THE BOOK OF
DANIEL

Daniel 2

1Nebuchadnezzar forgetting his dream requireth of the Chaldeans by threats and promises to make it known to him. 10They acknowledge their inability; all the wise men are sentenced to die. 14Daniel obtaineth some respite; the dream is revealed to him; he blesseth God: 24he stayeth the decree, and is brought to the king. 31The dream, and the interpretation. 46The honours paid to Daniel; his own and his friends' advancement.


1AND 1in the second year 2of the reign of Nebuchadnezzar Nebuchadnezzar dreamed 3dreams, wherewith his spirit was 4troubled, and his sleep 5brake from him.

1 The second year here mentioned is not to be understood of the second year wherein Nebuchadnezzar began to reign, for Daniel is in this chapter sought to be put to death with the magicians of Babel, among whom he was not reckoned till after he had been trained up three years in Nebuchadnezzar’s court, and had been instructed in the books and learning of the Chaldeans. This may be understood of the second year of Nebuchadnezzar’s absolute reign, his father being dead, and he now reigning alone over the entire monarchy of Babylon, after he was returned victorious out of Egypt and the land of Judah, and now governed in peace over them.

2 Not of the reign of Cyrus, but of Nebuchadnezzar; for this is added here only for distinction sake, because mention was made of king Cyrus in the last verse of the previous chapter, that no man may think that this history occurred in Cyrus’ reign.

3 Thus speaks the prophet, because though it was but one dream, yet there are many parts and pieces related in it, as appears in verse 31, etc. Other, dreams, that is, a special and most excellent dream.

4 From this the king has perceived and judged that it was an extraordinary dream, which God had inspired into him, as Joseph’s dream, Gen. 37, the butler’s and the baker’s, Gen. 40:6, Pharaoh’s, Gen. 41, Abimelech’s, Gen. 20:3, Laban’s, Gen. 31. See the annotation at Gen. 40 on verse 6. And see of the Hebrew word Judges 13 on verse 25. Compare Gen. 41:8.

5 Or, when his sleep was in him, that is, while he was yet asleep.

2Then the king 6commanded to call 7the magicians, and the astrologers, and the 8sorcerers, and 9the Chaldeans, for 10to shew the king his dreams. So they came and stood before the king.

6 Or, said, as Dan. 1:3.

7 See the annotation at Gen. 41 on verse 8.

8 See Exod. 7 on verse 11.

9 This was in those times a name or title of honor, as if they alone had had all the wisdom and knowledge of the world, and that no wisdom or skill could be found in other countries, or in other men.

10 Understand herewith: and afterward to interpret them to him, verse 5.

3And the king said unto them, I have dreamed a dream, and my spirit was troubled 11to know the dream.

11 This is a short, abrupt sentence uttered in amazement, which may be supplied in this or the like manner: and I am desirous to know the dream.

4Then spake 12the Chaldeans to the king 13in Syriack, 14O king, live 15for ever: tell 16thy servants the dream, 17and we will shew the interpretation.

12 Under this name we must here understand all those sorts of magicians, whereof is spoken in verse 2.

13 Hebr. in the Aramaean’s language, for, Aram is Syria. See the annotation at 2 Sam. 8 on verse 5. The Syriac language was also the language of the Chaldeans and of the Babylonians, and it was in those times very common in all the eastern countries.

14 From this place to the end of the 7th chapter, the text is Chaldean or Babylonian.

15 That is, long and happily. Compare 1 Kings 1:31, with the annotation. Hebr. in eternities.

16 That is, us who are your servants.

17 This is too bold a promise, to promise the interpretation of a dream before they had heard it.

5The king answered and said to the Chaldeans, 18The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, 19yea shall be cut in pieces, and your houses shall be made a 20dunghill.

18 That is, I have forgotten what I have dreamed, as verse 8. Other, There goeth forth a command from me, namely, what follows here, if ye, etc., and also verse 8.

19 Chald. ye shall be made into pieces, that is, ye shall be chopped or hewn in pieces. This was in itself a very unjust desire, and such a threat as this was very tyrannical, for what man is able to know another man’s dreams? Yet in regard these astrologers boasted that they were able by the course of heaven to know and foretell hidden things and things to come, therefore the king requires here no more of them, then they presumed that they were able to do; God so ordering this matter by His Providence that the vanity of their high boasting would be made manifest.

a Dan. 3:29.

20 Or, manure pit, outhouse. Also Ezra 6:11; Dan. 3:29.

6But if ye shew the dream, and the interpretation thereof, ye shall receive of me 21gifts and rewards and 22great honour: therefore shew me the dream, and the interpretation thereof.

21 The Chaldean word signifies an abundant or very great honor, if money is not an issue. From this it appears how great the king’s desire was to know his dream.

22 Or, much glory, namely, increase of salaries, privileges, liberties, rewards.

7They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.

8The king answered and said, I know of 23certainty that ye would gain 24the time, because ye see 25the thing is gone from me.

23 Chald. of certainty, that is, assuredly, certainly.

24 That is, seek delay, seek to gain time and to put off, delay my desire as long as it shall seem good to you.

25 Chald. the word. See the annotation on verse 5.

9But if ye will not make known unto me 26the dream, there is but one 27decree for you: for ye have prepared lying and corrupt words to speak before me, 28till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.

26 Understand herewith: with the interpretation thereof.

27 Chald. law. Compare Esther 4:11. As if the king said: Ye know what sentence has already been pronounced against you, namely, that ye shall be hewn in pieces, verse 5, therefore ye have, etc.

28 That is, until by the length of time I forget to arouse you, and ye may escape in the meanwhile.

10¶The Chaldeans answered 29before the king, and said, 30There is not a man 31upon the earth that can shew the king’s 32matter: therefore there is no king, 33lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.

29 That is, in the presence of the king, or before the face of the king, as verse 11.

30 They allege three reasons for their excuse: 1. that it is a thing impossible for any man to know it; 2. that never any king required such a thing; 3. that it only belonged to the gods to know that which the king desired to know of them.

31 Chald. on the dry land, as Gen. 1:10.

32 That is, that which the king desires to know.

33 The Chaldean word signifies one who is great in power, or honor, or any other thing.

11And it is a 34rare thing that the king requireth, and there is none other that can shew it before the king, except 35the gods, whose dwelling is not 36with flesh.

34 Chald. is too precious, too costly, that is, it is not found among men.

35 This is spoken after the manner of the heathen that had many gods.

36 That is, with men who are clothed with flesh and blood.

1237For this cause the king was angry and very furious, and 38commanded to destroy all the wise men of Babylon.

37 Partly, because they were not able to satisfy the king’s desire; and partly, because they sufficiently accused the king of tyranny, because he wanted know such Divine things from them as were altogether impossible, never heard of.

38 Or, said.

13And the 39decree went forth that 40the wise men should be slain; and 41they sought Daniel and his fellows to be slain.

39 Verdict, judgment, sentence.

40 Some of the wise men. Daniel has hindered that they were not all put to death, for the sentence was executed upon some before Daniel’s appearance.

41 From this may be gathered that Daniel and his companions were not in the company of the Chaldean magicians when they came before the king.

1442Then Daniel answered with counsel and wisdom to Arioch 43the captain of the king's guard, which was gone forth to slay the wise men of Babylon:

42 Other, Then Daniel brought in a counsel and judgment unto Arioch. Other, Then Daniel prepared the decree and the commission, which was given to Arioch. Other, Then answered Daniel a counsel and prudence, that is a prudent counsel.

43 See the annotation at Gen. 37 on verse 36.

1544He answered and said to Arioch 45the king’s captain, 46Why is the decree so hasty from the king? 47Then Arioch made the thing known to Daniel.

44 That is, he spoke, or he lifted up his speech. Thus the word answering is often taken. See Judges 18 on verse 14.

45 Chald. ruler; which is here as much as a commander or captain of the king’s guard, as verse 10.

46 That is, what reason is there that they should so hastily be put to death? Cannot their execution be put off a little while? Chald. Why doth this law or sentence haste from the king’s face?

47 From this it appears that Daniel was not sent for with the magicians, etc. The Lord would not have his ministers to be mingled or reckoned among the ministers of the devil, to the diminishing or obscuring of the glory of His holy Majesty.

1648Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.

48 Understand this thus: that Daniel went into the king’s palace, and petitioned by one of the most important courtiers that a certain time might be set him for to show the king his dream and the interpretation thereof; but he himself did not at this time go in to the king, neither spoke he with him, for, it is said in verse 25 that Daniel was brought in unto the king by Arioch.

17Then Daniel went to his house, and 49made the thing known to Hananiah, Mishael, and Azariah, his companions:

49 Namely, to the end that they might pray with him unto God that He would be pleased to reveal unto him the dream and the interpretation thereof. See verses 23 and 30. Though Daniel far exceeded his companions is wisdom and understanding, yet he despises them not, but requests them to join their prayers with his, as Paul likewise did, Rom. 15:30; 2 Cor. 1:11; Philip. 1:19.

18That they would desire 50mercies 51of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.

50 Though these men were so eminent in piety, yet they pretended no merits, for whose sake they would merit the revelation of those mysteries.

51 Chald. of the face of the God of heaven.

19¶Then was the secret revealed unto Daniel 52in a night vision. Then Daniel 53blessed the God of heaven.

52 In his sleep, or being awake.

53 Or, praised. Hebr. blessed, as Gen. 14:20, and elsewhere.

20Daniel 54answered and said, 55Blessed be the name of God for ever and ever: for wisdom and might are 56his:

54 See on verse 15.

55 That is, God the Lord, as Psalm 7:17; 113:2; 115:18; 116:4

56 So that His purpose can in no wise be resisted or hindered.

21And he 57changeth the times and the seasons: he 58removeth kings, and 59setteth up kings: he giveth wisdom unto the wise, and knowledge to them 60that know understanding:

57 That is, He ordains, rules and governs all things that come to pass in the world, according to His pleasure and Divine omnipotence. So that every thing, person and whatever may be, has its appointed time set and ordained by God, when, how and by whom, this or that thing shall infallibly come to pass, though all men and devils would seek to hinder it. Compare Eccl. 3:1.

58 Or, deposeth. Chald. who translateth kings, namely, from an high to a low state, yea even from life to the grave. Other, he causeth them to pass by, he taketh them away. See the examples of Nebuchadnezzar and Belshazzar in this book, and compare with this place Job 12 on verse 18.

59 Or, setteth in, namely, in their royal dignity. See Job 34 on verse 24; Psalm 75 on verse 6.

60 Or, who have comprehension. Chald. that know understanding. See James 1:5, 17.

22He revealethb the 61deep and secret things: 62he knoweth what is in the darkness, and 63the light dwelleth with him.

b Job 32:8.

61 That is, such things which man is not able to understand and search out, except He enlightens their understanding by the operation of His Holy Spirit.

62 The meaning is: There is nothing as secret, but it is manifest before His eyes. See Heb. 4:13; yes, He knows also all future things.

63 The Holy Scripture testifies that God is the Light Himself, 1 John 1:5; that He is in the light, 1 John 1:7; that He dwells in the light which no man can approach unto, 1 Tim. 6:16; in order that nothing is dark or hid from His eyes.

23I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and 64might, and hast made known unto me now what we desired of thee: for thou hast now made known unto 65us 66the king’s matter.

64 Understand here by might or strength courage or confidence to stop the cruel design of the king. Some understand by might the ability or strength to understand the king’s dream and the signification thereof; for, Daniel had no outward power of weapons, such as the kings and princes of this world have.

65 Namely, unto me and my companions.

66 That is, the king’s dream and the interpretation thereof.

24¶Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; 67Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king 68the interpretation.

67 Daniel’s meaning is, that the wise men had no ways deserved to die, because they could not show unto the king his dream and its interpretation. But he does not altogether excuse them from deserving death in that they were magicians, and in that respect were worthy to suffer death. The king, on the contrary, approved their profession and suffered the same still to remain, yea, he punished them for not being (in his opinion) sufficiently skilled in it.

68 The dream and the interpretation of the dream, for, the king requested this.

25Then Arioch brought in Daniel before the king 69in haste, and said thus unto him, I have found a man of the 70captives of Judah, that will make known unto the king the interpretation.

69 Or, with all the speed that might be. Chald. with commotion, for, there is commotion in making great haste. It may be thus likewise taken according to the letter, namely, that Arioch was moved indeed by apprehending that he would now be able to make the king glad, and thus to be discharged of his commission concerning the putting of the wise men to death.

70 Chald. children of the captivity or captive-carrying away, as Dan. 5:13.

26The king 71answered and 72said to Daniel, whose name was Belteshazzar, 73Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?

71Answering to begin a discourse or to speak. See verse 20; Prov. 15 on verses 1 and 28; Prov. 16:1.

72 Namely, after that Daniel was brought in to him.

73 That is, do you have the knowledge and the understanding?

27Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, 74the soothsayers, shew unto the king;

74 Understand here such persons, whom the Latinists call haruspices, who, by the entrails of beasts, which were sacrificed, presumed that they could foretell things to come. Chald. properly, cutters, because they did cut open the beasts which were offered to such an end as is immediately related later. See Ezek. 21:21.

28But there is a God in heaven that revealeth secrets, 75and maketh known to the king Nebuchadnezzar what shall be 76in the latter days. Thy dream, and the visions of thy head upon thy bed, 77are these;

75 It did not please God the Lord to reveal, by Daniel, unto Nebuchadnezzar what would come to pass in every particular kingdom or corner of the world, but only concerning the four monarchies in general.

76 Chald. in the sequel of days, that is, hereafter, in ensuing times, as verses 29 and 45. Compare also Gen. 49:1; Jer. 23:20.

77 Chald. is this, that is, it signifies this that shall come to pass in future times.

29As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come 78to pass 79hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.

78 Namely, concerning your monarchy, whether it shall continue in your posterity, or whether it shall be transferred to another family or nation.

79 Namely, long after your death.

30But as for me, this secret is 80not revealed to me for any wisdom that I have more than any living, but 81for their sakes that shall make known the interpretation to the king, 82and that thou mightest know the thoughts of thy heart.

80 Daniel will not by any means have that honor to be given to him, as if he were able by his own wisdom to declare unto the king his dream, but he will have all the honor thereof to be ascribed unto God.

81 Or, for their sakes that, etc. Or for this cause that, etc. Chald. because that they should make known to the king. Whereof the meaning would be, according to the opinion of some: This thing is revealed unto me for the Jews’ sake, your captives, whereof I am one in this captivity or banishment; by whose prayers God has revealed the king’s dream and its interpretation, that they might thereby receive some comfort from you; who shall by me make known unto your majesty the dream and its interpretation.

82 That is, so that you may know what the thing is about which you are so exceedingly troubled.

31¶Thou, O king, 83sawest, and behold 84a 85great image. This great image, 86whose brightness was excellent, stood before thee; and 87the form thereof was terrible.

83 Chald. was seeing, not with fleshly eyes, but sleeping all the while, and in a dream.

84 In the form or shape of a man, representing the political government under several monarchies that would succeed one another.

85 In thickness, height, breadth, representing the vast power and excellence of these kingdoms.

86 That is, it shined, and it had a fair luster and brightness in the eyes of men.

87 Or, and it was terrible to behold.

32This image's head was 88of fine gold, his breast and his arms of silver, his 89belly and his thighs of brass,

88 By the diversity of the matter or stuff whereof this image was made, was represented the various state and condition of the kingdoms or monarchies which this image represented, whereof the Babylonian was the best, though wicked and cruel enough.

89 Chald. bowels.

33His legs of iron, his feet 90part of iron and part of clay.

90 Chald. of them of iron and of them of clay, that is, not pure iron, but iron mixed with clay.

3491Thou sawest till that 92a stone was 93cut out 94without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.

91 This image you saw standing. See the exposition of verses 34, 35 and 44.

92 That is, Christ, with His mystical body, which is His church; verses 35 and 44.

93 Or, hewn out, namely, from or out of a mountain, verse 45.

94 Or, not by hands, that is, not by any human help or power.

35Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces 95together, and became like the chaff of 96the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, 97and filled the whole earth.

95 That is, the entire image, consisting of iron, clay, etc.

96 Where the corn is threshed, the chaff is blown away, and scattered here and there by the wind. All these monarchies, which seemed to be so glorious and constant, are vanished as such and come to nothing.

97 That is, it spread itself abroad throughout the entire earth; signifying the extension of Christ’s Kingdom over the entire world. According to the course of nature, no stone, which is cut out of a mountain, is able to grow or to wax bigger than it was. Therefore the great increase of this stone signifies that the increase and multiplying of Christ’s church is altogether supernatural.

36¶This is the dream; and 98we will tell the interpretation thereof before the king.

98 Thus speaks Daniel, speaking, as it were, not only in his own name, but also in the name of his companions, and of all the Jews, for whose sake this secret was revealed unto him. See verse 30.

37Thou, O king, art 99a king of kings: for the God of heaven hath given thee 100a kingdom, 101power, and strength, and glory.

99 That is, the greatest king upon earth, to whom other kings are subject and do obey, as Jeremiah foretold, Jer. 25:15, etc.; chapter 27 throughout. See also Ezek. 29:19. And of this phrase see Gen. 9:25.

100 Namely, the Babylonian monarchy, which at that time ruled with great power over all other kingdoms and countries.

101 In respect of your great and mighty armies and riches.

38And 102wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given 103into thine hand, and hath 104made thee ruler over them all. 105Thou art 106this head of gold.

102 That is, in all kingdoms and countries round about which are inhabited, as Gen. 41:54.

103 That is, He has given you dominion over them all.

104 Chald. made thee to rule. Also verse 48.

105 That is, you and your posterity are signified by the golden head; for, this must be here understood to be spoken not so much of the persons as of their monarchies and states.

106 That is, a kingdom flourishing above all other kingdoms of its time in riches and power. See Dan. 3:1.

39And 107after thee shall arise 108another kingdom 109inferior to thee, and 110another third kingdom of brass, which shall bear rule 111over all the earth.

107 O king Nebuchadnezzar. Yet under him is also comprehended his son Evil-merodach, and his grandson Belshazzar, for these two were also monarchs of Babel. See Jer. 27:7; Daniel 5.

108 The monarchy of the Medes and Persians, under king Cyrus, represented by the breast and arms of silver, verse 32.

109 Or, lower than thee, that is, your monarchy; as silver is lower in value than gold. The Persian kingdom was great in riches. See Isa. 45:3. Nevertheless in this respect the Persian monarchy might have been inferior to the Babylonian.

110 Understand the monarchy of the Grecians, represented by the belly and thighs, verse 32.

111 That is, over a great part of the earth, namely, over Chaldea and the realms resorting to it. Thus Luke 2:1 all the world, that is, all those who were under the Roman Empire, which was a great part of the world. Now in that the third monarchy, namely, the monarchy of the Grecians, is said to be of copper, thereby is shown that this monarchy would be harder than the two former; for, copper is harder than gold and silver. This agrees well with the monarchy of Alexander, who by force of arms subdued the Persian monarchy, and their successors (whom some do also comprehend under this monarchy) that were cruel persecutors of the church of God, as the books of the Maccabees witness.

40And the 112fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and 113as iron that breaketh all these, shall it break in pieces and bruise.

112 Whose legs are of iron, etc., verse 33. Many apply this to the Roman Empire, but others conceive that by the fourth monarchy must be understood the kingdom of the Seleucides and Lagides, successors of Alexander the Great, kings of Asia Minor, Syria, Egypt, after that this kingdom was divided and as it were come to nothing, by whom the Jews, in the time of the Maccabees, were miserably plagued. See Daniel 8; 11. But compare especially Dan. 8:21, 22, with the annotations.

113 Other, and as iron breaketh, shall it bruise and break all things. Concerning the monarchy of the Romans, their tyranny is sufficiently known. Of the cruelty of the Seleucides and Lagides see the books of the Maccabees, and compare Dan. 7:23; 8:24.

41And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be 114divided; 115but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.

114 The monarchy of Alexander the Great was indeed divided into four kingdoms (see Dan. 8:22), but here only the most important ones (Egypt and Syria), (according to the opinion of some) are represented by the two legs, verse 33, because these two did most persecute the church of God. Afterward it was divided into many realms, which is represented by the toes. Yet others understand this of the Roman monarchy, in its entirety, under one monarchy, and by the feet and toes, the same monarchy afterwards divided into the eastern and western kingdom.

115 As if he said: Though it shall be divided, yet it shall be strong and mighty, for these kings possessed Syria, Asia Minor and Egypt, with other countries resorting to them. In like manner power remained in the monarchy of the Romans, of which others understand this.

42And as 116the toes of the feet were part of iron, and part of clay, so the kingdom shall be 117partly strong, and partly broken.

116 Chald. the fingers of the feet.

117 This is said in respect of the people of the Jews, who have sometimes been stricken hard by the kings of Syria and of Egypt, and also pressed and crushed hard by the Romans; though sometimes the Jews obtained also notable victories against them, as appears in the books of the Maccabees.

43And whereas thou sawest iron mixed with miry clay, they shall 118mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.

118 That is, make marriages. Some apply this to the Romans, understanding by marriages partly civil covenants, partly marriages properly so called. It suits also well with the Seleucides and Lagides, for, these families have often confirmed their treaties of peace by marriages, as is said Dan. 11:6, 7, but to no purpose. Ptolemy Philadelphus gave his daughter Bernice in marriage to Antiochus Theus, the son of Soter, and Antiochus the Great gave his daughter Cleopatra in marriage to Ptolomæus Epiphanes, but the friendship did not therefore last the longer; but on the contrary, those kings, by these marriages, sought opportunity to deceive each other, and to invade one another’s land.

44And in the days of 119these kings shall the God of heaven set up 120a kingdom, whichc shall never be destroyed: and 121the kingdom 122shall not be left to other people, but it shall 123break in pieces and consume 124all these kingdoms, and it shall stand for ever.

119 Chald. in their days, namely, of those kings, that is, not long after the destruction of the last of those kingdoms, namely, after that Egypt would be conquered by the Emperor Augustus. But others take it for the time of the Roman monarchy itself, which in Augustus’ time had all those other kingdoms under it, and under whose highest prosperity Christ was born.

120 Namely, the Kingdom of Christ, being a spiritual Kingdom, propagated by the preaching of the Holy Gospel. At this John the Baptist looked, yes, Jesus Christ also, saying: The kingdom of the heavens is at hand.

c Dan. 4:3, 34; 6:27; 7:14, 27; Micah 4:7; Luke 1:33.

121 Namely, of the King Christ. Other, and the government thereof shall not, etc.

122 That is, it shall not be changed, as the kingdoms of other earthly kings are; no stronger kingdom shall prevail against it; the gates of hell shall not prevail against Christ, Mat. 16:18.

123 Not only those four, but also all others that shall rise up after these.

124 He shall bruise them (compare Jer. 44:10) to sincere repentance and obedience of the Gospel. Or, He shall dash them to pieces with an iron scepter. See Psalm 2:9, 10; Isa. 60:12; 2 Cor. 10:4, 5, 6.

45125Forasmuch as thou sawest that 126the stone was 127cut 128out of the mountain 129without hands, 130and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass 131hereafter: and the dream 132is certain, and the interpretation thereof sure.

125 That is, to the end that this may be made known unto you, it was shown to you in a dream, that, etc.

126 By this stone is to be understood Jesus Christ. Compare Psalm 118:22; Isa. 28:16. Some conceive that likewise by the stone is intimated that the Person and Kingdom of Christ would at first be insignificant and of little consideration among men upon earth, as a stone is insignificant, in comparison with gold or silver which were in that image.

127 That is, who shall appear unawares unto men sitting in darkness and in the shadow of death. Christ says in Luke 17:20: The kingdom of God cometh not with observation, that is, it does not come with outward splendor of human majesty, whereby the world might be able to discern it.

128 Our King Christ, Who, according to His Divine nature, was begotten of the Father from eternity (to which here some think it refers) and is said to have descended from heaven, John 3:13; 1 Cor. 15:47, shall according to His human nature proceed from the kingdom of Judah (as kingdoms in Scripture are compared to mountains) and consequently be born of the Virgin Mary (who is of David’s family) without the concurrence of man, by the working of the Holy Spirit, Luke 1:34, 35, and break in pieces the aforesaid kingdoms, and change the kingdom of David into a spiritual and everlasting kingdom. Compare the phrase with Isa. 51:1.

129 Others render the words of the text thus: which is in no hands, that is, that Christ shall not be brought to the government of His Kingdom by human ways and power, nor administer the same after the manner of men, but only according to His and His Father’s will and pleasure by the working of the Holy Spirit.

130 That is, which confounded all the kingdoms that oppose him; for, here are specified all the parts of the image which was shown to the king.

131 See verse 28.

132 With such confidence as this, have also the teachers of the New Testament spoken. Compare 1 Tim. 1:15; 3:16; 4:8, 9; 2 Tim. 2:11; Titus 3:8, etc.

46133Then the king Nebuchadnezzar fell upon his face, and 134worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.

133 Previously he commanded that they should put Daniel to death, verse 13, now he honors him exceedingly. The natural man, to which side he falls, cannot keep moderation.

134 If hereby is to be understood (as some perceive) civil or courtly respect, then the king sinned not in doing this, neither Daniel in permitting it. We ought to have this opinion of the holy prophet Daniel that he refused to accept any Divine honor, nay, he would much more have reproved the king had he perceived that the king would do it; as the heathen used to do. Compare Acts 14:11, etc.

47The king 135answered unto Daniel, and said, Of a 136truth it is, 137that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.

135 Namely, after Daniel had exhorted him that he should only worship the true God, and give unto Him alone the glory of this revelation. Or, answering is here as much to say as speaking.

136 Or, It is a truth. Chald. of a truth.

137 That is, that the God Whom ye honor and worship is a true God, to be honored and esteemed above all gods. The confession is good and true. Yet this was but a sudden motion in this king, such as was in Pharaoh, Exod. 9:28. The heart of Nebuchadnezzar was not yet sufficiently touched, as appeared immediately after this, when he set up the great image of gold, and would have it to be worshipped by everyone.

48138Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.

138 Some are of the opinion that this was done some two years before Jeconiah was taken captive, to make the godly Jews to be more willing to go into the Babylonian captivity, in regard that their nobles were there in such honor and high places.

49139Then Daniel requested of the king, and he set Shadrach, Meshach, and Abed-nego, 140over 141the affairs of the province of Babylon: 142but Daniel sat in the gate of the king.

139 Daniel requested this for the good of the church of the Jews, in order that they might fare the better by it in the Babylonian captivity.

140 Daniel was as governor in chief; the three young men were under him as subordinate governors, or as treasurers, keepers of the treasures, revenues, and fruits of the lands and countries.

141 Either over the tillage, or other affairs of the king.

142 Having the charge that none without his leave might go in unto the king. Whosoever had occasion to speak unto the king, was first to make his address to Daniel. By this opportunity, of which without doubt Daniel knew well to make good use, he was able greatly to advance and promote the affairs of the Jews with the king.