The Book of Daniel.
An Expository Outline by Hamilton Smith, 1936.
Contents
Chapter
Introduction
The Faithful Remnant 1
The Times of the Gentiles 2
Idolatry 3
The Exaltation of Man 4
Impiety 5
Apostacy 6
The Four Beasts 7
The Ram and the He-Goat 8
Prayer and Confession 9
Preparation for Divine Communications 10
The Antichrist 11
The Great Tribulation 12
Quotations from Scripture are from the Authorised Version
or from the New Translation of J.N.D.
This book is published by and may be obtained from
74 GRANTON ROAD, EDINBURGH, EH5 3RD
THE BOOK OF DANIEL
INTRODUCTION
The Book of the prophet Daniel treats of the period of the world's history that is called in Scripture "the times of the Gentiles" (Luke 21: 24).
From Deuteronomy 32: 8 and 9 we learn that, when the Most High divided the earth among the nations, He had in view the children of Israel, His chosen people. Moreover, it was through Israel, as the centre of the nations, that God governed the earth; for we are definitely told that the throne of Israel was "the throne of the LORD," as we read, "Then Solomon sat on the throne of the LORD" (1 Chr. 29: 23).
Through the failure of the kings and people of Israel, there came a time when God ceased to govern the earth from Zion as a centre. Nevertheless, we know from the second Psalm that, in the day to come, God is again going to govern the whole earth from Zion through Christ as King. Looking on to that day, God can say, "Yet have I set My King upon My holy hill of Zion." Then we are told the glory of the King and the extent of His dominion. He is the Son, and His kingdom will reach to the uttermost parts of the earth. (Psalm 2: 6-9).
Now the Book of Daniel treats of the period of the world's history between these two events — the breakdown and setting aside of Israel in government, and the setting up of Christ's kingdom from Zion in the midst of restored Israel. During this time the government of the world passes from Israel to the Gentiles, and the nation of Israel, ceasing to be the head of the nations, is brought into subjection to the Gentiles. For this reason this period is called "the times of the Gentiles." It is obvious that Israel, as a nation, is still scattered and in subjection to the Gentiles, and that the reign of Christ is not yet come, so that the times in which we live are still "the times of the Gentiles."
Two great questions very naturally arise. First, how will the Gentiles use the power of government that has been committed to their responsibility? Secondly, what will be the history of God's ancient people during the time that they are subjected to the power of the Gentiles, and how will the promises of God to His earthly people be affected by their subjection to the Gentiles? The answer to these important questions is the great subject of the Book of Daniel. We shall learn that, during the times of the Gentiles, God's government is no longer an open and direct government from an earthly centre, but takes a hidden form of government from heaven. For this reason, in the course of the book, we find that four times God is referred to as the God of heaven, once as the King of heaven, and once as the LORD of heaven.
While, however, God is over all, ever working behind the scenes, He commits the outward government of the world to the Gentiles under a form of government entirely new upon the earth. God establishes a system of government by "imperial unity." As another has said, "Instead of independent nations having each its own ruler, God Himself sanctions in His providence the surrender of all nations of the earth to the absorbing authority of a single individual." This is the characteristic form of government given to the nations during "the times of the Gentiles."
Daniel gives a prophetic outline of this time, showing the rise and fall of four great successive Gentile powers. He shows, moreover, how completely the Gentiles will break down in the exercise of government, using it for their own glory and aggrandisement, instead of having God and His glory in view. Furthermore, it is revealed to Daniel that the attitude of the Gentile powers towards God's ancient people will be, in the main, one of opposition and persecution.
Finally, Daniel foretells that the Gentiles, having completely broken down in government, will be judged and set aside by the introduction of the reign of Christ and the restoration of Israel.
The fact that the Book of Daniel treats of the times in which we live makes it of the greatest interest and practical importance to the Christian. Not only are there great moral lessons to be learnt from the faithful conduct of Daniel and his companions, but, by the prophecies of the Book, we are "warned of things not seen as yet," that, being warned, we may live in separation from a judgment-doomed world be kept in calmness of spirit in the midst of its turmoil.
The main divisions of the Book are as follows: —
Daniel 1 — The introduction, showing that, in spite of the failure of Israel, God still reserves a faithful remnant of His ancient people during the time of the Gentile domination, and that He does not leave Himself without a witness; further, the spirit of prophecy and understanding in the ways of God is found in this remnant:
Daniel 2 to 6 — The prophetic history of the times of the Gentiles in its external form before men, presenting the moral characteristics of the four great monarchies, their failure in government, and their final judgment by the setting up of the Kingdom of Christ:
Daniel 7 to 11 — The prophetic history of the four great Gentile monarchies as viewed by God, and their relation to and treatment of God's ancient people:
Daniel 12 — The conclusion and prophetic announcement of the final establishment in blessing of the godly remnant of Israel.
THE FAITHFUL REMNANT
(Daniel 1)
In the opening chapter of Daniel we are permitted to see the character of the men to whom God foretells the course of the times of the Gentiles and to whom He gives understanding as to His mind for His people during the times of their distress and captivity.
(Vv. 1, 2). As an introduction to the Book, the first two verses briefly indicate the ruin of Israel and the consequent transference of the government of the earth — as represented by kingly power — from the king of Judah to the king of Babylon. This solemn act is definitely described as the Lord's doing, for we read "The Lord gave Jehoiakim king of Judah" into the hand of Nebuchadnezzar.
Not only is the king of Judah given over to bondage, but God so completely abandons Jerusalem as the seat of His government and worship, that the very vessels used in His worship are given into the hand of this heathen king. At once we are permitted to see the character of this Gentile king, for we read, "He brought the vessels into the treasure house of his god." He has no true knowledge or fear of God, and no real sense of the sacred character of these vessels — a premonition of the godless character of the Gentile rulers during the times Of the Gentiles.
The people of Israel and the kings of Judah had been warned again and again that their evil and idolatrous ways would bring upon them the chastening hand of God. Unheeded warnings were followed by the definite pronouncement of the prophet Isaiah that judgment would fall. Thus runs the message to king Hezekiah, "Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon" (Isa. 39: 6). Despite this message, the evil increased and reached its climax in the reign of Hezekiah's son, the wicked Manasseh, who seduced the people "to do more evil than did the nations whom the Lord destroyed before the children of Israel (2 Kings 21: 9). At length, in the reign of Jehoiakim, God's words by Isaiah were fulfilled. The government passed from the Jew to the Gentile, and henceforth the Jews will be in subjection to the Gentiles until the times of the Gentiles are closed by the introduction of the reign of Christ.
Nevertheless, we learn from this chapter that, though the nation of Israel is brought into subjection to the Gentiles, yet God preserves to Himself a godly remnant who are faithful to God and supported by God. The gracious ways of God with this remnant clearly prove that, however much God may have to chasten His people on account of their unfaithfulness, they are still the objects of His care, even though they have ceased to be the instruments of His direct government of the world.
Moreover, the understanding of the ways of God is found with this godly remnant; and God uses them as individual witnesses for Himself, though the nation as a whole has entirely failed as a witness for God. Furthermore, we see, on the part of this remnant, that obedience to the word of God and separation from the defiling influence of Babylon are the moral conditions necessary in order to receive and understand communications from the Lord, to enjoy the support of the Lord, and to be used in any measure as a witness for the Lord .
(Vv. 3-7). This godly remnant is brought to our notice by the efforts of the King of Babylon to use the people of God for his own ends. He would seek to adorn his court with the leaders of God's people — the king's seed, the princes, and those who were well-favoured and marked by wisdom, knowledge and science. But, while the religious world would seek to use the people of God for its own glory, it cannot tolerate their God, obedience to His word, or separation from its own evils. Hence the world would fain obliterate all evidence of their link with the true God. To this end the people of God, if they are to take their place at the court, must be instructed in the world's wisdom, partake of the world's dainties, and share in the world's titles. Nor is it otherwise to-day. Those who are destined for a place as religious leaders in the Babylonish corruption of Christendom must be trained in the religious schools of this world, must, as it were, be taught — the learning and the tongue of the Chaldeans." They must benefit from the resources provided by the world — "a daily provision of the king's meat;" and lastly, they must accept such titles and dignities as the world can give.
In connection with the king's plan, four men of the children of Judah are specially mentioned. The names that are given to them are presumably connected with the gods of Babylon (See Dan. 4: 8). In order to conform to their world, the minds of these men are to be trained in the learning of the Chaldeans, their tongues are to speak the Chaldean language, their bodies fed with the king's dainties, and their names changed to those of heathen gods.
In exchange for their loss of nationality, to these captives is held out a most alluring prospect in a foreign land. They shall have a free course of the best education in the land, their daily needs shall be met by the finest provision at the king's cost, and in the end they shall have an exalted position in the king's palace.
(Vv. 8-17). There are, however, in the king's scheme, serious difficulties for godly men. To carry out the king's plan, in the king's way, would involve disobedience to the word of God. To partake of the king's dainties would be to eat things forbidden by law to an Israelite. Hence the alluring prospect becomes a severe trial to their faith. The test is, will they disobey God's direct instructions for the sake of worldly advancement, or will they remain true to the word of God whatever the consequences?
Many plausible arguments could have been advanced in favour of unconditionally submitting to the proposal of the king. Expediency would suggest that to raise an objection to the proposal would probably wreck all their prospects. It would not only end their career of usefulness to their brethren, but it might do positive harm to others and add to the difficulties of the captives. Reason would argue that, as they had been given into the hand of the king of Babylon by an act of the Lord, their only right course was to submit entirely to the king, otherwise they might be rebelling against what the Lord had allowed. Compromise would suggest that, as long as they did not give up the confession or their God, the instructions as to not eating certain foods might under the circumstances be waived. Such instructions surely applied to a free people in their own land; but now that they were in bondage in a foreign land, would it not be a mere scruple to insist upon the strict observance of the letter of the law?
Such arguments, if used, carried no weight with these godly men. The test only makes manifest their devoted character. They refuse to be directed by mere expediency, or the dictates of human reason, and will enter into no compromise. They do not forget that, in spite of the failure of Israel, and though suffering under the chastening of God, they are still the people of the true God to whom they owe whole-hearted allegiance. They are rightly prepared to submit to the Gentile king, but they will not disobey the word of their God.
The secret of Daniel's strength was that his heart was right with God, as we read, "Daniel purposed in his heart that he would not defile himself with the portion of the king's meat." He acts, however, with great discretion, for he makes request to the prince that "he might not defile himself," without irritating and antagonising the man by telling him that he had already purposed in his heart that "he would not defile himself."
The prince explains the difficulty and danger in granting Daniel's request. At once Daniel proposes a ten days' test of a diet in accordance with their law. This suggestion is a striking proof of Daniel's faith in the living God. The result proves that his faith is not in vain. Obeying the word of God, these godly men are found at the end of the test to be in better bodily condition than those who ate of the king's meat. So Daniel's request is granted.
Obedience to the word of God, faith in the living God, separation from the defilements of Babylon are the outstanding marks of these godly men. Such have the understanding of the mind of God, for we read, "As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams" (17). It is true the Lord had given them into the hands of the king of Babylon, but this did not hinder His giving understanding of His mind and purpose to those who were faithful to Himself.
(Vv. 18-21). In result, these faithful men became witnesses for God, for we read they stood "before the king." God was true to His own word, "Them that honour Me I will honour" (1 Samuel 2: 30). So it came to pass that in all matters of wisdom and understanding the king found these faithful men ten times better than all the men of the world.
These things are surely recorded for our instruction and encouragement. However much dispensations change and circumstances may alter, the great moral principles of God for the guidance of His people remain the same. Like Israel of old, the Church has entirely failed as a witness for God during the absence of Christ. In consequence of this failure, the professing Church has become captive in religious corruption which God likens to Babylon.
But again, the word clearly indicates that, however great the failure, God will have faithful individuals — overcomers — who again and again will find their faith severely tested. If, however, they purpose in their heart to obey the word of God to walk in faith in God, and in separation from the defilements of the corruptions around, they will have understanding of the mind of God, and will be honoured of God as witnesses for Himself.
What greater privilege than to have the mind of God and to be in any measure a witness for God in the midst of corrupt Christendom whose sky grows black with the signs of coming judgment.
THE TIMES OF THE GENTILES
Daniel 2
In the first chapter we have seen the moral characteristics that are necessary to be found in the one to whom God can give wisdom and understanding as to His mind. This prepares the way for the revelations of the whole book.
In the second division of the book, commencing with chapter 2 and continuing to the end of chapter 6, there is brought before us the main purport of the prophecy of Daniel - the presentation of a prophetic outline of the times of the Gentiles.
In chapter 2 there pass before us four great successive Empires that will wield the power of government during this time. This government commences with the Babylonish Empire, continues through the Medo-Persian and Grecian Empires, and terminates with the Roman Empire. We learn, further, that these Empires, exercising their power without reference to God, will come under a judgment that prepares the way for the setting up of the everlasting kingdom of Christ.
Daniel 3 to 6 bring before us certain historical incidents which set forth the outstanding moral features of these successive world Empires.
Further, these chapters are rich with moral instruction for God's people at all times.
The main subjects that pass before us in Daniel 2 are: —
First, the exposure of the weakness and futility of the power and wisdom of this world (1-13):
Secondly, the man of God with whom is the mind of the Lord (14-23):
Thirdly, the witness to God before the world (24-30):
Fourthly, the revelation of the king's dream (31-35):
Fifthly, the interpretation of the king's dream (36-45):
Sixthly, the honour put upon the Lord's servant (46-49).
(a) The wisdom of this world comes to nought (1-13).
In the early part of the chapter we are permitted to see how God works behind the changing scenes of this world, controlling even the dreams of a heathen king, and pouring contempt upon the pride of man.
(Vv. 1-6). Nebuchadnezzar is troubled by a dream, his sleep forsakes him, and his memory fails him. All is permitted by God to force the king into an acknowledgement of Himself through the instrumentality of His servant Daniel. Already the king had found Daniel to be ten times wiser than all the wise men of Babylon. Nevertheless, forgetting or rejecting Daniel, he turns to the magicians, astrologers, sorcerers and Chaldeans, demanding that they should not only give the interpretation of the dream, but should first recall the forgotten dream. Satisfying the king's demands, they would be highly rewarded; failing to do so they would be cut in pieces and their houses made a dunghill.
(Vv. 7-11). This request appears at first sight wholly unreasonable, and the Chaldeans tell the king, "There is not a man upon the earth that can show the king's matter.... And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh." When, however, we remember the vast pretensions of these wise men of Babylon, the request does not appear so outrageous.
(Vv. 12, 13). Evidently, the king has no great opinion of the integrity of his wise men. He probably had good ground for considering them quite capable of preparing lying and corrupt words. They, on their part, are placed in such a dilemma that they are compelled to own their utter incompetency. However, the confession of their helplessness avails nothing before the furious king, who forthwith sends out a decree for the destruction of all the wise men of Babylon.
What a picture of the world! Authority makes unreasonable demands upon counsellors in whom there is no real confidence, and resorts to rage and violence if the demands are not immediately complied with. The wisdom of this world is found to be mere pretension when put to the test. There is might without wisdom on the one hand; and profession of wisdom without might on the other.
(b) The secret of the Lord is with them that fear Him (14-23). The exposure of the weakness of the man that wields the greatest power on earth and the folly of those who pretend to the greatest wisdom prepare the way for introducing the power and wisdom of God. This brings to the front the remnant of God's people with whom is found wisdom and understanding, and who bear witness to the wisdom, power and sovereign rights of God in heaven, and in relation to the affairs of men on earth.
(Vv. 14, 15). Apparently, Daniel had not been summoned with the wise men who appeared before the king; but, being reckoned among the wise men of Babylon, he comes under the decree that all such should be slain. Thus Daniel and his companions are brought into touch with the great events of the day.
What follows brings out very strikingly the godly character of these men, constituting them a bright witness for God before the world. First, we see the calm serenity of faith in the midst of a scene of terror and confusion. Daniel, maintaining a quiet demeanour, enquires, "Why is the decree so hasty from the king?" The arbitrary will of man, driven by fear, brooks no delay; but, "he that believeth shall not make haste" (Isa. 28: 16). Happy, indeed, when the faith of God's people maintains them in calm composure in the presence of the excitement of some national crisis.
(V. 16). Secondly, we see the bold confidence of faith that marks Daniel in the presence of the king. Asking the king for time he informs the enraged monarch with the utmost confidence that "he would show the king the interpretation." The subsequent course of Daniel shows that this is not the self-confidence of the flesh, but rather the outward expression of secret confidence in God. Apparently, Daniel has so entered into the mind of God that he realises that God has withheld the dream from the king in order to bring to nought the power and wisdom of this world, and to bear witness to His own sovereign power and wisdom. Thus Daniel can say, not only that God could show the interpretation, but that He "would" do so, and that without any suggestion that the king should first tell the dream.
(Vv. 17, 18). Thirdly, we see the value that Daniel sets upon fellowship and prayer. Having left the presence of the king, he goes to his own company, and makes the thing known to his companions. He values the fellowship of his brethren and has confidence in their prayers, for he requires that "they would desire mercies of the God of heaven." Further, he values definite prayer, for their prayers are to be for mercies "concerning this secret." Herein we discover that fellowship with his brethren and dependence upon God is the secret of Daniel's calm assurance and confidence before men.
(V. 19). Fourthly, we see that Daniel is marked by the peace of God — the peace that is the promised result of making known our requests to God. So we read the secret was "revealed unto Daniel in a night vision." This surely indicates that Daniel, having spread the matter before God, had calmly retired to sleep. In like spirit David, in an earlier day, in that terrible moment when he was driven from Jerusalem by his son Absalom, could say, "I cried unto the Lord with my voice, and He heard me out of His holy hill. I laid me down and slept" (Ps. 3: 4, 5). So the Lord, in a later day, in the absolute perfection of His way, could sleep in the storm with His head on a pillow. Good for us if, committing all to the Father's care, we are kept in perfect peace amidst the storms of life.
Fifthly, Daniel not only prays, but he gives thanks. He does not proceed to use the answer to his prayer without first giving thanks for this mercy.
(V. 20). So greatly does God appreciate the gratitude of His people that, though He has not revealed the words of the prayer, He has left on record the exact words of the praise. As in the prayer given by the Lord to His disciples at a later day, so in the praise of Daniel, the foremost place is given to the Name of God. "Blessed be the Name of God for ever and ever," says Daniel: "Hallowed be Thy Name" are the words of the Lord.
Then Daniel ascribes to God "wisdom and might." Nebuchadnezzar had a measure of might but lacked wisdom; the Chaldeans had a measure of wisdom but no might. With the God of heaven there is absolute wisdom with absolute might.
(Vv. 21, 22). Moreover, God is sovereign. He can change the times and seasons. He removeth kings and setteth up kings. Furthermore, He can, if He so wills, impart wisdom and knowledge to others, and reveal "the deep and secret things." To His omniscience nothing is hidden; "He knoweth what is in the darkness, and the light dwelleth with Him."
(V. 23). Finally, while thanking God for the revelation made known to him, Daniel owns it is in answer to united prayer. He can say "Thou hast made known unto me now what we desired of thee: for Thou hast now made known unto us the king's matter."
(c) The witness for God before the world (24-30).
Following the prayer and praise of Daniel and his companions in private, we have the faithful witness of Daniel in public.
(Vv. 24, 25). Arioch, the captain of the king's guard, having brought in Daniel before the king, seeks with worldly wisdom to use the occasion for his own advantage. He says to the king, "I have found a man . . . that will make known unto the king the interpretation." He is careful not to commit himself by suggesting that Daniel will show the king his dream.
(V. 26). This, however, is the important thing in the eyes of the king. It is not enough to give an interpretation of the dream — this the wise men were prepared to do. The real question is, Can anyone recall the dream? So at once the king asks Daniel, "Art thou able to make known unto me the dream which I have seen and the interpretation thereof?"
(V. 27). Daniel can indeed do so; but in his answer he first sets aside the wisdom of this world by reminding the king that his wise men, astrologers, magicians and soothsayers cannot show the secret which the king has demanded.
(V. 28). Then, having blown upon the wisdom of Babylon, Daniel bears a faithful witness to God. What man cannot do, God can do. "There is a God in heaven that revealeth secrets."
(V. 29). Moreover, as to the king, Daniel makes it very clear that he has to do with God. "He that revealeth secrets maketh known to thee what shall come to pass" in the latter days. As to Daniel himself, he is not elated by the great revelations he has received, nor does he, like Arioch, use the occasion for his own glory. He hides himself behind the glory of God and inasmuch as he does so God is glorified.
(V. 30). He owns that any knowledge he possesses has come to him by revelation; and, even so, this revelation has not been given to him because of any wisdom that he has more than any living; nor does it come primarily for the king's sake, still less to save the lives of the wise men of Babylon. It is for "their sakes that shall make known the interpretation." He links his companions with himself and reminds the king that God is caring for His people, captives though they be, and is acting for "their sakes." In the government of this world, God ever has His people in view and oftentimes intervenes in the affairs of men for "their sakes." Speaking of this scene, one has said, "It is when we understand how to humble ourselves thoroughly that we are truly exalted. If Daniel disappears, God Himself is manifested in him. Oh that we might have wisdom and spiritual power to hide ourselves thus behind Jesus, in order that He might be put into the foreground! Every such act is a great and precious triumph."
(d) The revealer or secrets (31-35) .
(V. 31). Having set man in his true place, and witnessed to the sufficiency of God, Daniel proceeds to show the king his dream. He tells the king that he saw "a great image." In the interpretation that follows, we learn that this image sets forth the government of the world during the times of the Gentiles by means of four great Gentile monarchies. Here, in the vision, they are presented as forming one image, and that the image of a man — a man that appears excellent and yet terrible.
The times of the Gentiles are marked by the rule of man, in which there is much that calls forth the admiration of men by outward magnificence, and yet strikes terror by oppression. It is a vision of the man of earth in contrast to the God of heaven.
(Vv. 32, 33). Another characteristic of the image is the progressive deterioration of its composition from head to feet. The head is of gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, and the feet part of iron and part of clay. This deterioration is not in the strength of the metals, but in their value. The material strength of the metals sets forth the extent of the dominions of each empire. The value of the metals signifies rather the sovereign power of each empire. The extent of the dominions of the three last world empires would greatly exceed that of the first empire; but in none was the imperial power, representing the power of God, so manifest as in the first empire — the head of gold.
(Vv. 34, 35). Lastly, in the vision, Nebuchadnezzar saw a stone cut out without hands. He saw the introduction of a Kingdom which was not established as the result of man's agency; it was "without hands." This we know is the Kingdom of Christ. The stone falls upon the feet of the image; but, in result, the whole image is involved in ruin. The Kingdom of Christ will deal in judgment with the final form of the last empire, but, in so doing, it will set aside the whole system of government by the man of the earth, and set up a stable and world-wide government, likened to a great mountain that "filled the whole earth."
(e) Things that shall come to pass hereafter (Vv. 36-45). Having recalled the dream, Daniel proceeds to give the interpretation, revealing "what should come to pass hereafter."
(Vv. 36-38). Nebuchadnezzar is told that, as the representative of the Babylonish empire, he is the head of gold. Hitherto there had existed on the earth distinct nations, each under its own king. Now, for the first time there is established a new form of government — government by imperial unity. Under this form of government, nations, with their kings, are united under an empire with an imperial head who is a king of kings.
Nebuchadnezzar, the first head of the first empire, is told that his kingdom, and power, and strength, and glory were God-given. "Wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand." In the successive empires we shall see the extent of the empires increasing, but this sovereign power of the head declining.
(V. 39). The second and third empires, represented by the breast and arms of silver, and the belly and thighs of brass, are here alluded to in the briefest way. From later visions we shall learn that the second empire is the Medo-Persian (See Dan. 5: 28 and Dan. 8: 20) and the third empire the Grecian (See Dan. 8: 21). Here we are simply told that the kingdoms that will arise will be inferior to the empire of Babylon.
(V. 40). Coming to the fourth kingdom, we have its character presented in much greater detail, not only because it is the final kingdom of the times of the Gentiles, but it is the one kingdom with which Christ will deal directly in judgment. This plainly defines the fourth kingdom as the Roman Empire. The world was under the dominion of the Roman Empire when Christ came to earth. It came into conflict with Christ when He left the world. It is the revived Roman Empire that will be dealt with in judgment by Christ at His coming again (Luke 2: 1, 2; John 19: 10, 11; Rev. 17: 7-14).
It is important to notice that of the last three kingdoms none is directly set up by God. Only the first kingdom and the kingdom of Christ are said to be established by the God of heaven (37, 44). The other three kingdoms arise by providential means, sovereign power declining with each kingdom until it is re-established in absolute perfection in the kingdom of Christ.
The outstanding characteristic of the fourth kingdom is that it "shall be strong as iron." Iron is stronger than gold or silver or brass, but not so precious. As Scriptural figures, gold ever speaks of what is divine, iron of what is human. In the fourth Empire there is a vast increase of all that is human, and a great loss of all that is divine. In the government of the fourth Empire, there will be an increasing development of human wisdom, human ingenuity and human resources, and less and less recognition of God, involving an increasing loss of the sovereign and absolute power of God in government. As the times of the Gentiles draw to their close, man will increasingly seek to govern the world without reference to God, until the world is ripe for judgment.
A second mark of the fourth kingdom is its ruthlessness. With ruthless power it breaks in pieces and crushes all its opposers.
(Vv. 41. 42). A third feature is that the fourth empire in the course of its history, will become divided and weakened. We are told by Daniel that "the feet and toes" were "part of potters' clay, and part of iron," setting forth the fact that "the kingdom shall be divided," and weakened, or, as Daniel says, "partly strong and partly fragile" (N. Tn.).
(V. 43). The loss of what is of God and the introduction of the human element lead as ever to division and weakness. The weakened governing power can no longer hold the empire together. The iron mixed with the miry clay indicates the mingling of democracy with sovereignty. The clay, or democratic element, brings about the break up of the empire.
Two facts, however, become clear. First, though the fourth empire will be divided and weakened by the admixture of clay, yet it will always be true "there shall be in it of the strength of the iron." There will never come a time when it will be likened wholly to clay. The government of the fourth empire will never be wholly democratic. Secondly, we are told that the iron and the clay may mingle, yet they will never cleave together. Democracy and sovereignty will ever be antagonistic.
(Vv. 44, 45). Then we are told that, altogether apart from the kingdoms represented by the image, another kingdom will be set up by the God of heaven. This Kingdom stands in direct contrast to the four great kingdoms of the times of the Gentiles. The four kingdoms are destroyed or left to others, but this Kingdom will never be destroyed, nor will it be passed on to others. It will not only break up the kingdom that immediately preceded it, but it will break in pieces all these kingdoms, and as long as the world lasts it will remain — "it shall stand for ever."
Beyond all question this Kingdom is the millennial Kingdom of our Lord Jesus Christ. The prophecy does not refer to the first coming of Christ into the world in grace, and the establishment of the kingdom of grace by the triumph of the gospel over heathen systems, as some have thought. It is the Kingdom established in power by the second coming of Christ, a kingdom that is introduced not by grace but by judgment.
We have, then, in the dream and its interpretation, a complete forecast of the government of this world during the times of the Gentiles, leading to the setting up of the everlasting Kingdom of our Lord and Christ. It is an immense mercy that the Christian has a God-given outline of the course and end of the great world Empires during the times of the Gentiles. He can thus keep apart from the political movements of the day, content to go on in obscurity, awaiting the coming of the King of kings. He knows that all the political movements will end in a great confederation of the nations under the revived Roman Empire, in opposition to God and the Lamb, and he knows that all these efforts of man will be dealt with in judgment when Christ comes forth as the King of kings and the Lord of lords. He sees that the leagues, treaties and pacts amongst the nations are preparing the way for the final confederation against God and Christ, and he keeps apart from that which will end in open apostacy to God and overwhelming judgment at the appearing of Christ.
(f) "Them that honour Me I will honour" (Vv. 46-49)
(Vv. 46, 47). The chapter closes with an account of the effect produced upon Nebuchadnezzar by these revelations, and the honour put upon the Lord's servants. The fact that the king fell upon his face and worshipped Daniel, and commanded that an oblation be offered to him, sufficiently indicates that neither his heart nor his conscience had been reached. Heart and conscience working would have enlightened the monarch as to what was suitable to God. But if the conscience is not reached, the mind of the king is at least convinced that God is supreme and omniscient.
(Vv. 48, 49). Finally, Daniel is promoted to great honour. This faithful man has borne a witness for God before the king, and becomes a means of blessing both to the world and to his own companions. Though he had neither sought nor asked anything for himself, he is free to use the advantage of his exalted position to make request for his companions.
IDOLATRY
Daniel 3
In the second chapter we have seen that the power of government in an imperial form has been committed by God to the responsibility of the Gentiles. Further, we have had a prophetic outline of the four great Empires that will exercise this power during the times of the Gentiles.
In the chapters that follow, 3 to 6, we have the record of a series of historical incidents which are doubtless intended to set forth the character and conduct of these successive Gentile Empires. We shall learn that, the responsibility for government having been placed in their hands, they fail to exercise this government in dependence upon God, and thus utterly fail in their responsibility, and this from the outset.
These incidents clearly show that the outstanding features of this failure in government will be idolatry, or setting aside the rights of God 3; the exaltation of man 4, impiety 5; and finally, apostacy 6. We are thus warned that the times in which we live will end in the utmost limit of wickedness, man exalting himself against God and seeking to supplant God on the earth.
(a) The image of gold.
(V. 1). Nebuchadnezzar, the king to whom God had committed the government of the world, sets up in the plain of Dura an image of gold, whose height was threescore cubits and the breadth six cubits. Possibly the image of his dream had suggested to the king this idolatrous image. If so, it only shows that if what God gives is not held with God, it will be debased to our own ends.
Here we discover the root of man's failure in responsibility to govern the world. The mighty power committed to man is at once prostituted for an exhibition of the most gigantic outburst of idolatry. Man uses the power conferred to set aside the rights of God — the One who has given the power. This, then, is the first characteristic of the times of the Gentiles, and the root of all subsequent failure.
Nebuchadnezzar, instead of exercising his power in dependence upon God, sets aside the rights of God, and seeks to consolidate his empire by a device of his own. As dominion had been given to him over the whole habitable world, of necessity his empire would be composed of many nations, speaking diverse tongues, and having different aims and interests. It follows that the king was faced with the problem of maintaining unity in this heterogeneous empire.
History and experience show that nothing so sharply divides and breaks up nations and families as a difference in religion. On the other hand, nothing will so powerfully cement nations together as unity of religion, be it false or true. Religious unity will go far to establish a political unity. Nebuchadnezzar, apparently recognising these facts, attempts to secure a political unity by setting up a religious unity. To this end he uses his great power to force upon all nations a state religion under penalty of death for those who will not conform.
A state religion must be, above all else, one that suits the natural man. To attain this end it must be of extreme simplicity, appealing to the senses, making no great demand upon the intellect, and leaving the conscience untouched. It must take up little time and require no particular sacrifice of money or goods. All these conditions were admirably met by the state religion devised by Nebuchadnezzar.
(b) The rights of God outraged (Vv. 2-7)
(Vv. 2, 3). Having set up his image, the king gathers together the political leaders of his kingdom, the princes of the royal house, the military leaders, the judges of his courts, the financiers, the counsellors; all must be present at the dedication of the image.
(Vv. 4-7). Then the command is proclaimed by a herald, that at a given moment, with the accompaniment of music, appealing to the senses, everyone is to fall down and worship the image. Failure to comply with the command will be visited with an immediate and terrible death. The one refusing to obey will "the same hour be cast into the midst of a burning fiery furnace."
From man's point of view, this was a very simple religion. All it demanded was a simple act of prostration before an image, and then the matter was at an end. Such a religion was admirably suited to man's fallen nature — a magnificent image to appeal to the sight, beautiful music to charm the ear, one single act of prostration that was over in a moment, that made no demand upon the purse, and raised no question of sins to make the conscience uncomfortable. The drastic penalties attached to non-compliance would hardly trouble the natural man, who would be quite ready to obey an edict which made such small demands. Hence, at the appointed time, "all the people, the nations, and the languages, fell down and worshipped the golden image."
Viewed in the light of the true God, the command of the king was an outburst of gross and furious idolatry. Never before had man set up such an imposing idol; never before had all the nations of the earth been commanded to bow down to one idol under pain of a terrible death. It was the utter denial and setting aside of the rights of God. Alas, such is man; put into the place of universal power over the world by God, he immediately uses this power to deny God.
(c) The conscience of man ignored (8-12).
The image and its dedication not only set aside the rights of God, but also trampled underfoot the consciences of men. In thus acting, the king had gone outside the circle of his own lawful authority and intruded into God's domain. This brings to the front certain God-fearing men who, at all costs, will obey God rather than men. There are found certain Jews who, while ready to obey the king within his own sphere, absolutely refuse to obey if he usurps the rights of God.
The enemies of these godly men, delighted to find an occasion of discrediting them before the king, approach Nebuchadnezzar with flattering phrases, and remind the king of the decree he has made, and the penalty he has imposed for disobedience. They then inform the king that three leading men have disregarded the king and his gods, and have refused to worship the image. They remind the king that he, himself, had appointed these men to the high position they held, and this was the way they requited the king. They press the fact that they are not of the ordinary rank and file, but men set over the affairs of the main provinces — facts which would magnify their offence in the eyes of the king.
(d) Persecution for non-compliance (Vv. 13-23).
(Vv. 13-15). The jealousy and hatred of the Chaldeans do their evil work. The king, finding his royal will thwarted by men whom he had set in positions of great authority, forthwith commands that these men be brought into his presence. Assuming the report to be true, he gives them a further opportunity to obey, in which case all will be well. If they refuse, they will immediately be consigned to the burning fiery Furnace, "and," he concludes, "who is that God that shall deliver you out of my hands?"
Now the king has gone a step further in wickedness. In setting up the image, he had already set aside the rights of God to whom worship alone is due; but now he openly defies God. This is claiming omnipotence. When man does this, his defeat is not far off for the contest is now no longer between these Jewish captives and the earthly king of kings but between Nebuchadnezzar and the God of gods. The king evidently had unbounded confidence in himself, and judged of God according to his thoughts of his own gods, whom he treated with scant respect, or surely his language would have been more moderate.
(V. 16). The three Jews, realising that the battle is the Lord's, are perfectly calm in the presence of the infuriated king. Faith in God enables them to say to the king, "We are not careful to answer thee in this matter." To them the issues are clear and admit of no compromise. The natural man might say, "It is only a small thing the king requires; you only have to bow down once to this image, and the whole thing is over in a moment, and then you are free; you need not bow down in heart. It is quite a formal affair, and simply a question of obedience to the king." But faith does not reason thus; faith obeys God, and sees clearly that it is a question of God or the king. That settles the matter; and so without any conference between themselves, they give their answer. In ordinary matters of state, touching the business of the king, they would doubtless be very careful. But this is the business of God, and, therefore, mere human care is as useless as it is unnecessary (Luke 12: 11).
(Vv. 17, 18). The opening words of their answer — "Our God whom we serve" — give the secret of their confidence. They knew God, and can say "our God." A true knowledge of God is the secret of power before men. Moreover, however great the position they hold before men, it is God they serve. The king had defied God in saying "Who is that God that shall deliver you out of my hands?" With great calmness these faithful men take up this challenge, and with the confidence of faith they say, "Our God . . . is able to deliver us from the burning, fiery furnace," and further, "He will deliver us out of thine hand, O king."
If, however, God allows them to suffer a martyr's death they are prepared to accept the fiery ordeal as God's way of deliverance from the king, rather than disobey God. For them it is simply a question of obeying God or man. This is still the real question between the Christian and the rulers of the world. Obedience to the powers that be is the plain direction of the word of God for His people (Rom. 13: 1; Titus 3: 1; 1 Peter 2: 13-17). It is not for us to raise questions as to how the authority is constituted, or as to the character of the one wielding the authority; our part is to obey. But when the will of man clashes with the word of God, and seeks to impose that will upon our consciences, we must obey God rather than man. (Acts 4: 19).
(Vv. 19-23). The confidence of these men in God is exceedingly beautiful, but it does not lead, as we might expect, to their escape from the threatened penalty. Their faith is put to the proof without any apparent intervention by God. The king is allowed to carry out his wicked will. When it is a question of conscience, they resolutely withstand the king; now that it is a question of their bodies, they make no resistance. They act in the spirit of the Lord's words to His disciples, when He said, "Be not afraid of them that kill the body, and after that have no more that they can do" Luke 12: 4).
To have his will opposed by three captive Jews fills the king with fury. He forthwith commands his servants to heat the furnace seven times more than it was wont to be heated. The strongest men of his army are deputed to bind the three captives and cast them into the furnace. In result, the fury of the king only adds to his defeat. The king has to learn that his furnace can consume his own mighty men, but cannot hurt the servants of God, if God acts on their behalf, even though the furnace be seven times heated.
(e) Deliverance for the faithful (Vv. 24-30).
(Vv. 24, 25). The only effect of the furnace for the three captives is to put them into the company of the Son of God and to free them from their bonds. This, in different degrees and by other means, is ever the result of persecution for those who have faith in God. The man of the ninth of John endured in his day the persecution of the Jewish leaders, only to find himself set free from Jewish bondage in the company of the Son of God.
The effect upon the king is immediate. He rises up in haste, declaring that he sees four men "walking in the midst of the Fire . . . and the form of the fourth is like the Son of God." This was the true secret of the three captives walking unscathed in the midst of the fire — they were in the company of the Son of God. What can the saints not do in His company? In His company they can walk on the water (Matt. 14), and in His company they can walk in the midst of the fire, thus fulfilling the promise made to the prophet, "When thou passest through the waters, I will be with thee . . . when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee" (Isa. 43: 2).
(Vv. 26, 27). The humbled king now admits that these three captives are the servants of the Most High God, and calls them to come forth. The princes, governors, captains and counsellors are compelled to bear witness to the discomfiture of the great king who had defied the living God, and the frustration of his plan to establish a religious unity.
(Vv. 28-30). In the presence of this great miracle the King has to recognise the intervention of God on behalf of those "that trusted in Him." Moreover, he owns that their action had "changed the king's word." He bears witness that their confidence in God was such that they had "yielded their bodies" rather than serve or worship any God except their own God.
The king thereupon makes a decree that no people, nation or language shall speak anything amiss against the God of Shadrach, Meschach and Abed-nego under penalty of being cut to pieces and having their houses made a dunghill, for he admits that "there is no other God that can deliver after this sort." Apparently, all nations can serve their own gods, but they must not speak anything amiss of the God of these faithful men. Not only is the king's purpose to establish a religious unity entirely frustrated, but the jealous schemes of the enemies of these captives are brought to nought, for in result these captives each receive promotion in the province of Babylon.
Such is the historical commencement of the times of the Gentiles. In it we have a foreshadowing of scenes that will be enacted at the close of this period. History will repeat itself, and this effort to establish an idolatrous religious unity will be made in a still more terrible form at the end. Man is a religious being, and if he throws off allegiance to the true God, he will make a false god. If he has a false god, he will have no objection to a representation of his god, for the natural man must have something to see and touch — something for sight and sense. Thus it will come to pass that an image will be made of the head of the last Gentile power, and it will be decreed that all who will not worship the image will be killed. The times of the Gentiles opened with idolatry and will close with the worst form of idolatry — the worship of a man as God (Rev. 13: 11-18).
THE EXALTATION OF MAN
Daniel 4
We learn from Daniel 3 that, directly the power of government is committed to the Gentiles, it is used to set aside the rights of God. This solemn feature of man's rule has marked each of the four great powers and will have its most extreme expression in the closing days of the last Empire.
From Daniel 4 we learn that the exaltation of man is another leading characteristic of the times of the Gentiles. The power and authority conferred by God is used by man for the exaltation of himself and the gratification of his own pride. Leaving God out of his thoughts, man becomes like a beast that has no understanding of the mind of God, and lives without reference to God.
These solemn truths are presented in the form of a letter addressed by Nebuchadnezzar to all peoples, nations and languages, relating his own experiences.
Already God had spoken to the king by visions and interventions of divine power, but, apparently, the king had not been brought into personal relations with God. After the interpretation of the vision of the great image, Nebuchadnezzar had put great honour upon Daniel, and acknowledged that Daniel's God was the God of gods and a Lord of kings; but, however much impressed, he himself did not bow down to God. No personal link was formed between his soul and God. Again, in the matter of God's intervention on behalf of His servants in the fiery furnace, it is evident that the king was greatly moved, and in consequence issued autocratic commands as to the attitude others were to take in relation to God. But, while the king acknowledged the power of "the God of Shadrach, Meshach, and Abed-nego," he did not recognise and submit to God as the One who alone is God.
At length, however, in His mercy God deals with the king in a personal way, leading him to turn to God and bless Him as the Most High, and acknowledge His authority in the affairs of
men. For the first time Nebuchadnezzar has personally to do with God. In result, he sends out this personal confession of his sin, and acknowledges the way in which he, himself, had been brought to submit to God.
(Vv. 1-3). The king's letter is addressed to all that dwell in all the earth. He tells the people all that "God hath wrought toward" him, and, as he thinks of the wonders of God's ways with him, he breaks forth into praise.
(V. 4). In recounting these ways of the Lord, he first describes the circumstances in which God commenced to deal with him. "I was at rest," he says, "in mine house, and flourishing in my palace." As a thorough man of the world, he found rest and prosperity in the enjoyment of his own things without any thought of God.
(V. 5). In the midst of the king's prosperity, God spoke to him by a dream. Though he did not understand the full import of the dream, it was sufficiently plain to fill him with dire forebodings of coming evil.
(Vv. 6, 7). In his fear, the king again turns to his wise men, only to find that they cannot interpret the dream. The reason is simple. The dream was a message from God, and, being such, can only be interpreted by God. The natural man can understand the things of a man, but, "the things of God knoweth no man, but the Spirit of God." God's things are only spiritually discerned.
(V. 8) . "But at the last Daniel came in." It might be thought that after the way Daniel had been used to interpret the king's former dreams, he would be the first to whom the king would turn. Apparently, Daniel is the last resource of the king. But the man that is "last" in man's estimate is first in God's.
(Vv. 9-18). The king commences his interview with Daniel by assuring him that he is perfectly aware of the wisdom and power that is with Daniel, though ascribed by the king to false gods.
Then he tells Daniel the dream, giving first the vision of the tree (10-12); then the cutting down of the tree (13-16); and lastly the great object of the tree being cut down (17). He concludes his address to Daniel by owning that all the wise men or his kingdom are unable to give the interpretation; but, says the king, "Thou art able."
(V. 19). Before hearing the interpretation of the dream we learn the effect it produced upon Daniel. He was a captive in a strange land under the yoke of a foreign king; but it was no pleasure to Daniel to know that judgment and disaster were coming upon the king. So, for one hour, he was silent and his thoughts troubled him. Reassured by the king, Daniel at length gives the interpretation of the dream.
(Vv. 20-22). The tree, which was so imposing in the sight of the earth and which provided shelter for all living creatures was a figure of the king himself.
(Vv. 23-26). The interpretation of the cutting down of the tree follows. The king is plainly told that the dream indicates that he is going to be driven from men to take his place with the beasts for a period of seven years, until the king acknowledges the rule of the Most High in the kingdoms of men. Nevertheless, though he will lose his kingly dignity and position, the kingdom will be retained. The stump of the tree roots will be left, though the tree will disappear for a time from the sight of men.
(V. 27). Finally, Daniel closes the interview with a bold appeal to the king to break off his sins by doing righteousness, and ceasing his oppression of the poor. This is indeed a bold witness for a Jewish captive to bear before the world's greatest potentate. It surely signifies that during the times of these Gentile powers God will have a faithful witness for Himself on the earth. There will be a godly remnant marked by dependence upon God and wisdom before men, as we have seen in Daniel 2; by devotedness to God and power before men, as seen in Daniel 3; and by a faithful witness to God, as seen in this chapter.
(Vv. 28-30). There follows the account of the fulfilment of the dream. The threatened blow is held off for twelve months. Between the announcement of the judgment and its execution, space is given for repentance. Will the king avail himself of this mercy and humble himself before God? Alas! at the end of twelve months the king's pride is as great as ever. Walking in his palace he says, "Is not this great Babylon that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?" In all this proud talk there is no recognition of God. As the king looks over the great city of Babylon, he claims that he has built it for the establishment of the imperial line. He claims that all has been wrought by his power and for his glory.
(Vv. 31-33). This boastful pride of the king, in spite of solemn warnings, proves that the time is ripe for judgment. While the word is in the king's mouth, the voice comes from heaven telling him that the predicted judgment is to be fulfilled. So we read that, "the same hour was the thing fulfilled." Nebuchadnezzar is driven from men and becomes like a beast of the field.
It may be that this judgment took the form of madness; but, even so, we are permitted to see in the case of the king its direct connection with the hand of God. God had given to the king "a kingdom, power, and strength, and glory" (Dan. 2: 37). In spite of God's gifts and the striking way in which God had borne witness to Himself, God had been forgotten. The king, at rest in his palace and at the height of his prosperity, ascribes all his power and glory to himself, and uses his high position for his own self-exaltation. Never was such great prosperity linked with such pride. Even so, God had given warning and space for repentance, but all in vain. Judgment must take its course, and the king becomes as a beast. As one has said, "He makes himself the centre instead of God. He becomes a beast and loses his reason entirely. A beast may be powerful, large, stronger than man, show much sagacity in his way, but its look is downward; there is no exercise of conscience, and, as a consequence, no real relationship to God."
In all these incidents we have set forth the evil course of these Gentile powers. They will exalt themselves against God, ignore God, impute their prosperity to their own efforts, and thus become brutish, and finally bring down judgment upon themselves.
Seven times pass, and then God is confessed. Seven times signifies a complete period of time, and prophetically would cover the whole period of Gentile domination. We have a similar use of "seven" in connection with the addresses to the seven Churches in Revelation 2 and 3, where seven Churches are chosen to cover the complete period of the history of the professing Church on earth. During the period of Gentile power, the government of the world is carried on without reference to God and therefore without any understanding of His mind. At the end of this period, after judgment has done its work, God will be confessed by the nations.
(Vv. 34, 35). Looking at himself, his might and his glory had led the king to become like a beast that looks down; but at the end of days he lifted up his eyes to heaven, and at once his understanding returned. His reason being restored, he blesses and praises the Most High. Then he thinks of men and, in comparison with God, he owns that all the inhabitants of the earth — the greatest kings as well as the meanest subjects — are as nothing. The man that thought he was everything discovers that he is nothing — a wholesome lesson for us all to learn. Moreover, he owns the sovereignty of God; and that God is not only sovereign in the armies of heaven, but also among the inhabitants of the earth. None can stay His hand or question His ways.
Vv. 36, 37). Upon his submission to God, the king's reason returns and he is once again established in his kingdom. So, in the days yet to come, after the judgment of the living nations the Gentiles will be established in blessing under the rule of Christ.
Nebuchadnezzar is brought personally to extol and honour the King of heaven. Before, he had owned that Daniel's God was a God of gods and the Lord of kings: later, he had passed a decree that none should speak a word against God, but at last he himself turns to God, and praises Him. Now he says "Those that walk in pride He is able to abase." He no longer talks about cutting people in pieces and making their houses a dunghill if they do not praise and bless the God of heaven. He will not intrude into God's domain, for God Himself knows how to humble the proud. He no longer tells others what they are to do, but he acknowledges what he himself does. He says 'Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and His ways judgment: and those that walk in pride He is able to abase."
IMPIETY
Daniel 5
We have seen that idolatry is an outstanding mark of the great world empires, to whom government has been committed during the times of the Gentiles. Further, we have seen that this idolatry sets aside the rights of God, and tramples underfoot the consciences of men (chapter 3).
A second characteristic is self-exaltation. or the pride by which these world-wide empires use power for their own glory, rather than the glory of God (Dan. 4).
From Daniel 5 we learn that a third characteristic is impiety, which not only infringes on the rights of God but publicly defies God.
(Vv. 1-4). The occasion that brings forward this solemn feature of the times of the Gentiles is a great feast given by Belshazzar, the king of Babylon, to his lords. This feast was marked by an outburst of impiety, apparently let loose by the effect of drink upon the king. It was "while he tasted the wine" that he commanded the golden vessels of the temple of God to be brought into the feast. To a certain extent man can control the evil passions of his heart; but, when through some evil influence he loses control of himself, then all the wickedness of his heart is displayed. God had allowed His people to be taken captive, His temple to be destroyed, and the holy vessels brought to Babylon and placed in the house of the Chaldean idol (Dan. 1: 2). The Babylonian kings, not seeing the chastening hand of God upon His people, looked upon this victory over Israel as the triumph of their gods over the God of Israel (Hab. 1: 11-17). Accordingly, Belshazzar seizes the opportunity of this great feast to give public expression to what he imagined was the triumph of his false gods. The king and his lords not only profane the holy vessels set apart for Jehovah by using them in their drunken feast, but they praise their heathen gods of every degree. This was bold and open defiance of God.
(Vv. 5, 6). Such impiety must call down the judgment of God. At once God takes up the challenge. Quietly, without voice or vision, God makes His presence unmistakably felt. The fingers of a man's hand silently write the sentence of judgment on the wall of the king's palace. In spite of the king's drunken condition, he is at once smitten in conscience. His countenance betrays his terror; his thoughts trouble him, and he trembles from head to foot.
(Vv. 7, 8). In his terror he turns to the wise men of Babylon. He offers great rewards for the interpretation of the words, but all in vain.
(Vv. 9-12). His wise men failing him, the wretched king is plunged into deeper terror. The Queen, hearing of the king's terror, comes into the feast. Apparently, she had no part in this impious scene. It is suggested that she was not the wife of the king, as his wives were present at the feast (2, 3). Probably she was the Queen dowager. Evidently she was well acquainted with Daniel and the great events that had taken place in the days of Nebuchadnezzar. She is able to inform the king of the presence of Daniel in the kingdom.
(Vv. 13-16). Thereupon Daniel is brought into the presence of the king. The king had heard of the wisdom of Daniel in interpreting dreams in the days of Nebuchadnezzar, but apparently he did not care to have any personal acquaintance with this captive Jew. However, in the ways of God, He humbles the wise men of his world and exalts the despised captive. Wisdom is found with God's people, even though in captivity.
(V. 17). With calm dignity Daniel tells the king to give his gifts and rewards to another. Apart from any rewards he will read the writing.
(Vv. 18-22). Before doing so, he rebukes the king by reminding him of God's dealings with Nebuchadnezzar. The Most High God had given to Nebuchadnezzar a universal kingdom with absolute power. But the king had used it for his own glory and God had humbled him for his pride. All this Belshazzar well knew, and yet, in spite of this warning, he had not humbled his heart.
(Vv. 23, 24). Then Daniel charges home the guilt of the king. Nebuchadnezzar had persecuted God's people, but Belshazzar had "lifted up" himself "against the Lord of heaven." This impiety overwhelmed him in ruin and brought the first world empire to its close. In connection with this act of impiety the writing had been written. Thus Daniel charges home the guilt of the king before he reads the writing that pronounces his doom.
(V. 25). There was no difficulty as to the meaning of the words. Literally translated they mean, "numbered," "weighed," "divided." The difficulty was that, as mere isolated words, they conveyed no meaning without a divinely-given interpretation. What, then, was the message from God that they were intended to convey?
(V. 26). Daniel, the prophet of God, gives the significance of the words. "This," says he, "is the interpretation of the thing." The king is then told that "Mene," or "numbered" signifies that God has numbered his kingdom and finished it. Many years before, Daniel had told Nebuchadnezzar that God had given him "a kingdom, power, strength, and glory." But he also warned him that after his kingdom another would arise. For sixty-eight years the kings of Babylon had exercised sovereign power over the whole habitable world. Now the termination of the Babylonish Empire had come. Its days were numbered and its universal rule was finished.
(V. 27). The next word "Tekel," meaning "weighed," tells this impious king why his empire had reached its end. The ruler of the empire is weighed in the balances and found wanting. Nebuchadnezzar and his successors had entirely failed in their responsibility to govern the world in the fear of God. Under the chastening hand of God, Nebuchadnezzar had indeed repented. Belshazzar, the last ruler, though fully aware of all God's dealings with Nebuchadnezzar, had sinned more grievously than his predecessors. Openly and impiously he had defied God. His actions had been weighed in the unerring balances of God and found wanting.
(V. 28). The third word, "Peres," (another form of the word Upharsin — both words being merely different parts of the same verb) means "divided." The result of the king's impiety was to bring immediate judgment upon the king. Daniel plainly tells the king, "Thy kingdom is divided and given to the Medes and Persians."
(Vv. 29, 31). The king makes much of the messenger, but apparently pays little heed to the message. Nevertheless, on that night the judgment fell. Belshazzar is slain, and Darius the Mede takes the kingdom. Thus the Babylonish Empire comes to its end, and the second great world power — the Medo-Persian — commences to run its course.
APOSTACY
Daniel 6
We have seen that the moral characteristics of the governing powers during the times of the Gentiles are set forth in the historical incidents recorded in Daniel 3 to 6. The worst and final evil is apostacy, or man usurping the place of God upon the earth. The setting aside the rights of God, the exaltation of man, the open defiance of God, that have already passed before us, end in the awful attempt to stamp out all recognition of God on the earth by dethroning God and enthroning man in His place.
This climax of all evil is forecast in the decree signed by King Darius whereby no petition is to be addressed to any God or man, save to the king, for thirty days.
This apostacy is clearly presented in the New Testament as characterising the end of the times of the Gentiles. In the second chapter of the Second Epistle to the Thessalonians, the coming apostacy is foretold in connection with the revelation of the man of sin who opposeth and exalteth himself against all that is called God, or that is worshipped; so that he himself sitteth in the temple of God showing himself that he is God. From Revelation 13 we further learn that this man of sin is the second beast. The acts of this wicked man are shadowed forth by the decree of Darius, not, be it noted, by what Darius was as a man, but by what he did. Personally, Darius appears to have been a very different character to the vile Belshazzar. He would seem to have been an amiable man, and, in this respect, he may set forth the character of the man of sin who will probably appear in the sight of men as an exceedingly attractive man.
(Vv. 1-3). The opening verses give the occasion which called forth this wicked decree. Daniel had been appointed by Darius as chief of the three presidents to whom the one hundred and twenty princes, who ruled the kingdom, had to render account. That a child of the captivity should be exalted to this high position aroused the jealousy of the Chaldean presidents and princes. Moved by jealousy, they sought in malice to find some fault wherewith to prefer a charge against him before the king.
(Vv. 4, 5). First, they sought occasion against him in connection with his administration of the kingdom. But, though all these presidents and princes sought to find some Fault in Daniel's management of the affairs of state, forasmuch as he was faithful they could find neither "error" nor "fault" in him. They concluded that it would only be possible to find a complaint through the law of his God — a wholesome lesson or the Christian, whose relations with the world should be so faithfully carried out, that the world would only find it possible to condemn us by intruding themselves into the things of God and passing decrees, the observance of which would involve disobedience to God.
(Vv. 6-9). This is the situation that these presidents and princes, with satanic subtlety, conspire to bring about. Apparently, it was customary for the administration to make the decrees and for the king to give them authority by his signature. Accordingly, these men present themselves before the king with a decree, that no petition should be made to any God or man, save the king only, for thirty days on pain of being thrown into the den of lions. Three things mark this decree. First, the decree is in itself the very height of wickedness, for it is the awful attempt to dethrone God and set up man in His place. It seeks to install the king in a place of absolute supremacy over heaven and earth, above God and man, for, during the thirty days no petition should be asked of "any God or man." Great as was the sin of Nebuchadnezzar this is far greater. Nebuchadnezzar had set up an idol in the place of God; but now Darius sets himself up in the place of God. It is the deification of man. Secondly, the motive of the decree is evil in the extreme. Trading upon the uprightness of Daniel's character, and his known fidelity to the law of his God, these men purposely devise a decree which they know Daniel will not obey. Thirdly, the decree that they frame appears highly flattering to the king. The decree is so presented that the true motive is carefully concealed, and the king foolishly falls into the trap and signs the decree.
( V. 10). Daniel Is evidently aware of all that is taking place and yet apparently he makes no charge against these wicked men, nor does he seek to defend himself. His faith is in God (verse 23), not in himself or his own efforts. His part is simply to obey God and leave the results with Him. Consequently, he goes to his house and, as usual, he prays towards Jerusalem three times a day, the windows of his house being open. In all this there is no ostentation; he simply acts "as he did aforetime." Having been in the habit of praying in this open way, suddenly to close the windows and pray in secret would have been interpreted by all Babylon as cowardice, or acquiescence in the decree. In the midst of that idolatrous city Daniel had borne a public witness to the true God. He was not a secret disciple. To obey the decree would involve the transgression of the first commandment. Moreover, the word of God gave Daniel plain directions for the circumstances in which he found himself. Solomon's prayer, at the dedication of the Temple, anticipated his difficulties. "If," said King Solomon, "they shall bethink themselves in the land whither they were carried captives . . . and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name: then hear Thou their prayer and their supplication in heaven Thy dwelling place, and maintain their cause" (1 Kings 8: 46-49). Such was Solomon's prayer, and God accepted his prayer, for the Lord said, "I have heard thy prayer and thy supplication, that thou hast made before Me" (1 Kings 9: 3). In faith in God, Daniel acted according to the word of God. He refused to make any compromise. The carnal mind might suggest, Why not close the window and pray in secret? Refusing any such compromise, he prayed, "his window being open." But if he must pray with his window open, why select a front room facing towards the street? Without hesitation he prayed "in his chamber toward Jerusalem." But if he must pray with an open window toward Jerusalem, why need he go down on his knees; could he not assume some other attitude that would not call attention to the fact that he was praying? No, Daniel will not give up the right attitude toward God; "he kneeled upon his knees." If, then, he is so very strict that he must pray with his windows open, looking toward Jerusalem and kneeling upon his knees, what need is there for doing it "three times a day"? Surely he could pray early in the morning before anyone is abroad, or late in the evening after everyone has retired? Indeed, could he not for these thirty days give up praying by day and pray by night instead? God can see and hear in the dark. No such suggestions influence Daniel: he prays three times, and in the day. And though he is in captivity, and surrounded by those who are plotting for his life, he finds occasion to "give thanks," as well as to pray. Moreover, he prays and gives thanks "before his God." Men may see him praying, but it is before God, not men, that he prays. This was no new thing with Daniel. It was not something that he suddenly commenced in a fit of religious zeal for his God, or in defiant opposition to the king's decree; it was the continuance of his usual ways — "as he did aforetime."
(V. 11). For the success of their plot, the enemies of Daniel had counted upon his known habit of prayer, and his unswerving faithfulness to his God, and they did not count in vain. Assembling before Daniel's house they find, as anticipated, that Daniel is praying and making his supplications before his God, undeterred by the decree of the king, the plot of his enemies and the den of lions.
(Vv. 12, 13). Having gathered their evidence, these men draw near to the king and remind him of the terms of the decree, the truth of which he has to admit. Then they prefer their charge, pressing the fact that Daniel is a captive of Judah and he regards not the king and ignores his decree. They refrain from saying that he makes his petition to his God and regards His law.
(Vv. 14-17). For the success of their plot these men had counted upon the vanity of the king and the faithfulness of Daniel. Had the king been proof against their flattery, or Daniel unfaithful to God, their scheme would have miscarried. But Daniel remained faithful, and the king accepted their flattery, and so far their plot prospered. Accepting their flattery the king became their slave. Betrayed into the hands of these wicked men by his own vanity, he perceived when it was too late the real object of the decree that he had signed, with the result that he "was sore displeased with himself." Appreciating the integrity of Daniel, the king set his heart to deliver him, labouring throughout the day to this end. The problem that Darius sought to solve was, how to carry out the desire of his heart and yet maintain the law to which he had put his hand. David, in his day, had to face this problem in the matter of his son Absalom. David could not reconcile love with law, so he ignored the law and acted in love, with the result that he was driven from his throne by the man to whom he had shown grace. Darius ignored the dictates of his heart and maintained the law, with the result that he retained his throne, but Daniel was cast into the den of lions, every precaution being taken that the king's decree be carried out to the letter.
God, alone, in His dealings with the sinner can reconcile the claims of righteousness with the sovereignty of grace. On the ground of the death of Christ grace reigns through righteousness.
Though carrying out his law to the letter, the king has the conviction that Daniel's God, "Whom," says he, "thou servest continually," will intervene for the deliverance of His faithful servant. The king commends Daniel for doing that which was in direct disobedience to his own decree, and he is confident that the man who puts the fear of God above the fear of the greatest man on earth, will not be abandoned by God. His conviction was right, and it is ever so, though, in this dispensation of faith, the intervention of God does not always take the direct and miraculous form that it did in past dispensations.
(V. 18). In spite of his conviction that God will intervene on behalf of His servant, the king is filled with remorse for his own action and spends a sleepless night in fasting.
(Vv. 19-24). Early in the morning the king hurries to the den of lions, and, to his relief, finds that God has indeed intervened. In calling to Daniel he addresses him as "the servant of the living God," and again he recognises that Daniel has served God continually. In their charge the wicked men had made everything of the king and nothing of God; the king makes everything of God and nothing of himself.
Daniel informs the king that God has intervened on his behalf through angelic power, and stopped the mouths of the lions, for he had a good conscience toward God and toward the king.
The men who drew up the decree left God out of their calculations. They had not counted upon any power being able to restrain the ferocity of the lions. They had made no provision in their decree that anyone thrown to the lions must be killed by the lions. Thus the law was fulfilled and Daniel was saved, and these malicious men, having been thoroughly exposed, were themselves with their families cast into the den of lions, and thus caught in the snare they had laid for the man of God.
(Vv. 25-27). Darius now sends forth a second decree to all that dwell upon the earth, that all men are to tremble and fear before the God of Daniel. This surpasses the decree of Nebuchadnezzar, recorded in Daniel 3, which merely commanded that no one was to speak anything amiss against God. This decree commands that due respect and fear be paid to God as a recognition of His sovereignty as the living God. Thus, through the faithfulness of one man, the effort to set up man in the place of God becomes the occasion of a world-wide testimony to the living God.
The whole incident strikingly illustrates the truth of Psalm 57. There the Psalmist finds himself in the presence of those who would swallow him up. He cries to the Most High God that performeth all things. Having cried to God, he has the confidence that God will "send from heaven" and save him. In this confidence he is kept in calmness, though, as to his circumstances, he "is among lions," and surrounded by enemies whose tongue is as "a sharp sword." In result, the Psalmist says, "they have digged a pit before me, into the midst whereof they are fallen themselves." Moreover, God is exalted; His praise goes out "among the nations," and He is exalted "above the heavens" and "above all the earth." The final end of the apostacy of men will be that the wicked will be punished with everlasting destruction, the godly will be recompensed for all their suffering, and God will be glorified throughout the earth through the glory of Christ.