Daniel 2:4–7:28

Daniel's prophecy falls into two simple parts after the introductory chapter, which tells of the courageous stand Daniel and his three companions took against idolatry, and how God honoured it. From the point where the Chaldeans spoke "to the king in Syriac" (Dan. 2:4) to the end of Daniel 7, this language of the Gentiles is used, and Hebrew is only returned to as we start Daniel 8. So the historical details and the prophecies relating to the Gentile powers are written in the Gentile language.

It is interesting that the portion from Daniel 2:4 to the close of Daniel 7 is in the Syriac or Aramean language. That was the tongue spoken by the Babylonians and the Assyrians. These were the two powers used in the captivity of all Israel. In that portion we have the rise, progress and doom of Gentile power sketched by God. So not Hebrew but Syriac is the chosen tongue. The Gentiles could then read for themselves. They were left without excuse about how they used the governmental power God had entrusted to them.

The Gentiles had triumphed over the kingdom of Judah. But God would teach them that they had not triumphed over Jehovah. Their gods had not given them the victory. He, and He alone, was the true God, the God of heaven.

In Dan. 2:4 we find that the wise men answered the king in the Syriac language, that is Aramaic. There must be some reason why Daniel says the wise men answered the king in Aramaic. Aramaic is held to be not the learned and court language, but the common language of the people. The wise men may have used it so that all who heard could judge whether what they said was reasonable, even though the king might condemn them.

We might pity these men of wisdom, put through such an ordeal. But we must remember two things. First, the professionals of the occult sciences of that day claimed to be able to reveal secrets and to see into regions hidden from mortal eyes. Second, God designed the whole thing to bring the wisdom of the wise to nothing in the eyes of this absolute monarch, to take them in their own craftiness, and so to pour contempt on all the pride of man. Their reply was, "Tell your servants the dream, and we will show the interpretation."

This request appears at first sight wholly unreasonable, and the Chaldeans tell the king, "There is not a man on earth who can show the king's matter... And it is a rare thing that the king requires, and there is no other who can show it before the king, except the gods, whose dwelling is not with flesh." But remember the vast pretensions of these wise men of Babylon. Then the demand does not appear so outrageous.

"The secret of the LORD is with those who fear him." The magicians, the astrologers, the sorcerers and the Chaldeans lived in the atmosphere of the royal presence. They were all in the dark about the royal dream... But there was a God in heaven who knew all about it. He could unfold it to those who had faith enough, devotion enough and self-denial enough to separate themselves from Babylon's pollutions, though they were caught up in Babylon's captivity.

Nebuchadnezzar is troubled by a dream, his sleep leaves him, and his memory fails him. God allowed all of this to force the king to acknowledge Him through His servant Daniel. The king had already found Daniel to be ten times wiser than all the wise men of Babylon. Yet he forgets or rejects Daniel. He turns to the magicians, astrologers, sorcerers and Chaldeans. He demands that they not only give the interpretation of the dream, but first recall the dream he has forgotten. If they satisfied the king's demands, he would reward them richly. If they failed, he would have them cut in pieces and their houses turned into rubbish heaps.

We might pity these wise men for being put through such an ordeal. But remember two things. First, the men who practised the occult arts of that day claimed they could reveal secrets and see into regions hidden from human eyes. Second, God designed the whole thing to bring the wisdom of the wise to nothing in the eyes of this absolute monarch, to catch them in their own craftiness, and so to pour contempt on all the pride of man.

They could easily have given an interpretation. If it concerned future events, it might pass unchallenged. Until the time came for it to happen, no one could say whether it was true or false. So God would not have accomplished His purpose of exposing the emptiness of their pretended skill and knowledge. The king would not be satisfied by their answer. He pressed them further, turning from promises of reward to threats, until they were driven to confess that there is not a man on earth who can show the king's matter.

Clearly, the king has no great opinion of the integrity of his wise men. He probably had good ground for thinking them quite capable of preparing lying and corrupt words. They, for their part, face such a dilemma that they must admit they are completely unable.

God was pleased to reveal the secrets of the future. But He did this so as to impress on the Gentiles that true intelligence belongs only to those who fear Him. The king had turned to the ordinary means of his empire to recall or understand the vision, but in vain. He asked, as his wise men told him, what no king had ever asked before. By their own confession none but He whose dwelling is not with flesh could give the answer. In his commanding style he demanded it on pain of death. When his officer was about to carry out the cruel decree, where did God raise up a witness? Among the captives of Judah.

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. He had neither sought nor asked anything for himself. Yet he is free to use his high position to ask for his companions.

Daniel's answer, recorded in verse 17, is very striking. Earlier, at the end of Daniel 2, Daniel had accepted the honours placed on him; now he treated them with disdain. The meaning of the four fateful words had clearly already reached his heart, and he knew that Belshazzar was rejected by God and his kingdom about to crash in ruin, so the honours offered him were worthless.

They could easily give an interpretation. If it dealt with future events, it might pass unchallenged. Until the time came for it to happen, no one could say whether it was true or false. So God's purpose would not have been reached — to expose the emptiness of their pretended skill and knowledge.

He is quite sure that, if they had known the dream, they could have invented some artificial interpretation of it, and the king would have had to be content with it. Yet he often seems to have been painfully aware of how fake their interpretations were.

At first sight this demand looks wholly unreasonable. The Chaldeans tell the king, "There is not a man on earth who can meet the king's demand… The thing that the king asks is difficult, and no one can show it to the king except the gods, whose dwelling is not with flesh." But remember the vast claims these wise men of Babylon made. Then the demand does not look so outrageous.

If they claimed to interpret dreams by supernatural power, surely that same power could rebuild the forgotten dream! That would prove the claims they made. And if they could not prove their claims, he would wipe them out of his kingdom!

The teachers of the occult arts of that day claimed they could reveal secrets and reach into regions hidden from human eyes. God designed the whole thing to bring the wisdom of the wise to nothing in the eyes of this absolute ruler, to catch them in their own craftiness, and so to pour contempt on all the pride of man.

What a picture of the world! Authority makes unreasonable demands on advisers it does not really trust. It turns to rage and violence when the demands are not met at once. Put to the test, the wisdom of this world proves to be mere pretension. There is might without wisdom on the one hand; and profession of wisdom without might on the other.

Whatever comes, they have to admit defeat. So, unwillingly, they add their own testimony to the wisdom and might of the God of Daniel, when through him the king learns both the dream and its interpretation. They have to own their helplessness. All the king's resources fail him. He may be angry, he may turn to violence, he may kill without mercy; but how will that help him? Even after killing every wise man in his kingdom, he will be no nearer what he is after than at the start.

"The magicians, the enchanters, the sorcerers, and the Chaldeans," who lived and breathed in the king's own presence, were all in the dark about the royal dream… "There is not a man on earth who can meet the king's demand." Very likely. But there was a God in heaven who knew all about it. He could unfold it to those who had faith enough, devotedness enough, and self-denial enough to separate themselves from Babylon's pollutions, even while held in Babylon's captivity.

At first sight this demand seems savage and unreasonable, since the king threatened to destroy them all if they failed to answer. On second thoughts we may remember that just about that time there were false prophets and diviners even in Jerusalem, as we see in Jeremiah 29. Their predictions and explanations failed. No doubt the same had been true of the diviners of Babylon. Nebuchadnezzar may have thought he now had a fine opportunity to test these men around him. They claimed supernatural understanding, and by it they wished to control him. If they could interpret dreams by supernatural power, surely the same power could rebuild the forgotten dream! This would verify the claims they made. And if they could not verify their claims, he would wipe them out of his kingdom!

They could easily have given an interpretation. If it concerned future events, it might pass unchallenged, because until the time came for it to happen no one could say whether it was true or false. God's purpose was to expose the emptiness of their pretended skill and knowledge, and that purpose would not then have been reached.

Christians are urged to "redeem the time" (Ephesians 5:16; Colossians 4:5). This does not mean "to make up for lost time," but to seize every favourable opportunity. In Daniel 2:8 the king said that the wise men sought "to gain the time." That is, they wanted a delay, hoping that the king might relent, or that something might happen to save them.

The expression "redeeming the time" tends always to be misapplied. It means seizing opportunities. You get it in Daniel 2, where the king speaks to the Magi: "I know you would gain the time, because you see the thing is gone from me." They wanted to redeem the time.

Clearly, 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.

He shrank from sharing in the destruction of those wise men. As Nebuchadnezzar told them, they were in the habit of deceiving him with lying and corrupt words. If a ruler orders a servant of the Lord to be put to death, that servant must surely want the cause of his suffering to be well known. No one should be left with the impression that he suffers because he was convicted of corrupt practices.

Great care was taken at the court of Babylon to have men trained in all wisdom and knowledge. The time had now come to put that training to the test. While the great Gentile king was thinking on his bed, God was pleased to give him a vision of the future history of the world. On the one hand this satisfied his desire to see the world's course unveiled from then on. On the other hand it made him feel the utter powerlessness of all human resources. It was God's opportunity for displaying His own power, and the perfect wisdom of which even a poor captive was made the channel.

The book of Daniel mentions them again and again along with magicians, astrologers, and soothsayers. These Chaldeans were a particular class of learned men. With others they made up the Magi, or wise men of Babylon. Daniel 5:11 says that Daniel was made "master" of them, no doubt because he was found to have more wisdom than all of them.

In Dan. 1:20; Dan. 2:2, 10, 27; Dan. 4:7; Dan. 5:7, 11, 15 the Hebrew word is ashshaph, meaning "enchanter, magician;" one who practised occult arts. This word occurs nowhere else.

We might pity these men of wisdom, put through such an ordeal. But two things must be remembered. First, the professors of the occult sciences of that day claimed they could reveal secrets and see into regions hidden from human eyes. Second, God designed the whole thing to bring the wisdom of the wise to nothing in the eyes of this absolute monarch. He would catch them in their own craftiness, and so pour contempt on all the pride of man.

This request appears at first sight wholly unreasonable... When, however, we remember the vast pretensions of these wise men of Babylon, the request does not appear so outrageous.

The Chaldeans were very confident that no man on earth could meet the king's demand... Whatever comes, they must admit their defeat. So, unwillingly, they add their own testimony to the wisdom and might of the God of Daniel, when God through Daniel makes both the dream and its interpretation known to the king. They have to acknowledge their helplessness. The whole resources of the king fail him. He may be angry, he may resort to violence, he may kill without mercy; but how will that help him?

In language that left no doubt, the wise men had to own that they could not reveal the king's secret. At the same time they had to declare that the knowledge asked of them lay outside the reach of man altogether... On the side of man the answer was not so unreasonable. But Nebuchadnezzar was an absolute and domineering monarch, and he would not put up with anything that crossed his wishes. Enraged, he gave the order to destroy all the wise men of Babylon.

What a picture of the world! Authority makes unreasonable demands on advisers it has no real confidence in. If they do not obey at once, it turns to rage and violence. Put to the test, the wisdom of this world proves to be mere pretension. There is might without wisdom on the one hand; and profession of wisdom without might on the other.

Only when all human resources fail does God come in with deliverance for His fallen, devil-oppressed creature.

Unless they could meet this difficulty there was nothing for them but the sword. But we find a very lovely thing. Daniel goes to the king for time, and to God for light.

This demand came with a threat: if they failed to answer it, they would all be destroyed. At first sight that seems savage and unreasonable. On second thought we may remember that at about that time there were false prophets and diviners even in Jerusalem, as we see in Jeremiah 29. Their predictions and explanations failed, and no doubt the same had been true of the diviners of Babylon. Nebuchadnezzar may have thought he now had a fine chance to test these men around him — men who wanted to control him by the supernatural understanding they claimed to have. If they could interpret dreams by supernatural power, surely the same power could rebuild the forgotten dream!

When, however, we remember the vast pretensions of these wise men of Babylon, the request does not appear so outrageous.

We might pity these men of wisdom for being put through such an ordeal — if we did not remember two things. First, the experts in the occult arts of that day claimed to reveal secrets and to see into regions hidden from human eyes. Second, God designed the whole thing to bring the wisdom of the wise to nothing in the eyes of this absolute monarch, to catch them in their own craftiness, and so to pour contempt on all the pride of man.

That settled the issue. The wise men themselves had to admit, in plain language, that they could not reveal the king's secret. At the same time they had to declare that the knowledge required of them lay outside the reach of man altogether — the "gods" alone had it.

The Chaldeans were very confident that the king was making a demand that no man on earth could meet. They are sure that no man existed who could show the king's matter. Only the gods whose dwelling is not with flesh could meet the king's demand. This is their final word to the man they feared above all men on earth. Come what may, they must admit defeat. So, without meaning to, they add their testimony to the wisdom and might of the God of Daniel — for through Daniel the king learns both the dream and its meaning.

He asked, as his wise men told him, what no king had ever asked before. By their own confession, none but He whose dwelling is not with flesh could give the answer. In his overbearing way he demanded it on pain of death. His officer was about to carry out the cruel decree. Where did God raise up a witness? Among the captives of Judah. The Gentile who punished a people more guilty before God received power; Daniel the captive received God's light.

He does not wait until God gives him the answer before he says he will show the interpretation of the dream. He offers it at once. He is confident in God, and that is faith — a conviction founded on the known character of God… So two great things stand out in Daniel. First, he was sure God would reveal the thing to the king. Second, he confessed that he himself could not.

At first sight this demand, with the threat that they would all be destroyed if they failed to answer it, seems savage and unreasonable. But think again. Around that time there were false prophets and fortune-tellers even in Jerusalem, as we see in Jeremiah 29, and their predictions and explanations failed. No doubt the same was true of the fortune-tellers of Babylon. Nebuchadnezzar may have thought he now had a fine chance to test these men around him, who claimed supernatural understanding and wanted to use it to control him. If they could interpret dreams by supernatural power, surely the same power could rebuild the forgotten dream! That would prove their claims. And if they could not verify their claims, he would wipe them out of his kingdom!

All the wise men of his kingdom — men of knowledge and experience, all the philosophers and scientists of the day — were gathered to hear Nebuchadnezzar's commands. What he asked was simple: he had forgotten his dream, and he wanted them to tell him what he had dreamed and then explain it. We might pity these wise men for facing such an ordeal. But we should remember two things. The experts in the occult of that day claimed they could reveal secrets and see into regions hidden from human eyes. And God designed the whole thing to bring the wisdom of the wise to nothing in the eyes of this absolute ruler, to catch them in their own craftiness, and so to pour contempt on all the pride of man.

What a picture of the world! Authority makes unreasonable demands on advisers it does not really trust, and turns to rage and violence when the demands are not met at once. The wisdom of this world proves to be mere pretence when it is put to the test. On one side there is might without wisdom; on the other, a claim to wisdom without might.

They have to admit they are helpless. All the king's resources fail him. He may be angry, he may turn to violence, he may kill without mercy — but how will that help him? Once he has killed every wise man in his kingdom, he will be no nearer what he is looking for than when he started.

Man's extremity is God's opportunity. The king had not summoned Daniel with the astrologers, but the public list of "wise men" included him, so the king's decree covered him too. This brought him into notice, and into contact with the officer who had to carry the decree out. God's purpose was to bring His witness, Daniel, before Nebuchadnezzar. The king's forgotten dream, and his anger at the failure of his wise men to tell him what it was, were only the means of doing it.

Daniel hears of the decree that went out to kill the wise men. He goes to Arioch and asks for time. But notice this — and it is the mark of faith — he trusts God. He does not wait until God gives him the answer before he promises to show the meaning of the dream. He offers it at once. He is confident in God, and that is faith — a conviction founded on the known character of God.

Clearly, the king has no great opinion of the integrity of his wise men. He probably had good reason to think them quite capable of preparing lying and corrupt words. They, for their part, are cornered, and have to admit their utter incompetence. But confessing their helplessness gains them nothing before the furious king. He at once sends out a decree to destroy all the wise men of Babylon.

What a picture of the world! Authority makes unreasonable demands on counsellors it does not really trust. If the demands are not met at once, it turns to rage and violence. The wisdom of this world proves to be mere pretension when the test comes. There is might without wisdom on the one hand, and a profession of wisdom without might on the other.

Man's extremity is God's opportunity. Daniel had not been summoned with the astrologers before the king. But he was counted publicly among the "wise men," so the king's decree covered him too. This brought him into notice, and into contact with the officer charged with carrying it out. It was God's purpose to bring His witness, Daniel, before Nebuchadnezzar. The king forgot his dream. He was angry that his wise men could not tell him what it was. These things were only the means of accomplishing that purpose.

What follows shows the godly character of these men. It makes them a bright witness for God before the world. First, we see the calm serenity of faith in the middle of a scene of terror and confusion. Daniel keeps a quiet manner and asks, "Why is the decree of the king so urgent?" The arbitrary will of man, driven by fear, will not tolerate delay. But "whoever believes will not be in haste" (Isaiah 28:16).

Daniel hears of the decree that went out — that the wise men were to be killed. He goes to Arioch and asks him for time. But note this — and it is the mark of faith — he has confidence in God. He does not wait until God gives him the answer before saying he will show the interpretation of the dream. He offers it at once. He is confident in God, and that is faith — a conviction founded on the known character of God.

As soon as Nebuchadnezzar's decree goes out to kill the wise men of Babylon... what was the first thing Daniel and his companions did? They took the matter to God. When difficulties come, what do you do first? Do you go to God? Or is your first thought whether there is anyone with enough wisdom to give you direction?

Counting on God, Daniel joined his companions with himself in his prayers. It is the first instance of united prayer recorded in Scripture. These captives turned to it, and that shows us the secret of their holy and separate walk. Dependence on God in secret is the source of all power in life and testimony. It is also the source of courage before man and before Satan's power.

But after all, how short is the triumph of the wicked! If the captive people are in Babylon, the light of God is there too. If Gentile supremacy is established in the city of the Great King, the supremacy of God's servants is established in the king's own presence. In bringing the holy people into Babylon they brought the living God there. The powers of darkness had not reckoned on that.

The word "executioner" does not occur in the Old Testament except in the margin. Three places call a man "captain of the guard," while the margin calls him "chief of the executioners or slaughtermen." Genesis 37:36; Jeremiah 39:9; Daniel 2:14. In Mark 6:27 Herod Antipas called an executioner, or one of his guard, to behead John the Baptist.

Man's extremity is God's opportunity. Daniel had not been summoned with the astrologers before the king; but, being counted publicly among the "wise men," he came under the king's decree. This brought him into notice, and into contact with the officer charged with carrying it out. It was God's purpose to bring His witness, in the person of Daniel, before Nebuchadnezzar. The king forgot his dream, and he raged at his wise men for failing to tell him what it was. These things were only the means for accomplishing that purpose.

What follows brings out the godly character of these men in a striking way. It makes them a bright witness for God before the world. First, we see the calm serenity of faith in the middle of a scene of terror and confusion. Daniel keeps a quiet manner and asks, "Why is the decree of the king so urgent?" The arbitrary will of man, driven by fear, will not wait. But "whoever believes will not be in haste" (Isaiah 28:16). How happy, when the faith of God's people keeps them calm at the height of a national crisis.

What a picture of the world! Authority makes unreasonable demands on advisers it does not really trust. If the demands are not met at once, it turns to rage and violence. When tested, the wisdom of this world turns out to be mere pretension. There is might without wisdom on the one hand, and a profession of wisdom without might on the other.

He goes to Arioch and asks him for time. But note this — and it is the mark of faith — he has confidence in God. He does not wait until God gives him the answer before he says he will show the interpretation of the dream. He offers it at once. He is confident in God, and that is faith — a conviction resting on the known character of God. The secret of the Lord is with those who fear Him, and Daniel feared the Lord. So he was not alarmed at the decree.

The decree of Nebuchadnezzar goes out to kill the wise men of Babylon, because they could not make known the dream. What was the first thing Daniel and his companions did? They took the thing to God. When difficulties come, what is the first thing you do? Do you go to God? Or is your first thought whether anybody has wisdom enough to give you direction? If you knew of some wise man, even at the far end of the city, would you not find him out and get all you could out of him?

The answer is confidence in God. Daniel was sure of two things: God's own glory was bound up in this matter, and so was the safety of those who had, through His grace, kept their faith and hope in Him despite all the enticements of the Babylonian court. He would not fail to step in and rescue them in this hour of danger. It was, in truth, a supreme moment — a moment when all the wisdom of the world had confessed its failure. So if Daniel could reveal the king's secret, the whole kingdom would see God honoured.

Note this — and it is the mark of faith — he has confidence in God. He does not wait until God gives him the answer before he says that he would show the interpretation of the dream. He offers it at once. He is confident in God, and that is faith — a conviction founded on the known character of God. The secret of the Lord is with those who fear Him; and Daniel feared the Lord. Therefore he was not alarmed at the decree either. He knew that the God who gave the dream could bring it back. At the same time, he does not in the least pretend to answer it himself. So two great things come out in Daniel: first, his confidence that God would reveal the thing to the king; second, his confession that he could not.

He asks the king for time. Then he tells the enraged king, with complete confidence, that "he would show the king the interpretation." What Daniel does later shows that this is not the self-confidence of the flesh. It is the outward expression of a secret confidence in God. It seems Daniel had entered so far into the mind of God that he saw why God withheld the dream from the king: to bring to nothing the power and wisdom of this world, and to bear witness to His own sovereign power and wisdom. So Daniel can say not only that God could show the interpretation, but that He would — and he says it without any hint that the king should first tell him the dream.

Daniel showed the state of his soul the moment he heard of the difficulty he was not THEN able to solve. He knew that God knew all that man did not know and was troubled about, and his faith trusted Him at once… If faith is confident, it is never presumptuous. So Daniel, who owns and believes God, turns to the exact opposite of the spirit of independence that man's will set up at the very beginning. Prayer is the happy expression of dependence, and is the healthy mark of a soul right with God.

Daniel goes to the king for time, and to God for light.

Counting on God, Daniel brought his companions into his prayers with him. This is the first case of united prayer recorded in Scripture. These exiles turned to it, and that shows us the secret of their holy and separate walk. Dependence on God in secret is the means of all power in life and testimony, and, we may add, of courage in the presence of man and of Satan's power.

The moment his life was at stake, the instant this difficulty came before him and his companions, he says, "Give me time." For what? So that they might make supplication to the God of heaven! They are dependent; they go to God about it. Our conduct is far too much like Jacob's. He made every arrangement with all the skill of a tactician, made himself perfectly safe first, as he thought, and then went and prayed! That is exactly what we do.

The Babylonians had changed these men's names. They gave them Babylonian names that linked them with heathen gods. But the Spirit of God has recorded their Jewish names here, and those names showed their connection with the living God. These men got together and prayed about the matter, and the dream was made known to Daniel.

We see the value Daniel places on fellowship and prayer. Having left the king's presence, he goes to his own company and makes the matter known to his companions. He values the fellowship of his brothers and has confidence in their prayers. That is why he asks that "they would desire mercies of the God of heaven." He also values definite prayer. Their prayers are to be for mercies "concerning this secret." Here we discover the secret of Daniel's calm assurance and confidence before men: fellowship with his brothers and dependence upon God.

Counting on God, Daniel joined his companions with himself in his prayers. It is the first instance of united prayer recorded in Scripture. These children of the captivity turned to it, and that shows us the secret of their holy and separate walk. Dependence on God in secret is the means of all power in life and testimony. We may add that it is also the means of courage in the presence of man and of Satan's power. These four, on their knees at such a moment before the God of heaven, are a wonderful sight. They were only foreigners in a strange land, exiled for the sins of their nation. Now a quick death awaited them unless someone could recall and interpret the forgotten dream. But they knew who they were dealing with. In their own Scriptures He had said, "Call upon me in the day of trouble; I will deliver you, and you shall glorify me" (Psalm 50:15).

The throne of God had ceased on the earth at the beginning of these times of the Gentiles. So in Daniel you never get the God of the earth, but the God of heaven, because He was not there with them. God had left the direct government of the earth, where Israel was the centre and His throne stood in their midst, between the cherubim. That departure, and His return to the government of the earth, are of immense importance.

He sought their fellowship in prayer. God answered their united prayers and revealed the matter to Daniel. Seeing His good hand at work so plainly to keep them safe no doubt strengthened their faith greatly. It must have prepared them for the fiery ordeal they were soon to pass through.

God's throne on earth had come to an end when these times of the Gentiles began. That is why in Daniel you never read of the God of the earth, only of the God of heaven. He was no longer there with them.

Notice this in Daniel 2. In verse 18 Daniel asks for "mercy from the God of heaven." In verse 19 he "blessed the God of heaven." In verse 28 he says, "there is a God in heaven who reveals mysteries." In verse 37 he tells Nebuchadnezzar that "the God of heaven has given you the kingdom." In verse 44 he foretells that "in the days of those kings the God of heaven will set up a kingdom." The reason is this. Daniel, by the Spirit of God, is teaching God's people a very solemn truth: for the time being, God's kingdom on earth is set aside.

The Greek word mysterion, mystery, first appears in the chapter of Daniel we have been looking at (Dan. 2)... So a mystery is a hidden thing that would stay hidden unless God revealed it.

The twists, the mazes and the riddles of human affairs are all plain to God. He can and does make them plain to those who walk with Him... And how is this? How can they unravel the world's mysteries so easily? Because they are above the world's mists. They are apart from what defiles the world. They are in the place of separation, the place of dependence, the place of communion.

If faith is confident, it is never presumptuous. So Daniel, who acknowledges and believes God, turns to the very opposite of the spirit of independence that man's will set up at the start. Prayer is the happy expression of dependence, and it is the healthy mark of a soul right with God.

He values the fellowship of his brothers and trusts their prayers, for he asks them to "seek mercy from the God of heaven." He also values definite prayer, for they are to ask for mercy "concerning this mystery." Here we discover that fellowship with his brothers and dependence on God is the secret of Daniel's calm assurance and confidence before men.

Counting on God, Daniel joined his companions with himself in his prayers. It is the first instance of united prayer recorded in Scripture. These exiles turned to it, and that shows us the secret of their holy and separate walk. Dependence on God in secret is the source of all power in life and testimony. We may add that it is also the source of courage before man and before Satan's power.

He sought their fellowship in prayer, and their faith was surely strengthened when they saw God's good hand so clearly at work to preserve them, once the matter was revealed to Daniel in answer to their united prayers. Praying together did more than win Daniel the revelation he wanted. It also prepared them for the further testing of their faith.

He does not go straight to the king, nor even to his companions, to tell them that God has made the dream known to him. The first thing he does is go to God. The God who has made the secret known is the One Daniel acknowledges at once. He takes the place of a worshipper. And let me say that this is the great purpose of all God's revelations.

Counting on God, Daniel joined his companions with himself in his prayers. It is the first instance of united prayer recorded in Scripture. These children of the captivity turned to it, and that shows us the secret of their holy and separate walk. Dependence on God in private is the means of all power in life and testimony. We may add that it is also the means of courage before man and before Satan's power. These four, on their knees at such a moment before the God of heaven, are a wonderful sight. They were only foreigners in a strange land, exiled for the sins of their nation. Now a quick death awaited them, unless someone could recall and interpret the forgotten dream.

These examples are enough to show the nature of what Scripture calls a "mystery." It may be a dream, a vision, a parable or a spoken prophecy. The key feature is this. No one can understand what God says the first time until God speaks again to explain it. The Greek word mysterion, mystery, first occurs in the chapter of Daniel we have referred to... a mystery is a secret thing that would stay secret unless God reveals it.

He saw by night just what the king had seen by night some days before. God had enabled others to interpret dreams — Joseph, for instance. But this was to duplicate a dream. What one man saw in his mind by night appeared again, point for point, in the mind of another man a few nights later. No one but God can do that. And God works this miracle in no servant of His except one who is fully separated to Him from the defilements of the world around him.

In Daniel 2, notice the title. At verse 18 Daniel asks for "mercies of the God of heaven." At verse 19 he "blesses the God of heaven." At verse 28 he declares that "there is a God in heaven who reveals mysteries." At verse 37 he tells Nebuchadnezzar that "the God of heaven has given you the kingdom." At verse 44 he prophesies that "in the days of those kings the God of heaven will set up a kingdom." The reason is this. Daniel, by the Spirit of God, is bringing out for God's people a solemn and wonderful truth: for the time being, God's kingdom on earth is set aside.

"Then the mystery was revealed to Daniel in a vision of the night." How cheering and beautiful are God's dealings! Daniel had taken the initiative in faith, and though all four joined in prayer, God singled out Daniel. What happens then? Does he at once rush off to the king? He turns to God in thanksgiving. "Then Daniel blessed the God of heaven." As he had looked to Him alone, so he gives the glory to God only.

Thanksgiving filled Daniel's heart when God revealed the king's secret to him. His godliness, the state of his soul, shows itself in this: he turned at once to God with thanksgiving and praise. When God gives blessings, we often fall straight to enjoying them instead of tracing them back, as Daniel did, to the heart of God.

As Daniel in faith took the initiative, though all four joined in prayer, God singled out Daniel. What happens then? Does he at once rush off to the king? He turns to God in thanksgiving. "Then Daniel blessed the God of heaven." As he had looked to Him alone, so he renders the glory to God only.

When blessings come there is often a tendency to fall at once to enjoying them instead of tracing them back, as Daniel did, to the heart of God.

God so values the gratitude of His people that, although He has not revealed the words of the prayer, He has left on record the exact words of the praise. As in the prayer the Lord gave His disciples at a later day, so in Daniel's praise, the Name of God comes first. "Blessed be the Name of God forever and ever," says Daniel; "Hallowed be Your 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 together with absolute might.

He wants the praise he offers to be eternal, "from eternity to eternity," as what is due to Him who gladly revealed Himself to His people. He then gives a reason — "Wisdom and might are His." A simple statement, but how deep! For if wisdom and might are God's, you will find them nowhere else, and it is useless to turn to anyone but God for them.

He was living in an age when God had been changing "the times and the seasons." God had also been removing kings and setting up kings. This showed that wisdom and might are His. God had removed the kings of David's line and set up Nebuchadnezzar. Daniel bowed to this and even blessed God as he acknowledged it.

"You have made known to me now what we desired of you." Mark that little word "we." He had sought the fellowship of his companions in prayer. In his thanks to God he includes them. He has a deep sense in his soul of how good it is to have to do with God.

"Blessed be the name of God forever and ever, to whom belong wisdom and might." This was Daniel in effect saying to God, "This is a simple matter for you." God revealed the dream and gave the interpretation. What an instant answer this was to the prayer.

God places great value on the gratitude of His people. He has not revealed the words of the prayer, but He has left the exact words of the praise on record. As in the prayer the Lord gave His disciples at a later day, Daniel's praise gives the first place to the Name of God. "Blessed be the Name of God for ever and ever," says Daniel; "Hallowed be Your Name" are the words of the Lord.

Next, he ascribes to God universal sovereignty: "He changes times and seasons; He removes kings and sets up kings." The rulers of the earth may claim absolute power. Men may depose monarchs and set up governments by force of arms, or even by political movements. But neither the power nor the wisdom is theirs. They are only the blind instruments of God's will. Once you recognise the sovereignty of God, as Daniel did, you can rest in perfect peace, whatever the times you live in and however threatening public affairs look.

Kings may be powerful, mighty and strong. They may boast in their strength, their armies and their wealth. But God can remove a king overnight and replace him with another, as He did in Daniel 5:30-31. How small man is in the presence of God!

Daniel 2:21 shows us that "the times and seasons" have to do with God's government of the earth. Acts 1:6-7 shows that they have to do with the restoring of the kingdom to Israel.

He was living in an era when God had been changing "the times and the seasons." God had also been removing kings and setting up kings, showing that wisdom and might are His. The removing of the kings of David's line and the setting up of Nebuchadnezzar had been acts of God. Daniel bowed to this and even blessed God as he acknowledged it.

As soon as the people had gone into captivity, God hands the "sword" of government over to the Gentile king, and the "times of the Gentiles" begin... During the times of the Gentiles, God takes the title "God of heaven." We see this all through the Book of Daniel, which deals with these times.

In his outburst of praise he brings out the mind of God. This is not so much about His power, though it is true that "He changes times and seasons; He removes kings and sets up kings." What his heart dwells on is this: "He gives wisdom to the wise, and knowledge to those who have understanding." I call your attention to the words... Daniel is speaking of His ways with those whose hearts are towards Him. For them the Lord's principle is: "For to everyone who has will more be given... but from the one who has not, even what he has will be taken away."

It is well for suffering saints to know that God holds the reins... In working out His ways, He may change the times and the seasons and remove kings and set up kings. He may even go back on what we speak of as the laws of nature, but never for one moment has He changed His word.

God is sovereign. He can change the times and seasons. He removes kings and sets up kings. If He wills, He can also give wisdom and knowledge to others, and reveal "deep and hidden things." Nothing is hidden from Him, for He knows all things: "He knows what is in the darkness, and the light dwells with Him."

The deep and precious things of eternity are stored in the treasury of the Father's house. No human eye has seen them, and no human heart has known them. All "the secret things belong to the LORD our God" (Deut. 29:29), who reveals at His pleasure what He will to whomever He will.

The magicians, the astrologers, the sorcerers, and the Chaldeans lived in the king's presence day after day. Yet they were all in the dark about the royal dream… But there was a God in heaven who knew all about it. He could unfold it to those who had faith enough, devotion enough, and self-denial enough to separate themselves from Babylon's pollutions, even though they were caught in Babylon's captivity. The mazes, the tangles, and the riddles of human affairs are all plain to God. He can make them plain to those who walk with Him, and He does.

"God is light, and in Him is no darkness at all." So if we want light, we can find it only in His presence. And we can only know the power of His presence as we take, in practice, the place of separation from all the moral pollutions of earth.

He knows what is in the darkness, and the light itself dwells with Him: He dwells in it (1 Tim. 6:16); He is it (1 John 1:5); and He alone can command it to shine (2 Cor. 4:6). Daniel is in communion with the One who knows all things. So the dream and its meaning are no secret to him.

Anyone who hears it declared can understand repentance and forgiveness of sins, on the ground of the work of the cross. If the world did not have such a hold on people, they would believe it. But to enter into the deep thoughts of God, where true and eternal wisdom lies, needs a work done in the soul by the Divine Spirit, and the indwelling of that Spirit.

He does not go directly to the king, nor even to his companions, to tell them that God has made known the dream to him. The first thing he does is to go to God. The God who has made known the secret is the One Daniel at once owns. He is in the place of one who worships God. And let me say, this is the grand object of all the revelations of God.

"He reveals deep and hidden things." If we apply this to our own lives, are we resigned to the idea that there can be no improvement? Are we resigned to the idea that we cannot gain more power, or make more spiritual progress? Do we accept the weakness and failure that is there, or do we trust in the living God, because He can change things?

Daniel's course is beautiful. First he got hold of his brothers and had a prayer meeting. "He made the thing known to his companions" (v. 17). But his resource was God. Then he does not go straight off and tell everyone what he had learned. Instead, he has what I may venture to call a worship meeting. He comes and thanks the Lord. Very fine, this. There is a great moral lesson here.

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.

Then Daniel credits God with "wisdom and might." Nebuchadnezzar had a measure of might but lacked wisdom. The Chaldeans, Babylon's wise men, had a measure of wisdom but no might. With the God of heaven there is absolute wisdom with absolute might.

He then gives a reason — "Wisdom and might are His." A simple statement, but how profound! For if wisdom and might are God's, they are nowhere else to be found, and it is pointless to turn for them to anyone but God.

He was indeed living in an era when God had been changing "the times and the seasons." God had also been removing kings and setting up kings, showing that wisdom and might are His. The removing of the kings of David's line and the setting up of Nebuchadnezzar had been acts of God. Daniel bowed to this, and even blessed God as he acknowledged it.

In his thanksgiving he moves from the address "God of heaven" to the more intimate title, "God of my fathers." The God his fathers had known, and who had rescued them out of their troubles, is the One who had now stepped in for him.

"You have now made known to me what we asked of You." Notice that little word "we," will you? He had sought the fellowship of his brothers in the matter of prayer, and in his thanks to God he takes his brothers in.

He links his companions with himself before the king, just as he had already done before God in his thanksgiving. This is very lovely. It shows the unselfish humility and the generous heart of this "man greatly beloved."

The moment his life was at stake, the instant this difficulty came upon him and his companions, he says, "Give me time." For what? That they might make supplication to the God of heaven! They are dependent; they go to God about it… We behave far too much like Jacob. He made every arrangement with the skill of a tactician. He made himself perfectly safe first, as he thought — and then went and prayed! That is exactly what we do.

After the prayer and praise of Daniel and his companions in private, we have the faithful witness of Daniel in public.

When those who receive everything from God give Him back the glory and praise for it, they are counted worthy to be trusted with making Him known to others, with the blessing and teaching. Daniel went in before the king to tell him the mind of God. He carried with him the fragrance and power of what he had expressed in his worship — both about God Himself in His majesty and greatness, and about what He alone can do. He confessed too that however favoured the vessel, it was nothing except as God was pleased to use it.

These accusers owed their lives to the faithful prayers of the very "Jews" they accused. If their God had not revealed the king's forgotten dream to them, they would have lost their heads long before — cut in pieces, with their houses turned into rubbish heaps (chapter 2:5).

Clearly the special wisdom God gave Daniel was what saved all their lives. Can we not thank God for those He has gifted in a special way? Through their service and ministry we have been kept from error and kept in the path of life.

The true dignity of the saint of God shines when God allows him to go before the world in its hour of distress. He comes straight from God as the bearer of His mind. It may be a fresh revelation, as one who reveals and interprets dreams. It may be to make known what God has already revealed in the Scriptures.

Daniel begins in clear communion with the mind of God. He first declares how powerless human wisdom is. This agrees with the words of another prophet: "I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart." Led by the Holy Spirit, Daniel writes in this way the sentence of death upon the wisdom of the world. Then he goes on to declare the source of the vision. "There is a God in heaven who reveals secrets." This was Daniel's God, and Daniel delighted to exalt Him before this all-powerful, idol-worshipping king.

Arioch, the captain of the king's guard, brings Daniel in before the king. Then, with worldly wisdom, he tries to use the moment for his own advantage. He says to the king, "I have found a man … that will make known to the king the interpretation." He is careful not to commit himself by suggesting that Daniel will show the king his dream.

Daniel's answer is beautiful. Real, deep knowledge of the ways of God is always accompanied by humility. Some suppose that spiritual intelligence puffs up. There is no greater mistake, and none more unfounded in fact. Knowledge may puff up — mere knowledge. But I am speaking of the spiritual understanding of the word that flows from a sense of God's love. It seeks to spread itself, if I may say so, just because it is divine love.

Arioch, the captain of the king's guard, brings Daniel in before the king. With worldly wisdom, he tries to use the occasion for his own advantage. He says to the king, "I have found … a man who will make known to the king the interpretation." He is careful not to commit himself by suggesting that Daniel will tell the king his dream.

The king had turned to the ordinary resources of his empire to recall or understand the vision, but it was all in vain. He asked, as his wise men told him, what no king had ever asked before. By their own confession, only He whose dwelling is not with flesh could give the answer. In his overbearing way he demanded it on pain of death. When his officer was about to carry out the cruel decree, where did God raise up a witness? Among the captives of Judah. If power rested with the Gentile who punished a people more guilty before God, the light of God was given to Daniel the captive.

In His ways, God humbles the wise men of the king's world and exalts the despised captive. Wisdom is found with God's people, even though in captivity.

The answer is confidence in God, and the assurance that His glory was concerned in the matter, as well as the safety of those who had, by His grace, kept their faith and hope in Him amid all the attractions of the Babylonian court. … It was, in truth, a supreme moment — a moment when all the wisdom of the world had confessed its failure. If, therefore, Daniel could reveal the king's secret, God would be magnified before the whole realm.

At once Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon, and said to him, "Do not destroy the wise men of Babylon; bring me in before the king, and I will show the king the interpretation." Arioch did what Daniel asked, and did it "in haste"… Daniel starts, in clear communion with the mind of God, by declaring how powerless human wisdom is.

The king asks Daniel whether it is true that he is able to make known the dream and the interpretation. Daniel's answer is beautiful. Real, deep knowledge of the ways of God always comes with humility. There is no greater mistake, and none less supported by fact, than the idea that spiritual understanding puffs a person up. Mere knowledge may do that.

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 because he does so, God is glorified. … 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."

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, "Are you able to make known to me the dream that I have seen and its interpretation?"

The answer is, Confidence in God. His glory was concerned in the matter. So was the safety of those who had, through His grace, kept their faith and hope in Him through all the temptations of the Babylonian court. Daniel was sure God would not fail to step in for their rescue in this hour of danger. It was, in truth, a supreme moment — a moment when all the wisdom of the world had confessed its failure. If, therefore, Daniel could reveal the king's secret, God would be publicly magnified before the whole realm.

Daniel's name was changed to Belteshazzar, which according to Gesenius means "Bel's prince," or "he whom Bel favours." This may have been a trap of Satan. It gave Daniel a name and a place of honour with the chief god of the land. The aim was to draw him away from the worship of the one true God, and away from loyalty to the God whose name was woven into the name his parents gave him in Israel. The enemy of God and of our souls is that cunning. He uses both flattery and force to turn us from loyalty to Christ, whose blessed name is called upon us — "Christians." He tries flattery on Daniel and his friends first. When that fails to seduce them into idolatry, he tries the burning fiery furnace and the lions' den.

As Daniel in faith took the initiative, though all four joined in prayer, God singled out Daniel. What happens next? Does he at once rush off to the king? He turns to God in thanksgiving. "Then Daniel blessed the God of heaven" (v. 19). As he had looked to Him alone, so he gives the glory to God alone... "There is a God in heaven who reveals secrets, and makes known to King Nebuchadnezzar what shall be in the latter days" (Dan. 2:28), answered the lowly prophet. And he adds, "But as for me, this secret is not revealed to me because of any wisdom that I have more than any living" (Dan. 2:30); yet he was the wisest man then on the earth.

Daniel's answer is beautiful. Real, deep knowledge of the ways of God is always joined with humility. Some say that spiritual intelligence puffs a man up. No idea is more mistaken, or less supported by the facts. Mere knowledge may puff a man up. But I speak of that spiritual understanding in the word which flows from the sense of God's love. It seeks to spread itself, if I may put it so, just because it is divine love.

Daniel's answer comes in three parts. First he explains the source and the purpose of the revealed secret. Then comes the dream itself, and last its interpretation. Daniel begins by declaring the powerlessness of human wisdom, in evident communion with the mind of God... He goes on to declare the source of the vision. "There is a God in heaven that reveals secrets." This was Daniel's God, and he delighted to exalt Him in front of this absolute and idolatrous king.

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.

In Isaiah 47:13 the word for "astrologers" means "dividers of the heavens," used for astrology. The word for "astrologers" all through Daniel is a different word, ashshaph. It does not suggest any link with the heavens. It means "sorcerers" or "enchanters," as we read about Babylon in Isaiah 47:9, 12, which speaks of her many sorceries and her great supply of enchantments… Another word linked with Babylon is soothsayer, gezar, "to divide, determine fate or destiny" by any pretended means of predicting events.

We might pity these men of wisdom, put through such an ordeal, if we did not remember two things. First, the experts in the occult of that day claimed they could reveal secrets and see into regions hidden from human eyes. Second, God designed the whole thing to bring the wisdom of the wise to nothing in the eyes of this absolute monarch, to catch them in their own craftiness, and so to pour contempt on all the pride of man.

A mystery may be a dream, a vision, a parable or a spoken prophecy. The key feature is that no one can understand the first divine communication without a further divine communication to explain it. The Greek word mysterion, mystery, first occurs in the chapter of Daniel referred to (Daniel 2)… A mystery is a secret thing which would remain a secret apart from divine revelation.

Daniel begins, in evident communion with the mind of God, by declaring the powerlessness of human wisdom… In this way, led by the Holy Spirit, he writes the sentence of death on the wisdom of the world. Then he declares the source of the vision. "There is a God in heaven that reveals secrets" — and this was Daniel's God, and he delighted to exalt Him in the presence of this absolute and idolatrous king.

Daniel's answer is beautiful. Real, deep knowledge of the ways of God is always accompanied by humility. No idea is more mistaken, or less supported by the facts, than the notion that spiritual intelligence puffs up. Mere knowledge may. But I am speaking of that spiritual understanding in the word which flows from the sense of God's love…

"The secret of the Lord is with those who fear Him." This is beautifully shown in the case before us. "The magicians, and the astrologers, and the sorcerers, and the Chaldeans," who were breathing the air of the royal presence, were all in the dark about the royal dream… But there was a God in heaven who knew all about it. He could unfold it to those who had faith enough, devotion enough, and self-denial enough to separate themselves from Babylon's pollutions, even though they were caught in Babylon's captivity… The tangles and riddles of human affairs are all plain to God, and He makes them plain to those who walk with Him… How can such people so easily unravel the world's mysteries? Because they are above the world's mists.

Daniel begins in clear communion with the mind of God. He declares that human wisdom is powerless. This matches the words of another prophet: "I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent." Writing this way, led by the Holy Spirit, Daniel passes the sentence of death on the wisdom of the world. He then declares the source of the vision. "There is a God in heaven who reveals secrets" — and this was Daniel's God. He delighted to exalt Him in front of this absolute and idol-worshipping king.

The throne of God had ceased on the earth at the beginning of these times of the Gentiles. So in Daniel you never get the God of the earth, but the God of heaven, because He was not there with them. God once governed the earth directly, with Israel at the centre and His throne in their midst, sitting between the cherubim, as it is said. His departure from that government, and His return to it, are of immense importance.

A mystery may be a dream, a vision, a parable or a spoken prophecy. The key feature is that you cannot understand the divine communication without a further divine communication to explain the first. The Greek word for mystery first occurs in this chapter of Daniel. In the Greek Old Testament the term appears again and again for Nebuchadnezzar's forgotten dream and its interpretation… A mystery is a secret thing that would stay secret apart from divine revelation. You must be let into it before you can know and understand it.

Daniel shows how impossible it was for "the wise men, the astrologers, the magicians, and the soothsayers" to show the dream to the king. "But there is a God in heaven who reveals secrets, and makes known [he does not even say to Daniel, but] to the king Nebuchadnezzar what will be in the latter days." He wanted Nebuchadnezzar to know the interest God took in him.

Yet, as the God of the heavens, He was pleased to make known to the pagan king "what should be at the end of the days" (Dan. 2:28). Only then will God's purpose be plain to every eye. That purpose appears in the judgment of the Gentile empires, and then in the setting up of His kingdom, which will fill the whole earth and stand for ever.

He is determined to reach what he likes to call "The Millennium" by his own efforts — though without God and without Christ. He is sure he will succeed. In his judgment, "the end of the days" will be the end of all his toil, the fulfilment of his high ambition, and the peace and contentment of the human race.

As for Daniel himself, he is not lifted up 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 because he does so, God is glorified.

It seems he had been pondering what might become of his great kingdom in the hands of those who would follow him. In his view his gods had shown him great favour. Even the God of Israel had to admit their power and the strength of his armies. But the future held mysteries. Who could shed light on things still to come? Was it not possible that this mighty power might yet crumble to pieces and pass away like a dream in the night?

God graciously answered the poor pagan's thoughts. He showed him in a vision the whole of Gentile imperial power, and its final destruction by the greater power of the Kingdom of God. This was meant to work on his conscience for his blessing, but it had no such effect at that time. He was blessed later (Dan. 4).

He pointed the king to the God of heaven, who reveals secrets. This God intends to make known to him the future course of Gentile rule, which had begun with his overthrow of Jerusalem and its king. Nebuchadnezzar was plainly told why God had acted this way. It was for the sake of Daniel himself and his companions. It was also so that the king might realise he was dealing with a God who knew the most secret thoughts of his heart and mind.

What a humbling experience to stand before a God who knows everything! How frightening, how overwhelming, just to find yourself before One who knows all about everything, and all about you — your "thoughts afar off." He even counts the hairs of your head! Well may the sinner tremble and the believer rejoice! And notice, He is not only a "revealer of secrets," but, as Romans 2 tells us, the judge of them too. God will judge the secrets of men by Jesus Christ.

A mystery may be a dream, a vision, a parable or a spoken prophecy. The key feature is this: you cannot understand the first message from God without a later message from God that explains it… A mystery is therefore a secret thing which would stay secret apart from divine revelation.

Real, deep knowledge of God's ways always comes with humility… Daniel says there is "a God in heaven who reveals secrets." And notice: he does not even say God made it known to Daniel, but "to King Nebuchadnezzar what shall be in the latter days." He wanted Nebuchadnezzar to know the interest God took in him.

So the dream is the answer to those thoughts. Nebuchadnezzar gets a complete survey of the character and career of the enormous empire that was the pride of his vain and foolish heart. And he has to watch it broken to pieces in its last and strongest form, by a power greater than itself. That power scatters it like chaff from a summer threshing-floor.

The three verses, 28, 29 and 45, assure us that the appearance of this "stone" lies in the future… all three references clearly point to the end times. In our day many momentous events have taken place and we cannot ignore their impact. They make us feel we are living in closing days. But the focus of prophecy is on the end times. Those days will not begin to be fulfilled until the church has been removed from earth to heaven.

A mystery may consist of a dream, a vision, a parable or a spoken prophecy. The essential feature is this: the message from God cannot be understood without a later message from God that explains the first… A mystery is a secret thing which would stay secret apart from divine revelation. You must be let into it before you can know and understand it.

How beautiful he is in the presence of the mighty monarch! What an opportunity to glorify himself. But he hides himself completely and gives God all the glory.

He denies that any wisdom of his own explains it; yet he was the wisest man then on earth. But God was in all his thoughts, to Whom be the glory.

Daniel's answer is beautiful. Real, deep knowledge of the ways of God is always accompanied by humility. Nothing is more mistaken, or less true to the facts, than the idea that spiritual intelligence puffs a man up. Knowledge may — mere knowledge. But I am speaking of that spiritual understanding in the word which flows from a sense of God's love. It seeks to spread itself, if I may put it that way, simply because it is divine love.

Daniel begins in clear communion with the mind of God. He declares how powerless human wisdom is, in line with the words of another prophet: "I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart"… Finally, he disclaims any credit for himself; he was nothing but the vessel.

He admits that any knowledge he has came to him by revelation. Even then, God did not give him that revelation because of any wisdom he has beyond anyone else. Nor does it come first of all for the king's sake, still less to save the lives of the wise men of Babylon. It is "for the sake of those who will make known the interpretation." He links his companions with himself. He reminds the king that God is caring for His people, captives though they are… 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."

Nebuchadnezzar was told plainly that God had acted in this way for the sake of Daniel himself and his companions. He also acted so that the king might realise he was dealing with a God who knew the most secret thoughts of his heart and mind.

What a lesson this is for us! To use rightly the gift given to him, the servant must depend on the Giver. There must be no confidence in self… God does not give His gift, whatever it may be, to make us independent of Him. We are to use it as He directs. Every servant has to learn this if he is to be a good and faithful workman.

Notice at once that the image stands for the times of the Gentiles, from Nebuchadnezzar's day until the kingdom of Christ is set up. Yet it is still one image, and the image of a man. So, as another writer has finely observed, it pictures "the man of the earth" (see Psalm 10:18) — the man of the earth as expressed in government, in all the various phases of his corrupt heart and unrestrained will.

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.

There stood that image, its appearance frightening, holding such elements of wealth and power, such stores of gold and iron! How mighty, how unstoppable! No wonder the king was troubled, or that "his sleep left him" (Dan. 2:1).

He had seen the course of empire, not just in broken pieces one after another, but as a whole. In the later part of the book we get that succession marked out in more detail, with the ways the different powers acted towards Daniel's people. But here it is the general history of the Gentile empire.

That is, the empires grew worse as they moved away from the source of power. It was God who gave imperial rule to Nebuchadnezzar. So what stands nearest to the source is seen as "this head of gold." In the Persian empire more of what was human comes in — "the breast and the arms of silver," a lesser metal. And so it goes on down to the legs of iron, and the feet, part iron and part clay.

There was the likeness of a great image, majestic in size, made of the most costly, lasting, and useful metals. In it was everything that appeals to the world: the splendour and richness of gold and silver, the strength and usefulness of brass and iron. True, there was clay too, but it lay low down in the feet. By comparison, the beauty and brightness of the golden head and silver breast overshadowed it. Here is the world's estimate of imperial power and successful ambition, and people bow down and worship. But the same empires, shown in symbol to the saint, appear as unclean and terrifying beasts.

Daniel 2 tells us an interesting and important fact: "the God of the heavens" acted by a dream on the first Gentile head of empire. The dream showed the whole course of the rule then beginning, down to its end — an image gorgeous and terrible, growing worse as it goes down, and closing with great strength and marked weakness together. Then He sets up another kingdom, His own. First He destroys the fourth empire in its last divided state of the ten toes, and with it the remains of all the rest from the first — the gold, the silver, the brass, as well as the iron and clay.

We may first notice that the Gentile kingdoms are seen as one whole. The point is not their order in history, and not their moral character toward God and man. All the kingdoms together form one figure standing before God — the man of the earth as God sees him, splendid and terrible in the eyes of men.

Another feature of the image is that it gets steadily worse from head to feet. The decline is not in the strength of the metals, but in their value. The strength of each metal shows how much land each empire ruled. The value of each metal shows the sovereign power of each empire. The last three world empires would rule far more land than the first. But in none of them was imperial power, which stands for the power of God, as clear as in the first empire — the head of gold.

The falling value of the metals showed a decline in the quality of the powers that followed. We may think it a hard saying, but rule by one supreme head is God's ideal in government. It will be seen in righteous yet kind perfection in the millennial reign of Christ. It is worth noting that in this chapter Daniel speaks more than once of "the God of heaven." This shows that this first Gentile ruler of supreme power held his authority as given to him from heaven. We believe this is the fact behind the Apostle's teaching in Romans 13:1.

There was a decline as the empires moved further from the source of power. It was God who gave imperial rule to Nebuchadnezzar. So the empire nearest the source is the one called "this head of gold."

God showed Nebuchadnezzar the Medo-Persian power as a chest and arms of silver, and called it "inferior" to his own (Dan. 2:39). This inferiority was not in the size of its lands, but in the character of its rule. Nebuchadnezzar was an absolute monarch — "whom he would, he killed, and whom he would, he kept alive; whom he would, he raised up, and whom he would, he humbled" (Dan. 5:19). The power that followed was more limited in this, since the princes and others played an important part in the government. So Darius could not save an innocent man from the den of lions, though he badly wanted to.

Alexander's kingdom is first spoken of as part of the great image Nebuchadnezzar saw in his dream. It is pictured by the belly and thighs of bronze. That marks a drop in the character of the kingdom compared with the empires of Babylon and of the Medes and Persians, though it covered more ground: it "shall rule over all the earth."

Last of all in the vision, Nebuchadnezzar saw a stone cut out "by no human hand." He saw the coming of a Kingdom that man did not set up. We know this is the Kingdom of Christ. The stone falls on the feet of the image, but the whole image ends in ruin. The Kingdom of Christ will judge the final form of the last empire. In doing so it will set aside the whole system of government by the man of the earth, and set up a stable, world-wide government, like a great mountain that "filled the whole earth."

Another feature of the image is that its materials get worse from head to feet. This decline is not in the strength of the metals, but in their value. The strength of the metals shows how far the rule of each empire reached. The value of the metals shows the sovereign power of each empire.

The empires declined as they moved away from the source of power. It was God who gave imperial rule to Nebuchadnezzar. So the part nearest that source is the head of gold. In the Persian empire there is a bit more of what is human: the chest and arms of silver, a lesser metal. And so on down to the legs of iron, and the feet, part iron and part clay. It is quite plain from this that the further we move from the original grant of power, the more debased the rule becomes.

The fourth great empire to rise during the times of the Gentiles, pictured by the two legs of iron, is the iron empire, Rome. Here, then, is history written in advance. God, who knows the end from the beginning, revealed in this dream the course of the times of the Gentiles... Notice how the make-up of this image gets worse: gold, silver, brass, iron, and at last less iron, with clay taking a leading place. It shows that in political terms the times of the Gentiles are not improving.

The Roman empire did break in pieces and conquer the civilized world, and it lasted as one united empire for centuries. Its unity broke up, as we know. Yet the dream still treats it as existing in some form until its last stage at the end of its story, when it appears as ten kingdoms and clay is mixed with the iron. The result is a kingdom partly strong and partly brittle.

The mixture of clay and iron is a fitting symbol, for they are completely different in character. Iron is a metal, worth less than gold but stronger. Clay is not a metal, and Scripture uses it as a picture of what is human as against what is Divine: see Job 10:9 and Job 33:6, and the places where man is like clay in the hands of God, who is the Potter.

That metal stands for the original Roman element in its strength. The clay was a foreign ingredient, and it brought in weakness when it tried to fuse with the iron.

We see no reason to doubt a very common reading of the clay: it stands for popular, democratic forms mixed with absolute government. Absolute rule and the will of the people do not belong together. They can never be fully welded into one, and the very try at joining them becomes a source of weakness.

This final blow does not fall on the head of gold, the silver chest, the belly and thighs of brass, nor even on the legs of iron. It falls on the feet of iron and clay. This alone proves that the striking of the image is not the arrival and slow spread of Christianity, as many have supposed. It is a blow struck by divine power while the fourth empire is in its divided and mixed state.

The stone fell on the feet of the image. The stone is described as "cut out without hands" — that is, with man having nothing to do with it — not human but divine in origin. In prophecy the Lord Jesus is first called the Stone in Genesis 49:24. There old Jacob, while blessing his sons, broke off to exclaim, "from there is the Shepherd, the Stone of Israel." He appears under this figure again in Isaiah 28:16, and on into the New Testament.

Destruction comes only when Gentile supremacy exists in its last form. This final blow falls not on the head of gold, the silver breast, the belly and thighs of brass, nor even on the legs of iron, but on the feet of iron and clay. This alone proves what the striking of the image is not. It is not the introduction and gradual spread of Christianity, as many have supposed. It is a blow that divine power inflicts when the fourth empire is in its divided and mixed state. It existed in full unity and power for centuries after Christianity began.

From the iron we learn that there will be an imperial rule, while the clay points to ten separate kingdoms (Rev. 17:12-13). It is on the feet of the image that the stone falls... This event, still future, is the end of the "times of the Gentiles."

God's gospel is the revelation of Christ. The Spirit of God applies it to save sinners, Jews and Gentiles who believe. But the "little stone" stands for something else. It is a power, small in appearance, which at once destroys all that is high, great, and strong on the earth. Its first blow reduces the entire imperial system to powder. So trying to make the gospel out of it fails completely... It is plain that the "little stone" is not the gospel or the church, but the kingdom of God which Christ enforces when He returns.

The instrument of this destruction was not formed by the wisdom or the schemes of man. It is "cut out without hands." It does not act by a moral influence that changes the character of the object it acts on. It destroys that object by force. It is God who establishes it and gives it that force. The stone does not gradually increase in size to displace the image. Before it spreads, it destroys the image. Note that God does not destroy the image in some other way and then set up the kingdom. The kingdom He is establishing strikes the feet of the image as its first act.

He was the Stone, refused by the builders. The Lord Jesus went on to warn them, "The one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him" (Matt. 21:44). These last words are close to those we have considered in Daniel 2:34. While in Daniel the emphasis was on the kingdom, here in Matthew it is very clearly on the Person of Christ... If the Lord Jesus had come in power to free the nation from Roman rule, it might have been different. But His lowly character and meekness exposed their hypocrisy. That did not suit them, and so they stumbled.

We know Him as the "Living Stone," and we have already come to Him, as 1 Peter 2:5 reminds us. We are His already, and we share His nature as "living stones." So we are built up, under His authority, into that spiritual house and holy priesthood. He is the King of that coming kingdom predicted in Daniel 2. When He falls in judgment, it will be to demolish completely. While we wait for that, we know His attractive power, and its effect is to build up.

The stone is a kingdom which is not built up or formed by the wisdom of statesmen, or founded on victories won by military leaders. No mortal hand carves out its destiny or builds up its power; it is set up by the God of heaven. It is the introduction of Christ, according to Psalm 2, where God says, "As for me, I have set my King on Zion, my holy hill."

An image is something on which the hand of man has worked; the stone is untouched by the hand of man. It is a kingdom altogether different from everything that had gone before it.

There is a sense in which even literal Babylon, Persia and Greece still exist. Persia exists to this day. So does Greece. This, I believe, explains Daniel 2:35. The four kingdoms are included here as sharing a common doom.

No statement could show more clearly that the proper kingdom of Christ does not yet exist.

Crushing the image of Gentile empires to powder is in no way and at no time the church's work. The once rejected but now exalted Stone will do it, as He declared in Matthew 21:44 and in other scriptures.

Christians pray, with more or less understanding and warmth, "Our Father in heaven, hallowed be your name. Your kingdom come." When the stone moves against the image, that will be the answer to this prayer. Christ is the stone. But the rejected stone has been raised up. And "when it falls on anyone, it will crush him" (Matt. 21:44). No other word is needed to show us who and what the stone is.

Daniel's answer comes in three parts. First, he explains where the revelation of the secret came from and why it was given. Second comes the dream itself. Last comes its interpretation. Daniel begins, in clear communion with the mind of God, by declaring that human wisdom is powerless... Daniel goes on to declare the source of the vision. "There is a God in heaven who reveals secrets," and this was Daniel's God, and he delighted to exalt Him in the presence of this absolute and idolatrous king.

He does not wait until God gives him the answer before he says that he would show the interpretation of the dream. He offers it at once. He is confident in God, and that is faith — a conviction founded on the known character of God... We have two great things brought out in Daniel: first, his confidence that God would reveal the thing to the king; second, his confession that he could not.

In verse 36 Daniel says, "This was the dream. Now we will tell the king its interpretation." He links his companions with himself before the king, just as he had already done before God in his thanksgiving. It is very lovely, and it says much about the unselfish humility and generous heart of this "man greatly beloved."

Nebuchadnezzar's kingdom was a direct gift from God. As Daniel said, "You, O king, are a king of kings, for the God of heaven has given you a kingdom, power, and strength, and glory." No one could say that of the three kingdoms that followed. They come on the scene by God's providence. God permits them to govern the earth, and it happens according to His ordering. But their heads did not hold power directly from God, as Nebuchadnezzar did. He was nearest God in this outward sense, and his responsibility was therefore all the greater.

In Ezekiel chapter 1 the prophet had seen the glory of the Lord by the river Chebar. In chapter 11 he sees that glory leave Jerusalem. It departs from the house and from the city. It is a remarkable fact that the glory of the Lord has left its earthly throne. But more: at the same time this earthly power was transferred from Jerusalem to the Gentiles, and government entrusted to men. So we read in Daniel 2:36-38.

Babylon ruled for less than a century, then fell to the Medes and Persians. These in turn gave way to Alexander and his Macedonians. Later still, the Macedonians fell before the power of Rome... The next kingdom God sets up will be the kingdom of His Son. The fourth empire (Rome) will revive for a short period. Then God will bring the Lord Jesus once more on the scene, and He will take all the affairs of earth into His own blessed hands.

We need not go beyond Scripture to understand prophecy. It is the right, spiritual use of what is in the word of God. Take the simplest man who studies his Bible carefully in his own language and is led by the Spirit of God. He has the elements and the power of a true interpretation. But suppose a man hunts for an interpretation here and there, with the help of history, ancient records, newspapers and the rest. He is only deceiving himself and his hearers.

It is as "the God of heaven" that God acts in giving power to the Gentiles. As "God of the earth" His throne was at Jerusalem, and will be when He again makes Himself known that way. But His throne on earth has been set aside, because those who held His authority and acted for Him had sinned. So He now acts as "God of heaven," giving authority to the Gentile king.

It was not a question of his own prowess, nor of any special wisdom he possessed. If Nebuchadnezzar had been allowed to carry away these captives, and to triumph over the power of Egypt, it was the God of heaven who had given it to him.

Daniel tells Nebuchadnezzar that, as the representative of the Babylonian empire, he is the head of gold. Until now the earth had separate nations, each under its own king. Now, for the first time, a new form of government begins — government by imperial unity. Under it, one empire joins nations and their kings under an imperial head who is a king of kings.

The God of heaven gives Nebuchadnezzar the kingdoms of the earth. The Gentile kingdom soon widens into an empire such as Israel had never seen. Nebuchadnezzar is therefore a king of kings — a small image of Him who will be the "King of kings and Lord of lords," and something of an image too in the absolute authority he had. But there the resemblance ends. How different the character of the man who has this power, and how fast it decays!

Four imperial powers were to follow one another, and God set up Nebuchadnezzar himself as their great head. In certain respects they would grow steadily worse. To me, the special excellence of the head of gold is that it received its authority straight from God Himself. In fact the absolute authority of the first power rested on the gift of the God of heaven. The others came in by God's providence, and to them God was not the direct source of authority. Babylon was the authority God established.

He was nearest God in this external sense, and his responsibility was therefore all the greater.

God had given to the king "a kingdom, power, and strength, and glory" (Dan. 2:37). Despite God's gifts, and the striking way in which He had borne witness to Himself, the king had forgotten Him. The king, at rest in his palace and at the height of his prosperity, credits all his power and glory to himself, and uses his high position to exalt himself. Never was such great prosperity linked with such pride.

In this chapter Daniel speaks more than once of "the God of heaven." This shows that the first Gentile monarch of supreme power held his authority as something given to him from heaven. We believe this fact lies behind the teaching of the Apostle in Romans 13:1. The power in his own day was the fourth one, mentioned in our chapter. But the Gentile powers that exist, whoever they may be at any given moment, hold their authority as delegates of "the God of heaven."

It was not a question of his own strength, nor of any special wisdom he had. Egypt had wanted to dispute who ruled the world. If Nebuchadnezzar was allowed to carry away these captives, and to triumph over Egypt's power, it was the God of heaven who had given it to him... Clearly the Babylonian empire is meant.

This deterioration is not in the strength of the metals, but in their value. The strength of each metal shows how much land each empire ruled. The value of each metal points instead to its sovereign power. The last three world empires would rule far more land than the first. But in none of them was the imperial power, which stands for the power of God, as clear as in the first empire — the head of gold.

Nebuchadnezzar's kingdom was a direct gift from God... This could not be said of any of the three later kingdoms. They come on the scene through providence. God permits them to govern the earth, and they rise according to His ordering. But their rulers were in no sense direct holders of power, as Nebuchadnezzar was. He was nearest God in this outward sense, so his responsibility was all the greater.

Such dominion as Nebuchadnezzar had was never given to Israel. Not even Solomon's kingdom was anything like the extent of empire that Nebuchadnezzar had... No Gentile has ever realised this enormous gift. The largest empire that ever submitted to the rule of one man never took in the fullness of the gift as declared to the Gentile king. Yet, as it was, it was a weight of glory and power he was unable to bear; he was, as it were, crushed under it. There is a Man coming, the Man of God's right hand, who is able and worthy to bear it.

In Daniel 2:38 we read that the birds of the heavens were likewise given into his hand. In Genesis 1:28 we learn that the fish of the sea were also to come under man. But the fish are not named as part of Nebuchadnezzar's dominion. When Psalm 8 speaks of the dominion of the Son of Man, however, it takes in all of these — and its language covers much more besides.

Nebuchadnezzar was the head of gold: God had made him a king of kings, and the power and splendour of the kingdom centred in himself. Little is said of his kingdom; much is said of himself... The kingdom later comes into the hand of Nebuchadnezzar's son, and then into the hand of his grandson. Yet neither of them is the head of gold, and neither has any place in the vision.

Man now gets another trial. Supreme power is put into his hand... How then will he use it? Will it be to the glory and honour of Him from whom he had received it? The result is known. Lifted up in pride of heart, he makes himself a centre. He persecutes God's people for the sake of a religious unity built on idols, apart from God... He loses his moral reason and becomes a beast!

The verse mentions the second and third empires in the briefest way — the breast and arms of silver, and the belly and thighs of bronze. From later visions we 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 learn only that the kingdoms to come will be inferior to the empire of Babylon.

The Medo-Persian power was shown to Nebuchadnezzar as a breast and arms of silver, and pronounced "inferior" to his own (Dan. 2:39). This inferiority was not in extent of dominion, but in character of rule. Nebuchadnezzar was an absolute monarch — "whom he would, he killed, and whom he would, he kept alive; whom he would, he raised up, and whom he would, he humbled" (Dan. 5:19). The next power was more limited here, since the princes and others played an important part in the government. So Darius found himself unable to save an innocent man from the den of lions, though he badly wanted to. The next empire — the Grecian — was more military in character, and its generals had a strong influence over its ruler.

There was deterioration, as the empires departed from the source of power. It was God who gave imperial rule to Nebuchadnezzar. So the empire nearest that source appears as "this head of gold." More of what is merely human comes in with the Persian empire — "the breast and the arms of silver," an inferior metal — and so on down. It is quite plain from this that, as we descend from the original grant of power, there is a gradual debasement.

This deterioration is not in the strength of the metals, but in their value. The material strength of the metals sets out the extent of the dominions of each empire. The value of the metals signifies rather the sovereign power of each empire. The last three world empires would each stretch far wider than the first. But none of them showed the imperial power, which represents the power of God, as clearly as the first empire — the head of gold.

The Grecian Empire is called "a kingdom of bronze," as inferior to the Babylonian and the Persian: Dan. 2:39. It was not inferior in extent. Yet the verse says it "shall rule over all the earth"; but as an empire it was not consolidated, and hardly had any capital. An army had to be left in Greece under Antipater to keep the peace. When Alexander died the empire was not conquered by others, but fell to pieces of itself.

Who could have imagined an empire far wider than any before it, coming from the vain and quarrelsome Greeks, led by the despised Macedonians and their boy king? Up to that time, apart from Sparta, what were they but a cluster of jealous, divided states struggling for leadership? Only God could have led the king to dream, and the prophet to interpret, the Greek or Macedonian kingdom.

There is but little said in this chapter of the second and third empires. The chapter highlights the truth about the first kingdom, which received its dominion directly from God, and about the fourth. In the last days of the fourth, the whole structure will be set aside, with not a trace remaining.

Persia's might may look great, and Greece's too. Their disputes may fill up the history of the world. Yet God thinks little of them. He disposes of the records of centuries in a few words.

When we come to the fourth kingdom, its character is given in much more detail. That is not only because it is the last kingdom of the times of the Gentiles, but because it is the one kingdom Christ will deal with directly in judgment. This clearly marks the fourth kingdom as the Roman Empire. The world was under the rule of the Roman Empire when Christ came to earth. That empire clashed with Christ when He left the world. And it is the revived Roman Empire that Christ will judge when He comes again (Luke 2:1-2; John 19:10-11; Rev. 17:7-14).

But someone may ask, How do you know these things? It is not said that the second empire is Medo-Persia, or the third Macedonia, or the fourth Rome. I think it is. It may not be said here, but Scripture does not always hang the key right by the door. We do not often find the explanation of one part in the very next verse.

The main mark of the fourth kingdom is that it is "strong as iron." Iron is stronger than gold or silver or brass, but not as precious. In the pictures Scripture uses, gold always speaks of what is divine, and iron of what is human. In the fourth Empire there is a huge increase of all that is human, and a great loss of all that is divine. Its government will show more and more human wisdom, human cleverness and human resources, and less and less recognition of God. With that goes a growing loss of God's supreme and absolute power in government. As the times of the Gentiles come to their close, people will try more and more to rule the world without any thought of God, until the world is ripe for judgment.

Notice how the materials get worse—gold, silver, brass, iron, and clay. There is no loss of force, except in the clay, for iron is a tougher metal than gold. But there is a loss of glory shown in this way.

Here strength is the great feature of the kingdom, and the metal matches it. But it is the commonest sort of metal, not one of the precious ones. Perhaps this is because of what marked out the Roman empire: in name it was the people who governed. However harsh the emperor was, he always pretended, in theory at least, to consult the people and the senate. Even under the empire, the Romans still kept the look of their old republic, while in fact one man had taken all the real power for himself.

One well-known historian, when speaking about the empires, describes them in the liveliest imagery, derived from these very symbols of Daniel the prophet. He could find no figures so apt as those which the Spirit of God had consecrated to their use already, though every one knows it was from no lack of imagination, any more than from the wish to accredit Scripture.

This kingdom plainly continues until the kingdom of Christ is set up, so other Scriptures have to be consulted to understand it. In history, the Roman empire followed that of Greece, and, "strong as iron," it broke in pieces and subdued all things. Its power seemed unstoppable at the time, and it ruled most of the world then known. All this is history. But a question arises: if this Roman empire must exist on the eve of Christ's appearing, where is it now, and where will it come from when it appears again? The book of Revelation gives the answer. The outward form of this kingdom has plainly disappeared; to human eyes it does not exist. In God's eyes it does exist, but hidden for the moment, waiting to burst out and astonish the world by its return.

While the image represents the times of the Gentiles, from Nebuchadnezzar's day until the establishment of the kingdom of Christ, it is yet one image, and that the image of a man. It is thus, as has been strikingly observed by another, a representation of "the man of the earth"... and the man of the earth, it may be added, as expressed in government — in all the various phases, as will afterwards be seen, of his corrupt heart and unbridled will.

A third feature is that the fourth empire in the course of its history, will become divided and weakened. Daniel tells us that "the feet and toes" were "partly of potter's clay and partly of iron." This shows that "it shall be a divided kingdom," and weakened — or, as Daniel says, "partly strong and partly brittle."

That power was known above all others for its strength in beating down everyone who rose up against it... yet that very power is described here like this: "And as you saw the feet and toes, partly of potter's clay and partly of iron, it shall be a divided kingdom." The Romans do not tell us this. History is not always a truthful speaker. Those who describe their own country's politics are usually not very trustworthy... but God tells it all out. So we find that the same empire, so famous for its amazing strength, would also show the deepest weakness inside itself.

The iron was the original material. The clay came in later, and did not really belong to the great metal statue. It was a foreign ingredient... I believe that in using the figure of clay, the Spirit of God does not point to the original Roman element, which had the strength of the iron. He points to the barbarian hordes that broke in later. They weakened the Roman power and step by step formed separate kingdoms. I can, however, only give this as my own judgment.

We see no reason to doubt a very common interpretation of the clay. It stands for the mixing of popular, democratic forms with absolute government — the joining of absolute rule with the popular will. These elements do not match, so they can never be welded together. The very attempt to unite them must become a source of weakness.

Now this is exactly what has happened to the once tightly united Roman empire. It has been "divided," but still "some of the firmness of iron" remains in it. In this sense the Roman empire still exists. It is no longer one undivided whole, but a set of broken pieces. Most of the strong nations of Europe are only broken portions of the old Roman empire. We believe that at the time of the end these fragments will come together again under a revived, or eighth, headship.

Before the age closes there will be a most remarkable union of two conditions that seem to contradict each other. There will be one head over the whole empire, and also separate independent kingdoms, each with its own king. That one man will be emperor over all these kings. Till that time comes, every effort to unite the different kingdoms under one head will be a total failure. Even then they will not be melted together into one kingdom... God has said they will be divided.

Note the expression, "in the days of these kings," especially as it follows verse 43. It gives us the fact... that the last kingdom of the four will be divided into ten kingdoms. It also marks the time when the God of heaven will set up a kingdom which will displace — first destroy, and then displace — the last form of the Roman empire.

The Romans do not tell us this. History does not always tell the truth. Those who describe their own country's politics are seldom trustworthy. If something threatened to wipe them out, they were glad to hide it. They were just as ready to boast about anything that showed their boldness, strength and glory. But God tells it all. The same empire, so famous for its amazing strength, would also show the deepest weakness inside itself.

The first thing to note in this image is the falling value of the metals that stand for these kingdoms. It gives us God's estimate of the decreasing glory in the kingdoms of men. First we have the gold representing Babylon, the kingdom at its best as given to Nebuchadnezzar by God, v. 37. The silver represents the Medo-Persian. The brass represents the Grecian. The iron represents Rome past, and the iron and clay of the toes Rome future… Seven heads controlled the Roman empire in its original form, while ten horns or toes will control it in its future revival, Rev. 13:1.

We see no reason to doubt a very common interpretation of the clay. It stands for the mixing of popular, democratic forms with absolute government — the joining of absolute rule with the will of the people. These two elements do not belong together. They can never be fully welded into one, and the very effort to join them must become a source of weakness.

The iron was the original element. The clay came in later and did not really belong to the great metal statue. It was a foreign ingredient… I believe the Spirit of God, in using the figure of clay, does not point to the original Roman element, which had the strength of the iron. He points to the barbarian hordes that broke in at a later period. They weakened the Roman power and formed separate kingdoms step by step. I can, however, only state this as my own judgment.

Two facts become clear. First, the fourth empire will be divided and weakened by the mixture of clay. Yet it will always be true that some of the strength of the iron stays in it. It will never be pictured as clay alone. The government of the fourth empire will never be wholly democratic. Second, the iron and the clay may mingle, but they will never hold together. Democracy and sovereignty will always be opposed.

Authority that comes from God and authority that comes from man are as different as gold or iron is from clay. The two may be mingled. In our modern theory and practice of government they are partly mixed beyond untangling. But only weakness and brittleness result. Soon will come the death-blow delivered by the stone "cut out without hands."

This final blow falls not on the head of gold, the silver chest, the belly and thighs of brass, nor even on the legs of iron, but on the feet of iron and clay. This alone proves that the striking of the image is not the introduction and gradual spread of Christianity, as many have supposed, but a blow struck by divine power when the fourth empire is in its divided and mixed state. It existed in full unity and power for centuries after Christianity began.

The image in Daniel 2 has feet, "part of iron and part of clay." There is weakness as a result. That metal represents the original Roman element in its strength. The clay was a foreign ingredient, and it brought in weakness when it tried to combine with the iron. Later, swarms of invaders came down on the empire from the north and east, and it fell. Since then no hand has been able to gather up the broken pieces and put them firmly together again. Not that men did not want to; they have tried all sorts of methods — the sword, policy, intermarriage — but in vain.

The "they" of this passage seems to mean those who hold authority at the time. We have no hesitation in seeing here a prediction of the rise and spread of democracy in the last days. Authority that has its source in God and authority that has its source in man are as different as gold or iron or any other metal is from clay. The two may be mingled. In our modern theory and practice of government they are in part mixed together beyond separating. But this only produces weakness and brittleness, and soon the stone "cut out without hands" will deal the death-blow.

The mixture of iron and potter's clay changes the original character of the imperial Roman power. Something else enters it. The old character partly remains, but a new element is added. The energetic will of man is not there in an absolute way… There are two causes of weakness here — division, and the failure of the two elements to hold together… The "seed of men" is, I think, something outside of what marks the proper strength of the kingdom. But these two elements will never combine. It seems to me that this probably points to the barbarian or Germanic element, added to what originally made up the Roman empire.

The loss of what is of God and the introduction of the human element lead, as always, to division and weakness. The weakened governing power can no longer hold the empire together. The iron mixed with the soft clay shows 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, the mixture of clay will divide and weaken the fourth empire. Yet it will always be true that some of the strength of the iron stays in it. No time will ever come when it can be likened wholly to clay. The government of the fourth empire will never be entirely democratic. Second, the iron and the clay may mingle, yet they will never hold together. Democracy and sovereignty will always be opposed to each other.

Before the age closes there will be a most remarkable union of two conditions that seem to contradict each other. There will be a universal head of empire, and separate independent kingdoms as well, each with its own king. That one man will be emperor over all these kings. Until that time comes, every effort to unite the different kingdoms under one head will fail completely. Even then, no one will fuse them into a single kingdom. Each independent kingdom will have its own king, though all are under one head. God has said they shall be divided.

Nebuchadnezzar's image, though it had a head of gold, had feet of clay. The strongest man stands on feet of clay, and must crumble away in time; death will come at last.

Mark those words, "in the days of these kings." They are a complete answer to those who have tried to make this the birth of Christ. They call that moment the start of the kingdom of grace. At the time here spoken of, the empire is broken up and divided. Was that the case when the Lord was born? Nothing of the sort. Rome was then at its fullest power. There was not the smallest crack anywhere in the empire. There was only one ruler, and only one will in control... What then does the verse refer to? I believe it points to the closing scene of the Roman Empire: not to the time when Christ was born, but to when the Lord Jesus comes with divine power to judge. No doubt He is the stone; but this is a destructive stone, wiping out the kingdoms of the earth.

I differ from Mr. Myers in referring "these kings" (not to the four kingdoms, but) to the toes of the great image, that is, to the ten rulers of the revived Roman empire in the last days, existing at the same time, whose judgment makes way for the universal prevalence of God's kingdom, which Christ in person shall administer.

I am well aware that many expounders of the Word of God have tried to make out that this is the Gospel. I do not see how they make it out at all. I do not think the Gospel is very destructive, as this falling stone certainly is. And I ask you this: Did the Gospel ever smite the image? Never — the image smote Christ. It was the Roman power that killed the Lord Jesus. The Gospel has never set aside the civil power in this world. On the contrary, the Gospel has always suffered, and it will suffer right on to the end.

The little stone cut out without hands does not become a mountain until it has judged, broken in pieces and destroyed the image. And note: striking the image and then filling the whole earth is not the setting up of Christ's kingdom on the day of Pentecost. It is not an influence that changes the gold, the silver and the rest into the character of the stone. It is the sudden execution of judgment on the image — a blow that breaks it in pieces and leaves no trace of it behind.

The effort to find gradual and successive steps in Dan. 2:44, Dan. 7:26, and 2 Thess. 2:8 is unworthy of sound scholarship, and contradicts the plain object of the three texts, which describe nothing else or less than a sudden and complete extinction. Consuming in a slow way and by evangelical means is ruled out by the least approach to exact criticism, as well as by spiritual judgment.

It is as "the God of heaven" that God acts in giving power to the Gentiles. As "God of the earth" His throne was at Jerusalem, and will be when He again makes Himself known in that way. But His earthly throne has been set aside. Those who were responsible for holding and administering His authority acted wickedly. So He now acts as "God of heaven," giving authority to the Gentile monarch.

This kingdom set up from heaven is the kingdom of Christ (see Daniel 7:1-14). Its first act will be to break the "image" in pieces. Then, when Christ Himself formally establishes it in power, it will grow until it fills the whole earth. It will have no successor, for it will stand for ever.

The description of it as "a great mountain" suggests its permanence and stability... Sin has ravaged the world for centuries, and man has tried to dethrone God. In that same world there will be righteousness, peace and gladness.

Christians are called to live apart from the world, to suffer, to stay separate and to submit, like the crucified Lord here below. Now if Daniel 2:44 is wrongly applied to a kingdom already set up, the church has to subdue and destroy the imperial powers... Through that error the church becomes a rebel in Christ's name, instead of a holy sufferer, as Christ and His servants taught and practised.

Upon the feet of the image the stone fell. The stone is "cut out without hands" — that is, apart from man having anything to do with it. It is not human but Divine in origin. The first prophetic reference to the Lord Jesus as the Stone is in Genesis 49:24. When old Jacob blessed his sons, he broke off to say, "from there is the Shepherd, the Stone of Israel." He appears under this same figure in Isaiah 28:16, and so on into the New Testament.

The legs of iron and feet of iron and clay in the image represent the Roman Empire, and the stone is not cut out of them at all. It never had any place in them. An image is something on which the hand of man has worked; the stone is untouched by the hand of man. It is a kingdom altogether different from all that had gone before it.

The "little stone" symbolizes a power that looks small. At once it destroys all that is high, great, and strong on the earth. At the first blow it reduces the entire imperial system to powder. So the attempt to make the gospel out of it wholly fails. The "little stone" is not the gospel or the church, but the kingdom of God which Christ enforces when He returns.

I ask you this: did the Gospel ever strike the image? Never — the image struck Christ. It was the Roman power that killed the Lord Jesus. The Gospel has never set aside the civil power in this world. On the contrary, the Gospel has always suffered, and will suffer right on to the end.

Note those words, "in the days of these kings." They are a complete answer to those who have tried to make this the birth of Christ. At the time spoken of here, the empire is broken up and divided. Was that the case when the Lord was born? Rome was then at its fullest power. There was not the smallest breach anywhere in the empire… I believe it refers to the closing scene of the Roman Empire. It points not to the time when Christ was born, but to the time when God "brings the Firstborn into the world." Then the Lord Jesus comes, not as the Nazarene to suffer and die, but with divine power to judge.

A stone, cut out without hands, is to fall on the entire image, and to destroy it utterly (Dan. 2:45). This, we learn, is God's appointed end for every kind of human government, whether monarchy or democracy. The whole thing must give way to a kingdom of divine order, built "without hands." No element of human imperfection may have a place in it.

This destruction of Gentile power comes before the stone fills the whole earth. Describing it as "a great mountain" suggests its permanence and stability… No other kingdom will ever follow this one. Sin has ravaged the world for centuries, and man has sought to dethrone God. In that world there will be righteousness, peace and gladness.

At the close, Daniel added two things. First, he repeated that the great God had made known to the king what would come to pass. Second, he assures the king of the certainty both of the dream and of its interpretation. A revelation from God differs from what is of man in exactly this. Everything outside the Bible dares to compete with it and claim men's ears. It is only a sea, an unformed mass of opinions and reasonings. Think of a soul worn out in its search for stable ground to rest on in view of death and eternity. How welcome is the unchanging basis laid for faith in the infallible Scriptures!

He became sharply aware that he stood in the presence of the supernatural. Here was a power he had found completely missing in the Chaldeans and his magicians. But, true to his pagan upbringing, he cared mainly about the man who displayed that power. He did admit that Daniel's God was "God of gods and Lord of kings." Yet he gave his worship to Daniel, not to the God in whose name he spoke. So we see here an illustration of Romans 1:25, where the heathen "worshiped and served the creature rather than the Creator, who is blessed forever! Amen."

The king's own words prove that he did not take Daniel for a god. And Daniel refused any such blasphemy, just as Paul and Barnabas did… Nothing here looks like the sacrifice offered at Lystra. The word translated "oblation" is often and rightly used for "a present," whether the true God or a false one is in view. In the same way, bowing down and worshipping often expressed no more than ordinary respect.

The king could not escape this conclusion… Once Daniel told him his own secret, one conclusion was unavoidable: Daniel's God was above all gods. The confession was remarkable. It owned the supremacy of God in heaven and on earth, and it came close to owning that He knows everything. Yet far as it went, it seems to have touched neither Nebuchadnezzar's conscience nor his heart. Only his mind bowed to the evidence in front of him. It was the same with those in the days of our Lord who believed in His name when they saw the miracles He did (John 2:23).

The fact that the king fell on his face and worshipped Daniel, and commanded that an offering be made to him, sufficiently shows that neither his heart nor his conscience had been reached. Heart and conscience at work would have enlightened the monarch as to what was suitable to God.

He paid Daniel special honour in Daniel 2. In Daniel 3 he ordered his subjects to honour the God of Shadrach, Meshach, and Abednego. Neither lasted long. It was only a passing feeling, and like the morning cloud it faded from the king's mind.

Then he was on his face in the presence of Daniel, and to fall on one's face is to efface oneself, figuratively speaking. Now he is on his feet and so full of fury that his very face was transformed with savage resolution.

And notice another result of Daniel's holy separation… Here is earth's proudest and most powerful king at the feet of a captive exile. What magnificent fruit of faithfulness! It is precious proof that God will always honour faith that rises, even a little, to the height of His thoughts… On that memorable day Daniel saw God's ancient promise come true in himself, as fully as it ever came true: "And all the peoples of the earth shall see that you are called by the name of the LORD, and they shall be afraid of you… And the LORD will make you the head and not the tail, and you shall only go up and not down." (Deuteronomy 28:10, 13)

But where did Daniel get the power to reveal the king's secret? Verses 17 and 18 supply the lovely answer… Here we have a prayer meeting in Babylon. These dear men were of one heart and one mind… By the grace of God they had decided to walk the holy path of separation, even as captive exiles in Babylon. They met together to pray, and God answered them abundantly.

There was no escape for the king from this conclusion. He alone had the dream, and so he alone could test Daniel's claim that God reveals secrets. When his secret was told back to him, the conclusion could not be resisted: Daniel's God was above all gods. The confession was remarkable. It admitted God's supremacy in heaven and on earth, and it amounted to saying that He knows everything.

These examples are enough to show what Scripture calls a "mystery." It may be a dream, a vision, a parable or a spoken prophecy. The key feature is this: what God communicates cannot be understood without a later communication from God that explains the first… A mystery is a secret thing, and it would stay secret if God did not reveal it.

The revelation left him sharply aware that he stood in the presence of the supernatural — a power he had found completely missing in his wise men and magicians. But true to his pagan upbringing, he was mainly concerned with the man in whom the power was shown. He did acknowledge that Daniel's God was "God of gods and Lord of kings." Yet he offered his worship to Daniel, and not to the God in whose name Daniel spoke. So here we see an example of what Romans 1:25 describes: pagans who "worshiped and served the creature rather than the Creator, who is blessed forever! Amen."

Neither his heart nor his conscience had been reached. Heart and conscience at work would have shown the king 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 all-knowing.

So he acknowledged Jehovah as greater than all other gods. But he was not yet ready to give Him his allegiance. He was Daniel's God — "your God." Nebuchadnezzar could not yet call Him "my God." The second step comes in Daniel 3, when the three Hebrews are rescued from the fiery furnace… There is progress there compared with chapter 2. He has come to respect Jehovah, and will not allow anyone to speak wrongly of Him, but still he does not know Him. He is "the God of Shadrach, Meshach, and Abednego," but not yet the God of Nebuchadnezzar.

So in His mercy God subdued the proud heart of this mighty ruler. He humbled him before Himself, and made him confess His name to everyone in his vast empire. If a record of judgment, it is yet a story of unbounded grace.

And notice a further result of Daniel's holy separation. Here we have earth's proudest and most powerful monarch at the feet of the captive exile. Magnificent fruit of faithfulness! Precious evidence of a truth: God will always honour faith that rises, even a little, to the height of His thoughts!

The sentence of death had gone out against them. In this way God rescued His servants and brought them out into the full light of day, working out His own purposes in testimony and blessing. They were captives from Judah. Now the king gives them the most prominent places in Babylon, raising them above all his courtiers and nobles in running public affairs.

Like Pharaoh, the king felt that "a man in whom the Spirit of God" was (Genesis 41:38) would be a valuable helper in government. So he promoted him to great honour. Daniel had neither sought nor asked anything for himself.

And notice a further result of Daniel's holy separation. Here we have earth's proudest and most powerful monarch at the feet of the captive exile. Magnificent fruit of faithfulness! Precious evidence that God will always honour faith that can in any measure rise to the height of His thoughts... On this occasion Daniel knew God's ancient promise in his own person, as fully as anyone ever has: "And all the peoples of the earth shall see that you are called by the name of the LORD... And the LORD will make you the head and not the tail, and you shall only go up and not down" (Deut. 28:10, 13).

True to his heathen upbringing, he cared most about the man the power worked through. He did admit that Daniel's God was "God of gods and Lord of kings." But he aimed his worship at Daniel, not at the God in whose name Daniel spoke.

The king's own words show that he did not regard Daniel as a god. And Daniel certainly refused any such blasphemy, just as Paul and Barnabas did... The word translated "oblation" is often and rightly used for "a present," whether the gift is toward the true God or a false one. In the same way, bowing to the ground and worshipping often meant no more than civil respect.

He himself is rewarded and lifted high, yet he does not forget those who were at the prayer meeting. He shares everything with them.

Earlier, at the end of Daniel 2, Daniel had accepted the honours placed on him. Now he treated them with contempt. The meaning of the four fateful words had already sunk into his heart. He knew that God had rejected Belshazzar, and that his kingdom was about to crash in ruin. So the honours offered him were worthless.

In the end, the king promotes Daniel 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. He had not sought or asked anything for himself. Yet now he is free to use his high position to ask for his companions.

Rewarded and exalted himself, he does not forget those who were at the prayer meeting. He shares everything with them.

Gates protected a city, but "in the gate" was also where people settled many important matters. When Boaz wanted the question about Ruth and the inheritance settled, he went up to the gate. He talked it through with a nearer relative, then closed the matter, and the elders witnessed it. Ruth 4:1-12... To "sit in the gate" was a place of honour: "they that sit in the gate speak against me." Ps. 69:12. It should have been the place of true judgement and justice, but was not always so... It was, at least at times, the king's chief place of audience.

"Daniel" is said to mean judge of God — one who acts as judge in the name of God. Daniel was allowed to do exactly that, in a very marked way. This high honour was his: he "sat in the gate of the king". And the Christian, taught by God and trained to tell good from evil, will have the mind of Christ, and can help others into the mind of God as revealed in His written Word. In this way he too is allowed to judge for God, and becomes a "Daniel."

So, when the sentence of death had gone out against them, God rescued His servants. Working out His own purposes in testimony and blessing, He brought them out into the full light of day. They were captives from Judah. Now they hold the most prominent places in Babylon, for the king raised them above all his courtiers and nobles in the running of public affairs. Daniel himself was higher still, for he "sat in the gate of the king."

This fact that Daniel was a stranger to Belshazzar speaks volumes. Whatever the pride and daring of the great Nebuchadnezzar, Daniel sat in the gate of the king. He was ruler over the whole province of Babylon, and chief of the governors over all the wise men. His degraded and degenerate descendant did not know Daniel.

Daniel was a man of prayer and praise, and then, sharing everything he received with his brothers, he prospered (see also Dan. 6:28). Here is the secret of a prospering saint. Note this: if I have light, it is not for myself, it is for others. We are only vessels, and God puts the light in us. So whether it is the gospel or the truth about the Church, we are responsible to circulate it and pass it on. And I believe that if we do not use the truth you and I gather, and pass it round, it will soon rot away in our very souls. We become subjects of spiritual dry rot. Many of God's dear children are suffering from this disease. They acquire truth, but no one else benefits.

In chapter 2 the image Nebuchadnezzar saw in his night dreams mapped out the whole course of the times of the Gentiles, just as Daniel's authoritative interpretation showed. It is therefore a general picture... After this general outline, the Spirit of God turns our attention to the moral character of the Gentile powers, seen mainly in Babylon. But what showed itself there stands for what will be seen through the whole time of Gentile rule. In other words, we are now shown what use the Gentiles will make of the power entrusted to them, for which they are responsible.

It is true that the image he had made was not an exact copy. Still, is it not serious that the first thing Nebuchadnezzar does, as far as Scripture tells us, is to order a golden image set up, so that all the peoples, the nations, and the languages might fall down and worship it? One thing at least is plain: whether the golden head of the great image gave him the idea or not, it certainly did not stop him.

If so, it only shows that if what God gives is not held with God, it will be debased to our own ends.

Nebuchadnezzar had learned from Daniel, if he had not known it before, that the God of heaven had given him his worldwide kingdom. He had even confessed that Daniel's God was "a God of gods and a Lord of kings." Yet he will use his absolute power to have a god of his own. He will force his own will on the consciences of his subjects across his vast lands, and so seize for himself the place and authority that belonged to the God of heaven alone.

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 later failure.

He will have a god of his own, a god dependent on the will of man; and, in this case, dependent on the one who holds the imperial power. This is man's wisdom. Men's religious instincts find satisfaction in connection with the supreme power. The influence of religion then binds every member of the empire into one blended mass around its head. It is the strongest bond there is, and it never looks like the use of authority... But the will of man cannot make a true god.

The image of gold that Nebuchadnezzar set up for his own glory was sixty cubits high and six cubits broad (Dan. 3). No doubt the image on the plain of Dura was meant to draw together and unify the many different religions of the mighty Babylonian empire. On pain of a terrible death, everyone had to worship the image of gold. Daniel 3 surely points forward to the even deeper and truly satanic evil of Revelation 13... Both passages show the same sad picture: pride, self-will, and proud independence of God in men set above human law.

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.

For the moment he was the top of the pyramid. Beneath him, holding him up, were "the satraps, the prefects, and the governors, the counselors, the treasurers, the justices, the magistrates, and all the officials of the provinces." Our chapter gives this eight-fold description of important people twice, as if to impress us with how solid that pyramid was. From this position, which looked impossible to challenge, the great king issued his decree, and it was in effect a decree defying God. And God took up the challenge through three devoted servants that He had in reserve.

History and experience show that nothing divides and breaks up nations and families as sharply as a difference in religion. On the other hand, nothing binds nations together as powerfully as unity of religion, whether it is false or true... Nebuchadnezzar seems to have recognised these facts, and he tries to secure political unity by setting up a religious unity.

The first thing the civil power sets up is idolatry. The aim is a religious unity, but it always separates the people from the true God and puts something in His place. This becomes an occasion for testing the faithfulness of God's people... This is not an unusual way with Satan. He stirs up in the civil power the desire for unity, and no motive works more powerfully on the masses than religion.

Nebuchadnezzar, the king to whom God had committed the government of the world, sets up an image of gold in the plain of Dura... Possibly the image of his dream had suggested this idolatrous image to the king. If so, it only shows that if what God gives is not held with God, it will be debased to our own ends.

Obedience to the governing authorities is a sacred duty. But we can give that obedience only inside the circle of their own lawful authority. The rulers in Jerusalem stepped outside that circle when they ordered the apostles not to teach or preach in the name of Jesus. Rulers who do that must be told what Peter and John answered: "We must obey God rather than men." Nebuchadnezzar was an absolute monarch, yet he stepped outside his own domain when he issued his decree, and claimed for himself what was due to God alone.

It is remarkable that at the beginning of the times of the Gentiles, Nebuchadnezzar, the first head, claimed for himself almost divine honours. He made a great image, and the worship of it was to set up a kind of super-religion, uniting the different religions across his wide empire... Our chapter shows us that the times of the Gentiles will end just as they began, and with what looks like greater success, for those who refuse to worship the image of the beast will be killed.

The God of Heaven granted Nebuchadnezzar much power and glory, so at once he used it to glorify himself in this gigantic golden image. Many different peoples were under his sway, each with their many gods, whom they worshipped. Now let them keep their local gods, but let them also have a kind of 'super-religion.' That would bind them together under his rule. So the herald cries out, 'O peoples, nations, and languages.'

Such conduct would make no sense at all if we did not know the subtle motives that stir and govern the human heart. It would make no sense either if we forgot that we ourselves have often used the blessings God has granted for our own profit and self-exaltation.

Imperial power is in the hands of the Gentiles. The first thing we are told of that power is that he used it to set up idolatry. He abused it, rather, to give idolatry a splendour unequalled in the old world. One thing at least is plain: whether the golden head of the great image had suggested the thought or not, at any rate it did not stop him. On the contrary, here we find him turning the authority which God had put into his hands to this frightful use.

The first thing the civil power sets up is idolatry. Its aim is a religious unity, but it always separates the people from the true God and puts something in His place. This becomes an occasion for testing the faithfulness of God's people, and the way that faithfulness shows itself... This is not an unusual way with Satan. He stirs up in the civil power the desire for unity. And no motive works on the mass of people more powerfully than the influence of religion.

The third chapter shows man taking control of the conscience. That has marked his rule wherever he has had the power for it. Nebuchadnezzar's image stands out as the one he has set up. To refuse to worship in the prescribed way is therefore rebellion against himself. Again and again, we may say, the civil power has claimed to be the religious power too, wherever it could. Freedom of conscience is a precious gift. But in our days it is a sign that absolute authority is decaying. It will not last, and will give way at last to the worst spiritual despotism the world has ever seen.

From man's point of view, this was a very simple religion. All it demanded was one act of bowing before an image, and then the matter was finished. Such a religion suited man's fallen nature perfectly. There was a magnificent image to appeal to the eye and beautiful music to charm the ear. There was one single act of bowing that was over in a moment. It cost nothing out of the purse, and it raised no question of sins to trouble the conscience.

Is it not significant that the whole trend of things in our own time is toward a common religion?... It is certain that the last head of Gentile power will do exactly what the first Gentile head attempted. Revelation 13 shows this clearly... But God cared for Shadrach, Meshach, and Abednego twenty-five centuries ago. He will know how to strengthen faithful witnesses like them in the last dreadful crisis.

The first thing the civil power sets up is idolatry. The aim is to establish one religion for everyone. But it always separates the people from the true God, and puts something else in His place. This becomes an occasion for testing the faithfulness of God's people, and the manner of it. … Satan drives the civil powers to establish unity, so that everything under their authority is well ordered and regulated.

The signal to worship the image was a burst of all kinds of music from the finest band in the king's dominions. Where religious feelings did not exist, the sweet and sensuous sounds of harmony had to produce them. How subtle the schemes of Satan! For here we really have the history of all religious music. It appeals to nature and stirs natural emotions. But the Spirit of God has no part in them, for those who worship God "must worship in spirit and truth."

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 well suited to man's fallen nature. A magnificent image appealed to the sight. Beautiful music charmed the ear. One act of bowing was over in a moment. It made no demand on the purse, and raised no question of sins to trouble the conscience.

In Daniel 3:5-15 the word is qeren and means "horn or cornet."

sumponyah. A musical instrument made of two pipes inserted into a leather bag, somewhat like the bagpipes, or the Italian sampogna. Daniel 3:5, 10, 15. It was not, like the modern dulcimer, made with strings.

The decree needs a little examination. It was the intrusion of man's will into God's domain. Obedience to the powers that be is a sacred duty. But we can give that obedience only within the circle of their own lawful authority. Sometimes rulers step outside this circle. The rulers in Jerusalem did it when they ordered the apostles not to teach or preach in the name of Jesus. They must be answered as Peter and John answered them: "We must obey God rather than men." Nebuchadnezzar was an absolute monarch. Yet when he issued his decree he stepped outside his own domain, and claimed for himself what was due to God alone.

Something remarkable happened at the beginning of the times of the Gentiles. Nebuchadnezzar, the first head, claimed almost divine honours for himself. He made a great image, and the worship of it was to set up a super-religion, uniting the different religions across his wide dominions. So he glorified himself. But a mere handful of godly Jews defied him, and he was defeated when he tried to wipe them out. … Our chapter shows us that the times of the Gentiles will end just as they began, and with even greater success, it seems. Those who refuse to worship the image of the beast will be killed. This time God will not step in to frustrate the plans of these wicked men, as He once did with Nebuchadnezzar.

The first thing the civil power sets up is idolatry. The aim is to establish a religious unity. But it always separates the people from the true God and puts something else in His place. This situation becomes a test of the faithfulness of God's people, and of the way they show it... This is not an unusual way with Satan. He stirs up in the civil power the desire for unity. And nothing moves the masses more powerfully than the influence of religion.

The decree would be easily understood: it was simple and brief, and the penalty was plain... It was, as noted before, the intrusion of man's will into God's domain. Obedience to the powers that be is a sacred duty. But we can give that obedience only within the circle of their own lawful authority. If they step outside this circle, they must be told what Peter and John answered: "We must obey God rather than men." The rulers in Jerusalem stepped outside it when they commanded the apostles not to teach or preach in the name of Jesus. Nebuchadnezzar was an absolute monarch, yet he stepped outside his own domain. When he issued his decree, he claimed for himself what was due to God alone.

From man's point of view, this was a very simple religion. All it required was a simple act of bowing down before an image, and then the matter was finished. Such a religion suited man's fallen nature perfectly. There was a magnificent image to appeal to the eye, and beautiful music to charm the ear. There was one single act of bowing that was over in a moment, that cost nothing, and that raised no question of sins to make the conscience uncomfortable. The severe penalties for refusing would hardly trouble the natural man. He would be quite ready to obey an order that asked so little.

People used furnaces for many things: smelting raw metal, refining metal in crucibles, making lime and bricks, and baking as an oven... The fiery furnace in Babylon must have been very large for four people to walk about inside it. It may have been the furnace they used for their bricks.

Seen in the light of the true God, the king's command 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 threat of a terrible death. It was the utter denial and setting aside of the rights of God. Sadly, such is man. God put him into the place of universal power over the world, and he uses that power at once to deny God.

It is remarkable that at the beginning of Gentile supremacy men were forced, under threat of death, to worship an image. That image stood for the greatness and majesty of the first empire (Dan. 3). Now at the close of Gentile rule it is repeated. How incorrigible human nature is!

Again and again the civil power has claimed to be the religious power too, wherever it could. Liberty of conscience is a precious gift. But in our days it is the sign that absolute authority is decaying. It will not last. In the end it will give way to the worst form of spiritual tyranny the world has ever seen.

From man's point of view, this was a very simple religion. All it asked was one act of bowing down before an image, and then the matter was over. Such a religion suited man's fallen nature well. There was a magnificent image to please the eye and beautiful music to charm the ear. The bowing was over in a moment. It cost nothing, and it raised no question of sins to make the conscience uncomfortable. The harsh penalty for refusing would hardly trouble the natural man. He would be quite ready to obey an order that made such small demands.

Gold dazzles the ungodly, and fear of the great makes them slaves to man. Music too has its seductive power over the senses… Music has its charms, just as gold has its glitter. In the same way, pleasure, getting wealth, and love of praise from people trap souls today — not only the open sinner and the ungodly, but, sadly, many of the professed people of God as well.

The signal to worship the image was a burst of music. Every kind of music sounded, played by the finest band in all the king's dominions. Where religious feelings did not exist, the sweet and sensuous sounds of harmony had to produce them. How subtle are the schemes of Satan! Here we have the history of all religious music. It appeals to nature and stirs natural emotions. But the Spirit of God has no part in these, for those who worship God "must worship in spirit and truth." All these devices only deceive souls through their enjoyment of what is natural. At the same time they shut God out and hide the spiritual condition of the professed worshippers.

His empire must have been an immense mixture, made up of countless languages (see vv. 4-8) and religions. In political terms, all of them would tend to disturb the peace of his realm. So if a common religion could weld his varied territories together, it would strengthen his empire and improve the welfare of his subjects.

Seen in the light of the true God, the king's command 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 on pain of a terrible death. It was the complete denial and setting aside of the rights of God. Sadly, such is man. God put him in the place of universal power over the world, and he at once uses that power to deny God.

But there were some apart from that idolatrous crowd; very few, sadly! though no doubt there were others hidden. We may be bold enough to say there was one not mentioned here — Daniel himself. Whatever the truth about that, his three companions were not there. This made them offensive to others, all the more because their high position in the province of Babylon kept them in public view.

Is it not striking that everything in our own time is moving toward a common religion?… It is certain that the last head of Gentile power will do exactly what the first Gentile head attempted. Revelation 13 shows this clearly. Woe to the godly in those days! The flames of persecution will blaze out then more fiercely than ever before. But He cared for Shadrach, Meshach, and Abednego twenty-five centuries ago. He will know how to strengthen faithful witnesses like them in that last terrible crisis.

But there were some apart from that idolatrous throng; very few, sadly! though no doubt there were others hidden. We may be bold enough to say there was one not mentioned here — Daniel himself. However that may be, his three companions were not there. This made them offensive to others. Their position in the province of Babylon was a high one, so it exposed them to more public notice. Of course the king's displeasure fell on them.

It is striking that Daniel is not mentioned in this chapter, and that fact should encourage us. Why he is not mentioned, and where he was, is not revealed. But it is encouraging to know this: when a servant of striking courage and power is absent, God can take up servants of lesser gifts and use them with great effect.

The accusation was subtle. The accusers framed it in the way most likely to arouse the anger of the king. But its motive is very clear, and jealousy is written plainly upon it. "There are certain Jews" — men of a foreign race, from a hostile nation, among those brought here as captives, and men you have promoted over the heads of your own loyal subjects. It is these who have set themselves up against your royal command. They barely hide their hatred. Before charging the three with refusing to worship the king's image, they say, "they do not serve your gods." The king knew this well from Daniel, and he had appointed them to their posts of honour anyway. But the Chaldeans could not bear to see the servants of the true God so exalted.

We might have known nothing of it but for the "certain Chaldeans" who "came forward and maliciously accused the Jews." These Chaldean accusers bring their faithfulness to light. The wickedness and contemptible trickery of the accusers is all the more obvious when we remember one thing: they owed their lives to the faithful prayers of these very "Jews." If their God had not revealed to them the king's forgotten dream, they would already have lost their heads — "torn limb from limb," with their houses "laid in ruins" (chap. 2:5).

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 remind the king that he himself had appointed these men to the high position they held, and this was how they repaid him. They press the fact that they are not ordinary rank and file, but men set over the affairs of the main provinces — facts that would magnify their offence in the king's eyes.

The image and its dedication not only set aside the rights of God, but also trampled underfoot the consciences of men. By acting this way, 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 will obey God rather than men, whatever it costs. Here are certain Jews who are ready to obey the king within his own sphere. But they flatly refuse to obey him if he takes over the rights of God.

The first Gentile empire became idolatrous, and so will the last, as we may learn from Revelation 13. God's faithful remnant met hostility and persecution under the king of Babylon. It will meet them again under the last head of the Roman empire... So the history of Shadrach, Meshach, and Abednego is full of encouragement — above all for the Jewish remnant in the last days, and also for the saints of God in every age surrounded by the fires of persecution.

These godly men had enemies. Those enemies were delighted to find a chance to discredit them before the king. They approach Nebuchadnezzar with flattering words. They remind him of the decree he has made, and of the penalty he has set for disobedience. Then they tell him that three leading men have disregarded the king and his gods, and have refused to worship the image. They remind him that he himself had appointed these men to their high position, and this was how they repaid him.

The accusation was subtle. They phrased it in the way most likely to arouse the anger of the king. But its motive is very plain. Jealousy is written all over it. "There are certain Jews" — men of a foreign race, from a hostile nation, brought here as captives. And you promoted them over the heads of your own loyal subjects. These are the ones who have set themselves against your royal command. Hatred is barely hidden too. Before they charge the three with refusing to worship the king's image, they say, "They do not serve your gods."

But some stood apart from that idolatrous crowd. Very few, sadly, though no doubt there were others hidden. We may be bold enough to say there was one not mentioned here — Daniel himself. However that may be, his three companions were not there. This made them offensive to others, above all because their high position in the province of Babylon exposed them to more public notice. Of course the king singled them out for his displeasure.

What moved others, and brought them to their knees before the impressive image of the king, did not affect the three Hebrew witnesses at all. They refused outright to bow the knee. We might have known nothing about it except for the "certain Chaldeans" who "came forward and maliciously accused the Jews." These Chaldean accusers bring their faithfulness to light. The base wickedness and contemptible trickery of the accusers is all the clearer when we remember one thing: they owed their own lives to the faithful prayers of these very "Jews". If their God had not revealed the king's forgotten dream to them, they would already have lost their heads.

The image and its dedication not only set aside the rights of God, but also trampled the consciences of men underfoot. In acting this way, the king had stepped outside the circle of his own lawful authority. He had intruded into God's domain. This brings to the front certain God-fearing men who, whatever the cost, will obey God rather than men. Here we find certain Jews. They are ready to obey the king within his own sphere. But if he takes over the rights of God, they refuse outright.

They are the irritating substance that vexes the godless fellowship of the world. Its best-laid plans are either frustrated or spoiled by their stubbornness. They are always in the way, a brake on the wheel, or a barrier in the path of human prosperity, as men understand it. They are not governed by the same thoughts that govern the rest of men... No one can accuse them of rioting, and they do not stir up rebellion. They are quiet, inoffensive and law-abiding — as long as the law does not come between their conscience and God. If it does, their submission to it ends at once.

If the accusation was subtle, and framed in the way most likely to rouse the king's anger, its motive is very plain. Jealousy is written all over it. "There are certain Jews" — men of a foreign race, from a hostile nation, brought here as captives. You promoted them over the heads of your own loyal subjects. These are the ones who have set themselves against your royal command. The hatred is barely hidden. Before charging them with refusing to worship the king's image, they say, "They do not serve your gods."

His empire must have been an enormous mixture of countless languages and religions. In political terms, all of them would tend to unsettle the peace of his realm. So if a shared religion could weld his varied dominions together, that would strengthen his empire and promote the welfare of his subjects. Whatever his thoughts, this was the course he took. He made the magnificent image, and he decided it should serve as the god for "all the people, the nations, and the languages" under his authority.

The signal for worshipping the image was the burst of all kinds of music from the finest band in all the king's dominions. If religious feelings did not exist, sweet and sensuous sounds had to produce them. How subtle the schemes of Satan! For here we really have the history of all religious music. It appeals to nature and produces natural emotions. But the Spirit of God has no part in these, for those who worship God "must worship in spirit and truth." All these devices only deceive souls through their enjoyment of what is natural. At the same time they shut God out and hide the real spiritual condition of the professed worshippers.

From man's point of view this was a very simple religion. All it required was one act of bowing before an image, and then the matter was finished. Such a religion was well suited to man's fallen nature — a magnificent image to appeal to the eye, beautiful music to charm the ear, one single act of bowing that was over in a moment. It cost nothing, and it raised no question of sins to make the conscience uncomfortable. The severe penalties for refusing would hardly trouble the natural man. He would be quite ready to obey a command that asked so little.

Everywhere the New Testament commands submission to these, and this is to be the Christian's path in the middle of political turmoil and confusion… But suppose these authorities — emperors, kings, or magistrates — travel outside their own province, as Nebuchadnezzar did. Suppose they try to put their own will in the place of the word of God, and to force that will on the consciences of their subjects, putting themselves, in fact, in the place of God. Then, out of sheer faithfulness to God, the believer is bound to disobey, whatever it costs. The limit of his obedience to kings is obedience to God in obeying them.

Revelation 13 predicts very similar things for the end of the age, but with even more striking features. Instead of all kinds of music, the false prophet will have power to give life and speech to the image of the beast. Anyone who refuses to worship will be killed.

From man's point of view, this was a very simple religion. All it asked was one act of bowing down before an image, and then the matter was over. Such a religion suited man's fallen nature perfectly. There was a splendid image to please the eye, and beautiful music to charm the ear. The bowing was over in a moment. It cost no money, and it raised no question of sins to make the conscience uncomfortable. The harsh penalty for refusing would hardly trouble the natural man. He would be quite ready to obey an order that asked so little.

Obedience to the governing authorities is a sacred duty. But that obedience can only be given within the circle of their own lawful authority. If they step out of this circle, as the rulers in Jerusalem did when they ordered the apostles not to teach or preach in the name of Jesus, they must be told what Peter and John answered: "We must obey God rather than men." Nebuchadnezzar was an absolute monarch. Yet when he issued his decree, he stepped outside his own domain and claimed for himself what was due to God alone.

The enemies of these godly men were delighted to find a way to discredit them before the king. They come to Nebuchadnezzar with flattering words. They remind him of the decree he has made, and of the penalty he has set for disobedience. Then they tell him that three leading men have ignored the king and his gods, and have refused to worship the image. They remind the king that he himself had given these men the high position they held, and this is how they repaid him. They stress that these are not ordinary men in the ranks, but men set over the affairs of the main provinces — points that would make their offence look far worse to the king.

Furnaces were used for many purposes: smelting raw metal, refining metal in crucibles, making lime and bricks, and baking as an oven. The fiery furnace in Babylon must have been very large, for four people to walk about inside it. It may have been the furnace they used for their bricks.

The confidence of these men in God is very beautiful. Yet it does not lead, as we might expect, to their escape from the threatened penalty. Their faith is tested, and God does not appear to step in. The king is left free to carry out his wicked will. Where conscience is at stake, they stand firm against the king. Where only their bodies are at stake, they offer no resistance. They act in the spirit of the Lord's words to His disciples: "Do not fear those who kill the body, and after that have nothing more that they can do" (Luke 12:4).

There were several faithful, godly men — Shadrach, Meshach, and Abed-nego — who would not bow down to the idol. What is the result? They are cast into the burning, fiery furnace. And what does the fire do for them? It burns off all their bonds, sets them free, and puts them into the company of the Son of God. There they are in liberty. God takes care of them.

If the accusation was subtle, and framed in the way most likely to arouse the anger of the king, its motive is very clear. Jealousy is written plainly on it. "There are certain Jews" — men of a foreign race, belonging to a hostile nation. They were brought here as captives. You have promoted them over the heads of your own loyal subjects. And it is these men who have set themselves against your royal command. They hardly hide their hatred either. Before charging them with refusing to worship the king's image, they say, "They do not serve your gods." … It was a happy thing for Shadrach, Meshach, and Abednego that their accusers could find nothing against them except the law of their God.

There were some apart from that idolatrous crowd; very few, sadly, though no doubt there were others hidden. We may be bold enough to say there was one not mentioned here — Daniel himself. However that may be, his three companions were not there. This made them offensive to others. Their position in the province of Babylon was a high one, and it exposed them to more public notice. Of course the king singled them out for his displeasure.

They are faithful, and they refuse outright to acknowledge any god but their own, who is the true God… The nearer we are to the power of the world, the more likelihood there is of suffering if we are faithful.

We might have known nothing of it except for "certain Chaldeans" who "came near and accused the Jews." These Chaldean accusers bring out the faithfulness of the three. Their own base wickedness and contemptible trickery is all the more obvious when you remember one thing. They owed their lives to the faithful prayers of these very "Jews." If their God had not revealed to them the king's forgotten dream, they would already have lost their heads.

They would cunningly increase the king's anger against these "certain Jews." They did it by reminding him, in a roundabout way, of the advancement he had given them when he set them over the affairs of the province of Babylon. Truly, favours granted by the world, or asked from it, are of doubtful advantage to the faithful. They as often prove to be live bombs, or blessings hardly worth having.

They do the best they can for the country in which they live. They pray for kings and for all who exercise authority. They cannot be accused of riot, nor are they stirrers of rebellion. They are quiet, inoffensive, and law-abiding, so long as the law does not come between their conscience and God. If it does, their submission to it comes to an abrupt end. At all cost they will obey God rather than men.

Here one religion is required of everyone, set up by the king, not by God… In the last days the faithful Jews will be in the furnace of tribulation because they will not comply with the imperial religion. God will deliver them, and the nations will glorify Him: compare Revelation 13. So the first mark of Gentile supremacy is idolatry.

Jealousy and hatred may have shaped the way they made the accusation, but it was well aimed at Nebuchadnezzar's conscience. One might suppose that mentioning his promotion of the three Jews would surely bring back that eventful day. Daniel had unfolded his secret and its meaning, and Daniel's words had drawn a confession from the king's lips. But if so, all of it was forgotten in his "rage and fury" at the men who had dared to ignore his absolute and overbearing will. The knowledge God had given to Daniel had, in a way, served the king's desire. Now faithfulness to God crossed his will.

They would cunningly increase the king's anger against these "certain Jews" by quietly reminding him of the advancement he had given them by setting them over the affairs of the province of Babylon. Truly, favours the world grants, or favours we ask from it, are of doubtful advantage to the faithful. They just as often prove to be live bombs, or blessings hardly worth having. And that can be said of favours the world gives freely. So what should we think of the advantages Christians gain from it at the cost of compromise and departure from the express Word of God?

"Men," in the truest sense of that word, they proved themselves to be. We often speak of them as "the three Hebrew children," but they behaved like men before the furious king. His fierce look and his threatening words did not move them.

The Gentile ruler uses his power to set up a religion tied to the politics of the kingdom, a religion for present earthly purposes. Where this is the case, religion cannot be left between God and the conscience. It is no longer a matter of real conviction about God and His truth, and no one is free to judge the fraud. The king forces his invented worship on every subject, under penalty of death.

They do the best they can for the country in which they live. They pray for kings and for all who exercise authority. No one can charge them with riot, and they do not stir up rebellion. They are quiet, inoffensive and law-abiding, as long as the law does not come between their conscience and God. If it does, their obedience to it stops at once. At all cost they will obey God rather than men.

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. The contest is now no longer between these Jewish captives and the earthly king of kings. It is between Nebuchadnezzar and the God of gods.

It is certain that the last head of Gentile power will do exactly what the first Gentile head attempted. Revelation 13 shows this clearly. It will go hard with the godly in those days! The flames of persecution will blaze out then more fiercely than ever before. But He cared for Shadrach, Meshach and Abednego twenty-five centuries ago. He will know how to strengthen faithful witnesses like them in the last dreadful crisis.

Morally, it was a deeply impressive scene. On one side stood Nebuchadnezzar, the mightiest king the world had ever seen, surrounded by all the show and splendour of his court and kingdom. On the other side stood three men of a despised race, whatever post they held in the government at that moment. And the question about to be raised was this: who is the master of men's consciences, God or man? Nebuchadnezzar raised it himself. First he asked them if the accusation was true. Notice that he goes beyond his own decree here. He accepts the extra charge the Chaldeans had brought — that the three did not serve the king's gods.

It is sobering to see how quickly the impression on the king's mind faded. The last thing he did before setting up this image was to fall on his face before Daniel and pay him honours that were almost divine. He had even said, "It is true that your God is a God of gods and a Lord of kings, and a revealer of secrets, since you could reveal this secret." But it was another matter when he found his power challenged and his image despised, despite the burning fiery furnace.

The image and its dedication did not only set aside the rights of God; they also trampled on the consciences of men. By acting this way, the king stepped outside the circle of his own lawful authority and pushed into God's territory. This brings to the front certain God-fearing men who will obey God rather than men, whatever it costs. Here are Jews who are ready to obey the king within his own sphere, but flatly refuse to obey when he seizes the rights of God.

Impiety not only refuses to respect the conscience, but, what is worse, disallows the rights of God. Respect for the conscience is necessary enough, but the rights of God are infinitely more so. Observe the words of the king: "Who is that God that shall deliver you out of my hand?" This is impiety.

Daniel means "God is my judge." Hananiah means "Beloved of the Lord." Mishael means "Who is as God." Azariah means "The Lord is my help." These beautiful names were soon swapped for names with pagan meanings, to blot out the very memory of Jehovah. Daniel became Belteshazzar (Bel's prince). Hananiah became Shadrach (lit up by the sun-god). Mishael became Meshach (who is like Shach — Venus). Azariah became Abednego (the servant of Nego).

Yes, it was true. They were men of moral fibre, men of faith, men who had convictions. For those convictions they were ready to go into the fire, and to die if they had to, rather than violate their conscience or deny the one true God. He was their God. They prayed to Him alone, they worshipped Him alone, and they feared Him above every earthly ruler.

The New Testament everywhere commands submission to the authorities over us. This is to be the path of the Christian in the middle of political unrest and confusion... But these authorities — emperors, kings, or magistrates — may travel outside their own province, as Nebuchadnezzar did. They may try to put their own will in the place of the word of God, and to press that will on the consciences of their subjects, putting themselves, in fact, in the place of God. Then, in real faithfulness to God, and at whatever cost, the believer is bound to disobey, like these three exiles. The limit of his obedience to kings is obedience to God in obeying them.

It is solemn to see how quickly the impression on the king's mind faded. Just before this image was set up, he fell on his face before Daniel and paid him almost divine honours. He had even said, "Truly, your God is God of gods and Lord of kings, and a revealer of mysteries, for you have been able to reveal this mystery." But it was another matter when he finds his power disputed and his image despised, despite the burning fiery furnace.

In moral terms, it was a deeply impressive scene. On one side stood Nebuchadnezzar, the mightiest ruler the world had ever seen, surrounded by all the splendour and magnificence of his court and kingdom. On the other side stood three men of a despised race... And the question about to be raised was this: Who is the master of men's consciences, God or man? ... Last of all, his rage carried him beyond every limit. He dared anyone greater than himself to step in, and so claimed to be all-powerful himself... This was truly a challenge thrown down. The conflict now begun was between Nebuchadnezzar and God.

Impiety not only refuses to respect the conscience, but, what is worse, it disallows the rights of God. Respect for the conscience is necessary enough, but the rights of God are infinitely more so. Look at the words of the king: "And who is the god who will deliver you out of my hands?" (v. 15). This is impiety. It is the principle of blasphemy that marks the beast at all times and in every situation. His thought is of the power the beast has and holds. May we remember that it is God who has given it, and who overrules it!

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 when he said, "And who is the god who will deliver you out of my hands?" These faithful men calmly take up the challenge. 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 your hand, O king."

It is not God's way, at present, to meet power with power... Shadrach, Meshach, and Abednego never set themselves to resist Nebuchadnezzar in his wickedness... But still these godly men do not pretend that he is a false king because he sets up and enforces idolatry. For the Christian, the question is not about the king, but how he ought to behave himself. It is not his business to meddle with others. He is called to walk, relying on God, in obedience and patience. In the vast majority of everyday duties, we can obey God by obeying the laws of the land where we live.

What happened on the plain of Dura was enough to make him acknowledge only the one true God. For if the idol was a god, why did he not defend himself against those who refused to honour him? The king set out to avenge his idol. Instead he found himself facing the power of the one God he had defied, as Pharaoh once did: "And who is the god who will deliver you out of my hands?" He learns that there is One who can deliver in a wonderful way.

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.

In the presence of the king, who never thought of serving any but himself, and who saw none but himself to serve, they say, "Our God, whom we serve." They had served the king faithfully before, because they had always served God: and they must serve God still, even if it looked like not serving the king. But they have confidence in God. "He will deliver us out of your hand, O king." This was not mere abstract truth: it was faith.

First, they asserted that their God was able to deliver them. They exalted His power. Second, they did not hide the fact that for reasons of His own He might not deliver them. And third, they stated with complete decision that if He were not pleased to deliver, they would not forsake their God by worshipping the king's golden image, in honour of gods that were false.

If God allows them to suffer a martyr's death, they are ready 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… Obedience to the governing authorities is the plain direction of the word of God for His people. It is not for us to raise questions about how the authority is constituted, or about the character of the one who holds it; our part is to obey. But when the will of man clashes with the word of God, and seeks to force that will on our consciences, we must obey God rather than man.

In front of that fiery furnace, while they were being bound in their coats and their other garments, to be handed over to that raging fire that opened its mouth to devour them, they had the support of Almighty God; but in the furnace itself they had not only His support but His company. The cords that bound them and the men who threw them in were both burned up. The fire did nothing but set them free from their bonds.

The actual facts took place, but these facts were chosen to show what will happen in the last days… The history of Shadrach, Meshach, and Abednego is full of encouragement — especially for the Jewish remnant in the last days, but also for the saints of God in every age when surrounded by the fires of persecution… And the lesson is written large: "God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it" (1 Cor. 10:13).

First, they asserted that their God was able to deliver them. They exalted His power. Second, they did not hide the fact that for reasons of His own He might not deliver them. And third, they said with complete firmness that they would not forsake their God, even if He were not pleased to deliver. To worship the king's golden image would be to honour gods that were false. "We will not serve your gods," was their decisive word, and as a result their God greatly honoured them.

Even if God will not use His power to deliver us, we serve God Himself; we will not serve the gods of this world. Faith in the living God gives the man who walks in it a place of great dignity. These men were at that moment the object of all the attention of the Babylonian empire. What was the image then? It was forgotten. Nebuchadnezzar himself was powerless in the presence of his captives from Israel.

But if God allows them to die as martyrs, they are ready to accept the fire. They will take it as God's way of delivering them from the king, rather than disobey God. For them it is simply a question of obeying God or man.

They knew whom they had believed, and that He was able to keep them safe from the king's fury. But if it were His will, they were ready to die as martyrs for His name's sake. As another has observed, their faith and obedience were as absolute as the will of the king.

The natural man might say, "It is only a small thing the king asks. You only have to bow down once to this image. The whole thing is over in a moment, and then you are free. You need not bow down in your heart. It is quite a formal affair, and only a question of obedience to the king." But faith does not reason like this. Faith obeys God, and sees clearly that the question is God or the king. That settles the matter.

Everywhere the New Testament calls for submission to the governing authorities... But these authorities — emperors, kings, or magistrates — may travel outside their own province, as Nebuchadnezzar did. They may seek to put their own will in the place of the word of God, and to force that will on the consciences of their subjects. In doing so they put themselves in the place of God. Then, in faithfulness to God, and at whatever cost, the believer is bound to disobey, as these three exiles did. He obeys kings only so far as he can obey God in obeying them.

The king in his fury defies God. "Who is the god who will deliver you out of my hands?" God allows him to take his own way... The Hebrews are cast into the furnace, and outwardly the king's will is accomplished. But this only shows the power and faithfulness of God more brightly. He comes even into the middle of the fire, to prove how much He cares about the faithfulness of His servants. For them, the fire burns away their bonds. And they have with them One whose form is like the Son of God.

One can understand, in some measure, the anger of this arbitrary monarch. He had come up with a plan to hold the different races of his empire together. It looked likely to succeed. No one had lifted a hand or a foot against it. Then suddenly three Jews, the special favourites of the king, stood before him charged with resisting his commands. His whole scheme was now in danger. That is why, in ungovernable passion, he sent these rebels against his authority to the cruellest death anyone could devise.

Follow the story on, and notice the complete change in Nebuchadnezzar since the end of Daniel 2. Then he was on his face in front of Daniel. To fall on your face is a way of making yourself nothing. Now he is on his feet, and so full of fury that his very face was transformed with savage determination. … The mightiest men of his army were to throw them in. The judgment fell. The deed was done.

The confidence of these men in God is very beautiful. But it does not lead, as we might expect, to their escape from the threatened penalty. Their faith is tested, and God does not appear to step in. He lets the king carry out his wicked will. When it is a question of conscience, they firmly resist the king; now that it is a question of their bodies, they make no resistance.

But could the Lord not have kept His beloved servants from being thrown into the furnace? Of course. That would have been a very small matter to Him. He did not do it. It was His will that the faith of His servants should be tested. It had to be tried in the furnace. It had to pass through the most searching crucible, so that it "might be found to praise and honour and glory." Why does the refiner put a bar of gold into the furnace? Not because he thinks it worthless, but because he values it. And, as someone has said well, "His object is not merely to remove the dross, but to brighten the metal."

Having his will opposed by three captive Jews fills the king with fury. … In the end, the king's fury only adds to his defeat. The king has to learn this. His furnace can consume his own mighty men. But it cannot hurt the servants of God, if God acts for them, even when it is heated seven times.

So far the record is historical; but is it only historical? To think so would be to miss the main point of the story. … The king of Babylon hated and persecuted God's faithful remnant. The same will happen again under the last head of the Roman empire. … God may allow Satan to rage and to sift His people, but not a hair of their heads can fall without His permission. So the history of Shadrach, Meshach, and Abednego is full of encouragement. It speaks especially to the Jewish remnant in the last days. But it also speaks to the people of God in every age when the fires of persecution surround them.

To have his will opposed by three captive Jews fills the king with fury. He at once commands his servants to heat the furnace seven times hotter than usual. He appoints the strongest men of his army to bind the three captives and throw them into the furnace. As a result, the king's fury only adds to his own defeat. The king has to learn this. His furnace can consume his own mighty men. But it cannot hurt the servants of God, if God acts on their behalf. That holds even though it burns seven times hotter than usual.

The confidence of these men in God is very beautiful. But it does not lead, as we might expect, to their escape from the threatened penalty. Their faith meets the test with no visible intervention from God. The king is allowed to carry out his wicked will. When conscience is at stake, they firmly resist the king. Now that their bodies are at stake, they make no resistance. They act in the spirit of the Lord's words to His disciples: "Do not fear those who kill the body, and after that have nothing more that they can do" (Luke 12:4).

You see these men bound hand and foot, the picture of weakness. They are thrown into a furnace heated seven times hotter than usual — that is, the height of cruel power set on destroying them. Was not God magnified in their bodies?

And then the hand of God began to appear. The judgment fell, but it fell on the mightiest of Nebuchadnezzar's famous army, and not on the three defenceless Jews. The proud, godless king first saw his own mightiest men killed by the furnace he had overheated. A humiliating sight for him! Next he saw four men walking, free and unhurt, in the middle of the fire. Its very edge had killed his finest soldiers. The fire that was death to them was not only preservation but liberty to God's servants. They were flung in "bound," but now they "walk." The only things burned were their bonds, and they had a heavenly Visitor with them.

This is very clear. If the Lord had kept His servants out of the furnace by an act of power, there would have been less glory to Him. And as a result, there would have been less blessing to them. It was far better to have His presence and sympathy in the furnace than His power to keep them out of it. What glory to Him in this! And what an unspeakable privilege to them! The Lord went down and walked with His set-apart servants in the furnace their faithfulness had brought them into. They had walked with God in the king's palace; and God walked with them in the king's furnace.

The actual facts took place, but these actual facts were chosen to show what will take place in the last days… So the history of Shadrach, Meshach, and Abednego is full of encouragement. It speaks first to the Jewish remnant in the last days. But it also speaks to the saints of God in every age surrounded by the fires of persecution. Satan, as a roaring lion, is seeking whom he may devour. And the lesson is written large: "God is faithful, and He will not let you be tempted beyond your ability, but with the temptation He will also provide the way of escape, that you may be able to endure it" (1 Cor. 10:13).

'Coverings for the legs, trousers' ('hosen' and 'coats' have been swapped in the King James Version). Dan. 3:21.

There was no material for the sceptic or the unbeliever to work on. It was a real furnace, and a real flame, and the "three men" were "bound in their cloaks, their tunics, their hats, and their other garments." Everything was real.

The trust these men have in God is beautiful. Yet it does not lead, as we might expect, to their escape from the punishment they were threatened with. Their faith is tested, and God gives no sign of stepping in. He lets the king carry out his wicked will. Where conscience is at stake, they stand firm against the king. Now that their bodies are at stake, they make no resistance. They act in the spirit of the Lord's words to His disciples, when He said, "Do not fear those who kill the body, and after that have nothing more that they can do" (Luke 12:4).

We may observe that faith and obedience are as absolute as the will of the king... The king in his fury defies God. "Who is the god who will deliver you out of my hands?" God allows him to take his own way. See the effect of his headlong rage. The fierce flames he prepared for the faithful Hebrews destroy the very men who carry out his vengeance. Soldiers throw the three into the furnace, and on the surface the king has his way. But this only makes the power and the faithfulness of God shine more brightly. He comes even into the middle of the fire, to show the interest He takes in the faithfulness of His servants.

If the Lord had used His power to keep His servants out of the furnace, there would have been less glory to Him, and so less blessing to them. It was far better to have His presence and sympathy in the furnace than His power to keep them out of it. The Lord went down and walked with His devoted servants in the furnace their faithfulness had brought them into. They had walked with God in the king's palace; and God walked with them in the king's furnace.

They stood in front of that fiery furnace. Soldiers tied them in their cloaks, their tunics, their hats and their other garments, to hand them over to that raging volcano that opened its mouth to devour them. There they had the support of Almighty God. But in the furnace itself they had not only His support but His company. The cords that bound them and the men who gave them to the fire were both consumed. The fire did nothing but set them free from their bonds.

The judgment fell, but it fell on the mightiest men of Nebuchadnezzar's famous army, not on the three defenceless Jews... The fire that was death to them meant both safety and freedom for God's servants. The three were flung in "bound," but now they "walk." The only things burned up were their ropes, and they had a heavenly Visitor with them.

To have his will opposed by three captive Jews fills the king with fury. At once he commands his servants to heat the furnace seven times hotter than usual. The strongest men of his army are chosen to bind the three captives and throw them into the furnace. The result is that the king's fury only adds to his defeat. The king has to learn this. His furnace can consume his own mighty men. But it cannot hurt the servants of God, if God acts on their behalf, even when the furnace is heated seven times over.

God allows him to take his own way. His headlong rage has this effect: the fierce flames he prepared for the faithful Hebrews destroy the men who carry out his vengeance. The three Hebrews are cast into the furnace, and outwardly the king's will is done. But this only shows the power and the faithfulness of God more clearly. He comes even into the middle of the fire, to prove how much He cares about the loyalty of His servants.

What was human life to this stubborn, raging king? But God will teach him by the very contrast. What is death to His enemies cannot injure those who are under His protection. (Compare Exodus 14; Mark 16:18.)

And then the hand of God began to appear. The judgment fell, but it was on the mightiest of Nebuchadnezzar's famous army, and not on the three defenceless Jews. The first thing the proud, godless king saw was his mightiest men killed by the furnace he had overheated. A humiliating sight for him! The next thing he saw was four men walking free and unhurt in the middle of the fire. The very edges of that fire had killed his finest soldiers. The fire that was death to them was not only preservation but liberty to God's servants. They were flung in bound, but now they walk. The only things burned were their bonds, and they had a heavenly Visitor with them.

This still instructs us, for this has been God's way, and will be so still. Daniel's accusers are themselves thrown into the den they had prepared for him. And the flame of the fire killed the men who lifted up the captive Jews to throw them into the furnace. And so it is foretold of the enemies and apostates in the last days of this world's history. "Their own iniquity shall be brought upon them" (Ps. 7, Ps. 9, Ps. 10, Ps. 35, Ps. 57, Ps. 141, etc.). Satan himself, who has the power of death, is destroyed through death.

In the last days the faithful Jews will be in the furnace of tribulation, because they refuse the religion the empire demands. God will deliver them, and the nations will glorify Him: compare Rev. 13. So the first mark of rule by the non-Jewish empires is idolatry.

The confidence of these men in God is very beautiful. But it does not lead, as we might expect, to their escape from the threatened penalty. God tests their faith, and He does not appear to step in at all. He lets the king carry out his wicked will. When it is a question of conscience, they firmly resist the king. Now that it is a question of their bodies, they do not resist at all.

They are thrown into the furnace, and on the surface the king's will is done. But this only shows the power and the faithfulness of God more brightly. He comes right into the fire, to prove how much He cares about the faithfulness of His servants. For them, the fire burns away their ropes and gives them His presence — the presence of One whose form is like the Son of God. Even the king who denied His almighty power sees Him.

Could the Lord not have kept His beloved servants from being thrown into the furnace? Of course He could. It would have been a very small thing to Him. But He did not do it. He wanted the faith of His servants tested — tried in the furnace, put through the most searching fire — so that it "may be found to result in praise and glory and honor." Does the refiner put the bar of gold into the fire because he thinks it is worth nothing? No. He does it because he values it.

Then the hand of God began to appear. Judgment fell — but it fell on the strongest men of Nebuchadnezzar's famous army, not on the three defenceless Jews. The first thing the proud, godless king saw was his strongest men killed by the furnace he had heated so fiercely... That same fire meant death to them, but for God's servants it meant not only safety but freedom. They were thrown in "bound," but now they "walk." The only things burned were their ropes, and they had a heavenly Visitor with them.

It is very clear that if the Lord had used His power to keep His servants out of the furnace, there would have been less glory to Him, and so less blessing to them. It was far better to have His presence and sympathy in the furnace than His power to keep them out of it... The Lord went down and walked with His set-apart servants in the furnace their faithfulness had brought them into. They had walked with God in the king's palace, and God walked with them in the king's furnace. This was the highest moment in the whole life of Shadrach, Meshach, and Abednego.

These things really happened, but they were chosen to show what will happen in the last days. The first Gentile empire turned to idol worship, and the last one will do the same... So the history of Shadrach, Meshach, and Abednego is full of encouragement. It speaks above all to the Jewish remnant of the last days, but also to God's people in every age when the fires of persecution surround them... And the lesson is written large: "God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it" (1 Cor. 10:13).

When the king drew his sword against God, how useless it was! In the middle of this burning fiery furnace was a sight that stopped him. What was to be said of the power of Nebuchadnezzar now? What use was it to be the mightiest monarch of the world, with all the strength of his army and the grandeur of his empire around him? These men had been bound and thrown into the middle of the burning fiery furnace. They looked like the most pitiable case in his realm. But now he has to see their bonds burnt. The very thing he meant for their destruction is what set them free.

Every eye turned from the great image of gold to stare in astonishment at the three captives. What could it mean? "Three men bound!" "Four men loose!" Could it be real? Was the furnace real? Sadly, "the most mighty men in the king's army" had proved it to be real. And if they had thrown Nebuchadnezzar's image into it, it too would have proved the furnace real. There was no material for the sceptic or the unbeliever to work on. It was a real furnace, and a real flame, and the "three men" were "bound in their cloaks, their tunics, their hats, and their other garments." It was all real.

They are cast into the furnace of fire, as Daniel was afterwards into the den of lions. They would not obey Nebuchadnezzar by violating their conscience. Yet they offered no resistance to the persecution. As to their bodies, they submitted fully to his commands. And what is the result? The fire loosens them. Nothing is burnt but the chains the world had bound them with. More than that, they have the Son of God as their companion in the furnace.

God did not put out or remove the furnace. He did a greater thing: He carried them through it. Its hot breath was like the gentle breeze of a summer day on their cheeks. In the middle of it, free from every chain, yoke, and care, they walked in happy agreement with the Son of God. So their faith and faithfulness glorified God. It proved to a world that did not know Him that He can and does deliver His servants who trust in Him.

This was the true secret of the three captives walking unharmed in the middle 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 (Matthew 14). In His company they can walk in the middle of the fire. This fulfils the promise made to the prophet: "When you pass through the waters, I will be with you… when you walk through fire you shall not be burned, and the flame shall not consume you" (Isaiah 43:2).

The judgment fell — but on the mightiest men of Nebuchadnezzar's famous army, not on the three defenceless Jews. The first thing the proud, irreverent king saw was his mightiest men slain by the furnace he had heated far beyond measure. A humiliating sight for him! The next thing he saw was four men walking, free and unhurt in the middle of the fire. Its outer edge had killed his finest soldiers. The fire that was death to them was not only preservation but liberty to God's servants. They were flung in "bound," but now they "walk." The fire burned nothing but their bonds, and they had a heavenly Visitor with them.

The New Translation clears that point up by showing it more correctly as "a son of the gods." What Nebuchadnezzar saw was a supernatural being that he, as a heathen king, could only describe as "a son of the gods."

Just as God might use a Balaam or a Caiaphas to speak the truth when they gave it little thought and had no fellowship with Him in it, so in this expression of the king's, "the Son of God," there seems to be amazing fitness. We cannot suppose that he entered into its meaning with understanding… He might have said, "Son of man," or "the God of Israel," or many more. But "Son of God" seems exactly suited to describe the scene… Son of man is His title as Judge, for the Father has given Him all judgment. As Son of God He gives life: He gives life in the middle of death. As Son of God, He frees those that were bound: and "if the Son sets you free, you will be free indeed." That verse seems to me a doctrinal commentary on this very scene. There was the Son, and He was making the prisoners free.

This was the true secret of the three captives walking unharmed in the middle 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). In His company they can walk in the middle of the fire, so fulfilling the promise made to the prophet: "when you walk through fire you shall not be burned, and the flame shall not consume you" (Isa. 43:2).

What was the effect of the fire in their case? It only burned off their bonds, and set them free. The Lord often lets us get into the fire. Its effect is to burn off the cords that bind us — in our case often cords we have tied ourselves — and we come out free. But what have we had in the fire? A sense of the presence and company of the Lord, such as we never had before. So with the Hebrew servants, One walked with them in the furnace, and the form of that One was "like the Son of God."

The first Gentile empire became idolatrous, and so will the last, as we may learn from Rev. 13. God's faithful remnant was the object of hatred and persecution under the king of Babylon, and it will be so again under the last head of the Roman empire… But, as we read in this same book, however hot the furnace Daniel's people will be thrown into at that time, they "shall be delivered, everyone whose name shall be found written in the book"… So the history of Shadrach, Meshach, and Abednego is full of encouragement — especially for the Jewish remnant in the last days, but also for the saints of God in every age when surrounded by the fires of persecution.

Nebuchadnezzar had provoked the conflict by challenging the God of Shadrach, Meshach and Abednego. God came in and showed His power to the furious king without a word — and he is conquered! He forgot everything but the sight in front of him. He did not even feel his own public humiliation. His whole manner and expression changed as he confessed his defeat, and he walked up to the mouth of the burning fiery furnace.

He has lost some of the best men of his army. His own nobles see his humiliation. He has to accept defeat in front of the representatives of the provinces, who had gathered to honour his god of gold — a god now fit for nothing but the melting-pot.

The humbled king now admits that these three captives are the servants of the Most High God, and calls them to come out. His princes, governors, captains and counsellors must all watch the defeat of the great king who had defied the living God. They must also watch the collapse of his plan to set up one religion.

"Most High" is always the name of God used to denote Him as supreme over the earth. See what Melchizedek said to Abraham after the defeat of the kings who had carried off Lot: "Blessed be Abram by God Most High, Possessor of heaven and earth" (Genesis 14:19).

The first thing the proud, godless king saw was his mightiest men killed by the furnace he had heated far too hot. A humiliating sight for him! The next thing he saw was four men walking free and unhurt in the middle of the fire. Its outer edge alone had killed his finest soldiers. The fire that was death to them was not only preservation but liberty to God's servants. They were flung in bound, but now they walk, for the only things burned were their bonds.

This was the true secret of the three captives walking unscathed in the middle 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 (Matthew 14). In His company they can also walk in the middle of the fire. This fulfils the promise made to the prophet: "When you pass through the waters, I will be with you… when you walk through fire you shall not be burned, and the flame shall not consume you" (Isaiah 43:2).

But there was a deeper reality: God was there. This changed everything. It changed the king's word; it changed the furnace into a place of high and holy fellowship; it changed Nebuchadnezzar's slaves into God's free men.

The actual facts took place. But these facts were chosen to show what will take place in the last days. God's faithful remnant suffered hatred and persecution under the king of Babylon. It will suffer the same again under the last head of the Roman empire… The history of Shadrach, Meshach and Abednego is full of encouragement — especially for the Jewish remnant in the last days, but also for the people of God in every age when surrounded by the fires of persecution.

The decree that goes out from him shows only a mind overawed by God's unexpected and wonderful intervention for His devoted servants. It shows a heart still unaffected by the mercy shown to him and his kingdom. With him the true God is as yet only one among many, though the most powerful of all.

The king's command was now obeyed, and these "servants of the Most High God" came out. The truth of their preservation — the miracle that had been done — was verified by "the satraps, the prefects, the governors, and the king's counselors." They had been gathered together, it seems, to examine whether this miraculous preservation was real...

The satraps, prefects, governors and counsellors have to bear witness themselves. The great king who had defied the living God is defeated, and his plan to make one religion for all has collapsed.

The fire sets them loose. Nothing burns except the chains the world had put on them. More than that, they have the Son of God as their companion in the furnace. God acted for His poor servants, and the result was a confession forced out of the ruling power: their God was a God who delivered His people, and who stooped to attach His name to theirs.

The Lord often lets us get into the fire. Its effect is to burn off the cords that bind us — in our case often cords we tied ourselves — and we come out free. But what have we had in the fire? A sense of the presence and company of the Lord, such as we never had before.

It is a far richer mercy to have the grace and presence of Jesus in the trial than to be delivered from it. The Lord let Shadrach, Meshach, and Abednego be thrown into the furnace. But if He did, He came down and walked with them in it. This was infinitely more gracious of Him, and more honouring to them, than if He had stepped in for them before they were thrown in.

This was the true secret of the three captives walking unharmed in the middle 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). In His company they can also walk in the middle of the fire. This fulfils the promise made to the prophet Isaiah: "When you pass through the waters, I will be with you... when you walk through fire you shall not be burned, and the flame shall not consume you" (Isa. 43:2).

The miracle was so complete that their garments were not affected, not a hair of their heads singed, not even the smell of fire clinging to them. The king had to recognise the hand of God in full, and he acknowledged His mighty power. Still he went no further than knowing Him as "the God of Shadrach, Meshach, and Abednego"... He did not acknowledge Him as his own God, even though he ordered severe penalties for anyone who spoke against Him. This great man, with whom the times of the Gentiles began, still had a deeper lesson to learn.

The actual facts took place. But these facts were chosen to show what will take place in the last days. As the first Gentile empire became idolatrous, so will the last also... So the history of Shadrach, Meshach, and Abednego is full of encouragement. It encourages the Jewish remnant of the last days above all, and also the saints of God in every age who are surrounded by the fires of persecution.

So Nebuchadnezzar is faced with the living God stepping in for His faithful and beloved servants. His shameless challenge was, "who is the god who will deliver you out of my hands?" The Almighty has answered it with a blow struck full in his hard face.

So he paid honour to God, who had rescued His servants from the king's anger. And he cleared the men who, in faithfulness to "their own God," had refused to worship the image he had set up himself.

God stepped in for His poor servants. That forced a confession out of the ruling power. Their God was a God who delivered His people, and who stooped to attach His name to theirs.

And notice, further, the honour put on these men. "Then Nebuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abednego." Their names are bound up with the God of Israel. This was a high honour. They had identified themselves with the true God when it was a matter of life and death. So the true God identified Himself with them.

Faced with this great miracle, the King has to admit that God stepped in for those "who trusted in Him." He also owns that their action had "changed the king's word." He testifies that their trust in God was so strong that they had "yielded up their bodies" rather than serve or worship any God except their own God.

Yes, their bodies, not their spirits. Their bodies might be bound and burned, but their spirits were free. They did not fear those who kill the body. God was a great and present reality to them — the God of body and soul, the God of all circumstances, the God of time and eternity.

But there was a deeper reality: God was there. This changed everything. It "changed the king's word." It changed the furnace into a place of high and holy fellowship. It changed Nebuchadnezzar's slaves into God's free men.

This is the position of a believer: he yields up his body to death, so that he may serve no one but the true God.

There is progress here compared with chapter 2. He has come to respect Jehovah, and will not allow anyone to speak wrongly of Him, but still he does not know Him. He is "the God of Shadrach, Meshach, and Abednego," but not yet the God of Nebuchadnezzar.

The king then makes a decree. No people, nation or language may speak anything against the God of Shadrach, Meshach and Abed-nego. Anyone who does will be cut to pieces, and his house will be made a rubbish heap. He admits his reason: "there is no other god who is able to rescue in this way." So all nations can serve their own gods, it seems, but they must not speak against the God of these faithful men. The king's purpose to establish one religion is completely frustrated. The jealous schemes of the enemies of these captives also come to nothing. In the end these captives each receive promotion in the province of Babylon.

All the king's thoughts and plans came to nothing. Men had publicly refused the image he made, and just as publicly called it a false god. Nebuchadnezzar himself had to confess that he and his god were powerless. He had to proclaim throughout his empire that there was no god like the God of Shadrach, Meshach, and Abednego. His grand assembly had done nothing for his own purposes. Obedient subjects came from every part of his empire to accept and worship the king's idol. Yet before they scattered, a testimony rang out like a trumpet to the supremacy of the most high God.

But the king did not stop being an idolater; he did not deny his own gods. He praises the three Jews for not giving up their own religion. They would not "serve and worship any god except their own God." He owns that the God of Israel is the greatest: "there is no other god who is able to rescue in this way." But he does not disown other gods. What happened on the plain of Dura should have been enough to make him acknowledge only the one true God. For if the idol was a god, why did he not defend himself against those who refused to worship him?

There is progress here compared with chapter 2. He has come to respect the Lord, and will not allow anyone to speak wrongly of Him, but still he does not know Him. He is "the God of Shadrach, Meshach, and Abednego," but not yet the God of Nebuchadnezzar.

The decree that goes out from Nebuchadnezzar shows nothing but a mind overawed by God's unexpected and marvellous intervention for His devoted servants. It shows a heart unaffected by the mercy shown to him and his kingdom. With him the true God is so far nothing but one among many, though the most powerful of all. But God has not yet finished with this idolatrous ruler.

In Daniel 2 he paid special honour to Daniel. In Daniel 3 he commanded his subjects to honour the God of Shadrach, Meshach, and Abed-nego. Neither lasted long. It was only a passing feeling, which faded from the king's mind like the morning cloud.

The king acknowledged God's power and sent a proclamation about it throughout his kingdom. But his later history proves that he was not humbled. In the last days the faithful Jews will refuse to comply with the imperial religion. So they will be in the furnace of tribulation. They will be delivered, and God will be glorified by the nations: compare Revelation 13.

The victory granted was complete, for God not only frustrated the plans of the king, but also those of the jealous and spiteful enemies of His servants. They had meant to bring about the destruction of these faithful men, but the outcome was their further promotion and honour.

The victory granted was complete. God frustrated the designs of the king. He also frustrated the plans of the jealous and spiteful enemies of His servants. They had meant to destroy these faithful men. The outcome was their further promotion and exaltation.

And what was the result? A splendid victory! They walked through the furnace with the Son of God. They were called out of it as witnesses and servants of the Most High God. Glorious privilege! Wonderful dignity! And all of it the simple result of obedience. Suppose they had gone along with the crowd and bowed their heads in worship to the national god, just to escape the dreadful furnace. See what they would have lost!

The trial of strength in this case, as in every other, was between God and Satan. But the onlookers are countless: the ranks of heaven, the dwellers in hell, and all the peoples the proud Gentile king ruled. All this spiritual drama plays out in the province of Babylon. Its purpose is to give light to a world steeped in ignorance of the true God. That world wanted none of His ways. The light of God came into Babylon with His afflicted, downtrodden, captive people. It shone brightly in the middle of the deep darkness.

From persecutor, Nebuchadnezzar turns patron: "The king promoted Shadrach, Meshach, and Abednego in the province of Babylon." This they were not required to resist; and let us hope that it moved them from their stand towards his gods as little as his threats and his furnace of fire had done.

Christian, if you have by grace resisted the drift of modern thought against God and His truth, take care that you do not fall through its patronage. Be sure of this: the world's smiles and kisses are far more to be feared, for most of us, than its machinery of terror and force. God help us to pay attention to His encouraging word: "Be watchful, stand firm in the faith, act like men, be strong" (1 Corinthians 16:13).

So far the record is historical; but is it only historical? To think so would be to miss the main point of the story. The actual events took place, but these actual events were chosen to show what will take place in the last days... But this same book tells us more. However hot the furnace Daniel's people are thrown into at that time, everyone whose name is found written in the book will be delivered. God may allow Satan to rage and to sift His people. Even so, not a hair of their heads can fall without God's permission.

This chapter has a special character, because it contains a letter written by Nebuchadnezzar himself and addressed to "all peoples, nations, and languages, that dwell in all the earth." God had already given him many signs — through Daniel's interpretation of his dream in chapter 2, and through the rescue of Shadrach, Meshach, and Abednego from the flames in chapter 3. His heart, however, was unchanged. In the account before us, which is both historic and prophetic, we see how this idolatrous king is brought at last to "praise and extol and honour the King of Heaven" (v. 37). Read in its setting, there cannot be a doubt that Nebuchadnezzar really bowed in conscience and heart to the testimony that reached him through the prophet Daniel, and so became a servant of the "Most High."

He wants every person in his kingdom to know about his "conversion." The address of the letter has already been noted, and a greeting follows — "Peace be multiplied to you" — which in its form is almost like an apostle's. (Compare 1 Peter 1:2.)

The apostle here adds, "Grace and peace be multiplied to you." The closest parallel in the Old Testament, strange to say, is Daniel 4:1 — though the penitent emperor only says, "Peace be multiplied."... Grace is the source, peace the outflow.

There were three great steps in God's dealings with Nebuchadnezzar. The first is in chapter 2. The vision of the great image, once Daniel explained it, so impressed the King that he exclaimed, "Truly, your God is God of gods and Lord of kings, and a revealer of mysteries." He owned Jehovah as greater than all other gods, but he was not yet ready to give Him his allegiance. He was Daniel's God — "your God"; but Nebuchadnezzar was not yet able to call Him "my God."... Daniel 4 records the final step, and here we have a complete surrender.

We are allowed to read what Nebuchadnezzar himself later had written down and published to all the many nations and languages under his rule. In it he told everyone how God — whom he now called "the Most High God" — had dealt with him personally. It was the story of his own total defeat and humbling at the hands of God. So the very fact that he published that story abroad showed a great and basic change in his own mind and attitude.

No more can be said. Only let us remember that he did not live in New Testament times, when the gospel brings the knowledge of salvation and makes that the basis of worship... And he is not ashamed to publish it all, as if through a trumpet, so that God might be glorified. This, at least, is no small evidence of what we call "conversion."

Nebuchadnezzar had credited all his glory to himself, and he was brought down, as no one else ever was, to the state of a beast until "seven times" passed over him. After that he "lifted up his eyes to heaven," a repentant and restored man owning the Most High, no longer like an animal but with moral understanding... It is blind not to see that Daniel 3 looks on to the deliverance of faithful ones at the end, and Daniel 4 to the day when the Gentile will have a beast's heart no more, but will bless the Most High God, possessor of heaven and earth.

Nebuchadnezzar tells the tale of the pride of his heart, of his utter humbling, of his beast-like condition. He tells it with a brokenness of spirit that shows a soul subdued in the presence of God. And he tells it to "all people, nations, and languages, that dwell in all the earth." He does not hide the shame the God he had dishonoured and despised put him through. He would have the whole earth know the signs and wonders that the high God had worked toward him. And he seems to tell it with a heart grateful for all the sorrows he had been called to pass through.

We can read what, at a later date, Nebuchadnezzar himself ordered to be written and published to all the many nations and languages under his rule. In it he made known God's dealings with him personally — God whom he now called "the Most High God." It was the story of his own complete defeat and humiliation at the hands of God. So the very fact that he published it abroad showed a great and basic change in his own mind and attitude.

Notice this: it is a bold, public confession of the judgment that came on him because of his pride. He had passed through deep waters under God's correcting hand… Remember that this is the effect of personal humiliation — "toward me," said the once proud monarch. But he had been humbled, emptied, brought to the dust, and now, visited again with mercy, his lips are full of the praise of the One who corrected him.

"Most High" is always the name of God used to describe Him as supreme over the earth… In Daniel 4:24-25 this name announces God to Nebuchadnezzar. He is the One who, in His government of the earth, was about to step in with judgment on him. "This is the decree of the Most High which has come on my lord the king…" And this is also what Nebuchadnezzar was brought to own as the result of that dealing.

What is conversion? A change of religious opinions? Nebuchadnezzar's views certainly changed completely. Bel and Nebo were gods to him no longer. But conversion is more than this. A man might be strictly orthodox in his opinions and yet perish for ever. Conversion is a mighty moral work in the soul by which a man is turned right about face. One moment his back is towards God, and the next he finds himself face to face with Him, and he begins to see sin and judgement as God sees them.

In Daniel 2 he confessed to Daniel, "Truly, your God is God of gods and Lord of kings, and a revealer of mysteries." In Daniel 3 he decreed that no one should speak against the God of Shadrach, Meshach, and Abednego… And finally, in our chapter, he acknowledges God as the Most High and as the King of heaven. If it is a record of judgment, it is still a story of unbounded grace.

Besides its moral effect on the king, what he went through is a symbol of the times of the Gentiles. After being like the beasts of the field, they will in the end be restored to "reason," and, "clothed, and in their right mind," will, like this king, "praise and extol and honour the King of heaven."

In verses 2 and 3 he sums up why he is writing to his subjects: "It has seemed good to me to show the signs and wonders that the Most High God has done for me." Then his heart overflows with admiration as he recalls what God had done, and he exclaims, "How great are His signs, how mighty His wonders!" It is a good thing when the soul has to confess what God has done by His grace. As the apostle teaches, the heart believes for righteousness, and the mouth confesses for salvation. We owe God that confession, and once we make it, it turns into a testimony for His glory.

We may read what Nebuchadnezzar himself later had written down and published to all the many nations and languages under his rule. In it he made known the dealings of God — whom he now called 'the Most High God' — with himself personally. It was the story of his own complete defeat and humiliation at the hands of God. The very fact that he spread that story abroad showed a great and basic change in his own mind and attitude.

The preface to his story, and especially verse 3, is very striking. He mentions first 'His signs' and 'His wonders.' Faith marks the age we live in. The Apostle Paul could write of a time 'before faith came,' and again of a time 'now that faith has come' (Gal. 3:23, 25). Signs that appealed to sight had a special place before the era of faith began. But there is another fact. When God opened a new era, He confirmed what was new by miraculous signs. It was so when He brought Israel out of Egypt, and the era of the law began at Sinai. Most of all it was so when He revealed Himself in His Son the Lord Jesus Christ. It was so again when the church age began, as we see in the Acts of the Apostles. So it was, as we see here, when the times of the Gentiles began.

The particular sign and wonder that Nebuchadnezzar is now about to relate is, as we see, very humbling to himself. In one hour his mighty kingdom left him, though it was soon restored. In contrast to this, he confessed God's kingdom to be everlasting. He may not have grasped it fully. Yet within two or three generations his own rule, pictured by gold, would fall before another rule, pictured by silver. God's kingdom, he acknowledged, continues through all generations. He confessed this before he told the experience that made him realise it.

There were three great steps in God's dealings with Nebuchadnezzar. The magicians all admitted they were helpless. Then Daniel explained the vision of the great image, and it so impressed the king that he exclaimed, "Truly, your God is God of gods and Lord of kings, and a revealer of mysteries." He acknowledged Jehovah as greater than all other gods, but he was not yet ready to give Him his allegiance. He was Daniel's God — "your God"; but Nebuchadnezzar was not yet able to call Him "my God." … After the wonderful rescue of the three Hebrews from the fiery furnace there is progress compared with chapter 2. He has come to respect Jehovah, and will not allow anyone to speak wrongly of Him, but he still does not know Him. … Daniel 4 records the final step, and here we have a complete surrender.

God had to use another means before Nebuchadnezzar could speak as he does in Daniel 4:2-3, 37. This chapter is his account of an event that happened to himself, and it sets his history apart from every other man's… Besides its moral effect on the king, it pictures the times of the Gentiles. They have been like the beasts of the field. In the end they will be restored to "reason." Then, "clothed and in their right mind," they will, like this king, "praise and extol and honour the King of heaven," for "all His works are right and His ways are just; and those who walk in pride He is able to humble."

As we read on into chapter 4, a remarkable change in the narration takes place. Later on, Nebuchadnezzar had his own account written and published to all the many nations and languages under his rule. We are allowed to read it. In it he made known the dealings of God — whom he now called "the Most High God" — with himself personally. It was the story of his own complete defeat and humiliation at the hands of God. So the very fact that he published the story abroad showed a great and basic change in his own mind and attitude.

He had reached the summit of all human ambition. He ruled all the kingdoms of the earth. His authority was undisputed. He prospered in everything he undertook. Nothing disturbed his calm, in public or in private matters. He was at peace in his house and flourishing in his palace. In a word, everything went well with this mighty ruler. If human prosperity could give perfect happiness, he would have had it. And he was, it seems, happy, but without God.

As he tells of these ways of the Lord, he first describes the circumstances in which God began to deal with him. "I was at ease," he says, "in my house and prospering in my palace." He was a thorough man of the world. He found rest and prosperity in enjoying his own things, without any thought of God.

He paid special honour to Daniel in chapter 2. He commanded his subjects to honour the God of Shadrach, Meshach, and Abednego in chapter 3. Neither had much permanence. It was only a passing feeling, which faded from the king's mind like the morning cloud. In this chapter he records how little the ways of God had reached his heart. The display of His wisdom had struck him, but only for the moment. It is one thing to show honour to a prophet, or to make your subjects honour the God who delivered as no other could. But how was it with Nebuchadnezzar himself?

The warning came just when the king seemed to have reached the very peak of his prosperity. His many military campaigns were over; his great conquests completed. He was at last at rest and flourishing in the palace of his magnificent city.

There is great danger that we rest in the mercies, the blessings and the benefits. They flow in such rich abundance from our Father's loving heart and generous hand. We are apt to rest in these things, and say with the psalmist, "In my prosperity I said, I shall never be moved. Lord, by your favour you made my mountain to stand strong." It is true — "by your favour." But we still tend to be taken up with our mountain and our prosperity. We let these things come between our hearts and the Lord, and so they become a snare to us. That is why chastening is needed.

Everything, in a word, went well with this mighty monarch. He might have been perfectly happy, if human prosperity could give it. And he was, it seems, happy, but without God. The sky was clear, with no hint of coming trouble. Out of that clear sky God's warnings came suddenly, to arouse the king and to fill him with fear.

He gives this account himself, to show the mercy shown to him. Yet it is plain that after all the wonderful events of the previous chapters, Nebuchadnezzar was at bottom just the same man still. There was no thorough change in his soul. Nothing had brought his heart to God. He was at rest in his house and flourishing in his palace. As the man of the earth, all that God had given into his hands only fed his pride and self-satisfaction. In this condition God sends him a fresh testimony.

While the king was prospering, God spoke to him by a dream. He did not understand the full meaning of the dream. Still, it was plain enough to fill him with dark forebodings of coming evil.

This time the dream did not pass away from his mind, as the earlier one had. He still did not understand what he had seen. Yet it troubled him, because he felt that it held something of great importance for him and for his kingdom.

God speaks once, yes twice, yet man does not notice. He speaks in a dream, in the vision of the night, when deep sleep falls on men, in slumberings on the bed. Then He opens the ears of men and seals their instruction. He does this to turn man from his purpose and to hide pride from man (Job 33). And this does not always work, and so, to carry out His own purpose of blessing, He turns to more severe measures. If we were wise we would respond at once to the touch of His hand. But we are not wise; we are very foolish. In our natural state we know neither Him nor the touch of His hand. So we often go on in our own way until a staggering blow leaves us in the dust. Then, and only then, we may wake up to the eternal danger we were rushing towards. We would surely have reached it, but for His merciful intervention — which at the time may have seemed hard and unmerciful to us.

So it is plain from his own account that Nebuchadnezzar was still the same man underneath, even after all the remarkable events of the earlier chapters. He tells the story to show the mercy shown to him. There was no thorough change in his soul, no such thing as his heart being brought to God. He was at rest in his house and flourishing in his palace. As the man of the earth, everything God had put into his hands only fed his pride and self-satisfaction. In this condition God sends him a fresh testimony... So he makes a decree: bring in all the wise men of Babylon, so that they might make known the interpretation of the dream. It was in vain.

The wise men had proved their incompetence in Daniel 2, and the king had learned at the same time that Daniel alone could unravel his mystery. So it may seem strange that Daniel was not called into the king's presence at once. There is no affinity between the natural and the spiritual man. Saul was glad to use David's services, both with his harp and with his sword, and yet he hated him. In the same way, Nebuchadnezzar had gained from Daniel's interpretation. But he could not love the man who stood before him as the representative of the God of heaven. So if he could do without Daniel, he would; and therefore he first tried his own wise men.

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 only God can interpret such a message. The natural man can understand the things of a man, but no one knows the things of God except the Spirit of God. God's things are only spiritually discerned.

The magicians and astrologers were men who dealt with the powers of darkness to gain knowledge beyond the reach of ordinary men. Compared with these, the four men, taught by God, were ten times better.

It may consist of a dream, a vision, a parable or a spoken prophecy. The key feature is that the divine communication cannot be understood without a later divine communication which explains the first... A mystery is a secret thing which would remain secret apart from divine revelation — a matter you must be let into before you can know and understand it.

He will keep His servants in the background until the king's wise men have shown their utter worthlessness. He will not compete with those wretched frauds. He will let them exhaust every resource of their cleverness. Then, when it is all over with them... He will take the matter in hand. It is always so with God. This principle of His intervention shines on every page of the divine revelation. Man's complete failure comes to light first, and then, and only then, the power of God. We see this principle in many places and ways — at the Red Sea, at the Jordan, but above all in the death and resurrection of our Lord Jesus Christ. For while we were still weak, at the right time Christ died for the ungodly. God's activity cannot be mixed with man's puny efforts. Light cannot mingle with darkness.

The king gives this account himself, to show the mercy shown to him. Yet it is plain that after all the remarkable events of the previous chapters, Nebuchadnezzar was still the same man underneath. There was no thorough change in his soul — his heart was not brought to God. He was at rest in his house and flourishing in his palace. As the man of the earth, everything God had put into his hands only fed his pride and self-satisfaction. In this condition God sends him a fresh testimony... So he makes a decree: bring in all the wise men of Babylon to make known the interpretation of the dream. It was in vain.

In Daniel 1:20; 2:2, 10, 27; 4:7; 5:7, 11, 15 the Hebrew word is ashshaph, meaning 'enchanter, magician' — one who practised occult arts. This word occurs nowhere else.

Scripture refers many times to the various forms of what is now called occult science. It also warns the Israelites strongly against having anything to do with it. This shows that it was a dangerous reality, however much deception might at times have been mixed in with it. We read of it first in Genesis 41:8, when Pharaoh called for all the magicians of Egypt and the wise men to interpret his dream. When all their resources failed, God's man in the prison was called out to show the dream, and God's purposes for Joseph moved forward. No doubt such men were noted for their learning, like those at the court of Babylon, over whom Daniel was made chief.

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 "no one comprehends the thoughts of God except the Spirit of God." God's things are only spiritually discerned.

Nebuchadnezzar has another dream. This time it stays so firmly fixed in his memory that he can tell it to his wise men exactly as it appeared to him while he slept. But they were no more able to interpret the dream now that they had heard it than they had been able, the first time, to make known the dream itself. God was speaking in a language they did not understand, however learned they might be; nor did God intend that they should understand Him.

The wise men had proved useless in Daniel 2, and the king had learned then that Daniel alone could unravel his mystery. So it may seem strange that Daniel was not called into his presence at once. There is no affinity between the natural and the spiritual man. Saul was glad to make use of David's services, both with his harp and with his sword, and yet he hated him. In the same way, Nebuchadnezzar had profited by Daniel's interpretation. But he could not love the man who stood before him as the representative of the God of heaven. So if he could do without Daniel, he would.

So Nebuchadnezzar's wise men must first try to interpret the dream. Only when they clearly fail does Daniel come into the king's mind. In the ways of God this strange oversight only makes the solemn truth stand out more clearly. The God who put this king in such a position of power and splendour is the one true and living God. He raises up and casts down, and does what He pleases in His own universe. It is only when all human resources fail that God comes in with deliverance.

The wise men had already proved useless in Daniel 2. The king had learned then that Daniel alone could unravel his mystery. So it may seem strange that he did not call Daniel in at once. But the natural man and the spiritual man have nothing in common. Saul was glad to make use of David's services both with his harp and with his sword, and yet he hated him. In the same way, Nebuchadnezzar had gained from Daniel's interpretation. But he could not love the man who stood before him for the God of heaven. If, therefore, he could do without Daniel, he would; and so he first tried his own wise men. Again they proved powerless. The wisdom of man is limited to earth, but Nebuchadnezzar's dream came from heaven.

"At last Daniel came in." Daniel had interpreted the king's earlier dreams, so you might expect the king to turn to him first. Yet Daniel seems to be his last resort. But the man who is "last" in man's estimate is first in God's.

We notice, however, that although the king consulted Daniel, he called him by the pagan name Babylon had given him. Both verses 8 and 9 use "Belteshazzar." The king says this name was "according to the name of my god," for Bel was one of the great gods of Babylon. In keeping with the pagan name he used, he recognised only that in Daniel was "the spirit of the holy gods." He did not yet know the true God — "the God of heaven" — who had given him his great dominion.

Daniel's name was changed to Belteshazzar, which according to Gesenius means "Bel's prince," or "he whom Bel favours." This may have been a trap of Satan. A name and a place of honour with the chief god of the land could draw Daniel away from the worship of the one true God. It could pull him from loyalty to the God whose name was woven into the name his parents gave him in Israel. That is how cunning the enemy of God and of our souls is. By flattery and by force he seeks to turn us from loyalty to Christ, whose blessed name we bear — "Christians."

His own account makes it plain. He tells it to show the mercy shown to him. Yet after all the remarkable events of the previous chapters, Nebuchadnezzar was still the same man underneath. There was no real change in his soul. His heart was never brought to God… He may speak to Daniel in a pagan style. He may credit his own gods with the wisdom of the Most High God in him. But he still admits there is something special and unusual in Daniel.

The king could only turn to Daniel. He called him Belteshazzar, "according to the name of my god." Isaiah 46:1 mocks the Babylonian gods: "Bel bows down, Nebo stoops." So the king hoped for light from a man "in whom is the spirit of the holy gods." No wonder he was afraid before the Most High.

As a result of his second dream Nebuchadnezzar was again troubled and afraid. He was aware that it came from the unseen world and had a message in it for him. Yet God's earlier dealings with him had left no lasting impression. In his trouble he again thought first of the magicians of various kinds and the Chaldeans. Only when they failed did he bring Daniel in as a last resort.

The king had already proved these men useless in Daniel 2. He had also learned that Daniel alone could unravel his mystery. So it may seem strange that Daniel was not summoned into the king's presence at once. There is no affinity between the natural and the spiritual man. Saul was glad to use David's services, both with his harp and with his sword, and yet he hated him. In the same way, Nebuchadnezzar had profited by Daniel's interpretation. But he could not love the man who stood before him as the representative of the God of heaven. So if he could manage without Daniel, he would.

Apparently Daniel is the king's last resort. But the man who is "last" in man's estimate is first in God's.

We notice, however, that though the king consulted Daniel, he addressed him by his pagan name. In both verses 8 and 9 we find "Belteshazzar." The king says this name was "according to the name of my god," for Bel was one of the great gods of Babylon. And in keeping with the pagan name he used, he recognised only that in Daniel was "the spirit of the holy gods." The true God — "the God of Heaven" — had given him his great dominion. Yet He was still unknown to him.

To him he speaks with confidence… He may speak to him in a pagan style. He may credit the wisdom of the Most High God in Daniel to his own gods. Still, he does acknowledge that there is something special and distinctive about Daniel.

Verse 9 plainly shows that Nebuchadnezzar had not forgotten Daniel's ability to explain secrets. Yet he could not have known the source of Daniel's inspiration, nor that Daniel was God's vessel of the spirit of prophecy. So he sent for him only out of necessity, since in all his dominions there was no one else who could interpret his dream.

People often group magicians and magi together, but they are not necessarily the same. Philo describes the magi like this: "men who gave themselves to the study of nature and to thinking about the divine perfections, worthy of being the counsellors of kings." In this sense Daniel was called master of the "magicians," though others translate the word as "scribes."

All the equipment they needed for the service entrusted to them came from God Himself: "God gave them learning and skill in all literature and wisdom, and Daniel had understanding in all visions and dreams." By divine teaching these servants of the living God left every magician and astrologer in the king's whole realm far behind in wisdom and understanding.

It is plain, from his own account, although he gives it to show the mercy shown to him, that after all the remarkable events of the previous chapters, Nebuchadnezzar was just the same man at bottom. There was no thorough change in his soul — his heart was not brought to God. He was at rest in his house and flourishing in his palace. As the man of the earth, everything God had put into his hands only fed his pride and self-satisfaction. In this condition God sends him a fresh testimony.

While he was deep in his idol worship, the living God began to deal with him. God speaks once, yes twice, yet man does not perceive it. He speaks in a dream, in the vision of the night, when deep sleep falls on men, in slumberings on the bed. Then He opens the ears of men and seals their instruction, to withdraw man from his purpose and hide pride from man (Job 33). And this does not always work. So, to do His own purpose of blessing, He turns to more severe measures.

A great tree is always the symbol of a man of vast power on the earth. One tree was enough in this case, because Nebuchadnezzar in fact ruled over all the civilised or prophetic earth. There was, as it were, only one tree: "The beasts of the field had shelter under it, and the birds of the heaven lived in its branches."

We may see from these passages that the symbol of a tree points to greatness in the earth, unless fruit is the object. This holds in every case — whether it is an individual as an expression of power, like Nebuchadnezzar, or a nation that rises to the top, or a religious system, as in Matthew 13. That is its universal teaching. Of course, I am not speaking so much of trees grown only for fruit. I mean those chosen for their size and grand appearance as well. Earthly power is clearly what the tree means in Daniel.

But what becomes of this delegated power? It is used as an occasion for self-exaltation. God had entrusted this power to Nebuchadnezzar; He had blessed the king beyond measure in temporal things. As a result pride takes hold of him. This happens despite the warning in the interpretation of the dream, and despite the plain prediction of what was coming. The things a man sees blind his heart... "Is not this great Babylon which I have built?" He makes himself the centre instead of God.

In a dream he saw a mighty tree, with room in its vast branches for the birds of heaven, and shade beneath for the beasts of the field. He also saw a watcher and a holy one come down from heaven, giving orders for the tree to be cut down, with only its stump left. The magicians were helpless as usual, so the king called in Daniel. Daniel told him that the tree stood for himself. Heaven had noted his ways, and God was about to visit him in judgement unless he repented. Men forget that there is a Watcher who sees their every act and hears their every word... How would any of us stand if the word went out, "Cut down the tree"?

A great tree is always the symbol of a man of vast power on the earth. Here one tree was enough, because Nebuchadnezzar really did rule over the whole civilized earth, the earth that prophecy deals with. There was, as it were, only one tree.

In every case the symbol of a tree points to greatness in the earth, unless fruit is the object. It may be an individual who stands for power, like Nebuchadnezzar, or a nation that rises to the top, or a system of religion, as in Matthew 13. That is its teaching everywhere.

This striking correspondence helps a great deal in understanding the symbols of Nebuchadnezzar's dreams. It lets us see how fitting a picture the tree is of being lifted high in the government of the earth. Its far-reaching, wide-spreading branches shelter and protect people of every rank and condition. Both the beasts of the field and the birds of heaven appear here, because God had given both alike into his hand. So Daniel could well say to the king, "Your greatness has grown and reaches to heaven, and your dominion to the ends of the earth."

Nebuchadnezzar's kingdom was a direct gift from God. As Daniel said, "You, O king, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory." No one could say this of the three kingdoms that followed. They come on the scene in a providential way, as God permits, for the government of the earth and according to His ordering. But their heads never held power directly, as Nebuchadnezzar did. He was nearest God in this external sense, and his responsibility was therefore all the greater.

Before long, heaven visited it, and it was an entirely different thing in heaven's judgment. The Watcher and the Holy One came down, as the Lord Himself had done in the earlier days of Babel and Sodom. This visitor from heaven inspected the tree of wonderful growth. But to Him it was no object of admiration or worship. He was not moved to desire its beauty. To all flesh it was a tree good for food, pleasant to the eye, and desirable. In His thoughts it was none of these. He looked on it as something ripe for righteous judgment.

In that day Daniel was one man who had the mind of heaven about this tree, the mind of the Watcher and the Holy One. Only such as he had it. For the saint on earth has the mind of heaven in him. This is our place. All flesh may feed on a thing while faith, the mind of Christ in us, already sees its end under the sure judgment of God.

The builders of Babel joined in one great alliance. A proud plan filled their heart, and they stretched out their hand to carry it through. It was nothing less than to raise a tower that would reach to heaven. But in that hour of proudest daring the Lord comes down in judgment… Nebuchadnezzar walked in his palace, admired his splendour, and said, "Is not this great Babylon, which I have built?" The Lord was watching that evil. While the proud word was still in his mouth, the man who exalted himself was brought low.

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.

Both concern Nebuchadnezzar, as it plainly says. But the head of gold takes in his dynasty as well, since the second of the four prophetic kingdoms does not appear until his dynasty ends. The tree is a symbol of Nebuchadnezzar himself, as the judgment carried out shows.

A tree may stand for an individual who expresses power, like Nebuchadnezzar. It may stand for a nation that rises to the top, or for a system of religion, as in Matthew 13. In every case the symbol points to greatness in the earth, unless fruit is the object. That is its consistent teaching.

A great tree is always the symbol of a man of vast power on the earth. One tree was enough here. Nebuchadnezzar in fact ruled over all the civilized, or prophetic, earth.

The tree is a fitting picture of exaltation in the government of the earth, in the far-reaching, wide-spreading, sheltering protection it gives to people of every rank and condition. The beasts of the field and the birds of heaven appear because both alike had been given into his hand. They, and the children of men with them, are seen as subject to his authority, sustained and protected by it.

God had entrusted this power to Nebuchadnezzar; He had blessed the king beyond measure in temporal things. As a result pride took hold of him... The case is this. The throne of God had been taken from the Jews. God puts the Gentiles into the place of power in the person of Nebuchadnezzar. But man is guilty, and so unable to keep any law. Power cannot be committed to him without his lifting himself up against the God who gave it. "Is not this great Babylon which I have built?" He makes himself the centre instead of God.

Soon afterwards, heaven visited it. In heaven's judgment it was a different thing altogether. The Watcher and the Holy One came down... and this visitor from heaven inspected this tree of beautiful, astonishing growth. But to Him it was no object of admiration or worship. He was not moved to desire its beauty. To all flesh it was a tree good for food, pleasant to the eye, desirable for every purpose. In His thoughts it was none of these. He looked on it as something ripe for righteous judgment.

The kingdom itself is like a little grain of mustard seed becoming a great tree. In the Old Testament that is a symbol of something raised high in the world, of a political power. We know well that this has come. The birds nesting in its branches signify the protection it gives. Compare Daniel 4:12.

Shortly afterwards, heaven visited it. In heaven's judgment it was a different thing altogether. The Watcher and the Holy One came down, just as the Lord Himself had come down in the earlier days of Babel and of Sodom. This visitor from heaven inspected the tree of beautiful, astonishing growth. But to Him it was no object of admiration or worship. He was not moved to desire its beauty. In His thoughts it was not a tree good for food, or pleasant to the eye, or desirable for any purpose, as it was in the thoughts of all flesh. He looked on it as something ripe for righteous judgment. He said of it, "Chop down the tree and lop off its branches, strip off its leaves and scatter its fruit."

As for the term "watcher," I do not think the understanding of who brought the decree of judgment rises above Nebuchadnezzar's religious condition. Daniel ascribes the decree directly to the Most High. Angels may well be its intelligent instruments, and God may in some way commit its administration to them. That presents no difficulty. The letter to the Hebrews, and other scriptures too, teach us that God employs angels in this way.

In verses 10-17 we have Nebuchadnezzar's own account of the dream that made him afraid. Read these verses and the strongly marked element of the supernatural is plain. There was a visit from "a Watcher and a Holy One." There was also a decree, endorsed by "the Most High," who "rules in the kingdom of men."

We also learn that God takes notice of the principles that guide the governments of the earth. They hold their power from God. His throne is not on the earth now, as it once was in Israel. Still, God watches over everything, and He judges whatever He has entrusted with authority. He does not rule directly. He holds responsible the one to whom He has entrusted the rule, so that this ruler might acknowledge God's authority as supreme in this world.

Daniel told the king that the tree stood for himself. Heaven had noted his ways, and God was about to visit him in judgment unless he repented. Men forget that there is a Watcher who sees their every act and hears their every word. In Noah's day "the LORD saw that the wickedness of man was great in the earth." In David's time He looked down from heaven on the children of men. He looked for any who understood and sought God, but He found none who were not wholly worthless in His sight (Genesis 6:5; Psalm 14:2-3). How would any of us stand if the word went out, "Chop down the tree"?

This was solemn. Everyone was celebrating together. The beasts of the field, the birds of the air, and all flesh were glorying in the very thing heaven was condemning to destruction. But Daniel was a man of that day who had the mind of heaven — the mind of the Watcher and the Holy One about this tree. Only people like him had it. For the saint on earth has the mind of heaven in him. This is our place. All flesh may feed on what faith, or the mind of Christ in us, sees is heading for the certain judgment of God.

In every case the symbol of a tree points to greatness in the earth, unless fruit is the object. That holds whether it is an individual who expresses power, like Nebuchadnezzar, or a nation that rises to the top, or a system of religion, as in Matthew 13... This tree was the admiration of men. Everything about it gratified the heart: its own magnificent size, the beauty of its boughs and leaves, the abundance and sweetness of its fruits. Under its kindly shade the beasts of the field and the birds of the sky found protection. All this and more was in it, and such were man's thoughts about it. But what was God's estimate?

The beasts of the field and the birds of the sky come into the picture because God had given both alike into his hand. They, like the children of men, are subject to his authority, sustained and protected by it.

After a short time, however, heaven visited it, and in the judgment of heaven it was a different thing altogether. The Watcher and the Holy One came down, as the Lord Himself had done in the still earlier days of Babel and of Sodom. This visitor from heaven inspected the tree of beautiful, wonderful growth. But with Him it was no object of admiration or worship. In His thoughts it was not a tree good for food, or pleasant to the eye, or desirable for any purpose, as it was in the thoughts of all flesh. He looked on it as something ripe for righteous judgment.

"Hewn down." ... Compare the force of the expression in Daniel 4:14: it does not at all imply even the taking away of natural life. ... If "hewn down" itself meant the extinction of natural life, there would be little cause to dread the "fire" afterwards.

Notice, it is only a destruction for a time; there is no such thing as annihilation in anything in the mind of God.

Notice a difference between the head of gold in chapter 2 and the tree here, in how each is applied. Both concern Nebuchadnezzar, as the text plainly says. But the head of gold includes his dynasty, since the second of the four prophetic kingdoms does not appear until his dynasty ends. The tree is a symbol of Nebuchadnezzar himself, as the judgment carried out shows. Only we have to add this: his degradation is in reality typical of the character of Gentile power in government, right up to the time Christ appears to replace it and establish His kingdom.

Nebuchadnezzar was the instrument God used to lead Judah into captivity, and he was the first of the great Gentile rulers to exercise the government of imperial power. God had not left authority in the hands of the Gentiles for them to do their own will. He gave them their authority to carry out His will. Nebuchadnezzar had to learn this when God's judgment fell on him. "A watcher, a holy one" cried out so "that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men."

The King's story is very simple. In a dream he saw a mighty tree, with room in its vast branches for the birds of the sky, and with shade beneath for the beasts of the field. He also saw a watcher, a holy one, come down from heaven directing the tree to be cut down, with only its stump remaining... Men forget that there is a Watcher who sees their every act and hears their every word... How would any of us stand if the word went out, "Chop down the tree"?

Notice, it is merely a destruction for a time; there is no such thing as annihilation in anything in the mind of God. "But leave the stump of its roots in the earth." There must be means used by God to keep it alive.

In His mercy God set a limit to his madness, and made his kingdom sure to him "with a band of iron and bronze." God had given him the kingdom at the beginning, and God's power now held it securely for him. Meanwhile its degraded ruler, with a beast's heart given to him, herded with the cattle of the field, his hair like the feathers and his nails like the claws of a bird.

The only true privilege of man, the thing that makes him noble, is that he can look up to God and acknowledge Him. Without this he looks downward; he cannot be enough for himself; he is degraded. Dependence is his glory, for it sets him before God and gives him to know God. Pride and independence separate man from God; he becomes a beast, without real intelligence.

Some have explained it as nothing more than a delusion in the king's mind... Scripture affirms that God's power brought king Nebuchadnezzar down, in appearance, to the condition of a beast. If we accept that God could and did set aside the laws of nature — letting some walk unhurt in the fiercest fire, and keeping another safe in a den of lions — then it is simply a question of His will and word whether He brought Nebuchadnezzar into this terrible humiliation, hunted among the beasts of the field and made to eat grass like the oxen.

From a peak of glory Nebuchadnezzar was now brought down to the level of a beast — indeed almost below that level. In that miserable, beast-like condition "seven times" passed over him. It was not a passing affliction but a long one, though it is not stated here whether "times" means years. Elsewhere it apparently does.

"Times" may have been used instead of years. Perhaps that is because this judgment on Nebuchadnezzar is the pattern of the condition the Gentile powers are reduced to through the whole course of their empire. So a symbolic term may have been chosen instead of one from ordinary life. The Gentile nations, despite God's gift of supreme power, would give Him no proper recognition in their government.

He is left as "a stump in the earth." And then, being broken and humbled under God's mighty hand, God blesses him and exalts him, in His own way, at the end.

Daniel had told the king that the kingdom would be sure to him after he had learned that the heavens rule. This prediction was also verified... God thus fulfilled His own word through the mouth of His servant; not one jot or tittle was allowed to fall to the ground, and Nebuchadnezzar gladly confesses and records the divine faithfulness.

The word "beast" is used because of this king's destructive power. A beast's heart was given to Nebuchadnezzar. A man's heart looks upward to God; a beast's heart looks down and preys on others. A beast is a wild, hungry creature that devours everything below it.

He lost every thought of God. He had no more idea of God than an animal in the field. Even an ordinary man has a conscience in him. But Nebuchadnezzar lost all thought. He sank to the mindlessness of an animal. Man was made to be the one creature on earth who looked up to God and lived in dependence on Him. That is his glory.

Some people look like men on the outside, but "a man who is honoured yet has no understanding is like the animals that perish." Nebuchadnezzar is the most striking proof of this. Yet the same is true, in principle, of every man who has self and not God before his eyes. That was exactly true of the king of Babylon. He had no understanding. He credited everything to himself and not to God. So, by a terrible punishment, he is brought down to the lowest state of all.

He may reject the knowledge of the true God. He may become in spirit what Nebuchadnezzar became in body. That is, he too may be given a beast's heart. Of course this was a miraculous judgment carried out on that proud king of Babylon. But in moral terms it fits every man who turns away from God's testimony and gives himself up to the passing pleasures of the moment.

He imagined himself an animal, and for seven years he lived in the fields as one. We do not need to look outside Daniel's book to learn that Gentile rule is simply beastly in God's sight. The same powers appear to Nebuchadnezzar as metals in Daniel 2 and to Daniel as wild beasts in Daniel 7.

It does not say "years," but "times" — though the "times" might be years. The word "times" is vague, while the word "seven" makes it very precise. It means a complete period, a period covering the whole length of the times of the Gentiles… This shows that we should expect no improvement in the governments of the earth. So it is worse than useless for a Christian to launch out into political struggles, hoping to improve the state of things around him. It also sits badly with his heavenly calling.

The fact is that not one text of Scripture uses such a term as a prophecy. This chapter, which has it four times, uses it only of Nebuchadnezzar, in a literal and therefore quite different sense.

Nebuchadnezzar had credited all his glory to himself. So he was brought down to the state of a beast, as no one else ever has been, until "seven times" passed over him. After that he "lifted up his eyes to heaven" — a repentant and restored man who owned the Most High, no longer like an animal but with moral understanding.

As to the term "watcher," I do not think that knowing who brought the decree of judgment goes beyond Nebuchadnezzar's religious condition. Daniel traces it at once to the Most High. Angels may well be the intelligent instruments of that decree, and God may in some sense give them a part in carrying it out. That raises no difficulty. The letter to the Hebrews, and other scriptures too, teach us that God employs angels in this way.

The magicians were helpless as usual, so the king called in Daniel. Daniel told him that the tree stood for himself. Heaven had noted his ways, and God was about to visit him in judgment unless he repented. Men forget that there is a Watcher who sees their every act and hears their every word.

So all through Scripture, "the Most High" is a telling title of God as the Sovereign Ruler in the kingdom of men (Dan. 4:17). The demon-possessed man confessed Jesus as the Son of the absolute Lord of the universe. In the same way, the slave girl with a spirit of divination owned Paul and Silas as servants of the Most High God (Acts 16:17).

We also learn that God takes notice of the principles that guide the governments of the earth. They hold their power from God. His throne is not on the earth now, as it was in Israel. Yet God watches over all, and He judges the one He has given authority to. He does not rule Himself; He holds the ruler responsible, so that the ruler might own God's authority as supreme in this world.

What a poor, weak, foolish, conceited creature man is at his best state, altogether vanity (Ps. 39:5)! God does not always set the wise and noble of the earth over the kingdom of men. He gives it to whomever He will, and sets over it the lowest of men (chapter 4:17).

They represent Him in the way of government, little as they may realise it. Scripture even calls them His ministers, and He will hold them responsible for the way they use the power He has given them. Sometimes He allows this power to be in the hands of "the lowest of them" (Dan. 4:17). Every sort of man must be tested, so that all may know that Christ is the only hope of the world.

Put power into the hands of any fallen son of Adam and he will use it to exalt himself. He will even dare to use it against the saints of God and against God Himself. So came this stroke of chastisement on Nebuchadnezzar. It is a fitting picture of the turmoil among the nations today. What is God seeking to teach these men? "That the Most High rules in the kingdom of men, and gives it to whomever He will." When will they learn this lesson? When, like this king, they lift up their eyes to heaven.

We must recognise this and hold it without fear, doubt, or dodging, despite everything that looks the other way. Only then will we have confidence and rest of soul amid the flood of wickedness and the successes of the evil powers all around us. He is not stepping in openly at the moment. Still, He controls all things by His providence. GOD IS, and must ever be. This is the immovable anchor for our souls amid the threatening waves.

The king tells the story himself, and he tells it to show the mercy shown to him. Even so, his own account makes it plain: after all the remarkable events of the earlier chapters, Nebuchadnezzar was still the same man underneath. There was no real change in his soul, no bringing of his heart to God. He was at ease in his house and flourishing in his palace. As the man of the earth, everything God had put into his hands only fed his pride and self-satisfaction. In this condition God sends him a fresh testimony.

Nebuchadnezzar's wise men must first have a try at interpreting the dream, and only after their obvious failure does Daniel come into the king's mind. And in God's ways this strange oversight only makes a solemn truth stand out more. The God who put this monarch in such a position of power and splendour is the one true and living God. He raises up and casts down, and He does what He pleases in His own universe. Only when all human resources fail does God step in with deliverance for His fallen and devil-oppressed creature.

The men of this world will take all the help the man of God can give them in the things of earth. But with him they can never feel at home. A great gulf lies between the man of the world and the man of God, and neither is fully happy in the other's company. So the servant of the Lord may help in a moment of difficulty, and both he and his help are soon forgotten... You cannot bring the man of God to mind without bringing God Himself to mind too. That wakes the conscience and disturbs the peace of the soul. So the world appeals to the servant of the Lord only in its greatest need.

Though the king consulted Daniel, he called him by the heathen name given to him. In both verses 8 and 9 we find "Belteshazzar." The king says this name was "according to the name of my god," for Bel was one of the great gods of Babylon. And in keeping with the heathen name he used, he recognised only that Daniel had "the spirit of the holy gods." He still did not know the true God — "the God of Heaven" — who had given him his great dominion.

He may speak to Daniel in a heathen style. He may credit the wisdom of the Most High God in Daniel to his own gods. But he still acknowledges that there is something special and unusual in Daniel.

The world's greatness and glory not only come to an end. Its wisdom fails completely, as the day now fast approaching will surely show. When God is acting, the world's wisdom is folly and thick darkness. It takes someone entirely outside its course and ways to make known the mind of God, whether in grace or in judgment.

No wonder Daniel seemed to be struck dumb when the royal dreamer had set before him the visions of his head. For one hour he was astonished, and his thoughts troubled him. How was he to tell this proud ruler of the evil and degradation that was ready to fall on his crowned head?

Before hearing the interpretation of the dream we learn the effect it produced on 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 on the king.

In verse 19 we see that Daniel himself, to whom the meaning of the dream was at once revealed, was also afraid and troubled, for he realised it warned the king of coming chastisement from the hand of God — a blow of the severest kind.

The meaning of the dream unfolded to his soul as he heard it. He understood what it meant for the king. Filled with amazement and troubled, he appears to have been reluctant to tell him what the dream meant. Nebuchadnezzar saw this and told him not to let the dream or its interpretation trouble him. … We may ask whether Daniel, in answering as he did, kept the level of his prophetic office as a messenger from God. He had the interpretation straight from God. Notice too that in the record of this sentence the name Daniel is dropped. For the first and only time it is Belteshazzar — not "Daniel, whose name was Belteshazzar," but simply Belteshazzar — who answers the king.

The king could only turn to Daniel, addressing him as Belteshazzar, "according to the name of my god." … He hoped for light from a man who had "the spirit of the holy gods" in him. Yet we are not surprised that before the Most High he was afraid.

We can now understand why Daniel was tempted to say, "May the dream be for those who hate you," as the judgment hanging over the king rose up before him. Only the courage that came from knowing his mission was from God let him unroll the scroll of the king's future without flinching. It took courage for the Jewish captive-prophet to stand before the ruler of the world and describe such an overwhelming disaster.

The king has to encourage him before he will open his mouth and tell his unhappy listener the doom that awaited him from the hand of God. But he was there as the mouthpiece of God. He had to translate God's words to the king faithfully, whatever the result might be.

Nebuchadnezzar tells this story himself, to show the mercy shown to him. Yet his own account makes it plain. After all the remarkable events of the previous chapters, he was still the same man underneath. There was no thorough change in his soul, nothing that brought his heart to God. He was at ease in his house and flourishing in his palace. As a man of the earth, everything God had put into his hands only fed his pride and self-satisfaction. In this condition God sends him a fresh testimony.

Notice a difference between the head of gold in chapter 2 and the tree here, in what each one pictures. Both concern Nebuchadnezzar, as the text plainly says. But the head of gold takes in his dynasty too, since the second of the four prophetic kingdoms does not appear until his dynasty ends. The tree is a symbol of Nebuchadnezzar himself, as the judgment carried out shows. One more thing: his degradation is really a picture of what Gentile power in government is like, right up to its replacement, when Christ appears to set up His kingdom.

These passages show what the symbol of a tree points to: greatness in the earth, unless fruit is the object. It holds in every case — an individual who stands for power, like Nebuchadnezzar, or a nation that rises to the top, or a system of religion, as in Matthew 13. That is its consistent teaching… In Daniel the tree clearly means earthly power. This tree was the admiration of men. It had everything that pleased the heart: its own magnificent size, the beauty of its boughs and leaves, the plentiful sweet fruit, and the kind shade where all these creatures, the beasts of the field and the birds of the sky, found protection.

The prophets often use the figure of a tree for men in their earthly greatness. Ezekiel says: "Behold, Assyria was a cedar in Lebanon… of towering height." He goes on: "All the birds of the heavens made their nests in its boughs; under its branches all the beasts of the field gave birth to their young, and under its shadow lived all great nations" (Ezek. 31:3-9). This striking match helps us a great deal with the symbols in Nebuchadnezzar's dreams. It shows how fitting the picture is for a man lifted high in the government of the earth, giving far-reaching, wide-spreading shelter to people of every rank and condition. The beasts of the field and the birds of the sky come into the picture because God had given both alike into his hand (see Dan. 2:38).

Not long after, heaven visited it. In heaven's judgment it was a completely different thing. The Watcher and the Holy One came down, as the Lord Himself had done in the earlier days of Babel and of Sodom. This visitor from heaven inspected the tree of beautiful, astonishing growth. But to Him it was no object of admiration or worship. He was not moved to desire its beauty. All flesh thought it good for food, pleasant to the eye, and desirable for every purpose. In His thoughts it was none of these. He looked at it as something ripe for righteous judgment.

This was solemn. Everyone was celebrating together — the beasts of the field, the birds of the sky and all flesh were glorying in the very thing heaven was condemning to destruction. But Daniel had the mind of heaven about this tree, the mind of the Watcher and the Holy One. Among the men of that day, only men like him had it. For the saint on earth has the mind of heaven within him. This is our place. All flesh may feed on a thing while faith, the mind of Christ in us, sees its end under the sure judgment of God.

Nebuchadnezzar on the throne was a tree (see Dan. 4:22), but his leaf faded. For a brief moment prosperity shone on him; where is he now, and his glory?

The symbol of a tree points to greatness in the earth, unless fruit is the object. That holds in every case: an individual who expresses power, like Nebuchadnezzar, or a nation that rises to the top, or a system of religion, as in Matthew 13. That is its universal teaching… This tree was the admiration of men. It had everything that pleases the heart: its own great size, the beauty of its branches and leaves, the abundance and sweetness of its fruit. Under its kind shade all these creatures, the beasts of the field and the birds of the air, found protection.

The beasts of the field and the birds of the air appear here because both alike had been given into his hand (see Daniel 2:38). So they, like people, count as subject to his authority, sustained and protected by it.

We may notice the force of this symbol of a great tree. It is a mighty one of the earth, able to take others under its protection. In this case it was one in the highest position possible for man. The birds of the air had their home in it; that is to say, all classes of people sought shelter and protection in it. We learn also that God takes note of the principles that guide the governments of the earth. He sees them as holders of the power they have from God. His throne is not on the earth, as it was in Israel. Still, God watches over all, and judges the one to whom He has committed authority.

Notice a difference between the head of gold in chapter 2 and the tree here, in how each one applies. Both concern Nebuchadnezzar, as the text plainly says. But the head of gold takes in his dynasty as well, since the second of the four prophetic kingdoms does not appear until his dynasty ends. The tree is a symbol of Nebuchadnezzar himself, as the judgment carried out shows. We must add that his degradation pictures the character of Gentile power in government, right up to the moment Christ appears to set up His kingdom and replaces it.

This was solemn. At a moment when everyone alike was lifted high, the beasts of the field, the birds of the air, and all flesh were glorying in the very thing heaven was dooming to destruction. But Daniel, among all the men of that day, was one who had the mind of heaven… For the saint on the earth has the mind of heaven in him. This is our place. All flesh may feed on that which faith, or the mind of Christ in us, sees is heading for the sure judgment of God.

God had entrusted this power to Nebuchadnezzar; He had blessed the king beyond measure in temporal things. As a result pride takes hold of him, even though the interpretation of the dream had warned him… It is this: if God, in His providence, lifts a man up, that man then lifts himself up. All is then lost… he cannot receive power without raising himself against the God who gave it. "Is not this great Babylon, which I have built?" He makes himself the centre instead of God.

Note a difference between the head of gold in chapter 2 and the tree here, in what each one stands for. Both concern Nebuchadnezzar, as the text says plainly. But the head of gold includes his dynasty, since the second of the four prophetic kingdoms only appears once his dynasty ends. The tree is a symbol of Nebuchadnezzar himself, as the judgment carried out on him shows.

This tree was the admiration of men. It had everything that pleases the heart. Its size was magnificent. Its boughs and leaves were beautiful. Its fruit was plentiful and sweet. Under its kindly shade all these creatures, the beasts of the field and the birds of the sky, found protection. It held all this and more, and these were man's thoughts about it. But what was God's estimate? "And the king saw a watcher, a holy one, coming down from heaven and saying, Cut the tree down and destroy it."

We may notice the force of this symbol of a great tree. It is a mighty one of the earth, able to take others under its protection. In this case it was one in the highest position possible for man. The birds of the sky had their home in it; that is to say, all classes of persons sought shelter and protection in it. We learn also that God takes notice of the principles that guide the governments of the earth. They hold their power from God… He does not rule directly. But He holds responsible the one to whom He has entrusted the rule.

Daniel interprets the tree of the king himself (v. 22): "It is you, O king, who have grown and become strong." So the figure stands for worldly power and greatness. We meet it elsewhere too, always with the same meaning (as Ezek. 17:5; Ezek. 31:3-6). But the strange thing in Matt. 13 is that "the smallest of all seeds" should grow into such a tree. For the seed, here as elsewhere, is "the word of the kingdom" (v. 19)… So how could a great worldly power come from sowing the gospel in the world?

Nebuchadnezzar on the throne was a tree (see Dan. 4:22), but his leaf faded. For a brief moment prosperity shone upon him; where is he now and his glory? "…but are like chaff that the wind drives away."

Earthly power is clearly meant by the tree in Daniel... This tree was the admiration of men. There was everything that pleased the heart: its own magnificent size, the beauty of its branches and leaves, the abundance and sweetness of its fruits. There was the pleasant shade where all these creatures, the beasts of the field and birds of heaven, found protection. It held all this and more, and such were man's thoughts about it. But what was God's estimate?... Observe, it is only a destruction for a time; there is no such thing as annihilation in anything in the mind of God.

As to the term "watcher," I do not think that knowing who brought the decree of judgment goes beyond Nebuchadnezzar's religious condition. Daniel ascribes it directly to the Most High. Angels may be its intelligent instruments, and its administration may in some way be entrusted to them. That presents no difficulty. The letter to the Hebrews, as well as other Scriptures, teaches us that God employs angels in this way.

Men forget that there is a Watcher who sees their every act and hears their every word... How would any of us stand if the word went out, "Chop down the tree"?

In His mercy God set a limit to his madness, and made his kingdom sure to him "with a band of iron and bronze." God had given him the kingdom at the beginning, and by His power He kept it safe for him. Meanwhile its degraded ruler, with a beast's heart given to him, herded with the cattle of the field, his hair like the feathers and his nails like the claws of a bird. So for seven years he went on, until he was ready to own that the Most High rules in the kingdom of men, and gives it to whomever He will. God would restore the kingdom to him when he learned that the heavens rule.

He was driven from men and became like a beast of the earth, for he ate grass like oxen. In his bodily condition he was even worse than the beasts of the field. All this expresses his moral state, and the character of the power he wielded when separated from God... "The only true privilege of man, that which ennobles him, is that he can look up to God and acknowledge Him. Without this he looks downward, he is not enough for himself, he is degraded... Pride and independence separate man from God; he becomes a beast, without real intelligence."

The question is, what does it mean? Seven years, none need doubt... One can understand the further idea, drawn especially from Daniel 7 compared with chapter 12, that it covers the whole Gentile lease of power... But where is the proof?... The fact is that not a single text of Scripture applies such a term prophetically. This chapter uses the phrase four times, and always of Nebuchadnezzar himself, in a literal and therefore quite different sense.

"Most High" is always the name of God used to describe Him as supreme over the earth. See, for instance, what Melchizedek said to Abraham. He came out to meet him after the defeat of the kings who had carried off Lot: "Blessed be Abram by God Most High, Possessor of heaven and earth" (Gen. 14:19). The name is used again in Daniel 4:24-25. There it presents God to Nebuchadnezzar as the One who governs the earth and was about to step in with judgment on him.

As for the term "watcher," I do not think that knowing who brought the decree of judgment goes beyond Nebuchadnezzar's own religious condition. Daniel credits it directly to the Most High. Angels may be its intelligent instruments, and God may in some way put its administration into their hands. That presents no difficulty. The letter to the Hebrews, and other Scriptures too, teach us that angels serve in this way.

The personal meaning is this: what happened to Nebuchadnezzar was a direct judgment from God for his personal pride — for what might be called making himself a god. Human pride is one of the special objects of God's hatred. It came out in an extreme form in the king of Babylon, and so he fell under God's judicial hand… God had entrusted him with the government of the earth, so He held him accountable and punished him. Yet He acted in grace as well as in righteousness, since the aim was to teach him "that the Most High rules the kingdom of men and gives it to whom He will."

Power sinks to the level of the beasts, which do not know God and lack man's understanding. The only true privilege of man, the thing that makes him noble, is that he can look up to God and acknowledge Him. Without this he looks downward; he cannot be enough for himself; he is degraded. Dependence is his glory, for it sets him before God and lets him know God… Pride and independence separate man from God. He becomes a beast, without real intelligence.

Nothing could be more precise than this interpretation… Only one thing let Daniel unroll the scroll of the king's future without fear: he knew God had sent him. It took courage for the Jewish captive prophet to stand before the ruler of the world and describe such an overwhelming disaster.

This chapter shows men turning all the power, authority and glory God gave them into a way of feeding their own pride. The result is that they would lose all understanding of God's mind… What was then literally true of Nebuchadnezzar himself was morally true of the Gentile powers as a whole. All through, the Gentile nations would have no understanding of God and no subjection to Him.

"Most High" is always the name of God used to denote Him as supreme over the earth. See what Melchizedek said when he came out to meet Abraham, after the defeat of the kings who had carried off Lot: "Blessed be Abram by God Most High, Possessor of heaven and earth" (Gen. 14:19). In Daniel 4:24-25 this name presents God to Nebuchadnezzar as the One who governs the earth and was about to step in with judgment on him.

Reduced to the condition of a beast, he lost what characterises a man — all recognition of God. He had a beast's heart, as it says here. God has placed man here below as His image and glory. He is responsible to make God known, and he can only do it because he looks up to God… He credited everything to himself and not to God. A terrible punishment then brought him down to the lowest state.

God especially hates the pride of man. The king of Babylon showed that pride in an extreme form, so he fell under God's judicial hand. Some try to account for his condition in a natural way, calling it a special form of madness. Even so, the question returns: where did it come from? The Bible account answers, and the king himself recorded it — the condition came from the hand of God, as a just judgment on his towering pride and empty boasting. God threatened it a year before He sent it, giving him space for repentance. Then a voice from heaven recalled the very words of Daniel to his mind, at the very moment when the punishing stroke was about to fall. God had entrusted him with the government of the earth, so He held him accountable and punished him. Yet He acted in grace as well as in righteousness. His aim was to teach him that the Most High rules in the kingdom of men and gives it to whomever He will.

The kingdom of Judah fell apart and decayed. It passed into the hands of the first universal empire, under the renowned Nebuchadnezzar. This world-monarchy began the "times of the Gentiles," during which "the Most High rules over [not 'in', as in the older version] the kingdom of men, and gives it to whomever He will" (Dan. 4:25) — at times setting up over it even "the lowliest of men". Since that day empire has replaced empire, dynasty has replaced dynasty, and king has followed king.

The question is, what does "seven times" mean? Seven years, none need doubt… The chapter uses the phrase four times, and always of Nebuchadnezzar, in a literal sense. That is quite different from a prophetic sense.

It does not say "years", though possibly the "times" might be years — it says "times". The expression is vague, but the word "seven" gives it a very precise meaning. It marks a perfect period, one taking in the whole duration of the times of the Gentiles… This shows that we can expect no improvement in the governments of the earth.

In His mercy God set a limit to his madness, and kept his kingdom secure for him "with a band of iron and bronze". God had given him the kingdom at the start, and God's power now held it safe for him. Meanwhile its ruler, brought low and given a beast's heart, lived among the cattle of the field… And so for seven years he continued to exist, until he was ready to own "that the Most High rules in the kingdom of men, and gives it to whomever He will."

Notice, it is a destruction only for a time; in the mind of God nothing is ever wiped out for good. God leaves the stump of the roots in the earth, and He uses means to keep it alive.

In His mercy God set a limit to his madness, and made his kingdom sure to him with a band of iron and brass. God had given him that kingdom at the beginning, and by His power He held it safe for him. Meanwhile its degraded ruler, with a beast's heart given to him, herded with the cattle of the field, his hair like feathers and his nails like a bird's claws. So for seven years he went on existing, until he was ready to own that the Most High rules the kingdom of men and gives it to whom He will. God would give the kingdom back to him when he learned that heaven rules.

It is a great comfort that, despite man's pretension and disregard of the rights of God, "Heaven rules" (Daniel 4:26). Nebuchadnezzar had power and dominion greater than any man of today. His greatness reached to heaven and his dominion spread to the end of the earth. He had to learn this, and learning it broke his pride to pieces.

Man was formed to be the being on earth that looked up to God and stood in dependence on Him. That is his glory. A beast enjoys, so to speak, its own sphere of enjoyment, according to the capacity God has given it by nature. But it has no idea of the God that made it and all things. Man has. That is, recognising God is the great essential difference between a man and a beast.

If we read this history as a picture, it shows that the Gentile powers would give up the recognition of God in their government. They might use His name outwardly, but owning God as the source of all they had would pass completely from their minds; and so it has.

Heaven is the source of authority; it is a firmly fixed position. All spiritual, civil and political authority has its source above. "Heaven rules" (Daniel 4:26).

It is a principle from the very beginning that "Heaven rules" (Daniel 4:26). We cannot shape our course by events on earth. Events in heaven must control us.

It is the kingdom of Old Testament prophecy. But the name "kingdom of the heavens" (as it always reads in the original) gives it a character it hardly had in the Old Testament itself. An expression in Daniel 4:26, "after you have known that Heaven rules," may have prepared the way for its use. It implies that the seat of the authority of the kingdom, when set up, is in the heavens.

If he stands before the king in the place of God, he will faithfully present God to him in His true character: merciful and gracious, One who does not afflict willingly, and One who takes no pleasure in carrying out righteous wrath… We have no evidence that the king paid any attention to this faithful and friendly advice. It put Daniel's head in danger, for it questioned the way the king had used the power God gave him. Still, the king had to feel that the evil was coming on him because of his own conduct. He might yet escape it by softening his wilful and merciless ways, and by ruling with righteousness and kindness of heart.

Daniel himself seems to have been moved, for he begged the king in earnest words. Like Paul with Felix, Daniel reasoned with Nebuchadnezzar about righteousness, self-control, and judgment to come. But we do not read that the king trembled. Still, Daniel had delivered the message and made the appeal, and the great meeting between the prophet and the king was over.

It is useless to appeal to Daniel 4:27. There the prophet does not urge the vain and self-willed king to pay a ransom. He urges him to break off his sins by righteousness (the Greek version says "by alms"), and his iniquities by showing mercy to the poor (or afflicted), "that there may perhaps be a lengthening of your prosperity." How sober is the divine word, and how wild and false is man's!

Daniel says, "break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed" — a passage badly twisted, but fully explained by this. It is the special nature of that corruption to put satisfying, redeeming conduct in the place of the fruits of a changed spirit. It copies the outward effects, and so shuts out and gets rid of the inward power that produced the things they are a bad imitation of.

Daniel 4:27 keeps mercy to the poor separate from righteousness. I know of no place in Scripture where the two are mixed up.

If God causes counsel like this to be given, we may be certain of one thing. He does not intend to carry out the threatened judgment if the sinner takes the counsel to heart and his ways become agreeable to His gracious mind.

Daniel begs the king to break off his sins by righteousness, and his iniquities by showing mercy to the poor. Such repentance might lengthen his peace. But Daniel holds out no hope that the judgment will be avoided altogether.

Finally, Daniel closes the interview with a bold appeal to the king to break off his sins by doing righteousness, and to stop his oppression of the poor. This is a bold witness for a Jewish captive to bear before the world's greatest ruler. It means one thing: while these Gentile powers rule the world, God will have a faithful witness for Himself on the earth.

Most people today may ignore the warning, just as Nebuchadnezzar did. Daniel warned him boldly and even advised him to change his ways, as we see in verse 27. But the king did not heed the warning or follow the counsel. Even then, God waited twelve months before His judgment fell.

Nebuchadnezzar himself only showed what would become the general tendency of the Gentile nations, since God had given him his power. He would admire and exalt himself, turning all the greatness God had given him to his own credit. God showed him plainly the judgments that would come upon him, but he ignored the warning. Therefore, "All this came upon King Nebuchadnezzar." Twelve months later he was walking in the royal palace of Babylon, and while the word was still in his mouth a voice fell from heaven. The sentence took effect. The Gentile powers have acted toward God in exactly the same way... those who have held the supreme power of the world, and the world's glory, have used it mainly for themselves.

God holds back the threatened blow for twelve months. Between announcing the judgment and carrying it out, He leaves room for repentance. Will the king take this mercy and humble himself before God? Sadly, at the end of twelve months the king's pride is as great as ever.

God always gives space for repentance before He carries out judgment. His judgment will certainly come, though in His goodness it may be delayed a long time. It was so in the days of Noah, when God waited a hundred and twenty years before sending the flood... How then does man treat this patience of God? Sadly, men despise the riches of His goodness. Because God holds back, men think He will never judge; because He is patient, men think He does not care about evil.

Twelve months had passed, and there is no record that the king had even been troubled by the warning he had received. The sky was still clear, with not a cloud on the distant horizon. This would astonish us, if we did not see the same thing every day: sinners untouched while eternal ruin stands right in front of them. Death must come, and judgment will follow, and yet men are careless and heedless.

All this was the glorifying of himself — the full-blown pride of the human heart, born out of his high position and prosperity, the pride that goes before destruction. God had made known to him where his power came from (Dan. 2), but he had completely forgotten it, and credited all the glory of his kingdom to himself.

This at once brings to mind the parable of the rich man whose land produced a large crop. While he was congratulating himself on his wealth, planning bigger barns, and looking forward to years of selfish enjoyment, the judgment came: "Fool! This night your soul is required of you" (Luke 12:16-20). In the same way, while Nebuchadnezzar was pouring out the pride of his heart in foolish boasting, a voice fell from heaven while the word was still in his mouth... When God speaks, it is done, and what He commands stands firm for ever.

Power sinks to the level of the beasts, which do not know God and have none of man's understanding. Man's one true privilege, the thing that lifts him up, is that he can look up to God and acknowledge Him. Without this he looks downward. He cannot be enough for himself, and he sinks low. Dependence is his glory, because it sets him in front of God and lets him know God... Pride and independence cut man off from God, and he becomes a beast, with no real understanding.

The threatened blow is held off for twelve months. Between the sentence and its carrying out, there is room to repent. Will the king take up this mercy and humble himself before God? Sadly, at the end of twelve months the king's pride is as great as ever.

Twelve months had passed. Nothing in the record shows that the warning had even troubled the king. The sky was still clear, with not a cloud on the distant horizon. This would astonish us beyond words, if we did not see it every day: sinners untroubled on the edge of eternal ruin. Death must come, and judgment will follow, and yet men are careless and heedless.

Perhaps he thought the results of his wicked life would never come. The dream and the prophet's explanation had warned him of them. It seems to have been delayed a long time; perhaps it will never come at all! God is infinitely patient, and He gives men time to repent. To take that as proof that He does not care about a life of evil dishonours the Lord and destroys our own souls. Yet this is often the natural thought: "Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil" (Eccl. 8:11).

So solemn a dream should have brought Nebuchadnezzar to his knees, but it did not. Yet God, who is patient with all, granted him twelve months' delay before the blow fell. At the end of that time the king walked on the roof of his palace, full of pride. His magnificent capital spread out before him, with its mighty walls and bronze gates. He exclaimed: "Is not this great Babylon, which I have built...?" While the words were still in his mouth, a voice from heaven said, "O King Nebuchadnezzar, to you it is spoken; the kingdom has departed from you."