Daniel requested of the king, and he appointed Shadrach, Meshach, and Abednego over the affairs of the province of Babylon; but Daniel was in the king’s gate.
Parallel Translations
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Daniel requested of the king, and he appointed Shadrach, Meshach, and Abednego over the affairs of the province of Babylon; but Daniel was in the king’s gate.
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Then Daniel requested of the king, and he set Shadrach, Meshach, and Abed-nego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.
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And Daniel requested of the king, and he appointed Shadrach, Meshach, and Abed-nego, over the affairs of the province of Babylon; but Daniel was in the gate of the king.
Cross-references (10)
Passages linked to Daniel 2:49 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Esther 2:19 When the virgins were gathered together the second time, Mordecai was sitting in the king’s gate.
- Daniel 1:7 The prince of the eunuchs gave names to them: to Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.
- Esther 2:21 In those days, while Mordecai was sitting in the king’s gate, two of the king’s eunuchs, Bigthan and Teresh, who were doorkeepers, were angry, and sought to lay hands on the King Ahasuerus.
- Daniel 3:12-30 There are certain Jews whom you have appointed over the affairs of the province of Babylon: Shadrach, Meshach, and Abednego. These men, O king, have not respected you. They don’t serve your gods, and don’t worship the golden image which you have set up.” Then Nebuchadnezzar in rage and fury commanded that Shadrach, Meshach, and Abednego be brought. Then these men were brought before the king. Nebuchadnezzar answered them, “Is it on purpose, Shadrach, Meshach, and Abednego, that you don’t serve my god, nor worship the golden image which I have set up? Now if you are ready whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music to fall down and worship the image which I have made, good; but if you don’t worship, you shall be cast the same hour into the middle of a burning fiery furnace. Who is that god that will deliver you out of my hands?” Shadrach, Meshach, and Abednego answered the king, “Nebuchadnezzar, we have no need to answer you in this matter. If it happens, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of your hand, O king. But if not, let it be known to you, O king, that we will not serve your gods or worship the golden image which you have set up.” Then Nebuchadnezzar was full of fury, and the form of his appearance was changed against Shadrach, Meshach, and Abednego. He spoke, and commanded that they should heat the furnace seven times more than it was usually heated. He commanded certain mighty men who were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their pants, their tunics, and their mantles, and their other clothes, and were cast into the middle of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abednego. These three men, Shadrach, Meshach, and Abednego, fell down bound into the middle of the burning fiery furnace. Then Nebuchadnezzar the king was astonished, and rose up in haste. He spoke and said to his counselors, “Didn’t we cast three men bound into the middle of the fire?” They answered the king, “True, O king.” He answered, “Look, I see four men loose, walking in the middle of the fire, and they are unharmed. The appearance of the fourth is like a son of the gods.” Then Nebuchadnezzar came near to the mouth of the burning fiery furnace. He spoke and said, “Shadrach, Meshach, and Abednego, you servants of the Most High God, come out, and come here!” Then Shadrach, Meshach, and Abednego came out of the middle of the fire. The local governors, the deputies, and the governors, and the king’s counselors, being gathered together, saw these men, that the fire had no power on their bodies. The hair of their head wasn’t singed. Their pants weren’t changed, the smell of fire wasn’t even on them. Nebuchadnezzar spoke and said, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel, and delivered his servants who trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God. Therefore I make a decree, that every people, nation, and language, which speak anything evil against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god who is able to deliver like this.” Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.
- Amos 5:15 Hate evil, love good, and establish justice in the courts. It may be that Yahweh, the God of Armies, will be gracious to the remnant of Joseph.”
- Esther 3:2 All the king’s servants who were in the king’s gate bowed down, and paid homage to Haman; for the king had so commanded concerning him. But Mordecai didn’t bow down or pay him homage.
- Proverbs 28:12 When the righteous triumph, there is great glory; but when the wicked rise, men hide themselves.
- Jeremiah 39:3 All the princes of the king of Babylon came in, and sat in the middle gate, Nergal Sharezer, Samgarnebo, Sarsechim, Rabsaris, Nergal Sharezer, Rabmag, with all the rest of the princes of the king of Babylon.
- Daniel 1:17 Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.
- Daniel 2:17 Then Daniel went to his house and made the thing known to Hananiah, Mishael, and Azariah, his companions:
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John Calvin 1540 · Public Domain Some ambition may be noticed here in the Prophet,…
Some ambition may be noticed here in the Prophet, since he procures honors for his own companions. For when the king spontaneously offers him a command, he is obliged to accept it; he need not offend the mind of the proud king. There was a necessity for this, because he himself seeks from the king prefectships for others. What shall we say was the origin of this conduct? As I have already hinted, Daniel may be here suspected of ambition, for it might be charged against him as a crime that he made a gain of the doctrine which he had been divinely taught. But, he rather regarded his people, and wished to bring some comfort to them when oppressed. For the Chaldeans treated their slaves tyrannically, and we are aware how the Jews were utterly hated by the whole world. When therefore Daniel, through the feeling of pity, seeks some consolation from the people of God, there is no reason for accusing him of any fault, because he was not drawn aside by private advantage, and did not desire honors for either himself or his companions; but he was intent on that object to enable his companions to succor the Jews in their troubles. Hence the authority which he obtains for them has no other object than to cause the Jews to be treated a little more humanely, as their condition would not be so harsh and bitter while they have prefects of their own people who should study to treat them as brethren. We now see how Daniel may be rightly acquitted of this charge without any difficulty or argument; for the matter itself is sufficiently clear, and we may readily collect that Daniel was both pious and humane, and free from all charge of sin. From the words — was in the king’s gate, we ought not to understand his being a gate-keeper. Some suppose this phrase to be used, because they were accustomed to exercise justice there; but they transfer to the Chaldeans what Scripture teaches us of the Jews. I take it more simply. Daniel was chief over the king’s court, since he held the supreme command there; and that sense is more genuine. Besides, we are fully aware of the custom of the Chaldeans and Assyrians to make the approach to the king difficult. Daniel is therefore said to be at the gate, to prevent any entrance into the king’s palace, unless by his permission. It now follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Meaning, that either he was a judge, or that…
Meaning, that either he was a judge, or that he had the whole authority, so than none could be admitted to the king’s presence, but by him.
He did not this for their private profit: but that the whole Church, which was then there in affliction, might have some release and ease by this benefit.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Dan 2:49 Then Daniel requested of the king, and…
Dan 2:49 Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel [sat] in the gate of the king.
Ver. 49. Then Daniel requested of the king.] Acquainting him likely that by their prayers also in part the secret had been brought to knowledge. {Dan 2:18-19}
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But Daniel sat in the gate of the king.] As chief admissional, so the civilians call it, without whose leave and licenee none might come into the king’s presence. Himself meanwhile had an excellent opportunity of treating with the king upon all occasions of such things as concerned the Church’s good; and this privilege no question but he improved to the utmost.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He substituted them as lieutenants for the king’s service,…
He substituted them as lieutenants for the king’s service, under Daniel, which, as the curious observe, was chiefly about agriculture, and gathering revenues and provisions for the court; but Daniel was as privy counsellor and lord chamberlain, about arduous affairs of the king and kingdom, sitting sometimes in judgment, and also admitting and conducting persons and causes to the king, as there was need, to whom there was difficult access, according to the magnificence and majesty of the kings of the East. Thus Daniel sat in the king’s gate, to be near and ready for the king’s chiefest business; and it notes honour, also high favour; but especially we must look upon Daniel’s promotion to be for the service and protection of his brethren in their present state of captivity, as Mordecai was, which shows that God doth remember his people in their low estate, and doth not leave himself without witness to them, in raising up nursing-fathers for them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then Daniel requested of the king,.... Being in his…
Then Daniel requested of the king,.... Being in his favour, he improved it to the advantage of his friends, whom he did not forget in his elevated state; but made suit to the king for them to be put into places of trust and honour, which the king listened to:
and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon; that is, under Daniel, who was made ruler over it; these were deputies under him, appointed to take care of some affairs, which would have been too troublesome to him, and would have took up too much of his time from court; where he chose to be, to improve his interest on behalf of the church of God. De Dieu thinks, from the use of the word in Chaldee, and from what answers to it in the Arabic language, that it was agriculture, the fruits of the field, and the revenues arising from thence, which these men had the care of: this Daniel got for them; that as they had assisted him in their prayers to God, to obtain the dream, and the interpretation of it, so they might share with him in his honours and profits he had on the account thereof; and probably he might suggest this to Nebuchadnezzar, which the more easily engaged him to grant the request:
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but Daniel sat in the gate of the king; either as judge there, or to introduce persons into the king's presence: or it may be rendered, "in the king's court" (t); he was chief man at court, and always resided there; he was prime minister and privy counsellor: it was usual with the eastern nations to call their court a "port", as the Turks do at this day; the Ottoman court is called "the Port".
(t) "in aula regis", Grotius.
Next: Daniel Chapter 3
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And he set - He substituted them as lieutenants…
And he set - He substituted them as lieutenants for the king's service under Daniel, but Daniel sat in the king's gate to be ready for the king's chief business.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 49. Daniel requested of the king, and he…
Verse 49. Daniel requested of the king, and he set Shadrach, Meshach, and Abed-nego over the affairs of the province of Babylon] He wished his three companions promoted, who had shared his anxieties, and helped him by their prayers. They all had places of trust, in which they could do much good, and prevent much evil.
Daniel sat in the gate of the king.] That is, was the chief officer in the palace; and the greatest confidant and counsellor of the king. But whatever his influence and that of his friends was, it extended only over the province of Babylon; not through the empire.
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A DISCOURSE ON NEBUCHADNEZZAR'S DREAM,
Da 2:41-45.
I shall now consider this most important vision more at large, and connect it with a portion of the previous history of the Jewish people.
The kingdoms of Israel and Judah after a series of the most unparalleled ingratitude and rebellion, against displays of mercy and benevolence, only equalled by their rebellions, were at last, according to repeated threatenings, given over into the hands of their enemies. The inhabitants of the former country were subdued and carried away captives by the Assyrians; and those of the latter, by the Chaldeans.
The people of Israel never recovered their ancient territories; and were so disposed of by their conquerors, that they either became amalgamated with the heathen nations, so as to be utterly undistinguishable; or they were transported to some foreign and recluse place of settlement, that the land of their residence, though repeatedly sought for and guessed at, has for more than two thousand years been totally unknown.
Judah, after having been harassed by the Chaldeans, Egyptians, and others, was at last invaded by Nebuchadnezzar, king of Babylon; Jerusalem besieged and taken; and Jehoiachin the king, who had before become tributary to the Babylonians, with his mother, wives, officers of state, and chief military commanders, princes, and mighty men of valour, to the amount of ten thousand; and all the artificers, smiths, c., to the number of one thousand, with all that were fit for war, he carried captives to Babylon leaving only the poorest of the people behind, under the government of Mattaniah, son of the late king Josiah, and uncle to Jehoiachin; and, having changed his name to Zedekiah, gave him a nominal authority as king over the wretched remains of the people. Zedekiah, after having reigned nine years, rebelled against Nebuchadnezzar, who, coming against Jerusalem with all his forces, besieged it; and having reduced it to the last extremity by famine, and made a breach in the walls, took the city, pillaged and destroyed the temple by fire, slew the sons of Zedekiah before his face, then put out his eyes, and carried him bound in brazen fetters to Babylon, 2 Kings, 2Kg 24, 2Kg 25. Thus, the temple of GOD, the most glorious building ever laid on the face of the earth, was profaned, pillaged, and burnt, with the king's palace, and all the houses of the Jewish nobility, in the eleventh year of Zedekiah, - the nineteenth of Nebuchadnezzar, - the first of the forty-eighth Olympiad, - the one hundred and sixtieth current year of the era of Nabonassar, - four hundred and twenty-four years, three months, and eight days from the time in which Solomon laid its foundation stone!
In the same month in which the city was taken, and the temple burnt, Nebuzar-adan, commander in chief of the Babylonish forces, carried off the spoils of the temple, with the Jewish treasures, and the principal part of the residue of the people; and brought them also to Babylon. And thus Judah was carried away out of her own land, four hundred and sixty-eight years after David began to reign over it; from the division under Rehoboam, three hundred and eighty-eight years; from the destruction of the kingdom of Israel, one hundred and thirty-four years; in the year of the world, three thousand four hundred and sixteen; and before the nativity of our Lord, five hundred and eighty-eight.
In the fourth year of Jehoiakim, king of Judah, A.M. 3397, B.C. 607, Nebuchadnezzar, having besieged Jerusalem, and made its king tributary, carried away a number of captives; and among them was the Prophet Daniel, then in his youth, who became, for his wisdom, and knowledge of future events, very eminent at Babylon; and, with some other Jewish captives, great favourites of Nebuchadnezzar the king; who made Daniel president of all the wise men of his city. It was in the second year of the reign of this king, that a circumstance occurred which, though at first it threatened the destruction of the prophet, finally issued in the increase of his reputation and celebrity.
As prophecy is one of the strongest proofs of the authenticity of what professes to be a Divine revelation, God endued this man with a large portion of his Spirit, so that he clearly predicted some of the most astonishing political occurrences and changes which have ever taken place on the earth; no less than the rise, distinguishing characteristics, and termination of the FOUR great monarchies or empires, which have been so celebrated in all the histories of the world. And as the Babylonian, under which he then lived, was one of these monarchies, and was shortly to be absorbed by the Medo-Persian, which was to succeed it, he made Nebuchadnezzar, the then reigning monarch, by means of a most singular dream, the particulars of which he had forgotten, the instrument that appeared to give birth to a prediction, in which the ruin of his own empire was foretold; as well as other mighty changes which should take place in the political state of the world, for at least the term of one thousand years next ensuing. Nor did the prophetic Spirit in this eminent man limit his predictions to these; but showed at the same time the origin and nature of that FIFTH monarchy, which, under the great King of kings, should be administered and prevail to the end of time.
The dream itself, with its interpretation, and the exact and impressive manner in which the predictions relative to the four great monarchies have been fulfilled, and those which regard the fifth monarchy are in the course of being accomplished, are the subjects to which I wish to call the reader's most serious and deliberate attention.
This image, so circumstantially described from the thirty-eighth to the forty-fourth verse, was, as we learn from the prophet's general solution, intended to point out the rise and fall of four different empires and states; and the final prevalence and establishment of a fifth empire, that shall never have an end, and which shall commence in the last days, Da 2:28; a phrase commonly used in the prophets to signify the times of the Messiah, and in the New Testament, his advent to judge the world.
Before we proceed to particular parts, we may remark in general, that the whole account strongly indicates: -
1. The especial providence of God in behalf of the Jews at that time. For, although suffering grievously because of their sins, being deprived of both their political and personal liberty, God shows them that he has not abandoned them; and the existence of a prophet among them is a proof of his fatherly care and unremitted attention to their eternal welfare.
2. The particular interference of God to manifest the superiority of his truth, to wean an idolatrous nation from their vanity and superstition, and lead them to that God who is the fountain of truth, the revealer of secrets, and the governor of all things. And,
3. The direct inspiration of God immediately teaching his servant things which could be known only to God himself, and thus showing the Babylonians that his prophets had spoken by an unerring Spirit; that the Jews were the depositaries of the true religion; that HE was the only true God; and as he was omniscient, so he was omnipotent; and the things which his wisdom had predicted, his power could and would accomplish.
The sum of the account given in this chapter is the following: -
1. Nebuchadnezzar, king of Babylon, in the second year of his reign, about A.M. 3401, and B.C. 603, had a remarkable dream, which, although it made a deep impression on his mind, yet, on his awakening, he found it impossible to recollect; the general impression only remaining.
2. He summoned his wise men, astrologers, c., told them that he had a dream or vision, which he had forgotten and commanded them to tell him the dream, and give its interpretation.
3. They request the king to tell them the dream; and promise, then, to make known the meaning. This he could not do, having forgotten it; yet he insists on their compliance on pain of death.
4. To tell the king his dream they find impossible; and a decree for the destruction of the wise men of Babylon is issued, in which Daniel and his fellows are included.
5. Daniel, hearing of it, speaks to Arioch, captain of the king's guard or the royal executioner; desires to be brought before the king; and promises to tell the dream, c.
6. He is introduced and immediately tells the king what he had dreamed, and shows him its interpretation.
THE DREAM
A vast image, exceedingly luminous, of terrible form, and composed of different substances, appears in a night vision to the king, of which the following is the description: -
I. Its head was of fine gold.
II. Its breast and arms of silver.
III. Its belly and thighs of brass.
IV. Its legs of iron, and its feet and toes of iron and clay. While gazing on this image he sees, -
V. A stone cut out of a mountain without hands, which smites the image on its feet, and dashes it all to pieces; and the gold, and silver, brass, iron, and clay become as small and as light as chaff.
VI. A wind carries the whole away, so that no place is found for them.
VII. The stone becomes a great mountain, and fills the earth.
In order to explain this, certain DATA must be laid down.
1. This image is considered a political representation of as many different governments, as it was composed of materials; and as all these materials are successively inferior to each other, so are the governments in a descending ratio.
2. The human figure has been used, both by historians and geographers, to represent the rise, progress, establishment, and decay of empires, as well as the relative situation and importance of the different parts of the government. Thus Florus, in the proaemium to his Roman history, represents the Romans under the form of a human being, in its different stages, from infancy to old age, viz.
Si quis ergo populum Romanum quasi hominem consideret, totamque ejus aetatem percenseat, ut COEPERIT, utque ADOLEVERIT, ut quasi ad quemdam JUVENTAE florem pervenerit; ut postea velut CONSENUERIT, quatuor gradus progressusque ejus inveniet.
1. Prima aetas sub Regibus fuit, prope ducentos quinquaginta per annos, quibus circum ipsam matrem suam cum finitimis luctatus est. Haec erit ejus INFANTIA.
2. Sequens a Bruto, Collatinoque consulibus, in Appium Claudium, Quinctiumque Fulvium consules, ducentos quinquaginta annos habet, quibus Italiam subegit. Hoc fuit tempus viris armisque exercitatissi mum! ideo quis ADOLESCENTIAM dixerit.
3. Dehinc ad Caesarem Augustum, ducenti quinquaginta anni, quibus totum orbem pacavit. Hic jam ipsa JUVENTA Imperii, et quasi quaedam robusta MATURITAS.
4. A Caesare Augusto in saeculum, nostrum, sunt non multo minus anni ducenti, quibus inertia Caesarum quasi CONSENUIT atque DECOXIT. L. An. Flori PROOEM.
1. INFANCY; first stage - under KINGS, from Romulus to Tarquinius Superbus; about two hundred and fifty years.
2. YOUTH; second stage - under CONSULS, from Brutus and Collatinus to Appius Claudius and M. Fulvius; about two hundred and fifty years.
3. MANHOOD; third stage - the empire from the conquest of Italy to Caesar Augustus; about two hundred and fifty years.
4. OLD AGE; fourth stage - from Augustus, through the twelve Caesars, down to A.D. 200; about two hundred years.
Geographers have made similar representations, The Germanic empire, in the totality of its dependent states, has been represented by a map in the form of a man; different parts being pointed out by head, breast, arm, belly, thighs, legs, feet, c., according to their geographical and political relation to the empire in general.
3. Different metals are used to express different degrees of political strength, excellence, durability, c.
4. Clay, earth, dust, are emblems of weakness, instability, &c.
5. Mountains express, in Scripture, mighty empires, kingdoms, and states.
6. Stone signifies Jesus Christ, Ge 49:24 "From thence" (of the posterity of Jacob) "is the Shepherd, the Stone of Israel." That our blessed Lord, "the good shepherd," Joh 10:11-17, is here intended, will appear most plainly from the following passages Isa 8:14: "And he shall be for a sanctuary; but for a STONE of stumbling and for a ROCK of offense to both the houses of Israel." Isa 28:16: "Thus saith the Lord God, Behold, I lay in Zion for a foundation a STONE, a tried STONE, a precious corner STONE, a sure foundation; he that believeth shall not make haste." 1Pe 2:4; 1Pe 2:6; 1Pe 2:8. Collate these with Ps 118:22: "The STONE which the builders refused is become the head STONE of the corner." Mt 21:42; Mr 12:10; Lu 20:17; Ac 4:11; in which latter quotations the whole is positively applied to Christ; as also 1Pe 2:4-8: "To whom coming as unto a living STONE," c. who seems to have all the preceding passages in view. See also Isa 2:2: "The mountain of the Lord's house shall be established in the top of the mountains," c.
7. This stone is said to be cut out without hands, Da 2:34. Without hands signifies that which is spiritual. So 2Co 5:1, a house not made with hands means a spiritual building.
EXPLANATION
The Chaldean empire, called the Assyrian in its commencement, the Chaldean from the country, the Babylonish from its chief city.
I. Head of Gold. This was the first monarchy, begun by Nimrod, A.M. 1771, b.c. 2233, and ending with the death of Belshazzar, A.M. 3466, b.c. 538, after having lasted nearly seventeen hundred years. In the time of Nebuchadnezzar it extended over Chaldea, Assyria, Arabia, Syria, and Palestine. He, Nebuchadnezzar, was the head or gold.
II. Breasts and Arms of Silver. The Medo-Persian empire; which properly began under Darius the Mede, allowing him to be the same with Cyaxares, son of Astyages, and uncle to Cyrus the great, son of Cambyses. He first fought under his uncle Cyaxares, defeated Neriglissar, king of the Assyrians, and Craesus, king of the Lydians; and, by the capture of Babylon, b.c. 538, terminated the Chaldean empire. On the death of his father Cambyses, and his uncle Cyaxares, b.c. 536, he became sole governor of the Medes and Persians, and thus established a potent empire on the ruins of that of the Chaldeans.
III. Belly and Thighs of Brass. The Macedonian or Greek empire, founded by Alexander the Great. He subdued Greece, penetrated into Asia, took Tyre, reduced Egypt, overthrew Darius Codomanus at Arbela, Oct. 2, A.M. 3673, b.c. 331, and thus terminated the Persian monarchy. He crossed the Caucasus, subdued Hyrcania, and penetrated India as far as the Ganges; and having conquered all the countries that lay between the Adriatic sea and this river, the Ganges, he died A.M. 3681, b.c. 323; and after his death his empire became divided among his generals, Cassander, Lysimachus, Ptolemy, and Seleucus. Cassander had Macedon and Greece; Lysimachus had Thrace, and those parts of Asia which lay on the Hellespont and Bosphorus; Ptolemy had Egypt, Lybia, Arabia, Palestine, and Coelesyria; Seleucus had Babylon, Media, Susiana, Persia, Assyria, Bactria, Hyrcania, and all other provinces, even to the Ganges. Thus this empire, founded on the ruin of that of the Persians, "had rule over all the earth."
IV. Legs of Iron, and Feet and Toes of Iron and Clay. I think this means, in the first place, the kingdom of the Lagidae, in Egypt; and the kingdom of the Seleucidae, in Syria. And, secondly, the Roman empire, which was properly composed of them.
1. Ptolemy Lagus, one of Alexander's generals, began the new kingdom of Egypt, A.M. 3692, b.c. 312, which was continued through a long race of sovereigns, till A.M. 3974, b.c. 30; when Octavius Caesar took Alexandria, having in the preceding year defeated Anthony and Cleopatra at the battle of Actium, and so Egypt became a Roman province. Thus ended the kingdom of the Lagidae, after it had lasted two hundred and eighty-two years.
2. Seleucus Nicator, another of Alexander's generals, began the new kingdom of Syria, A.M. 3692, b.c. 312, which continued through a long race of sovereigns, till A.M. 3939, b.c. 65, when Pompey dethroned Antiochus Asiaticus, and Syria became a Roman province after it had lasted two hundred and forty-seven years.
That the two legs of iron meant the kingdom of the Lagidae and that of the Seleucidae, seems strongly intimated by the characters given in the text. "And the fourth kingdom shall be strong as iron. Forasmuch as iron breaketh in pieces and subdueth all things; and as iron that breaketh all these, shall it break in pieces and bruise," Dan 2:40.
1. The iron here not only marks the strength of these kingdoms, but also their violence and cruelty towards the people of God. History is full of the miseries which the kings of Egypt and Syria inflicted on the Jews.
2. It is said that these legs should break in pieces and bruise. How many generals and princes were destroyed by Seleucus Nicator, and by Ptolemy, son of Lagus! Seleucus, particularly, could not consider himself secure on his throne till he had destroyed Antigonus, Nicanor, and Demetrius; and Ptolemy endeavored to secure himself by the ruin of Perdiccas, and the rest of his enemies.
3. The dividing of the kingdom, the iron and clayey mixture of the feet, point out the continual divisions which prevailed in those empires; and the mixture of the good and evil qualities which appeared in the successors of Seleucus and Ptolemy; none of them possessing the good qualities of the founders of those monarchies; neither their valor, wisdom, nor prudence.
4. The efforts which these princes made to strengthen their respective governments by alliances, which all proved not only useless but injurious, are here pointed out by their mingling themselves with the seed of men. "But they shall not cleave one to another," Dan 2:43. Antiochus Theos, king of Syria, married both Laodice and Berenice, daughters of Ptolemy Philadelphus, king of Egypt. Antiochus Magnus, king of Syria, gave his daughter Cleopatra to Ptolemy Epiphanes, king of Egypt; but these marriages, instead of being the means of consolidating the union between those kingdoms, contributed more than any thing else to divide them, and excite the most bloody and destructive wars.
In Dan 7:7, the prophet, having the same subject in view, says, "I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it," and in Dan 8:22 : "Now that being broken," the horn of the rough goat, the Grecian monarchy, "whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power." These and other declarations point out those peculiar circumstances that distinctly mark the kingdom of the Seleucidae, and that of the Lagidae; both of which rose out of the Macedonian or Grecian empire, and both terminated in that of the Romans.
3. These Two Legs of Iron became absorbed in the Roman government, which also partook of the iron nature; strong, military, and extensive in its victories; and by its various conquests united to and amalgamated with itself various nations, some strong, and some weak, so as to be fitly represented in the symbolical image by feet and toes, partly of iron and partly of clay. Thus, as the Lagidae and Seleucidae arose out of the wreck of the Grecian empire; so the Roman empire arose out of their ruin. But the empire became weakened by its conquests; and although, by mingling themselves with the seed of men, that is, by strong leagues, and matrimonial alliances, as mentioned above they endeavored to secure a perpetual sovereignty, yet they did not cleave to each other, and they also were swallowed up by the barbarous northern nations; and thus terminated those four most powerful monarchies.
V. "A stone cut out of the mountain without hands."
1. That Jesus Christ has been represented by a stone, we have already seen; but this stone refers chiefly to his Church, which is represented as a spiritual building which he supports as a foundation stone, connects and strengthens as a corner stone, and finishes and adorns as a top stone! He is called a stone also in reference to the prejudice conceived against him by his countrymen. Because he did not come in worldly pomp they therefore refused to receive him; and to them he is represented as a stone of stumbling, and rock of offense.
2. But here he is represented under another notion, viz., that of a stone projected from a catapult, or some military engine, which smote the image on its feet; that is, it smote the then existing government at its foundation, or principles of support; and by destroying these, brought the whole into ruin.
3. By this stroke the clay, the iron, the brass, the silver, and the gold were broken to pieces, and became like chaff which the wind carried away. Now we have already seen that the Roman empire, which had absorbed the kingdoms of the Lagidae and Seleucidae, was represented by the legs of iron, and feet and toes of iron and clay; but as we find that not only the iron and clay, but also the brass, silver, and gold were confounded and destroyed by that stroke, it follows that there was then remaining in and compacted with the Roman government, something of the distinguishing marks and principles of all the preceding empires; not only as to their territorial possessions, but also as to their distinctive characteristics. There were at the time here referred to in the Roman empire, the splendor of the Chaldeans, the riches of the Persians, the discipline of the Greeks, and the strength of the Egyptian and Syrian governments, mingled with the incoherence and imbecility of those empires, kingdoms, and states which the Romans had subdued. In short, with every political excellence, it contains the principles of its own destruction, and its persecution of the Church of Christ accelerated its ruin.
4. As the stone represents Christ and his governing influence, it is here said to be a kingdom, that is, a state of prevailing rule and government; and was to arise in the days of those kings or kingdoms, Dan 2:44. And this is literally true; for its rise was when the Roman government, partaking of all the characteristics of the preceding empires, was at its zenith of imperial splendor, military glory, legislative authority, and literary eminence. It took place a few years after the battle of Actium, and when Rome was at peace with the whole world, September 2, b.c. 31.
5. This stone or government was cut out of the mountain, arose in and under the Roman government, Judea being, at the time of the birth of Christ, a Roman province.
6. It was cut out without hands; probably alluding to the miraculous birth of our Lord, but particularly to the spiritual nature of his kingdom and government, in which no worldly policy, human maxims, or military force were employed; for it was not by might nor power, but by the Spirit of the Lord of hosts.
Two things may be here distinguished:
1. The government or kingdom of the Stone.
2. The government or kingdom of the Mountain.
1. The kingdom of the Stone smites, breaks to pieces, and destroys all the other kingdoms, till no vestige of them remains, and till the whole earth is subdued by it.
2. The kingdom of the Mountain fills, and continues to govern, all that has been thus subdued, maintaining endless peace and righteousness in the earth.
First, The stone began to strike the image, when the apostles went out into every part of the Roman empire, pulling down idolatry, and founding Christian Churches.
Secondly, But the great blow was given to the heathen Roman empire by the conversion of Constantine, just at the time when it was an epitome of the four great monarchies, being under the government of Four Emperors at once, a.d. 308: Constantius, who governed Gaul, Spain, and Britain; Galerius, who had Illyricum, Thrace and Asia; Severus, who had Italy and Africa; and Maximin, who had the East and Egypt.
1. The conversion of Constantine took place while he was in Gaul, a.d. 312, by the appearance of a luminous cross in the sky above the sun, a little after noon-day, with this inscription, Εν τουτῳ νικα, "By this conquer;" Euseb. De Vit. Const. lib. 1 cap. 28. In a.d. 324 he totally defeated Licinius, who had shared the empire with him, and became sole emperor. He terminated the reign of idolatry in a.d. 331, by an edict ordering the destruction of all the heathen temples. This made Christianity the religion of the empire.
2. The stroke which thus destroyed idolatry in the Roman empire is continual in its effects; and must be so till idolatry be destroyed over the face of the earth, and the universe filled with the knowledge of Christ.
3. This smiting has been continued by all the means which God in his providence and mercy has used for the dissemination of Christianity, from the time of Constantine to the present: and particularly now, by means of the British and Foreign Bible society, and its countless ramifications, and by the numerous missionaries sent by Christian societies to almost every part of the globe. Thus far the kingdom of the stone.
In Dan 2:44, the kingdom of the stone, grown into a great mountain and filling the whole earth, is particularly described by various characters.
1. It is a kingdom which the God of heaven sets up. That this means the whole dispensation of the Gospel, and the moral effects produced by it in the souls of men and in the world, needs little proof; for our Lord, referring to this and other prophecies in this book, calls its influence and his Gospel the kingdom of God, and the kingdom of heaven; showing thereby that it is a kingdom not of this world - not raised by human ambition, the lust of rule, or military conquest; but a spiritual kingdom, raised and maintained by the grace of God himself in which he himself lives and rules governing by his own laws, influencing and directing by his own Spirit; producing, not wars and contentions, but glory to God in the highest, and on earth peace and good will among men.
2. This is called the kingdom of heaven, because it is to be a counterpart of the kingdom of glory. The kingdom of God, says the apostle, is righteousness, peace, and joy in the Holy Ghost, (Rom 14:17); righteousness, without any sin; peace, without inward disturbance; joy, without any mental unhappiness. An eternity of righteousness, peace, and spiritual joy constitutes Heaven; nor can we conceive in that state any thing higher or more excellent than these.
3. This kingdom shall never be destroyed: it is the everlasting Gospel, and the work of the everlasting God. As it neither originates in nor is dependent on the passions of men, it cannot be destroyed. All other governments, from the imperfection of their nature, contain in them the seeds of their own destruction. Kings die, ministers change, subjects are not permanent; new relations arise, and with them new measures, new passions, and new projects; and these produce political changes, and often political ruin. But this government, being the government of God, cannot be affected by the changes and chances to which mortal things are exposed.
4. This kingdom shall not be left to other people. Every dispensation of God, prior to Christianity, supposed another by which it was to be succeeded.
1. Holy patriarchs and their families were the first people among whom the kingdom of God was found.
2. Hebrews, in Egypt and in the wilderness, were the next.
3. Jews, in the promised land, were a third denomination.
4. And after the division of the kingdoms, captivity, and dispersion of the Jews, the Israel of God became a fourth denomination.
5. Under the Gospel, Christian is the name of the people of this kingdom. Every thing in the construction of the Gospel system, as well as its own declarations, shows that it is not to be succeeded by any other dispensation: its name can never be changed; and Christian will be the only denomination of the people of God while sun and moon endure. All former empires have changed, and the very names of the people have changed with them. The Assyrians were lost in the Chaldeans and Babylonians; the Babylonians were lost in the Medes; the Medes in the Persians; the Persians in the Greeks; and the Greeks in the Syrians and Egyptians; these in the Romans; and the Romans in the Goths, and a variety of other nations. Nor does the name of those ancient governments, nor the people who lived under them, remain on the face of the earth in the present day! They are only found in the page of history. This spiritual kingdom shall never be transferred, and the name of its subjects shall never be changed.
5. It shall break in pieces and consume all these kingdoms; that is, the preaching and influence of Christianity shall destroy idolatry universally. They did so in the Roman empire, which was the epitome of all the rest. But this was not done by the sword, nor by any secular influence. Christians wage no wars for the propagation of Christianity; for the religion of Christ breathes nothing but love to God, and peace and good will to all mankind. The sum of the Gospel is contained in these words of Christ: "God so loved the world that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life - for the Son of man is not come to destroy men's lives, but to save."
For his own cause, God fights in the course of his providence. He depresses one, and exalts another; but permits not his own people to join with him in the infliction of judgments. It is by his own Spirit and energy that his kingdom is propagated and maintained in the world; and by the same his enemies are confounded. All false religions, as well as falsified and corrupted systems of Christianity, have had recourse to the sword, because they were conscious they had No God, no influence but what was merely human.
6. The kingdom of Christ breaks in pieces and consumes all other kingdoms; that is, it destroys every thing in every earthly government where it is received, that is opposed to the glory of God and the peace and happiness of men, and yet in such a way as to leave all political governments unchanged. No law or principle in Christianity is directed against the political code of any country. Britain is Christian without the alteration of her Magna Charta or her constitution. All the other empires, kingdoms, and states on the face of the earth, may become Christian and preserve their characteristic forms of political government. If there be in them any thing hostile to Christianity, and the peace and happiness of the subject, the Wind of God - the Divine Spirit, will fan or winnow it away, so that no more place shall be found for it. But this he will do in the way of his ordinary providence; and by his influence on their hearts, dispose truly Christianized rulers to alter or abrogate whatever their laws contain inimical to the mild sway of the scepter of Christ.
7. And it shall stand for ever. This is its final characteristic. It shall prevail over the whole world; it shall pervade every government; it shall be the basis of every code of laws; it shall be professed by every people of the earth: "The Gentiles shall come to its light, and kings to the brightness of its rising." The whole earth shall be subdued by its influence, and the whole earth filled with its glory.
8. The actual constitution, establishment, and maintenance of this kingdom belong to the Lord; yet he will use human means in the whole administration of his government. His Word must be distributed, and that word must be Preached. Hence, under God, Bibles and Missionaries are the grand means to be employed in things concerning his kingdom. Bibles must be printed, sent out, and dispersed; Missionaries, called of God to the work, and filled with the Divine Spirit, must be equipped, sent out, and maintained; therefore expenses must necessarily be incurred. Here the people now of the kingdom must be helpers. It is The duty, therefore, of every soul professing Christianity to lend a helping hand to send forth the Bible; and wherever the Bible is sent, to send a missionary, full of faith and of the Holy Ghost, to enforce its truths.
9. The duration of the kingdom of the mountain upon earth. The world has now lasted nearly six thousand years, and a very ancient tradition has predicted its termination at the close of that period. Its duration has been divided into three grand periods, each comprising two thousand years, which should be closed by a period without terminating limits; and these have been supposed to have their types in the six days' work of the creation, and the seventh day, called Sabbath or rest.
1. There have been two thousand years from the creation without any written revelation from God; this was called the patriarchal dispensation.
2. There have been two thousand years under the law, where there has been a written revelation, a succession of prophets, and a Divine ecclesiastical establishment. This has been termed the Mosaic dispensation.
3. One thousand eight hundred and twenty-nine years have passed since the true epoch of the nativity of our blessed Lord; and this is called the Gospel or Christian dispensation, which is now within one hundred and seventy-one years of closing its two thousand!
According to the ancient tradition there were,
1. Two thousand years void; that is, without the law.
2. Two thousand years under the law. And,
3. Two thousand years under the Messiah.
And at the termination of the third the endless Sabbath should commence. The comments on this ancient tradition go on to state, that at the termination of each day's work of the creation it was said, The evening and the morning were the first, second, third, fourth, fifth, and sixth day; but when the Sabbath is introduced, and God is said to rest from his work, and to have hallowed this day, there is no mention of the evening and the morning being the seventh day. That is left without termination; and therefore a proper type of the eternal Sabbath, that rest which remains for the people of God.
And are we indeed so near that time when the elements of all things shall be dissolved by fervent heat; when the heavens shall be shrivelled up like a scroll, and the earth and all it contains be burned up? Is the fifth empire, the kingdom of the stone and the kingdom of the mountain, so near its termination? Are all vision and prophecy about to be sealed up, and the whole earth to be illuminated with the bright beams of the Sun of righteousness? Are the finally incorrigible and impenitent about to be swept off the face of the earth by the besom of destruction while the righteous shall be able to lift up their heads with ineffable joy, knowing their final redemption is at hand? Are we so near the eve of that period when "they who turn many to righteousness shall shine as the stars for ever and ever?" What sort of persons should we then be in all holy conversation and godliness? Where is our zeal for God? Where the sounding of our bowels over the perishing nations who have not yet come under the yoke of the Gospel? Multitudes of whom are not under the yoke, because they have never heard of it; and they have not heard of it, because those who enjoy the blessings of the Gospel of Jesus have not felt (or have not obeyed the feeling) the imperious duty of dividing their heavenly bread with those who are famishing with hunger, and giving the water of life to those who are dying of thirst. How shall they appear in that great day when the conquests of the Lion of the tribe of Judah are ended; when the mediatorial kingdom is delivered up unto the Father, and the Judge of quick and dead sits on the great white throne, and to those on his left hand says, "I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink." I say, How shall they appear who have made no exertions to tell the lost nations of the earth the necessity for preparing to meet their God; and showing them the means of doing it, by affording them the blessings of the Gospel of the grace of God? Let us beware lest the stone that struck the motley image, and dashed it to pieces, fall on us, and grind us to powder.
Bibles are sent out by millions into heathen countries; but how shall they hear without a preacher; and how shall they understand the things which they read, unless those who know the things of God teach them? Let us haste, then, and send missionaries after the Bibles. God is mightily at work in the earth: let us be workers together with him, that we receive not the grace of God in vain. He that giveth to those poor (emphatically poor, for they are without God in the world, and consequently without the true riches) lendeth unto the Lord; and let him look what he layeth out, and it shall be paid unto him again. For "he that converteth a sinner from the error of his ways shall save a soul from death, and hide a multitude of sins." God does not call on us to shake hands with all secular, social, and family comfort, and bid farewell to the whole; and go to the heathen with the glad tidings of great joy: but he loudly calls on us to assist in sending those who, in the true spirit of sacrifice, the love of Christ constraining them, say, "Here are we! O Lord, send us." Let these servants of God run to and fro; that by their ministry knowledge may be increased. Amen.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Dan 2:49. Then Daniel requested of the king, and…
Dan 2:49. Then Daniel requested of the king, and he set Shadrach, &c. — He used his interest for his friends, as became a good man, and procured places in the government for them, that they might be assisting to him in his office, and sharers in his honour, by whose intercessions, united with his own, so important a secret had been revealed to him: such a grateful sense had he even of that service! This preferring of them would not only be a great help to Daniel in his place and business, but would afford them many and great opportunities of being useful to their brethren in captivity. But Daniel sat in the gate of the king — Was a constant attendant at the king’s court: and as the expression may probably signify, was a kind of chief justice, hearing and determining such causes as were brought before him, and administering justice to the people.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Then Daniel requested of the king ... - In…
Then Daniel requested of the king ... - In his own remarkable prosperity, and in the extraordinary honors conferred on him, he did not forget the companions of his humbler days. They were his countrymen; they had been captives with him; they had been selected with a view to stand with him before the king Dan 1:3-4; they had shared with him in his rules of abstinence Dan 1:11-17; they had all passed an honorable examination before the king Dan 1:18-19; they had united with him in supplication to God that he would disclose the meaning of the vision Dan 2:17-18; and now it was proper that they should be remembered by him who had been so signally honored.
Over the affairs of the province of Babylon - In what particular departments of business they were employed is not mentioned; but it would seem that all that especially pertained to this province was entrusted to them. Daniel had the general superintendence, but the subordinate duties growing out of the office were entrusted to them. The fact that the king granted the request shows the influence that Daniel had at the court. The reasons which influenced the king in granting the request may have been, not only the favor with which he regarded Daniel, but the fact that the duties of the office conferred on him now were such as to require assistance, and the remembrance of the virtues ot these youths when they stood before him.
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But Daniel sat in the gate of the king - The post of chief honor and dignity as a counselor of the king. The “gate” of a city in the East, being a chief place of concourse, was the place where courts were held, and public business was usually transacted. See the notes at Job 29:7. To say, therefore, that he “sat in the gate of the king,” is merely to say that he occupied a place with the chief counselors and dignitaries of the realm. The phrase “Sublime Porte,” that is, “the Sublime Gate,” is still employed at Constantinople to denote the government of the sultan, for, in the earlier days of Ottoman rule, the reigning sovereign, as is still the case in some parts of the East, held courts of justice and levees at the entrance of his residence. See “Harper’s Magazine,” vol. iv. p. 333. The office of Daniel was, perhaps, not far different from that of the grand vizier of the Turkish government. See Murray’s “Ency. Geog.” vol. ii. p. 202.
Remarks
Among the lessons of practical value suggested by this chapter, we may notice the following:
(1) We have an instance Dan 2:1-3 of the methods which were resorted to in early periods of the world to ascertain what the future would be. This great monarch relied on a dream which greatly disturbed him, and on the power which he supposed was entrusted to men to interpret dreams. In common with the prevailing spirit of his times, and of all ancient times (notes, Dan 2:1), he believed that dreams might be regarded as prognostics of future events; that they were under Divine direction; and that all that was necessary to make them safe guides in reference to what is to occur, was that they should be properly interpreted. In common, too, with all the people of ancient times, and with most of modern times, the king here referred to had an earnest desire to look into the future. There has been no desire in the human bosom stronger than this. We are so made that we wish to lift the mysterious veil which shrouds the future; to penetrate the deep darkness which rests on the unseen world.
Our great interests are there. The past is fixed, and cannot now affect us, except by the consequences of what we have done, and by teaching us lessons of value derived from our own observation, and that of others. But the future is not yet fixed. Man, so anxious to know what this is to be, finds himself in respect to it peculiarly unendowed. In relation to the past, he is endowed with the faculty of “memory,” but with nothing corresponding to this pertaining to “the future.” He can treasure up what has occurred, but he cannot in like manner make the future pass before his mind, that he may become wise by knowing what will take place in far distant times. There can be no doubt that God could have endowed the mind with one faculty as well as the other - for he has it himself - but there were obvious reasons why it should not be done. Destitute, then, as man was of this power, one great object of human inquiry has been to see whether the deficiency could be supplied, and whether something might not be found which would be to the future substantially what the memory is to the past. The efforts and results on this subject - one of which we have in the chapter before us - constitute one of the most instructive chapters of the history of our race, and show how effectually God has bounded the limits of human investigation in this respect. Among those methods of attempting to penetrate the future, and of laying open its deep mysteries, may be noticed the following:
(a) Astrology. It was supposed that the stars might exert an influence over the fates of men, and that by observing their positions, conjunctions, and oppositions, it might be ascertained what would be the destiny of individuals and nations. The belief of this has manifested itself more or less in every age; and in such instances as in the word “lunacy,” and in the common apprehensions about the influence of the moon on health and on vegetation, may be still seen traces of that belief. Even Lord Bacon held that “astrology was a science not to be “rejected,” but reformed;” and in the early periods of the world it was a “fair” subject of investigation whether the heavenly bodies actually exerted such an influence, and whether, if it were so, it was possible to ascertain the laws by which this was done. This was the so-called science of astrology.
(b) Necromancy. The belief of this also prevailed in nearly all ancient nations, and we find frequent reference to it in the Scriptures. This consisted in the belief that the dead must be acquainted with the world where they now dwell, so dark to the living, and that it might be possible to make a covenant or compact with them, by which they would be induced to disclose what they knew. It was extensively, if not universally, believed that they re-appeared to men, and that it was not an uncommon occurrence for them to leave their abodes, and to visit the earth again. It was, therefore, not an unnatural and not an unfair subject of inquiry, whether they would not disclose to the more favored among mortals what they knew of the secrets of the invisible world, and what they knew of events which were to come. Compare the notes at Isa 8:19.
(c) The arts of divination. These were founded mainly on the investigations of science. It was at first a fair question whether, amidst the wonders which science was unfolding to the view, it might not contribute to lift the veil from the future, and reveal what was yet to come. It took long to ascertain what were the legitimate aims of science, and what might be hoped for from it. Hence, it was directed to the inquiry whether some substance might not be found which would transmute all things to gold; whether some elixir might not be discovered which would arrest all disease, and give immortality to man; and whether science would not disclose some means by which the future could be penetrated, and the mysteries of the invisible world be laid open to the view. It required centuries of investigation, a thousand failures, and the results of long and patient thought, to ascertain what were the true objects of science, and to convince the world that it was not its legitimate purpose to reveal the future to man.
(d) Pagan oracles. It was an early inquiry whether God would not, in some way, lift the veil from the future and disclose its secrets to man. The belief that this would be done seems to be natural to the mind of man; and in all ages, and in all countries, he has supposed that; the future would be thus disclosed. Hence, among the pagan, certain persons claimed to be divinely inspired; hence, such shrines as that at Delphi became celebrated; hence, ambiguous responses were uttered, so expressed as to support the credit of the oracle, whatever might be the result; hence, men were appointed to observe the flights of birds, to inspect the entrails of animals offered in sacrifice, to interpret any unusual phenomena in the clouds, to mark the direction of meteors, and, in general, to examine any unusual appearances in the heavens or the earth, which would seem to furnish any clew by which the future might be known. Much of all this undoubtedly became mere imposture, and justified the remark of Cicero, that he wondered that one augur could meet another without laughing; but there can be no doubt that by many these inquiries were honestly pursued, and that at first all this seemed to be a legitimate subject of inquiry. What forbade man to pursue it? And who could tell but that in some such ways the secrets of the mysterious future could be found out? It demanded long and patient inquiry and observation to show that this could not be so, and that whatever might be indicated by any of these things, it was never designed that they should be the means by which man could be made acquainted with the mysteries of the invisible world.
(e) Dreams. We have seen (notes, Dan 2:1) that it was an early article of belief that through the medium of dreams the Divine will might be made known, and the secrets of the future disclosed. The “theory” on this subject seems to have been, that during sleep the ordinary laws of the mind are suspended; that the soul is abstracted from the visible world; that the thoughts which it has then must be originated by higher beings; and that in this state it has converse with an invisible world, and may be permitted to see much of what is yet to occur. Compare Intro. to Isaiah, Section VII. (2).
(f) Visions. Men supposed that there might be representations made to certain favored persons respecting the future, their senses being closed to surrounding objects, and that while in an ecstasy, or trance, the mind might have a view of future events. Such were the visions of Balaam; such, in a remarkable manner, were the visions of the true prophets; and so deeply was the conviction that this “might” occur engrafted in the human mind, that the belief of it seems to have had a place among the pagan nations. Compare Introduction to Isaiah, Section 7. (4).
Such were some of the ways by which it was supposed that the future might be penetrated by man, and its secrets disclosed. By allowing man to make trial of these methods, and to pursue them through a period of several thousand years, until he himself saw that they were fruitless, God was preparing the race to feel the necessity of direct communications from himself, and to welcome the true reve lations which he would make respecting things to come.
(2) We have in the chapter before us Dan 2:4-11 an instance of “the acknowledged failure” of a class of the wisest of men, whose lives were devoted to this employment, in their attempts to disclose the future. This is a fair illustration of all the attempts of the pagan, and it was doubtless permitted in order that it might be seen that all such attempts must fail. The magicians, astrologers, and Chaldeans were foiled in a case which fairly came within the province of their art, and when pretenders to this kind of knowledge ought to have been able to solve the difficulties of the monarch. Regarding this as a fair illustration of all the attempts of the pagan to penetrate the future, and to discover the great truths which it is desirable for man to know, there are three observations which may be made in regard to it:
I. The trial has been a fair one.
(a) There was “time” enough allowed for it. It was about four thousand years from the creation of man to the time when the canon of Scripture was completed, and promulgated to the whole world, and it could not be said that man required a longer time to test the question whether he needed a revelation.
(b) The trial was a fair one, because it was one which men were at liberty to pursue to any extent, and which was conducted under the best advantages. It was confined to no country or favored class of men. In all lands, and with every advantage of climate, government, and laws, man has been engaged in the great inquiry; and if it be remembered what immense “numbers” of minds have been employed in these investigations, it cannot be pretended that the utmost desirable freedom has not been allowed to man to test the question whether “by searching he can find out God,” and disclose the future.
(c) The same thing is true in respect to the “talent” which has been employed in this investigation. It is not too much to say, that the “highest” talent that the world has produced has been engaged in these inquiries, and that the rejecters of revelation cannot hope that higher powers can be brought to bear on it, or that the unaided human intellect can hope to accomplish more in this respect than has been done. The profoundest minds in Egypt and Chaldea were engaged in inquiries of this sort. The very highest talent which Greece produced in its best days was employed on questions of religion; in attempts to find out God, to ascertain the relations of man to him, and to determine what man was to be hereafter. What was true, also, of the ancient pagan, and of the modern pagan, that the best talent has been employed on these questions, is true also of the rejecters of revelation in Christian lands. Men of high powers of intellect have refused to acknowledge the Bible as a revelation, and have chosen to fall back on the unaided resources of their own minds. Aided with all that science and learning can do, they have inquired after a system of religion that would commend itself to man as true, and as adapted to his wants; and it cannot be pretended that man in this respect has not had a fair opportunity to show what the human powers can do.
(d) The trial has been a fair one in regard to the field of investigation. Astrology, necromancy, abstruse natural science, oracles, dreams, visions, the observation of the course of events - all these have been open before man, and in one and all of them he has been allowed to pursue his investigations at pleasure.
II. There has been an entire “failure” in the attempt. The Chaldeans failed in Babylon, as the magicians had done in Egypt, to explain what was regarded as a prognostic of the future, and in both cases it was necessary to call in the aid of one who had a direct communication from heaven. The same has been the case in “all” attempts to explain the future, and to disclose what man was so desirous of knowing about the invisible world.
(a) All reliance on astrology, necromancy, oracles, dreams, and the revelations of the abstruser sciences, has failed. Astrology has ceased to be a science, and the stars are studied for other purposes than to disclose future events; necromancy has ceased to be a science - for no one now hopes to be able to make a compact with the dead, in virtue of which they will disclose the secrets of the invisible world; no one now would consult a pagan oracle with the hope of receiving a response to his inquiries that might be relied on: the abstruser sciences are pursued for other purposes; and no one would repose on dreams to furnish a system of truth which would meet the wants of man.
(b) The same thing has been true in regard to the various “systems of religion” on which men have relied. “It is true of the systems of the pagan.” They have been tried in the most ample manner, and have shown that they do not meet the wants of man. The experiment has been fairly made, and the system is becoming worse and worse. It is not adapted to elevate man in the scale of being in regard to the present life; it does not remove the evils which press now upon the race; it does not disclose a certain way by which a sinner may be prepared for the life to come. “It is true in regard to an atonement for sin.” The attempt has been made now for nearly six thousand years, to find some way in which an efficacious sacrifice may be made for sin. Blood has been poured on thousands of altars; animals have been offered, and thousands of human beings have been devoted to the gods, but still there has been no evidence that these bloody offerings have been accepted, or that they have availed to expiate transgression. The experiment has failed. There is no new sacrifice that can be offered now, and it is hopeless for man to attempt to make expiation for his own sins. “The same thing is true of the systems of religion, proposed by infidelity.” They are all failures. One system after another is abandoned, and no one is such as the race needs. The best talent that infidelity can hope to produce has been exhausted in this undertaking, for how can it hope to produce men better fitted to propose a system of religion to mankind than Shaftesbury, or Hobbes, or Tindal, or Herbert, or Voltaire, or Hume? Yet, after all that has been done by infidelity in modern times, an intelligent man would prefer trusting his eternal interests to such a system as Socrates would propose, to one proposed by Hume; he would feel safer under the guidance of Cicero or Seneca than under the direction of Voltaire or Gibbon.
III. The “reasons why God has permitted this trial to be made, in such a manner, and with such results, are obvious. In the cases which occurred in the time of Pharaoh in Egypt, and of Nebuchadnezzar in Babylon, the reason evidently was, that when there was an acknowledged failure of the power of the magicians, God might himself, through Joseph and Daniel, get honor to his own name. So the reasons why he has permitted this trial to be made on a large scale, and has suffered it everywhere to fail, are probably these two:
(1) to show to man, in such a way as to admit of no doubt, his need of revelation; and
(2) to induce him to prize the volume of revealed truth.
We should value it the more, and adhere to it the more firmly, in view of the experiment which has been made in all lands. If that revelation be rejected, man has no resource; he is wholly unable to penetrate the future; he can devise no way of making atonement for sin; he can originate no system that shall alleviate the sorrows under which we groan, or disclose the prospect of happiness beyond the tomb. For if the Bible is taken away, on what shall we fall back to guide us? - on astrology; on necromancy; on pagan oracles and sacrifices; on dreams; on the ravings of priestesses at pagan shrines, or the speculations of infidelity in Christian lands? All these have been tried in vain. The Bible is the only guide on which man can rely to conduct him to heaven: if that fails, all fails, and man is in the midst of impenetrable night.
(3) We may learn from this chapter Dan 2:12-19, that in the perplexities and trials which arise in life, a good man may appeal to God for guidance and help. So Daniel felt, when all human power had failed in complying with the demands of a stern and arbitrary monarch. and when he and his friends, though innocent, were about to be involved in the sweeping sentence which had been issued against the wise men of Babylon. Then it was clear that nothing could save them but Divine interposition; nothing could avert the stroke but such a heavenly influence as would disclose the secret, and thus avert the wrath of the king. In this emergency Daniel felt that he “might” call upon God, and to this service he summoned also his three friends, who were equally interested with him in the issue. In view of this we may observe:
I. That “all” good men are liable to meet with similar perplexities and embarrassments; to be placed in circumstances where nothing but the interposition of God can help them. This is true in such respects as the following:
(a) In reference to the knowledge of the truth. The mind is often perplexed on the subject of religion: reason fails to disclose those truths which it is desirable to know; darkness and obscurity seem to envelope the whole subject; the soul, oppressed with a sense of conscious guilt, seeks to find some way of peace; the heart, entangled in the meshes of unbelief, struggles and pants to be free, and there is no human help - nothing this side the eternal throne on which reliance can be placed to impart the light which is needed.
(b) In reference to duty. The mind is often perplexed to know what should be done. Though desirous of doing what is right, yet there may be so many conflicting views; there may be such doubt as to what is best and right, that none but God can direct in such an emergency.
(c) In cases of peril. Daniel and his friends were in danger; and men are often now in such danger that they feel that none but God can save them. On a bed of pain, in a stranded vessel, in a burning house, men often feel that human help is powerless, and that aid can be found in none but God. Thus the church, in the dark days of persecution, has often been so encompassed with dangers, that it could not but feel that none but God could avert the impending destruction.
(d) In times when religion declines, and when iniquity abounds. Then the church often is led to feel that there is need of the aid of God, and that none but he can rouse it from its deathlike slumbers, and put back the swelling waves of iniquity.
II. In such circumstances it is the privilege of a good man to appeal to God, with the hope that he will interpose.
(1) This was felt by Daniel, and it is an undoubted truth, as revealed in the Bible, that in such circumstances, if we will look to God, we may hope for his guidance and help. Compare 2Ki 19:14-15; Job 16:19-21; Psa 25:9; Psa 46:1, following; Psa 55:22; Jam 1:5-6. But
(2) what kind of interposition and direction may “we” hope for in such perplexities? I answer:
(a) We may expect the Divine direction by a careful study of the principles laid down in the Scriptures. The Bible indeed does not, for it could not, mention the names of individuals, or specify every case which would occur in which Divine direction would be needed, but it lays down great principles of truth, applicable to all the circumstances which will ever arise. In this respect there is a wonderful richness and fulness in the Word of God. There is many a rich vein of truth which seems never to have been worked until we are placed in some new and untried situation. When one is thrown into perplexing circumstances; when he is called to pass through trials; when he meets some powerful form of temptation, he is surprised to find how much there is in the Bible adapted to such circumstances that he never saw there before. It seems to be a new book, written to meet just such cases; nor in such circumstances does he ever consult its pages in vain.
(b) We may expect direction by his providence. The sparrow falls not to the ground without his direction, and all events are under his control, and as these events occur they may be regarded as so many indications of his will. One of the most interesting and profitable employments in a man’s life is to study the indications of Providence in regard to himself, and to endeavor to learn, from what is daily occurring to him, what is the will of God in regard to him. A careful and prayerful observer of the intimations of the Divine will is not in serious danger of error.
(c) God guides those who are in perplexity by his Spirit. There is a secret and silent influence on the mind of him who is desirous of being led in the way of duty, suggesting what is true, delivering the mind from prejudice, overcoming opposition to the truth, disposing the heart to charity, peace, and love, prompting to the performance of duty, and gradually elevating the soul to God. If a man would pray when he feels an inward prompting to pray; would read the Bible when some inward voice seems to call him to do it; would do good when the inward monitor urges him to do it; would fix the eye and the heart on heaven when something within seems to lead him toward the skies, he would not be in much danger of error. Such are “spring-times of piety in the soul” - times when the soul may make rapid progress in the knowledge of the truth, and it is not enthusiasm to say that such states of mind are produced by an influence from above.
(4) In view of this chapter Dan 2:17-18, we may observe that it is a privilege to have praying friends - friends on whom we can call to unite with us in prayer in the time of trouble. So Daniel found it when he called on his friends to pray; so Esther found it when her whole people were in danger, and when all depended on her successful application to the sovereign Est 4:16, and so the friends of God have found it in all ages. If prayer is heard at all, there are special reasons why it should prevail when many are united in the request. Compare Mat 18:19. Hence, the propriety of worship in the family; hence, the fitness of prayermeetings; and hence, the appropriateness of prayer offered in the great congregation.
(5) God should be praised and acknowledged as having supremacy over all things, Dan 2:20-23. Particularly he should be acknowledged
(a) in the changes that occur on earth; in the changes from childhood to youth, and from youth to manhood, and to old age; in the beautiful changes of the seasons, and in all the variety which the seasons bring with them; in the changes from sickness to health, from poverty to affluence, from oppression and slavery to freedom, from an humble to an exalted condition; in all the revolutions of empire, and the changes of dynasties.
(b) He should be acknowledged in his supremacy over the kings and rulers of the earth. Every monarch reigns by his permission, and every one is designed to accomplish some great purpose in the development of his plans. If a full and correct history of the world could be written, it would be found that God had some object to accomplish by the instrumentality of everyone whom he has called to a throne, and that as we can now see a distinct design to be accomplished by the reign of Pharaoh, Sennacherib, Cyrus, and Augustus, so we could find some distinct design in reference to every one who has ever reigned.
(c) He should be recognized as the source of all knowledge. Particularly
(1) he originally endowed every mind, and gave it the capacity which it has for acquiring knowledge;
(2) he preserves the faculties of the mind, and gives them their just balance;
(3) he makes the intellect clear and bright, and when it applies itself to the investigation of truth he only can preserve it unclouded;
(4) he makes, under the operation of the regular laws of intellect, important suggestions to the mind - those pregnant hints containing so much “the seeds of things” on which all true progress in knowledge depends - those bright thoughts, those happy conceptions, which come into the soul, and which result in such happy inventions, and such advances in science, art, literature, and law; and
(5) he should be regarded as the original source of those “inventions” which contribute so much to the progress of the race. At the proper time, and the best time, when some new and wonderful discovery is to burst upon the world, he raises up the individual who is to make it, and the discovery takes its place as one of the fixed points of progress, and society, with that as a treasure never to be lost, moves forward on a higher elevation, with greatly accelerated progress. So it was with the invention of alphabetical writing; the art of printing; the application of steam to purposes of manufacture and navigation; the telescope, and the telegraph; and, in general, in respect to all those great inventions which have contributed to the progress of society. If the whole truth were known, it would be seen that the hand of God was in these things as really as in the “revelation of the deep and secret things to Daniel.”
(6) We may learn from this chapter, as was remarked in the notes at Dan 2:30, that for all our attainments in knowledge and wisdom we should ascribe the praise to God alone. In illustration of this we may remark:
I. That there is a strong native tendency in man to ascribe the honor of such attainments to himself. It is one of the most difficult of all things to induce man to attribute the praise of whatever excellence he may have. or whatever attainments he may make, to his Creator. This exists universally in regard to talent, rank, and scientific attainments; and it is even hard for a heart that is endowed with true religion to free itself altogether from self-glorying, as if it were all to be traced to ourselves.
II. Yet in our case, as in the case of Daniel, all the honor should be ascribed to God. For
(1) it is to him we owe all our original endowments of mind and of body, whatever they may be. In this respect we are as he chose to make us. We have no natural endowment - whether of beauty, strength, genius, aptness for learning, or advantages for distinction in science which he did not confer on us, and which he could not as easily have withheld from us as he did from those less favored. And why should we be proud of these things? Shall the oak of Bashan be proud of its far-spreading arms, or its strength? Shall the cedar of Lebanon be proud of its height, and its vastness, and its beauty? Shall the rose be proud of its beauty or its sweetness, or shall the magnolia boast of its fragrance?
(2) God has conferred on us all the means of education which we have enjoyed, and all to which the development ot our natural powers can be traced. He has preserved our reason; he has furnished us instructors; he has provided the books which we have read; he has continued to us the possession of the health which we have enjoyed. At any moment he could have driven reason from the throne; he could have deprived us of health; he could have summoned us away.
(3) It is equally owing to him that we have been favored with any success in the prosecution of our calling in life. Let the merchant who has accumulated great property, apparently by his own industry, suppose that all Divine agency and influence in his case had been withheld, and whatever labor he may have expended, or with whatever skill he may be endowed, he could have met with no such success. Let him reflect how much he owes to favoring gales on the ocean; to the seasons producing abundant harvests, and to what seems almost to be “chance” or “fortune,” and he will see at once that whatever success he may have been favored with is to be traced, in an eminent sense, to God. The same thing is true of all the other successful departments of human effort.
(4) This is equally true of all the knowledge which we have of the way of salvation, and all our hopes of eternal life. It is a great principle of religion that we have nothing which we have not received, and that if we have received it, we should not glory as if we had not received it, for it is God who makes us to differ (see 1Co 4:7). It is God who originally gave us the volume of revealed truth - making us differ from the whole pagan world. It is God who awakened us to see our guilt and danger, making us to differ from the gay and careless world around us. It is God alone who has pardoned our sins, making us to differ from the multitude who are unpardoned in the world. It is God who has given us every hope that we cherish that is well-founded, and all the peace and joy which we have had in com munion with himself. For these things, therefore, we should give all the praise to God; and in our case, as in that of Daniel, it is one of the evidences of our piety when we are disposed to do so.
(7) We have in this chapter Dan 2:46-47 an instructive instance of the extent to which an irreligious man may go in showing respect for God. It can. not be supposed that Nebuchadnezzar was a truly pious man. His characteristics and actions, both before and after this, were those of a pagan, and there is no evidence that he was truly converted to God. Yet he evinced the highest respect for one who was a servant and prophet of the Most High Dan 2:46, and even for God himself Dan 2:47. This was evinced in a still more remarkable manner at a subsequent period Dan. 4 In this he showed how far it is possible for one to go who has no real piety, and as such cases are not uncommon, it may not be improper to consider them for a moment.
I. This respect for God extends to the following things:
(1) An admiration of him, as great, and wise, and powerful. The evidences of his power and wisdom are traced in his works. The mind may be impressed with what is wise, or overpowered with what is vast, without there being any real religion, and all this admiration may terminate on God, and be expressed in language of respect for him, or for his ministers.
(2) This admiration of God may be extended to whatever is “beautiful” in religion. The beauty’of the works of nature, of the sky, of a landscape, of the ocean, of the setting sun, of the changing clouds, of the flowers of the field, may lead the thoughts up to God, and produce a certain admiration of a Being who has clothed the world with so much loveliness. There is a religion of sentiment as well as of principle; a religion that terminates on the “beautiful” as well as a religion that terminates on the “holy.” The Greeks, natural admirers of beauty, carried this kind of religion to the highest possible degree, for their religion was, in all its forms, characterized by the love of the beautiful. So also there is much that is beautiful in Christianity, as well as in the works of God, and it is possible to be charmed with that without ever having felt any compunction for sin. or any love for pure religion itself. It is possible for one who has a natural admiration for what is lovely in character, to see a high degree of moral beauty in the character of the Redeemer, for one whose heart is easily moved by sympathy to be affected in view of the sufferings of the injured Saviour. The same eyes that would weep over a welltold tale, or over a tragic representation on the stage, or over a scene of real distress, might weep over the wrongs and woes of Him who was crucified, and yet there might be nothing more than the religion of sentiment - the religion springing from mere natural feeling.
(3) There is much “poetic” religion in the world. It is possible for the imagination to form such a view of the Divine character that it shall seem to be lovely, while perhaps there may be scarcely a feature of that character that shall be correct. Not a little of the religion of the world is of this description - where such a God is conceived of as the mind chooses, and the affections are fixed on that imaginary being, while there is not a particle of love to the true God in the soul. So there is a poetic view of man, of his character, of his destiny, while the real character of the heart has never been seen. So there is a poetic view of heaven - strongly resembling the views which the ancients had of the Elysian fields. But heaven as a place of holiness has never been thought of, and would not be loved. Men look forward to a place where the refined and the intelligent; the amiable and the lovely; the accomplished and the upright; where poets, orators, warriors, and philosophers will be assembled together. This is the kind of religion which is often manifested in eulogies, and epitaphs, and in conversation, where those who never had any better religion, and never pretended to any serious piety, are represented as having gone to heaven when they die. There are few who, under the influence of such a religion, are not looking forward to some kind of a heaven; and few persons die, whatever may be their character, unless they are openly and grossly abandoned, for whom the hope is not expressed that they have gone safe to a better world. If we may credit epitaphs, and obituary notices, and funeral eulogiums, and biographies, there are few poets, warriors, statesmen, or philosophers, about whose happiness in the future world we should have any apprehension.
II. But in all this there may be no real religion. There is no evidence that there was any in the case of Nebuchadnezzar, and as little is there in the instances now referred to. Such persons may have a kind of reverence for God as great, and powerful, and wise; they may have even a kind of pleasure in looking on the evidence of his existence and perfections in his works; they may have a glow of pleasurable emotion in the mere “poetry” of religion; they may be restrained from doing many things by their consciences; they may erect temples, and build altars, and contribute to the support of religion, and even be zealous for religion. as they understand it, and still have no just views of God, and no true piety whatever.
(1) The mind that is truly religious is not insensible to all this, and may have as exalted notions of God as a great and glorious being, and be as much impressed with the beauty evinced in his works as in the cases supposed. True religion does not destroy the sense of the sublime and beautiful, but rather cultivates this in a higher degree. But
(2) There is much besides this that enters into true religion, and without which all these things are vain.
(a) True religion always arises from just views of God as he is; not from him as an imaginary being.
(b) True religion must regard God as having “moral” attributes; as benevolent, and just, and true, and holy, and not merely as powerful and great.
(c) In all these things referred to, there is not. necessarily any moral excellence on the part of those who thus admire God and his works. The mere admiration of power implies in us no moral excellence. The admiration of the wisdom which made the worlds and keeps them in their place; of the beauties of poetry, or of a flower, or landscape, though made by God, implies no moral excellence in us, and, therefore, no true religion. There is no more religion in admiring “God” as an architect or painter, than there is in admiring Sir Christopher Wren, or Michael Angelo; and the mere admiration of the works of God as such, implies no more moral excellence in us than it does to admire Paul’s or Peter’s. In religion, the heart does not merely admire the beautiful and the grand; it loves what is pure, and just, and good, and holy. It delights in God as a holy being rather than as a powerful being; it finds pleasure in his moral character, and not merely in his greatness.
(8) We may learn from this chapter Dan 2:49, that when we are favored with prosperity and honor we should not neglect, or be ashamed of, the companions of our earlier days, and the partakers of our fortune when we were poor and unknown. Joseph, when exalted to the premiership of Egypt, was not ashamed of his aged father, but, though he had been an humble shepherd, presented him, with the deepest feelings of respect toward an aged parent, to Pharaoh; nor was he ashamed of his brethren, though they had done him so much wrong. Daniel, when in a similar manner advanced to the most honorable post which one could reach, in the most magnificent monarchy of the world, was not ashamed of the youthful friends with whom he had shared the humble and severe lot of bondage. So we, if we are made rich; if we are raised to honor; if we become distinguished for learning or talent; if our names are known abroad, or we are entrusted with a high and honorable office, should not forget the friends and companions of our earlier years.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Works of agriculture, (Calmet) which the ancient kings of…
Works of agriculture, (Calmet) which the ancient kings of Persia encouraged with great attention, appointing officers to reward or punish according as their land was cultivated. (Xenophon, Cyr. 8. & Œcon.) --- St. Jerome thinks they were appointed judges, (Calmet) or assistants of Daniel. (Grotius) --- Palace. Literally, "gates," (Haydock) as receiver of the taxes, particularly at Susa. (Chap. viii. 2.) (Marsham Egypt. sæc. 18.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Daniel requested--Contrast this honorable remembrance of his humble friends…
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 (Gen 40:23; Ecc 9:15-16; Amo 6:6).
in the gate--the place of holding courts of justice and levees in the East (Est 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.
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Between the vision of Nebuchadnezzar in the second chapter and that of Daniel in the seventh, four narratives of Daniels and his friends' personal history are introduced. As the second and seventh chapters go together, so chapters 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 (Dan 3:1-6), and boasts of his power (Dan. 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 (Dan 3:12); Daniel will not yield it even a negative homage, by omitting for a time the worship of God (Dan 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].
Next: Daniel Chapter 3
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 49. At Daniel’s request, his three companions are transferred…
49. At Daniel’s request, his three companions are transferred from the ranks of those who ‘stood before the king’ (Dan_1:19) to positions of authority over the ‘business of the province of Babylon,’—i.e., probably, to act as deputies or assistants to Daniel himself. Daniel’s motive in making this request may have been either simply the promotion of his three friends, or (Hitz., Keil, Meinh.) that he himself might be relieved of duties necessitating his absence from Nebuchadnezzar’s court.
but Daniel was in the gate of the king] at the main entrance to the palace; fig. for, he remained at court (Sept. ἐν τῇ βασιλικῇ αὐλῇ). Cf. Est_2:19; Est_2:21, where it is said that Mordecai ‘sat in the king’s gate’ (cf. Dan_3:2-3, Dan_4:2; Dan_4:6, Dan_5:9; Dan_5:13, Dan_6:10; Dan_6:12); and Xen. Cyrop. viii. i. 6 (cf. Hdt. iii. 120), where this is said to have been the usual custom with the officials of the Persian court. The verse is apparently written in view of chap. 3 (see Dan_2:3 end, 12).
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Additional Note on ‘Excellent’ and ‘Excellency’
The following synopsis of the occurrences of these words in A.V., R.V., and in the P.B. Version of the Psalms, may illustrate and support what is said above with regard to their meaning in these versions.
Excellency stands for
יֶתֶר superiority: A.V., R.V. Gen_49:3; A.V. Job_4:21; and in ‘have the excellency’ for הותיר to shew superiority, Gen_49:4 R.V.
יתרון superiority: A.V., R.V. Ecc_7:12.
גאון majesty, fig. glory, pride: A.V., R.V. Exo_15:7, Psa_47:4, Isa_60:15, Amo_6:8 (R.V. marg. pride), Dan_8:7, Nah_2:2; A.V. Job_37:4 (R.V. majesty), Isa_13:10 (R.V. glory), Eze_24:21 (R.V. pride); R.V. Job_40:10.
גאוה majesty: A.V., R.V. Deu_33:26; Deu_33:29, Psa_68:34.
שׂאת uprising, loftiness, dignity: A.V., R.V. Job_13:11, Psa_62:4; R.V. Job_31:23.
שׂיא loftiness, dignity: A.V., R.V. Job_20:6.
גבהּ height, fig. loftiness: A.V. Job_40:10 (R.V. dignity).
יקר preciousness, fig. beauty: R.V. Psa_37:20[213].
[213] Used here in its weakened modern sense.
הדר glory, splendour: A.V., R.V. Isa_35:2 (bis).
ὑπεροχὴ superiority: A.V., R.V. 1Co_2:1.
ὑπερβολὴ excess: A.V. 2Co_4:7 (R.V. exceeding greatness).
τὸ ὑπερέχον the surpassingness: A.V., R.V. Php_3:8.
ἀρετὴ virtue: R.V. 1Pe_2:9[214].
[214] Used here in its weakened modern sense.
And excellent is used for
גדולה greatness: A.V., R.V. Est_1:4 (lit. the majesty of his greatness).
שׂגיא great: A.V., R.V. Job_37:23.
אדיר grand, glorious (Isa_33:21), noble (Jdg_5:13): P.B.V., A.V., R.V. Psa_8:1; Psa_8:9; A.V., R.V. Psa_16:3; Psa_76:4.
יקר precious: P.B.V., A.V. Psa_36:7 (R.V. precious); A.V. Pro_17:27 (following the Qrê: R.V. follows the K’tib).
למעלה upwards (paraphrased): P.B.V. Psa_74:6 (based on Seb. Münster’s rendering, ad sublime aliquid).
נכבד glorious: P.B.V. Psa_87:2.
נשׂגב exalted: P.B.V. Psa_139:5 (A.V., R.V. high); P.B.V., A.V. Psa_148:12 [A.V. 13] (R.V. exalted).
ראשׁ head, fig. top, chiefness: A.V. Psa_141:5 (lit. oil of chiefness).
רב abundance: P.B.V., A.V., R.V. Psa_150:2 (lit. the abundance of his greatness).
נגידים princely things: A.V., R.V. Pro_8:6.
יָתֵר superior: A.V. Pro_12:26 (R.V. derives the word differently).
יֶתֶר superiority: A.V., R.V. Pro_17:7 (lit. speech of superiority).
שׁלישׁים captain-like (?), i.e. noble (?) things: A.V., R.V. Pro_22:20.
בחור choice: A.V., R.V. Son_5:15 (‘excellent as the cedars’).
גאון majesty: A.V., R.V. Isa_4:2 (R.V. marg. majestic).
גאות majesty: A.V., R.V. Isa_12:5.
הגדיל to make great: A.V., R.V. Isa_28:29 (‘is excellent [i.e. is surpassing] in wisdom,’ lit. maketh wisdom great).
יתיר surpassing: A.V., R.V. Dan_2:31; Dan_4:36; Dan_5:12; Dan_5:14; Dan_6:3.
τὰ διαφέροντα the things that excel (or are of value, Mat_10:31) R.V. Rom_2:18 (A.V. more excellent); A.V., R.V. Php_1:10.
μεγαλοπρεπὴς magnificent, transcendent, A.V., R.V. 2Pe_1:17.
In Psa_136:5 P.B.V. there is nothing in the Heb. corresponding to excellent, though it evidently means surpassing; and in Eze_16:7 A.V., R.V., ‘ornament of ornaments’ (i.e. choicest ornament) is paraphrased by excellent ornament(s).
More excellent is used in Ecc_7:11 R.V. for יותר superior; in Rom_2:18 A.V. for διαφέροντα; and in A.V., R.V. 1Co_12:31 in the rendering of τὴν καθʼ ὑπερβολὴν ὁδόν; Heb_1:4; Heb_8:6 for διαφορώτερος; Heb_11:4 for πλείων. Most excellent represents κράτιστος in A.V., R.V. Luk_1:3, Act_23:26, and in R.V. Act_24:3; Act_26:25.
Cf. in the Collect for St Peter’s Day, ‘many excellent gifts,’ in the Collect for Quinquagesima Sunday, ‘that most excellent gift of charity’ (with allusion to 1Co_12:31, just quoted), in the form of Solemnization of Matrimony, ‘who hast consecrated the state of Matrimony to such an excellent mystery,’ and in the Ordering of Priests, ‘as your office is … of so great excellency,’—all in the sense of pre-eminent, pre-eminency.
In view of the weakened sense in which both these words are used in modern times, it is to be regretted that they have been retained in R.V. in passages in which the real meaning is something so very different. Let the reader mark on the margin of his Revised Version the true meaning of the Hebrew (and Greek) in the passages in which it is not already given; and he will find (in most cases) how greatly they gain in expressiveness and force.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (49) Over the affairs.—Compare Neh_2:16; Est_3:9. These holy children,…
(49) Over the affairs.—Compare Neh_2:16; Est_3:9. These holy children, it appears from this verse, were satraps, under Daniel’s supervision.
Gate of the king.—Compare Est_3:2, &c. Daniel was of higher rank than his three friends, and was therefore admitted into the inner part of the palace.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain Cf. Gen 19:1. Lot the compromiser with Daniel the…
Daniel
Cf. Gen 19:1. Lot the compromiser with Daniel the inflexible.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:49 Daniel delegated the administration of the province to…
2:49 Daniel delegated the administration of the province to his three friends so that he could remain in the king’s court as his counselor.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.