Daniel series Lesson 7c Chapter 2
Notes
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3.2.6 -
6 But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.
gifts, rewards, and great honor
gifts, rewards, and great honor
“ ‘Rewards’ literally is a singular Aramaic noun that may imply some specific reward, maybe a promotion or marriage to one of the king’s daughters.”
Honor is יְקָר [yeqār], translated as “glory” in some other passages (; ;,; ‣).
37 Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.
36 At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellers and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me.
18 O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:
20 But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:
14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
Belshazzar will subsequently make a similar offer to his wise men and also to Daniel (, , ).
7 The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.
16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
29 Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.
The Moabites attempted to hire Balaam with a diviner’s fee and promise of honor (, , ; ).
7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
17 For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.
37 And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?
11 Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the Lord hath kept thee back from honour.
3.2.7 -
7 They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.
tell his servants the dream
tell his servants the dream
See commentary concerning “lying and corrupt words” in verse 9.
The king’s advisors continue to coax him to reveal the dream because they know they can’t produce the information.
The king’s advisors continue to coax him to reveal the dream because they know they can’t produce the information.
If they can get the king to reveal the dream, then they can concoct a subjective, fanciful, imprecise, untestable “interpretation.”
If they can get the king to reveal the dream, then they can concoct a subjective, fanciful, imprecise, untestable “interpretation.”
In this, the advisors are like those who claim to be modern-day prophets.
In this, the advisors are like those who claim to be modern-day prophets.
The ancient fortune tellers and interpreters of dreams were adepts in the art of drawing out sufficient information to form a basis for some shrewd prognostication, and the framing of their answer in such an ambiguous manner that it would appear correct whichever way the event would go.
The ancient fortune tellers and interpreters of dreams were adepts in the art of drawing out sufficient information to form a basis for some shrewd prognostication, and the framing of their answer in such an ambiguous manner that it would appear correct whichever way the event would go.
The Chaldeans therefore figured that if the king would tell them the dream, they could agree on some interpretation that would seem plausible, and thus save their reputation.
The Chaldeans therefore figured that if the king would tell them the dream, they could agree on some interpretation that would seem plausible, and thus save their reputation.
3.2.8 -
8 The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.
that you would gain time
that you would gain time
The king means either that they wished to prolong the time that he might recollect it, or get indifferent about it; or that they might invent something in the place of it; or make their escape to save their lives, after having packed up their valuables.
The king means either that they wished to prolong the time that he might recollect it, or get indifferent about it; or that they might invent something in the place of it; or make their escape to save their lives, after having packed up their valuables.
Either that he could remember his dream, and tell them it himself;
Either that he could remember his dream, and tell them it himself;
or all the images and impressions of it were wore off his mind, so that they could tell him anything, and he not be able to disprove them; or he would grow indifferent to it, and his passionate desire after it cool, and he be careless whether he knew it or not;
or all the images and impressions of it were wore off his mind, so that they could tell him anything, and he not be able to disprove them; or he would grow indifferent to it, and his passionate desire after it cool, and he be careless whether he knew it or not;
or he or they should die; or he might be engaged in other affairs, and be called abroad to war, as he had been; or some thing or other turn up, whereby they might escape the ruin threatened.
or he or they should die; or he might be engaged in other affairs, and be called abroad to war, as he had been; or some thing or other turn up, whereby they might escape the ruin threatened.
3.2.9 -
9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
you have agreed to speak lying and corrupt words before me
you have agreed to speak lying and corrupt words before me
Here we see evidence of the king’s distrust for his court advisors. See commentary on
.
Here we see evidence of the king’s distrust for his court advisors. See commentary on
.
5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
Nebuchadnezzar’s threat of excessive and capricious (but by no means unparalleled) punishment (‣) and his suspicion of a conspiracy among his advisers (‣) betray a deep sense of insecurity despite his accomplishments.
Nebuchadnezzar’s threat of excessive and capricious (but by no means unparalleled) punishment (‣) and his suspicion of a conspiracy among his advisers (‣) betray a deep sense of insecurity despite his accomplishments.
5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
tell me the dream and I shall know that you can give me its interpretation
tell me the dream and I shall know that you can give me its interpretation
He wants an evidence that the revelation they give is a supernatural revelation.
He wants an evidence that the revelation they give is a supernatural revelation.
And he makes that clear at the end of verse 9 and I think verse 9 would be the key that I would use to support this idea, “Tell me the dream that I may know that you can declare to me its interpretation.”
And he makes that clear at the end of verse 9 and I think verse 9 would be the key that I would use to support this idea, “Tell me the dream that I may know that you can declare to me its interpretation.”
Although there are many records of dream interpretation from the ancient near east, there is no record of a courtier recounting the content of someone else’s dream.
Although there are many records of dream interpretation from the ancient near east, there is no record of a courtier recounting the content of someone else’s dream.
3.2.10 -
10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
There is not a man on earth
There is not a man on earth
These men understood occult practices have their limits.
These men understood occult practices have their limits.
This was apparent in the time of Moses when Pharaoh’s magicians were able to duplicate some of the miracles God worked through Moses: yet they were unable to perform others.
This was apparent in the time of Moses when Pharaoh’s magicians were able to duplicate some of the miracles God worked through Moses: yet they were unable to perform others.
Their failure to duplicate the works of Moses and Aaron also led to a similar declaration.
Their failure to duplicate the works of Moses and Aaron also led to a similar declaration.
So the LORD said to Moses, “Say to Aaron, ‘Stretch out your rod, and strike the dust of the land, so that it may become lice throughout all the land of Egypt.’
So the LORD said to Moses, “Say to Aaron, ‘Stretch out your rod, and strike the dust of the land, so that it may become lice throughout all the land of Egypt.’
” And they did so. For Aaron stretched out his hand with his rod and struck the dust of the earth, and it became lice on man and beast. All the dust of the land became lice throughout all the land of Egypt.
” And they did so. For Aaron stretched out his hand with his rod and struck the dust of the earth, and it became lice on man and beast. All the dust of the land became lice throughout all the land of Egypt.
Now the magicians so worked with their enchantments to bring forth lice, but they could not.
Now the magicians so worked with their enchantments to bring forth lice, but they could not.
So there were lice on man and beast.
So there were lice on man and beast.
Then the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart grew hard, and he did not heed them, just as the LORD had said. ( ) [emphasis added]
Then the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart grew hard, and he did not heed them, just as the LORD had said. ( ) [emphasis added]
16 And the Lord said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. 17 And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt. 18 And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. 19 Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he hearkened not unto them; as the Lord had said.
There are also times when it serves God’s purpose to frustrate and pervert the knowledge of those who attempt to perform divination, whether among Israel or the Gentiles.
There are also times when it serves God’s purpose to frustrate and pervert the knowledge of those who attempt to perform divination, whether among Israel or the Gentiles.
He “frustrates the signs of the babblers, and drives diviners mad; [and] turns wise men backward, and makes their knowledge foolishness.” ( cf. ; ).
He “frustrates the signs of the babblers, and drives diviners mad; [and] turns wise men backward, and makes their knowledge foolishness.” ( cf. ; ).
25 That frustrateth the tokens of the liars,
And maketh diviners mad;
That turneth wise men backward,
And maketh their knowledge foolish;
22 And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.
3 And the spirit of Egypt shall fail in the midst thereof;
And I will destroy the counsel thereof:
And they shall seek to the idols, and to the charmers,
And to them that have familiar spirits, and to the wizards.
Daniel also knew these men could not provide what the king sought ( ‣) because they lacked a relationship with God, and were engaged in practices explicitly banned by God.
Daniel also knew these men could not provide what the king sought ( ‣) because they lacked a relationship with God, and were engaged in practices explicitly banned by God.
27 Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;
This was a major confession on the part of these men—admitting that they could not do what they were supposed to do.
This was a major confession on the part of these men—admitting that they could not do what they were supposed to do.
Their business was to make contact with the divine realm and find out such information.
Their business was to make contact with the divine realm and find out such information.
The attribute of God the occult practitioners could not benefit from is His omniscience.
The attribute of God the occult practitioners could not benefit from is His omniscience.
This attribute of God is not shared with any other created being.
This attribute of God is not shared with any other created being.
Only the Creator has all-knowledge, including the very thoughts within Nebuchadnezzar’s mind on the night of his dream.
Only the Creator has all-knowledge, including the very thoughts within Nebuchadnezzar’s mind on the night of his dream.
Indeed, it was God Himself who had chosen to communicate by way of the dream ( ‣).
Indeed, it was God Himself who had chosen to communicate by way of the dream ( ‣).
28 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;
magician, astrologer, or Chaldean
magician, astrologer, or Chaldean
See commentary on and
. The Tanakh translates “astrologer” here and in ‣ by the word “exorcist.”
See commentary on and
. The Tanakh translates “astrologer” here and in ‣ by the word “exorcist.”
3.2.11 -
3.2.11 -
11 And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
difficult thing
difficult thing
Difficult is יַקִּיר [yaqqîr], “a difficulty verging on impossibility.”
Difficult is יַקִּיר [yaqqîr], “a difficulty verging on impossibility.”
no other . . . except the gods
no other . . . except the gods
It appears there were different levels and capabilities among the pantheon of gods at Babylon. Less capable gods, perhaps like the demigods of the Greeks, would interact with mere men, but the supreme gods would render no such service.
It appears there were different levels and capabilities among the pantheon of gods at Babylon. Less capable gods, perhaps like the demigods of the Greeks, would interact with mere men, but the supreme gods would render no such service.
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.
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.
These men knew it was impossible for them to provide what the king sought. How different was the attitude of Daniel, who knew his God could provide the answer, should God chose to do so. This explains why, when Daniel subsequently approached the king concerning the matter, Daniel did not attempt to circumvent the king’s challenge. See commentary on
. See commentary on
.
These men knew it was impossible for them to provide what the king sought. How different was the attitude of Daniel, who knew his God could provide the answer, should God chose to do so. This explains why, when Daniel subsequently approached the king concerning the matter, Daniel did not attempt to circumvent the king’s challenge. See commentary on
. See commentary on
.
16 Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.
10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
dwelling is not with flesh
dwelling is not with flesh
These men own there was a God, though, they held, more than one; and the omniscience of God, though they seem to have no notion of his omnipresence; and to suggest as if he had no concern with mortals; had no regard to men on earth, nor communicated the knowledge of things unto them.130
What a dramatic contrast is seen here between the false gods of the pagans and the God of Christianity! The God of both the OT and NT is not the god of Deism: aloof, distant, unaware, and uncaring. One of His names demonstrates His closeness to His creatures: Immanuel, meaning “God with us” ( ; , ; ).
14 Therefore the Lord himself shall give you a sign;
Behold, a virgin shall conceive, and bear a son,
And shall call his name Immanuel.
8 And he shall pass through Judah;
He shall overflow and go over,
He shall reach even to the neck;
And the stretching out of his wings shall fill the breadth of thy land, O Immanuel.
10 Take counsel together, and it shall come to nought;
Speak the word, and it shall not stand:
For God is with us.
23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
In the OT, prior to the entrance of sin into the human race, God walked with Adam in the cool of the day ( ). Even after mankind fell in sin, God continued to manifest His presence among His people as He “dwelt between the Cherubim” within the Holy of Holies in the Tabernacle and Temple.131 Because of sin, formal rituals mitigated between sinful man and a Holy God ( ). Yet there remained a relationship between God and His people down through history, and His manifest presence continued to dwell with them.
8 And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden.
14 The sinners in Zion are afraid;
Fearfulness hath surprised the hypocrites.
Who among us shall dwell with the devouring fire?
Who among us shall dwell with everlasting burnings?
In the disobedience and sin of Israel leading to Daniel’s captivity and Israel’s eventual overthrow by Babylon, we find the manifest presence of God departing from Solomon’s temple ( ; ; , ; ). This resulted in the subsequent destruction of Solomon’s temple at the final deportation of the southern kingdom to Babylon.
6 He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations.
3 And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side;
4 Then the glory of the Lord went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the Lord’s glory.
18 Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. 19 And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord’s house; and the glory of the God of Israel was over them above.
22 Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above. 23 And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city.
The manifest presence of God would remain absent from the midst of Israel until the virgin birth of Messiah.132 Motivated by His great love and desire to reveal Himself in a more intimate way, the One True God chose to stoop down and enter into history in human flesh at the incarnation of Jesus Christ ( ).
6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. ( )
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
There were numerous reasons why Jesus came as a man, but one of the most comforting for those who struggle in weakness is so He might demonstrate His familiarity with the experience of His creatures (; ; ). Unlike the pagan Gods, the God of Christianity is intimately interested in each of His individual creatures and desires to establish and maintain an eternal relationship with them ( ; ; ; ). This unity and intimacy between God and those who are His is evident in the prayer of Jesus on the night of His betrayal.
13 And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.
15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me. The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. ( )
20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. 22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: 23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
Daniel’s God was intimately concerned with Daniel and his companions. Knowledge of this fact gave them faith and boldness to walk in obedience and trust when faced with great risk ( ; ‣).
17 If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. 18 But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
10 Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
3.2.12 -
for this reason
for this reason
[this confirmed] his suspicion that these men could not do what they had been purporting to do, which meant that previous interpretations likely had been wrong and he could not expect anything better in the future; and the audacity of these men, incapable and deceiving as they were, in now daring to criticize him for testing them in this manner.
very furious
very furious
קְּצַף שַׂגִּיא [qeṣap̄ śaggîʾ], abundantly “in a furious rage, implying anger to a very great degree.”
“As messengers of death is the king’s wrath” (
. “The king’s wrath is like the roaring of a lion; whoever provokes him to anger sins against his own life” ().
to destroy
to destroy
לְהוֹבָדָה [lehôḇāḏâ], hafel stem, “execute, slay, kill.”135 Daniel would later remind Belshazzar of the great power—including the power of life and death—God had placed in Nebuchadnezzar’s hands.
And because of the majesty that He gave him, all peoples, nations, and languages trembled and feared before him. Whomever he wished, he executed; whomever he wished, he kept alive; whomever he wished, he set up; and whomever he wished, he put down. ( ) [emphasis added]
See commentary on .
all the wise men of Babylon
all the wise men of Babylon
Wise men is חַכִּימֵי [ḥakkîmê], used here as a collective term for all the sages of the court, previously appearing under different classifications (
‣, magicians, astrologers, soothsayers).
Perhaps Nebuchadnezzar was in a position similar to Rehoboam (
). The young king had become impatient with the older advisors he inherited from the court of his father, Nabopolassar.136 In any case, this threat had serious implications, not only for the court advisors, but also for the entire city and perhaps, for the whole empire.
Do you know what would happen in any state, any nation on earth, that destroys every single advisor. In other words, Nebuchadnezzar is so furious that the system doesn’t have the basic answers that he is willing to take the whole bunch, the whole edifice of Babylonian arithmetic, Babylonian astronomy, Babylonian astrology, things all the other nations have come to, and he’s willing to destroy it overnight because it cannot answer his basic question. Nebuchadnezzar is neurotic at this point; he’s like a lot of the 20th century artists, he’s absolutely neurotic, driven there by his dream and frantically asking someone to point out to him.137
The Magicians, Astrologers, Sorcerers, and Chaldeans were numerous, wealthy, and influential bodies. They were composed of the learned and cultivated classes of Babylon, and to cause their destruction was to weaken the Empire. What the execution of the sentence would have resulted in we can only imagine, but happily it was averted.138
Although it appears only those wise men who lived within the city of Babylon were to be destroyed139 (other wise men lived outside of the city of Babylon itself140) this would still represent a huge loss to the empire. It seems likely that among those wise men residing at Babylon would be found some of the most capable and experienced among their class. Since some of the wise men had considerable knowledge in the sciences, there is no doubt their wholesale destruction would have resulted in serious problems for the empire going forward. Nevertheless, this was all part of God’s plan to elevate Daniel resulting in the prevention of this dire possibility.
3.2.13 -
they began killing the wise men
they began killing the wise men
It is not entirely clear from verse 13 whether the executioners killed the wise men right where they were when found or whether they were being collected for a public execution. The latter is probably the case as subsequent scripture reveals that Daniel has the time to ask questions.141
At least some of them, were slain; very probably those who were in the king’s presence, and at court; and the officers were gone out to slay the rest142
they sought Daniel and his companions
they sought Daniel and his companions
It seems clear Daniel and his companions were considered as wise men.143 This lends credence to the view the events recorded in chapter 2 occurred after the youths had completed their three years of training. See commentary on .
Although Daniel and his companions were included in the command to kill the wise men, this does not mean they employed or endorsed the occult practices of some among the wise men. This would hardly make sense given the risks the young Jews take to obey God, regardless of the cost (‣; 3:16-18‣; 6:10‣).
The wise men [are in] the same class of people as the magicians. [But] Daniel and his friends were [not] considered magicians. [Wise men is] a general term for a court adviser and some would give advice on the basis of conjuring, others on the basis of soothsaying, so that it doesn’t refer to the process but the product. Daniel would not use sorcery or magic. Daniel would give advice by calling on his God, but the fact that he gave advice puts him in the classification of wise man.144
3.2.14 -
Daniel Intercedes with Arioch
Daniel Intercedes with Arioch
145
with counsel
with counsel
Counsel is עֵטָא [ʿēṭāʾ], made “inquiry in a careful, guarded way . . . [with] wisdom . . . discretion . . . prudence . . . shrewdness . . . discreetness.”146
wisdom
wisdom
Wisdom is טְעֵם [ṭeʿēm], “good sense, tact.”147
Daniel answered with counsel and wisdom in this particular situation, but it seems Arioch would hardly have been motivated to listen to him at all unless Daniel had already established a reputation as being someone worth listening to. Perhaps he had already established a relationship of trust with Arioch prior to this event.
Let it be considered that Arioch . . . as “chief of the executioners,” or “slaughterers,” . . . would be intent upon little else than to please the king by a speedy execution. A lengthy question or an attempt to lecture him would have met with little favor. Daniel must have displayed unusual tact also in the way he approached the man.148
captain of the king’s guard
רַב־טַבָּחַיָּא [rab–-ṭabbāḥayyāʾ], “executioner, one whose sole function is to put enemies of the kingdom to death.”149
who had gone out to kill
Perhaps the wise men were to be rounded up from throughout the city and brought to a central place of execution. If so, Arioch was making his rounds and arresting them. Or it may be executions had already begun and the wise men were being killed at their residences. See commentary on .
What poise Daniel displays in responding to the imminent danger to him and his companions. Such stability and perspective is evidence of the fruit of the Spirit produced in the life of this relatively young man. Clearly, Daniel had already spent years walking with God and studying the Scriptures.
‣ also gives us the contrast between the misery, the unhappiness, the turmoil in the unbeliever’s soul in the midst of a crisis and how a believer, . . . a believer who understands the promises of God and who applies them regularly, . . . a believer is completely dominated in his soul by divine viewpoint thinking, and we’re going to see that even when the executioners come and pound on his door to arrest him and haul him off to the execution block, he has stability, he has strength, he has poise under pressure and he responds to the crisis with a very cool head and applies doctrine. And so there’s a contrast between the most powerful man and one of his servants; the most powerful man who has no doctrine and is in turmoil and his servant Daniel, one of the administrators of the kingdom, who is about to lose his life but has tremendous cool and calm under pressure.150
3.2.15 -
so urgent
מְהַחְצְפָה [mehaḥṣep̄â], “extreme . . . severe . . . strict.”151 “preemptory.”152 Even Daniel was surprised by the reaction of Nebuchadnezzar in ordering all the wise men to be killed. See commentary on .
Arioch made the decision known to Daniel
That Arioch would take time to explain this to one already condemned to death speaks well both of Daniel’s approach and of Arioch’s regard for him.153
Whatever the reason, Arioch now took time to inform them. For this he must be commended, for many rough men would have cared little whether their intended victims knew the reasons for their being killed or not.154
3.2.16 -
Daniel went in
Daniel probably gained entrance to the king through the introduction of an intermediary or official, possibly Arioch himself.155 Daniel’s reception by the king provides evidence he must have already been esteemed.156
Being familiar with the Scriptural example of Joseph in Egypt and his God-given gift of interpreting dreams before Pharaoh (; ), Daniel may have been prompted by the Spirit to recognize this was a similar opportunity if he would but walk in confidence.157
asked the king
Daniel’s wisdom is evident: despite the immense danger he was facing, he evidently neither criticized the king’s request nor asked the King for details concerning the original dream. In this, he no doubt stood out from the other wise men who attempted to subvert the king’s desire.
Now this reveals a lot about Daniel’s confidence, his knowledge of God, that God would hear the petition, that God can deliver those who trust Him from these awesome circumstances, that the knowledge of the future belongs to God, that God does reveal Himself and His plans and His purposes to men. See all those things are inherent in Daniel’s approach to God.158
that he might tell the king the interpretation
Daniel exhibits great faith here because if he is unable to provide the answer, it is doubly certain him and his companions will perish. Perhaps they will merit a cruel torture for having delayed enforcement of the king’s decree already in progress.159
There are a number of reasons why the king acceded to Daniel’s petition. First, Daniel did not challenge the king’s request as being impossible. He knew, by faith, his God could provide the information if it were according to His inscrutable will to save Daniel and his companions.160 Second, Daniel did not engage in stalling tactics like the other wise men. Instead, he seems to have requested only a single day (and perhaps only one night) in order to provide the dream and its interpretation.161 Third, the king may have recalled Daniel’s superiority over the other wise men at his earlier interview at the end of his three years of training (‣).162 Fourth, if Daniel, his companions, and all the wise men were destroyed, then the king would lose all hope of obtaining an interpretation of his dream.163 Whatever the case may be, we can assume the king was subject to the providence of God.164
3.2.17 -
Daniel returned to his house
Perhaps “he felt that God did not vainly harass the mind of King Nebuchadnezzar, but was preparing some signal and remarkable judgment for him.”165
As Daniel made his way back there, mixed thoughts must have whirled through his head. He had just been in the very presence of Nebuchadnezzar, high and mighty as he was, and he had told him that he, Daniel, young as he was, would reveal to him what mature wise men had not been able to tell. Further more, at that moment, he had no idea of what this information was. He did not know what the king had dreamed. Would God really honor him so much as to tell him? He had never experienced this kind of miraculous contact with God before. Would it really happen now?166
made the decision known to Hananiah, Mishael, and Azariah
If this refers to the king’s original decision to kill the wise men, it would seem Daniel’s companions probably lived close by. If they lived with Daniel, they probably would have already been aware of the king’s threat when Arioch previously sought to arrest Daniel. Most likely, they lived nearby. If the decision refers to granting Daniel’s petition, they may have lived with Daniel. In any case, Daniel lets them know he has obtained a limited period of time to produce the king’s dream and its interpretation or they will all be killed. See commentary on .
3.2.18 - 📷📷
that they might seek mercies from . . . God
One of the reasons why Daniel met with his friends was to gather them together as a group to petition for God’s favorable intervention through prayer. Well in advance of Jesus’ teaching in the NT (), Daniel was aware of the advantages of praying as a group. No doubt Daniel and his companions were familiar with OT promises concerning prayer found in the Psalms (e.g., ). Unlike the gods the other wise men had described (‣), the God of the Psalms is near to those who dwell in flesh.
The LORD is righteous in all His ways, Gracious in all His works. The LORD is near to all who call upon Him, To all who call upon Him in truth. He will fulfill the desire of those who fear Him; He also will hear their cry and save them. The LORD preserves all who love Him, But all the wicked He will destroy. () [emphasis added]
Daniel and his companions could have confidence in such a passage because they had already demonstrated their obedience by avoiding defilement during their training. They had shown themselves to be among those “who fear Him.”
It seems likely that praise and worship was also offered during the night, another spiritual discipline with an emphasis upon group participation.
O magnify the LORD with me, And let us exalt His name together. I sought the LORD, and He answered me, And delivered me from all my fears. () [emphasis added]
Daniel understood the their combined appeal would underscore the need of God’s mercy on behalf all of them to be spared. Later, when the dream and its interpretation are revealed, Daniel informs the king, “this secret has not been revealed to me because I have more wisdom than anyone living, but for our sakes . . .” (‣). Hundreds of years later, a similar prayer vigil will lead to the angelic rescue of Peter from prison ().
This is one of several passages in the book of Daniel highlighting the biblical balance between divine sovereignty and human responsibility. Who can doubt if Daniel and his companions had not fervently sought the Lord things would not have turned out as well? God is sovereign yet allows (even expects) His creatures to move His hand through the power of prayer.
Now [the book of] Daniel is very, very heavy on sovereignty of God. The book of Daniel would be the Calvinist delight because of its absoluteness on the sovereignty of God. God is the final authority over every event of history. But I want you to notice that along with the sovereignty of God in Daniel is an element that amateur Calvinists always miss and it is the fact that the God of history is dynamic, He interacts with prayer; He is not a fatalistic God because the implication of verse 18 is that if they don’t pray they’re going to die, if they do pray they won’t. In other words, their future destiny does depend upon their response to the situation. If Daniel believed like some amateur Calvinists he would have sat around and said whatever is going to happen is going to happen and done absolutely nothing. But he does do something and he has this big long concerted prayer in response. . . . [Daniel] wants God to personally respond to him. And whatever your belief about sovereignty is, if you’ve gotten to the point in your thinking where now you can’t pray because you keep getting hit with this idea of what’s the use of praying because God knows what I’m going to pray before I pray it so therefore I won’t pray it, if you get stuck in that you’re way off on your Biblical understanding of sovereignty. It’s incorrect and its unbiblical, somewhere along the way you’ve gotten off the track.167
If Daniel had been interpreted down through the years in fundamentalist circles as a wisdom book, the way it should be interpreted, then we would not have prophecy freaks misusing the contents of God’s prophecies as an excuse to sit around and do nothing, to mope and say the world is getting worse and worse, we can’t do anything so we’ll be spiritual dropouts, we won’t evangelize, we’re not interested in missions, we won’t bother with taking our citizenship responsibilities seriously, etc. Prophecy freaks are basically spiritually dropouts and they are dropouts because they fail to interpret Daniel in its framework. Daniel is a wisdom book. Each chapter in this book deals with a crisis in Daniel’s career and how he meets those particular crises.168
We will see this demonstrated again in chapter 9 when, in response to one of the most amazing prayers recorded in all of Scripture (‣), the angel Gabriel is dispatched to Daniel (‣) to reveal the famous revelation of the Seventy Sevens (‣). Even though Daniel knew from Jeremiah the desolations of Jerusalem would be limited to seventy years, he was still motivated to intercede fervently to bring this about. See commentary on . In chapter 10, a heavenly messenger will be sent to Daniel announcing, “I have come in response to your words” (‣). The prayers of the saints are not lost—they do not “fall to the ground” unheard. No, they come to the remembrance of God, as incense offerings moving Him to action (‣; 8:3‣).
The prayers in the book of Daniel bring more than deliverance for Daniel, his companions, and the nation. In heaven’s response, important revelation from God will be recorded for the benefit of all mankind.
Something more than their lives was at stake. If Daniel had failed God, the world would have missed that great “REVELATION” that was locked up in that Dream and its interpretation, the prophetic and historical outline of the “TIMES OF THE GENTILES.”169
Within a few years of this night, the entire Jewish race will come under threat in Persia. In response, Mordecai, Esther, and the Jews of Persia fast and pray to obtain deliverance ().
Effective biblical prayer is to be consistent (‣), persistent (), fervent (), and offered by those who practice righteousness ().170 In the midst of stressful situations, those who avail themselves of this powerful tool are promised to find peace in the midst of the storm ().
God of heaven
This phrase appears in , ; ; ; ; ; , , ; ; , ; ; ‣, 37‣, 44‣; ; ‣; 16:11‣.171
Some commentators believe this phrase appears more frequently in Daniel (‣, 28‣, 37‣, 44‣; 5:23‣) as a reminder. Prior to Israel’s captivity, the abiding presence of God departed from the temple (; ; , ; ) leading to its eventual destruction at the hands of Babylon. Thus, when God’s manifest present is no longer dwelling on earth, this title emphasizes His rule from heaven rather than from earth.172 However, this seems unlikely given the appearance of the phrase in during a time when the abiding presence of God was still present in Solomon’s temple in Jerusalem.
More likely, its use in Daniel is intended to emphasize Israel’s God as the One in command of the heavens rather than the astral bodies worshiped by the Babylonians. The information the king seeks cannot be obtained from any pagan wise man on earth because its source requires a relationship with the God of heaven.173
The reference to “the God of heaven” or literally “of the heavens” is an obvious contrast to the religious superstitions of the Babylonians who worshiped the starry heaven. Daniel’s God was the God of the heavens, not heaven itself. Abraham first used this term in , and it is found frequently later in the Bible (; ; , ; ; ; ).174
Yahweh was addressed as “the God of heaven” because the information they needed could only come from heaven, as even the pagan wise men of Babylon acknowledged (cf. ‣). . . . Daniel also was emphasizing the fact that Yahweh “is the God who is over the heavens, i.e., over the sun, moon and stars which the Babylonians worshiped.” [Young, 65-66]175
secret
רָּז [rāz], “information or omens so enigmatic or baffling that only revelation from God can make it understandable.”176 However, in the case of the dream itself, the information is not merely enigmatic or baffling, it was completely inaccessible requiring divine disclosure. In this sense, Nebuchadnezzar’s dream is akin to a NT mystery.
The second view as to the origin of Paul’s concept [of mystery] is that it came from a Jewish context and a Jewish source. In the Septuagint (a Greek translation of the Old Testament from about 250 B.C.), the word musterion (mystery) is used eight times and all in chapter two of the Book of Daniel (vv. 18, 19, 27, 28, 29, 30, and twice in v. 47). It is a Greek translation of the Aramaic word raza. In the English Bibles, the word is translated as “secret.” But the emphasis in the Daniel passage is that it is God Who reveals the mysteries.177
Although God knew the thoughts of Nebuchadnezzar’s mind during the previous night, He didn’t need to read Nebuchadnezzar’s mind because God Himself was the source of the dream!
3.2.19 - 📷📷
the secret was revealed to Daniel
It is interesting to consider the context within which the dream and its interpretation were given to Daniel. False prophets, who had not been sent by God, opposed both Jeremiah and Ezekiel in predicting the fall of Jerusalem to Babylon. “For thus says the LORD of hosts, the God of Israel: Do not let your prophets and your diviners who are in your midst deceive you, nor listen to your dreams which you cause to be dreamed. For they prophesy falsely to you in My name; I have not sent them, says the LORD” (). Now here were a young man and his companions, none of them with the mantle of a prophet, asking God to identify both a dream and its interpretation. Significantly, God chose an unlikely avenue for disclosure of prophetic truth and its interpretation. “Whereas God had warned Israel not to listen to the false prophets who claim that they had received dreams from God, God would use the dream of Nebuchadnezzar to lay out the history of His people and show them that He is still in control.”178
in a night vision
בְּחֶזְוָא דִי־לֵילְיָא [beḥezwā ḏî–lêleyāʾ]. Vision is חֱזוּ [ḥězû], “appearance of something in the mind as a supernatural revelation to communicate a truth, not seen as a sensory perception.”179 It seems most likely that Daniel’s vision was a superset of Nebuchadnezzar’s dream. The first part probably duplicated Nebuchadnezzar’s dream and the second part would provide the divine interpretation.180
It is evident Daniel had established a consistent prayer life from early in his life (‣, 13‣), yet this was a unique situation. It seems likely Daniel and his companions remained awake praising and beseeching God until the answer came by way of a vision. The seriousness of the threat, the limited amount of time, and the manner the answer came all argue for an all-night vigil. See commentary on .
so Daniel blessed
Blessed is בָּרִךְ [bārik], conveying the idea of offering worship and praise while on one’s knees.181 We are certain Daniel and his companions were immensely relieved when the night vision came! We can only imagine the eruption of praise and worship in response to Daniel relating the vision to his companions! This, again, demonstrates one of the reasons why God allows trials: they strengthen our faith while providing a deeper reservoir of worshipful praise out of the depths from which He rescues us.
You will notice Daniel’s initial response is theological. Because you might have expected Daniel to say, God, thank you for saving my neck, I’m not going to be torn limb from limb. That was not his response. He exalts and magnifies God because of who God is and the kind of God He is.182
Daniel’s view of God differs from much worship one hears in Christian media and churches nowadays. The common fare today is man-centered worship. It is “all about me” and “what God did for me.” As we’ll see in the next verse, Daniel’s worship is God-centered. He extols the greatness of God’s attributes and God’s qualities. Of course we are blessed and thankful when we receive benefits from His hand, but mature worship seeks His face, not His hand!
3.2.20 - 📷📷
forever and ever
מִן־עָלְמָא וְעַד־עָלְמָא [min–ʿālemā weʿad–-ʿālemāʾ], literally, “from forever and to forever”, eternally.