Chapter XLVIII (continued, part 2)
Shadrach, Meskach and Abed-nego DANIEL IV. Delivered from the Fiery Furnaet,
its own end, for the hotter the fire, the sooner were they likely to be putoutof pain. !41. coaU . . . hosen . . . hat«— Herodotus (1. 195) says that tlie Babylonian costume consisted of three parts : 1. wide, long pantaloons; 2. a woollen shirt; 3. an outer with a girdle round it. So these are specilied [Gksenius], " their pantaloons, inner tunics (7iosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of tire passed on their clotlies, though of delicate, inflammable material. tH. flame . . . slew those men—(Ch. 6. 24 ; Psalm 7. 16.) !i3. fell down—not cast down ; for those who brought the three youtlis to the furnace, perished by the flames themselves, and so could not cast them in. Here follows an addition iu LXX., Syrian, Arabic and Vulgate versions, "The Prayer of Azarias," and "Tlie Song of the Three Holy Children." It is not in the Chaldee. Tlie hymn was sung througluiut the whole Church in their liturgies, from the earliest times (RuriNUSiJi<SJ/»i6. Afi. ,a,nil Athanasiu.S). The "astonisliment" of Nebuchadnezzar iu v. 24 i.s made an argument for its genuineness, as if it explained the cause of his astonishment, viz., "they walked in the midst of the lire praising God, <&c., but the angel of the Loi-d caine down into tlie oven" (o. 1 and v. 27 of the Apocryphal addition). Butu. '2iiQi English Keri'io/i explains h is as tonislimeiit, without need of any addition. /H. True, O Iting—God ex-- torted this conlessioii from His enemies' own mouths. 25. four—whereas but Uiree had been cast in. loose— whereas tliey had been cast in "bound." Nebuchadnezzar's question, in V. 24, is as if he can scarcely trust his own memorj' as to a fact so recent, now that lie sees through an aperture in the furnace what seems to contradict it. walli^ing in . . . midst of . . . fire—image of the godly unhurt, and at large (Jotin 8. 30), " in the midst of trouble" (Psalm 138. 7 ; cf. Psalm 23. 3, 4). They walked up and down in the fire, not leaving it, but waiting for God's time to bring them out, just as Jesus waited iu the tomb as God's prisoner, till God should let Him out (Acts 2.26, 27). So Paul (2 Corinthians 12.8,9). So Noah waited in the ai k, alter the flood, till God brouglit him forth (Genesis 8. 12-18). like the Son of God—unconsciously, like Saul, Caiaphas (John 11.49-52), and Pilate, he is made to utter Divine truths. "Son of God" in his mouth means only aii "angel" from heaven, as v. 28 proves. Cf. Job 1. 6 ; 38. 7 ; Psalm 34.7,8; and the probably heathen centurion's exclamation (Matthew 27. 54). The Chaldeans believed in families of gods: Bel, the supreme god, accompanied by the goddess Mylitta, being the father of the gods; thus the expression he meant one sprung from and sent by the gods. Really
Image of Nebuchadnezzar Is a typical prophecy of "the imoge of the beast," connected with mystical Babylon, in Revelation 13. U. The second mystical beast there causeth the earth, and them that dwell therein, to worship the
first beast, and that as many as would not, should be killed (Revelation 13. 12, 15). furnace—a common mode Of punishment in Babylon (Jeremiah 29. 22). It is not necessary to suppose that tlie furnace was made for the occasion. C'f. "brick kiln," 2 Samuel 12. 31. Any furnace for common purposes in the vicinity of Dura would serve. Chakdin, in liis travels (a. d. 1671-1677), mentions that in Persia, to terrify those who took advantage of scarcity to
sell provisions at exorbitant prices, the cooks were roasted over a slow fire, and the bakers cast into a burning oven. T. None of tine Jews seem to have been present, excepu
tlie officers, summoned specially. 8. accused tl»e Jews
lil., ale the rent limbs, or flesh of the Jews (cf. Job 31. 31
Psalm 14.4; 27.2; Jeremiah 10. 25). Not probably in gen-
eral, but as V. 12 states, Shadrach, Meshach, and Abednego. Why Daniel was not summoned does not appear. Probably he was in some distant part of tlie empire on state business, and the general summons (v. 2) had not time to reach him before the dedication. Also, the Jews' enemies found it more politic to begin by attacking Shad-
racli, Meshach, and Abed-nego, wijo were nearer at hand, and had less influence, before they proceeded to attack Daniel. 9. live forever—A preface of flattery is closely akin to the cruelty that follows. So Acts 24. 2, 3, &c., Tertullus in accusing Paul before Felix. 12. serve not thy godjs—not only not the golden image, but also not any of Nebuchadnezzar's gods. 13. bring—instead of commanding their immediate execution, as in the case of the Magi
(cli. 2. 12), Providence inclined him to command the recusants to be brought before him, so that their noble " testimony" for God might be given before the world-powers "against them" (Matthew 10. 18), to the edification of the Church in all ages. l*. Is It true— rather, as Margin [Theodotion], " is itpxirposely that," &c. Cf. the Hebrew, Numbers 35. 20, 22. Notwithstanding his " fury," his past Savour for them disposes him to give tliem the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so lie gives them another trial to see whether they would still worship the image. 15. who is that God— so Sennacherib's taunt
(2 Kings 18.35), and Pharaoh's (Exodus 5.2). not careful to answer thee—rather, " We have no need to answer tliee;" thou art determined on thy side, and our mind is made up not to worship the image: tliere is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; nnliesitating decision is the only safety, where the path of duty is clear (Matthew 10. 19, 28). 17. If it be so—VarABi.us IranMates, "Assuredly." Englisli Version agrees better with the original. The sense is, Ij it be our lot to be cast into the furnace, our God (quoted from Deuteionomy
it was the "messenger of the covenant," who herein gave a prelude to His iucaruation. 26. tlie most liigli God he acknowledges Jehovah to be supreme above other gods (not that he ceased to believe in tliese); so he returns to his original confession, "your God is a God of gods" (cU. 2.
47), from which lie had swerved in the interim, perhaps Intoxicated by his success in taking Jerusalem, whose God he therefore thought unable to defend it. 37. nor . . . an liair—(Luke 12. 7 ; 21. 18.) fire liad no power—fulfilling Isaiah 43. 2; cf. Hebrews U. 31. God alone is a " consuming fire" (Hebrews 12.29). nor . . . smell of fire—cf. spiritually, 1 Thessalonians 5. 22. 28. In giving some better traits' in Nebuchadnezzar's character, Daniel agrees with Jeremiah 39. 11; 42. 12. clianged tlie king's word — have made the king's attempt to coerce into obedience vain. Have set aside his word (so "alter . . . word," Ezra 6. U) from regard to God. Nebuchadnezzar now admits that God's law should be obeyed, rather than his (Acts 5. 29). yielded . . . bodies viz., to the fire, not serve—by sacri-
6. 4) is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"), and He will deliver us, &c. (either from death, or in acath, 2 Timothy 4. 17, 18). He will, we trust, literally deliver us, but certiiinly He will do«o spiritually. 18. But If not, Ac—connected with v. 18. "Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Tlieir service of God is not mercenary in Its motive. Though He slay them, they will still trust in Him (Job 13. 15). Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was In the Kingdom of nature. Tlieir youth, and position as captives and friendlcKS exiles, before the absolute world-potentjite and tlie horrid death awaiting them If they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal. 19. visage . . . changed—He had shown forbearance (u. 14, 15) as a favour to them, but now that they despise even his forbearance, anger " tills" him, and Is betrayed In his wliole countenance, seven times more tlian it was wont— " than it was (ever) »ven to be heated." Seven is the perfect number, i. e., it was made as hut as possible. Passion overdoes and defeats
ficing, nor worslUp—by prostration of the body. Decision for God at last gains the respect even of the worldly (Proverbs 10.7). 29. This decree promulgated throughout the vast empire of Nebuchadnezzar must have tended much to keep the Jews from idolatry iu the captivity and thenceforth (Psalm 76. 10).
Ver. 1-37. Edict of Nebdchadnezzar. containijto
Nebuchadnezzar Heluies his Dream, DANIEL IV. which is Interpreted by Daniel.
HIS Second Dream, relating to Himself. Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating Psalm 49. 6, 12). The opposition between bestial and human life, set forth here, is a key
God's vengeance. As to Gon (ch. 9. 14; Job". 12; 14. 10; Jereniiali 44. 27). In a good sense (Genesis 31. 49; Jeremiah 31. '28). The idea of lieavenly " watchers" under the supreme God (called in the Zendavesta of the Perslaa Zoroaster, "Ormuzd") was founded on the primeval revelation as to evil angels having wtic/if-tZ for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Genesis 28. 15; 32. 1,2). Cf. the watching over Al)raham for good, and over Sodom for wrath after long watching in vain for good men in it, for whose sake he would spare it. Genesis IS. ; and over Lot for good, Genesis 19. Daniel fitly puts in Nebuchadnezzar's moutli the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (2 Chronicles 16.9; Proverbs lo. 3; Jeremiah 32. 19), and natural to him according to Oriental modes of thought. 14. Hew down—(Matthew 3. 10; Luke
to interpret the symbolism in the 7th chapter concerning the beasts and the Son of man. After his conquests, and his building In fifteen days a new palace, according to the heathen historian, Abydenus (268 b. c), whose account confirms Daniel, he ascended upon his palace-roof (see v.
29, Margin), whence he could see the surrounding city which he had built, and seized bysomedeity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there
is no path of men, and where the wild beasts graze {language evidently derived by tradition from u. 32, 33, though the application is different). In his Insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in ch. 2. 1. Peace—the usual salutation in the East, " Slialom," whence Salaam. The primitive revelation of the
13.7.) The holy (Jude 14) one incites his fellow-angels to God's appointed work (cf. Revelation 14. 15, 18). hcasts get away from under it-it shall no longer aflbrd them shelter (Ezekiel 31. 12). 15. stump—the kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of brass and iron from being split by the sun's heat, in the hope of its growing again (Isaiah 11. 1; cf. Job
fall, and man's alienation from God, made "peace" to be
felt a,s the first and deepest want of man. The Orientals
(as tlie East was the cradle of revelation) retained the word by tradition, a. I tUought it good— " It was seemly before me" (Psalm 107. 2-8). signs—tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue. 4. I was ... at rest —my wars over, my kingdom at peace, flourishing "green." Image from a tree(J>8remiah 17. 8). Prosperous (Job 15. 32). G. It may seem strange that Daniel was not
14.7-9). Barnes refers it to the chaining of the royal maniac. 16. heart—understanding (Isaiah 6. 10). times-
i.e., years (ch. 12. 7). "Seven" is the perfect number: a week of years : acomplete revolution of time accompanying a complete revolution in his state of mind. 17. demand—i. e., determination; viz.,a.s to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (cf. Job 1. 6; 2. I), over virhich God presides supreme. His "decree" and "word" are therefore said to be theirs (cf. v. 24, " decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (ch. 10. 13, 20; 12. 1). The word "demand," in the second clause, expresses a distinct idea frond the first clause. Not only as members of God's council (ch. 7. 10; 1 Kings 2-2. 19; Psalmm 21; Zechariah 1. 10) do they subscribe to His "decree," but that decree Is in answer to their prayers, wherein they demand that every mortal shall be humbled, whosoever tries to obscure tlie glory of God. [CAiiViN.] Angels are grieved when God's prerogative is in the least infringed. How awful to Nebuchadnezzar to know that angels plead against him for his pride, and that the decree has been passed In the high court of heaven for his humiliation in answer to angels' demands! The conceptions are moulded in a form peculiarly adapted to Nebuchadnezzar's modes of thought, the living—not as distinguished from the dead, but from the inhabitants of heaven, who " know" that which the men of the world need to be taught (Psalm 9. 16); the ungodly confess there is a God, but would gladly confine Him to heaven. But, saith Daniel, God ruleth not merely there, but "in the kingdom of men." basest—the lowest in condition (1 Samuel 2. 8; Luke 1.52). It Is not one's talents, excellency, or noble birth, but God's will, which elevates to the throne. Nebuchadnezzar abased lo the dunghill, and then restored, was to have in himself an experimental proof of this (v. 37). 19. Daniel . . . Belteshazzar—the use of the Hebrew as well as the Clialdee name, so far from being an objection, as some have made
first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that all mere human means should be proved vain, before God manifested His power through His servant; thus the haughty king was stripped of all fleshly confidences. The Chaldees were the king's recognized interpreters of dreams; whereas Daniel's interpretation of the one In ch.
2. had been a peculiar case, and very many years before, nor had he been consulted on such matters since. 8. Belteslinzzar—called so from the god Bel or Belus (see JYote, ch. 1. 7). 9. spirit of the holy gods—Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of Die true God. Hence he speaks of " gods" in the plural, but gives the epithet "holy," which applies to Jeliovah alone, the heathen gods making no pretension to purity, even in the opinion of their votaries (Deuteronomy 32. 31
cf. Isaiah 63.11). "I know" refers to his knowledge of Daniel's skill many years before (ch. 2.); hence he calls liim "master of the magicians." tronblcth—gives thee difliculty in explaining it. 10. tree—so the Assyrian
is compared to a "cedar" (Ezekiel 31.3; cf. Ezekiel
17. 24). in the midst of the earth—denoting its conspicuous position as the centre whence the Imperial authority radiated in all directions, la. beasts . . . shadow under it^implying that God's purpose In establishing empires In the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for rest (cf. Lamentations 4. 20). But the world-powers abuse their trust for self; theVefore Messiah comes to plant the tree of His gospel-kingdom, which alone shall realize God's purpose (Ezekiel 17. 23 ; Matthew 13. 32). Herokotus
(7. 19) mentions a dream (probably suggested by the tradition of this dream of Nebuchadnezzar in Daniel) which Xerxes had, viz., that he was crowned with olive, and that the branches of the olive filled the whole eartli, Ymt that afterwards the crown vanished from his head : signifying his universal dominion soon to come to an end. 1.1. watcher and an holy one—rather, " even an holy one." Only one angel is Intended, and he not one of the bad, but of the holi/ angels. Called a " watcher," because ever on the watch to execute God's will [.IeromrJ, (Psalm lft3. 20,
It, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honour the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, God, the name by which the prophet was best known among his countrymen), as well as the Gentile name by wliich he was known In the Chaldean empire, astonied—overwhelmed with awe at the terrible import of the dream, one hour—the original means often "a moment," or "sliort time," as in ch. 3. 6,
21). Cf. as to their watchfulness. Revelation 4. 8, "/ull of eyes within . . . they rest not day and night." Also they watch good men committed to their charge (Psalm 34. 7; Hebrews 1. 14); and watch over the veil to record their ulns, and at God's bidding at last punish them (Jeremiah
15. let not the dream . . . trouble thee—many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out. the dream be to them that hate thee—Wo are to desire the prosperity of those under wliose author-
i. 10, 17), "watchers" applied to human instruments of C28
The King's Dream Fulfilled, DANIEL IV. and his Edict concerning it.
Ity Ood's providence has placed us (Jeremiah 29. 7). The wisU lioie is not so much against others, as for the king: a couunou loiiniila (2 Samuel 18. 32). It is not the language of uncharitable hatred. 30. The tree is the king. The branotua, the princes. The leaves, the soldiers. The
nezzar's wife.) Hence infidels have doubted the Scripture account. But the latter is proved by thousands of bricks on the plain, the inscriptions of which have been deciphered, each marked "Nebuchadnezzar, the son of Nabopolassar." " Built," i. e., restored and enlarged (2 Chronicles 11. 5, 6). It is curious, all the bricks have been found with the stamped face downwards. Scarcely a figure in stone, or tablet, has been dug out of the rubbi.sh heaps of Babylon, whereas Nineveh abounds in them ; fulfilling Jeremiah 61. 37, "Babylon shall become heaps." The "J" is emphatic, by which he puts himself in the place of God; so the "my . . . my." He impiously opposes his might to God's, as though God's threat, uttered a year before, could never come to pass. He would be more than man; God, therefore, justly, makes him less than man. An acting over again of the fall ; Adam, once lord of the world and the very beasts (Genesis 1. 28; so Nebuchadnezzar ch. 2. 38), would be a god (Genesis 3. 5), tlierefore he must die Hke the beasts (Psalm 82. 6; 49. 12). The second Adam restores the forfeited inheritance (Psalm 8.
fruits, the revenues. The sliadow, the protectiou afforded
to dependent states. 23. It Is t liou—He speaks pointedly, and without circumlocution (2 Samuel 12. 7). Whilst pity-
ing the king, he uncompromisingly pronounces his sentence of punishment. Let ministers steer the mean between, on the one hand, fulminations against sinners under the pretext of zeal, without any symptom of compassion; and, on the other, flattery of sinners under the pretext of moderation, to tlie end of ^Ue eai-tli—(Jeremiah 27. 0-8.) To the Caspian, Euxine, and Atlantic seas. 24. decree of tUe Most Hlgli—what was termed in v. 17 by NebucUadncziiar " the decree of the watchers,'' is here more accurately termed by Daniel, " the decree of tlie Most High." They are but His ministers. 35. tliey gliall drive tliee—a Chaldee idiom for thou shall be driven. Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts;" v. 3t proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace, ent grass—i.e., vegetables, or herbs In general (Genesis 3,
4-8). 31. While, &o.—In the very act of speaking, so that thei'e could be no doubt as to the connection between tho crime and the punishment. So Luke 12. 19, 20. O king ... to thee It is spoken—Notwithstanding thy kingiy power, to thee thy doom is now spoken, there is to be no further respite. 33. driven from men—as a maniac fancying himself a wild beast. It is possible, a conspiracy of his nobles may have co-operated towards his having been "driven" forth as an outcast, hairs . . . eagle's feathers—matted together, as the hair-like thick plumage of the ossifraga eagle. The "nails," by being left uncr.t for years, would become like "claws." 31. lifted up mine eyes unto heaven—whence the "voice" had issued (v. 3J) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jonah 2. 1, 2,
18). they shall wet thee i. e., thou shalt be wet. till thoii know, itc.—(Psalm 83.17,18; Jeremiah 27.5.) 36. thou sSialt have known, &c.—a promise of spiritual grace to him, causing the judgment to humble, not harden, his heart, heavens do rule—the plural is used, as addressed to Nebuchadnezzar, the head of an organized earthly kingdom, with various principalities under the BupreiUH ruler. So "the kingdom of heaven" (Matthew 4.
17 ; Grcrk, " kingdom of the heavens") Is a manifold organization, composed of various orders of angels, under the Most High (EphesianS 1. 20, 21; 3.10; Colossians 1. IG). 37. toroak off—as a galling yoke (Genesis 27. 40); sin is a heavy load (Matthew II. 28). LXX. and Vulgate translate not so well, " redeem," which is made an argument for Bomo's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean, Kepeut and show the reality of thy repentance by works of justice and charity (cf. Luke 11. 41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Cf. the cases of Hezekiali, Isaiah 38. 1-5; Nineveh, Jonah 3. .5-10; Jeremiah 18.7, 8. The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (cf. Psalm
4) out of the fish's belly, they are lifted up to heaven iu prayer. He turns to Him that smiteth him (Isaiah 9. 13), with tlie faint glimmer of reason left to him, and owns God's justice in punishing him. praised . . . him—praise
is a sure sign of a soul spiritually healed (Psalm 116. 12, 14
Mark 5. 15, 18, 19). I . . . honoured him—implying that the cause of his chastisement was that he had before robbed God of His honour, everlasting dominion—not temporary or mutable, as a human king's dominion. 35. all ... as nothing—(Isaiah 40. 15, 17.) according to his will in . . . heaven—(Psalm 115. 3; 135. 6; Matthew 6. lii; Ephesians 1. 11.) army—the heavenly hosts, angels and starry orbs (cf. Isaiah 24. 21). none . . . stay his hand—
41. 1,2; Acts 8. 22). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them
to labour in his great public works without adequate remuneration, if . . . lengtheningof. .. tranquillity—if haply thy present prosperity shall be prolonged. 39. twelve moitths—this respite was granted to him to leave him without excuse. So the 120 years granted Jbefore the flood (Genesis 6. 3). At the first announcement of the coming judgment he was alarmed, as Ahab (1 Kings 21.
lit., strike His hand. Image from striking the hand of another, to check him in doing anything (Isaiah 43. 13 ; 45.
9). Wliat doest thou—(Job 9. 12; Romans 9. 20.) 36. An inscription in the East India Company's Museum is read as describing the period of Nebuchadnezzar's insanity.
27), but did not thoroughly repent; so when judgment was not executed at once, he thought it would never come, and so returned to his former pride (Ecclesiastes 8. 11). in the palace—rather, upon the (flat) palace roof, whence he could contemplate the splendour of Babylon. So the heathen historian, Abydenus, records. The palace roof was the scene of the fall of another king (2 Samuel 11. 2). Tlie outer wall of Nebuchadnezzar's new palace embraced six miles; there were two otlrer embattled walls within, and a great tower, and three brazen gates. 30. Babylon that I have built—HERODOTUS ascribes the building of Babylon to Semiramis and Nitocris, his ii^formant under the Persian dynasty giving him the Assyrian and Persian account. Bkrosus and Abydenus give the Babylonian accouiit, viz., that Nebuchadnezzar added much to the old
fG. V. Smith.] In the so-called standard inscription read by Sir H. Rawlinson, Nebuchadnezzar relates that during four (?) years he cea.sed to lay out buildings, or to furnish with victims Merodach's altar, or to clear out the canals for irrigation. No other instance in the cuneiform inscriptions occurs of a king recording his own inaction, my counsellors . . . sought unto me—desired to have me, as formerly, to be their head, wearied witlxthe anarchy which 'prevailed in my absence (cf. note, v. 33); the likelihood of a conspiracy of the nobles is confirmed by this verse, majesty was added—my authority was greater than ever before (Job 42. 12; Proverbs 22. 4; Matthew 6. 33, "added"). 37. praise . . . extol . . . honour—He heaps word on word, as if he cannot *fty enough in praise of God. all whose works . . . truth . . . judgment i. e., are true and just (Revelation 15. 3; 16. 7). God has not dealt unjustly or too severely with me; whatever I have suffered, I deserved it all. It is a mark of true contrition to condemn one's self, and justify God (Psalm 51. 4) those'
city, built a splendid palace and city walls. Heuodotus, the so-called "father of history," does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes the Ueaulifying of Babylon, seems to have been Nebuchad-
625)
BaUhctzzar's Impious Fcust. DANIEL V. The IJandwrUing on the Wall.
that ivalk In priile . . . abasp—PXPinplifled in me. He condemns himself before tlie wliole worid, in order to glorify God.
3; Song of .Solomon 6. S>. 3. This act was not one of rrecessitJ^ or for honour's t.nke, Ijnt In reckless profanity. 4. ]>raliied—sang and shouted prai.ses to "gods," which being of gold, "are tlieir own witnesses" (Isaiah 44. 9), confuting the folly of those wlio fancy such to be gods. 5. In the same hour—Tliat the cause of God's visitation miglit be palpable, viz., the profanation of His vessels and His holy name, fingers of . . . hand—God admonishe.s him, not by a dream (as Nebuchadnezzar had been warned), or by a voice, but by "fingers coming forth," the invisibility of Him who moved tliem heightening tlie awful iniprpssi veness of the scene, the hand of the Unseen One attesting his doom before the eyes of himself and Ills guilty fellow-revellers, against tlie candlestick— the candel.abra; where the mystic characters would be tiest seen. Barnes makes it the candlestick taken from the temple of Jeru.salem, the nearne.ss of the writing to it intimating that the rebuke was directed against the sMcrilege. upon the plaster of the wall of the king's palace —writtea in cuneiform letters on slabs on the walls, o .id on the very bricks, are found tlie perpetually recurring recital of titles, victories, and exploits, to remind the spectator at every point of the regal greatness. It is significant, that on the same wall on which the king was accustomed to read the flattering legends of his own magnificence, he beholds the mysterious inscription which tells his fall (cf. Proverbs IG. 18; Acts 12. 21-'2:^). part of the hand—the anterior jsart, v^^., the fingers. 6. countenance— (jr/f/AZ/icw, ?'. e., his bright look, joints of his loins—"the vertebrre of his back." [Ge-senius.] 7. He calls for the magicians, who more than once had been detected in imposture. He neglects God, and Daniel, whose fame as an interpreter was then well established. Tlie world wishes to be deceived, and shuts its eyes against the light. [Calvin.] The Hebrews think the words were Chaldee, but in tlie old Hebrew character (like that now in the Samaritan Pentateuch), third rulei-—the first place was given to the king; tlie second, to the son of the king, or of llie queen ; the third, to the chief of tlie satraps. 8. The words were In such a character as to be illegible to the Clialdees, God reserving this honour to Daniel. 10. queen—the queen-mother, or grandmother, Nitocris, liad not been present till now. She was wife either of Nebuchadnezzar or of Evil-merodacli
CtlAPTER V.
Ver. 1-31. Belshazzar's Impious Feast; the Handwriting ON the Wall Intkiipreted by Daniel of the 1)0011 OF Babylon and its King. l. Bclshazxar—Rawlinson, from the Assyrian inseriptions, has explained the seeiuingdiscrepancy between Daniel aad the lieathon liistorians of Babylon, BEUosusand Abydenus, who .say the last king (Nabonidus) surrendei'ed in Bor.sippa, after Babylon was taken, and had an honourable abode in Caramania assigned to him. Belshnzzar was'joint-king tvithhis fatlii-r (called Minus in the inscriptions), bid subor<Mnale to him ; hence the Bnbylonian account suppresses the fact which cast discredit on Babylon, viz., that Belsliazzar shut himself up in that city, and fell at its capture; whilst it records tlie surrender of the principal king in Borsippa (see my Introduction to Daniel). The heathen Xenophon's description of Belshazzar accords with Daniels; he calls him " impious," and illustrates his cruelty by mentioning that he killed one of his nobles, merely because in huntinj^ the noble struck down the game before him; and unmanned a courtier, Gadates, at a banquet, because one of the king's concubines praised him as handsome. Daniel sliows none of the sympathy for him which lie had for Nebuchadnezzar. Xenophon confirms Daniel as to Belshazzar's end. Winer explains the "shazzar" in the name as meaning fire, made . . . feast—lieaven-seut infatuation when his city was at the time being besieged by Gyrus. The fortifications and abundant provisions in the city made the king to despise the besiegers. It was a solemn festival-day among the Babylonians [Xenophon]. drank . . . before the tliousand—The king, on this extraordinary occasion, departed from his usual way of feasting apart from his nobles (cf. Esther 1. 3). a. wUiles lie tasted tlie wine—whilst under the effects of wine, men will do what they dare not do when sober, liis fatlier IVebucliadnezaar—i. e., his forefather. So "Jesus . . . the son of David, the so?i of Abraham."' Daniel does not saj' that the other kings mentioned in other writer* did not reign between Belshazzar and Nebuchadnezzar, riz., Evil-merodach (Jeremiah 52.
hence her acquaintance with the services of Daniel. She completed the great works which t!ie former hud begun. Hence Herodotus attributes them to lier alone. This accounts for the deference paid to her l^y Belshazzar. (See my iVoie, ch. 4. 30.) Cf. similar rank given to tlie queenmotlier among the Hebrews, 1 Kings 15. 13. 11. spirit of the holy gods—she remembers and repeats Nebuchadnezzar's language (ch. 4. 8,9, IS). As Daniel was probably, according to Oriental custom, deprived of the ollice to wliicli Nebi;chudnezzar liad promoted him, as "master of the magicians" (ch.4. 9),at tlie king's death, Belshazzar might easily be ignorant of his services, the king . . . thy fatlier the king . . . thy father—Tlie repetition marks with empliatic gravity both tlie excellences of Danicd, and the fact that Nebuchadnezzar, whom Belshazzar is bound to reverence as his father, had souglit counsel from liiin in similar circumstances. 13. thecap« tivity of Judali—the captive Jews residing in Babylon. 17. Not inconsistent with i'. 29. For liere he declares his interpretation of the woids is not from the desire of reward. The honours in v. 'i'i were doubtless urged on him, without his wisli, in such a way that lie could not with propriety refuse them. Haci lie refused t hem after announcing the doom of tlie kingdom, he might have been suspected of cowardice or treason. 18. God gave
31), Neriglissar, his brother-in-law, and Laborasoarchod (nine m(jnths). Berosus makes Nabonidus the last king to have been one of t/ie people, rai.sed to the throne by an insurrection. As tlie inscriptions show that Belshazzar
yyd.s distinct from, and Joint king with, him, this is not at variance with Daniel, whose statement that Belshazzar was son (grandson) of ^Nebuchadnezzar is corroborated by Jeremiah (Jeremiah 27.7). Their joint, yet independent, testimony, as contemporaries, and having the best means of inforinatioii, is more trustworthy than any of the heathen historians, if there were a discrepancy. Evilmerodach, son of Nebuchadnezzar (according to Berosus), reigned but a short time (one or two years), having, in consequence of his bad government, been dethroned by a plot of Neriglissar, his sister's husband; hence Daniel does not mention him. At tlie elevation of Nabonidus aM supreme king, Belshazzar, the grandson of Nebuchadnezzar, was doubtless sulfered to be subordinate king and successor, In order to conciliate the legitimate party. Tlius the seeming discrepancy Ijecomes a confirniMtion of genuineness when cleared up, for the real harmony must have been undesigned, wives . . . concubines — not usually present at feasts in the Enst, where females of tlie harem are kept in strict seclusion. Hence Vashti's refusal to appear at .Vhasuerus' feast (Esther 1). But the Babylonian court. In its reclcless excesses, seems not to have been so strict as the Persian. Xenophon (Cjjrop. 5. 'i, 28) confirms Daniel, representing a feast of Belshazzar where the concubines are present. At the beginning "the lords" {v. 1), for whom the feast was made, alone seem to have been present; but ns the revelry advanced, the females were introduced. Two clns.ses of them are mentioned, those to whom belonged the privileges of " wives," and those strictly coucubines (2 Samuel 5. 13; 1 Kings 11. 630
It was not his own birth or talents whi -h gavi^ him tlie vast empire, as he tlioift;ht. To make liim unlearn his proud thouglit was the object of God's visitation on him. majesty—in the eyes of liis subjects, glory—from his victories, honour—from thi!enlai'};emenl and decoration of the city. 19. A purely absolute monarchy (Ji remlah
27. 7). 31. heart waa made like . . . brastu til., "lie made his heart like tlie beasts," »". c., he desired to dwell with theiu. Thou hast erred uut through ijjuurauoe,
Thf Monarxay Transferred to tike Medes. DANIEL VL Daniel Disobeys (he Kiny'ti Decree.
Macedon was set up; and Darius Cyaxares 11., between Astyages and Cyrus (^.schylub, Pers. 7(>2, 7i>;i). hundred and twenty—satraps; set over the conquered provinces (including Babylon) by Cyrus (Xenophon; Q/rop. H. (>. 1). No doubt C.vrus acted under Darius, as in the capture of Babylon; so that Daniel rightly attributes the appointment* to Darius. 3. Daniel wag preferred—probably because of his having so wonderfully foretold the fall of Babylon. Hence the very expression used by the queen-mother on that occasion (ch. 5. 12) is here used, " because an eTcelleiit .ipirit was in him." king thouglit to set liim over the whole realm—agreeing with Darius' character, weak and averse to business, wiiich he preferred to delegate to favourites. God overruled tliis to tiie good both of Daniel, and, through him, of His people. 4. occasion . . . conccriiiing the kingdom—pretext for accusation in his adiniuislratioa
but through doliboiate contempt of God, notwithstanding
that thou hadst Ix-'fore tlilne eyes the striking Wisrning. given iu thy graiidluthei-'s case. »3. wUoim; are all tliy way*-- (Jcfeiaitih 10. '23.) 24. Then—When tliou liltedst up thywelf Hgahist tlie Lord, tlie part of <hc Iiuml—the
fore part, the lingers, was . . . sent from lilni i. e., from God. !45. M«ne, Tekel, Upluirstn— iiunibtired, weighed, and dividers. 26. Uod hath fixed tlie nuuiber of years of tliine empire, and tlial number is now com-
plete. 23". iveigli'cti li« tUe balances — The Egyptians thought tliat Osiris weiglied the actions of tlie dead in a literal balance. The Babylonians may have liad the fiame notion, wliich would give :* peculiar appropriateness to tlie Image here used, found wanting—too light before God, the weigher of actions (1 Samuel % 3; Psalm 62. 9). liike spurious gold or silver (Jeremiah
C. 30). 28. Peres—tlie explanation of "dividers" (t). 2o), the active participle plural there being used for the pa-vsiuc
(Ecclesiiistes 4. 4). 5. It is the highest testimony to a godly man's walk, when his most watchful enemies can find no ground of censure save in that he walks according to the law of God even where it opposes the ways of the world. 6. asaemliled t»«gether lit., "assembled hastily and tumultuously." Had they come more deliberately, the king might have refused their grant; but they gave him no time for reflection, representing that their test-de-
participle siinr/iUar, " dividers " for "divided." The word "Peres" alludes to the similar word Ptisia. divided—
rtz., among tlie Medesand Persians [Mauuer]; or, severed trom tliee. [GuOTtUS.] 29. Belsliaz:£ar . . . clothed Danirl with scarlet—To come from the presence of a prince in a dress presented to the wearer as a distinction
is still held a great honour in the East. Daniel was thus restored to a similar rank to what he had held under Nebuchadnezzar (ch. 2. ts). Godly fidelity which niiglit be expected to bring down vengeance, as in this case, is often rewarded even in this life. The king, having promised, was ashaii^ed before his courtiers to break his word. He perhaps also attected to despise the prophecy of his doom, as an idle threat. As to Daniel's reasons for now accepting wliat at first he had declined, cf. JVote, v. 17. The insignia of honovir would be witnesses for God's glory to the world of his having by God's aid interpreted tlie mys-
cree was necessary for the safety of the king, live forever —Akkian (4) records that Cyrus was the first before whom prostration was practised. It is an undesigned mark of genuineness that Daniel should mention no prostration before Nebuchadnezzar or Darius (see Note, ch. 3.9). 7. The Persinii king was regarded as representative of the chief god, Ormuzd; the seven princes near him represented the seven Amshaspands before the throne of Ormuzd; hence Mordecai (Esther 3. 4) refused such hoirKige to Hainan, the king's prime minister, as inconsistent with what is due to God alone. A weak despot, like Da-
rius, much under the control of his princes, might easily be persuaded that such a decree would test the obedience of the Chaldeans just conquered, and tame their proud
tic charactei's. The cause of his elevation too would secure the favour of the new dynasty (ch. 6. 2) for both himself and his captive countrymen. As the capture of the city by Cyras was not till near daylight, there was no want of lime in that eventful night for accomplishing all that is here recorded. Tlie capture of the city so Immediately
spiri/ts. So absolute is the king in the East, that he i.s regar<led not merely as the ruler, but the owner, of the people. All . . . governors . . . counsellors, &c.—several functionaries are here specified, not mentioned in f.
after the prophecy of it (following Belshazzar's sacrilege), marked most emphatically to the whole world the connection between Babylon's sin and its punishment. 30. Herodotus and Xenophon confirm Daniel as to the suddenness oi theeveiit. Cyrus diverted the Euphrates into a new channel, and, guided by two deserters, marched by the dry bed into the city, whilst the Babylonians were carousing at an annual feast to the gods. See also Isaiah
4. 6. They evidorUly exaggerate tlie case to the weak king, as if their request was that of all the officers in the empire, den of lions—an underground cave or pit, covered with a stone. It is an undesUjned proof of genuineness, that the "fiery furnace" is not made the means of punishment here, as in ch. 3.; for the Persians were fire-worshippers, which the Babylonians were not. 8. decree or, interdict. that it he not changed—(Esther 1. 19; 8. 8.) Tliis immutability of the king's commands was peculiar to the Medesand Persians: it was due to their regarding him infallilde as the representative of Ormuzd ; it was not so among the Babylonians. Medes and Persians—the order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as todignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" (Esther 1. 14, 19, &c.). 9. Such a despotic decree is quite explicable by remembering that the king, as the incarnation of Ormuzd, might demand such an act of religious obedience as a test of loyalty. Persecuting laws are always made on false pretences. Instead of bitter complaints against men, Daniel prays to God. Though having vast business as a ruler of the empire, he finds time to pray thrice a day. Daniel's three companions (ch. 3.) are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone (f. 5). 10. when Daniel knew . . , writing . . . signed—and that, therefore, the power of advising the king against it was taken from liim. wen4 into his l»ouse—withdrawing from the God-dishonouring
21. 5; 44. 27; and Jeremiah 50. 3», 39; and 51. 36. As to Belshazzar's being slain, cf. Isaiah 14. 18-20; 21.2-8; Jeremiah
50.29-35 ; 51.57. 31. Daring the Median—!. e., Cyaxares
II., the son and successor of Astyages, B. C. 569-5'!6. Though Koresh, or Cyrus, was leader of the assault, yet all was done in the name of Darius; therefore, he alone is mentioned here; but eh. 6. 28 shows Daniel was not ignorant of
Qyrrt.?' share in the capture of Babylon. Isaiah 13. 17; 21.
2, confirm Daniel in making the Mcdes the leading nation
in destroying Babylon. .So also Jeremiah 51. 11, 28. Herodotus, on the other hand, omits mentioning Darius, as that king, being weak and sensual, gave up all the authority to his energetic nephew, Cyrus (Xenophon, Cyrop.
1.5; 8.7). threescore and two years old—This agrees with Xestophon, Cyrop. 8. 5, 19, as to Cyaxares II.
Ver. 1-28. Dakius' Decree : Daniel's Disobedience, \ND Consequent Exposure to the Lions: his DelivERANOE BY GOD, AND DARIUS' DECREE. 1. DariuS— Grotekend has read it in the cuneiform inscriptions at Persepolls, as Darheush, i.e., Lord-King, a, name applied
court, windows . . . open—not in vainglory, but that there might be no obstruction to his view of the direction in which Jerusalem, theearthly seat ofJehovah under the Old Testament, lay; and that the sight of heaven might draw ofThis mind from earthly thoughts. To Christ in the heavenly temple let us turn our eyes in prayer, froa)
to many of the Medo-Persian kings in common. Three of the name occur: Darius Hystaspes, b. c. 521, in whose reign the decree was carried into effect for rebuilding the t«mple (Ezra 4. 5; Haggai 1. 1); Darius Codomaiius, b. c.
336, whom Alexander overcame, called "the Persian" CNehemiah 12. 22), an expression used after the rule of
Dania. Cast into the Liori^ Den. DANIEL VII. The Vision of the Four BtasU.
claims such a plea), but relatively to this case. God has attested the justice of my cause in standing up for His worship, by delivering me. Therefore, the " forasmuch" does not justify Rome's doctrine of works meriting salvation, before thee—Obedience to God is in strictest compatibility with loyalty to the king (Matthew 22.21 ; 1 Peter
this land of our captivity (1 Kings 8. 44, 48 ; 2 Chronicles 6.
20, 34, :38; Psalm 5.7). cltamber—the upper room, where prayer was generally offered by the Jews (Acts 1. 13). Not on the house-top (Acts 10. 9), where he would be conspicuous, upon his knees—humble attitudes in prayer become luimbie suppliants, three times a day—(Psalm
2. 17). Daniel's disobedience to tlie king was seeming, not real, because it was not from contempt of the king, but from regard to the King of kings (cf. Acts 24.10). 23. because he believed—"Faith" is stated in Hebrews 11.33 to have been his actuating principle: a prelude to the gospel. His belief was not with a view to a miraculous deliverance. He shut his eyes to the event, committing
55. 17.) Tlie third, sixth, and ninth hour; our nine, twelve, and three o'clock (Acts 2. 15; 10. 9; 3. 1 ; 10. 30; cf. ch. 9. 21). as . . . aforetime—not from contempt of the king's command. 11. assembled—as in v. S, assembled or ran hastily, so as to come upon Daniel suddenly and detect liim In the
act. 1^2. They preface their attack by alleging the king's
edict, so as to get him again to confirm it unalterably, be-
tlie Steeping of his soul to God, in well-doing, as unto a faithful Creator (1 Peter 4. 19), sure of deliverance in a better life, if not in this. a*. (Deuteronomy 19. 19; Proverbs 19. 5.) accused lit., devoured the bones and flesh. It was just tliat they who had torn Daniel's character, and sought the tearing of his person, should be themselves given to be torn In pieces (Proverbs 11.8). their children —among the Persians, the whole kindred were involved In the guilt of one culprit. The Mosaic law expressly forbade this (Deuteronomy 24. 16; 2 Kings 14.6). or ever
fore they mention Daniel's name. Not to break a wicked promise, is not firmness, but guilty obstinacy (Matthew
14. 9; Mark 6. 26). 13. Thai Daniel—contemptuously, of . . . captivity of Judah—recently a captive among thy servants, the Babylonians—one whom humble obedience most becomes. Thus they aggravate his guilt, omitting mention of his being prime minister, which miglit only remind Darius of Daniel's state services, repardeth >iot tliee—because he regarded God (Acts 4. 19; 5.
29). 14. displeased with himself—for having suffered himself to be entrapped into such a hasty decree (Proverbs 29. 20). On the one liand he was pressed by the immutability of tlie law, fear that the princes might conspire against him, and desire to consult for his own reputation, not to seem fickle; on the other, by regard for Daniel, and a desire to save him frorti the effects of his own r;vsh decree, till . , . going dowTi of . . . snn—Tlie king took tliis time to deliberate, thinking that after sunset Daniel would be spared till morning, and that meanwhile some way of escape would turn up. But (v. 15) the «onspirators assembled iumultuously (lit.) to prevent this delay in the execution, lest the king should meantime cliange liis decree. 16. Thy God . . . will deliver thee The lieatlien believed in the interposition of the gods at times in favour of their worsliippers. Darius recognized Dauiel's God as a god, but not the only true God. He had heard of the deliverance of the three youths in ch. 3., and hence augurs Daniel's deliverance. I am not my own master, and cannot deliver tliee, however much I wish it. "Tliy God will." Kings are the slaves of their flatterers. Men ail mire piety to God in others, Iiowever disregarding Him themselves. 11. stone . . . sealed—typical of Christ's entombment under a seal (Matthew 27. 66). Divinely ordered, tliat the deliverance might be the more striking, his own signet, and , . . of his lords—the concurrence of llic lords was required for jnaking laws. In this, kingly power had fallen since it was in Nebuchadnezzar's hands. The Median king is a puppet in his lords' hands; they take the security of their own seal as well as his, that he should not release Daniel. The king's sea) guaranteed Daniel from being killed by them, should he escape the lions. 18. neither were instruments of mnsic, &c. GF.h^'Sivs translates, "concubines." D.aniel's mentioning to us as an extraordinary thing of Darius, that he neither approaclied his table nor his harem, agrees with Xenopkon's picture of him as devoted to wine and women, vain, and without self-control. He is sorry for the evil whicli he himself had caused, yet takes no steps to remedy
i. e., before ever. The lions' sparing Daniel could not have been because they were full, as they sliowed tlie keenness of their hunger on the accusers. 26. Stronger tlian the decree (cli. 3. 29). That was negative; tliis, positive ; not merely men must say " nothing amiss of," but must "fear before Goil." 38. It was in the third year of C,vru3 Daniel's visions (ch. 10.-12.) were given. Daniel "prospered" because of his prophecies (Ezra 1. 1, 2).
Ver. 1-28. Vision of the Four Beasts. Tliis chapter treats of the same subject as the second chapter. But there the four kingdoms, and Messiah's final kingdom, were regarded according to their external political aspectbut here according to the mind of God concerning tliem, and their moral feature.';. The outward political history had been sliown in its general features to tlie world-ruler, wliose position fitted him for receiving such a revelation. But God's prophet here receives disclosures as to tlie characters of the powers of the world, in a religious point of view, suited to his position and receptiv-
ity. Hence in the second chapter the images are taken from tlie inanimate sphere ; in the seventh chapter they are taken from the animate. Nebuchadnezzar .saw super-
ficially the world-power as a splendid human figure, and the kingdom of God as a mere stone at the first. Daniel sees the world-kingdoms in their inner essence as of an animal nature lower than human, being estranged from God; and that only in the kingdom of God ("the Son of man," the representative-man) is the true dignity of man realized. So, as contrasted with Nf^bucliadnezzar's vision, tlie kingdom of Go<l appears to Daniel, /)o>» the
vei-y first, superior to the world-kingdom. For though in physical force the beasts excel man, man has essentially spiritual powers. Nebuchadnezzar's colossal image represents mankind in its own strength, but only tlie outward man. Daniel sees man siiiritually degraded to the beast-level, led by blind impulses, througli his alienatiou from God. It is only from above that the perfect Son ol man comes, and in His kingdom man attains liis true disstiny. Cf. Psalm 8. with Genesis I. 26-28. Humanity is impossil)le witliout divinity: it sinks to bestiality (Psalm
It. Tliere are man.v such halters between good and bad, Who are ill at ease in their sins, yet go forward in them, and are drawn on b.y others. 19. His grief overcame his fear of the nobles, ao. living God—having life Him.self, and able to preserve tliy life; contrasted with the lifeless
idols. Darius borrowed the phrase from Daniel; God extorting from an idolater a confession of the truth, thon »erv« st continually—in times of persecution, as well as
32. 9; 49. 20; 73. 221. Obstinate heathen nations are compared to " bulls" (Psalm 6S. 30). Egypt to the dragon Id the Nile (Isaiah 37.1; 51.9; Ezekiel 29.3). The animal with all its sagacit.v looks always to the ground, witliout consciousness of relation to God. What elevates man is coiiiiiiuuion with God, in willing subjection to Him. Tlio nionient he tries to exalt himself to independence of God, like Nebu(^hadnezzar(cli.4. .30), he sinks to the l>east'a
tirn' S of peace, is thy God . . . able—tlie language of doubt, yet hope. ai. Daniel might have indulged in anger at (lie king, but jloes not; his sole thought is, God's glory lias been set forth in his deliverance, aa. his an- ^el -the instrument, not the author, of his deliverance iPsalin 91. 11; 34.7). shut . . . lions' inoutlis—(Hebrews K. 33.) !So spiritually, God will sliut tlie roaring lion's mouth (1 I'eter 5. 8) for His servants, forasmucli as Vttfore him innocency—uot absolutely (in ch.U. 7, IS lie dis-
level. Daniel's acfiuaintance with the animal colossal figures in Ilabylon .and Nineveh was a psychological preparation for his animal visions. Hosea 13. 7, 8 won
occur to him wiiilst viewing tliose ensigns of tlie world-
Vision of the Four Beasts. DANIEL VII. The Interpretation thereof.
power. Cf. Jeremiah 2. 15 ; 4. 7 ; 5. 6. 1. Bel8liiazzq,r—Good Hebrew MSS. have BeUhazzar ; meaning " Bel is to be burnt with hostile Are" (Jeremiah 50. 2; 51. 44). In the history he
kingdoms, each originally one, afterwards divided. English Version is the result of a slight change of a Hebrew letter. The idea then would be, " It lay on one of its fore feet, and stood on the other;" a figure still to be seen on one of tiie stones of Babylon (Munter, Helig. Babyl. 112); denoting a kingdom that hail been at rest, but is how rousing itself for conquest. Media is the lower side, passiveness; Persia, the upper, active element. [AtrBERLEN.] The three ribs in Its mouth are Media, Lydia, and Baby-
Is called by his ordinary name; in thQ prophecy, wiiich. gives his true destiny, he is called a corresponding name, by the ciiange of a letter, visions of Ills head—not confused "dreams," but distinct images seen whilst his mind wus collected, sum—a summary. In predictions, generally, details are not given so fully as to leave no scope for free agency, faith, ai»d patient waiting for God manifesting His will in the event. He "wrote" it for the Church in all
lon, brought under the Persian sway. Rather, Babylon, Lydia, and Egypt, not properly parts of its body, but seized by Medo-Persia. [Sir I. Newton.] Called "ribs," because tliey strengthened tlie Medo-Persian empire. "Between its teeth," as being mucli grinded by it. devour mucU ilesli — i, e., subjugate many nations. 6. leopard—smaller than the lion; swift (Habakkuk 1.8); cruel (Isaiah 11.6), the opposite of tame; springing suddenly from its hiding-place on its prey (Hosea 13. 7); spot-
ages,- he "told" It for the comfort of his captive fellowcountrymen. /S. tHe four winds — answering to the " four beasts ; their several conflicts in the four quarters or directions of the world, strove—burst forth (from the abyss.) [Maurer.] sea—the world-powers rise out of the agitations of the political sea (Jeremiah 46.7,8; Luke 21.
25; cf. Revelation 13. 1 ; 17. 15 ; 21. 1) ; the kingdom of God and the Son of man from the clouds of heaven {v. 13; cf. John 8. 23). Treoelles takes " the great sea" to mean, as always elsewhere in Scripture (Joshua 1. 4; 9.1), the Mediterranean, the centre territorially of the four kingdoms of the vision, which all border on it, and have Jerusalem subject to them. Babylon did not border on the Mediterranean, nor rule Jerusalena, till Nebuchadnezzar's time, when both things took place simultaneously. Persia encircled more of this sea, viz., from tlie Hellespont to Cyreue. Greece did not become a monarchy before Alexander's time, but then, succeeding to Persia, it became mistress of Jerusalem. It suiTounded still more of the Mediterranean, adding the coasts of Greece to the part
ted. So Alexander, a small king, of a small kingdom, Macedon, attacked Darius at the head of the vast empire reaching from the jEgean Sea to tiie Indies. In twelve years he subjugated part of Europe, and all Asia from Illyricum and the Adriatic to the Ganges, not so much fighting as conquering. [Jerome.] Hen<:e, whereas Babylon is represented witli two wings, Macedon has four, so rapid were its conquests. The various spots denote the various nations incorporated iiit6 his empire [Bochart]; or Alexander's own variations in cliaracter, at one time mild, at another cruel, now temperate, and now drunken and licentious, four heads—explained chapter 8. 8, 22; the four kingdoms of the Diadochi or successors into which the Macedonian empire was divided at the death of Alexander, viz., Macedon and Greece under Cassander, Thrace and Bithynia under Lysimachus, Egypt under Ptolemy, and Syria under Seleucus. dominion . , . given to it—by God ; not by Alexander's own might. For how unlikely it was that 30,000 men should overthrow several hundredsof thousands! Josephus {Antiquities, 11,
lield by Persia. Home, under Augustus, realized three tilings at once—it became a monarchy, became mistress of the last of the four parts of Alexander's empire (symbolized l)y the four heads of the third beast), and of Jerusalem; it surrounded all the Mediterranean. 3. beasts not living animals, as tlie cherubic four in Revelation 4. 7
(for the original is a different word from beasts, and ought to be there fo-anstato?, " living animals"). The cherubic
6) says that Alexander adored the high priest of Jerusalem, saying that lie at Dium in Macedonia had seen a vision of GoU so habited. Inviting him to go to Asia, and promising him success. 7. As Daniel lived under the kingdom of the first beast, and therefore needed not to describe it, and as the second and third are described fully in tlje second part of the book, the chief emphasis falls on the fourth. Al.so prophecy most dwells on the end, which is the consummation of the preceding series of events. It Is in the fourth that the world-power manifests fully its God-opposing nature. Whereas the three former kingdoms were designated respectively, as a lion, bear, and leopard, no particular beast is specified as the Image of tlie fourth ; for Rome is so terrible as to be not describable by any one, but combines iii itself all that we can imagine inexpressibly fierce in all beasts. Hence thrice (v. 7, 19, 2:^) it is repeated, that the fourth was "diverse from all" the others. The formula of introduction, "I saw in tlie night visions," occurs here, as at V. 2, and again at v. 13, thus dividing the whole vision into three parts—the first embracing the three kingdoms, the second the fourth and its overthrow, the third Messiah's kingdom. The first three together take up a few centuries; the fourth, thousands of years. The wliole lower half of the image in ch. 2. is given to it. And whereas tlie other kingdoms consist of only one material, this consists of two, iron and clay (on which much stress
livinfi animals represent redeemed man, combining in himself tlie highest forms of animal life. But the "beasts" here represent the world-powers, in their beast-
like, grovelling character. It is on the fundamental harmony between nature and spirit, between the three kingdoms of nature, history, and revelation, that Scripture s.vm holism rests. Tlie selection of symbols is not arbitrary, but based on the essence of things. 4. lion—the symbol oi strength and courage; chief among the kingdoms, as tlie lion among the beasts. Nebuchadnezzar is called " the lion" (Jeremiah 4. 7). eagle's wings—denoting a widespread and rapidly-acquired (Isaiah 46.11; Jeremiah 4. 13; Lamentations 4. 19; Habakkuk 1. 6) empire
(Jereuiiali 48. 40). plucked—its ability for widespread conquests passed away under Evil-merodach, &c. [GroTius.] Ratlier, during Nebuchadnezzar's privation of his throne, whilst deranged, it was lifted up from tlie eartU—t. e., from its grovelling bestiality, made stand ... as a man—so long as Nebuchadnezzar, in haughty pride, relied on liis own strength, he forfeited the true dignity of man, and was therefore degraded to be with tne beasts. Ch. 4. 16: "Let his heart be changed from man's, and let a beast's heart be given unto him." But after that he learned by this sore discipline, that "the Most Higli ruleth in the kingdom of men" (ch. 4. 35, 36), the reverse change took place in him, "a man's heart is given to liim, instead of his former beast's heart, he attains man's true position, viz., to be consciously dependent on God." Cf. Psalm 9. 20. 5. bear—symbolizing the austere life of the Persians in their mountains, also their cruelty (Isaiah 13. 17, 18; Cambyses, Ochus, and other of the Persian princes were notoriously cruel ; tlie Persian laws involved, for one man's offence, the whole kindred and neighbofcrliood in destruction, ch. 6. 24) and rapacity. "A bear is an all-devouring animal" [Aristotle, 8. 5.] (Jeremiah 51. 48, 50.) raised . . . itself oa one side—But the Hebrew, "It raised up one dominion." The Medes, an ancient people, and the Persians, a modern tribe, formed WM! united sovereignly in contrast to the third and fourth
is laid, cli. 2. 41-43) ; the "iron teeth" here allude to one material in the fourth kingdom of tlie image, ten homa —It is with the crisis, rather than the course, of the fourth kingdom, this seventh chapter is mainly concerned. The ten kings {v. 24, the " horns" representing power), i. e., kingdoms, into which Rome was divided on its incorporation with the Germanic and Slavonic tribes, and again at the Reformation, are thought b.y many to be here intended. But tlie variation of tlie list of the ten, and their ignoring the eastern half of the empire altogether, and the existence of the Papacy before the breaking up of even the ff''e«i-
er)i empire, instead of being tlie "little horn" springing up after tlie other ten, are against this view. The Western
G33
FtsioTi of the Four Beasts, DANIEL VII. The Inlerprctativn thereof.
Roman empire continued till a. D. 731, and tlie Eastern,
corresponds: the first kingdom, an organic unitj'; the second, divided Into Median and Persian; the third branches off into four; the fourth, into ten. The two eastern kingdoms are marked by nobler metals ; the two western, by baser; individualization and division appear in the latter, and It is they which produce the two Antichrists. 9. 1 belield till—I continued looking till. &.c tlu-ones , . . cast do-vni—rather, " thrones were placed "
till A. D. 145.'). Tlie ten kingdoms, therefore, prefigured by the ten " toes" (cli. 2. 11 ; of. Revelation 13. 1 ; 17. 12), are the ten kingdoms into which Rome shall be found finally divided when Anliclirist shall appear. [TiiEGELLES.] These, probably, are prefigured by the number ten being the prevalent one at the chief turning-points of Roman history. 8. little liovn—Utile at first, but afterwards waxing greater tlian all others. He must be sought "among them," viz., the ten horns. The Roman empire did not represent itself as a continuation of Alexander's; but the Germanic emjiire calls itself " the holy Roman empire." Napoleon's attenipted universal monarchy was avowedly Roman : his son was called king of Rome. The czar (Cce-
yVulyate and Luther], viz., for the saints and elect angels to whom "judgment is given" (v. 22), as assessors with the Judge. Cf. i;. 10, " thousand thousands "ininistiired unto Him" (Matthew 19.28; Luke 22.30; 1 Corinthians 0.2, .3;
1 Timothy 5. 21; Revelation 2. 2(1; 4. 4). In Englinh Ve.sion the thrones cast down are those of the previously-mentioned kings who give place to Messiah. Ancient of daj-g —" The everlasting Father" (Isaiah 9. 6). He is the Judge here, as the Son does not judge in His own cyiise, and it
sar) also professes to represent the eastern half of the Roman esnpire. The Roman civilization, church, language and law are the chief elements in Germanic civilization. But the Romanic eleineul seeks universal empire, whilst the Germanic seeks individualization. Hence the universal monarchies alterapted by the I'apacy, Charlemagne, Cliarles V., and Napoleon have failed, the iron not amalgamating witli tlie clay. In the king symbolized by " the little horn," the God-opposing, haughty spirit of the world, represented by the fourth monarchy, finds its in-
is His cause which is the one at issue with Anticlirirt, sit—the attitude of a judge about to pass sentence, white —the judicial parity of the Judge, and of all things round Him, is hereby expressed (Revelation 1. 11). wheels—us Oriental thrones move on wheels. Like the rapid (lame, God's judgments are most swift in falling where He wills them (Ezeklel 1. 15, 16). The judgment here is not the last judgment, for then there will be no beast, and heaviMi and eartli shall have passed away; but it is that on Antichrist (the last development of the fourth kingdom), typi<-al of the last judgment: " Christ coming to substitute the millennial kingdom of glo^-y for that of the cross (Revelal ion 17. 12-14; 19. 15-21; 11. 15). 10. thousand . . . miiiiutered unto him—so at the giving of the law (Deuteronomy ;! !. 2; Psalm OS. 17; Hebrews 12. 22; Jude 14). ten . . . thousand before him—image from the Sanhedrim, in which the father of the consistory sat with his assessors oh each side, in the form of a semicircle, and the people standing before him. judgment was set—the judges sat (Revelation
t«nse.st development. "The man of sin," " the son of perdition" (2 Tliessalonians 2). Antichrist (1 John 2.18, 22;
4. 3)'. It is the complete evolution of the evil principle introduced by t!ie fall, tlirce of tUe Arst horiis plucked up—tlie exarchate of Ravenna, the kingdom of tlie Lombards and tlie state of Rome, wliich constituted the Pope's dominions at the first; obtained by Pope Zachary and Stephen II. in return for acknowledging the usurper Pepin lawful king of France. [Newton.] See Tkegelles' objections, v. 7, "ten liorns," Note. The "little horn," in his view, is to be Antichrist rising three and a half years before Clirist's second advent, having first overthrown three of the ten contemporaneous kingdoms, into which the fourtli monarchy, under which we live, shall be finally divided. Popery seems to be a fulfilment of the prophecy in many particulars, the Pope claiming to be God on
20.4). books . . . opened—(Revelation 20.12.) Forensic image ; all the documents of the cause at issue, connected with the condemnation of Antichrist and his kingtiom, and the setting up of Messiah's kingdom. Jvdyment must pass on the world as being under the curse, before the glory comes; but Antichristofters glory without the cross, a renewed world without the world being judr/ed. 11. Here is set forth the execution on earth of the judgment pronounced in the unseen heavenly court ofjudicature (v.
eartli and above all earthly dominions ; but.the spirit of Anticlirist prefigured by Popery will probably culminate in ONE individual, to be destroyed by Christ's coining; He
will be the product of the political worW-powers, whereas Popery, wliich prepares His way, is a Church become worldly, eyes of a man—eyes express intelligence (Ezekiel 1.18); so (Genesis 3.5) the serpent's promise was, man's "eyes should be opened," if he would but rebel against God. Antichrist shall consummate the self-apotheosis, begun at the fall, high intellectual culture, independent of God. The metals representing Babylon and Medo-Persia, gold and silver, are more precious than brass and iron, represcuiting Greece and Rome; but the,
9, 10). body . . . given to . . . flame—(Revelation 19. 20.) 13. "The rest of the beasts," i.e., the three first, had passed away not by direct destroying judgments, such as consumed the little horn, as being the finally-matured evil of the fourth beast. They had continued to exist, but their "dominion was taken away;" whereas the fourth beast shall cease utterly, superseded by Messiah's kingdom, for a season . . . time—not only the triumph of the beasts over the godl.v, but their very existence is limited to a definite time, and tliat time the exactly suitable one (cf. Matthew 24. 22). Probably a definite period is meant by a "season and time" (cf. v. 25; Revelation 20. 3). It is striking, the fourth monarchy, though Christianized for 1500 years past, is not distinguished from the previous heathen monarchies, or from its own heathen portion. Nay, it is represented as the most God-opposed of all, and culminating at last in blasphemous Antichrist. The reason is, Christ's kingdom now is not of this world (John
latter metals are more useful tocivilization (Genesis J. 22). Tiie clay, representing the Germanic element, is the most plastic material. Thus tliere is a progress in culture ; but this is not a progress neccsitdrily iu man's truest dignity,
l;i2., union and likeness to God. Nay, it has led him far-
tlier from God, to self-reliance and world-love. The beginnings of civilization were among the children of Cain (Genesis 4.17-21; Luke 16.8). Antiochus Epiplianes, the
first Antichrist, came from civilized Greece, and loved art. As Hellenic civilization produced tha first, so modern civilization under the fourtli monarchy will produce the last Anl ichrist. Tlie " raoutli" and "eyes" are those of a man, while the symbol is otherwise brutish, t. e., it will assume man's true dignity, viz., wear the guise of the kingdom of God (wliicli. comes as the Son of man" from above), whilst
18. 36), and only at the second advent of Christ becomes an external power of the world. Hence Daniel, whose province it was to prophesy of the world-powers, does not treat of Christianity until it becomes a world-power, viz., at the second advent. The kingdom of God is a liidden one till Jesus comes again (Romans 8. 17; Colossians 3. 2, 3; 3 Timothy 2. 11, 12). Rome was worldly whilst heathen, and remains worldly, thougli Cliristianized. So the New Testament views the present seon or age of the world as essen-
it is really b(!stial, viz., severed from God. Antichrist promises the same tilings as Christ,, but in an opposite way. A caricature of Christ, otreriug a regi nerated world witliout the cross. Babylon and Persia in their religion had more reverence for things Divine than Greece and Rome in the imperial stages of their history. Nebuchadnezzar's hum:i,n heart, given him (ch. 4. IG) on his repentance, contrasts with the human eyes of Antichrist, the pseudo son of man, viz., iiilelleclual culture, while heart and mouth blaspheme God. The deterioration politically
tially heathenish, Wliich wo cannot love without forsaking Christ (Romans 12. 2; 1 Corinthians I. 20; :#C, 8; 3. 18; 7.
81; 2 Corinthians 4. 4; Oalatlaiis 1. 4; Ephesiaus 2. 2; 3 Timothy 4. 10; cf. 1 John 2. l,->, 17). The object of C'vistianity is not so much to Christianize the present worl'J us to save souls out of it, so as not to be condemned vvitlIbe