---
title: "Commentary Critical and Explanatory on the Whole Bible -  Daniel 2"
description: "CHAPTER 2   :-. NEBUCHADNEZZAR"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/daniel/2"
---

CHAPTER 2

. NEBUCHADNEZZAR'S
DREAM: DANIEL'S
INTERPRETATION OF IT,
AND ADVANCEMENT.

**1. second year of . . .
Nebuchadnezzar**— [Daniel 1:5](../../../kjv/daniel/1/5)
shows that "three years" had elapsed since Nebuchadnezzar
had taken Jerusalem. The solution of this difficulty is:
Nebuchadnezzar first ruled as subordinate to his father Nabopolassar,
to which time the first chapter refers ([Daniel 1:5](../../../kjv/daniel/1/5)); whereas "the second year" in the second chapter
is dated from his sole sovereignty. The very difficulty is a proof of
genuineness; all was clear to the writer and the original readers
from *their* knowledge of the circumstances, and so he adds no
explanation. A forger would not *introduce* difficulties; the
author did not *then* see any difficulty in the case.
Nebuchadnezzar is called "king" ([Daniel 1:5](../../../kjv/daniel/1/5)), *by anticipation.* Before he left Judea, he became
actual king by the death of his father, and the Jews always called
him "king," as commander of the invading army.
**dreams**—It is
significant that not to Daniel, but to the then world ruler,
Nebuchadnezzar, the dream is vouchsafed. It was from the first of its
representatives who had conquered the theocracy, that the world power
was to learn its doom, as about to be in its turn subdued, and for
ever by the kingdom of God. As this vision opens, so that in the
seventh chapter developing the same truth more fully, closes the
first part. Nebuchadnezzar, as vicegerent of God ([Daniel 1:5](../../../kjv/daniel/1/5); compare [Jeremiah 25:9](../../../kjv/jeremiah/25/9);
[Ezekiel 28:12-15](../../../kjv/ezekiel/28/12-15); [Isaiah 44:28](../../../kjv/isaiah/44/28);
[Isaiah 45:1](../../../kjv/isaiah/45/1); [Romans 13:1](../../../kjv/romans/13/1)),
is honored with the revelation in the form of a dream, the
appropriate form to one outside the kingdom of God. So in the cases
of Abimelech, Pharaoh, c. ([Genesis 20:3](../../../kjv/genesis/20/3)
[Genesis 41:1-7](../../../kjv/genesis/41/1-7)), especially as
the heathen attached such importance to dreams. Still it is not he,
but an Israelite, who interprets it. Heathendom is passive, Israel
active, in divine things, so that the glory redounds to "the God
of heaven."

**2. Chaldeans**—here, a certain
order of priest-magicians, who wore a peculiar dress, like that seen
on the gods and deified men in the Assyrian sculptures. Probably they
belonged exclusively to the Chaldeans, the original tribe of the
Babylonian nation, just as the Magians were properly Medes.

**3. troubled to know the dream**—He
awoke in alarm, remembering that something solemn had been presented
to him in a dream, without being able to recall the form in which it
had clothed itself. His thoughts on the unprecedented greatness to
which his power had attained () made him anxious to know what the issue of all this should
be. God meets this wish in the way most calculated to impress him.

**4.** Here begins the *Chaldee*
portion of Daniel, which continues to the end of the seventh chapter.
In it the course, character, and crisis of the Gentile power are
treated; whereas, in the other parts, which are in *Hebrew,* the
things treated apply more particularly to the Jews and Jerusalem.
**Syriac**—the *Aramean
Chaldee,* the vernacular tongue of the king and his court; the
prophet, by mentioning it here, hints at the reason of his own
adoption of it from this point.
**live for ever**—a formula
in addressing kings, like our "Long live the king!" Compare
[1 Kings 1:31](../../../kjv/1-kings/1/31).

**5. The thing**—that is, The
dream, "is gone from me." GESENIUS
translates, "The *decree* is gone forth from me,"
irrevocable (compare [Isaiah 45:23](../../../kjv/isaiah/45/23));
namely, that you shall be executed, if you do not tell both the dream
and the interpretation. *English Version* is simpler, which
supposes the king himself to have forgotten the dream. Pretenders to
supernatural knowledge often bring on themselves their own
punishment.
**cut in pieces**— ([Isaiah 45:23](../../../kjv/isaiah/45/23)).
**houses . . . dunghill**—rather,
"a morass heap." The Babylonian houses were built of
sun-dried bricks; when demolished, the rain dissolves the whole into
a mass of mire, in the wet land, near the river [STUART].
As to the consistency of this cruel threat with Nebuchadnezzar's
character, see [Daniel 4:17](../../../kjv/daniel/4/17), "basest
of men"; [Jeremiah 39:5](../../../kjv/jeremiah/39/5); [Jeremiah 39:6](../../../kjv/jeremiah/39/6);
[Jeremiah 52:9-11](../../../kjv/jeremiah/52/9-11).

**6. rewards**—literally,
"presents *poured out in* lavish profusion."

**8. gain . . . time**—literally,
"buy." Compare [Ephesians 5:16](../../../kjv/ephesians/5/16);
[Colossians 4:5](../../../kjv/colossians/4/5), where the sense is
somewhat different.
**the thing is gone from
me**—(See on [Daniel 2:5](../../../kjv/daniel/2/5)).

**9. one decree**—There can be no
second one reversing the first ().
**corrupt**—deceitful.
**till the time be changed**—till
a new state of things arrive, either by my ceasing to trouble myself
about the dream, or by a change of government (which perhaps the
agitation caused by the dream made Nebuchadnezzar to forebode, and so
to suspect the Chaldeans of plotting).
**tell . . . dream, and I shall
know . . . ye can show . . . interpretation**—If ye cannot tell
the past, a dream actually presented to me, how can ye know, and
show, the future events prefigured in it?

**10. There is not a man . . . that
can show**—God makes the heathen out of their own mouth, condemn
their impotent pretensions to supernatural knowledge, in order to
bring out in brighter contrast His power to reveal secrets to His
servants, though but "men upon the earth" (compare [Daniel 2:22](../../../kjv/daniel/2/22);
[Daniel 2:23](../../../kjv/daniel/2/23)).
**therefore,** c.—that is,
If such things could be done by men, other absolute princes would
have required them from their magicians as they have not, it is proof
such things cannot be done and cannot be reasonably asked from us.

**11. gods, whose dwelling is not with
flesh**—answering to "no man *upon the earth*";
for there were, in their belief, "men *in heaven,*"
namely, men deified; for example, Nimrod. The *supreme* gods are
referred to here, who alone, in the Chaldean view, could solve the
difficulty, but who do not communicate with men. The *inferior*
gods, intermediate between men and the supreme gods, are unable to
solve it. Contrast with this heathen idea of the utter severance of
God from man, [John 1:14](../../../kjv/john/1/14), "The
Word was made *flesh,* and *dwelt* among us"; Daniel
was in this case made His representative.

**12, 13.** Daniel and his
companions do not seem to have been actually numbered among the Magi
or Chaldeans, and so were not summoned before the king. Providence
ordered it so that all mere human wisdom should be shown vain before
His divine power, through His servant, was put forth. shows that the decree for slaying the wise men had not been
actually executed when Daniel interposed.

**14. captain of the king's
guard**—commanding the executioners (*Margin;* and , *Margin*).

**15. Why is the decree so hasty**—Why
were not all of us consulted before the decree for the execution of
all was issued?
**the thing**—the agitation
of the king as to his dream, and his abortive consultation of the
Chaldeans. It is plain from this that Daniel was till now ignorant of
the whole matter.

**16. Daniel went in**—perhaps not
in person, but by the mediation of some courtier who had access to
the king. His first direct interview seems to have been [BARNES].
**time**—The king granted
"time" to Daniel, though he would not do so to the
Chaldeans because they betrayed their lying purpose by requiring him
to tell the dream, which Daniel did not. Providence doubtless
influenced his mind, already favorable ([Daniel 1:19](../../../kjv/daniel/1/19);
[Daniel 1:20](../../../kjv/daniel/1/20)), to show special favor
to Daniel.

**17.** Here appears the reason why
Daniel sought "time" (), namely he wished to engage his friends to join him in
prayer to God to reveal the dream to him.

**18.** An illustration of the power
of united prayer ([Matthew 18:19](../../../kjv/matthew/18/19)).
The same instrumentality rescued Peter from his peril ([Matthew 18:19](../../../kjv/matthew/18/19)).

**19. revealed . . . in . . . night
vision**— ([Job 33:15](../../../kjv/job/33/15);
[Job 33:16](../../../kjv/job/33/16)).

**20. answered**—responded to
God's goodness by praises.
**name of God**—*God in
His revelation of Himself* by acts of love, "wisdom, and
might" ([Jeremiah 32:19](../../../kjv/jeremiah/32/19)).

**21. changeth . . . times . . .
seasons**—"He herein gives a general preparatory intimation,
that the dream of Nebuchadnezzar is concerning the changes and
successions of kingdoms" [JEROME].
The "times" are the *phases* and periods of *duration*
of empires (compare [Daniel 7:25](../../../kjv/daniel/7/25);
[1 Chronicles 12:32](../../../kjv/1-chronicles/12/32); [1 Chronicles 29:30](../../../kjv/1-chronicles/29/30));
the "seasons" the *fitting* times for their
culmination, decline, and fall ([Ecclesiastes 3:1](../../../kjv/ecclesiastes/3/1);
[Acts 1:7](../../../kjv/acts/1/7); [1 Thessalonians 5:1](../../../kjv/1-thessalonians/5/1)).
The vicissitudes of states, with their times and seasons, are not
regulated by chance or fate, as the heathen thought, but by God.
**removed kings**— ([Job 12:18](../../../kjv/job/12/18);
[Psalms 75:6](../../../kjv/psalms/75/6); [Psalms 75:7](../../../kjv/psalms/75/7);
[Jeremiah 27:5](../../../kjv/jeremiah/27/5); compare [1 Samuel 2:7](../../../kjv/1-samuel/2/7);
[1 Samuel 2:8](../../../kjv/1-samuel/2/8)).
**giveth wisdom**— ([1 Kings 3:9-12](../../../kjv/1-kings/3/9-12);
[James 1:5](../../../kjv/james/1/5)).

**22. revealeth**— (). So spiritually ([Ephesians 1:17](../../../kjv/ephesians/1/17);
[Ephesians 1:18](../../../kjv/ephesians/1/18)).
**knoweth what is in . . .
darkness**— ([Psalms 139:11](../../../kjv/psalms/139/11);
[Psalms 139:12](../../../kjv/psalms/139/12); [Hebrews 4:13](../../../kjv/hebrews/4/13)).
**light . . . him**—
([James 1:17](../../../kjv/james/1/17); [1 John 1:4](../../../kjv/1-john/1/4)).
*Apocalypse* (or "revelation") signifies a divine,
*prophecy* a human, activity. Compare [1 John 1:4](../../../kjv/1-john/1/4), where the two are distinguished. The prophet is connected
with the outer world, addressing to the congregation the words with
which the Spirit of God supplies him; he *speaks* in the Spirit,
but the apocalyptic seer *is in* the Spirit in his whole person
([Revelation 1:10](../../../kjv/revelation/1/10); [Revelation 4:2](../../../kjv/revelation/4/2)).
The form of the apocalyptic revelation (the very term meaning that
the *veil* that hides the invisible world is *taken off*)
is subjectively either the *dream,* or, higher, the *vision.*
The interpretation of Nebuchadnezzar's dream was a preparatory
education to Daniel himself. By gradual steps, each revelation
preparing him for the succeeding one, God fitted him for disclosures
becoming more and more special. In the second and fourth chapters he
is but an interpreter of Nebuchadnezzar's dreams; then he has a dream
himself, but it is only a vision in a dream of the night ([Daniel 7:1](../../../kjv/daniel/7/1);
[Daniel 7:2](../../../kjv/daniel/7/2)); then follows a vision
in a waking state ([Daniel 8:1-3](../../../kjv/daniel/8/1-3));
lastly, in the two final revelations ([Daniel 9:20](../../../kjv/daniel/9/20);
[Daniel 10:4](../../../kjv/daniel/10/4); [Daniel 10:5](../../../kjv/daniel/10/5))
the ecstatic state is no longer needed. The progression in the *form*
answers to the progression in the *contents* of his prophecy; at
first general *outlines,* and these afterwards filled up with
minute chronological and historical *details,* such as are not
found in the Revelation of John, though, as became the New Testament,
the form of revelation is the highest, namely, clear waking visions
[AUBERLEN].

**23. thee . . . thee**—He
ascribes all the glory to God.
**God of my fathers**—Thou
hast shown Thyself the same God of grace to me, a captive exile, as
Thou didst to Israel of old and this on account of the *covenant*
made with our "fathers" ([Luke 1:54](../../../kjv/luke/1/54);
[Luke 1:55](../../../kjv/luke/1/55); compare [Luke 1:55](../../../kjv/luke/1/55)).
**given me wisdom and
might**—Thou being the fountain of both; referring to [Luke 1:55](../../../kjv/luke/1/55). Whatever *wise ability* I have to stay the execution
of the king's cruel decree, is Thy gift.
**me . . . we . . . us**—The
revelation was given to Daniel, as "me" implies; yet with
just modesty he joins his friends with him; because it was to their
joint prayers, and not to his individually, that he owed the
revelation from God.
**known . . . the king's
matter**—the very words in which the Chaldeans had denied the
*possibility of any man on earth* telling the dream ("not a
man upon the earth can show *the king's matter,*" [Luke 1:55](../../../kjv/luke/1/55)). Impostors are compelled by the God of truth to eat up
their own words.

**24. Therefore**—because of
having received the divine communication.
**bring me in before the
king**—implying that he had not previously been in person before
the king (see on [Daniel 2:16](../../../kjv/daniel/2/16)).

**25. I have found a man**—Like
all courtiers, in announcing agreeable tidings, he ascribes the merit
of the discovery to himself [JEROME].
So far from it being a discrepancy, that he says nothing of the
previous understanding between him and Daniel, or of Daniel's
application to the king ([Daniel 2:15](../../../kjv/daniel/2/15);
[Daniel 2:16](../../../kjv/daniel/2/16)), it is just what we
should expect. Arioch would not dare to tell an absolute despot that
he had stayed the execution of his sanguinary decree, on his own
responsibility; but would, in the first instance, secretly stay it
until Daniel had got, by application from the king, the time
required, without Arioch seeming to know of Daniel's application as
the cause of the respite; then, when Daniel had received the
revelation, Arioch would in trembling haste bring him in, as if then
for the first time he had "found" him. The very difficulty
when cleared up is a proof of genuineness, as it never would be
*introduced* by a forger.

**27. cannot**—Daniel, being
learned in all the lore of the Chaldeans (), could authoritatively declare the *impossibility* of
mere man solving the king's difficulty.
**soothsayers**—from a
root, "to cut off"; referring to their *cutting* the
heavens into divisions, and so guessing at men's destinies from the
place of the stars at one's birth.

**28. God**—in contrast to "the
wise men," c. ([Daniel 2:27](../../../kjv/daniel/2/27)).
**revealeth secrets**—
([Amos 3:7](../../../kjv/amos/3/7) [Amos 4:13](../../../kjv/amos/4/13)).
Compare [Genesis 41:45](../../../kjv/genesis/41/45),
*Zaphnath-paaneah,* "revealer of secrets," the title
given to Joseph.
**the latter days**—literally,
"in the after days" ([Genesis 41:45](../../../kjv/genesis/41/45)); "hereafter" ([Genesis 41:45](../../../kjv/genesis/41/45)). It refers to the whole future, including the Messianic
days, which is the final dispensation ([Genesis 41:45](../../../kjv/genesis/41/45)).
**visions of thy
head**—conceptions formed in the brain.

**29.** God met with a revelation
Nebuchadnezzar, who had been meditating on the future destiny of his
vast empire.

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

**31.** The world power in its
totality appears as a colossal human form: Babylon the head of gold,
Medo-Persia the breast and *two* arms of silver, Græco-Macedonia
the belly and *two* thighs of brass, and Rome, with its
Germano-Slavonic offshoots, the legs of iron and feet of iron and
clay, the fourth still existing. Those kingdoms only are mentioned
which stand in some relation to the kingdom of God; of these none is
left out; the final establishment of that kingdom is the aim of His
moral government of the world. The colossus of metal stands on weak
feet, of clay. All man's glory is as ephemeral and worthless as chaff
(compare [1 Peter 1:24](../../../kjv/1-peter/1/24)). But the
kingdom of God, small and unheeded as a "stone" on the
ground is compact in its homogeneous unity; whereas the world power,
in its heterogeneous constituents successively supplanting one
another, contains the elements of decay. The relation of the stone to
the mountain is that of the kingdom of the cross ([Matthew 16:23](../../../kjv/matthew/16/23);
[Luke 24:26](../../../kjv/luke/24/26)) to the kingdom of
glory, the latter beginning, and the former ending when the kingdom
of God breaks in pieces the kingdoms of the world ([Luke 24:26](../../../kjv/luke/24/26)). Christ's contrast between the two kingdoms refers to this
passage.
**a great image**—literally,
"*one* image that was great." Though the kingdoms were
different, it was essentially *one* and the same world power
under different phases, just as the image was *one,* though the
parts were of different metals.

**32.** On ancient coins states are
often represented by human figures. The head and higher parts signify
the earlier times; the lower, the later times. The metals become
successively baser and baser, implying the growing degeneracy from
worse to worse. HESIOD,
two hundred years before Daniel, had compared the four ages to the
four metals in the same order; the idea is sanctioned here by Holy
Writ. It was perhaps one of those fragments of revelation among the
heathen derived from the tradition as to the fall of man. The metals
lessen in *specific gravity,* as they downwards; silver is not
so heavy as gold, brass not so heavy as silver, and iron not so heavy
as brass, the *weight* thus being arranged in the reverse of
stability [TREGELLES].
Nebuchadnezzar derived his authority from God, not from man, nor as
responsible to man. But the Persian king was so far dependent on
others that he could not deliver Daniel from the princes ([Daniel 6:14](../../../kjv/daniel/6/14);
[Daniel 6:15](../../../kjv/daniel/6/15)); contrast [Daniel 5:18](../../../kjv/daniel/5/18);
[Daniel 5:19](../../../kjv/daniel/5/19), as to Nebuchadnezzar's
power from God, "whom he would he slew, and whom he would he
kept alive" (compare [Ezra 7:14](../../../kjv/ezra/7/14);
[Esther 1:13-16](../../../kjv/esther/1/13-16)).
Græco-Macedonia betrays its deterioration in its divisions, not
united as Babylon and Persia. Iron is stronger than brass, but
inferior in other respects; so Rome hardy and strong to tread down
the nations, but less kingly and showing its chief deterioration in
its last state. Each successive kingdom incorporates its predecessor
(compare [Daniel 5:28](../../../kjv/daniel/5/28)). Power that
in Nebuchadnezzar's hands was a God-derived ([Daniel 2:37](../../../kjv/daniel/2/37);
[Daniel 2:38](../../../kjv/daniel/2/38)) autocracy, in the
Persian king's was a rule resting on his nobility of person and
birth, the nobles being his equals in rank, but not in office; in
Greece, an aristocracy not of birth, but individual influence, in
Rome, lowest of all, dependent entirely on popular choice, the
emperor being appointed by popular military election.

**33.** As the two arms of silver
denote the kings of the Medes and Persians [JOSEPHUS];
and the two thighs of brass the Seleucidæ of Syria and Lagidæ of
Egypt, the two leading sections into which Græco-Macedonia parted,
so the two legs of iron signify the two Roman consuls [NEWTON].
The clay, in [Daniel 2:41](../../../kjv/daniel/2/41), "potter's
clay," [Daniel 2:43](../../../kjv/daniel/2/43), "miry
clay," means "earthenware," hard but brittle (compare
[Psalms 2:9](../../../kjv/psalms/2/9); [Revelation 2:27](../../../kjv/revelation/2/27),
where the same image is used of the same event); the feet are stable
while bearing only direct pressure, but easily broken to pieces by a
blow ([Daniel 2:34](../../../kjv/daniel/2/34)), the iron
intermixed not retarding, but hastening, such a result.

**34. stone**—Messiah and His
kingdom ([Genesis 49:24](../../../kjv/genesis/49/24); [Psalms 118:22](../../../kjv/psalms/118/22);
[Isaiah 28:16](../../../kjv/isaiah/28/16)). In its relations to
Israel, it is a "stone of stumbling" ([Isaiah 8:14](../../../kjv/isaiah/8/14);
[Acts 4:11](../../../kjv/acts/4/11); [1 Peter 2:7](../../../kjv/1-peter/2/7);
[1 Peter 2:8](../../../kjv/1-peter/2/8)) on which both houses of
Israel are broken, not destroyed ([1 Peter 2:8](../../../kjv/1-peter/2/8)). In its relation to the Church, the same stone which
destroys the image is the foundation of the Church ([1 Peter 2:8](../../../kjv/1-peter/2/8)). In its relation to the Gentile world power, the stone is
its destroyer ([Daniel 2:35](../../../kjv/daniel/2/35); [Daniel 2:44](../../../kjv/daniel/2/44);
compare [Zechariah 12:3](../../../kjv/zechariah/12/3)). Christ saith
([Matthew 21:44](../../../kjv/matthew/21/44), referring to
[Isaiah 8:14](../../../kjv/isaiah/8/14); [Isaiah 8:15](../../../kjv/isaiah/8/15)),
"Whosoever shall fall on this stone (that is, stumble, and be
offended, at Him, as the *Jews* were, from whom, therefore, He
says, 'The kingdom shall be taken') shall be *broken;* but
(referring to [Daniel 2:34](../../../kjv/daniel/2/34); [Daniel 2:35](../../../kjv/daniel/2/35))
on whomsoever it shall fall (referring to *the world power*
which had been the instrument of *breaking* the Jews), it will
(not merely *break,* but) *grind him to powder*" ([Daniel 2:35](../../../kjv/daniel/2/35)). The falling of the stone of the feet of the image cannot
refer to Christ at His first advent, for the fourth kingdom was not
then as yet divided—no toes were in existence (see on [Daniel 2:35](../../../kjv/daniel/2/35)).
**cut out**—namely, from
"the mountain" ([Daniel 2:45](../../../kjv/daniel/2/45));
namely, Mount Zion ([Isaiah 2:2](../../../kjv/isaiah/2/2)),
and antitypically, the heavenly mount of the Father's glory, from
whom Christ came.
**without hands**—explained
in [Daniel 2:44](../../../kjv/daniel/2/44), "The *God of
heaven* shall set up a kingdom," as contrasted with the image
which was made *with hands* of man. Messiah not created by human
agency, but conceived by the Holy Ghost ([Matthew 1:20](../../../kjv/matthew/1/20);
[Luke 1:35](../../../kjv/luke/1/35); compare [Zechariah 4:6](../../../kjv/zechariah/4/6);
[Mark 14:58](../../../kjv/mark/14/58); [Hebrews 9:11](../../../kjv/hebrews/9/11);
[Hebrews 9:24](../../../kjv/hebrews/9/24)). So "not made with
hands," that is, *heavenly,* [Hebrews 9:24](../../../kjv/hebrews/9/24); *spiritual,* [Hebrews 9:24](../../../kjv/hebrews/9/24). The world kingdoms were reared by *human* ambition:
but this is the "kingdom of *heaven*"; "not of
this world" ([John 18:36](../../../kjv/john/18/36)).
As the fourth kingdom, or Rome, was represented in a twofold state,
first strong, with legs of iron, then weak, with toes part of iron,
part of clay; so this fifth kingdom, that of Christ, is seen
conversely, first insignificant as a "stone," then as a
"mountain" filling the whole earth. The ten toes are the
ten lesser kingdoms into which the Roman kingdom was finally to be
divided; this tenfold division here hinted at is not specified in
detail till the seventh chapter. The fourth empire originally was
bounded in Europe pretty nearly by the line of the Rhine and Danube;
in Asia by the Euphrates. In Africa it possessed Egypt and the north
coasts; South Britain and Dacia were afterwards added but were
ultimately resigned. The ten kingdoms do not arise until a
deterioration (by mixing clay with the iron) has taken place; they
are in existence when Christ comes in glory, and then are broken in
pieces. The ten have been sought for in the invading hosts of the
fifth and sixth century. But though many provinces were then severed
from Rome as independent kingdoms, the dignity of emperor still
continued, and the imperial power was exercised over Rome itself for
two centuries. So the tenfold divisions cannot be looked for before
A.D. 731. But the East is
not to be excluded, five toes being on each foot. Thus no point of
time before the overthrow of the empire at the taking of
Constantinople by the Turks (A.D.
1453) can be assigned for the division. It seems, therefore, that the
definite ten will be the ultimate development of the Roman empire
just before the rise of Antichrist, who shall overthrow three of the
kings, and, after three and a half years, he himself be overthrown by
Christ in person. Some of the ten kingdoms will, doubtless, be the
same as some past and present divisions of the old Roman empire,
which accounts for the *continuity* of the connection between
the toes and legs, a gap of centuries not being interposed, as is
objected by opponents of the futurist theory. The lists of the ten
made by the latter differ from one another; and they are set aside by
the fact that they include countries which were never Roman, and
exclude one whole section of the empire, namely, the East
[TREGELLES].
**upon his feet**—the last
state of the Roman empire. Not "upon his *legs.*"
Compare "in the days of these kings" (see on [John 18:36](../../../kjv/john/18/36)).

**35. broken . . . together**—excluding
a contemporaneous existence of the kingdom of the world and the
kingdom of God (in its *manifested,* as distinguished from its
*spiritual,* phase). The latter is not gradually to wear away
the former, but to destroy it at once, and utterly ([2 Thessalonians 1:7-10](../../../kjv/2-thessalonians/1/7-10);
[2 Thessalonians 2:8](../../../kjv/2-thessalonians/2/8)). However, the *Hebrew*
may be translated, "in one discriminate mass."
**chaff**—image of the
ungodly, as they shall be dealt with in the judgment ([Psalms 1:4](../../../kjv/psalms/1/4);
[Psalms 1:5](../../../kjv/psalms/1/5); [Matthew 3:12](../../../kjv/matthew/3/12)).
**summer threshing-floors**—Grain
was winnowed in the East on an elevated space in the open air, by
throwing the grain into the air with a shovel, so that the wind might
clear away the chaff.
**no place . . . found for
them**— ([Revelation 20:11](../../../kjv/revelation/20/11); compare
[Psalms 37:10](../../../kjv/psalms/37/10); [Psalms 37:36](../../../kjv/psalms/37/36);
[Psalms 103:16](../../../kjv/psalms/103/16)).
**became . . . mountain**—cut
out of the mountain ([Daniel 2:45](../../../kjv/daniel/2/45))
originally, it ends in *becoming a mountain.* So the kingdom of
God, coming from heaven originally, ends in heaven being established
on earth ([Revelation 21:1-3](../../../kjv/revelation/21/1-3)).
**filled . . . earth**—
([Isaiah 11:9](../../../kjv/isaiah/11/9); [Habakkuk 2:14](../../../kjv/habakkuk/2/14)).
It is to do so in connection with Jerusalem as the mother Church
([Psalms 80:9](../../../kjv/psalms/80/9); [Isaiah 2:2](../../../kjv/isaiah/2/2);
[Isaiah 2:3](../../../kjv/isaiah/2/3)).

**36. we**—Daniel and his three
friends.

**37. Thou . . . art a king of
kings**—The committal of power in fullest plenitude belongs to
Nebuchadnezzar personally, as having made Babylon the mighty empire
it was. In twenty-three years after him the empire was ended: with
him its greatness is identified (), his successors having done nothing notable. Not that he
actually ruled every part of the globe, but that God granted him
illimitable dominion *in whatever direction his ambition led him,*
Egypt, Nineveh, Arabia, Syria, Tyre, and its Phoelignician colonies
([Jeremiah 27:5-8](../../../kjv/jeremiah/27/5-8)). Compare
as to Cyrus, [Ezra 1:2](../../../kjv/ezra/1/2).

**38. men . . . beasts . . . fowls**—the
dominion originally designed for man ([Genesis 1:28](../../../kjv/genesis/1/28);
[Genesis 2:19](../../../kjv/genesis/2/19); [Genesis 2:20](../../../kjv/genesis/2/20)),
forfeited by sin; temporarily delegated to Nebuchadnezzar and the
world powers; but, as they abuse the trust for self, instead of for
God, to be taken from them by the Son of man, who will exercise it
for God, restoring in His person to man the lost inheritance ([Genesis 2:20](../../../kjv/genesis/2/20)).
**Thou art . . . head of
gold**—alluding to the riches of Babylon, hence called "the
golden city" ([Isaiah 14:4](../../../kjv/isaiah/14/4);
[Jeremiah 51:7](../../../kjv/jeremiah/51/7); [Revelation 18:16](../../../kjv/revelation/18/16)).

**39.** That Medo-Persia is the
second kingdom appears from [Daniel 5:28](../../../kjv/daniel/5/28);
[Daniel 8:20](../../../kjv/daniel/8/20). Compare [2 Chronicles 36:20](../../../kjv/2-chronicles/36/20);
[Isaiah 21:2](../../../kjv/isaiah/21/2).
**inferior**—"The
kings of Persia were the worst race of men that ever governed an
empire" [PRIDEAUX].
Politically (which is the main point of view here) the power of the
central government in which the nobles shared with the king, being
weakened by the growing independence of the provinces, was inferior
to that of Nebuchadnezzar, whose sole word was law throughout his
empire.
**brass**—The Greeks (the
third empire, [Daniel 8:21](../../../kjv/daniel/8/21); [Daniel 10:20](../../../kjv/daniel/10/20);
[Daniel 11:2-4](../../../kjv/daniel/11/2-4)) were celebrated
for the *brazen* armor of their warriors. JEROME
fancifully thinks that the brass, as being a *clear-sounding*
metal, refers to the *eloquence* for which Greece was famed. The
"belly," in [Daniel 2:32](../../../kjv/daniel/2/32),
may refer to the drunkenness of Alexander and the luxury of the
Ptolemies [TIRINUS].
**over all the earth**—Alexander
commanded that he should be called "king of all the world"
[JUSTIN, 12. sec. 16.9;
ARRIAN, *Campaigns of
Alexander,* 7. sec. 15]. The four successors (*diadochi*) who
divided Alexander's dominions at his death, of whom the Seleucidæ in
Syria and the Lagidæ in Egypt were chief, held the same empire.

**40. iron**—This vision sets
forth the *character* of the Roman power, rather than its
territorial extent [TREGELLES].
**breaketh in pieces**—So,
in righteous retribution, itself will at last be *broken in pieces*
([Daniel 2:44](../../../kjv/daniel/2/44)) by the kingdom of God
([Revelation 13:10](../../../kjv/revelation/13/10)).

**41-43. feet . . . toes . . . part .
. . clay . . . iron**—explained presently, "the kingdom
shall be partly strong, partly broken" (rather, "brittle,"
as earthenware); and [Daniel 2:43](../../../kjv/daniel/2/43),
"they shall mingle . . . with the seed of men," that is,
there will be power (in its deteriorated form, *iron*) mixed up
with that which is wholly of man, and therefore brittle; power in the
hands of the people having no internal stability, though something is
left of the strength of the iron [TREGELLES].
NEWTON, who understands
the Roman empire to be parted into the ten kingdoms already (whereas
TREGELLES makes them
*future*), explains the "clay" mixture as the blending
of barbarous nations with Rome by intermarriages and alliances, in
which there was no stable amalgamation, though the ten kingdoms
retained much of Rome's strength. The "mingling with the seed of
men" ([Daniel 2:44](../../../kjv/daniel/2/44)) seems to
refer to [Genesis 6:2](../../../kjv/genesis/6/2), where the
marriages of the seed of godly Seth with the daughters of ungodly
Cain are described in similar words. The reference, therefore, seems
to be to the blending of the Christianized Roman empire with the
pagan nations, a deterioration being the result. Efforts have been
often made to reunite the parts into one great empire, as by
Charlemagne and Napoleon, but in vain. Christ alone shall effect
that.

**44. in the days of these kings**—in
the days of these kingdoms, that is, of the last of the four. So
Christianity was set up when Rome had become mistress of Judea and
the world ([Luke 2:1](../../../kjv/luke/2/1), c.) [NEWTON].
Rather, "in the days of these kings," answers to "upon
his feet" ([Daniel 2:34](../../../kjv/daniel/2/34)) that
is, the ten *toes* ([Daniel 2:42](../../../kjv/daniel/2/42)),
or ten kings, the final state of the Roman empire. For "these
kings" cannot mean the four successional monarchies, as they do
not *coexist* as the holders of power; if the fourth had been
meant, the *singular,* not the *plural,* would be used. The
falling of the stone on the image must mean, *destroying judgment*
on the fourth Gentile power, not gradual evangelization of it by
grace; and the destroying judgment cannot be dealt by Christians, for
they are taught to submit to the powers that be, so that it must be
dealt by Christ Himself at His coming again. We live under the
divisions of the Roman empire which began fourteen hundred years ago,
and which at the time of His coming shall be definitely *ten.*
All that had failed in the hand of man shall then pass away, and that
which is kept in His own hand shall be introduced. Thus the second
chapter is the alphabet of the subsequent prophetic statements in
Daniel [TREGELLES].
**God of heaven . . .
kingdom**—hence the phrase, "the kingdom of heaven" ([Daniel 2:42](../../../kjv/daniel/2/42)).
**not . . . left to other
people**—as the Chaldees had been forced to leave their kingdom
to the Medo-Persians, and these to the Greeks, and these to the
Romans ([Micah 4:7](../../../kjv/micah/4/7); [Luke 1:32](../../../kjv/luke/1/32);
[Luke 1:33](../../../kjv/luke/1/33)).
**break . . . all**—
([Isaiah 60:12](../../../kjv/isaiah/60/12); [1 Corinthians 15:24](../../../kjv/1-corinthians/15/24)).

**45. without hands**—(See on ). The connection of the "forasmuch," &c. is,
"as thou sawest that the stone," &c., this is an
indication that "the great God," &c., that is, the fact
of thy seeing the dreams as I have recalled it to thy recollection,
is a proof that it is no airy phantom, but a real representation to
these from God of the future. A similar proof of the "certainty"
of the event was given to Pharaoh by the doubling of his dream ().

**46. fell upon . . . face, and
worshipped Daniel**—worshipping God in the person of Daniel.
Symbolical of the future prostration of the world power before
Messiah and His kingdom ([Philippians 2:10](../../../kjv/philippians/2/10)).
As other servants of God refused such honors ([Acts 10:25](../../../kjv/acts/10/25);
[Acts 10:26](../../../kjv/acts/10/26); [Acts 14:13-15](../../../kjv/acts/14/13-15);
[Revelation 22:8](../../../kjv/revelation/22/8); [Revelation 22:9](../../../kjv/revelation/22/9)),
and Daniel ([Daniel 1:8](../../../kjv/daniel/1/8)) would not
taste defiled food, nor give up prayer to God at the cost of his life
([Daniel 6:7](../../../kjv/daniel/6/7); [Daniel 6:10](../../../kjv/daniel/6/10)),
it seems likely that Daniel rejected the proffered divine honors. The
word "answered" ([Daniel 2:47](../../../kjv/daniel/2/47))
implies that Daniel had objected to these honors; and in compliance
with his objection, "the king *answered,* Of a truth, your
God is a God of gods." Daniel had disclaimed all personal merit
in [Daniel 2:30](../../../kjv/daniel/2/30), giving GOD
all the glory (compare [Daniel 2:45](../../../kjv/daniel/2/45)).
**commanded . . . sweet
odours**—divine honors ([Daniel 2:45](../../../kjv/daniel/2/45)). It is not said his command was executed.

**47. Lord of kings**—The world
power shall at last have to acknowledge this ([Revelation 17:14](../../../kjv/revelation/17/14);
[Revelation 19:16](../../../kjv/revelation/19/16)); even as
Nebuchadnezzar, who had been the God-appointed "king of kings"
([Daniel 2:37](../../../kjv/daniel/2/37)), but who had abused
the trust, is constrained by God's servant to acknowledge that God is
the true "Lord of kings."

**48.** One reason for
Nebuchadnezzar having been vouchsafed such a dream is here seen;
namely, that Daniel might be promoted, and the captive people of God
be comforted: the independent state of the captives during the exile
and the alleviation of its hardships, were much due to Daniel.

**49. Daniel requested**—Contrast
this honorable remembrance of his humble friends in his elevation
with the spirit of the children of the world in the chief butler's
case ([Genesis 40:23](../../../kjv/genesis/40/23); [Ecclesiastes 9:15](../../../kjv/ecclesiastes/9/15);
[Ecclesiastes 9:16](../../../kjv/ecclesiastes/9/16); [Amos 6:6](../../../kjv/amos/6/6)).
**in the gate**—the place
of holding courts of justice and levees in the East ([Esther 2:19](../../../kjv/esther/2/19);
[Job 29:7](../../../kjv/job/29/7)). So "the Sublime
*Porte,*" or "Gate," denotes the sultan's
government, his counsels being formerly held in the entrance of his
palace. Daniel was a chief counsellor of the king, and president over
the governors of the different orders into which the Magi were
divided.

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