Daniel 2, Part 2

Now, last week Daniel and his four friends along with ALL the other wise men were about to die. Again, the king had brought a select group of these wise men in to not just interpret the dream but also to tell him what the dream was. There was the concern over whether or not the wise men were who they said they were, able to tell the king all he needed/wanted to know. While they were limited to the collection of books, Daniel had been given “understanding in all visions and dreams”. Upon hearing of the kings frustration and the death declaration to all wise men, Daniel was able to secure time with the king and was given time to seek God and pray over this dream.

Daniel and Nebuchadnezzar

Daniel 2:24–28 ESV

24 Therefore Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon. He went and said thus to him: “Do not destroy the wise men of Babylon; bring me in before the king, and I will show the king the interpretation.” 25 Then Arioch brought in Daniel before the king in haste and said thus to him: “I have found among the exiles from Judah a man who will make known to the king the interpretation.” 26 The king declared to Daniel, whose name was Belteshazzar, “Are you able to make known to me the dream that I have seen and its interpretation?” 27 Daniel answered the king and said, “No wise men, enchanters, magicians, or astrologers can show to the king the mystery that the king has asked, 28 but there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will be in the latter days. Your dream and the visions of your head as you lay in bed are these:

A second account of Daniel’s intervention provides an important conversation between Daniel and Nebuchadnezzar before Daniel reveals the dream. In the conversation, Nebuchadnezzar asks Daniel, Are you able?

What did Daniel say in response to the king’s question?

Daniel seizes the opportunity to point Nebuchadnezzar to the source of his ability, not within himself: There is a God in heaven, who reveals mysteries (2:28).

Step by step, the first four chapters of Daniel confront Nebuchadnezzar with the God of Israel in whom true power and ability resides. Nebuchadnezzar, along with kings and politicians before him and since, overrate their own power. Eventually, Nebuchadnezzar will come to see that power is not in his hands nor in his kingdom but in the God of Israel, the God he thought he had defeated when he took the sacred vessels from Jerusalem and led Israelites and their king captive. Nebuchadnezzar is in the process of learning that the God of the Hebrews is sovereign over both heaven and earth.

Are you able? This is a persistent issue in the book. Daniel is able because there is a God who is able! Nebuchadnezzar admits that Daniel is able because a spirit of the holy gods is in him. Daniel’s God is able to save from the furnace of blazing fire (3:17). Both Nebuchadnezzar and Darius will discover that their power is limited, that there is a God who is able. God’s power is not limited, though evil powers may lead to a delay in his final triumph.

Before telling the dream and its interpretation, Daniel provides Nebuchadnezzar background for understanding what he will hear. The dream, Daniel says, relates to the future, at the end of days, the days between Nebuchadnezzar’s present reign and an undefined point of time in the future.

Note the significant change in how God reveals himself. Here God reveals himself to a foreign ruler assisted by a Jewish wise person, and through the ruler to the whole world. Earlier in Israel’s history, God revealed his intentions largely through the patriarchs and the prophets of Israel. In this story, God works through the subconscious mind of a Babylonian king, Nebuchadnezzar, and also through his servant Daniel. God will enable Daniel to tell and interpret the dream which he has given Nebuchadnezzar as he lay upon his bed. The ultimate meaning of this dream embraces the whole world!

The Dream and Interpretation

Daniel 2:29–45 ESV

29 To you, O king, as you lay in bed came thoughts of what would be after this, and he who reveals mysteries made known to you what is to be. 30 But as for me, this mystery has been revealed to me, not because of any wisdom that I have more than all the living, but in order that the interpretation may be made known to the king, and that you may know the thoughts of your mind. 31 “You saw, O king, and behold, a great image. This image, mighty and of exceeding brightness, stood before you, and its appearance was frightening. 32 The head of this image was of fine gold, its chest and arms of silver, its middle and thighs of bronze, 33 its legs of iron, its feet partly of iron and partly of clay. 34 As you looked, a stone was cut out by no human hand, and it struck the image on its feet of iron and clay, and broke them in pieces. 35 Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth. 36 “This was the dream. Now we will tell the king its interpretation. 37 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, 38 and into whose hand he has given, wherever they dwell, the children of man, the beasts of the field, and the birds of the heavens, making you rule over them all—you are the head of gold. 39 Another kingdom inferior to you shall arise after you, and yet a third kingdom of bronze, which shall rule over all the earth. 40 And there shall be a fourth kingdom, strong as iron, because iron breaks to pieces and shatters all things. And like iron that crushes, it shall break and crush all these. 41 And as you saw the feet and toes, partly of potter’s clay and partly of iron, it shall be a divided kingdom, but some of the firmness of iron shall be in it, just as you saw iron mixed with the soft clay. 42 And as the toes of the feet were partly iron and partly clay, so the kingdom shall be partly strong and partly brittle. 43 As you saw the iron mixed with soft clay, so they will mix with one another in marriage, but they will not hold together, just as iron does not mix with clay. 44 And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall the kingdom be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever, 45 just as you saw that a stone was cut from a mountain by no human hand, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold. A great God has made known to the king what shall be after this. The dream is certain, and its interpretation sure.”

Before Daniel tells Nebuchadnezzar his dream, he repeats two important ideas: (1) that God, who reveals mysteries, has made known to Nebuchadnezzar what will come to pass; and (2) that he (Daniel) can make no special claims for himself to be able to reveal either the dream or its interpretation. So that Nebuchadnezzar will be certain of the truth of Daniel’s interpretation, Daniel first tells the dream. The protracted conversation between Daniel and Nebuchadnezzar reflects skillful storytelling. The conversation not only keeps central issues in view but also increases suspense as hearers wonder how much longer they must wait to hear the dream.

-What was the king’s dream?

Nebuchadnezzar had seen an enormous statue in his dream. How large the statue was is not reported, but the image Nebuchadnezzar built later may have been patterned after this one, and that structure was ninety feet tall (3:1). Consisting mostly of metal, the statue reflected the light and therefore was “dazzling.” The word dĕḥîl (“awesome”) is from a root word dĕḥal, meaning “to fear.” Nebuchadnezzar was frightened by the statue; this certainly is understandable, for the huge image would have stood like a dazzling colossus before the king.

The head is gold, the breast and arms are silver, the belly and thighs are bronze, the legs are iron, and the feet are made of iron and of fired potter’s clay, terra-cotta. Gold and silver are precious metals. Bronze and iron are strong and hard. Clay represents brittleness and weakness, with no strength or power; used for the base, it jeopardizes the stability of the whole statue.

The statue is a picture of glory, with a head of gold. It depicts strength, but with little stability, having feet that could scarcely cohere, let alone bear the load. The statue is costly, stupid, fragile, and ready to topple! Here is a graphic description of human empires with marks of power and glory while at the same time continually confronted by internal crises, corruption, and disunity.

Suddenly, a stone not quarried by humans comes flying through the air. It crashes into the feet of the statue and pulverizes them. As the statue falls, all of its parts are simultaneously ground into pieces so fine that the wind blows away all traces of them. The stone, however, remains. It grows and fills the whole earth.

Having told the dream, Daniel explains its meaning.

What was the interpretation of the dream?

Apparently, Daniel’s description of the dream squares with Nebuchadnezzar’s memory. The king makes no comment. His wonder, however, increases as Daniel interprets the details.

As the king watched in his dream, a rock was cut out without human hands. Though it is not stated, the rock evidently was hurled by some force at the statue, striking it on its feet and breaking the iron and clay into pieces. Not only were the feet of iron and clay destroyed, but the entire statue (the bronze, silver, and gold) disintegrated into powder as it fell to the earth. The powder itself was blown away by the wind, removing all traces of the colossus. Finally the rock that had destroyed the statue grew into a great mountain and filled the whole earth.

Several features of the rock would have impressed Nebuchadnezzar. Its origin was supernatural, for it was cut out of the mountain without human hands. The rock had extraordinary power, for it annihilated the statue. Its scope was worldwide as symbolized by the fact that it grew into a huge mountain and filled the earth. In Daniel identified this great rock as the coming kingdom of God, and its development into a huge mountain symbolizes its universal dominion.

Now that Daniel had shared the substance of the dream with the king, he promised to interpret it. “We will interpret” may refer to God and Daniel as God’s servant. In that case the prophet would again have been emphasizing humbly the fact that the message was from God. Although the plural could be a reference to Daniel and his three friends, this is not likely since there is no evidence that they were there.

Daniel explained the dream as a panorama of four great Gentile empires. Virtually all scholars agree that the different parts of the statue represent empires or kingdoms, although there is disagreement concerning their identification.

Daniel accurately related to Nebuchadnezzar that he was the greatest king of that time, but the prophet was quick to remind the Babylonian monarch that his position was a stewardship from the God of heaven who had granted him “dominion and power and might and glory [i.e., honor].” God also had permitted the king to rule over all the inhabitants in his vast domain. In these two verses Daniel emphasized the sovereignty of his God over the kings of the earth, even Nebuchadnezzar, the greatest king of the day.

Daniel then commenced his interpretation of the dream by telling Nebuchadnezzar, “You are that head of gold.” Frequently in Scripture the terms “king” and “kingdom” are employed interchangeably since the king was considered to be the embodiment of the kingdom. Such is the case here and in many instances in the Book of Daniel. The reference is not merely “to the king as an individual, since it is immediately stated that another kingdom (not king) will stand in Neb.’s place, but to the empire itself.” In a very real sense, however, Nebuchadnezzar was the Neo-Babylonian Empire, for after his forty-three-year reign the kingdom endured only about twenty-three years. Daniel therefore interpreted the first kingdom to be the ancient Babylonian Empire represented by its king, Nebuchadnezzar. For sixty-six years (605–539 B.C.) the Neo-Babylonian Empire ruled the Near East

Daniel disclosed that another “kingdom” would rise after the Babylonian Empire. History is plain that the next great power to appear on the world scene was the Medo-Persian Empire led by the dynamic Cyrus the Great. This empire is symbolized by the silver chest and arms of the great statue, the two arms conceivably representing the two parts or divisions of the empire. Medo-Persian dominance continued for approximately 208 years (539–331 B.C.).

Daniel described the second kingdom as “inferior” (lit., “earthward,” i.e., downward or inferior) to Nebuchadnezzar’s empire, and inferiority of each subsequent empire is expressed by the decreasing value of the materials. The silver of the Medo-Persian Empire is substantially inferior and less valuable than the gold of the Babylonian kingdom.

A third kingdom of bronze (i.e., represented by the bronze belly and thighs of the statue) was then prophesied to appear on the world scene; and, of course, the empire that followed Medo-Persia was Greece (cf. 7:6; 8:5; 11:3–4). In 332 B.C. the armies of the great conqueror Alexander the Great marched against the Medo-Persian Empire and defeated it in a series of decisive battles. The Greek Empire dominated for approximately 185 years (331–146 B.C.). Daniel made clear that these kingdoms “rule over the whole earth,” that is, over the civilized world of the day, and were not merely individual nations with limited influence. They were the great world empires of history.

The image’s legs of iron represent the empire that dominated the world after Greece—ancient Rome. Five terms are utilized in this verse (“breaks,” “smashes,” “breaks to pieces,” “crush,” “break”) to emphasize the tremendous power this fourth kingdom would exert. Rome ruled the nations with an iron hand and like a huge iron club shattered all who resisted its will. The Roman Empire dominated the world from the defeat of Carthage in 146 B.C. to the division of the East and West empires in A.D. 395, approximately five hundred years. The last Roman emperor ruled in the West until A.D. 476, and the Eastern division of the empire continued until A.D. 1453.

The fourth empire “will crush and break all the others.” This statement may be explained in that each previous empire was absorbed by its conqueror. Therefore when Rome conquered Greece, it overcame the empires previously defeated and absorbed by Greece.

In summary, the traditional interpretation is that the kingdoms represented by the colossus are Babylon, Medo-Persia, Greece, and Rome.

The rock symbolizes the kingdom of God is specifically declared in the text (cf. 2:44–45). When the rock is interpreted as representing the kingdom of God, there is disagreement concerning the nature of the kingdom. Some scholars (e.g., Young, Leupold) contend that vv. 44–45 refer to Christ’s spiritual kingdom in the hearts of believers that commenced at his first coming. Ancient Rome was ruling at that time; therefore the feet and toes represent that empire. Other commentators (e.g., Archer, Whitcomb, Wood, Walvoord) maintain that the kingdom in view is Christ’s physical reign on the earth inaugurated immediately following his second advent. It follows that if the dominion described in v. 44 refers to Christ’s personal, earthly kingdom set up at his second coming, then the last part of the statue must represent an earthly empire existing immediately prior to Christ’s return. In this case it could not be ancient Rome.

Since the feet and toes of iron and clay emanate from the iron legs that symbolize the old Roman Empire, there must be a connection. Those who associate the kingdom of God with Christ’s first advent believe that these latter parts of the statue continue to describe ancient Rome since that entity was in power at the first coming of Jesus. Commentators who understand the kingdom of God here to speak of Christ’s second advent maintain that this future world empire will be connected to ancient Rome in that it evidently will involve peoples or nations that made up the old Roman Empire. Young objects to such an interpretation,78 but chaps. 2 and 7 are parallel descriptions of the same kingdoms, and a future phase of Rome is described in chap. 7, as even Young seems to acknowledge.79 Daniel 7 further relates that Christ will return and receive his kingdom during this final phase of the fourth empire (cf. 7:13–14, 27). Thus Dan 2 should be interpreted in light of this later clear passage.

In vv. 41–43 a number of characteristics of the fourth kingdom are presented. (1) Daniel explained that it will be a “divided kingdom,” just as brittle potter’s clay does not mix with iron (v. 41a). This signifies that there will be a number of divisions that make up this empire. “The text clearly implies that this final phase will be marked by some sort of federation rather than by a powerful single realm.”80 (2) The kingdom as a whole will be powerful, for it will have the strength of iron in it (v. 41b). (3) Verse 42 reports that some of the statue’s toes were made of iron and others of clay, meaning that certain of the divisions (symbolized by the toes) that comprise the empire will be strong (iron), while others will be weak (“brittle” like “baked clay”). (4) The “people” or peoples (nations or divisions) represented by the iron and clay toes, will constitute one kingdom (“a mixture”),81 although they “will not remain united” (v. 43). Evidently the meaning is that in spite of the fact that these groups will compose one empire, they will never truly become one people, for they will maintain separate cultures and their own national identities. (5) The number of the statue’s toes would be assumed to be ten since the image had human form.82 The vision of chap. 7 confirms the number and identification of these toes, for scholars are in near unanimous agreement that the four beasts of chap. 7 represent the same empires as those denoted by the four parts of the statue. In chap. 7 ten horns grow out of the fourth beast (7:7, 24), and this symbolism corresponds to the ten toes proceeding from the fourth division of the statue. Daniel 7:24 specifically states that the ten horns that protrude from the fourth beast represent “ten kings” (i.e., kingdoms or nations), and the ten toes of the statue may be assumed to signify the same. In light of Dan 7 the contemporaneous “kings” of v. 44 (“in the time of those kings”) are best interpreted as those symbolized by the ten toes of the statue. Thus this final empire will consist of ten kingdoms (or nations) ruling jointly at the time of Christ’s return. John the apostle also speaks of this eschatological ten-kingdom confederacy (cf. Rev 13:1; 17:12).

In summary, shortly before the second coming of Christ, ten (a literal or symbolic number) kingdoms (or nations) of unequal strength will unite to form a coalition that will rise out of the ruins of the ancient Roman Empire. Since Rome is part of Europe and the activities of that ancient empire centered in Europe, it is reasonable to assume that this area of the world will play a leading role in this future regime. In Dan 7 the prophet indicates that from this empire will come the evil world leader of the last days commonly known as Antichrist.

l earthly and physical in nature. Christ, of course, is now reigning and will continue to do so throughout eternity, but in this context his kingdom would appear to be an earthly rule like the others. “The Last Kingdom replaces the first Four in the dream, and is, in the idea of the scene, spatially bound as are its predecessors; the Mountain fills the whole earth, is not a spiritual Kingdom of Heaven.”

3. From information in the text, a confederation of kings (kingdoms) will be ruling at the time Christ sets up this kingdom. No such coalition of kings was ruling the Roman Empire at Christ’s first advent.

4. The rock destroys these earthly kingdoms. Christ did not destroy the world kingdoms at his first coming but will put an end to them at his return. Moreover, this description is similar to that found in other Scriptures (cf. Matt 24:29–31; Rev 19:11–21) that portray Christ’s second coming in catastrophic fashion. The “gentle victory of the gospel which makes its gracious influence felt and conquers” has certainly been a reality in the experience of the church but does not appear to be in view here.

5. Christ’s kingdom is pictured as filling the earth. When one looks at the crime, atrocities, and injustices of this present world, it is difficult to sense that the kingdom of God has now filled the earth. All persons have not entered Christ’s kingdom, nor do they submit to his authority (the vast majority do not). Yet when Christ returns, all will acknowledge him as Lord (cf. Phil 2:10–11).

6. The vast majority of commentators agree that the dream statue of chap. 2 parallels the beast vision recorded in chap. 7. Regardless of millennial persuasion, scholars have generally interpreted the coming of the kingdom of God during the time of the ten horns in Dan 7 to denote the second coming of Christ. Since the latter part of the statue (with its ten toes) corresponds to the latter part of the beast vision (the ten horns), it is logical to understand the rock destroying this segment of the image as also symbolizing the kingdom of God established at the Lord’s return.

Fifth, Christ’s coming kingdom will be triumphant. Verse 44 reveals that this kingdom “will crush” (dĕqaq, “shatter” or “break into pieces”) all earthly kingdoms, and in v. 45 the rock “broke the iron, the bronze, the clay, the silver and the gold to pieces,” that is, the world kingdoms represented by the statue are annihilated. When Christ arrives with his holy angels, all the evil empires of earth will be swept away.

Sixth, Christ’s kingdom will certainly come. In the latter part of v. 45, Daniel concludes his interpretation of the dream revelation by telling Nebuchadnezzar that “the great God has shown the king what will take place in the future” and emphasizes the certainty of the fulfillment of the revelation (“the dream is true [yaṣṣîb, certain, i.e., certain to occur] and the interpretation is trustworthy [ʾăman]”). As Montgomery observes, the writer was claiming to deliver “God’s interpretation, not his own,” and God’s word can be trusted. The prophecies of Daniel concerning past events (the four empires) have been accurately fulfilled, and his inspired messages concerning events yet future will just as assuredly occur.

Seventh, as previously indicated this kingdom of God will be ruled by none other than God the Son—Jesus Christ. He was despised and rejected, yet someday every knee will bow before him and every tongue will confess that he is Lord.

What a comforting passage this is. In this present world of injustice, wars, and crime, it is reassuring to know that Christ is coming; and when he comes, all of the evils of this age will end. There is indeed coming a day when “the earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Hab 2:14), for Messiah’s reign of righteousness will extend to the ends of the earth.

Proclamation by Nebuchadnezzar

Daniel 2:46–49 ESV

46 Then King Nebuchadnezzar fell upon his face and paid homage to Daniel, and commanded that an offering and incense be offered up to him. 47 The king answered and said to Daniel, “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.” 48 Then the king gave Daniel high honors and many great gifts, and made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon. 49 Daniel made a request of the king, and he appointed Shadrach, Meshach, and Abednego over the affairs of the province of Babylon. But Daniel remained at the king’s court.

By the time Daniel finishes speaking, Nebuchadnezzar is overwhelmed. Daniel has revealed the dream—something Nebuchadnezzar and the Chaldeans have admitted can be done only through divine intervention. In addition, Daniel’s interpretation makes sense to Nebuchadnezzar. Further, the dream strokes Nebuchadnezzar’s ego. Nebuchadnezzar sees history unfolding before him. Though he does not grasp the significance of the stone, he does see his own place in history. It is secure. In the days to come, no human empire will be greater than his, for he is the head of gold!

What did the king do in response to Daniel’s interpretation?

Faced with the miracle of a dream revealed and with an exceptionally favorable interpretation, Nebuchadnezzar begins to worship Daniel. He falls on his face before Daniel and commands that symbols of worship, offering and incense, be brought. We assume that Daniel refused to receive such worship (cf. Paul and Barnabas at Lystra (Acts 14:11–18; Gal. 4:14).

The conclusion of this story is important. Nebuchadnezzar tells what he learned about Daniel’s God, the God of Israel. Daniel’s God, Nebuchadnezzar said, is not a mere tribal deity. He is the God of gods. Furthermore, since the dream depicts the rise and fall of kingdoms, Nebuchadnezzar learns that the God of Israel is sovereign over history. He is the one who moves kings at his will. In addition, as Daniel both tells and interprets Nebuchadnezzar’s dream, Nebuchadnezzar learns that Daniel’s God, not the Babylonian wise men, is a revealer of mysteries. Goldingay says, “The key assertion of the book is not that there is a God in heaven: everyone believed as much. It is that, contrary to the despairing assumption of the sages, this God reveals secrets.”

Each story in the Aramaic section of Daniel ends with a revelatory statement about God that is announced to the whole world. The only exception is the story of Belshazzar (chap. 5); but even then, the death of the prince speaks eloquently of God’s ability to act. Each story provides a setting to proclaim a truth about Daniel’s God. Here Nebuchadnezzar, the king of Babylon, proclaims to the whole world who the God of Israel is:

1. God of gods: there are “no other gods before” him (cf. Exod. 20:3).

2. Lord of kings: he is sovereign over empires, rulers, and history.

3. A revealer of mysteries: he knows what is in darkness, and light dwells with him.

With the proclamation containing these exalted titles (cf. Rev. 17:14), the story quickly ends. Daniel receives high honors and gifts. He is made ruler over the province of Babylon, and head of the wise men (even before graduation from the three-year course of 1:5?). Then Daniel requests the elevation of Shadrach, Meshach, and Abednego. (In this request, their Babylonian names are used.) His request is granted. They are given positions in rural areas, while Daniel stays in the capital. The elevation of Daniel’s three friends sets the stage for the test to follow (chap. 3).

Lederach, Paul M. 1994. Daniel. Believers Church Bible Commentary. Scottdale, PA: Herald Press.