Daniel 2:32 Kommentar

It was said (Dan 1:17) that Daniel had understanding in dreams; and here we have an early and eminent instance of it, which soon made him famous in the court of Babylon, as Joseph by the same means came to be so in the court of Egypt. This chapter is a history, but it is the history of a prophecy, by a dream and the interpretation of it. Pharaoh's dream, and Joseph's interpretation of it, related only to the years of plenty and famine and the interest of God's Israel in them; but Nebuchadnezzar's dream here, and Daniel's interpretation of that, look much higher, to the four monarchies, and the concerns of Israel in them, and the kingdom of the Messiah, which should be set up in the world upon the ruins of them. In this chapter we have, I. The great perplexity that Nebuchadnezzar was put into by a dream which he had forgotten, and his command to the magicians to tell him what it was, which they could not pretend to do (Dan 2:1-11). II. Orders given for the destroying of all the wise men of Babylon, and of Daniel among the rest, with his fellows (Dan 2:12-15). III. The discovery of this secret to him, in answer to prayer, and the thanksgiving he offered up to God thereupon (Dan 2:16-23). IV. His admission to the king, and the discovery he made to him both of his dream and of the interpretation of it (v. 24-45). V. The great honour which Nebuchadnezzar put upon Daniel, in recompence for this service, and the preferment of his companions with him (Dan 2:46-49).

INTRODUCTION TO DANIEL 2 The subject of this chapter is a dream which Nebuchadnezzar had dreamed, but had forgot; upon which he calls his magicians and astrologers together, to tell him it, and the interpretation of it; threatening them with death if they did not, and promising them great rewards and honour if they did, Dan 2:1, they urge the unreasonableness of the demand, and the impossibility of the thing; which so highly incensed the king, that he ordered their immediate destruction, Dan 2:7, Daniel and his companions being in danger, he goes in to the king, and desires time, and he would show him what he had dreamed; which being granted, he spent it in prayer to God, Dan 2:14, and the thing being revealed to him, he gave thanks to God, Dan 2:19, and being introduced to the king, he both told him his dream, and the interpretation of it; which concerned the four monarchies of the world, and the everlasting kingdom of the Messiah, Dan 2:24, upon which he was highly honoured, and greatly promoted by the king, Dan 2:46.

This image's head was of fine gold,.... The prophet begins with the superior part of this image, and descends to the lower, because of the order and condition of the monarchies it represents: this signifies the Babylonian monarchy, as afterwards explained; called the "head", being the first and chief of the monarchies; and compared to "fine gold", because of the glory, excellency, and duration of it: his breast and his arms of silver; its two arms, including its hands and its breast, to which they were joined, were of silver, a metal of less value than gold; designing the monarchy of the Medes and Persians, which are the two arms, and which centred in Cyrus, who was by his father a Persian, by his mother a Mede; and upon whom, after his uncle's death, the whole monarchy devolved: his belly and his thighs of brass; a baser metal still; this points at the Macedonian or Grecian monarchy, set up by Alexander, signified by the "belly", for intemperance and luxury; as the two "thighs" denote his principal successors, the Selucidae and Lagidae, the Syrian and Egyptian kings; and these of brass, because of the sounding fame of them, as Jerom.

"Behold a great image." How, then, should we not mark the things prophesied of old in Babylon by Daniel, and now yet in the course of fulfilment in the world? For the image shown at that time to Nebuchadnezzar furnished a type of the whole world. In these times the Babylonians were sovereign over all, and these were the golden head of the image. And then, after them, the Persians held the supremacy for 245 years, and they were represented by the silver. Then the Greeks had the supremacy, beginning with Alexander of Macedon, for 300 years, so that they were the brass. After them came the Romans, who were the iron legs of the image, for they were strong as iron. Then (we have) the toes of clay and iron, to signify the democracies that were subsequently to rise, partitioned among the ten toes of the image, in which shall be iron mixed with clay.

"Thou sawest," etc. Apollinaris on this: He looked, and behold, as it were, an image. For it did not appear to him as an actual object, presented to the view of an onlooker, but as an image or semblance. And while it contains in it many things together, that is in such a way that it is not really one, but manifold. For it comprised a summary of all kingdoms; and its exceeding splendour was on account of the glory of the kings, and its terrible appearance on account of their power. Eusebius Pumphili, and Hippolytus the most holy bishop of Rome, compare the dream of Nebuchadnezzar now in question with the vision of the prophet Daniel. Since these have given a different interpretation of this vision now before us in their expositions, I deemed it necessary to transcribe what is said by Eusebius of Caesarea, who bears the surname Pamphili, in the 15th book of his Gospel Demonstration; for he expounds the whole vision in these terms: "I think that this (i.e., the vision of Nebuchadnezzar) differs in nothing from the vision of the prophet. For as the prophet saw a great sea, so the king saw a great image. And again, as the prophet saw four beasts, which he interpreted as four kingdoms, so the king was given to understand four kingdoms under the gold, and silver, and brass, and iron. And again, as the prophet saw the division of the ten horns of the last beast, and three horns broken by one; so the king, in like manner, saw in the extremities of the image one part iron and another clay. And besides this, as the prophet, after the vision of the four kingdoms, saw the Son of man receive dominion, and power, and a kingdom; so also the king thought he saw a stone smite the whole image, and become a great mountain and fill the sea. And rightly so. For it was quite consistent in the king, whose view of the spectacle of life was so false, and who admired the beauty of the mere sensible colours, so to speak, in the picture set up to view, to liken the life of all men to a great image; but (it became) the prophet to compare the great and mighty tumult of life to a mighty sea. And it was fitting that the king, who prized the substances deemed precious among men, gold, and silver, and brass, and iron, should liken to these substances the kingdoms that held the sovereignty at different times in the life of men; but that the prophet should describe these same kingdoms under the likeness of beasts, in accordance with the manner of their rule. And again, the king-who was puffed up, as it seems, in his own conceit, and plumed himself on the power of his ancestors-is shown the vicissitude to which affairs are subject, and the end destined for all the kingdoms of earth, with the view of teaching him to lay aside his pride in himself, and understand that there is nothing stable among men, but only that which is the appointed end of all things-the kingdom of God. For after the first kingdom of the Assyrians, which was denoted by the gold, there will be the second kingdom of the Persians, expressed by the silver; and then the third kingdom of the Macedonians, signified by the brass; and after it, the fourth kingdom of the Romans will succeed, more powerful than those that went before it; for which reason also it was likened to iron. For of it is said: "And the fourth kingdom shall be strong as iron; as iron breaketh and subdueth all things, so shall it break and subdue all things." And after all these kingdoms which have been mentioned, the kingdom of God is represented by the stone that breaks the whole image. And the prophet, in conformity with this, does not see the kingdom which comes at the end of all these things, until he has in order described the four dominions mentioned under the four beasts. And I think that the visions shown, both to the king and to the prophet, were visions of these four kingdoms alone, and of none others, because by these the nation of the Jews was held in bondage from the times of the prophet."

As Daniel said, “You are the head of gold.” And why was he called the head of gold? Was it not because the word of Jeremiah was fulfilled in him? For Jeremiah said, “Babylon is a golden cup in the hand of the Lord that makes all the earth to drink of its wine.” And also Babylon was called the head of all kingdoms, as it is written, “Babylon was the head of the kingdom of Nimrod.”

This signified a kingdom that was inferior to it; namely, Darius the Mede [king of Persia]. For he put the kingdom on the scales, and the kingdom of the house of Nimrod was weighed and found wanting. And because it was wanting, Darius received it. Because of this he [Daniel] said “another kingdom inferior to you.” And because it was inferior, the children of Media did not rule in all the earth.

This is the kingdom of the children of Javan, who are children of Japhet. For the children of Javan came against the kingdom of their brothers. For Madai and Javan are sons of Japhet. But Madai was foolish and incapable of governing the kingdom, until Javan, his brother, came, who was wise and cunning, to destroy the kingdoms. For Alexander, son of Philip, ruled in all the earth.

The second element, silver, signifies the Persian kingdom and the Medes. Cyrus, by way of his own success and marriage, created from the Medes the kingdom of Persia.… He speaks of a chest and arms to show that he knows there were two peoples, each limb a founder, that are joined together.

Nebuchadnezzar, in the second year of his reign, (or in the fourth, according to the Jewish account, which takes in the first two years in which he reigned conjointly with his father), had a dream which greatly troubled him; but of which nothing remained in the morning but the uneasy impression. Hence the diviners, when brought in before the king, could give no interpretation, as they were not in possession of the dream, Dan 2:1-13. Daniel then, having obtained favor from God, is made acquainted with the dream, and its interpretation, Dan 2:14-19; for which he blesses God in a lofty and beautiful ode, Dan 2:20-23; and reveals both unto the king, telling him first the particulars of the dream, Dan 2:24-35, and then interpreting it of the four great monarchies. The then existing Chaldean empire, represented by the head of gold, is the first; the next is the Medo-Persian; the third, the Macedonian or Grecian; the fourth, the Roman, which should break every other kingdom in pieces, but which in its last stage, should be divided into ten kingdoms, represented by the ten toes of the image, as they are in another vision (Daniel 7) by the ten horns of the fourth beast. He likewise informs the king that in the time of this last monarchy, viz., the Roman, God would set up the kingdom of the Messiah; which, though small in its commencement, should ultimately be extended over the whole earth, Dan 2:36-45. Daniel and his three friends, Hananiah, Mishael, and Azariah, (named by the prince of the eunuchs, Shadrach, Meshach, and Abed-nego), are then promoted by the king to great honor, Dan 2:46-49.

Head was of fine gold - The Babylonish empire, the first and greatest. Breast and his arms of silver - The Medo-Persian empire, under Cyrus, etc. His belly and his thighs of brass - The Macedonian empire, under Alexander the Great, and his successors.

NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49) second year of . . . Nebuchadnezzar-- Dan 1:5 shows that "three years" had elapsed since Nebuchadnezzar had taken Jerusalem. The solution of this difficulty is: Nebuchadnezzar first ruled as subordinate to his father Nabopolassar, to which time the first chapter refers (Dan 1:1); whereas "the second year" in the second chapter is dated from his sole sovereignty. The very difficulty is a proof of genuineness; all was clear to the writer and the original readers from their knowledge of the circumstances, and so he adds no explanation. A forger would not introduce difficulties; the author did not then see any difficulty in the case. Nebuchadnezzar is called "king" (Dan 1:1), by anticipation. Before he left Judea, he became actual king by the death of his father, and the Jews always called him "king," as commander of the invading army. dreams--It is significant that not to Daniel, but to the then world ruler, Nebuchadnezzar, the dream is vouchsafed. It was from the first of its representatives who had conquered the theocracy, that the world power was to learn its doom, as about to be in its turn subdued, and for ever by the kingdom of God. As this vision opens, so that in the seventh chapter developing the same truth more fully, closes the first part. Nebuchadnezzar, as vicegerent of God (Dan 2:37; compare Jer 25:9; Eze 28:12-15; Isa 44:28; Isa 45:1; Rom 13:1), is honored with the revelation in the form of a dream, the appropriate form to one outside the kingdom of God. So in the cases of Abimelech, Pharaoh, &c. (Gen 20:3; Gen 41:1-7), especially as the heathen attached such importance to dreams. Still it is not he, but an Israelite, who interprets it. Heathendom is passive, Israel active, in divine things, so that the glory redounds to "the God of heaven."

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

Part First - The Development of the World-Power - Daniel 2-7 This Part contains in six chapters as many reports regarding the successive forms and the natural character of the world-power. It begins (Daniel 2) and ends (Daniel 7) with a revelation from God regarding its historical unfolding in four great world-kingdoms following each other, and their final overthrow by the kingdom of God, which shall continue for ever. Between these chapters (Daniel 2 and 7) there are inserted four events belonging to the times of the first and second world-kingdom, which partly reveal the attempts of the rulers of the world to compel the worshippers of the true God to pray to their idols and their gods, together with the failure of this attempt (Daniel 3 and 6), and partly the humiliations of the rulers of the world, who were boastful of their power, under the judgments of God (Daniel 4 and 5), and bring under our consideration the relation of the rulers of this world to the Almighty God of heaven and earth and to the true fearers of His name. The narratives of these four events follow each other in chronological order, because they are in actual relation bound together, and therefore also the occurrences (Daniel 5 and 6) which belong to the time subsequent to the vision in Daniel 7 are placed before his vision, so that the two revelations regarding the development of the world-power form the frame within which is contained the historical section which describes the character of that world-power. Nebuchadnezzar's Vision of the World-Monarchies, and Its Interpretation by Daniel - Daniel 2 When Daniel and his three friends, after the completion of their education, had entered on the service of the Chaldean king, Nebuchadnezzar dreamed a dream which so greatly moved him, that he called all the wise men of Babylon that they might make known to him the dream and give the interpretation of it; and when they were not able to do this, he gave forth the command (Dan 2:1-13) that they should all be destroyed. But Daniel interceded with the king and obtained a respite, at the expiry of which he promised (Dan 2:14-18) to comply with his demand. In answer to his prayers and those of his friends, God revealed the secret to Daniel in a vision (Dan 2:19-23), so that he was not only able to tell the king his dream (Dan 2:24-36), but also to give him its interpretation (Dan 2:37-45); whereupon Nebuchadnezzar praised the God of Daniel as the true God, and raised him to high honours and dignities (vv. 46-49). It has justly been regarded as a significant thing, that it was Nebuchadnezzar, the founder of the world-power, who first saw in a dream the whole future development of the world-power. "The world-power," as Auberlen properly remarks, "must itself learn in its first representative, who had put an end to the kingdom of God the theocracy, what its own final destiny would be, that, in its turn overthrown, it would be for ever subject to the kingdom of God." This circumstance also is worthy of notice, that Nebuchadnezzar did not himself understand the revelation which he received, but the prophet Daniel, enlightened by God, must interpret it to him. (Note: According to Bleek, Lengerke, Hitz., Ew., and others, the whole narrative is to be regarded as a pure invention, as to its plan formed in imitation of the several statements of the narrative in Gen 41 of Pharaoh's dream and its interpretation by Joseph the Hebrew, when the Egyptian wise men were unable to do so. Nebuchadnezzar is the copy of Pharaoh, and at the same time the type of Antiochus Epiphanes, who was certainly a half-mad despot, as Nebuchadnezzar is here described to be, although he was not so in reality. But the resemblance between Pharaoh's dream and that of Nebuchadnezzar consists only in that (1) both kings had significant dreams which their won wise men could not interpret to them, but which were interpreted by Israelites by the help of God; (2) Joseph and Daniel in a similar manner, but not in the same words, directed the kings to God (cf. Gen 41:16; Dan 2:27-28); and (3) that in both narratives the word פּעם [was disquieted] is used (Gen 41:8; Dan 2:1, Dan 2:3). In all other respects the narratives are entirely different. But "the resemblance," as Hengst. has already well remarked (Beitr. i. p. 82), "is explained partly from the great significance which in ancient times was universally attached to dreams and their interpretation, partly from the dispensations of divine providence, which at different times has made use of this means for the deliverance of the chosen people." In addition to this, Kran., p. 70, has not less appropriately said: "But that only one belonging to the people of God should in both cases have had communicated to him the interpretation of the dream, is not more to be wondered at than that there is a true God who morally and spiritually supports and raises those who know and acknowledge Him, according to psychological laws, even in a peculiar way." Moreover, if the word פצם was really borrowed from Gen 41:8, that would prove nothing more than that Daniel had read the books of Moses. But the grounds on which the above-named critics wish to prove the unhistorical character of this narrative are formed partly from a superficial consideration of the whole narrative and a manifestly false interpretation of separate parts of it, and partly from the dogmatic prejudice that "a particular foretelling of a remote future is not the nature of Hebrew prophecy," i.e., in other words, that there is no prediction arising from a supernatural revelation. Against the other grounds Kran. has already very truly remarked: "That the narrative of the actual circumstances wants (cf. Hitz. p. 17) proportion and unity, is not corroborated by a just view of the situation; the whole statement rather leaves the impression of a lively, fresh immediateness, in which a careful consideration of the circumstances easily furnishes the means for filling up the details of the brief sketch." Hence it follows that the contents of the dream show not the least resemblance to Pharaoh's dream, and in the whole story there is no trace seen of a hostile relation of Nebuchadnezzar and his courtiers to Judaism; nay rather Nebuchadnezzar' relation to the God of Daniel presents a decided contrast to the mad rage of Antiochus Epiphanes against the Jewish religion.)