Daniel 2:30 Commentaar

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.

But as for me,.... As to the part I have in this affair, I can ascribe nothing to myself; it is all owing to the God of heaven, the recovery of the dream, and its interpretation: this secret is not revealed to me for any wisdom that I have more than any living: not that he thought or affirmed that he had more wisdom than any man living, as the Vulgate Latin version and others suggest; but as the king might think he had, by revealing this secret to him, and that it was owing to that; but that he had not such wisdom, and, whatever he had, which was the gift of God, it was not through that, or any sagacity and penetration into things he was master of, superior to others, that it was revealed to him; and therefore would not have it placed to any such account; this he said in great modesty, and in order to set the king right, and that God might have all the glory: but for their sakes that shall make known the interpretation to the king; meaning not only himself, and his companions concerned with him, that they might be promoted to honour and dignity, but the whole body of the Jews in captivity, with which they were in connection; that they might meet with more civil and kind treatment, for the sake of the God they worshipped, who revealed this secret to the king: or, "but that they might make known", &c. (x); the three Persons in the Godhead, as some; the angels, as others; the ministers of God, as Aben Ezra: or rather it may be rendered impersonally, but that the interpretation might be made known to the king (y) as by the Vulgate Latin, as it follows: and that thou mightest know the thoughts of thy heart; both what they were, which were forgotten, and the meaning of them. (x) "sed ut notificarent", Pagninus, Montanus; "indicent", Vatablus. (y) "Sed ut interpretatio regi manifesta fieret", V. L. "eo fine ut indicetur", De Dieu.

For nothing is so advantageous and so likely to pacify the hearers as to say nothing about one's self of an honorable nature, but on the contrary, to forestall all suspicion of wishing to do so. And, in truth, much more did they [the apostles] increase their glory by despising glory and showing that what had just taken place was not a human act but a divine work; and that it was their part to join with the beholders in admiration rather than to receive it from them.… In the same manner also did the ancient fathers, for instance, Daniel, say, "Not because of any wisdom I have more than all the living has this mystery been revealed to me." … And again Joseph, "Do not interpretations belong to God?"

Verse 30. "Moreover this holy secret has not been revealed to me in virtue of any wisdom which inheres in me more than in all living men, but rather that the interpretation might be manifested to the king, and that thou mayest know the thoughts of thine own mind." The king had imagined that cleverness of the human intellect could embrace a knowledge of the future, and for that reason he had ordered the wise men of Babylon to be slain. Daniel therefore makes excuse for those who were unable to speak, and himself avoids the envy of others, lest any should imagine that he had said any of the things he was going to say by virtue of his personal wisdom. But the cause of the prophetic revelation was the earnest desire of the king, who wished to know the future. Consequently he does honor to the king, because he states that it was for the sake of the king's knowledge that the secrets have been revealed by God. And this fact should be pondered, that dreams in which any coming events are signified and in which truth is shown forth, as it were, through a cloud, are not manifest to the conjectures or dominion of the human mind but to the knowledge of God alone.

The one who interprets what another has seen is more a prophet than the one who had seen.… Less a prophet is he who … sees in spirit only the signs of the things signified, and a greater prophet is he who is granted only an understanding of images. But the greatest prophet is he who is endowed with both gifts, namely, that of seeing in spirit the symbolic likeness of corporeal objects and that of understanding them with the vital power of the mind. Such a one was Daniel. His preeminence was tested and established when he not only told the dream he had had but also explained the meaning of it. For the corporeal images themselves were produced in his spirit, and an understanding of them was revealed in his mind. I am using the word spirit, therefore, in the sense in which Paul uses it, where he distinguishes it from the mind: "I will pray with the spirit, but I will pray with the mind also." Here he implies that signs of things are formed in the spirit and that an understanding of the signs shines forth in the mind.

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.

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."

not . . . for any wisdom that I have--not on account of any previous wisdom which I may have manifested (Dan 1:17, Dan 1:20). The specially-favored servants of God in all ages disclaim merit in themselves and ascribe all to the grace and power of God (Gen 41:16; Act 3:12). The "as for me," disclaiming extraordinary merit, contrasts elegantly with "as for thee," whereby Daniel courteously, but without flattery, implies, that God honored Nebuchadnezzar, as His vicegerent over the world kingdoms, with a revelation on the subject uppermost in his thoughts, the ultimate destinies of those kingdoms. for their sakes that shall make known, &c.--a Chaldee idiom for, "to the intent that the interpretation may be made known to the king." the thoughts of thy heart--thy subject of thought before falling asleep. Or, perhaps the probation of Nebuchadnezzar's character through this revelation may be the meaning intended (compare Ch2 32:31; Luk 2:35).

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.)