; compare Psa 23:3, 4). They walked up and down in the fire, not leaving it, but waiting for God's time to bring them out, just as Jesus waited in the tomb as God's prisoner, till God should let Him out (Ac 2:26, 27). So Paul (2Co 12:8, 9). So Noah waited in the ark, after the flood, till God brought him forth (Ge 8:12-18). like the Son of God-- Unconsciously, like Saul, Caiaphas (Joh 11:49-52), and Pilate, he is made to utter divine truths. "Son of God" in his mouth means only an "angel" from heaven, as Da 3:28 proves. Compare Job 1:6; 38:7; Psa 34:7, 8; and the probably heathen centurion's exclamation (Mt 27:54). The Chaldeans believed in families of gods: Bel, the supreme god, accompanied by the goddess Mylitta, being the father of the gods; thus the expression he meant: one sprung from and sent by the gods. Really it was the "messenger of the covenant," who herein gave a prelude to His incarnation.


<hi type="bold">26. the most high God--</hi>He acknowledges Jehovah to be supreme above other gods (not that he ceased to believe in these); so he returns to his original confession, "your God is a God of gods" (<reference osisRef="Dan.2.47">Da 2:47</reference>), from which he had swerved in the interim, perhaps intoxicated by his success in taking Jerusalem, whose God he therefore thought unable to defend it.

26. the most high God-- He acknowledges Jehovah to be supreme above other gods (not that he ceased to believe in these); so he returns to his original confession, "your God is a God of gods" (Da 2:47), from which he had swerved in the interim, perhaps intoxicated by his success in taking Jerusalem, whose God he therefore thought unable to defend it.


<hi type="bold">27. nor ... an hair--</hi>(<reference osisRef="Luke.12.7">Lu 12:7</reference>; <reference osisRef="Luke.21.18">21:18</reference>).

<hi type="bold">fire had no power--</hi>fulfilling <reference osisRef="Isa.43.2">Is 43:2</reference>; compare <reference osisRef="Heb.11.34">He 11:34</reference>. God alone is a "consuming fire" (<reference osisRef="Heb.12.29">He 12:29</reference>).

<hi type="bold">nor ... smell of fire--</hi>compare spiritually, <reference osisRef="1Thess.5.22">1Th 5:22</reference>.

27. nor... an hair-- (Lu 12:7; 21:18). fire had no power-- fulfilling Is 43:2; compare He 11:34. God alone is a "consuming fire" (He 12:29). nor... smell of fire-- compare spiritually, 1Th 5:22.


28. In giving some better traits in Nebuchadnezzar's character, Daniel agrees with <reference osisRef="Jer.39.11">Jr 39:11</reference>; <reference osisRef="Jer.42.12">42:12</reference>.

<hi type="bold">changed the king's word--</hi>have made the king's attempt to coerce into obedience vain. Have set aside his word (so "alter ... word," <reference osisRef="Ezra.6.11">Ezr 6:11</reference>) from regard to God. Nebuchadnezzar now admits that God's law should be obeyed, rather than his (<reference osisRef="Acts.5.29">Ac 5:29</reference>).

<hi type="bold">yielded ... bodies--</hi>namely, to the fire.

<hi type="bold">not serve--</hi>by sacrificing.

<hi type="bold">nor worship--</hi>by prostration of the body. Decision for God at last gains the respect even of the worldly (<reference osisRef="Prov.16.7">Pr 16:7</reference>).

28. In giving some better traits in Nebuchadnezzar's character, Daniel agrees with Jr 39:11; 42:12. changed the king's word-- have made the king's attempt to coerce into obedience vain. Have set aside his word (so "alter... word," Ezr 6:11) from regard to God. Nebuchadnezzar now admits that God's law should be obeyed, rather than his (Ac 5:29). yielded... bodies-- namely, to the fire. not serve-- by sacrificing. nor worship-- by prostration of the body. Decision for God at last gains the respect even of the worldly (Pr 16:7).


29. This decree promulgated throughout the vast empire of Nebuchadnezzar must have tended much to keep the Jews from idolatry in the captivity and thenceforth (<reference osisRef="Ps.76.10">Psa 76:10</reference>). <chapter eID="Dan.3"/>

29. This decree promulgated throughout the vast empire of Nebuchadnezzar must have tended much to keep the Jews from idolatry in the captivity and thenceforth (Psa 76:10).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Dan.4.1-Dan.4.37">Da 4:1-37</reference>. Edict of Nebuchadnezzar Containing His Second Dream, Relating to Himself.</title>
 Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating <reference osisRef="Ps.49.6">Psa 49:6</reference>, <reference osisRef="Ps.49.12">12</reference>). The opposition between bestial and human life, set forth here, is a key to interpret the symbolism in the seventh chapter concerning the beasts and the Son of man. After his conquests, and his building in fifteen days a new palace, according to the heathen historian, Abydenus (268 B.C.), whose account confirms Daniel, he ascended upon his palace roof (<reference osisRef="Dan.4.29">Da 4:29</reference>, Margin), whence he could see the surrounding city which he had built, and seized by some deity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze (language evidently derived by tradition from <reference osisRef="Dan.4.32">Da 4:32</reference>, <reference osisRef="Dan.4.33">33</reference>, though the application is different). In his insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in the second chapter.

<hi type="bold">1. Peace--</hi>the usual salutation in the East, shalom, whence "salaam." The primitive revelation of the fall, and man's alienation from God, made "peace" to be felt as the first and deepest want of man. The Orientals (as the East was the cradle of revelation) retained the word by tradition.

CHAPTER 4 Da 4:1-37. Edict of Nebuchadnezzar Containing His Second Dream, Relating to Himself. Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating Psa 49:6, 12). The opposition between bestial and human life, set forth here, is a key to interpret the symbolism in the seventh chapter concerning the beasts and the Son of man. After his conquests, and his building in fifteen days a new palace, according to the heathen historian, Abydenus (268 B.C.), whose account confirms Daniel, he ascended upon his palace roof (Da 4:29, Margin), whence he could see the surrounding city which he had built, and seized by some deity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze (language evidently derived by tradition from Da 4:32, 33, though the application is different). In his insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in the second chapter. 1. Peace-- the usual salutation in the East, shalom, whence "salaam." The primitive revelation of the fall, and man's alienation from God, made "peace" to be felt as the first and deepest want of man. The Orientals (as the East was the cradle of revelation) retained the word by tradition.


<hi type="bold">2. I thought it good--</hi>"It was seemly before me" (<reference osisRef="Ps.107.2-Ps.107.8">Psa 107:2-8</reference>).

<hi type="bold">signs--</hi>tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue.

2. I thought it good-- "It was seemly before me" (Psa 107:2-8). signs-- tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue.


<hi type="bold">4. I was ... at rest--</hi>my wars over, my kingdom at peace.

<hi type="bold">flourishing--</hi>"green." Image from a tree (<reference osisRef="Jer.17.8">Jr 17:8</reference>). Prosperous (<reference osisRef="Job.15.32">Job 15:32</reference>).

4. I was... at rest-- my wars over, my kingdom at peace. flourishing-- "green." Image from a tree (Jr 17:8). Prosperous (Job 15:32).


6. It may seem strange that Daniel was not first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that all mere human means should be proved vain, before God manifested His power through His servant; thus the haughty king was stripped of all fleshly confidences. The Chaldees were the king's recognized interpreters of dreams; whereas Daniel's interpretation of the one in <reference osisRef="Dan.2.24-Dan.2.45">Da 2:24-45</reference> had been a peculiar case, and very many years before; nor had he been consulted on such matters since.

6. It may seem strange that Daniel was not first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that all mere human means should be proved vain, before God manifested His power through His servant; thus the haughty king was stripped of all fleshly confidences. The Chaldees were the king's recognized interpreters of dreams; whereas Daniel's interpretation of the one in Da 2:24-45 had been a peculiar case, and very many years before; nor had he been consulted on such matters since.


<hi type="bold">8. Belteshazzar--</hi>called so from the god Bel or Belus (see on <reference osisRef="Dan.1.7">Da 1:7</reference>).

8. Belteshazzar-- called so from the god Bel or Belus (see on Da 1:7).


<hi type="bold">9. spirit of the holy gods--</hi>Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of the true God. Hence he speaks of "gods" in the plural but gives the epithet "holy," which applies to Jehovah alone, the heathen gods making no pretension to purity, even in the opinion of their votaries (<reference osisRef="Deut.32.31">De 32:31</reference>; compare <reference osisRef="Isa.63.11">Is 63:11</reference>). "I know" refers to his knowledge of Daniel's skill many years before (<reference osisRef="Dan.2.8">Da 2:8</reference>); hence he calls him "master of the magicians."

<hi type="bold">troubleth--</hi>gives thee difficulty in explaining it.

9. spirit of the holy gods-- Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of the true God. Hence he speaks of "gods" in the plural but gives the epithet "holy," which applies to Jehovah alone, the heathen gods making no pretension to purity, even in the opinion of their votaries (De 32:31; compare Is 63:11). "I know" refers to his knowledge of Daniel's skill many years before (Da 2:8); hence he calls him "master of the magicians." troubleth-- gives thee difficulty in explaining it.


<hi type="bold">10. tree--</hi>So the Assyrian is compared to a "cedar" (<reference osisRef="Ezek.31.3">Eze 31:3</reference>; compare <reference osisRef="Ezek.17.24">Eze 17:24</reference>).

<hi type="bold">in the midst of the earth--</hi>denoting its conspicuous position as the center whence the imperial authority radiated in all directions.

10. tree-- So the Assyrian is compared to a "cedar" (Eze 31:3; compare Eze 17:24). in the midst of the earth-- denoting its conspicuous position as the center whence the imperial authority radiated in all directions.


<hi type="bold">12. beasts ... shadow under it--</hi>implying that God's purpose in establishing empires in the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for "rest" (compare <reference osisRef="Lam.4.20">La 4:20</reference>). But the world powers abuse their trust for self; therefore Messiah comes to plant the tree of His gospel kingdom, which alone shall realize God's purpose (<reference osisRef="Ezek.17.23">Eze 17:23</reference>; <reference osisRef="Matt.13.32">Mt 13:32</reference>). Herodotus [7.19] mentions a dream (probably suggested by the tradition of this dream of Nebuchadnezzar in Daniel) which Xerxes had; namely, that he was crowned with olive, and that the branches of the olive filled the whole earth, but that afterwards the crown vanished from his head: signifying his universal dominion soon to come to an end.

12. beasts... shadow under it-- implying that God's purpose in establishing empires in the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for "rest" (compare La 4:20). But the world powers abuse their trust for self; therefore Messiah comes to plant the tree of His gospel kingdom, which alone shall realize God's purpose (Eze 17:23; Mt 13:32). Herodotus [7.19] mentions a dream (probably suggested by the tradition of this dream of Nebuchadnezzar in Daniel) which Xerxes had; namely, that he was crowned with olive, and that the branches of the olive filled the whole earth, but that afterwards the crown vanished from his head: signifying his universal dominion soon to come to an end.


<hi type="bold">13. watcher and an holy one--</hi>rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [Jerome], (<reference osisRef="Ps.103.20">Psa 103:20</reference>, <reference osisRef="Ps.103.21">21</reference>). Compare as to their watchfulness, <reference osisRef="Rev.4.8">Re 4:8</reference>, "full of eyes within ... they rest not day and night." Also they watch good men committed to their charge (<reference osisRef="Ps.34.7">Psa 34:7</reference>; <reference osisRef="Heb.1.14">He 1:14</reference>); and watch over the evil to record their sins, and at God's bidding at last punish them (<reference osisRef="Jer.4.16">Jr 4:16</reference>, <reference osisRef="Jer.4.17">17</reference>), "watchers" applied to human instruments of God's vengeance. As to God (<reference osisRef="Dan.9.14">Da 9:14</reference>; <reference osisRef="Job.7.12">Job 7:12</reference>; <reference osisRef="Job.14.16">14:16</reference>; <reference osisRef="Jer.44.27">Jr 44:27</reference>). In a good sense (<reference osisRef="Gen.31.49">Ge 31:49</reference>; <reference osisRef="Jer.31.28">Jr 31:28</reference>). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, <reference osisRef="Gen.28.15">Ge 28:15</reference>; <reference osisRef="Gen.32.1">32:1</reference>, 2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, <reference osisRef="Gen.18.23-Gen.18.33">Ge 18:23-33</reference>; and over Lot for good, <reference osisRef="Gen.19.1-Gen.19.38">Ge 19:1-38</reference> Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (<reference osisRef="2Chr.16.9">2Ch 16:9</reference>; <reference osisRef="Prov.15.3">Pr 15:3</reference>; <reference osisRef="Jer.32.19">Jr 32:19</reference>), and natural to him according to Oriental modes of thought.

13. watcher and an holy one-- rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [Jerome], (Psa 103:20, 21). Compare as to their watchfulness, Re 4:8, "full of eyes within... they rest not day and night." Also they watch good men committed to their charge (Psa 34:7; He 1:14); and watch over the evil to record their sins, and at God's bidding at last punish them (Jr 4:16, 17), "watchers" applied to human instruments of God's vengeance. As to God (Da 9:14; Job 7:12; 14:16; Jr 44:27). In a good sense (Ge 31:49; Jr 31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Ge 28:15; 32:1, 2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, Ge 18:23-33; and over Lot for good, Ge 19:1-38 Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (2Ch 16:9; Pr 15:3; Jr 32:19), and natural to him according to Oriental modes of thought.


<hi type="bold">14. Hew down--</hi>(<reference osisRef="Matt.3.10">Mt 3:10</reference>; <reference osisRef="Luke.13.7">Lu 13:7</reference>). The holy (Jude 14) one incites his fellow angels to God's appointed work (compare <reference osisRef="Rev.14.15">Re 14:15</reference>, <reference osisRef="Rev.14.18">18</reference>).

<hi type="bold">beasts get away from under it--</hi>It shall no longer afford them shelter (<reference osisRef="Ezek.31.12">Eze 31:12</reference>).

14. Hew down-- (Mt 3:10; Lu 13:7). The holy (Jude 14) one incites his fellow angels to God's appointed work (compare Re 14:15, 18). beasts get away from under it-- It shall no longer afford them shelter (Eze 31:12).


<hi type="bold">15. stump--</hi>The kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of brass and iron from being split by the sun's heat, in the hope of its growing again (<reference osisRef="Isa.11.1">Is 11:1</reference>; compare <reference osisRef="Job.14.7-Job.14.9">Job 14:7-9</reference>). Barnes refers it to the chaining of the royal maniac.

15. stump-- The kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of brass and iron from being split by the sun's heat, in the hope of its growing again (Is 11:1; compare Job 14:7-9). Barnes refers it to the chaining of the royal maniac.


<hi type="bold">16. heart--</hi>understanding (<reference osisRef="Isa.6.10">Is 6:10</reference>).

<hi type="bold">times--</hi>that is, "years" (<reference osisRef="Dan.12.7">Da 12:7</reference>). "Seven" is the perfect number: a week of years: a complete revolution of time accompanying a complete revolution in his state of mind.

16. heart-- understanding (Is 6:10). times-- that is, "years" (Da 12:7). "Seven" is the perfect number: a week of years: a complete revolution of time accompanying a complete revolution in his state of mind.


<hi type="bold">17. demand--</hi>that is, determination; namely, as to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (compare <reference osisRef="Job.1.6">Job 1:6</reference>; 2:1), over which God presides supreme. His "decree" and "word" are therefore said to be theirs (compare <reference osisRef="Dan.4.24">Da 4:24</reference>, "decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (<reference osisRef="Dan.10.13">Da 10:13</reference>, <reference osisRef="Dan.10.20">20</reference>; <reference osisRef="Dan.12.1">12:1</reference>). The word "demand," in the second clause, expresses a distinct idea from the first clause. Not only as members of God's council (<reference osisRef="Dan.7.10">Da 7:10</reference>; <reference osisRef="1Kgs.22.19">1Ki 22:19</reference>; <reference osisRef="Ps.103.21">Psa 103:21</reference>; <reference osisRef="Zech.1.10">Zec 1:10</reference>) do they subscribe to His "decree," but that decree is in answer to their prayers, wherein they demand that every mortal who tries to obscure the glory of God shall be humbled [Calvin]. Angels are grieved when God's prerogative is in the least infringed. How awful to Nebuchadnezzar to know that angels plead against him for his pride, and that the decree has been passed in the high court of heaven for his humiliation in answer to angels' demands! The conceptions are moulded in a form peculiarly adapted to Nebuchadnezzar's modes of thought.

<hi type="bold">the living--</hi>not as distinguished from the dead, but from the inhabitants of heaven, who "know" that which the men of the world need to the taught (<reference osisRef="Ps.9.16">Psa 9:16</reference>); the ungodly confess there is a God, but would gladly confine Him to heaven. But, saith Daniel, God ruleth not merely there, but "in the kingdom of men."

<hi type="bold">basest--</hi>the lowest in condition (<reference osisRef="1Sam.2.8">1Sa 2:8</reference>; <reference osisRef="Luke.1.52">Lu 1:52</reference>). It is not one's talents, excellency, or noble birth, but God's will, which elevates to the throne. Nebuchadnezzar abased to the dunghill, and then restored, was to have in himself an experimental proof of this (<reference osisRef="Dan.4.37">Da 4:37</reference>).

17. demand-- that is, determination; namely, as to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (compare Job 1:6; 2:1), over which God presides supreme. His "decree" and "word" are therefore said to be theirs (compare Da 4:24, "decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (Da 10:13, 20; 12:1). The word "demand," in the second clause, expresses a distinct idea from the first clause. Not only as members of God's council (Da 7:10; 1Ki 22:19; Psa 103:21; Zec 1:10) do they subscribe to His "decree," but that decree is in answer to their prayers, wherein they demand that every mortal who tries to obscure the glory of God shall be humbled [Calvin]. Angels are grieved when God's prerogative is in the least infringed. How awful to Nebuchadnezzar to know that angels plead against him for his pride, and that the decree has been passed in the high court of heaven for his humiliation in answer to angels' demands! The conceptions are moulded in a form peculiarly adapted to Nebuchadnezzar's modes of thought. the living-- not as distinguished from the dead, but from the inhabitants of heaven, who "know" that which the men of the world need to the taught (Psa 9:16); the ungodly confess there is a God, but would gladly confine Him to heaven. But, saith Daniel, God ruleth not merely there, but "in the kingdom of men." basest-- the lowest in condition (1Sa 2:8; Lu 1:52). It is not one's talents, excellency, or noble birth, but God's will, which elevates to the throne. Nebuchadnezzar abased to the dunghill, and then restored, was to have in himself an experimental proof of this (Da 4:37).


<hi type="bold">19. Daniel ... Belteshazzar--</hi>The use of the Hebrew as well as the Chaldee name, so far from being an objection, as some have made it, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honor the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, "God," the name by which the prophet was best known among his countrymen), as well as the Gentile name by which he was known in the Chaldean empire.

<hi type="bold">astonied--</hi>overwhelmed with awe at the terrible import of the dream.

<hi type="bold">one hour--</hi>the original means often "a moment," or "short time," as in <reference osisRef="Dan.3.6">Da 3:6</reference>, <reference osisRef="Dan.3.15">15</reference>.

<hi type="bold">let not the dream ... trouble thee--</hi>Many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out.

<hi type="bold">the dream be to them that hate thee--</hi>We are to desire the prosperity of those under whose authority God's providence has placed us (<reference osisRef="Jer.29.7">Jr 29:7</reference>). The wish here is not so much against others, as for the king: a common formula (<reference osisRef="2Sam.18.32">2Sa 18:32</reference>). It is not the language of uncharitable hatred.

19. Daniel... Belteshazzar-- The use of the Hebrew as well as the Chaldee name, so far from being an objection, as some have made it, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honor the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, "God," the name by which the prophet was best known among his countrymen), as well as the Gentile name by which he was known in the Chaldean empire. astonied-- overwhelmed with awe at the terrible import of the dream. one hour-- the original means often "a moment," or "short time," as in Da 3:6, 15. let not the dream... trouble thee-- Many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out. the dream be to them that hate thee-- We are to desire the prosperity of those under whose authority God's providence has placed us (Jr 29:7). The wish here is not so much against others, as for the king: a common formula (2Sa 18:32). It is not the language of uncharitable hatred.


20. The tree is the king. The branches, the princes. The leaves, the soldiers. The fruits, the revenues. The shadow, the protection afforded to dependent states.


<hi type="bold">22. It is thou--</hi>He speaks pointedly, and without circumlocution (<reference osisRef="2Sam.12.7">2Sa 12:7</reference>). While pitying the king, he uncompromisingly pronounces his sentence of punishment. Let ministers steer the mean between, on the one hand, fulminations against sinners under the pretext of zeal, without any symptom of compassion; and, on the other, flattery of sinners under the pretext of moderation.

<hi type="bold">to the end of the earth--</hi>(<reference osisRef="Jer.27.6-Jer.27.8">Jr 27:6-8</reference>). To the Caspian, Euxine, and Atlantic seas.

22. It is thou-- He speaks pointedly, and without circumlocution (2Sa 12:7). While pitying the king, he uncompromisingly pronounces his sentence of punishment. Let ministers steer the mean between, on the one hand, fulminations against sinners under the pretext of zeal, without any symptom of compassion; and, on the other, flattery of sinners under the pretext of moderation. to the end of the earth-- (Jr 27:6-8). To the Caspian, Euxine, and Atlantic seas.


<hi type="bold">24. decree of the Most High--</hi>What was termed in <reference osisRef="Dan.4.17">Da 4:17</reference> by Nebuchadnezzar, "the decree of the watchers," is here more accurately termed by Daniel, "the decree of the Most High." They are but His ministers.

24. decree of the Most High-- What was termed in Da 4:17 by Nebuchadnezzar, "the decree of the watchers," is here more accurately termed by Daniel, "the decree of the Most High." They are but His ministers.


<hi type="bold">25. they shall drive thee--</hi>a Chaldee idiom for "thou shalt be driven." Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts"; <reference osisRef="Dan.4.34">Da 4:34</reference> proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace.

<hi type="bold">eat grass--</hi>that is, vegetables, or herbs in general (<reference osisRef="Gen.3.18">Ge 3:18</reference>).

<hi type="bold">they shall wet thee--</hi>that is, thou shalt be wet.

<hi type="bold">till thou know, &c.--</hi>(<reference osisRef="Ps.83.17">Psa 83:17</reference>, <reference osisRef="Ps.83.18">18</reference>; <reference osisRef="Jer.27.5">Jr 27:5</reference>).

25. they shall drive thee-- a Chaldee idiom for "thou shalt be driven." Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts"; Da 4:34 proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace. eat grass-- that is, vegetables, or herbs in general (Ge 3:18). they shall wet thee-- that is, thou shalt be wet. till thou know, &c.-- (Psa 83:17, 18; Jr 27:5).


<hi type="bold">26. thou shalt have known, &c.--</hi>a promise of spiritual grace to him, causing the judgment to humble, not harden, his heart.

<hi type="bold">heavens do rule--</hi>The plural is used, as addressed to Nebuchadnezzar, the head of an organized earthly kingdom, with various principalities under the supreme ruler. So "the kingdom of heaven" (<reference osisRef="Matt.4.17">Mt 4:17</reference>; Greek, "kingdom of the heavens") is a manifold organization, composed of various orders of angels, under the Most High (<reference osisRef="Eph.1.20">Ep 1:20</reference>, <reference osisRef="1Cor.1.21">21</reference>; <reference osisRef="1Cor.3.10">3:10</reference>; <reference osisRef="Col.1.16">Col 1:16</reference>).

26. thou shalt have known, &c.-- a promise of spiritual grace to him, causing the judgment to humble, not harden, his heart. heavens do rule-- The plural is used, as addressed to Nebuchadnezzar, the head of an organized earthly kingdom, with various principalities under the supreme ruler. So "the kingdom of heaven" (Mt 4:17; Greek, "kingdom of the heavens") is a manifold organization, composed of various orders of angels, under the Most High (Ep 1:20, 21; 3:10; Col 1:16).


<hi type="bold">27. break off--</hi>as a galling yoke (<reference osisRef="Gen.27.40">Ge 27:40</reference>); sin is a heavy load (<reference osisRef="Matt.11.28">Mt 11:28</reference>). The Septuagint and Vulgate translate not so well, "redeem," which is made an argument for Rome's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare <reference osisRef="Luke.11.41">Lu 11:41</reference>); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Compare the cases of Hezekiah, <reference osisRef="Isa.38.1-Isa.38.5">Is 38:1-5</reference>; Nineveh, <reference osisRef="Jonah.3.5-Jonah.3.10">Jon 3:5-10</reference>; <reference osisRef="Jer.18.7">Jr 18:7</reference>, <reference osisRef="Jer.18.8">8</reference>. The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (compare <reference osisRef="Ps.41.1">Psa 41:1</reference>, 2; <reference osisRef="Acts.8.22">Ac 8:22</reference>). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them to labor in his great public works without adequate remuneration.

<hi type="bold">if ... lengthening of ... tranquillity--</hi>if haply thy present prosperity shall be prolonged.

27. break off-- as a galling yoke (Ge 27:40); sin is a heavy load (Mt 11:28). The Septuagint and Vulgate translate not so well, "redeem," which is made an argument for Rome's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare Lu 11:41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Compare the cases of Hezekiah, Is 38:1-5; Nineveh, Jon 3:5-10; Jr 18:7, 8. The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (compare Psa 41:1, 2; Ac 8:22). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them to labor in his great public works without adequate remuneration. if... lengthening of... tranquillity-- if haply thy present prosperity shall be prolonged.


<hi type="bold">29. twelve months--</hi>This respite was granted to him to leave him without excuse. So the hundred twenty years granted before the flood (<reference osisRef="Gen.6.3">Ge 6:3</reference>). At the first announcement of the coming judgment he was alarmed, as Ahab (<reference osisRef="1Kgs.21.27">1Ki 21:27</reference>), but did not thoroughly repent; so when judgment was not executed at once, he thought it would never come, and so returned to his former pride (<reference osisRef="Eccl.8.11">Ec 8:11</reference>).

<hi type="bold">in the palace--</hi>rather, upon the (flat) palace roof, whence he could contemplate the splendor of Babylon. So the heathen historian, Abydenus, records. The palace roof was the scene of the fall of another king (<reference osisRef="2Sam.11.2">2Sa 11:2</reference>). The outer wall of Nebuchadnezzar's new palace embraced six miles; there were two other embattled walls within, and a great tower, and three brazen gates.

29. twelve months-- This respite was granted to him to leave him without excuse. So the hundred twenty years granted before the flood (Ge 6:3). At the first announcement of the coming judgment he was alarmed, as Ahab (1Ki 21:27), but did not thoroughly repent; so when judgment was not executed at once, he thought it would never come, and so returned to his former pride (Ec 8:11). in the palace-- rather, upon the (flat) palace roof, whence he could contemplate the splendor of Babylon. So the heathen historian, Abydenus, records. The palace roof was the scene of the fall of another king (2Sa 11:2). The outer wall of Nebuchadnezzar's new palace embraced six miles; there were two other embattled walls within, and a great tower, and three brazen gates.


<hi type="bold">30. Babylon, that I have built--</hi>Herodotus ascribes the building of Babylon to Semiramis and Nitocris, his informant under the Persian dynasty giving him the Assyrian and Persian account. Berosus and Abydenus give the Babylonian account, namely, that Nebuchadnezzar added much to the old city, built a splendid palace and city walls. Herodotus, the so-called "father of history," does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes the beautifying of Babylon, seems to have been Nebuchadnezzar's wife). Hence infidels have doubted the Scripture account. But the latter is proved by thousands of bricks on the plain, the inscriptions of which have been deciphered, each marked "Nebuchadnezzar, the son of Nabopolassar." "Built," that is, restored and enlarged (<reference osisRef="2Chr.11.5">2Ch 11:5</reference>, <reference osisRef="2Chr.11.6">6</reference>). It is curious, all the bricks have been found with the stamped face downwards. Scarcely a figure in stone, or tablet, has been dug out of the rubbish heaps of Babylon, whereas Nineveh abounds in them; fulfilling <reference osisRef="Jer.51.37">Jr 51:37</reference>, "Babylon shall become heaps." The "I" is emphatic, by which he puts himself in the place of God; so the "my ... my." He impiously opposes his might to God's, as though God's threat, uttered a year before, could never come to pass. He would be more than man; God, therefore, justly, makes him less than man. An acting over again of the fall; Adam, once lord of the world and the very beasts (<reference osisRef="Gen.1.28">Ge 1:28</reference>; so Nebuchadnezzar <reference osisRef="Dan.2.38">Da 2:38</reference>), would be a god (<reference osisRef="Gen.3.5">Ge 3:5</reference>); therefore he must die like the beasts (<reference osisRef="Ps.82.6">Psa 82:6</reference>; <reference osisRef="Ps.49.12">49:12</reference>). The second Adam restores the forfeited inheritance (<reference osisRef="Ps.8.4-Ps.8.8">Psa 8:4-8</reference>).

30. Babylon, that I have built-- Herodotus ascribes the building of Babylon to Semiramis and Nitocris, his informant under the Persian dynasty giving him the Assyrian and Persian account. Berosus and Abydenus give the Babylonian account, namely, that Nebuchadnezzar added much to the old city, built a splendid palace and city walls. Herodotus, the so-called "father of history," does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes the beautifying of Babylon, seems to have been Nebuchadnezzar's wife). Hence infidels have doubted the Scripture account. But the latter is proved by thousands of bricks on the plain, the inscriptions of which have been deciphered, each marked "Nebuchadnezzar, the son of Nabopolassar." "Built," that is, restored and enlarged (2Ch 11:5, 6). It is curious, all the bricks have been found with the stamped face downwards. Scarcely a figure in stone, or tablet, has been dug out of the rubbish heaps of Babylon, whereas Nineveh abounds in them; fulfilling Jr 51:37, "Babylon shall become heaps." The "I" is emphatic, by which he puts himself in the place of God; so the "my... my." He impiously opposes his might to God's, as though God's threat, uttered a year before, could never come to pass. He would be more than man; God, therefore, justly, makes him less than man. An acting over again of the fall; Adam, once lord of the world and the very beasts (Ge 1:28; so Nebuchadnezzar Da 2:38), would be a god (Ge 3:5); therefore he must die like the beasts (Psa 82:6; 49:12). The second Adam restores the forfeited inheritance (Psa 8:4-8).