The Prophecy of Daniel

The Prophecy of Daniel

INTRODUCTION TO DANIEL

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INTRODUCTION

The book of Daniel is unique in the Old Covenant Scriptures. It deals with matters transcendent to the Old Covenant itself, mentioning such things as the resurrection of the dead (12:2,3,12), the coming of Christ (7:13-14), and the day of judgment (7:9-10), as well as the displacement of world empires. Daniel was shown secrets that were “written in heaven” – things no other man had ever seen or heard before (Dan 10:21). He was also given to see the struggle of spiritual hosts that has rarely been expounded to prophets throughout history. That struggle, he was told, accounted for the shifting of political powers in the world.

WORLD EMPIRES

The great empires of the world, and their destinies, are unfolded in remarkable detail: Babylon, Persia, Greece, and Rome. Unlike the manner of men, these kingdoms are presented according to their character, not their appearance or fame. At least two of these empires came into prominence long after Daniel had finished his course in this world.

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ADVERSE CIRCUMSTANCES

The prominence of Daniel began during a period fraught with adversity. The people of God were grievously chastened through the Divinely appointed Babylonian captivity. The holy city, where God had placed His name, was sacked and destroyed. The Temple, Divinely established as a place where special closeness and ministry to the Living God took place, was destroyed. The gifted and capable people were removed from the land, leaving only those who would pose no threat to Babylon in the land. The king and his sons were taken captive. The holy vessels of the temple were removed and housed in a place devoted to idols. It is difficult to conceive of a period of time that could be more discouraging and conducive to despair.

Daniel was in a land that worshiped other gods, away from his parents and godly tutors. No prophets were in the land with him, and there was no respect for the Jews themselves, or the God they worshiped.

These circumstances were the environment in which Daniel rose to prominence. He became renown in that land for his wisdom, interpretation of dreams, and dependency upon God. The book contains several dreams and visions. Some of them were given to heathen kings, then interpreted by Daniel. Others were given directly to Daniel himself.

The book records intense Divine activity, even though the surroundings did not seem conducive to it.

AUTHENTICITY DENIED

As early as the third century, the authenticity of Daniel was aggressively denied. Although it was a clear departure from the unanimous acceptance of this book, a man named Porphyry boldly denounced Daniel as invalid. Living in the third century, this man was an aggressive opponent of the faith. He wrote fifteen books against Christianity, with the twelfth one being against the book of Daniel. He was a very learned man, and hence his writings were very disciplined and difficult to answer. It is as though Satan raised him up to challenge the authenticity of Daniel. Of his works, Dr. Lardner wrote, “Porphyry’s work against the Christians was much labored, and that in his argument he displayed all of his learning, which was very considerable. Hence we can perceive the difficulty of undertaking an answer to him, for which very few were qualified; in which none of the apologists for Christianity seemed to have answered expectations.” Lardner’s Works, Volume 7, Page 401

All of Porphyry’s books have been lost. Barnes Notes on Daniel This, it seems to me, is a clear judgment from God.

I mention this bit of literary trivia for a reason. Porphyry was an opponent of Christianity, yet saw a clear connection between the book of Daniel and the Lord Jesus Christ. That is why he opposed it.

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If a man of such marked depravity could see such an association, it ought to be exceedingly apparent to the disciples of Christ, who have embraced Him in faith.

PROPHESIED THE LONGEST PERIOD

The longest period of earth’s history is prophesied by Daniel, covering significant details of several centuries. The time of Christ’s death, which occurred approximately 600 years after Daniel’s death, is declared with astounding precision, as well as the fall of great empires and even the day of judgment. Long prophetic periods are depicted by durations called “seventy weeks” (9:24) , “seven weeks,” “sixty-two weeks” (9:25), “two thousand and two hundred days” (8:14), “a time, times, and an half” (12:7), “a thousand two hundred and ninety days” (12:11), and “the thousand three hundred and five and thirty days” (12:12).

Daniel’s prophecy of the coming Messiah was so remarkably precise that one Jewish Rabbi “who lived about fifty years before the coming of Christ, asserted that the time of Messiah, as signified by Daniel, , could not be deferred longer than those fifty years.” John Gill, quoting R. Nehemiah apud Grotium , de Ver. Relig. 1.5 Sect. 14.

A RECORD OF DOMINIONS

In this book, Daniel weaves history and prophecy together through the inspiration of the Holy Spirit. He refers to kings with whom he had to do:

• “Jehoiakim king of Judah” (1:1)
• “Nebuchadnezzar king of Babylon (1:1)
• “Belshazzar the king of the Chaldeans” (5:30)
• “Belshazzar king of Babylon” (7:1)
• “Cyrus king of Persia” (10:1)
• “Darius the Mede” (11:1)

Daniel also refers to evil spiritual rulers in the heavenly places who exercised dominion over nations.

• “The prince of Persia”
• “The prince of Grecian” (10:20).

There are also holy heavenly powers mentioned by Daniel – lofty angelic personages that impact the history of the world.

• An angel who delivered Shadrach, Meshach, and Abednego from the fiery furnace (3:28).

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• An angel who delivered Daniel from the lion’s den (6:22).
• A heavenly messenger who broke through wicked high powers to bring a message to Daniel (10:11- 13).
• Michael , a chief heavenly prince. He assisted in casting down hindering powers, and is said to eventually stand up for the people of Israel (10:13,21; 12:1).
• Gabriel , a mighty angel, who personally, delivered a critical message to Daniel (8:16; 9:21).

Peering into the future, the prophet also mentioned coming rulers, speaking of their character and dominion. These include the following.

• “A king of fierce countenance, and understanding dark sentences” (8:23)
• “The king of the South” (11:5)
• “The king of the North” (11:6).

He also speaks of powerful rulers in parabolic form.

• A “little horn” springing up amidst ten other powers (7:5)
• “A ram pushing westward, and northward, and southward” (8:4)
• A “he goat from the West” (8:5)
• “A little horn, which waxed exceeding great, toward the South, and toward the East, and toward the pleasant land” (8:9)
• “A king of fierce countenance, and understanding dark sentences” (8:23).

Daniel unveils the collapse of specific world powers: Babylonia, Medes and Persians, Greece, and Rome. All of this will be accomplished through a kingdom God Himself would set up (2:36-44). That kingdom is nothing less than the reign of “the Man Christ Jesus.”

A Book About Authority

This book is about authority – the authority of God versus the authority of men. The authority of Jehoiakim was cast down by God. Nebuchadnezzar was reduced to a grass-eating animal. Belshazzar lost his dominion in a single night. All of these were judgments from God. When the rule of these men clashed with the rule of the Living God, they were thrown down suddenly and decisively.

The most significant powers of the world are presented as temporal, and destined for failure. Their success is limited, and only for a time. Daniel is shown that ultimately the kingdom of God will fill “the whole earth,” standing forever (2:35,44).

The sovereignty of God is affirmed with remarkable consistency and power in this book. He is truly “the Governor among the nations,” and the kingdom, or dominion, belongs to Him (Psa 22:28).

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Nebuchadnezzar learned this the hard way. However, after he had been tutored in the field and deprived of his mind, he clearly saw the greatness of God.

A Temptation Men Will Face

Because of the uniqueness of Daniel’s prophecies, men often experience strong inclinations to approach them with an academic mind. Thus, their thinking becomes more historical than spiritual, and they miss the real message of this book. We must resist any temptation to so approach this record. Although there are historical matters to be seen in it, there is a canopy of truth that overshadows them.

Daniel confirms there is a spiritual struggle behind what appears on the earth. Above flesh and blood, and unseen to the human eye, God is governing the affairs of men. No kingdom lasts longer than God intends, and it obtains its power apart from flesh and blood. At the precise point the kingdoms of this world begin to extend beyond the will of God, their demise also commences.

THE PEOPLE OF GOD

The people of God are also prominent in the book of Daniel. According to appearance, it looked as though Nebuchadnezzar, Cyrus, Darius, and the likes, were most prominent. Their kingdoms appeared to be in control. Actually, however, Daniel had more control than those kings. God so orchestrated circumstances that those very kings had to rely upon the wisdom and counsel of this man of God. Although, from one point of view, Daniel, Hananiah,

Michael, and Azariah appeared to be captives, yet they were exalted in the empires that thought to hold them.

It is written that Nebuchadnezzar “worshiped Daniel” (2:46), making him “ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon” (2:48). He also “set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon” (2:49), and “promoted” them in the province of Babylon (3:30). Belshazzar made Daniel “the third ruler of the kingdom” (5:29). Darius made him the first “president,” placing him over all the princes of his empire (6:1-2). He also “prospered in the reign of Cyrus the Persian” (6:28).

All of this confirms that God’s people have been destined to ultimately rule. Daniel and his three Hebrew colleagues lived that out in a heathen empire. Corroborating that this is not intended to be limited to the time of Daniel, the Lord revealed to him a coming time when the kingdom under the whole heavens would be given to the saints of the Most High God.

Nebuchadnezzar’s kingdom was given to him by God (2:37). God also gave Belshazzar’s kingdom to the Medes (5:28). That, however, was only a very small picture of what God has determined for the future. Under the reign of Jesus, and in spite of a fierce war waged against the saints, the kingdom is going to be given to them. Three times God announces His determination that His people will possess

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His Kingdom.

• TAKE THE KINGDOM. “But the saints of the most High shall take the kingdom , and possess the kingdom for ever, even for ever and ever.” (7:18)
• POSSESS THE KINGDOM. “Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom .” (7:22)
• GIVEN THE KINGDOM. “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High , whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” (7:25)

All of this is in harmony with the words of the Psalmist. “ . . . those that wait upon the LORD, they shall inherit the earth . . . But the meek shall inherit the earth; and shall delight themselves in the abundance of peace . . . For such as be blessed of him shall inherit the earth” (Psa 37:9,11,22). The Lord Jesus Himself confirmed these things. “Blessed are the meek: for they shall inherit the earth” (Matt 5:5).

Let no child of God imagine opposition and hardship is the end of the story! The saints will no more be left in oppression forever than Joseph was forever in the pit, or in the prison! Those who, through faith, side with God, will be exalted. That is the message you must receive from this book! Jesus confirmed this is the case: “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father” (Rev 2:26-27) . Again He promised, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Rev 3:21). Paul declared the same: “If we suffer, we shall also reign with him” (2 Tim 2:12).

Aside from the many other advantages found in a study of Daniel, the fact of the saints possessing the kingdom should be enough to provoke an intense interest in this book.

CONTEMPORARY PROPHETS

It is of interest to note other prophets whose prophecies were given within the time frame of Daniel. They include Habakkuk (606 BC), Ezekiel (593-571 BC), and Joel (592 BC). Prophets living after him, who no doubt profited from his wisdom, include Haggai and Zechariah (520 BC), Ezra (536- 458 BC), Malachi (450 BC), and Nehemiah (444-430 BC).

Yet, Daniel’s prophecy is most unique, confirming the unusual breadth in revelation from God. God does not speak in monotones, nor does He leave the mind unchallenged and the heart unsatisfied. Those who take this book to heart will certainly not be bored. It will provide us with insights into the triumphant nature of the Kingdom of our God and His Christ.

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JESUS REFERRED TO DANIEL

In His Olivet discourse on the destruction of Jerusalem, His coming, and the end of the world (Matt 24:3), Jesus referred to the writings of Daniel. His words are couched in a prophecy that speaks of “the love of many” waxing cold, the Gospel being preached “in all the world for a witness unto all nations,” and “the end” (Matt 24:12-14). Although they have been variously interpreted, no thinking person questions their sobriety or significance. “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains” (Matt 24:15-16). The text to which Jesus referred is Daniel 9:27: “And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation , and that determined shall be poured upon the desolate.” There is also an illusion to Daniel 12:11: “And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.”

At the every earliest, this would have referred to the destruction of Jerusalem, which took place in 70 AD. That puts Daniel’s prophesy approximately 700 years before God’s judgment on Jerusalem. However, Daniel’s prophecy does not end with the “abomination of desolation,” but speaks of succeeding events.

• The people who know their God will do great exploits (11:32).
• Those who understand will instruct many (11:33).
• Those who fall will be helped a little (11:34).
• Some with understanding will be tried, purged, and made white, even to the time of the end (11:35).
• The one bringing the abomination will himself be overthrown (11:40).
• A king from the North will enter into “the glorious land, and many countries will be overthrown” (11:41).
• Michael will stand up for the people of God (Israel), and a time of unparalleled trouble will ensue (12:1).

I only give these samples to confirm the contemporary relevance of the book of Daniel. It certainly is not a book of mere proverbial wisdom, like the book of Proverbs, or a book of observations “under the sun” like Ecclesiastes. Nor, indeed, is it basically historical, like the book of Numbers. Neither is it a book of Divinely instituted procedures, like Leviticus, or an historical record like Esther. Rather, it has to do with the glorious triumph of the Kingdom of God. It particularly relates to the reign of the Lord Jesus, and the Divinely determined overthrow of all powers aligned against Him. It is the only Old Testament book in which the word “Messiah” appears (9:25,26). Although the references are few, the implications of them are magnificently large.

INTRODUCTION TO THE PROPHET DANIEL

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WHO DANIEL IS NOT

There are two other men named “Daniel” in Scripture. Allow me to first dispense with the notion that they are the Daniel mentioned in this book. David had a son through Abigail that was named “Daniel.” He was the second son she bore to him. It is written, “Now these were the sons of David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel , of Abigail the Carmelitess” (1 Chron 3:1). He was also called “Chileab” (2 Sam 3:3). There was also a priest of the family of Ithamar whose name was Daniel. He returned with Ezra from the captivity. Thus it is written, “These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king. Of the sons of Phinehas; Gershom: of the sons of Ithamar; Daniel: of the sons of David; Hattush” (Ezra 8:1-2). He was among those who sealed the covenant in the days of Nehemiah (Neh 10:1,6).

Neither of these men could be Daniel the prophet. The first, second son of David through Abigail, was born over four centuries before Daniel the prophet. The second man, who traveled with Ezra, lived approximately seventy-five years after Daniel completed his ministry.

WHO HE IS

In Daniel we find a man whose influence spanned the notable reigns of Nebuchadnezzar king of Babylon, Belshazzar king of the Chaldeans, Darius the Mede, and Cyrus the Persian – a period of seventy one years (606 BC - 535 BC) – nearly twice as long as the ministry of Moses, “the servant of God” ! During that full span, Daniel maintained his faith and integrity, never compromising his convictions. There is no sin recorded against Daniel, even though a significant part of his life is covered in Scripture. The power of faith and the significance of “power with man” is clearly delineated in this marvelous book.

AN EMPHASIS ON HIS PERSON

Scripture emphasize the man Daniel himself. We do not know the name of his father or mother, of any other member of his family. We do not know if he was married or had a family. Although he may have been rendered a eunuch for the sake of serving in the king’s court, there is no sure word about this. The only things we know about Daniel pertained to his ministry – his work for the Lord in a heathen land, and under heathen kings. That, and that alone, is what distinguishes him among the sons of men.

Number of References

The number of references to Daniel himself are staggering. The prophet is referred to as “Daniel” seventy-five times in the book of Daniel, and ten times as “Belteshazzar” (12 Chapters: 7 times per chapter). By way of comparison, Isaiah is mentioned sixteen times in Isaiah (66 chapters: once every 4 chapters), sixteen times in Kings and Chronicles, and twenty-one times in the New Testament Scriptures. Jeremiah is mentioned one hundred and thirty times in Jeremiah (52 chapters: 2.3 times every chapter), sixteen times in other Old Testament books, and once in the New Covenant writings.

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Ezekiel is mentioned two times in Ezekiel (48 chapters: once every 24 chapters), and nowhere else. Amos is mentioned seven times in Amos (9 chapters: slightly over once per chapter). Malachi is mentioned once in Malachi (4 chapters). Zechariah is mentioned four times in Zechariah (14 chapters, little over 3 times per chapter).

His Ministry

The ministry of the prophet Daniel was of unusual duration. It extended from the second year of the reign of Nebuchadnezzar well past the first year of the reign of Darius the Mede (Dan 1:21; 11:1). Conservative Jewish scholars estimate his ministry to have extended from 606 BC until 535 BC – 71 years!

Although this is an estimated period of time, it is most impressive when compared with the tenure of other great leaders and prophets of God. The following are approximations.

• Moses’ leadership, 40 years.
• Joshua’s leadership, 40 years.
• Isaiah’s ministry, 40 years
• Jeremiah’s ministry, 40 years
• Ezekiel’s ministry, 22 years
• Reign of David, 40 years
• Reign of Solomon, 40 years
• Paul’ ministry, 35 years
• Peter’s ministry, 30-40 years

His Qualities

All of this confirms an undeniable emphasis on the person Daniel himself. An angel from heaven told him he was “greatly beloved” in the heavenly realms (9:23). Some of the traits for which he became renown – things given to him by God – include:

• Knowledge (1:17a)
• Skill in learning (1:17b)
• Skill in wisdom (1:17d)
• Understanding in all visions and dreams (1:17e)
• In all matters of wisdom and understanding, “ten times better than all the magicians and astrologers” in that realm (1:20).
• Able to make dreams known, as well as interpret them (2:26-27).
• The Spirit of the holy God was in him (4:9a).
• No secret troubled him (4:9b).
• “Light,” “understanding,” and “wisdom” were in him (5:14).
• He could “make interpretations and “dissolve doubts” (5:16).
• An “excellent spirit” was in him (6:2).
• He was “faithful” (6:4a).

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• No error or fault could be found in him (6:4b).
• He served God “continually” (6:16).
• Among the heathen, the Lord was known as “the God of Daniel” (6:26).
• He “understood” by Jeremiah’s books Babylonian captivity was coming to a conclusion (9:2).
• He set his heart to understand (10:12).

His Promotions

Over this unusually lengthy period, Daniel obtained much favor from the different rulers, for God was with him. He impacted the history of the world by altering the manner in which world rulers thought.

• Nebuchadnezzar “made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon” (2:48).
• Belshazzar “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” (5:29).
• Darius established three presidents in the land “of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage” (6:2).
• After the fall of the Babylonian empire, it is said of Daniel, “So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian” (6:28).

Joseph influenced one Pharaoh. Daniel influences four world monarchs, and three political dynasties. All of this was done while in the midst of the environment he impacted. The remarkable thing about this was that he was in the land of captivity – Babylon. So far as we know, no prophets arose when Israel was in Egyptian bondage. When Samuel was born, there was a long period during which little, if any, revelation was received from God. It is said, “And the word of the LORD was precious in those days; there was no open vision” 1 Sam 3:1). David spoke of a time when the Israelites lamented, “no prophets are left, and none of us knows how long this will be” (Psa 74:9). Yet here, in Daniel, we find a man with continuous influence with very few interruptions. This is a most remarkable situation.

Some of his ministry includes the following.

• Interpreted Nebuchadnezzar’s dream of a great image (2:31-45).
• Interpreted Nebuchadnezzar’s dream of a great tree in the midst of the earth that was hewn down (4:10-228).
• Interpreted handwriting that appeared on the wall during an evil feast hosted by Belshazzar (5:25- 28).
• Had the dream and vision of four great beasts rising out of the sea, depicting great world empires (7:1- 8).
• Had a vision of the day of judgment and the opening of the books (7:9-10).
• Saw a night vision of one like the Son of man, who came with the clouds of heaven, and was given “dominion, glory, and a kingdom” – an everlasting dominion that would never pass away (7:13).
• Was told the saints of the Most High God would be given the kingdom of God (7:22,25,27).

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• Saw a vision of a ram and a he goat, depicting violent and competitive kingdoms (8:1-8).
• God revealed to him the rise of a political power depicted as a little horn, rising out of fallen empires (8:9-11).
• Heard two saints speaking about the duration of the vision concerning the daily sacrifice and the cleansing of the sanctuary (8:13-14).
• Received an interpretation of the vision from the angel Gabriel. It involved the kingdoms the Medes and Persia, and Greece (8:16-26).
• Prophesied of the exact time of Christ’s death, the removal of sin, and the bringing in of everlasting righteousness (9:24-27).
• Was given to understand the profound spiritual battle behind the scenes that brought the fall of Persia and the rise of Greece (10:12-21).
• The acetifies of certain Persian kings, a king of the North, and a king of the South, Greece, and remarkable complexities regarding their role in Divinely appointed history. Political supremacy continues until God’s land and people are reproached (11:1-45).
• Given to see a time when Michael the archangel would stand up for Israel, he being their guardian (12:1).
• The resurrection of the dead, and the shining forth of the righteous (12:2-3).
• A time close to “the end” when knowledge would be greatly increased, with extensive movement among the people (12:4).
• The duration of a “time, times, and half” is specified , also made known in the Revelation (Rev 12:14) – a time in which Divine intentions would be fulfilled.

The details and manner of speech relating to these prophecies are still a source of challenge to the people of God. We will find that much of what Daniel saw has, in remarkable detail, been fulfilled in history.

A Lesson to be Learned

The point to be seen at this juncture is how much God is willing to make known to those living close to Him. Let none imagine there are no restraints in this revelation. Some things that were revealed to Daniel in a broad sense, were actually hidden from him as well. Thus the Lord declared of his closing vision, “Go thy way, Daniel: for the words are closed up and sealed till the time of the end” (12:9). And again he was told, “But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days” (12:13).

Thus we behold one of the Lord’s manners. He reveals enough so that His people can be assured of His meticulous ordering of all things. Yet, lest their curiosity overtake their thinking, they are told they must wait until the appropriate time before their understanding can be full.

OF THE CHILDREN OF JUDAH

“Now among these were of the children of Judah, Daniel . . . ” (1:6). Daniel was from the tribe and kingdom of Judah – of the “children of Judah.” The numbering of these people began after the Israelites were delivered from Egypt (Num 1:26). Their standard, or ensign, was “in the first place” among their armies (Num 10:14). They were also the first tribe to receive an inheritance in the promised land (Josh 15:1-12). Later, during the kings, they dwelt in Jerusalem (1 Chron 9:3).

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Following the death of king Solomon, the united kingdom of Israel was divided into two groups. Only David and Solomon reigned over a united Kingdom. Ezekiel prophesied the two divisions would become one once more (Ezek 37:16-22). Jeremiah declared the New Covenant was to be made “with the house of Israel, and with the house of Judah” (Jer 31:31). From the time of their division, and until the time of their union, contention existed between the two (1 Kgs 15:17; 2 Kgs 14:11-13).

The kingdom of Judah was known as the “southern kingdom,” and was comprised of two tribes, Judah and part of Benjamin, with Simeon being included later(1 Kgs 12:21-23). This was known as “the kingdom of Judah” (2 Chron 11:17). Kings of Judah included:

Kings of Judah

• Rehoboam, seventeen years (1 Kgs 14:21)
• Abijah, or Abijam, three years (2 Chron 13:1-2)
• Asa, forty-one years (2 Chron 16:13)
• Jehoshaphat, twenty-five years (1 Kgs 22:42)
• Jehoram, eight years (2 Chron 21:5)
• Ahaziah, one year (2 Kgs 8:26)
• Athaliah's usurpation, six years (2 Kgs 11:2-3)
• Joash, or Jehoash, forty years (2 Kgs 12:1)
• Amaziah, twenty-nine years (2 Kgs 15:1-2)
• Uzziah, or Azariah, fifty-two years (2 Chron 26:3)
• Jotham, sixteen years (2 Chron 27:1)
• Ahaz, sixteen years (2 Kgs 16:2)
• Hezekiah, twenty-nine years (2 Chron 29:1)
• Manasseh, fifty-five years (2 Kgs 21:1)
• Amon, two years (2 Kgs 21:19)
• Josiah, thirty-one years (2 Kgs 22:1)
• Jehoahaz, Josiah's son, three months (2 Chron 36:2)
• Jehoiakim, Josiah's son, eleven years (2 Kgs 23:36)
• Jehoiachin, or Jeconiah, Jehoiakim's son, three months (2 Kgs 24:8)
• Zedekiah, or Mattaniah, Josiah's son, eleven years (2 Kgs 24:18) The other ten tribes comprised the kingdom of Israel, or “northern kingdom.” (1 Kgs 11:31). Their kings include:

Kings of Israel

• Jeroboam, twenty-two years (2 Kgs 14:20)
• Nadab, about two years (1 Kgs 15:25)
• Baasha, twenty-four years (1 Kgs 15:33)
• Elah, two years (1 Kgs 16:8)
• Zimri, seven days (1 Kgs 16:15)
• Omri, twelve years (1 Kgs 16:23)

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• Ahab, twenty-two years (1 Kgs 16:29)
• Ahaziah, two years (1 Kgs 22:51)
• Jehoram, twelve years (2 Kgs 3:1)
• Jehu, twenty-eight years (2 Kgs 10:36)
• Jehoahaz, seventeen years (2 Kgs 13:1)
• Jehoash, sixteen years (2 Kgs 13:10)
• Jeroboam II, forty-one years (2 Kgs 14:23)
• Zachariah, six months (2 Kgs 15:8)
• Shallum, one month (2 Kgs 15:13)
• Menahem, ten years (2 Kgs 15:17)
• Pekahiah, two years (2 Kgs 15:23)
• Pekah, twenty years (2 Kgs 15:27)
• Hoshea, nine years (2 Kgs 17:1) I have taken the time to list the divisions of the children of Israel, and the kings associated with those divisions. Some references will be made to these separate groups and kings in the book of Daniel. A knowledge of these things will also serve to give a better understanding of God’s workings with His people Isrsael. It will also serve to accentuate the complexities under which God’s will was meticulously and patiently wrought through them, in preparation for Christ.

Children of Israel AND Children of Judah

It might appear confusing that the group to which Daniel belonged is called “children of Israel” in verse three, and “children of Judah” in verse six. The term “children of Israel” refers to the offspring of Jacob, whose named was changed to Israel (Gen 32:28). In this sense, the Jews are often referred to as “the WHOLE HOUSE of Israel” (Ezek 37:11; 39:25). Paul also refers to the whole nation as “Israel” (Rom 10:1) and “all Israel” (Rom 11:26). The Revelation also refers to them as “the twelve tribes of Israel” (Rev 21:12), even though politically Israel had ten tribes.

Daniel, then, refers to the offspring of Abraham when he says “children of Israel.” When using “children of Judah,” he is speaking of the particular division of that people who were being chastened in the Babylonian captivity.

The Significance of These Things

Both Israel and Judah were taken away in captivities – but not the same one. Over a period of one hundred and fifty years, Israel was carried captive into Assyria. This occurred in two stages. The first occurred around 732 BC, during the reign of Pekah, when “And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgathpilneser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day” (1 Chron 5:26). The inhabitants of Galilee were also included in this Assyrian captivity (2 Kgs 15:29). During the reign of Hosea , “Shalmaneser king of Assyria” twice invaded the land, carrying away additional captives.

The captivity of Judah was not all accomplished in a single besiegement. Around 701 BC, “Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them” (2 Kgs 18:13). Later, Nebuchadnezzar besieged Judah, and the city of Jerusalem, their capital. He

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accomplished three separate deportations. In the third year of Jehoiakim’s reign, he came against Judah, making Jehoiakim his vassal (2 Kgs 24:1). During the reign of Jehoiachin, he carried away 10,000 captives (2 Kgs 24:14-15). During the reign of Zedekiah, he also carried the rest of the people who were left in the city, as well as some fugitives (2 Kgs 25:11). An addition deportation took place during Zedekiah’s reign, in which 4,600 were removed (Jer 52:28-30).

CARRIED AWAY CAPTIVE

Daniel specifies that he was taken captive during the third year of the reign of king Jehoiakim. This was the second deportation, after that of Sennacherib, and before the final one during the reign of Zedekiah. I do not know how much of the previous assaults Daniel had known experientially, but he certainly was raised during tumultuous times! We will see how God can bring good things during bad times. I have often heard people lament concerning our own days, saying that it is not wise to have and raise children during such times. What will such people say to Daniel, who was both conceived and reared in extremely trying times?

It appears from the narrative that Daniel and his three companions were all that were taken from the children of Judah. If this is so, it underscores the unusual qualities perceived in them.

This is the captivity around which Matthew reckons Christ’s genealogy. “... and to Josiah were born Jeconiah and his brothers, at the time of the deportation to Babylon . And after the deportation to Babylon , to Jeconiah was born Shealtiel; and to Shealtiel, Zerubbabel . . . Therefore all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon fourteen generations; and from the deportation to Babylon to the time of Christ fourteen generations” (Matt 1:11-12,17).

A Lesson to be Learned

There is a lesson to be learned here. The very genealogy of our Lord was reckoned in relation to an unforgettable captivity. Israel surely lamented that captivity. As it is written, “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the Lord's song in a strange land?” (Psa 137:1-4).

The Babylonian captivity took the singing out of the rank and file of the people. On the banks of those Babylonian rivers, they sat and wept when they remembered Zion, the dwelling place of God’s name. But Daniel did not sit down and weep. He rather rose to the occasion, kept the faith, and was used mightily of God. What a noble example he is for us.

It is possible for the time of chastening to be a time of recovery and spiritual advancement. Is it

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not written, “Before I was afflicted I went astray: but now have I kept thy word” (Psa 119:67). Take heart, child of God, and learn from your difficult times. They can make you more sensitive and more determined, as they did young Daniel.

OF ROYAL SEED

“And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes.” Other versions refer to this manager as “Ashpenaz, the chief of his officials,” NASB “Ashpenaz, chief of his court officials,” NIV “his palace master Ashpenaz,” NRSV and “his chief eunuch.” RSV

Among other things, we should learn from this text that excellent natural capacities come from God, and should be dedicated to God. In the eyes of Nebuchadnezzar, skilled and understanding young men should not be given over to mundane things, but should serve the king. If this was so with an earthly potentate, how much more is it true of the King of kings!

Eunuchs

Considerable speculation has been offered for the use of the word “eunuch” in Scripture. The literal meaning of the word involves emasculation, or rendering the man incapable of reproduction. The practice of some heathen countries was to so treat men who were in close proximity to the king and his wives, or those who had the charge of others. This, it is conjectured, was intended to neutralize the possibility of corruption breaking out in the kings court. In whatever sense you choose to take the word, it denotes a devoted servant.

The majority of the times this word is used in Scripture, it is translated “officer” or “chamberlain.” Isaiah used the word in a clear reference to sterility (Isa 56:3). One of the first Gentile converts was a “eunuch” who was the treasurer of Candace, queen of the Ethiopians (Acts 8:27).

The point to be seen here is that the king directed one of his most trusted servants to do his will. This was no mere formality. The sensitivity of the passage is driven by the suggestion that Daniel and his three Hebrew colleagues were also made eunuchs (1:7-18). They were selected for choice service to the king, and within the vast Babylonian empire.

Nebuchadnezzar knew how to identify and capitalize on unusual resources. While some might imagine this was purely a natural endowment, it rather appears that this was the working of the Lord, even though the king himself was not aware of it. God is going to use Daniel in a most significant way. Therefore, he moves the king to provide the opportunity for that purpose to be fulfilled.

The King’s Seed

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“ . . . that he should bring certain of the children of Israel, and of the king's seed, and of the princes” (Dan 1:3). Other versions read, “the king's descendants and some of the nobles,” NKJV “some of the royal family and of the nobles,” NASB and “from the royal family and the nobility.” NIV

These were children of high ranking Israelites, often related to the king himself. These were the most promising prospects among the children, who had greater potential and capacities. The most talent and ability would, in the mind of Nebuchadnezzar, reside in this generation. Scripture affirms these qualities did, in fact, exist in Daniel.

How marvelous that a young believer could surface when the most talented, those with the greatest potential, and with the most capacity to learn and be profitable, were sought. For king Nebuchadnezzar, it was not a time of crisis, like the time young Joseph was discovered (Gen 41). It was, however, a time of need, like when Moses rose to the surface through the call of God (Ex 3). At the time of our text, in Babylon, the interest of that impressive kingdom was sought – not among the Babylonian youth, but among those taken captive from Israel. This is the Lord’s doing, and it is marvelous in our eyes.

We will see Daniel called into spiritual prominence while young, captive in a heathen kingdom, and away from his family and country. As you must know, God is not a slave to particular procedures. He does not always work in the same way.

• Noah was found by God alone, without any human intervention (Gen 6:8,13).
• Abraham was also called of God without any human intervention (Gen 12:1).
• Joseph was called to his Divinely appointed role through a Pharaoh (Gen 41).
• Moses was called by an Angel speaking through a burning bush (Ex 3).
• Elisha was called to the prophetic office when Elijah cast his mantel upon him (1 Kgs 19:19-20).
• David was called to be king by the prophet Samuel while caring for sheepfolds (1 Sam 16:1; Psa 78:70).
• Amos was called while among the herdmen of Tekoa (Amos 1:1).
• Ezekiel was called by God while a captive in Babylon by the river Chebar (Ezek 1:1).
• The twelve Apostles were called by the Lord Jesus Himself, prior to His death (Lk 6:13-16).
• Matthias was chosen to take Judas’ bishopric through prayer and the casting of lots (Acts 1:20-26).
• Paul was called to the office of Apostle by the resurrected and glorified Christ (Acts 9:4-5).
• Timothy was brought into the Lord’s work by the choice of Paul (Acts 16:3).
• Barnabas and Saul were called to a work by the Holy Spirit directing certain prophets at Antioch (Acts 13:1-2).

Some Timely Lessons

There are some timely lessons to be learned from the record of Daniel.

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• While young, he had to conduct himself honorably and with spiritual integrity away from home.
• He had to be alert to his surroundings, thus enabling him to capitalize on opportunities, and avoid demeaning the name of the living God.
• When young, he had to communicate effectively with those over him, explaining the reason for his conduct.
• He had to be bold enough to take a stand against the edict of a king, and wise enough to explain his choice well.
• When captive, he formed holy alliances – other young men with whom he could discuss challenges and pray to the God of all the earth.

WROTE THE BOOK HIMSELF

Some sophists say that Daniel did not write the book bearing his name. While their arguments are wholly unworthy of mention, the manner in which the book speaks clearly affirms Daniel was its writer. “Daniel had a dream and visions of his head upon his bed: then he wrote the dream . . . I saw in my vision by night . . . As for me Daniel, my cogitations much troubled me, and my countenance changed in me : but I kept the matter in my heart . . . a vision appeared unto me , even unto me Daniel , after that which appeared unto me at the first . . . And it came to pass, when I, even I Daniel , had seen the vision . . . And I Daniel fainted, and was sick certain days . . . reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet . . . In those days I Daniel was mourning three full weeks . . . Then I Daniel looked” (Dan 7:1,2,28; 8:1,15,27; 9:2; 10:2; 12:5).

ADDITIONAL REFERENCES TO HIM

There are other references to Daniel in Scripture that confirm his role in the Divine economy. Ezekiel, who prophesied in the latter part of Daniel’s ministry, was thrice moved by the Spirit to speak of Daniel. His statements are most arresting, and reveal much about the prophet Daniel.

Ezekiel

• RIGHTEOUSNESS. “Though these three men, Noah, Daniel , and Job, were in it, they should deliver but their own souls by their righteousness , saith the Lord GOD . . . Though Noah, Daniel , and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness ” (Ezek 13:14,20). Here the Lord denounces those of His people who dared to set up idols in their houses. He declared He would stretch out His hand against such people. Then He postulates the presence of three notable men in such a place. He calls for a man before the flood – Noah . He calls for a man after the flood, and before the Law – Job . And he calls for a man after the Law, and after the judgment of the Babylonian captivity – Daniel . Each of these men are noted for their “righteousness,” which would have delivered them from Divine judgment.
• WISDOM. He third mentioning of Daniel is one of Divine sarcasm. Through Ezekiel, God rebukes the king of Tyre, who bore the traits of the devil himself. The Lord chides him for his overestimation of himself. “Behold, thou art wiser than Daniel ; there is no secret that they can hide from thee” (Ezek. 28:30). He had also set his heart “as the heart of God,” like the devil, seeking to exalt himself above the Most High. At the peak of his pretentious wisdom, God would bring him down “to the sides of the pit” (vs 6-11). He was NOT wiser than Daniel!

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The Lord Jesus

In one of His most controversial teachings, the Olivet discourse, Jesus referred to a prophecy of Daniel. Both Matthew and Mark record the statement. “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet , stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains . . . “But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains” (Matt 24:15; Mark 13:14). Please refer to the earlier comments I have made on these references ( Jesus Refers to Daniel, Page 4 ).

Thus, we are introduced to the prophet Daniel, one of the great spiritual nobles in God’s working of salvation in the midst of the earth. He was faithful when he was young, and when he was old as well. He an appointed example for young, middle-ages, and older men!

JEHOIAKIM KING OF JUDAH

“ Dan 1:1a In the third year of the reign of Jehoiakim king of Judah . . . ” Jehoiakim was an evil man, and the eighteenth king of Judah. He was the son of a good king, Josiah, but did not follow in the steps of his father. He is described as one “that which was evil in the sight of the Lord” (2 Kgs 24:19), and committing many “abominations” (2 Chron 36:8).

JEHOIAKIM IS MADE KING

He did not ascend to the throne by the normal means of succession. Following the death of his father Josiah, his younger brother Jehoahaz was made king by the people of the land (2 Kgs 23:30). That brother was also called “Shallum” (Jer 22:11). He also did “that which was evil in the eyes of the Lord” (2 Kgs 23:32). Thus, the godly king Josiah had at least two evil sons, something for which many would criticize him. The God of Josiah, however, did not speak against him for this grievous circumstance.

During the brief three month reign of Jehoahaz, Jehoiakim’s brother, (2 Kgs 23:31), “Pharaoh Neco imprisoned him at Riblah in the land of Hamath, that he might not reign in Jerusalem; and he imposed on the land a fine of one hundred talents of silver and a talent of gold” (2 Kgs 23:33). That tax levy, according to our measures, would have been 375 tons of silver and 3-3/4 tons of gold (a “talent” being 3-3/4 tons).

It was at this point that the reigning monarch of Egypt made Jehoiakim king in the place of his father Josiah. This involved a change of name for the older son of Josiah. Previous his name was

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Eliakim. The Pharaoh changed it to Jehoiakim. As it is written, “ And Pharaoh Neco made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim . But he took Jehoahaz away and brought him to Egypt, and he died there” NKJV (2 Kgs 23:34).

In order to pay the Egyptian Pharaoh the tax he had levied on the land of Judah, Jehoiakim “exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaohnechoh.” All of this began when Jehoiakim was twenty-five years of age. His reign lasted eleven years (2 Kgs 23:35-36).

During his reign, Nebuchadnezzar came up against the people of Judah. This resulted in Jehoiakim becoming a servant to Nebuchadnezzar for three years. After those three years, he changed his mind and rebelled against Nebuchadnezzar (2 Kgs 24:1). During his days it is written, “And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spake by his servants the prophets” (2 Kgs 24:2).

JEREMIAH SPEAKS AGAINST HIM

The prophet Jeremiah was raised up by God during the reign of this king. “It came also in the days of Jehoiakim the son of Josiah king of Judah . . . Then the word of the LORD came unto me, saying, Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (Jer 1:3-5). It was at that time, during the reign of Jehoiakim, that God appointed Jeremiah to be “over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant” (1:10). This circumstance accentuated the wickedness of Jehoiakim who, though the king, was not used of God as was Jeremiah. God found another man He could use during Jehoiakim’s reign.

Opposed Jeremiah

In the fourth year of Jehoiakim’s reign, Jeremiah soundly denounced the king and the people for not giving heed to the words sent to them from God. He announced that God was going to bring Nebuchadnezzar, His servant, against the of land of Judah. The whole matter did not set well with Jehoiakim. It is written, “And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death” (Jer 26:21). When one of the prophets who was a contemporary of Jeremiah, Urijah, heard the prophesy, he was afraid, and fled to Egypt. Jehoiakim, displaying his obstinance, sent to Egypt, brought Urijah back, “slew him with the sword, and cast his dead body into the graves of the common people” (Jer 26:23).

Built Himself a House

Revealing his prideful heart, Jehoiakim built for himself expensive and ornate royal buildings. Jeremiah rebuked him because he did so by forcing his own people to do the work without giving them wages (Jer 22:13-17). Thus the Lord spoke to this wicked king through Jeremiah, “Therefore thus says

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the LORD in regard to Jehoiakim the son of Josiah, king of Judah, They will not lament for him: ‘Alas, my brother!' or, ‘Alas, sister!' They will not lament for him: ‘Alas for the master!' or, ‘Alas for his splendor!' He will be buried with a donkey's burial, Dragged off and thrown out beyond the gates of Jerusalem” NASB (Jer 22:18-19).

Burns Jeremiah’s Books

In my judgment, the most prideful and despicable act of Jehoiakim was when he burned the books of the prophet Jeremiah. The event took place in the fifth year of the reign of Jehoiakim. One year prior to the event, in the fourth year of Jehoiakim’s reign, God had directed Jeremiah, “Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin” (Jer 36:2- 3). The prophet called for his scribe, Baruch , “who wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him, upon a roll of a book” (36:4).

Because Jeremiah was in prison (33:1), and could not go to the house of the Lord, he directed Baruch to read “the words of the LORD in the ears of the people in the LORD'S house upon the fasting day: and also thou shalt read them in the ears of all Judah that come out of their cities” (36:6). Faithfully, Baruch went to the house of the Lord, and read the words of the book “in the Lord’s house” (36:8). Later, in ninth month of the fifth year of Jehoiakim’s reign, a “fast before the Lord” was declared. People then came from the cities of Judah to Jerusalem. As directed by Jeremiah previously, Baruch again read the prophecies that had been given to Jeremiah. He made sure all of the people heard the words, for Jeremiah had hoped they would be stirred to repentance when they heard them. “Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD'S house, in the ears of all the people” (36:10).

A man named Micaiah heard the reading, and went “down into the king's house, into the scribe's chamber.” Finding “all of the princes” sitting there, he “declared unto them all the words that he had heard, when Baruch read the book in the ears of the people” (36:11-13). As a result, all of the princes sent “Jehudi, an officer in Jehoiakim’s court, to Baruch, “saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come” (36:14). Immediately, and in fulfillment of the directive of Jeremiah, Baruch took the manuscript in his hand and went to them. After hearing the prophetic words of Jeremiah, the princes were afraid and said, “We will surely tell the king of all these words.” Before telling the king, they asked Baruch, “‘Tell us please, how did you write all these words? Was it at his dictation?’ Then Baruch said to them, ‘He dictated all these words to me, and I wrote them with ink on the book.’” NASB Knowing these words would not set well with the king, they instructed Baruch to hide himself and Jeremiah, telling no man where they were (36:17-19).

At this point, they went into the king’s court to give the report. However, “they stored the scroll in the chamber of Elishama the scribe,” before telling all of the words to the king. Upon hearing the report, Jehoiakim sent Jehudi to get the scroll, bring it to his house, and read it before himself and all

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the princes. Jehudi promptly did as he was commanded.

While the prophetic words were being read, a point is made of the time and place: “Now the king sat in the winterhouse in the ninth month: and there was a fire on the hearth burning before him” (36:22). After Jehudi had read three or four “leaves” of the scroll, in an act of defiance, the king took the scribe’s knife ( “penknife” ), cut the leaves from the scroll, and threw them in the fire. He continued to do this “until all the roll was consumed in the fire that was on the hearth.” Prior to this, everyone who had heard the words of Jeremiah’s prophecies were afraid. At this occasion, however, when the writings were burned in an act of rebellion, it is written, “Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words.” Yet, three princes of the court “made intercession to the king that he would not burn the roll: but he would not hear them.” Instead of listening to them, Jehoiakim commanded them “to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them” (36:24-26).

Following this event, the word of the Lord came again to Jeremiah. “Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned.” The Lord then commanded Jeremiah to deliver an stunning word to Jehoiakim . “Thus saith the LORD ; Thou hast burned this roll , saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? Therefore thus saith the LORD of Jehoiakim king of Judah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost. And I will punish him and his seed and his servants for their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them; but they hearkened not ” (36:29-31).

Thus, Daniel records the precise fulfillment of the judgment spoken against Jehoiakim, insolent king of Judah, who dared to burn the prophecies of Jeremiah.

I have taken the time to briefly elaborate on Jehoiakim for a reason. The Word of God is not a series of unrelated writings and isolated events. It is a record that reflects the “eternal purpose” of the Lord. Therefore, no part of Scripture is obsolete. Things that took place have been “written for our learning” (Rom 15:4). But there is more to it than that. These events have actually been orchestrated by God in order to teach us of His ways. As it is written , “Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come” NASB (1 Cor 10:11).

If we fail to see this pivotal reality, we will lose the benefit of the Word of God. Believers must free themselves from the shackles of academia when reading the Bible. That is why it cannot be approached with a merely hypothetical mind set. It must be read in faith, and with a mind to see the ways of the Lord as He works among men. This is the manner in which I will be addressing this marvelous book.

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INTRODUCTION TO NEBUCHADNEZZAR

“ 1b . . . Nebuchadnezzar king of Babylon . . . ” Nebuchadnezzar is not only a key figure in the book of Daniel, he is prominent in God’s dealings with the children of Israel. This king is mentioned ninety-one times in the Scriptures: sixty as “Nebuchadnezzar,” and thirty-one, in the KJV, as Nebuchadrezzar.” It is thought that the latter form ( “Nebuchadrezzar” ) is the Babylonian form of his name, while the former, and most common form, is the Aramaic translation of his name. Intl Std Encyclopedia Like Pharaoh, he was raised up to bring glory to God Ex 9:16; Rom 9:17). His name is mentioned in Second Kings, First Chronicles, Second Chronicles, Ezra, Nehemiah, Esther, Jeremiah, Ezekiel, and Daniel. Thirty-nine times, in Second Kings, Second Chronicles, Jeremiah, Ezekiel, and Daniel, he is called “Nebuchadnezzar king of Babylon.” That is because Babylon figures prominently in God’s dealings with Israel. That prominence was achieved during the reign of Nebuchadnezzar.

Showing his employment by the living God, the Scriptures refer to “the hand of Nebuchadnezzar” (1 Chron 6:15; Ezra 5:12; Jer 21:7; 22:25; 29:21; 32:28; 44:30; 46:26; 27:6; Ezek 30:10). This expression denotes God using Nebuchadnezzar to fulfill His own will. The Lord did things “by the hand of Nebuchadnezzar.” Thus, his role in history is owing strictly to the purpose of God. The Lord therefore refers to him no less than three times as “My servant” (Jer 25:9; 27:6; 43:10).

TOKEN OF DIVINE SOVEREIGNTY

Nebuchadnezzar’s extensive rule was given to him by God Almighty. He did not rise up by human strength, or according to the wisdom of this world. “The earth is the Lord’s, and the fulness thereof” (Psa 24:1), and that includes all of its kings and princes. Thus it is written, “And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him” (Jer 27:6). And again, “ I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also” (Jer 28:14). Daniel boldly declared to Nebuchadnezzar, “for the God of heaven hath given thee a kingdom, power, and strength, and glory” (Dan 2:37). He proclaimed to Belshazzar, “the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor” (Dan 5:18).

Jeremiah was told how Nebuchadnezzar would come and “smite the land of Egypt” (Jer 46:13; 43:11). Ezekiel further defined that event by saying God would “give the land of Egypt unto Nebuchadrezzar king of Babylon.” He went on to say Egypt was given to the king as “wages for his army.” What Nebuchadnezzar had done, God said, “they wrought for me” (Ezek 29:18-20). It was the Lord Himself who “carried away Judah and Jerusalem by the hand of Nebuchadnezzar” (1 Chron 6:15).

Not only were all things given to Nebuchadnezzar, including worldly dominions, the duration of his dominion was also determined by God. “And all the nations shall serve him, and his son, and his

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grandson, until the time of his own land comes ; then many nations and great kings will make him their servant” NASB (Jer 27:6-7).

This Must Be Seen

Here is an aspect of this book that must be seen: that “The kingdom is the Lord’s, and He is the Governor among the nations” (Psa 22:28). He is, in truth, “the King of all the earth,” and reigns “over the heathen” (Psa 47:7-80. This is why God is called “Most High” (Gen 14:18; Deut 32:8; Dan 4:17) and “Almighty” (Rev 11:17). It is not that God merely has the capacity to rule, He DOES rule : “His kingdom ruleth over all” (Psa 103:19). Daniel revealed that God rules “IN the kingdom of men” (Dan 4:17,25). Ultimately , it is His will that is being carried out.

HISTORICAL ASSESSMENT

The sources of information concerning Nebuchadnezzar are numerous. Concerning his role in the fulfillment of God’s purpose, we have the books of Second Kings, First Chronicles, Second Chronicles, Ezra, Nehemiah, Esther, Jeremiah, Ezekiel, and Daniel. There are also about 500 tablets dating back to his reign, inscriptions on around thirty buildings from his time, , and fragments from Erosus, Meander, Megasthenes, Abydenus, and Alexander Polyhistor, who are cited by Josephus and Eusebius. Intl Std Bible Encyclopedia

From these sources we learn that he succeeded his father, a Chaldean prince named Nabopolassor. His reign extended from 604 BC until 561 BC. He headed up the army that defeated Pharaoh-Neco, the head of Egypt (Jer 46:2). He made shrines to Marduk, Nebo, Zarpinet, Shamash, Sin, Gula, Ramman, Mah, and other heathen gods. He laid out and paved a great street for the procession of Marduk, and built a great number of walls and moats. He also dug several deep canals and made dams for flooding the country to the North and South of Babylon, thereby protecting it from their enemies. He also made large bronze bulls and serpents, adorning many temples with elaborate cedar and gold.

His refined construction projects seemed to reach their apex in the hanging gardens of Babylon, which are considered the second of the seven wonders of the world. According to historical records, they were built by Nebuchadnezzar to please his wife, who was a Mede; to remind her of her mountainous homeland. Groliers Encyclopedia refers to him as “the most important of the Chaldean, or Neo- Babylonian, kings.”

WHY MENTION THESE THINGS?

The empire of Babylon, that reached its vertex in Nebuchadnezzar’s time, then began to diminish, according to the prophecy of Daniel. This was not a mere coincidence. The purpose for the preeminence of Babylon was served when Nebuchadnezzar had finished the work God used him to accomplish. Everything else about Nebuchadnezzar was merely incidental. That is why the Scriptures make nothing of what history chooses to accentuate. No mention is made of the hanging gardens, or the numerous temples and structures he built – even though they have been uncovered through various excavations. This is because they had no bearing on what God was doing.

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Some might question the value of mentioning these various historical matters. It is certainly not that they have a value of their own. Rather, they serve to confirm to our hearts the worthlessness of things unrelated to the purpose of God. It is the manner of God to elaborate only on matters that bear directly upon the execution of His purpose. The world, and all that is associated with it, has no other reason for existing. Kings and empires are but pawns on the trestle board of Divine purpose.

Whether we are considering the tower of Babel, Pharaoh, Nebuchadnezzar, Cyrus, or Darius, they are placed within the setting of Divine purpose. It may be heads of nations like Cain, Nimrod, Ishmael, and Esau – they only have significance within the purpose of God! Such political leaders as Caesar Augustus, Herod, Pilate, Felix, and Agrippa, are only as prominent as their role in the fulfillment of the will of the Lord. This is an underlying premise that can be seen throughout the Scriptures, and it fairly glows with celestial glory in the book of Daniel.

Thus, throughout our journey through the book of Daniel, we will behold Nebuchadnezzar as an instrument in the hand of the Lord. His only glory is found in the fulfillment of God’s purpose. We will not stand and marvel at his architectural achievements, or the great image of solid gold that he made, ninety feet high and ten feet wide (Dan 3:1). Instead, we will glory in the precise and effective workings of the Lord God Almighty, unto whom we have been reconciled by the death of Christ Jesus.

We will focus on the hand of the Lord in the book of Daniel – His great working!

INTRODUCTION TO THE BABYLONIAN CAPTIVITY

The Babylonian captivity is of great significance in Scripture. It was prophesied by Moses (Deut 28:49), Isaiah (Isa 39:6), Jeremiah (Jer 13:19; 20:4-5; 32:28), and Habakkuk (Hab 1:6). Isaiah prophesied this captivity to king Hezekiah. “And Isaiah said unto Hezekiah, Hear the word of the LORD. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon : nothing shall be left, saith the LORD” (1 Kgs 20:16- 17). Jeremiah foretold it to Pashur, the chief governor of the house of God. “For thus saith the LORD, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold it: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon , and shall slay them with the sword” (Jer 20:4). As already mentioned, it was a point of reference included in the genealogy of our blessed Lord – “the carrying away into Babylon” (Matt 1:17).

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A JUDGMENT FROM GOD

The Babylonian captivity was a particular judgment against Israel. It was incurred because of their refusal to honor the land sabbaths required by the Lord. There is considerable profit to be realized from a knowledge of this judgment.

Declared by Moses

The possibility of this judgment was announced by Moses when delivering the Law to the children of Israel. The law requiring the land sabbath is given in Leviticus 25:2-3. “Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD . Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; but in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard.”

If Israel refused to fulfill this requirement, God was quite specific about the results that would ensue. “And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it” (Lev 26:33-35). Those who imagine God has no regard for details, or for precise obedience, do well to consider this Divine commitment.

The Commandment Disobeyed

From the reign of king Saul until the captivity was four hundred and ninety years. During that nearly five century long period, Israel did not honor the seventh year sabbath for the land. Many entire generations passed, supposing that all was well, and it was really of no consequence to do what God had commanded. Thus, with no apparent twinge of conscience, Israel lived just as though a commandment concerning the land had not even been uttered.

To be particular, four hundred and ninety years passed without a single sabbath year being honored. That means seventy land sabbath years were ignored.

However, the actions of men are never overlooked by the Lord – particularly when they are rebellious against Him. Those who imagine that can escape the judgment of God by pretending He has said nothing to them are treading on a most dangerous road.

The Time of Noah

God tolerated the world of Noah for a long time. But the time came when He could no longer abide their insolence. The striving of His Holy Spirit was brought to an abrupt end, and He sent a flood

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to “destroy all flesh” (Gen 6:12-17).

The Tower of Babel

The united people in the plain of Shinar thought to ignore God by making a name for themselves. Their activities, however, eventually passed beyond the border of Divine longsuffering, and He brought their work to a grinding halt, and scattered them throughout the world (Gen 11:7-8).

Sodom and Gomorrah

The people in Sodom and Gomorrah lived in sinful indulgence until their manners could no longer be tolerated by God. In a single day they reaped the whirlwind for their iniquity, suffering the vengeance of eternal fire (Gen 19:24-26; Jude 1:7).

In the Babylonian captivity, we have a similar situation. The people have grown comfortable ignoring the commandment of the Lord. Generations have passed without it being obeyed. Perhaps it seemed too inconsequential to them. Beside that, nearly five hundred years had passed with no apparent consequence for their disobedient manners. How foolish, indeed, to imagine God does not take note of all who ignore His Word!

Jeremiah Sounds the Word

The prophet Jeremiah was raised up by God to announce the Babylonian captivity, and the reason for it. The book of Second Chronicles declares the circumstance. “And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: to fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years ” (2 Chron 36:20-21).

The duration of the captivity was confirmed by Jeremiah in his book. “And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished , that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations” (Jer 25:11-12). And again, “For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place” (Jer 29:10).

The manner in which Jeremiah repeatedly referred to this captivity underscores the fact that it was a Divine judgment. Through him, the Lord saw to it that Israel did not begin to think of this seventy year period as mere happenstance, or the result of a weak king or inferior military powers. Here is a fair sampling of some of his words.

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• “ I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon” (20:4).
• “Moreover I will deliver all the strength of this city, and all the labors thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon” (20:5).
• “Behold, I will turn back the weapons of war that are in your hands , wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city ” (Jer 21:4).
• “And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath” (21:5).
• “ I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon” (21:7).
• “For I have set my face against this city for evil , and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire” (21:10).
• “And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans” (22:25).
• “Behold, I will send and take all the families of the north , saith the LORD, and Nebuchadrezzar the king of Babylon, my servant , and will bring them against this land” (25:9).
• “And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him” (27:6).
• “Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon” (29:21).
• “Thus saith the LORD, Behold, I will give this city into the hand of the king of Babylon, and he shall take it” (32:3).
• “Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it” (32:28).

They Were Not to Resist

It was a hard message to give, and more difficult still for the Israelites to receive. All of this was compounded by the word given to Jeremiah concerning how the people were to react to the invasion of Nebuchadnezzar and the Chaldeans. They were not to resist or fight back! They were to submit, yielding to the yoke of Babylon. Solemnly Jeremiah told Zedekiah, “Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live. Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken against the nation that will not serve the king of Babylon” (Jer 27:12-13). If they resisted the Chaldeans, or fought against them, Jeremiah declared “ye shall not prosper” (Jer 32:5).

THE LESSON TO BE LEARNED

If ever there was a generation that needed to learn from this account, it is our generation. Daniel testifies loudly to all men, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31). A generation with a penchant for self-gratification will do well to ponder the Babylonian captivity. The Holy Spirit has said much about it, and that for a reason. The Queen of the South will rise up against those who had access to superior wisdom, yet did not avail themselves of it (Matt 12:42). The men of Nineveh will rise up in judgment against those who were told of repentance, yet continued in their

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stubborn ways (Matty 12:41). How much more will those carried away in the Babylonian captivity rise up to condemn a generation who heard of their experience, yet chose to ignore the Word of the Lord! God plays no games with mortals! Men do well to take His word seriously.

NEBUCHADNEZZAR BESIEGES JERUSALEM

“ 1c . . . came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.” In identifying the time of his deportation to Babylon, Daniel mentions when “Nebuchadnezzar king of Babylon came unto Jerusalem, and besieged it.”

NO ORDINARY CITY

Jerusalem was no ordinary city! It is the city called “holy” (Isa 4:3), destined to be called “a city of truth” (Zech 8:3). It is called “the city of the great King” (Psa 48:2), “The perfection of beauty, The joy of the whole earth” (Lam 2:15), “the throne of the Lord” (Jer 3:17) , “the holy city” (Neh 11:1; Matt 4:5), and the city where God chose to “put” His “name” (1 Kgs 11:36). This is the city in which kings reigned, including David and Solomon. The child Jesus was dedicated in this city (Lk 2:22). This is where young Jesus was first perceived as exceedingly wise, though but twelve years of age (Lk 2:41-45). It is where He was betrayed and tried (Lk 9:51; John 12:12). Here is where the Gospel was first preached (Acts 2).

For the cities of Sodom and Gomorrah to be destroyed is one thing. It is quite another for Jerusalem to be besieged. It is one thing for Tyre and Sidon to be overthrown. It is something else for Jerusalem to be besieged. When we read of Jericho being conquered, we are not surprised. But we are deeply effected when we read of Jerusalem being besieged!

This city is mentioned in Scripture more than any other city in all the world: eight hundred and eleven times ! Nineveh was a “great city,” yet is only mentioned eighteen times in the Word of God. Babylon, even including all of the parabolic references to it, is only mentioned two hundred and eighty- six times. The “eternal city” of Rome is only mentioned nine times. Bethlehem, of such prominence in Christ’s entrance into the world, is only mentioned thirty nine times in the Bible.

Jerusalem is first mentioned in the book of Joshua. After that it is cited in Judges, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Psalms, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Joel, Amos, Obadiah, Micah, Zephaniah, Zechariah, and Malachi. The New Testament Scriptures mention “Jerusalem” one hundred and forty-four times. It is difficult to imagine a city being any more prominent – and it is ALWAYS related to what the Lord is doing.

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Why Mention This?

All of this may seem to be only an academic bypath, but that is far from what I intend. Here is a city of great significance in the Divine economy. It is a place with which God associated Himself, and it is related with unparalleled blessing and promise. If such things automatically protect a city or a person, surely nothing evil will ever come upon Jerusalem! At least, that is what some theology would lead us to believe.

The besiegement of Jerusalem and the Babylonian captivity strike a decisive blow against a strain of theology that has plagued the church for centuries , Here is a chosen city, a blessed city, a city where God placed His name. Yet, the judgment of God was leveled against that city when it failed to take Him seriously! It stands as a memorial to the truth, “judgment must begin at the house of God” (1 Pet 4:17). It ought to shout loudly to a lethargic and slumbering church, that if it does not repent, judgment is on the horizon! When Jeremiah announced the overthrow of the holy city, there were some who simply thought it could not happen – not to the holy city! Instead they said, “Sword and famine shall not be in this land” (Jer 14:15).

Nebuchadnezzar’s besiegement of Jerusalem is frequently mentioned. It is a judgment the Lord did not want His people to forget. It also took place in several stages. “At that time (during the reign of Jehoiakim’s son Jehoiachin) the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged. And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it” (2 Kgs 24:10-11). “Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, (during the reign of Zedekiah) and pitched against it: and they built forts against it round about” (2 Kgs 25:1).

The besiegement to which Daniel alludes is referenced in 2 Kings 24:1-2. During this time, Daniel was brought to Babylon. It is also the first time we hear about him.

GOD GIVES THE KING TO NEBUCHADNEZZAR

“ 2a . . . And the Lord gave Jehoiakim king of Judah into his hand . . . ” Other versions read, “And the Lord delivered Jehoiakim king of Judah into his hand,” NIV “The Lord let King Jehoiakim of Judah fall into his power,” NRSV and “The Lord handed over to him Jehoiakim.” NAB What appeared to be military superiority was actually Divine sovereignty in action. Like Pilate, Nebuchadnezzar had no power but that which was given to him by the Lord. Daniel is not writing an autobiography or a history book, for this bit of knowledge is not available on those levels. His writing is inspired by God, and

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therefore is filled with Divine assessments, judgments, and explanations.

THE EXERCISE OF SOVEREIGNTY

The Lord “gave” king Jehoiakim into Nebuchadnezzar’s hand. Daniel often mentions this aspect of Divine government.

• He told Nebuchadnezzar God had “given” him his kingdom (2:37-38).
• When the king was chastened, God is said to have “given” him a “beast’s heart” (4:16).
• Belshazzar’s kingdom was “ given to the Medes” (5:28).
• One of the great governments shown to Daniel was described as being like a lion with eagles wings, “and a man’s heart was given unto it” (7:4).
• Another kingdom is described as a leopard, “and dominion was given to it” (7:6).
• The Messiah is described as coming in the clouds of heaven, being “given” dominion, glory, and a kingdom (7:14).
• Judgment was “ given to the saints of the most High” (7:22).
• An opponent of the saints was “given” to wear out the saints for a determined period of time (7:25).
• The kingdom in all of its greatness will be “ given to the people of the saints of the most High” (7:27).
• A “host” is said to be “ given” to one who cast down the truth to the ground (8:12).
• A personality identified as the “king of the South” would have a great multitude “ given into his hand” (11:11).
• God “ gave knowledge and skill in all learning and wisdom” to Daniel and his three colleagues (1:17).
• He “gave” Nebuchadnezzar “majesty” (5:19).

Great works and changes among man are traced to what the Lord has done. As the “Governor among the nations,” He gives things men are powerless to implement.

• He gave Israel favor in the eyes of the Egyptians (Ex 11:3; 12:36).
• He gave a populated land to Israel (Josh 21:43).
• He gave Israel rest form their enemies (Josh 21:44).
• The Lord gave conception to Ruth (Ruth 4:13).
• He gave Solomon wisdom (1 Kgs 5:12).
• He gave Job twice as much as he had before (Job 42:10).
• God gave Saul another heart (1 Sam 10:9).
• He gave fourteen sons and three daughters to Heman (1 Chron 25:5). It should startle no person, therefore, that “the Lord gave Jehoiakim king of Judah ” into the hand of Nebuchadnezzar. By that, the Scripture means Jehoiakim had no choice in the matter. He could not alter the Divine decision, or avoid becoming subject to Nebuchadnezzar. All of his resources and authority could not change the Divine edict. His wisdom was of no avail. He may have been a king, but the Almighty God was King over him! He could send for Urijah in Egypt and slay him with the sword, but he could not stop Nebuchadnezzar from conquering him. He could burn the books of Jeremiah, but he could not avoid being given to king of Babylon. Like all worldly powers, he was impotent before the God of heaven.

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Thus it is written, “In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years” (2 Kgs 24:1). Again it is written, “Jehoiakim was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem: and he did that which was evil in the sight of the LORD his God. Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon” (2 Chron 36:5). Jeremiah told Jehoiakim of this coming disaster. “Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof ” (2 Kgs 25:1,9).

A MUCH NEGLECTED TEACHING

Although this is a much neglected aspect of the Divine nature, Jesus taught us to rely upon it. “And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever . Amen” (Matt 6:13). If God can deliver men INTO the hands of others, He can also deliver them FROM their oppressors. However, if these things are not known, deliverance will not be sought.

The book of Daniel begins, therefore, with a solemn assertion of how God changed the circumstances of His people – and it was not pleasant. It involved the besieging of their holy city, the killing of some of their citizens, the destruction of the temple, the devastation of the walls about the city, and the binding and servitude of their kings. All of that is involved in Jehoiakim being “given” into the hands of a heathen despot!

The Working of the Lord

I want to again emphasize that this book is a commentary on the working of the Lord. It is more than a foretelling of the rise and fall of nations, the coming of moral tyrants, and the overcoming of God’s people. It is not mere history in advance.

In this volume we will be given to see HOW the Lord works – the manner in which He fulfills His will. We will behold how He deals with those who refuse to obey Him, and how exactly and precisely He carries out his desires for His people, as well as hose who are against them. Daniel records Divine activity!

PART OF THE VESSELS TAKEN

“ 2b . . . with part of the vessels of the house of God: which he carried into the land of Shinar to

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the house of his god; and he brought the vessels into the treasure house of his god.” It is tragic to hear of Jehoiakim being given into the hands of Nebuchadnezzar, together with the people over whom he ruled. It is more tragic to hear of the desecration of the sacred artifacts of the temple. However, even in this matter, we will behold Divine control. The Lord not only ordained this plunder, He determined its degree!

PART OF THE VESSELS

“ . . . with part of the vessels .” Emphasizing that all of the vessels were not taken simultaneously, other versions read “some of vessels,” or “articles.” NKJV/NASB Even in the plundering of the holy city, God remained in control.

The Vessels Themselves

These are vessels used in the temple service, and were originally instituted by the Lord for the accomplishment of the sacred service and worship of God. They were not common, were not used for common purposes, and were used only by the sanctified servants of God for purposes ordained by Him. There were several kinds of vessels, each of profound craftsmanship and materials.

• There were various vessels related to the table of showbread. They included dishes, spoons, covers, and bowls (Ex 25:29).
• There was the golden candlestick, which had bowls for oil, snuffers, and trays (Ex 25:31-39).
• The massive alter of sacrifice also had vessels. They included pans, shovels, basins, fleshhooks, and fire pans (Ex 27:3).

All of these were originally called “the vessels of the tabernacle” (Ex 27:19), and were anointed, being consecrated to the Lord. Primary articles of furniture were referred to as “And the table and all his vessels , and the candlestick and his vessels , and the altar of incense, and the altar of burnt offering with all his vessels , and the laver and his foot” (Ex 30:27-30).

Solomon Adds to Them

Later, when Solomon built the temple, he also had vessels made which were wholly given to the Lord. Some of them are described as “the pots, and the shovels, and the basins: and all these vessels.” We are told they were “exceeding many,” made of brightly shined brass (1 Kgs 7:47). Revealing the magnitude and value of the vessels pertaining to the house of God, it is also written of Solomon: “And Solomon made all the vessels that pertained unto the house of the LORD: the altar of gold, and the table of gold, whereupon the showbread was, and the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold, and the bowls, and the snuffers, and the basins, and the spoons, and the censers of pure gold; and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house, to wit, of the temple” (1 Kgs 7:48-50). All of these things were placed into “the treasures of the house of the LORD” (1 Kgs 7:51). In addition, “all the holy vessels” that were originally in the tabernacle were added to the treasures (1 Kgs 8:4).

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Often Removed

Although they were sacred, these “vessels” were removed from the temple several times. When Shishak king of Egypt came against Jerusalem, “he took away the treasures of the house of the LORD, and the treasures of the king's house; he even took away all: and he took away all the shields of gold which Solomon had made” (1 Kgs 14:25-26).

When Joash, king of Israel, captured Amaziah, King of Judah, he broke down part of the wall of Jerusalem and “took all the gold and the silver, and all the vessels that were found in the house of God with Obededom, and the treasures of the king's house, the hostages also, and returned to Samaria” (2 Chron 25:24).

Wicked king Ahaz “gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God, and shut up the doors of the house of the LORD, and he made him altars in every corner of Jerusalem” (2 Chron 28:24). These vessels were prepared, sanctified, and restored during the reign of Hezekiah, which accounts for Nebuchadnezzar again having access to them (2 Chron 29:18-19).

Now Nebuchadnezzar again takes these sacred vessels. This theft is also mentioned frequently. “And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD” (2 Kgs 24:13). The mentioning of “all of the treasures ”does not conflict with our text, which says “part of the vessels.” The plundering of the temple took place in phases. The phase of the above passage took place after Jehoiakim, during the reign of his son, and was the final “sweep”

of the temple for its treasures.

Again it is written, “Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon, and put them in his temple at Babylon” (2 Chron 36:7). Additional references include 2 Chronicles 36:10,18; Ezra 1:7; Jeremiah 27:21-22. Some further details are provided in Jeremiah 52:18- 19. “The caldrons also, and the shovels, and the snuffers, and the bowls, and the spoons, and all the vessels of brass wherewith they ministered, took they away. And the basins, and the firepans, and the bowls, and the caldrons, and the candlesticks, and the spoons, and the cups; that which was of gold in gold, and that which was of silver in silver, took the captain of the guard away.”

This event will be of significance later in the book. Belshazzar will further desecrate these vessels by calling for them to be brought to a drunken feast, in order that his nobles might drink wine from them. That event will be very significant.

THE LAND OF SHINAR

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“ . . . into the land of Shinar.” Those who are familiar with Scripture will immediately recognize this land. It is first mentioned in the tenth chapter of Genesis. It was here that Nimrod, “the mighty hunter before the Lord,” established his kingdom. There he established “Babel, and Erech, and Accad, and Calneh” (Gen 10:9-10). Asshur went out of that country and later built the now infamous Nineveh (Gen 10:11).

The land is best known as the place where certain nomads settled, saying “‘Come, let us make bricks and bake them thoroughly.’ They had brick for stone, and they had asphalt for mortar. And they said, ‘Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth’” NKJV (Gen 11:3-40. Because their efforts excluded the living God, He aborted their work, confounding their language, and scattered them throughout the earth (Gen 11:5-9).

Now, in Daniel’s time, the land was again teeming with activity under the reign of Nebuchadnezzar. I have often wondered if they had ever pondered the ancient scattering, or if they even knew about it. As though the territory itself was a citadel of the wicked one, no one had profitably learned from the dispersion of Babel. The people were once again arrogant, worshiping other gods, and even desecrating the holy vessels of the Lord. Yet, these were the people God would use to chasten Israel.

THE HOUSE OF HIS GOD

“ . . . to the house of his god.”             The ultimate insult is dealt to the people of God when the sacred vessels of the temple are transported to the house, or temple, of a heathen god – “the treasure house of his god.” Our verse mentions this blasphemous deed twice: “which he carried into the land of Shinar to the house of his god ; and he brought the vessels into the treasure house of his god .” If a jewel in a swine’s snout is uncomely (Prov 11:22), you can imagine the reproach associated with holy vessels of God being found in the house of a heathen, lifeless, and dumb idol!

It is generally understood that this god was Bel, mentioned by Isaiah and Jeremiah. Isaiah points to the impotency of Bel . “Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity ” (Isa 46:1). Jeremiah affirms that when Babylon was taken, Bel would be “confounded” (Jer 50:2). God also said through him, “I will punish Bel in Babylon” (Jer 51:44).

Bel was a sun god, to whom great reviving power was attributed. He was also known as Merodach (Jer 50:2), and, in history, as Marduk.

Nebuchadnezzar’s son, who reigned for two years immediately after him, was named “Evilmerodach,” or “Evil-Merodach – meaning, “a man of Marduk,” or follower of the god Bel (2 Kgs

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25:27; Jer 52:31). He is the king who liberated Jehoiachin (Jehoiakim’s son) from a thirty-seven year confinement in prison, giving him a seat of honor above all the other kings that were with him in Babylon. Notwithstanding, history confirms he was slain by his sister’s brother, who was named Nergalshar-ucur.

The point of these brief observations is that Bel could not keep Nebuchadnezzar from his Divinely appointed demise, or his son from being murdered. It may be said of Nebuchadezzar’s god, as of all other false gods, “Behold, they are all vanity; their works are nothing: their molten images are wind and confusion” (Isa 41:29). How true the Psalmist was when he wrote, “Their idols are silver and gold, the work of men's hands. They have mouths, but they speak not: eyes have they, but they see not: They have ears, but they hear not: noses have they, but they smell not: They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. They that make them are like unto them; so is every one that trusteth in them” (Psa 115:-4-8).

Not Their Final Place

The house of Nebuchadnezzar’s god would not be the ultimate resting place for the vessels dedicated to the living God! Later, in Ezra’s day, every single one of those vessels would be returned to their proper place. Thus it is written, “And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God” (Ezra 6:5).

A few years after this mandate, Nehemiah, governor of Judah, found ordinary household items belonging to Tobiah in the temple chamber. Of that occasion he wrote, “Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense” (Neh 13:9). The Lord was behind this restoration.

CONCLUSION

The stage is now set for the unfolding of Daniel’s remarkably long and insightful ministry. It took place during a period of captivity, and in a heathen land. His work as a prophet unfolded amidst trials and tests. Daniel bears some resemblance to John the Revelator, who received profound insight while in exile on Patmos. Daniel also received remarkable visions and explanations of Divine workings while he was in exile . Men may move the saints from the peaceful habitations, but they cannot move them where they cannot hear from God! Those who maintain their faith will continue to have access to God!

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Chastening Does Not Remove Hope

We learn from this book that the chastening of the Lord does not close the doors of heaven, or induct a rime of hopelessness. Those who continue to believe God will be given to see the things of God, even during Divine judgments – perhaps even in an unusual way.

The Innocent Sometimes Suffer

We also learn from this book that faithful people are sometimes caught in the punishment that is being administered to others. Daniel, Hananiah, Mishael, and Azariah were young, yet faithful. Yet they were carried away in the Babylonian captivity. Sometimes believers do suffer because of the sins of others.

Favor in the Eyes of the Enemy

Additionally, we will see that God can grant His faithful servants favor in the eyes of those who have no personal regard for the true God, in whose hands their lives are held. All four of the young men introduced in the first chapter of Daniel obtained remarkable favor in the eyes of the king. They were promoted to political prominence, as Jews, in a strange and hostile land.

A Challenging Book

This is a book that will challenge the most disciplined and sanctified intellect. Things are unfolded concerning nations and kings that are by no means simplistic. For those who seek a challenge for the mind, the book of Daniel will rise to the occasion. Your ransomed powers are well employed in this sacred volume.

Blessing for the Faithful

Finally, it will again be seen that those who keep the faith under duress will be granted unusual and profitable insight and understanding. Trouble does not separate us from God! The book will give you a strong reason to cleave to the Lord.

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The Prophecy of Daniel

THE FIRST GREAT TEST OF FAITH

INTRODUCTION

• Lesson
• 2

THE WAYS OF GOD

As we enter into the record of the first great test of faith, it is important that we again get our spiritual bearings. When we read and study books like Daniel, we must mortify the human propensity to classify Divinely recorded events as history – in this case, Jewish history. As commonly defined, there is history in Scripture – but that is not its thrust. Strictly speaking, the Bible is not a record of human history as much as it is the workings of the Lord. This is precisely why vast periods of human history are often scanned with very little comment. The first two thousand years of human history, for example, are covered in less than eleven chapters of the Bible (Gen 1:1-11:25). More chapters (nearly fourteen) are devoted to the life of Abraham than that (Gen 11:26-25:9) – one hundred and seventy-five years (Gen 25:7). Even then, we know hardly anything about the first seventy-five years of Abraham’s (then Abram) life. Thus, fourteen chapters of the book of beginnings is devoted to a record of ninety-five years of Abraham’s life, while eleven chapters are devoted to a brief overview of over two thousand years.

This is a Divine manner, and must be duly noted by students of Scripture. Those who are devoted to the study of history cannot deal with interruptions of vast periods of time, or to anything less than a continuous record. Normally, history has little meaning if little attention is given to successive details.

THE DIVINE MANNER

It is the Divine manner to put the emphasis on pivotal things – things that determine outcomes, and around which central decisions and occasions gather. Whether we are speaking of the masses of people, as in the flood and prior to Abraham, or the life of Jesus Christ, the spotlight of inspiration is always on things through which God made a difference. There is a heavenly emphasis in Scripture. If it is not seen, Scripture will not be properly understood, and lasting benefits will not be realized.

I use the term “Divine manners” in the sense of the “ways” of God – how He works within the affairs of humanity. You may recall that the Lord acquainted Moses with His “ways,” while the people were only familiar with His works. Thus we read, “He made known His ways unto Moses, His acts unto the children of Israel” (Psa 103:7).

I suggest to you that God’s “ways” are revealed to us in the book of Daniel: in particular, in the incident that will now be placed before us. Because this is the case, I will make several observations about this record that point to the ways of the Lord. These observations are not departures from the text. Rather, they are a way of putting a handle on it, so it can be carried with profit in the heart and mind.

THE STAMP OF DIVINITY

The book of Daniel has the stamp of Divinity upon it, and is extraordinary from several points of view. It is in the very midst of these extraordinary occurrences that the working of the Lord is declared. In order to set the stage for the text before us, it will be good to consider some of these things.

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EXTRAORDINARY CIRCUMSTANCES

• Daniel, Hananiah, Mishael, and Azariah are captivated by a heathen king (1:1-6).
• Daniel, Hananiah, Mishael, and Azariah are educated in the Babylon court (1:5).
• Nebuchadnezzar worships Daniel (2:46).
• Nebuchadnezzar makes Daniel the ruler over the whole province of Babylon (2:48).
• All people are required to fall down and worship a golden image (3:3).
• Darius makes Daniel the first among his presidents (6:1-3).
• Because of his excellent spirit, Darius considered setting Daniel over the whole realm (6:3).
• Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian (6:28).

EXTRAORDINARY MIRACLES

• Shadrach, Meshach, and Abednego delivered from the fiery furnace (3:23-29).
• Belshazzar makes Daniel the third ruler of the kingdom (5:29).
• For a period of thirty days, whoever asked anything of any God or man but Nebuchadnezzar would be cast into a den of lions (6:7).
• Daniel is delivered from the lion’s den (6:21-27).
• In a single hour, Nebuchadnezzar is given a beast’s heart, begins dwelling seven years with the beasts, eats grass, his hair grew like the feathers of an eagle, and nails became like a bird’s claws (4:16,25, 33).
• The fingers of a man’s hand writes on the wall of the king’s palace (5:5).
• In one night, Belshazzar is slain, ending the Babylonian kingdom, and the Medes take the kingdom (5:30-31).

EXTRAORDINARY DREAMS AND VISIONS

• Dream of a great statue that was crushed to dust by a stone cut out without hands (2:31-45)
• Dream of a great tree that was cut down, leaving its stump and roots (4:1-17).
• Vision of four differing beasts rising out of the sea (7:1-8)
• Vision of the day of judgment (7:9-10).
• Vision of the coming of One like the Son of man in the clouds of heaven (7:13-14).
• Vision of a ram with two horns pushing westward, northward and southward (8:3-4).
• Vision of a he goat from the west, with a notable horn between his eyes, which smote the ram and became very great (8:5-7).
• Vision of four prominent horns that came out of the ram’s broken horn (8:8).
• Vision of a little horn that arose from the four horns, waxing great and magnifying himself (8:9-12).
• Vision of a man clothed in linen, girded with a belt of pure gold (10:5).

EXTRAORDINARY EXPLANATIONS

• Daniel interprets Nebuchadnezzar’s dream of the great image destroyed by a stone (2:30-45).
• Daniel interprets Nebuchadnezzar’s dream of a tree that was cut down (4:19-27).
• An angel interprets Daniel’s vision of the four beasts (7:16-28).
• An angel interprets Daniel’s vision of the ram and he goat (8:16-26).
• An angel interprets the vision Daniel had by the side of the river (10:8-21). EXTRAORDINARY SCOPE

The book of Daniel has unusual scope, of breadth.

• The dynasties of Nebuchadnezzar, Belshazzar, Cyrus, and Darius are covered.
• A number of kingdoms are mentioned. Judah (1:1), Israel (9:7), Babylon (1:1), Chaldeans (5:30), Media (8:20), Persia (10:1), Greece (11:2), Egypt (11:8), Lybia (11:43), Ethiopia (11:43).
• The time of world kingdoms is outlined (2:30-45; 8:16–26).
• Details of the Messiah’s death are described (9:25-26).
• Circumstances attending the time of “the end” are spelled out (7:9-10; 7:13-14; 12:1-10).

LEARNING HOW TO THINK

Those who Live by faith think differently from other people. They are not turned aside by the circumstances, even though they are extraordinary. Faith thrives in trouble, and hope flourishes when everything seems to be against the believer. The will of the Lord cannot be neutralized by difficulty or oppression. These realities are lived out in the book of Daniel.

Although Daniel is young, away from home, separated from his parents, in a heathen land, and marked out to serve an idol-worshiping king, he survives . He not only survives, he flourishes . During such times he receives unparalleled revelations from God, and interpretations are given to him from heaven. The angels of God minister to him, explain to him, and deliver him.

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The book of Daniel confirms “that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom 8:38-39). If such marvelous benefits could be realized by four young men in Babylon, what is possible for you today? They were blessed in unprecedented ways before Christ Jesus, before the sins of the world were taken away, and before the world was reconciled to God. Their benefits were realized before the devil was destroyed, before principalities and powers were plundered, and before men were given the “Spirit of adoption.”

Thus, as we approach this first test of the faith of Daniel and his three colleagues, I encourage you to be perceptive. Look for the hand of the Lord, and behold how He works for them who trust in Him “before the sons of men” (Psa 31:19). This book, and this particular occasion, is written “To make known to the sons of men His mighty acts, and the glorious majesty of His kingdom” (Psa 145:12).

DIVINE PROVIDENCE

As in all of Scripture, the book of Daniel unveils Divine providence. I refer to the secret, but purposeful, working of God, whereby two great objectives are accomplished. First and foremost, He is “working salvation in the earth” (Psa 74:12), orchestrating the affairs of men in order to accomplish His own magnificent purpose. Secondly, He is working all things together for the good of those upon whom He has set His love, or who have found grace in His eyes. In both the accomplishment of His purpose, and the good of His people, nothing is left strictly in the hands of men. Even though, from outward appearance, it may seem as though men are in charge of the matter, yet it is the Lord who works in them both to will and to do of His own good pleasure (Phil 2:13). Solomon said it this way, “The lot is cast into the lap; but the whole disposing thereof is of the LORD” (Prov 16:33). Later versions read , “But its every decision is from the LORD,” NKJV/NASB/NIV and “but the decision is wholly from the LORD.” NRSV Another version reads, “When the lot is cast into the lap, its decision depends entirely on the LORD.” NAB

The providence of God involves the overturning of some human decisions, and the establishment of others. Some examples will suffice to establish this critical point.

• It was God who worked in the circumstances of Joseph, overturning the counsel of his brothers, and establishing him as prince over Egypt (Gen 45:5-8; 50:20).
• The Lord overturned Pharaoh’s decision to keep Israel, showing both Israel and the Egyptians that He alone is God (Ex 14:4).
• God hardened the hearts of nations so they would come against Israel and be destroyed by them (Josh 11:19-20).
• God sent an evil spirit between Abimilech and the children of Shechum (Judges 9:23).
• The Lord appointed the defeat of the sound counsel of Ahithophel so that He might bring evil upon Absalom (2 Sam 17:14).
• When Samson sought a wife from among the heathen, the cause was actually from the Lord, who sought an occasion against the Philistines (Judges 14:4).
• When David numbered Israel, resulting in a great plague, it is written that GOD “moved David against them to say, Go, number Israel and Judah” (2 Sam 24:1).
• The Lord stirred up adversaries against Solomon (1 Kings 11:14,23).
• God stirred up “the spirit of Pul king of Assyria, and the spirit of Tilgathpilneser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh” (1 Chron 5:26).
• When Rehoboam forsook the counsel of the older men, and hearkened not to the people, “the cause was of God, that the LORD might perform his word, which he spake by the hand of Ahijah the Shilonite to Jeroboam the son of Neat” (2 Chron 10:13-15).
• The Lord “stirred up the spirit of Cyrus, king of Persia,” to build the house of the Lord (2 Chron 36:22).
• When the enemies of the Jews tried to stop them from building the house of God, “the eye of their God was upon the elders of the Jews, that they could not cause them to cease” (Ezra 5:4-5).
• In the days of Ezra, when the people kept the feast of unleavened bread, the Lord “turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God” (Ezra 6:22).
• In the case of the Babylonian captivity, at its peak during the time of our text, God said, “and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon” (Jer 20:4).

Whether in nature or among men, all things are orchestrated, or held together, by the hand of the Lord. He is working behind the scenes for His own glory, and the good of those who dare to trust in Him. If we fail to see this in the book of Daniel, it’s value will not be realized. We are being exposed to the working of the Lord, and that is how it must be seen.

WHAT ABOUT FREE WILL?

Immediately, some will ask about the “free will of man.” How does that fit into these things. You would think that the way men speak about “the free will of man” surely confirms it is an emphasis in Scripture. However, this is not at all the case. In fact, the term, as normally used, is not even found in Scripture – not a single time. It is NEVER the subject of Divine exposition. We read about “the heart of man” (1 Cor 2:9), “the spirit of man” (1 Cor 2:11), “the wrath of man” (James 1:20), and “the glory of man” ( 1 Pet 1:24). However, we NEVER read of “the free will of man.” The Spirit does speak of “the will of man,” but in quite another way. The new birth is said to be NOT “of the will of man” (John 1:13). The Scriptures themselves are said to have come in old time NOT “by the will of man” (1 Pet 1:21).

Rather, the responsibility of men is encapsulated in words like “receive” (Acts 8:14; 1 Thess 2:13), “believe” (John 1:12; Rom 1:16), and “obey” (Acts 5:32; Heb 5:9). In this way, the emphasis is not placed upon the capacities of men, but on their responsibility and accountability to God. Sin has infected all human capacities, creating the condition of fallenness (Rom 3:23). For this reason, Apostolic doctrine deals with the renewal and

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empowerment of those capacities, and not the capacities themselves.

My intention is not to aimlessly address the matter of the human will, which itself is an aspect of the Divine imagery with men. My point is that the human will is not the subject of exposition in Scripture. Truth is never bent around the presence of man’s will. Rather, it is always within the perimeter of God’s will.

Sixteen times, the word “freewill” is applied to offerings – offerings that were determined by the giver instead of a hard law (Lev 22:18,21; 22:23; 23:38; Num 15:3; 29:39; Deut 12:6,17; 16:10; 23:23; 2 Chron 31:14; Ezra 1:4; 3:5; 7:16; 8:28; Psa 119:108). Once it is used of those who determined of their own will to go up to Jerusalem (Ezra 7:13).

Throughout Scripture, the will that determines, decides, or arbitrates, is the will of God. It is the peculiar prerogative of faith to bring us into accord with the “good and acceptable, and perfect will of God.” A failure to see this circumstance casts a cloud of mystery and confusion over the entirety of God’s Word. God can, and does, impose His will upon men . He did upon the entire world in the flood (Gen 7:21), the builders at Babel (Gen 11:8), Pharaoh (Psa 136:15), the people of Egypt (Ex 3:21; 12:36), and the sinners of Sodom and Gomorrah (Gen 19:25). In the Babylonian captivity God imposed His will upon Judah (Dan 1:2; Isa 42:24). He imposed it upon Belshazzar, stripping his kingdom from him (Dan 5:22-30). He also did so upon Nebuchadnezzar by giving him the heart of a beast, and removing all rationality from him for a season (Dan 4:16,32).

A parade of other witnesses could be summoned before us to attest of this fact: namely, that God can and does impose His will upon certain people. Herod (Acts 12:20-23), Ananias and Sapphira (Acts 10:1-10), and many disobedient Corinthians could testify to this truth (1 Cor 11:29-30).

It is quite true that God does not impose His will upon men in the matter of salvation. He does, however, deliver a Gospel to them which is His “power unto salvation” (Rom 1:16). Through that glorious Gospel, and the belief of it, the people become “willing in the day of His power” (Psa 110:3).

The Relevance of These Observations

These few remarks ARE relevant to our study of Daniel. In this book, God will orchestrate the affairs of men, often moving upon their wills, to fulfill His will. The particular point to be seen is that all of this is done to give His people the advantage, and to bless them with blessing. That is, in fact, the very point that must be seen in the text before us.

Working upon the hearts and minds of men, the Lord is moving Daniel into a place of extended prominence. God will put Daniel where He intends for him to be, working through Nebuchadnezzar, the prince of his eunuchs, Belshazzar, Cyrus, and Darius. The affairs of the world are being ordered for the ultimate glory of God, and the fulfillment of His appointed purpose.

Thus, Daniel’s promotions, though implemented through the edicts of kings of the earth, really came from the Lord. He was the One shaping the circumstances. Thus it is written, “For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another” (Psa 75:6).

A KEY TO UNDERSTANDING PROPHECY

There are many magnificent prophecies in this book. Yet, if they are not perceived as the Lord fulfilling His own purpose, they will be viewed as intrusions into God’s purpose, rather than the execution of it. They will be seen without regard to the good and acceptable and perfect will of God. They will also tend to produce fear, even moving men to adopt ridiculous theologies in order to assuage their unbelieving hearts. It is not uncommon for men to take the prophecies of Daniel and formulate dogmas about nations rather than proclamations of the Lord’s doing. Such men shine the spotlight on earthly rulers with scarcely a thought about them being raised up and put down by the Living God.

The way to avoid these erroneous conclusions is to behold the working of the Lord in the very beginning of this marvelous book. If we can see His hand clearly here, it will not be difficult to believe His hand will be seen just as clearly in the outworking of the prophecies made known through Daniel.

Let novel views of Scripture be cast from us forthrightly and with zeal, particular regarding the book of Daniel. Look for God’s working, believing it is all for the good of those who love God and are called according to His purpose. Let God confirm to you His care for you!

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A FOCUSED COMMAND IS GIVEN

“ 1:3 And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes . . . ” Ever keep before you that we are witnessing the unfolding of Divine purpose. God is working through the king and the master of his eunuchs to fulfill His own will. He will prepare Daniel to both receive and communicate insight into Divine workings. Our text is showing us the Divine prelude – how personalities and events were purposefully orchestrated for God’s own purpose. Nebuchadnezzar unquestionably thought the whole matter proceeded from his own mind, and the “master of his eunuchs” undoubtedly thought the same. It is wholly improper, however, for those with “the mind of Christ” to think in such a manner. God does not finish what men begin, and men do not finish what God begins. That is fundamental to sound thinking! The Lord is not simply taking something conceived by Nebuchadnezzar and turning it into something good for Daniel. Rather, He is turning the king’s heart, directing it “like a watercourse wherever He pleases” NIV (Prov 21:1).

CALLED IN A DISCIPLINED PROCEDURE

On the surface, the first part of Daniel is wholly historical. Yet, as I have pointed out, it is actually a record of God Himself working things together for the ultimate good of the four Hebrew children.

There is nothing slipshod about the working of the Lord. Daniel, Hananiah, Mishael, and Azariah are called within the framework of a disciplined procedure. They did not wander into the king’s court, or seek by some other means to gain an advantage with the king. The king spoke to the person responsible for the care of these young boys. He directed him to bring specific children to him. They were to be “of the children of Israel” – deported Jews. Only selected boys from this group were acceptable: “of the king’s seed, and of the princes.”

Such children were mentioned by Jeremiah. Such were “of the seed royal, and the princes of the king” (Jer 41:1). Certain children in Scripture were identified as “the king’s seed,” or children of a kingly lineage. Thus Hadad the Edomite is described as “of the king's seed in Edom” (1 Kgs 11:14).

PRECISE PROPHECY FULFILLED

This episode is the fulfillment of a prophecy delivered to Hezekiah by the prophet Isaiah. It was delivered shortly after the extension of Hezekiah’s life, which thing occurred in answer to his prayer. King Hezekiah was “sick unto death,” and Isaiah had come to him saying, “Set thine house in order; for thou shalt die, and not live” (2 Kgs 20:1) . Immediately, the king turned his face to the wall, fervently pleading with the Lord to consider how he had walked faithfully before Him. Before Isaiah “was gone out into the middle court . . . the word of the LORD came to him” (20:2-4). He was instructed to go back to Hezekiah and tell him his prayers had been heard.

As a consequence, the Lord added fifteen years to his life, and delivered him out of the hand of the king of Assyria, defending the city of Jerusalem for His own name’s sake. The sickness Hezekiah had apparently involved an inflammatory tumor, or boil. Thus, Isaiah instructed him “Take a lump of figs. And they took and laid it on the boil, and he recovered (20:5-8).

It is ironic that during his illness, Hezekiah had heard from the king of Babylon. It is written, “At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick” (20:12). In response, Hezekiah “showed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armor, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not” (20:13). It was because of this misjudgment that Isaiah delivered a scathing prophecy to Hezekiah, showing that he did not do well to consider the Babylonians worthy of such treatment. After some dialog between Hezekiah and Isaiah, the prophet delivered the following prophecy.

“Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon ” (2 Kgs 20:17-18; Isa 39:6-7). Ezekiel also referred to this. “Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof , and led them with him to Babylon; and hath taken of the king's seed . . . ” (Ezek 17:12-13). Now, over one hundred years later, Daniel unfolds what the Lord did with that circumstance. What was a period of judgment for Israel became a time of unparalleled opportunity for Daniel. As in the time of Balaam, “God turned the curse into a blessing” (Deut 23:5).

Our text is recounting things that resulted from that very captivity: some of the king’s sons and princes would be taken away to become eunuchs in the palace of the king of Babylon. Now, in this very text, Isaiah’s prophecy is being fulfilled in remarkable detail.

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Whether this means Daniel was immediately related to Hezekiah, we do not know. His lineage, however, was from a princely order. The point to be seen is the precise manner in which the word of the Lord was being fulfilled. Daniel will be given advantage during the fulfillment of a prophetic word – a fulfillment that was not of itself pleasant. How unsearchable are God’s judgments!

THERE ARE DEMANDING REQUIREMENTS

“ 4a Children in whom was no blemish, but well favored, and skilful in all wisdom, and cunning in knowledge, and understanding science . . . ” The requirements set forth by the king were most demanding. Not only was a proper lineage required, personal abilities, achievements, and appearance were essential. Keep in mind, these are the requirements within which four notable young men will rise to prominence. Those who meet extraordinary requirements are extraordinary individuals.

Keep the unusual circumstances in mind. This was a time of Divine chastening. The children of Judah had been captured, taken from their homeland, and housed in heathen surroundings. Yet, the conditions that are to be found in them indicate they were not living in despair, had not given up, and were still mentally and spiritually active. It is one thing to flourish under ideal circumstances. It is quite another to maintain comely qualities during times of great oppression and isolation from the things one loves and values. It is not unusual for professed believers to lose all of their comeliness during trials and afflictions. But you will find no such degeneration in the four Hebrew children.

Faith Always Triumphs

The book of Daniel confirms that faith always triumphs. It can keep the soul in a foreign land, maintain a hold on God, and stand the test of time. Numerous examples of this are found in Scripture, and we do well to ponder them.

• Noah in a degenerate world.
• Abraham among heathen peoples.
• Joseph in Egypt.
• Israel in Egyptian bondage.
• Moses in Egypt.
• Jeremiah in a pit.
• Ezekiel in Babylon.
• Paul in a Roman prison.

The people of God will be tempted to imagine faith can only function during pleasing circumstances. Thus some professed believers are greatly cast down by their seeming misfortunes. They wonder why such things have happened to them, and begin to struggle with fear and doubt. However, the notion that ideal conditions are the only realm where blessing is sure, is not a true postulate. This whim is an enemy to both mind and soul. Faith is not changed by circumstance, but has in it the power to change the circumstances.

You will find no such attitudes among the believers revealed in this book. There is not a syllable of cynicism or pessimism credited to the four Hebrew captives. They maintained their faith, a good countenance, and strong assurance – even when they were young and captives in Babylon. The king was not looking for captives huddled in corners of despair, and he did not find such children in Daniel, Hananiah, Mishael, and Azariah.

Let me underscore that the king was looking for extraordinary “children.” The word translated “children” means “a lad, boy, or young child.” STRONG This is not the same word translated “ children of Israel.” In that expression, “children” refers to the general offspring of someone, without regard to their age. In our text, the word “children” emphasizes tender age prior to adulthood. This is the word used to describe Isaac before he was “weaned” (Gen 21:8). It is the word used to describe Jacob’s very young children who were “tender” (Gen 33:13). It is even the word used to describe baby Moses when he was providentially found by Pharaoh’s daughter (Ex 2:6). To get our bearings, the parallel Greek word ( Te,knon , tenon) is used to describe Jesus when He was twelve years old (Lk 2:48).

Nebuchadnezzar has commissioned a search to be made among very young boys. While we do not know their exact age, some have estimated them to between fifteen and eighteen. That seems to be on the high end. I prefer the view others espouse, who see them as being between thirteen and fifteen. I do not want you to be distracted by these considerations. Perhaps they will assist us to see how unusually God works – among the young, a class of people so sorely neglected by the contemporary church.

The king, therefore, is looking for young and tender youth who can be molded to his seeming advantage. He is intending to shape them to the

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Babylonian pattern. Behind the scenes, however, the Lord is manipulating the situation to elevate certain of his people to places of prominence. In this case, they are very young people. Let every young person take heart as we uncover the working of the Lord among tender youth.

NO BLEMISH

“Children in whom was no blemish.” Other versions read “no defect,” NASB and “without any physical defect.” NIV They had to be of sound body. I am careful to approach this matter knowing that physical appearance is not the basis upon which Divine choices are always made. There are, however, certain occasions in which they were pivotal. I understand these to be incidents of moral and spiritual tutelage that point to higher truths. Allow me to illustrate this point.

Jewish Sacrifices

The sacrifices under the Law had to be “without blemish” (Ex 12:5; 29:1; Lev 1:3; 6:6). There was a time when God severely upbraided Israel for ignoring this qualification. They offered animals to God that had defects, and were judged because of it. “And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts . . . ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD” (Mal 1:8,13). Thus God taught the people of the necessity of offering the best to the Lord, not things that had been rejected for normal purposes.

The Priesthood

Those who served God in the office of the priest could not have physical defects. Those, for example, who approached “the bread of God,” serving in the capacity of a priest, had to be free from physical defects. “Whosoever he be of thy seed in their generations that hath any blemish , let him not approach to offer the bread of his God. For whatsoever man he be that hath a blemish , he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, or a man that is brokenfooted, or broken handed, or crookbacked, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; no man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish ; he shall not come nigh to offer the bread of his God. He shall eat the bread of his God, both of the most holy, and of the holy. Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish ; that he profane not my sanctuaries: for I the LORD do sanctify them” (Lev 21:17-23).

This served as an example of the coming “holy priesthood” that would be realized in Christ Jesus (1 Pet 2:5).

It appears to me that God would not allow Daniel and the three Hebrew children to be His emissaries in Babylon, while failing to measure to the qualifications of His servants under the covenant to which they were subject.

WELL FAVORED

“ . . . but well favored . . . ” Other versions read “good-looking,” NKJV “handsome,” NIV “of good appearance,” WEBSTER “of goodly countenance,” DARBY and “beautiful in appearance” SEPTUAGINT The idea behind the expression “well favored” is that God Himself had blessed the lads with a comely appearance. A pleasing appearance is given by God.

There are other people in Scripture who are said to be “well favored,” or blessed of God with a beautiful appearance.

• The daughters of men (Gen 6:2).
• Sarai (Gen 12:11,14).
• Rebekah (Gen 24:16).
• Rachel (Gen 29:17).
• Joseph (Gen 39:6).
• Saul (1 Sam 9:2).
• David (1 Sam 16:12).
• Abigail (1 Sam 25:3).
• Bathsheba (2 Sam 11:2).
• Absalom (2 Sam 14:25).
• Tamar (2 Sam 14:27).
• Abishag (1 Kings 1:3-4).
• Adonijah (1 Kings 1:6).
• Esther (Esth 2:7).
• The daughters of Job (Job 42:15).

Those familiar with Scripture will recognize that beauty was the downfall of some people (Absalom), while others were exploited because of

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their appearance (Bathsheba). The point to be seen is that those with a comely appearance are to see it as a gift from God. As with all gifts, this is to be used for the honor and glory of God. It is not to be allowed to neutralize ones affection for and devotion to the Lord.

Thus far we see the king is looking for young men with a sound body, and with a handsome and undistracting appearance.

SKILLFUL IN ALL WISDOM

“ . . . skillful in all wisdom . . . ” Other versions read “gifted in all wisdom,” NKJV “showing intelligence in every branch of wisdom,” NASB “showing aptitude for every kind of learning,” NIV “trained in all wisdom,” BBE and “well versed in every branch of learning.” NLT

When you consider the possible age of those who will be discovered in this quest, this is a most remarkable requirement. In a day when lopsided wisdom is extolled, and specialists are lauded, it is refreshing to hear of anyone showing “intelligence in every branch of wisdom.” The phrase “every branch of wisdom” would include categories like horticulture, biology, language, etc. Solomon had such knowledge without having to learn it through conventional processes (1 Kgs 4:29-34). Later we will find that God had especially blessed Daniel and his friends with their extraordinary abilities. “As for these four children, God gave them knowledge and skill in all learning and wisdom” (Dan 1:17).

The notion that understanding and wisdom are wholly unrelated to the work of the Lord is not true. We know this is the case, because God Himself gave this ability, thereby sanctifying it for His own use and purpose.

Those with extraordinary abilities ought to give them to the Lord, for they have been given to them by Him. It is disappointing to me that it is so common for gifted and attractive people to give these qualities to the world, rather than to the Lord. Much of the dreadful mediocrity that plagues the contemporary church is owing to this tendency and circumstance.

Men who were noted for their wisdom include Joseph (Acts 7:10), Moses (Acts 7:22), Bezaleel (Ex 31:3), Aholiab (Ex 31:6), Hiram (1 Kgs 7:13- 14), Solomon (1 Kgs 3:28), Ezra (Ezra 7:25), and Paul (2 Pet 3:15). God used them all for His own glory. It is in order for the children of God to seek to excel in this area. In the work of the Lord, mediocrity, is never an asset. This is particularly true when that condition exists by choice.

CUNNING IN KNOWLEDGE

“ . . . and cunning in knowledge.”

Other versions read “possessing knowledge,” NKJV “endowed with understanding,” NASB “well informed,” NIV “acute in knowledge,” DOUAY and “quick to learn.” NAB

This expression emphasizes the ability to articulate knowledge, as opposed to simply knowing many things. Those possessing the ability to speak on, and elucidate, a wide variety of subjects are exceedingly rare – even among the older set. Yet, in our text, such individuals are sought among the youth. It is at this time that four young men of faith will surface. Since they were no doubt raised during a period of oppression, they had advanced in these areas under difficult and burdensome circumstances. Perhaps they had witnessed some of the atrocities that were associated with the sacking of Jerusalem and the captivity of its people. This would include such things as the killing of Zedekiah’s sons and the putting out of his eyes, and the killing of the princes of Judah (2 Kgs 25:7; Jer 52:10-11). Whether these young boys heard of such things, or actually witnessed them, it is remarkable that they kept their wits through it all. Many a person has lost their abilities under great stress and affliction. They have, in a sense, become another kind of people. However, the book of Daniel confirms that faith can sanctify human capacities even under duress and great difficulty.

In my judgment, the professing church would do well to endeavor to produce a spiritual environment in which such intellectual and expressive capabilities can be developed. Far too much religion gives no advantage to the mind, expressive abilities, or a wide latitude of capability. It is difficult for me to see such religion as being related to God in any significant way. If those living under the Law could provide such a culture, how much more is the church, which is the fulness of Christ, capable of doing so for the honor of God and Christ. Our churches should be incubators for the development of God-given gifts and abilities.

UNDERSTANDING SCIENCE

“ . . . understanding science.” Other versions read “quick to understand,” NKJV “discerning knowledge,” NASB “discerning, ” NJB “endowed with knowledge and insight,” NRSV “prudent in judgment,” NAB and “good sense.” NLT

The word “science” means knowledge, or a body of knowledge. To “understand” science it so have the ability to grasp it. This involves seeing the whole picture, and the manner in which facets of knowledge relate to the particular compartment of knowledge that is being considered. Such

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understanding goes beyond memorizing principles or theorems, like mathematical tables, or natural laws or principles. When a person “understands science,” or is “quick to understand,” they are able to use the knowledge wisely . Thus, a person who understands mathematics is able to solve mathematical problems. The individual who understands botany is able to grow and care for plants, making them productive.

This is a quality that is rarely found among adults, to say nothing of being prominent among children. Those who are moved about by statistics, as though they testified to reality, would never look among captive children for those who were “prudent in judgment,” or had acute abilities to use tools of mind and thought. However, even Nebuchadnezzar, who worshiped strange gods, engaged in such a search. I understand that he did so by Divine prompting, in order that these four young boys might be discovered. Yet, the endeavor did not seem strange to Nebuchadnezzar. It certainly should not seem strange to the saints of God.

There is something of significance to be learned here. How comely it would be if gifted young men could be discovered among those under the New Covenant.

How marvelous it would be to find young men among us who were “without any physical defect, of good appearance, versed in every branch of wisdom, well-informed, discerning, suitable for service at the royal court.” NJB The church cries out for the presence of such potential! May God raise up men who will look for such resources, then providing wholesome environments for their development.

EXTRAORDINARY ABILITIES ARE REQUIRED

“ 4b . . . and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.” I ever want to keep before you what is developing before our minds. God is preparing to do a work within the kingdom of Babylon – in the very heart of its glory and power. Those who will be employed in this work must meet certain criteria. This is not a military exploit, like the conquering of Canaan: thus God will not use a shrewd military captain like Joshua. It is not a violent overthrow like that of the Philistines: thus a man endued with great strength, like Samson, will not be sought.

The work God will do at this time involves wisdom, interpretations, prophecies, and direction. It will require courage, the ability to quickly grasp the situation, and the power to speak insightfully and boldly. Those who are called by God, therefore, must be adapted for the work into which He will lead them. That is the real reason for Nebuchadnezzar setting forth these requirements, even though he himself was not aware of it. This was God’s way of readying four young men for a place in history that would fulfill His purpose, and bring encouragement to generations to come. If we do not discern this, the text will be nothing more than an interesting story for little children. However, rest assured, this account is filled with evidences of Divine manners that are to be appropriated by the heart .

ABILITY IN THEM

“ . . . and such as had ability in them to stand in the king's palace.” Other versions read , “who had ability for serving in the king's court,” NASB “qualified to serve in the king's palace,” NIV “competent to serve in the king's palace,” NRSV “able to take positions in the king's house,” BBE and “have the poise needed to serve in the royal palace.” NLT

It is one thing to possess “ability.” It is quite another for it to be seen by others. Ponder some of the abilities that have been noted in the Scriptures – abilities that were used by God to fulfill His purpose.

• Among the children of Benjamin, for example, there were seven hundred men who were left-handed. It is said of them, “every one could sling stones at an hair breadth, and not miss” (Judges 20:16). That ability had no place in a king’s court, but gave the advantage to the army during the time of battle.
• Among the children of Issachar there “were men that had understanding of the times, to know what Israel ought to do” (1 Chron 12:32). They were able to give godly counsel during critical times.
• When Solomon became king, he knew the criticality of possessing the ability to govern the kingdom. He therefore prayed God would give him wisdom, making him “able to judge” so great a people (1 Kings 3:9).
• When describing the fighting men of the sons of Reuben, the Gadites, and the half tribe of Manasseh, Scripture speaks of “men able to bear buckler and sword, and to shoot with bow, and skilful in war” (1 Chron 5:18).
• Warriors among the tribe of Zebulun were described as being “expert in war, with all instruments of war, fifty thousand, which could keep rank: they were not of double heart” (1 Chron 12:33).

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The point to be seen here is that God raises up people appropriate for the work He is doing, the place where it is to be accomplished, and the time during which it is being done.

We are living in a culture that does not think in terms of “ability.” In many facets of our society, the key factor has become appearance rather than aptitude. Thus we often have leaders that cannot lead, teachers than cannot teach, singers that cannot sing, and builders that cannot build. Unfortunately, this tendency has crept into the church, and the results have been disastrous. Academic credentials are often assigned a greater weight than spiritual gifts. Abilities given by God are thus ignored, while those willing to subscribe to this new manner are vaulted into places of religious prominence.

This manner is aggressively pursued even though there is a striking and consistent absence of it throughout the entirety of Scripture. No man or woman was ever chosen by God because of their earthly credentials. In fact, precious few of all Kingdom leaders ever possessed any earthly credentials at all.

Moses

Moses was “was learned in all the wisdom of the Egyptians” (Acts 7:22). However, before God used him, he was removed from that environment for four long decades – a time during which he had no apparent opportunity to use Egyptian wisdom. When Moses led the people out of Egypt and gave them the Law, it was according to the ability God gave to him, not according to the wisdom of Egypt.

Paul

Churchmen are fond of citing Paul as an example of a highly educated man. However, his education was not obtained at the University of Tarsus, but at “the feet of Gamaliel,” a Pharisee and doctor of the Law of Moses (Acts 5:34; 22:3). Paul confessed he was “thoroughly trained in the law of our fathers.” NIV However, even in this matter, the Apostle abandoned any personal advantages gained during that time, counting them all but “dung” (Phil 3:8). In Ephesus, Paul did dispute daily in “the school of one Tyrannus” (Acts 19:9). However, as with Moses, when it came to the work of the Lord, it was according to the ability God had given to him.

Does not Denigrate Learning

This observation by no means denigrates systematic learning or education. That ought to be apparent, for our text is going to speak about disciplined learning. The point is that the opportunity was afforded in strict accord with the ABILITY of the young men – an ability that already existed, and was independent of anything acquired in Babylon.

Faith Brings Abilities to their Apex

One other observation should be made here. Faith brings God-given abilities to their apex. Take, for example, the writings of Peter and John: the Gospel of John, First, Second, and Third John, the Revelation, First Peter and Second Peter. Is there a person in all of the world that can read these books and conclude their writers were fishermen? Where is the person willing to affirm they are simplistic, on a grade-school level, or academically elemental? Will exposure to the book of Matthew lead anyone to the conclusion he was a lowly publican, or tax collector? Indeed not!

The astuteness and precision with which these men wrote was not owing to earthly credentials. Rather, their faith sanctified their minds, and gave them expressive abilities. In the words of Peter, they ministered according to “the ability which God giveth” (1 Pet 4:11).

The Case Before Us

The ability God gives becomes discernible to others. In this case, it will be apparent to the prince of the king’s eunuchs. That is because Divinely acquired abilities are to be used.

And what a marvelous ability is sought! It is the “ability to serve in the king's palace.” NKJV A certain competence was required that could adapt to a royal environment. Discipline and alertness would be required, as well as an interest in serving the king and bringing certain advantages to him. Do not fail to grasp this requirement. The king was looking for young men who could function in a society of cultured adults – even the king and his court.

God has now moved the king to look for such youth among the captive “children of Judah.” In preparation for this event, God has already cultured some young men for the call – even though they are probably unaware of it themselves.

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The word “ability” (ability to stand in the king’s palace) emphasizes strength. In fact, the literal meaning of the word includes “might, power, or strength.” The requirement is one of vigor or fortitude. The idea is that these young men had to be able to survive being in the king’s palace. There would be certain demands placed upon them, and they must be able to stand up under them. Many a soul has chosen an occupation or task for which they proved incapable. Either they could not fulfill the requirements, or they became too discouraged to continue to be exposed to them. The young men chosen by Nebuchadnezzar had to be able to remain where they would be placed. This would involve how they thought, how they spoke, and how they responded.

THAT THEY MIGHT TEACH

“ . . . whom they might teach the learning and the tongue of the Chaldeans.” Other versions read, “language and literature of the Chaldeans,” NKJV and “to speak and write the language of the Chaldeans.” NJB

In my opinion, there is a reason why Nebuchadnezzar wanted these Jewish lads to meet such rigid qualifications. No doubt, he had in mind the ultimate influencing of the other captive Jews. He could win them over to his side through especially trained men taken from their own ranks. Perhaps he could send them back to Judah, pioneering a change of the whole Jewish culture to be but a branch of Babylon. One of the chief means of accomplishing this was to change the language and literature of the people. This, as I have said, was probably Nebuchadnezzar’s intention.

However, it was NOT the objective of the Lord, who was using Nebuchadnezzar for His own glorious purpose. The Lord was providing an occasion and circumstance in which He could freely make known His will to Daniel. Some of that will would then be announced to the world’s greatest ruler, in order that God might receive glory. The placement of Daniel in the king’s favor would also provide time for him to write the book of Daniel, which has, throughout the ages, proved to be a bright beacon to the people of God. It has revealed the real intention of worldly empires, and their ultimate demise. It has also confirmed that worldly powers eventually come against God, for which cause ALL of them will be decimated and brought to oblivion.

Language and Literature

It was the manner of great empires to have their own language and literature. It was designed to promote their own interests. How people talked and what they read was a means of identifying them. The Jews had their own language (Neh 13:24). A comparison was made between the Jews and other people by referring to their language. This Eliakim said to Rabshakeh, “Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall” (2 Kgs 18:26). Peoples were often identified by their language (Esth 1:22). When Israel was delivered from Egypt, they were said to have been delivered “from a people of strange language ” (Psa 114:1). When Isaiah prophesied of an appointed change in Egypt he referred to a change in their language. “In that day shall five cities in the land of Egypt speak the language of Canaan ” (Isa 19:18).

In Esther’s day, the king’s scribes prepared writings for all people. The reference to the Jewish people is interesting: “to the Jews according to their writing, and according to their language ” (Esth 8:9). Thus the Jews were distinguished by their writings and by their language. When Jeremiah prophesied the Babylonian captivity he said, “it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say” (Jer 5:15).

Thus Nebuchadnezzar seeks to conform the Jewish lads to the Babylonian way of life, that they might serve his purpose. However, he will learn later that the Most High rules, overturning rulers and purposes contrary to His own.

The Lesson to be Learned

There is a subtle lesson to learned here. People are noted for their writings and their language. Those who seek to destroy a people, often do so by changing their writings and their language, thus adapting them to a different society.

This observation is of particular relevance in our day. The church, which is the body of Christ, is especially identified by its writings and its language . Those two things contribute to the uniqueness of the church of the Living God. What we read is different, and how we speak is different. When either, or both, of those things is changed, the people themselves can be changed. If the world can get the people of God to speak and write in the world’s language, they will change them.

I suggest that this is exactly what has happened in our time. The church has learned the language of the world, and it is seen in their writings. Whether we are speaking of musical language or literary language, there is too much of the world in much of what the church is saying. It has adopted a new and different vocabulary, being taught in the world’s court instead of “the courts of the Lord” (Psa 84:2). The contemporary church is being exposed more to the writings of the world than to the “holy Scriptures,” which are able to make men “wise unto salvation” (2 Tim 3:15).

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When we are exposed to the language and literature of the world, it must always fall under the government of the language and literature of God. By that I mean worldly knowledge must be appropriated within the context of the knowledge of God and acquaintance with the scriptures. If this is not done, knowledge from an earthly perspective will taint the soul, corrupt the understanding, and begin the process of spiritual deterioration. I have witnessed this process numerous times, and it has proved to be a great discouragement to my spirit. Men and women who could have been great in the eyes of the Lord were reduced to a state of spiritual mediocrity because they possessed an improper balance of worldly knowledge.

We will see throughout this book that Daniel always gave the precedence to what he was taught by God. He will never tell us what he learned in the king’s court. He will not comment on the various aspects of life among those being trained for the kings service. Nor, indeed, will he provide the details of the daily responsibilities of those chosen to stand in the king’s court. He will, however, tell us what was revealed to him from heaven! He will never quote Babylonish literature, but will only reveal messages brought to him by heavenly representatives. When he obtains wisdom from literature, he will not refer to the books of Babylon, but to the books of the prophet Jeremiah (Dan 9:2). It is imperative that we learn from Daniel’s manners. Although he will be summoned to the king’s court, he will conduct himself there as a man of faith. In him, and with the consent of his will and dominance of his faith, heaven’s court will be given the precedence over Nebuchadnezzar’s court.

THE DAILY PROVISIONS ESTABLISHED

“ 5 And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.” Here the purpose of king Nebuchadnezzar is mentioned. That purpose, however, is not what drives the events that follow. It was actually God who was working behind the scenes, preparing the way for the extended and unusually productive ministry of Daniel. Circumstances found him in the land of the enemy, housed among those who were slated to serve the king of Babylon. All of these “circumstances,” however, are being worked together for the good of Daniel. We must have this in our mind as we review this text.

A DAILY PROVISION

“ And the king appointed them a daily provision of the king's meat, and of the wine which he drank.” If the targeted boys were to stand before the king, they must become accustomed to the diet of the king. They will be given the same food eaten by the king, and drink the same wine he drank. That, at least, is the aim of the king. This plan, however, will only prove to be an opportunity for the faith of Daniel and his three associates to shine forth. Their true nobility, created by their faith, will now become very apparent.

Some have thought Nebuchadnezzar provided food and wine from his own table to weaken the wills of those who served him. Thus, they would feel more obligated to Babylon than to Jerusalem, and to Nebuchadnezzar than to God. Such benefits have often occasioned the fall of weak souls. That is why Solomon wrote, “When thou sittest to eat with a ruler, consider diligently what is before thee: and put a knife to thy throat, if thou be a man given to appetite. Be not desirous of his dainties: for they are deceitful meat” (Prov 23"1-3).

While this presupposed intention of Nebuchadnezzar is quite possible, nothing in the text infers such a thing. It seems better to me to take the text as it stands, without attempting to merge it with Babylonian customs as declared by worldly history.

The thinking seems to be that of promoting superior health, appearance, wisdom, and perception. In the mind of Nebuchadnezzar, this could best be done by offering the best living style available in Babylon. He knew a “daily” regimen would serve his interests best, not a periodic or infrequent one.

Notwithstanding, as we will see, this whole event constitutes a test to the faith of Daniel, Hananiah, Mishael, and Azariah. Therefore, they will be required to recall and heed the words of king Solomon.

A Principle Is Seen

A principle can be seen here. It is important to see it. While the general and extended diet of the four Hebrew boys will now be what the king demands, their discipline will remain on a daily basis .

If Babylonish life was not lived on a cyclical basis, much more is spiritual life not on that basis. Many believers live such sporadic lives to the Lord, that scarcely a work of grace can be accomplished within them. They never seem to be close enough to the Lord for any significant change to be

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wrought in them. This is NOT the manner of the Kingdom of God!

When Israel was journeying through the wilderness, they gathered their manna “daily” (Ex 16:5). Their leading was on a daily basis (Num 13:21). Their offerings to God were “daily,” included “daily meal offerings” and “daily burnt offerings” (Num 4:16; 29:6). David spoke of performing his vows to the Lord “daily” (Psa 61:8). The Lord loads us “daily” with “benefits” (Psa 68:19). David’s prayers were “daily” (Psa 86:3). The early church continued with one accord “daily” (Acts 2:46). The early Bereans searched the Scriptures “daily” (Acts 17:11). Paula said he died “daily” (1 Cor 15:31). Believers are exhorted to “exhort one another daily” (Heb 3:13).

Just as surely as the four Hebrew children were oriented for standing before the king by “daily” provisions, so the people of God are being oriented to dwell in the courts of the Lord by “daily” nourishment.

God will prepare the lads on a daily basis, even though they will not follow the diet of the king.

THREE YEARS

“ . . . so nourishing them three years.” Three years were assigned in which the young men could become expert in the literature and language of the Babylonians. For ordinary children, this would not be sufficient time. However, Daniel, Hananiah, Mishael, and Azariah were not ordinary children. They were extraordinary because they were of Abraham’s seed. They were also unusual because they were of the royal seed. Additionally, they were uncommon because they possessed unusual abilities. Finally, they were extraordinary because they had been chosen by God to administer in His name during these times. They will therefore do well in the three year period that is assigned for their further development.

A Lesson to be Learned

Because this book details the working of the Lord, the role of these boys is primarily one in His Kingdom. Even though they have been chosen by God, and will be fully equipped by Him, yet it will not all take place instantly. They will spend time developing their faith, and honing up their wisdom.

Great men of God have been noted for spending several years orienting them for their work.

• Elisha ministered to Elijah for approximately ten years before taking his place (1 Kgs 19:19-21; 2 Kgs 2:1-15).
• Based upon the Passover’s He observed (John 2:13,24; 6:4; 11:55), the Apostles were taught by Jesus for two to three years.
• Paul was taught by the resurrected Christ for three years before going up to Jerusalem to meet the Apostles (Gal 1:18).

The point is that the calling of God does not exclude the necessity of preparation. In certain segments of the Christian community, there is unwarranted naivete in this area. Some suppose that the calling of God is accompanied with instant enablements. While I do not deny such a thing is possible, it is not the kingdom norm. For example, after Timothy had been set apart to the work of God, and had received a gift for ministry, he was challenged to engage in a hearty effort.

• “Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands” (2 Tim 1:6).
• “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim 2:15).
• “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all” (1 Tim 4:14-15).

Why Mention This?

On the surface, it may appear as though I have been diverted from our text into an area of vain jangling. But that is not the case at all. If we remember the book of Daniel is not a mere record of history, but a record of the works of God, the record before us takes on a different color. In it, we are beholding how the Lord works. We are witnessing how He works with young men, preparing them for an life of faithful service to Himself.

It is the Lord’s manner to allow time for preparation, for His work is too extensive for men to rush into it.

It may be countered that Jesus instructed His disciples to avoid preparation when He said, “And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak” (Matt 10:18-19). However, there is a vast difference between being unprepared, and studying how you will answer a dignitary – particularly since Jesus did not give them the slightest hint about the manner in which they would be questioned, or how they would be asked to account for themselves. No Apostle ever stood before any earthly dignitary unprepared. The area in which they were prepared, however, was not in the area of speech making, but by tuning their hearts by faith, walking in the Spirit, and feeding their souls

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on heavenly fare.

During the three year period, the subjects of our text will learn to depend more fully upon the Lord. They will not only be oriented to stand and minister in the presence of Nebuchadnezzar, but to do so as representatives of the King of kings.

AT THE END

“ . . . that at the end thereof they might stand before the king.” Other versions read, “so that at the end of that time they might serve before the king ,” NKJV “at the end of which they were to enter the king's personal service ,” NASB “so that at the end of that time they could be stationed in the king's court ,” NRSV and “and, and then some of them would be made his advisers in the royal court .” NLT

There were a number of boys to be chosen for special assignment from among the captives of Judah. The criteria was strict, and yet not everyone who passed the entrance examination would finally stand in the king’s court . At the end of three years, a selection would be made within the already selected group. It would be something like, “many are called, but few are chosen” (Matt 22:14). Thus the NLT version reads, “some of them . . . ” We also know this is the case by the wording of the next verse: “now AMONG THESE were . . . ”

A PROPER FRAMEWORK

I cannot leave this section without observing how excellent this framework is for the working of the Lord. It is orderly, daily, and demanding. It required thought, preparation, and commitment. It involved calling, selection, and excellence. Proper responses necessitated faith, boldness and confidence. Are these not a superb environment for the working of the Lord to be made known? I suggest these conditions are not happenstance, but were ordered by God. They were surroundings made suitable for Divine intervention.

THE DIVINE FOCUS IS ON ONLY FOUR

“ 6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah . . . ”

We have no idea of the number of “children” involved in this search. Nor, indeed, is there a need for us to know. The Kingdom of God has nothing whatsoever to do with statistics, probabilities, and the likes. These highly taunted areas of thought are absurd to one seated in heavenly places. How foolish to speculate on the likelihood of finding four children among the captives of Judah who precisely met such rigid qualifications! Who is the statistician who can affirm the chances of such a thing taking place? God does not work according to probability. Rather, He deals with impossibilities. The words of Jesus apply here, even though they immediately addressed the matter of someone being “saved.” “With men this is impossible; but with God all things are possible” (Mark 19:26). Situations that appear hopeless to men are the soil from which a robust hope springs! Seen from a heavenly perspective, it is just as likely to find four promising young men among the captives of Judah as it is for two brothers mending their nets to be called to the Apostleship. It is just as likely as a tax collector being called by Jesus while he was sitting “in the tax office!” NASB This is the Lord’s doing!

We do not know how long the quest for superior youths lasted, or how many were examined. Having identified the requirements under which God would use His servants, our attention is immediately turned to the four Hebrew lads. The Spirit will not waste our time with an extended commentary on “Ashpenaz the master of his eunuchs.” He will not tell us of the possible disappointment that many of the young men have experienced, or how nervous they were under examination and interrogation. Our attention will now be turned to the ones through whom God will work – the ones He has chosen for Himself. This too is a Divine manner.

• Men might be captured by the stunning effects of the sons of God marrying the daughters of men, but God will look at Noah.
• Men may talk about Abimelech, king of Gerar, but God will speak of Abraham.
• Men may speak of Pharaoh, but God will speak of Moses.
• Men will be impressed by the giant Goliath, but God will focus our attention on a shepherd boy with a sling and five smooth stones.
• The conquering Philistines and their god may catch the attention of men, but God will point us to blinded Samson.
• Innovative Herod would draw the attention of men, but God will show us John the Baptist, clothed in camel’s hair.
• The reporters of this world would be impressed with the pomp of Felix and Agrippa, but the Spirit will show us Paul in shackles.

You must not miss this Divine manner – the way God walks us through the history of men. In our text, we are confronted with the most glorious kingdom in all of the world. The greatest monarch of the time has issued an order, and one of his princes is carrying it out. Yet, the Holy Spirit moves the inspired pen to direct us to think upon four young boys. They are not even free, as men count freedom. Yet, these are the ones through whom God will work, and therefore they are the ones He calls us to consider.

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Those who imagine that background is everything must know this is the first time in all of the Bible these four children are mentioned. What can you tell us of their past accomplishments? At this point, all we know is that they were from Judah, of the royal seed, had been taken captive, and met the preliminary requirements set forth by the king.

For your own information, here are the meanings of their Hebrew names.

• “Daniel” – Judge of God or the judgment of God.
• “Hananiah” – Jah has favored, or one who has obtained mercy from God.
• “Mishael” – He is what God is, or required or demanded of God.
• “Azariah” – Jah has helped, or one whom God helps.

“Jah” is a name for the Lord, and is used in Psalm 68:4: “Sing unto God, sing praises to his name: extol him that rideth upon the heavens by His name JAH, and rejoice before Him.” The name means “the Lord most vehement,” and is a contraction for “Jehovah.” English versions of the Bible generally translate the word “LORD.” This abbreviated name of Deity is used fifty-two times in Scripture.

The very names of these four lads are a sort of commentary on God’s work through them. Through them, Divine judgment will be announced (“Judge of God”). The favor of the Lord will be upon them (“Jah has favored”). Divine qualities will be revealed in them (“He is what God is”). And the Lord will be their Helper (“Jah has helped”). The fact that they were given such names suggests a sort of prophecy of what they would become.

FROM THIS POINT ON

From this point on, everyone else in this book becomes incidental. God will show us what He can do with four young men in the palace of a king, in a heathen empire. They were relatively nothing before this, but suddenly they are vaulted into prominence.

DANIEL’S MANNER

There is one more thing to be seen in this text. Remember, these are the writings of Daniel. Note how he introduces himself to us. He does not identify his mother or his father. Although the requirement of the king uncovered that he was of noble lineage, he does not tell us what it was. Instead, he identifies himself in two unique ways. First, he was “of the children of Judah.” Second, he associates himself with “Hananiah, Mishael, and Azariah.”

Godly identity was sufficient. Since he is going to unveil the works of God, there is no need for him to shine the spotlight on himself or his past. Remember, he is writing these things long after the prince of the eunuch’s engaged in a search for children meeting the kings requirements. Decades later, toward the end of his ministry, he will record these events. When he does, it is not coincidence that he speaks so modestly of himself when but a child. His heart has been so enraptured by Divine tutelage, that he is able to speak in such a way of his past, as not to turn our attention from the Lord.

SPECIAL NAMES ARE GIVEN TO THEM

“ 7 Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.” It is not improbable that the “prince of the eunuchs” changed the names of the lads to assist in removing their past from their thinking. Perhaps they would more readily adapt to the ways of Babylon if they had Babylonish names. This seemed to be a trend among conquerors. You may recall the “king of Egypt,” Pharaoh Necho, changed Eliakim’s name to “Jehoiakim” before making him a puppet king in Judah (2 Chron 36:4). When Nebuchadnezzar carried Jehoiachin, captive to Babylon, he appointed Mattaniah, Jehoiachin’s uncle, as a puppet king in his place, changing his name to “Zedekiah” (2 Kgs 24:17). This, then, was the manner of heathen kings.

These new names were not given at the behest of Ashpenaz, but by order of the king. We know this from what Daniel writes later. “Daniel, whom the king named Belteshazzar” (5:12). Here are the suggested meanings of their new names. Scholars have found it difficult to precisely identify their meanings. They do, however, concur that they were given to honor the false god’s of the Babylonians.

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• “Belteshazzar” – May Bel protect his life.
• “Shadrach” – Command of Aku, or the great scribe.
• “Meshach” – The servant of Sin, or guest of the king.
• “Abednego” – The servant of Nego, the Babylonian god of wisdom.

If you have ever been discontent with you name, consider the renaming of these four young men. You must remember that the person makes the name, and not the name the person!

Following this narrative, the “Daniel” is mentioned seventy-four times in his book. “Belteshazzar” is only mentioned ten times (2:26; 4:8,9,18,19, 5:12; 10:1). Most of the times Daniel is called by his Babylonish name, Nebuchadnezzar is speaking. The other times, the reference is to “Daniel, whose name was called Belteshazzar.” One other thing; when Nebuchadnezzar called for Daniel, he would say “let Daniel be called,” as though honoring his Hebrew name” (5:12). His Babylonish name was not honored in heaven. Angelic messengers consistently referred to him as “Daniel” (9:22; 10:11; 12:4).

“Hananiah, Mishael, and Azariah” are mentioned three times after this (1:11,19; 2:17). “Shadrach, Meshach, and Abednego” are mentioned fourteen times after this (2:49; 3:12,13,14,16,19, 20,22,23,26,28,29,30). They are always mentioned together, never individually. When Daniel requested that they be placed over the affairs of the province of Babylon, he referred to them by their Babylonish names (2:49). However, when he gathered with them in prayer, he referred to them by their Hebrew names (Dan 2:17).

A LESSON TO BE LEARNED

It is possible that the change of names was calculated to leave the impression these young men were favored by the gods of Babylon. However, though young, they were not easily swayed – even by unusual favors. Solomon once said, “He that is greedy of gain troubleth his own house; but he that hateth gifts shall live” (Prov 15:27). We will find these lads were unwilling to displease their God because of the favors of a heathen king. They fought the good fight of faith, maintaining their integrity before the Lord. Even the most powerful among the heathen could not move them from God.

During my lifetime, I have witnessed several man and women forsake the work of the Lord because of what the world offered them. They were hasty to justify their abandonment of things most excellent for the baubles of this world. They had a choice before them – the work of the Lord, or a professional career. However, although given a clear choice in the matter, they chose a worldly profession, making a miserable mistake, and it was seen in the deterioration of both their sensitivity and values. I am speaking of people with spiritual understanding, who have been obviously gifted in ways that bring profit to the people of God. These are also people who sense the call of God upon their lives, and have doors of opportunity placed before them by Jesus, who has the “key of David.” However, to them, the world’s call was more loud.

There will come times when gifted and disciplined people will be courted by the world. They will seek to change their name, as it was, conforming them to the fashion of this world, which is passing away. I know from experience of this tactic of the evil one. I also have learned that during such times, one must extend himself to serve the Lord with more vigor and commitment than ever before. If circumstance leaves you in a spiritual Babylon, like the four children of Judah, then you must serve the Lord there. Your prayers must not be hindered, and your fellowship with kindred believers must not be diminished because you are in a strange land! You must pick up your spiritual pace when you are among the Babylonians – even when it is in a place of favor and seeming advantage. Your relationship to God must not suffer because you are in an uncomely place!

I can also tell you that God can provide an escape from the inferior domain. For myself, I waited thirty-four long years before it came. But when it did, I thought nothing of leaving a place of worldly prominence to be back in Jerusalem, doing the work of the Lord.

DANIEL PURPOSES IN HIS HEART

“ 8 But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.” Again, there is no indication of the time involved, for that is not the point of the text. We are not told if the “prince of the eunuch’s” told the boys about the diet appointed by the king, or if he simply began imposing it upon them. All of that is of little consequence.

The real point is how Daniel responded to the kingly appointment. Although Jeremiah had told the people to bend their wills to Nebuchadnezzar (Jer 27:8-9), yet young Daniel was able to wisely consider what he should do.

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WHAT ABOUT YIELDING TO AUTHORITY?

A sophist might suggest to Daniel that we are to submit to the higher powers, not resisting the will of the king, for all power is of God. The legalist would make an effort to enforce this rule upon the four lads, saying they ought to “Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well” (1 Pet 2:13-14). Had not Solomon said, “My son, fear thou the LORD and the king” (Prov 24:21). He also said, “I counsel thee to keep the king's commandment, and that in regard of the oath of God” (Eccl 8:2). Centuries later Paul would say to Titus, “Put them in mind to be subject to principalities and powers, to obey magistrates” (Tit 3:1). Besides all this, God Himself had referred to Nebuchadnezzar as “My servant” (Jer 27:6). Surely his edict must be obeyed, and none should resist it! That is how a casuist, or fallacious reasoner, thinks – someone who is spiritually juvenile and without understanding.

The Christian community is plagued with teachers who seek to make the godly yield to the ungodly under certain conditions. They cite those who have been placed over others, and declare they are to be obeyed under any and all circumstances. They deal with all manner of associations from wives to husbands, children to parents, citizens to governors, and believers to elders, etc. The supposition is that they are subject to others by Divine mandate, and there is no valid exception to that arrangement.

But what will such people say to young Daniel, Hananiah, Mishael, and Azariah. Here they are in a foreign country. They are there by Divine appointment, under the chastising hand of God. The prophet of God has told the people not to resist Nebuchadnezzar. They have even been told to pray for the place where they have been relocated (Jer 29:7). Now, they are in a favored status, and have been assigned a certain diet from the king. Their future, it appears, depends upon yielding to the desires of the king – the king whom God is using to chasten their nation. Now, what is the godly thing to do? Particularly since they are young in the first place, and ought to rise up before the more mature (Lev 19:32). Thank God none of these self-made teachers were in the vicinity to counsel Daniel and his friends

The Lord will leave no doubt about this matter. He will cause the Holy Spirit to move a holy man to record this whole event, thereby dispelling the doubts and confusion caused by those “desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm” (1 Tim 1:7). There are times when obeying those placed over us is NOT in order. In fact, there are times when it is sinful to do so!

HE PURPOSED IN HIS HEART

“But Daniel purposed in his heart . . . ” Other versions read “made up his mind,” NASB “resolved not to,” NIV “come to the decision,” BBE and “was determined not to.” NJB We are not told when Daniel “purposed in his heart,” but it must have been early in his Babylonian experience.

Right here we strike at the heart of spiritual setbacks and defeat. The fall of many a believer is owing to the absence of godly resolve! There is a notion in the Christian community that God will not allow one of His children to do something wrong. He will keep them from all contamination and transgression, even doing so independently of their own volition and thought. But such notions are utter folly. The very first man and woman are a gigantic contradiction to this imposition upon sound thought.

No person has ever avoided sin without first purposing to do so. Further, those who are overcome by sin have reaped the results of their lack of purpose.

• Before Ruth found her way into the Messianic lineage, she first purposed , and then expressed, “for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me” (Ruth 1:16-17).
• Before Solomon built the temple, he first said, “behold, I purpose to build an house unto the name of the LORD my God, as the LORD spake unto David my father” (1 Kgs 5:5).
• The meticulous obedience of David was preceded by resolve: “I have sworn, and I will perform it, that I will keep thy righteous judgments” (Psa 119:106).
• During the early days of the church, believers were admonished, “that with purpose of heart they would cleave unto the Lord” (Acts 11:23).

Such a spirit is altogether too uncommon among the churches. That is -precisely why defilement is spreading like a plague among them. Paul spoke of the person who “standeth steadfast in his heart” (1 Cor 7:37). David said he “purposed he would not transgress” with his “mouth” (Psa 17:3). Paul frequently acknowledged that he “purposed” to do things (Acts 19:31; 20:3; Rom 1:13).

Such purposing is living “unto the Lord” (Rom 14:8). It is acknowledging the Lord in all of our ways (Prov 3:5-6), and living by faith (Hab 2:4). Faith cannot survive in an ad hoc environment, where individuals live by fits and starts. God Himself purposes (Isa 14:24-27; 19:12; 23:9; 46:11; Eph 1:9; 3:11). It should not surprise us, therefore, that those who bear His image are also noted for purposing.

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Purposes are made in the heart, and thus dominate the will and the mind. There is surely place for godly purposes among the people of God. Such noble intentions will soon evidence themselves in superior manners.

HE WOULD NOT DEFILE HIMSELF

“ . . . that he would not defile himself with the portion of the king's meat, nor with the wine which he drank.”

Although young, Daniel knew a person could become defiled with the portion of someone else. Although chosen by God by virtue of being a Jew, and favored by God with unusual ability, God had made no provision for Daniel to be defiled. Being chosen by God does not exclude a person from normal Divine requirements. There was a higher law than that of Nebuchadnezzar!

The “king’s meat” violated the laws of the Lord, and thus they would cause defilement. Either they fell in the category of “unclean,” or they had been offered to idols – and either class was strictly forbidden to the Jews (Lev 11:4-8; Ex 34:15-16). Once, when Israel ate things offered to Baal of Peor, the wrath of God was kindled against them (Num 25:2-3). Daniel must have been acquainted with this incident, as well as the dietary guidelines of the Law. Or, perhaps Daniel remembered how the entire race of man had been defiled by eating – when Adam disobeyed God by eating forbidden fruit (Gen 3:6; Rom 5:12).

There are some things to note in this text. These are particularly noteworthy in view of the ages of Daniel, Shadrach, Meshach, and Abednego.

• Although he was young, Daniel was familiar with the manner of the Old Covenant, and the various prohibitions within it.
• Even though he was away from his homeland and taken form his family, yet his thinking was God-centered. He thought primarily of what would please God, not what would please the king.
• He thought in terms of the effect things would have upon him before the Lord.
• He had not been devastated by the Babylonian captivity, as others who were taken captive (Psa 137:1-2).
• He first determined to do what was right, then sought the best way in which that determination could be fulfilled.
• He was not changed by his environment.
• He was able to commune with his own heart, making firm resolves that would dominate how he lived.

HE REQUESTED OF THE PRINCE

“ . . . therefore he requested of the prince of the eunuchs that he might not defile himself.” Other versions read, “so he sought permission from the commander of the officials that he might not defile himself,” NASB “and he asked the chief official for permission not to defile himself this way,” NIV and “so he asked the palace master to allow him not to defile himself.” NRSV

This request would serve to introduce the “prince of the eunuchs” to the manner of Hebrew children, as directed by the Covenant given to them by God. It was not enough to merely learn the way of those in Babylon. The superior ways of the people of God could also be introduced to the Babylonians.

Here the gifts and abilities of young Daniel surface. He does not simply reject the king’s daily provision without a word, but honors proper protocol. True wisdom seeks honorable means by which to carry out holy purposes. We know from the rest of this book that Daniel and his friends would not bow to a demand that contradicted their faith. Yet, Daniel sought to implement his purpose with the least amount of distracting friction. If his request would be honored, it would provide a way for him to demonstrate the blessing of God upon those who are obedient to Him. Daniel is thus providing an environment in which the Lord can work for His own glory, as well as Daniel’s benefit.

It is far better to carry out the will of God in a peaceful environment, if at all possible. Thus it is written, “If it be possible, as much as lieth in you, live peaceably with all men” (Rom 12:18). Long before Paul was moved to write that exhortation, Daniel was familiar with expressions like, “I am one of them that are peaceable and faithful in Israel” (1 Sam 20:19) , “seek peace, and pursue it” (Psa 34:14), “I am for peace” (Psa 120:7). The effect of Scriptural knowledge is evident in young Daniel , providing instruction for the young men and women of our time.

There would be challenges enough in Babylon without creating any unnecessary ones! Therefore, Daniel proceeds in wisdom. He is a glowing tribute to the wisdom of faith!

CONCLUSION

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SIMILARITIES WITH EDEN

The occasion we have just reviewed is much like that of Adam and Eve in the Garden of Eden. A moral dilemma is created by what a person can eat. In both cases, an evaluation of the quandary is to be determined by the Word of the Lord. In Eden, the word was solitary, having only to do with the food before them. In Babylon, the Word of God was many sided, dealing with a variety of foods.

Temptation was involved in both cases. In Eden, the devil directly approached Eve, suggesting that God had not told them all the truth. In Babylon, the devil did not work directly, but through the edict of an earthly monarch. In Eden, the devil focused on the food itself. In Babylon, he was even more crafty, focusing on political protocol.

In both Eden and Babylon, the adversary of men chose what appeared to be a morally neutral matter – eating. He did not tempt Eve or Daniel with murder, theft, or some other form of moral debauchery. In both cases, however, he moved to cause the individuals to despise the Word of the Lord by either questioning it or forgetting it. Eve, though mature and free, failed the test. Daniel, though young and in captivity, passed the test.

THE CIRCUMSTANCE OF BELIEVERS

In many ways, we are in circumstances similar to those in which Daniel found himself. Because of this, there are many advantages that can be gained by an extended consideration of the text just reviewed.

• From the standpoint of what we ought to be, and will be, we are all young – “little children” (1 John 2:1, 18,28; 3:7,18).
• We are also in a foreign land, the earth, in which we are “strangers and pilgrims” (1 Pet 2:11).
• We are faced with demands from the world that contradict both faith and the Word that sustains faith (1 John 2:15-17).
• The devil often tempts us through those who have worldly authority over us, moving us to obey men who contradict God (Acts 5:29).
• We also must be “filled with wisdom,” that we might know how to “answer every man” (Col 1:9; 4:6).
• Our spiritual heritage overrides our earthly circumstances (Phil 4:20).
• Those who possess extraordinary gifts and abilities are still required to obey God in ordinary matters.

The world tempts the children of God to view their earthly circumstances according to the flesh. Working through them, Satan undertakes to allure believers into the room of complaint and the dungeon of sorrow. He makes every effort to move them to view the earth and their place in it as the most important thing.

The world reasons differently about difficulties, trials, and adversities. The sons of God must avoid adopting these ways of erroneous thinking. God has revealed “tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” NASB (Rom 5:3-5). Do not doubt this is true! The text before us will confirm this to be the case.

When their trials became more fierce, Daniel and his friends became more steadfast ! Their wisdom became more pronounced, and their faith more dominant. Their hope did not whither in the heat of trial, but blossomed as a rose in the desert of Babylon. They became more resolved, and thus were blessed the more.

ORDERED STEPS

The Word of God declares “The steps of a good man are ordered by the LORD” NKJV (Psa 37:23). This is precisely why David prayed, “Uphold my steps in Your paths, that my footsteps may not slip” NKJV (Psa 17:5). And again, “Direct my steps by Your word, and let no iniquity have dominion over me” NKJV (Psa 119:133). It is one thing, however, to know the Bible says this, it is quite another to trust in such direction.

The Lord assists us in believing that He DOES direct the lives of His children, showing them where to go and how to live. The chief means through which this assistance is realized is the Word of God itself. As Paul told Timothy, the Scriptures are able to make us “wise unto salvation” (2 Tim 3:15). Salvation does include the direction of our steps, as well as our extrication from sin and deliverance from the snares of the evil one.

In order to help us trust in Him, the Lord provides several accounts of His direction in Scripture. One such account is that of Daniel, Hananiah (Shadrach), Mishael (Meshach), and Azariah (Abednego). The record of these young men must not be viewed as lifeless history. Rather, it unveils to us HOW the Lord directs the steps of His people.

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• He orders their circumstances.
• He empowers their wills.
• He gives them favor with men.
• He assists them to recall His Word.
• He gives them firm resolve.
• He helps them to perceive what will defile, or contaminate, them.
• He opens doors of opportunity.
• He gives them wisdom to speak.
• He delivers them from fear.
• He sustains them in places not noted for His presence or blessing.

All of these things have been evident in our text. They were not there by chance, and neither are the circumstances in your life. The direction of the Lord is not always preceded by stirring announcements and prophecies. More frequently it is undetected to every human sensibility, discerned only by faith.

You have gained great profit from the account just reviewed when you can see the hand of the Lord in it all. If you have faith in God, just as surely as those four lads were being guided by the Lord, so certainly are you.

Some lessons that can be learned from this account include the following. These are, of course, only a sampling of the vast repository of knowledge that is found in this textual container.

• Even though hidden by earthly circumstances, God is able to have you, so to speak, discovered.
• What men intend by their actions are often overturned by Divine decree.
• Those who are over us in the world can be brought to listen to us and be attracted to us.
• God can cause words of wisdom make sense to those who are unacquainted with Him.
• Even though our bodies are hindered by circumstance, yet firm resolves can be made in our hearts.
• If we are resolved to do the will of God, He will make a way for that to be accomplished.
• The Lord can cause a king in Babylon to think of a conquered and captive people as having resources he needs.
• Through God, those who are young in years can be given skilled wisdom, cunning knowledge, and the ability to learn quickly.
• What things earthly rulers appoint are not always to be honored by the people of God.
• Our responsibility to God supercedes our responsibility to government.
• The children of God can learn how to ask people of the world to consider things their faith prohibits.
• Those who live by faith can have fellowship with God when there are no surroundings conducive to it.
• The Lord can work uniquely with a few individuals in a large group.
• God knows how to deliver the godly out of temptation.
• The worldly famous can be inclined to relatively unknown believers.
• The heavens are still open to those living in the midst of chastening.
• People of faith can form holy alliances in an alienated world.
• The world’s demand to do something wrong, can be changed to an opportunity to reveal the superiority of believing and obeying God.
• While in a place of dominating captivity, a sudden opportunity to stand in a place of honor can occur.

There is no such thing as a test of faith that is not accompanied with grace to face it. He who holds the key of David will not allow a door to be opened that causes challenges to rush in that exceed our ability! He will see to it that we have the advantage, even in the midst of unimaginable hindrance. Our text confirms this is true. Have faith in God! Do not faint in the day of adversity, for that is evidence of small strength (Prov 24:10). Be strong in the Lord!

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The Prophecy of Daniel

FAVOR, WISDOM, AND GOD HONORING RESULTS

INTRODUCTION

• Lesson
• 3

As we approach this text, I want to keep before you the profit that is to be realized through it. Scripture has been written deliberately, with a Divine objective in mind. God chose “holy men,” moving them along by the Holy Spirit, to put into writing His own purpose and perspective. I acknowledge that applying the word “perspective” to the view of the Living God comes far short of what I intend. It is not that there are any other valid perspectives. Viewed correctly, God’s view, or perspective, is really the ONLY valid one. I use the word to underscore that there is a heavenly way of seeing things – even history. The interrelationships of humanity are under the supervision of the Almighty. I am careful to note this does not mean everything that happens between people is orchestrated by God in all of its details. We must take care not to ascribe the murder of Abel by Cain as directed by the Lord. Such events, however, are all managed by Him, work together for His ultimate glory, and are written for our learning. This perception is essential to a profitable understanding of Scripture.

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How frequently we are reminded of the reason for Scripture. Jesus spoke of His imminent death as a fulfillment of Scripture. “Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished” (Luke 18:31). When speaking of the destruction of Jerusalem, He said, “For these be the days of vengeance, that all things which are written may be fulfilled” (Luke 21:22). Jesus told those who came to arrest Him in the garden , “Are ye come out, as against a thief, with swords and with staves to take Me? I was daily with you in the temple teaching, and ye took Me not: but the scriptures must be fulfilled ” (Mark 14:49). When Peter sought to defend Him in the garden of betrayal, Jesus responded, “Thinkest thou that I cannot now pray to My Father, and He shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled , that thus it must be?” (Matt 26:53-54).

Following His resurrection, when walking with the two on the road to Emmaus, “He expounded unto them in all the scriptures the things concerning Himself” (Luke 24:47). His declarations confirm there are Divine intentions reflected in Scripture . This is involved in their inspiration. They are not merely an accurate record of what happened. Neither, indeed, are they primarily an outline of obligations God has placed upon humanity. Nor are they only an abstract of what is required to be saved. All of these are, indeed, found in Scripture, but they are not its heart.

THE SCRIPTURES HAVE PURPOSE

Men must come away from a merely intellectual view of the Word of God. God has provided the Scriptures for purposes that have more to do with life that with bare information. Through them, the Holy Spirit is doing infinitely more than acquainting us with past events, although that is involved.

• THESE THINGS HAPPENED FOR A REASON! “Now all these things happened unto them for ensamples . . . ” It would be difficult, if not impossible, to substantiate that every single occurrence in the lives of all people are determined by God. However, when it comes to Scripture, the records of those people and events directly relate to Divine purpose. Within that context, what is recorded was not only orchestrated by the Lord, but actually occurred for our benefit and learning. In these events, such as the record before us, an example of Divine direction is made known. The manner in which God manages the affairs of His people is also revealed.
• WRITTEN FOR OUR ADMONITION. “ . . . and they are written for our admonition, upon whom the ends of the world are come.” (1 Cor 10:11). The purpose for the Scriptures includes our admonition, or warning. Care must be taken not to conduct our lives in such a manner as to contradict God’s way of working. In our text, that would involve refusing to yield to the edicts of men when they are in violation of the Word of the Lord.
• WRITTEN FOR OUR LEARNING. “For whatsoever things were written aforetime were written for our learning . . . ” Learning goes beyond mathematical theorems, historical events, and reading skills. Through Scripture, or what is written, we become acquainted with the ways and purposes of the Living God. We learn how He reacts to those who trust in Him, and how He works all

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things together for the good of those who love Him, being called into His purpose.

• THAT WE MIGHT HAVE HOPE. “ . . . that we through patience and comfort of the scriptures might have hope.” (Rom 15:4). Hope comes from God (2 Thess 2:16), but not independently of means. Patience (or endurance) and comfort (encouragement) are obtained through the Scriptures. That is, as we perceive the hand of the Lord in its recorded events, and the unwavering commitments of an unchanging God, we receive the resources needed to complete the race set before us.
• MAKE US WISE UNTO SALVATION. “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” (2 Tim 3:16-17). The Scriptures raise our spiritual IQ concerning the salvation of God. Through them, we become more familiar with the nature of salvation, as well as how it is appropriated and maintained within the individual.
• PROFITABLE. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim 3:16-17). When correctly perceived, the Scripture are fuel for the soul. They enable believers to engage in the “good works” for which they were created in Christ Jesus (Eph 2:10).

NOT LIFELESS DOGMA

All of this is, indeed, pertinent to the review of our text. In our study of the Scriptures, we must do everything possible to avoid the development or embrace of lifeless dogma. This is particularly relevant when we are considering the providential working of the Lord. If we do not guard our hearts, such knowledge will tend to make us less involved with the Lord, moving us to suppose that God works independently of human involvement.

The above texts have related the Scriptures to admonition, learning, patience, comfort, hope, wisdom, profit, and being ready to do every good work. Those are all aspects of life – spiritual life. If our text does not yield these benefits in some decisive measure, we have missed its purpose. What is outlined in this text “happened” as an example for us. It shows how God works things together for the good of those who love Him, and are called according to His purpose (Rom 8:28). They have been written to admonish our hearts about not yielding to competing influences, but to stand firm in the faith. It is possible, and needful, that we learn from this text that those who believe will not be ashamed. If we are in circumstances that are less than ideal, an enduring spirit, strong consolation, and good hope, will be ministered to us in this text. If our faith will take hold of these words, we will become more adequate to do the works God has planned for us – and He has surely planned works for us (Eph 2:10).

Faith is able to make a connection between this text and the personal good fight of faith. Through it we can be assured of God’s involvement in our own walk of faith and labor of love. We have not been left alone in this world!

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FAVOR WITH THE PRINCE

“ Dan 1:9 Now God had brought Daniel into favor and tender love with the prince of the eunuchs.” Other versions read, “God had brought Daniel into the favor and goodwill of the chief of the eunuchs,” NKJV “God granted  Daniel favor and compassion in the sight of the commander of the officials” NASB “God made  Daniel to find kindness and compassion in the sight of the prince of the eunuchs,” ASV “God had caused the official to show favor and sympathy to Daniel,” NIV “God allowed Daniel to receive favor and compassion from the palace master,” NRSV “God gave  Daniel favor and compassion in the sight of the chief of the eunuchs,” RSV “God had given the chief official great respect for Daniel,” NLT

THE LORD’S DOING

The Holy Spirit is careful to give us an accurate view of the circumstance. He will not allow us to remain ignorant of the particular working of the Lord – of His involvement in the affairs of men. In unveiling these affairs, He never exaggerates, is totally without guile, and avoids vagueness and ambiguity. He will not leave us thinking about fate, luck, or happenstance. He will precisely and effectively explain to us WHY Daniel was well liked and held in high regard by an official of the king’s court.

“Now God had brought Daniel into favor . . . ” Other versions further unfold the intricacies of this statement. The favor of Daniel in the eyes of the prince was “granted” by God, NASB “caused” by God, NIV and “brought” by God. Webster The Lord, then, who has access to men’s hearts, caused the prince to be especially favorable to Daniel. He did so without compromising His own holy character, and without violating the Divine imagery in the prince.

Several preliminary conclusions can be drawn from this text.

• The work had already been done: “ had brought.” NKJV “ had caused  the official to show favor.” NRSV
• This was a special dispensation from the Lord: “ granted Daniel favor.” NASB “God gave Daniel favor.” RSV “ had given the chief official great respect.” NLT
• This was something God caused, or made to happen: “ made Daniel to find kindness.” ASV “ had caused the official to show favor.” NRSV

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An Answer to Solomon’s Prayer

This circumstance was, in a sense, an answer to the prayer of Solomon during the dedication of the Temple. In that marvelous and lengthy prayer, the king prayed, “and give them compassion before them who carried them captive, that they may have compassion on them” (1 Kgs 8:50). Other versions read , “grant them compassion,” NKJV “make them objects of compassion,” NASB and “cause their conquerors to show them mercy.” NIV

Not An Isolated Incident

As magnificent as this incident is, it is not an isolated one. This is the manner of God with His people – to cause them to receive favor from those who would normally be considered their enemies. His power is used for such purposes.

• JOSEPH: “But the LORD was with Joseph, and showed him mercy, and gave him favor in the sight of the keeper of the prison” (Gen 39:21). “And delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house” (Acts 7:10)
• ISRAEL: “And I will give this people favor in the sight of the Egyptians” (Ex 3:21). “And the LORD gave the people favor in the sight of the Egyptians” (Ex 11:3). “And the LORD gave the people favor in the sight of the Egyptians” (Ex 12:36). “He made them also to be pitied of all those that carried them captives” (Psa 106:46).
• EZRA: “Blessed be the LORD God of our fathers, which . . . extended mercy unto me before the king, and his counselors, and before all the king's mighty princes” (Ezra 7:27).
• NEHEMIAH: “O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man . . . And the king granted me, according to the good hand of my God upon me” (Neh 1:11; 2:8).

Solomon put it this way, “When a man's ways please the LORD, He makes even his enemies to be at peace with him” NKJV (Prov 16:7). The Living God is over the mind, affections, and emotions of men. He can “open” hearts (Acts 16:14). He can also “turn” hearts (Prov 21:1). This is not a circumstance for which endless details are provided. There are, however, examples given of this activity in order that our faith may be strengthened.

God’s people are not moved about at the whims of mortal men! Although, on the surface, it may appear as though everything was in the hands of men, it was not. God was orchestrating the affairs of Daniel, just as He does with all who are in His favor. That is precisely involved in the statement, “God causes all things to work together for good to those who love God, to those who are called according to His purpose” NASB (Rom 8:28).

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The Lesson to be Learned

There is a lesson to be learned here. Those who put their trust in God can have the assurance that God will defend them. “But let all those that put their trust in thee rejoice: let them ever shout for joy, because Thou defendest them ” (Psa 5:11). Again, those who seek the Lord in their afflictions and trials will not be disappointed. “for thou, LORD, hast not forsaken them that seek thee” (Psa 9:10). The Lord can lift you out of the circumstances, as He delivered Israel from Egypt, Daniel from the lion’s den, and the three Hebrew children from the fiery furnace. OR, He can cause you to find favor with those who are your enemies, as He did Joseph in prison, or Ezra and Nehemiah in Persia. With God, all things are possible!

TENDER LOVE

The expression “tender love” is not a romantic one. With the general acceptance of sodomy, base and corrupt views of this text have been espoused and zealously promulgated. That circumstances requires that something be said about this expression.

The words “tender love” are translated as follows in other versions. “Goodwill,” NKJV “compassion,” NASB “sympathy,” NIV “mercy,” Douay “pity,” BBE and “great respect.” NLT

The word “tender” emphasizes the sympathy, pity, and respect the “prince” had for Daniel. The word “love” confirms that he was inclined to do good to Daniel, and seek certain advantages for him. “Tender love” is the opposite of the perspective of an enemy, who lays traps and snares for those he hates, and seeks an occasion to bring them into shame and disgrace. The “prince of eunuchs” did not seek to make Daniel stumble and fall, but to protect him, and see to it that his interests and protection were served.

Note, the attitude of Ashpenaz was “caused” by the Almighty God. It was a heavenly grant, or gift, to prepare the way for Daniel’s protection and prominence before king Nebuchadnezzar. Now, when Daniel presents his case to the man placed over him, that man will be inclined to hear what he says, and provide the provisions he requests. As “the Breaker” God had gone before him, preparing the way (Mal 2:13). As with Cyrus, the Lord went before Daniel, making crooked places straight (Isa 45:2), clearing the path on which he was placed. It is no different with you!

I have found that it requires great faith and a persistent spirit to maintain this perspective. Our current spiritual environment, at least in the Western world, is not conducive to the maintenance of such a view. Yet, it is absolutely essential that we do so. Let us encourage such a posture!

A PROBING QUESTION

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“ 10 And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.”

I FEAR THE KING!

The “prince” is a good servant to the king, as well as one who seeks the genuine interest of the four Hebrew lads. He does not simply order Daniel to eat what is set before him, but reasons with him. Nor, indeed, does he immediately grant Daniel his request. Daniel had “asked the chief official for permission not to defile himself this way” NIV (verse 8). Now his faith will be tested. Even though Ashpenaz was especially drawn to Daniel, and desired to do good to him, yet he also was mindful of the king. He knows all to well that the suggestion of Daniel will not set well with Nebuchadnezzar. Thus he immediately answers, “I am afraid of my lord the king, who has appointed your food and your drink.” NASB He would not violate the trust of the king at the suggestion of a young captive!

SOMETHING TO SEE

In this we see that God does not turn men into impersonal and unthinking robots. The fact that He “caused the official to show favor and sympathy to Daniel” NIV did not mean that official would have no regard for the king. Neither, indeed, would he simply default to showing Daniel favor at the expense of displeasing the king.

In a moral arena, where decisions are made, and thoughtfulness occurs, it is essential that patience and wisdom be found in those who trust the Lord. They will be required to assess their circumstances, and to respond to them in the wisdom of faith.

Times When God Does It All

There are times when believers are simply brought through a circumstance with little of their own involvement. In such cases, the Lord undertakes for them as they simply wait upon Him.

• The drowning of Pharaoh’s army. “The LORD shall fight for you, and ye shall hold your peace” (Ex 14:14).
• When Jehosaphat faced the Ammonites and Moabites. “Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you . . . And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten” (2

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Chron 20:17,22).

• Peter’s deliverance from prison. “And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me” (Acts 12:7-8).

Times When Involvement Is Required

However, every deliverance is not after this manner. There are times when the ones being delivered are required to engage in considerable preparation and activity.

• Noah building the ark. “Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.” (Gen 6:14-15).
• Paul being lowered over wall in a basket by the disciples. “But their laying await was known of Saul. And they watched the gates day and night to kill him. Then the disciples took him by night, and let him down by the wall in a basket” (Acts 9:24-25).
• Obadiah hiding one hundred prophets in a cave during the oppression of Jezebel. “For it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water. (1 Kgs 18:4).

Times of No Apparent Deliverance

There are also times when no deliverance is apparent – when it appears as though the enemy triumphs.

• The killing of Abel. “And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him” (Gen 4:8).
• The murder of Zachariah the prophet. “That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar” (Matt 23:35).
• The stoning of Stephen. “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep” (Acts 7:59-60).

Those who imagine that living by faith is simplistic do well to examine their persuasion. There are no guarantees about the details of Divine deliverance! The Lord may simply crush your enemies

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without you lifting your hand or voice, as He did with Pharaoh and his armies. He may extend your presence among your enemies, calling upon you to engage in prolonged and hearty activity, like Noah building the ark. And, you may fall before your enemies in seeming defeat, like Stephen before the Jewish council. Deliverance occurred in all of these cases, but it was identical. Israel realized instant and obvious victory. Noah waited long, and then was delivered in seclusion from his enemies. Stephen was wafted into the heavenly realms, and afforded a glimpse of a standing Savior while he was dying.

Simplistic souls are prone to declare the details of Israel’s deliverance as the standard. Those with a propensity toward works will be inclined to declare that the only valid picture of deliverance is that of Noah and his family. Those who do not see the Lord as a great Deliverer might be inclined to think Stephen’s experience is the standard. All three views are wrong. They neither represent God nor circumstance correctly. Living by faith is not that simplistic, and we do well not to be so naive as to think it is.

A PROBING QUESTION

The way in which the Lord will accomplish the deliverance of the four children of Judah will portray yet another Divine manner. In this case, some dialogue will be required, as well as judgment and wisdom.

“ . . . For why should he see your faces looking worse than the young men who are your age? Then you would endanger my head before the king.” A worthy question, indeed! The “prince of the eunuchs” has been given an order by the king. Under ordinary circumstances, this involved a diet that would promote a healthy appearance before the king. Now, Ashpenaz reasons that the failure of Daniel and his colleagues to submit to this diet would promote an inferior appearance. That, in turn, would reveal he had not obeyed the edict of the king, and would result in his sure death.

Thus he puts forth two reasons why the suggestion of Daniel does not seem wise. First, it would result in haggard looks for the boys. Second, it would cost him his life. Both of these are weighty considerations. How will Daniel respond? Or will he respond at all? Unbelief would conclude it must be the Lord’s will to eat the king’s diet. However, Daniel trusts in God. Now, we will see how faith works, trusting God and speaking wisely at the same time. It faces potential danger, finding a way to confront it that will honor God, and respect the king as well.

NOT ALL YOUTHS WERE THE SAME

The directive of the king was “that he should bring certain of the children of Israel, and of the king's seed, and of the princes” (1:3). While we may conclude that only Daniel, Hananiah, Mishael, and Azariah were selected, the text does not demand such a conclusion. In fact, verse six affirms they were “among” the ones chosen for special orientation. The larger group were “of the children of Israel, and of the king's seed, and of the princes” (verse 3), while within that group were the four “of the children of Judah.”

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There is no record of any of the other young men speaking up, or objecting to the special diet imposed by the king. Three years later, when all of those in the orientation were brought before the king, “ among them all was found none like Daniel, Hananiah, Mishael, and Azariah” (verse 19). An apparently significant number of children were found among the captures Israelites. Yet, only the four children of Judah “stood before the king.” Many were selected. Many successfully passed through the orientation program. However, only four of them were brought into the royal court.

It is a principle in the Kingdom of God, that those who are at last exalted, must prove faithful in the beginning . What a noble example we have in these boys! Thank God for their record!

THE ANSWER OF FAITH

“ 11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, 12 Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.” Keep in mind, this is a young boy replying to the decree of a king. He does not fall backward in fear at the answer of his custodian. Nor, indeed, does he conclude there is no need to say anything more. He has determined in his heart not to defile himself, and human reasoning will not move him to abandon that determination. It is for this reason, that God now grants Daniel wisdom to answer the objections of those over him.

HE ANSWERS THE IMMEDIATE SUBORDINATE

Daniel honors the king, giving due respect to the protocol that has been put in place. He does not send a letter to Nebuchadnezzar. Nor, indeed, does he speak directly to Ashpenaz. Instead, he addresses his words to “Melzar,” whom Asphenaz has placed over the four boys.

It appears from this text that the prince, Ashpenaz, had concluded his discussion with Daniel. His last word was that he would be putting himself at risk to disobey the king, and he felt the four children of Judah would be the worse for choosing another diet. For many, that would have ended the matter. Flesh would reason that the Lord had closed the door to any possible change in the diet. After all, the one in charge had rejected the pleas of Daniel. There was no need for further discussion. A shallow person would conclude it must be all right to eat what the king sets before them. A legalistic heart would simply refuse to eat the food, going on a self-imposed fast. Being full of faith, however, Daniel will choose yet another course.

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Faith Is Persistent

However, faith can find paths that are not evident. Godly intentions do not retreat into forgetfulness when they are challenged by earthly dignitaries. Faith can reach upward, laying hold upon the Living God. It can then probe earthly circumstances, being used by God to arrive at creative solutions. This, as we will see, is done in wisdom and prudence.

A TEST IS PROPOSED

Remember, this is a young boy that is speaking. Yet, it is not merely a young boy, but one who has faith in God and a determination not to eat what His Lord has forbidden – even though the king demands it.

One Speaks for All

“Then said Daniel . . . ” Although there are four lads, and each one “showing intelligence in every branch of wisdom, endowed with understanding, and discerning knowledge, and who had ability for serving in the king's court,” NASB yet they do not all speak for themselves. They are in perfect accord, and one can speak for them all.

This is one of the marvelous benefits of the “unity of the faith” (Eph 4:13). One can accurately and effectively speak for all. This is what happened on the day of Pentecost, when Peter spoke in the behalf of the other eleven Apostles. “But Peter, standing up with the eleven, lifted up his voice, and said unto them . . . ” (Acts 2:14). He did not upstage the others, but spoke for them all, thereby removing the confusion caused by simultaneous voices.

In our text, Daniel does the same, presenting the case of all four children about something concerning which they were in perfect accord.

A Earnest Appeal

“Prove . . . I beseech thee . . . ” Other versions read, “ Please test” NKJV “Try, I beseech thee” DOUAY “Try, I pray thee.” YLT Although they are members of a Divinely chosen race, the seed of Abraham, they speak humbly, making an appeal to the one placed over them. They are, after all, in a foreign land, and their nation is under the chastening hand of God. This is not the time to be arrogant, or affirm the superiority of the Jews. Yet, their circumstance still does not justify forgetting their covenant with God, and the various dietary laws that God had imposed upon them. Therefore, Daniel makes an earnest appeal to the official.

Although “all have sinned, and come short of the glory of God,” vestiges of the Divine nature remains in them. God can enable His people to make appeals to that part of man in which a spark of tenderness may yet exist. While this is not an area where we can make laws, it is one that can offer

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great hope to believers that are living under less-than-ideal circumstances. It is possible to be under a person who seems heartless and inconsiderate. It could be a husband, a father, a manager, or the governor of the land. Such circumstances can open the door for the entrance of despair and hopelessness, pummeling the oppressed person down to the basement of depression. There is an alternative.

Like Daniel, we can appeal to the Divine imagery in people – the part that is capable of kindness and consideration. You may think the person incapable of such a reaction, but do not assume that is the case. The “prince of the eunuchs” has already rejected Daniel’s plea. Now he presses the matter further, making a strong appeal to the willingness of an official to submit to a fair test.

A few examples will serve to buttress this principle in our thinking – namely, that we can make appeals to people to be considerate, rather than attempting to impose our will upon them, or giving the appearance of being obstinate.

• Abraham appeals to Lot when contention arises among their servants. “Let there be no strife , I pray thee , between me and thee, and between my herdmen and thy herdmen; for we be brethren” (Gen 13:8). A solution was found.
• Joseph appealed to Pharaoh to allow him to go and bury his father Jacob, even though it would interrupt his official duties. “If now I have found grace in your eyes, speak, I pray you , in the ears of Pharaoh, saying, My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again” (Gen 50:4-5). Pharaoh consented to do so.
• Rahab appealed to the good will of the Israelite spies, even though she was a citizen of a cursed city . “Now therefore, I pray you , swear unto me by the LORD, since I have showed       you kindness, that ye will also show kindness unto my father's house, and give me a true token: And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death” (Josh 2:12-13). She received her request.
• Esther appealed to the good will of king Ahasuerus as she pled for her people, the Jews. “ If I have found favor in thy sight , O king, and if it please the king , let my life be given me at my petition, and my people at my request: For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king's damage” (Esth 7:3-4).
• Paul , when faced with the unjust accusations of bigoted Jews, appealed to Caesar, allowing God to work through the judicial system. “But when the Jews spake against it, I was constrained to appeal unto Caesar ; not that I had ought to accuse my nation of. For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain” (Acts 28:19-20). He was given a hearing, and even provided Roman protection from the evil intentions of the Jews.

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As I have said, this is not an area in which hard and fast laws can be made. It is, however, an area in which faith can work and wisdom can be exhibited. Sometimes our desires are not met simply because we did not have the good sense to make a humble appeal to the Divine imagery in those who seem to have been overcome with hardness and bitterness.

I am not suggesting that all such appeals will be honored, for no such guarantee is given to us. Herod killed John the Baptist and James the brother of John. Stephen was stoned by the Jewish council to whom he appealed. Notwithstanding, we can cast out bread upon the waters, doing our best to work with the circumstances before us, as Daniel did in our text.

As Willing Subordinates

“ . . . thy servants . . . ” Notice, Daniel does not present his case as one who is being held hostage against his will. He speaks for all four of the lads, affirming themselves to be “thy servants.” Rebelling against the will of the king is not their manner. They are not insurrectionists like Barabbas (Mark 15:7). They are not anti-Babylonians, standing against all of their customs for no other reason than that they are Jews. They are willing to serve, and would not have raised this issue if very important matters were not at stake.

After David had killed Goliath, Abner brought him before king Saul “with the head of the Philistine in his hand.” When Saul asked him, “Whose son art thou, thou young man?” , David quickly answered, “I am the son of thy servant  Jesse the Bethlehemite” (1 Sam 17:57-58). He was not ashamed to acknowledge the obligation of his family to the king. It was not the superior relationship, but it was a valid one.

Daniel now presents his case to the officer. He is responding for four Jewish lads who, under ordinary circumstances, were quite willing to do what the king requested. They were his servants, and he would make his petition for them in that capacity.

A Limited Duration

“ . . . ten days . . .” The test that Daniel proposes is not a long one. He seems to sense a lengthy duration of time would tax the patience of the officer, and give room for doubt in his mind. He therefore asks for a period of testing that is less than one and a half weeks – “ten days.” Considering the nature of his request, this is an extremely short period of time. It is apparent, however, that Daniel knew God could work within this time frame. It was reasonable for God, and would be nearly, if not altogether, miraculous in the eyes of a Babylonian. By the same token, if the king’s diet was actually superior, this would be sufficient time to prove the inferiority of the suggested substitute diet.

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Thus, Daniel asks for a period of time adequate to yield observable results, yet reasonable enough to NOT tax the patience of the officer.

It is my persuasion that this period of time was made known to Daniel by the Lord. I do not know if Daniel himself was aware of this, for the Lord can put a thought in a person’s mind without the person being fully aware of its Source. When Jesus was among us, He confessed, “I do nothing of Myself; but as My Father hath taught Me, I speak these things” (John 8:28). This is the manner of the Kingdom. The difference is that Jesus operated in full cognizance of this situation. Others have been moved by God, but were not fully aware that was the case. Examples of this lack of awareness include Samson (Judges 14:2-4) and David (2 Sam 24:1).

An Alternative Diet

“ . . . and let them give us pulse to eat, and water to drink.” Nothing was left to guesswork. Daniel did not suggest that the officer find another diet, but suggested one himself, thus making the choice easier for the man.

“Pulse”

The word “pulse” is a contemporary word, though not often used. It means “the edible seeds of various leguminous crops (as peas, beans, or lentils” MERRIAM-WEBSTER The word is also used in Second Samuel. The occasion was the conflict between David and his son Absalom, who was engaged in a quest to seize the throne. A number of men were with David, and they were “hungry, and weary, and thirsty, in the wilderness.” Three men (Shobi, Machir, and Barzillai) brought beds, basins, and food for the men. Part of the food they provided was “parched pulse,” or “roasted grain.” NIV

“Pulse,” or leguminous crops, are plants whose seed itself is the food, whether from the root (as potatoes or turnips), or from the plant above the ground (as peas, beans, or grain). This distinguishes the food from leafy vegetables (as greens), or the plant stalk (as with broccoli or celery). This is the kind of food God initially gave to Adam: “every herb that yields seed” NKJV (Gen 1:29). It was even the type of food with which God miraculously sustained Israel in the wilderness – “manna,” which “was like coriander seed” (Ex 16:31).

“Water to Drink”

Daniel asks for the ordinary beverage – nothing unusual. God’s law did not demand that His people drink only water. If fact, unless a person was a Nazarite (Num 6:3) or a priest (Lev 10:9), there was no prohibition against drinking wine in moderate portions. God even blessed the winepresses of the Israelites, telling them to share that bounty with liberated Hebrew slaves (Deut 15:12-14). But Daniel did not suggest they drink Jewish wine instead of the king’s wine. Nor, indeed, does he suggest they drink “milk,” found abundantly in the promised land (Ex 3:8; 33:3). The superiority of faith would not be seen in such a procedure.

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But when plain water causes the lads to be more healthy and comely in appearance, God will be more apt to receive the glory. Let it be clear, “pulse” and “water” did not give the lads a superior countenance because they promoted good health, but because God blessed the four boys, honoring their faith and determination to please Him.

A Near Miraculous Diet

Considering the desired outcome of the king’s diet, I would be inclined to consider “pulse” a near miraculous diet. Some have noted that such a diet is “not naturally calculated to render them fatter in flesh than the others.” TSK-ALL NOTES It would rather be more apt to produce a lean and less fat appearance, NOT “ fatter in flesh” (verse 15).

IMPORTUNITY

There is a lesson here in importunity, or a faith that continues to press the issue. Ordinarily, this is applied to prayer made to God. On one occasion, Christ’s disciples asked Him, “Lord, teach us to pray, as John also taught his disciples.” It was at that time that Jesus gave them what is commonly known as “the Lord’s prayer” (Matt 6:9-13). Luke gives only the first part of that prayer, then adds some words pertinent to our text. “Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; For a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Lk 11:1-10).

When he was first rejected, Daniel did not give up. He pressed the matter, taking it up with the next in charge. He had “importunity!” He did not simply repeat the request, but wrapped it in a plausible suggestion. As I have said, I cannot but believe God was moving him in this matter, giving him the wisdom to recommend a reasonable solution.

All of this followed the determination Daniel had already made in his heart. “Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank” (1:8). That decision opened the windows of heaven to Daniel. Strength was imparted to carry out his resolve. Faith was granted to do so confidently. Wisdom was imparted that would allow for his request to be fulfilled in an orderly way that caused no disruption among the king’s officials.

DANIEL’S CONSIDERATION

I do not want to leave this section without noting Daniel’s consideration of Melzar, the steward of Ashpenaz. Remember, Ashpenaz considered Daniel’s request a threat to his own life. If the youths

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stood before the king “looking more haggard than the youths who are your own age? Then you would make me forfeit my head to the king” NASB (1:10).

Daniel had not forgotten that word. Through the gracious direction of the Lord, he carefully crafted a suggestion that would also preserve the lives of those placed over him. He sought to “do good unto all men” (Gal 6:10), even in this critical matter.

FAITH SUBMITS TO EXAMINATION

“ 13 Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.” Those who lean their souls upon the Lord can stand before the scrutiny of men! God has declared, “And whoever believes on Him will not be put to shame” (Rom 9:33). Some versions read, “will not be disappointed,” NASB or “will never be put to shame.” NIV Isaiah, who lived and wrote before Daniel, said, “But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end” (Isa 45:17).

Long before the inauguration of the marvelous New Covenant, holy men sensed that God could keep those who made holy resolves. They would petition God to keep them from being ashamed or confounded. David prayed, “In thee, O LORD, do I put my trust; let me never be ashamed : deliver me in thy righteousness” (Psa 31:1). Isaiah wrote, “For the Lord GOD will help me; therefore shall I not be confounded : therefore have I set my face like a flint, and I know that I shall not be ashamed ” (Isa 50:7).

This is an aspect of faith that could well be more prominent among us. The Lord encourages us to seek to avoid disappointment and shame. He is not only able to keep us from falling (Jude 24-25), but to keep us from being ashamed, confounded, or disappointed. His Word promotes such a posture!

FIRST , He promises that those who trust and hope in Him will not be ashamed.

• “The LORD knoweth the days of the upright: and their inheritance shall be for ever. They shall not be ashamed in the evil time” (Psa 37:18-19).
• “But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end” (Isa 45:17).

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• “ . . . and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me” (Isa 49:23).
• “ Fear not; for thou shalt not be ashamed: neither be thou confounded ; for thou shalt not be put to shame” (Isa 54:4).
• “For the scripture saith, Whosoever believeth on him shall not be ashamed ” (Rom 10:11).

SECOND , He has inspired holy men to record their requests that they not be ashamed, confounded, or disappointed.

• “In thee, O LORD, do I put my trust: let me never be put to confusion ” (Psa 71:1).
• “O my God, I trust in thee: let me not be ashamed , let not mine enemies triumph over me” (Psa 25:2).
• “O keep my soul, and deliver me : let me not be ashamed ; for I put my trust in thee” (Psa 25:20).
• “ Let me not be ashamed , O LORD; for I have called upon thee” (Psa 31:17).
• “Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope” (Psa 119:116). We dare not read the book of Daniel without these things in mind. This is not the record of a mere hero, or one who excelled among his peers because of unusual natural abilities. Rather, it is the report of how God worked with a young man who was willing to trust Him. Daniel trusted the Lord when torn away from his homeland. He trusted Him while in a foreign land, and amidst heathen gods. He depended upon the Lord when he was asked to do things his faith did not allow. Daniel lived out what the Scriptures affirm to be truth.

EXAMINE US!

Faith is not afraid to submit to the most meticulous scrutiny. The faith that keeps the soul also enhances the visible life with comely traits that cannot be condemned. Faith does not shout out, “Who are you to judge!” Rather, it boldly invites judgment! The person who cries out to God, “Examine me, O LORD, and prove me; try my reins and my heart” (Psa 26:2), and “Search me, O God, and know my heart: try me, and know my thought” (Psa 139:23), has nothing to fear from the examination of mere mortals!

“Then let our countenances be looked upon before thee.” Other versions read, “Then let our appearance be examined before you,” NKJV and “Then let our appearance be observed in your

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presence.” NASB Daniel is not suggesting the steward merely look at them, but that he view them with a mind toward the king’s demands. He challenges the man to carefully examine them after ten days to see if anything inferior or unacceptable could be found in them – anything that would disqualify them from standing in the presence of the king.

This reminds me of the challenge Peter hurled at “Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.” When they questioned the Apostle about the healing of the impotent man, Peter replied, “If we this day be examined of the good deed done to the impotent man, by what means he is made whole; be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by Him doth this man stand here before you whole” (Acts 4:9-10) . Faith does not back away from scrutiny, cringe when put to the test, or cower and hide when examined.

The thought has occurred to me that much of contemporary Christianity cannot stand up under the scrutiny of men. It has produced multitudes that are in no way better than those who are in total ignorance of God, and alienated from Him because of it. Such things ought not be! They are conditions that unveil the lack of faith in the very ones professing it.

COMPARE US!

“ . . . and the countenance of the children that eat of the portion of the king's meat.” Other versions read, “Then compare our appearance with that of the young men who eat the royal food,” NIV and “You can then compare our appearance with the appearance of the young men who eat the royal rations.” NRSV

Daniel urges that a comparison be made between the four children of Judah, and those who were given the royal fare of the king. This is to be a thorough examination, not a cursory one. From the standpoint of the Babylonian official, the test was to see if the lads were the worse for not eating the king’s food. From the standpoint of Daniel, Hananiah, Mishael, and Azariah, it was to see if their faith was in vain, or if trusting in the Lord would be a source of shame.

There are two possible meanings of “the children that eat of the portion of the king’s meat.” It could be those who were already in the king’s service. If that is the case, then the four boys would be compared with Chaldean servants who were at their peak. It could also be the other Jewish boys who did not have the scruples of Daniel. In that case, the comparison would be made with others who, like themselves, were being honed to perfection, but were not yet ready to stand before the king.

The test that Daniel proposes reveals the magnitude of his faith, even though he was young. A person in the grip of fear and doubt would not suggest such a procedure. He knew that honoring God could not result in inferiority – not even in this world. Young Joseph refused to dishonor God by caving

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in to the lustful cries of Potipher’s wife (Gen 39:9). But this did not make him subaltern or inferior in anyway. Faith never pushes men lower, but rather raises them higher. It does not produce or make people inadequate, but imparts to them an adequacy that brings glory to God.

A Challenging Thought

What value is faith, if it produces no difference? No change? Nothing for the true betterment of the individual? If those who have faith are no different than others, and often even inferior to them, what point is there to it? Much of the religion of our day has produced no moral or spiritual change in its constituents. The same sins that are prominent in the world are often found within the professed church. Its leaders have moral failures like political and business leaders of this world. All of this is a blotch upon the name of the Lord. If the queen of Sheba will rise in the judgment to condemn those who stood aloof from wisdom superior to that of Solomon, why will not Daniel, Hananiah, Mishael, and Azariah, rise in judgment against those who wore Christ’s name, yet fell into all of manner of immorality?

We have a situation before us where people are settling for creeds that do not change men. They embrace movements that do not transform, and positions that lack moral power. Consequently, a whole new theology has arisen that seeks to justify the fact that professed Christians are no different than those who deny His name and reject His salvation. I hear people fairly shouting out, “We are sinners like everyone else – except that we are forgiven ones.” Or, “I am just a sinner saved by grace.” “God loves us just the way we are.” Or, “The Lord accepts us just the way we are.” There are a host of trite little sayings like these that not only lack substance, they are a total misrepresentation of the effectiveness of faith.

After all, the grace of God, which brings salvation, has not only appeared to “all men,” but is “ Teaching us that, denying ungodliness and worldly lusts , we should live soberly, righteously, and godly , in this present world; looking for that blessed hope , and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity , and purify unto himself a peculiar people, zealous of good works ” (Tit 2:12-14). Where men have not been effectively taught to say “NO!” NIV to ungodliness and worldly lusts, they simply have not been taught by God’s grace. Nor, indeed, has grace brought them salvation. If people cannot live soberly, righteously, and godly in this world, then they do not have grace or the salvation it brings. If they are not looking for the glorious appearing of Christ, their profession is empty and meaningless. If they are not zealous of good works, and redeemed from the power of iniquity, they are a gigantic contradiction to the grace of God.

How would it have sounded for the four children of Judah to have said to Ashpenaz or Melzar, “We make mistakes just like you Babylonians, except God has accepted us!” Or, “God doesn’t love us anymore than He does those who worship idols.” Do you suppose their Babylonian keepers would have given a second thought to their request for a special diet? And keep in mind, in our text, the difference will be seen in the appearance of the four lads – how they looked to those who examined them.

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It is quite true that those in Christ are not to “judge according to appearance ” (John 7:24). That does not justify crude and worldly appearances, and that is not what our Lord intended to convey by those words. What He meant was that Satan can fabricate wholesome appearances, making people appear to be godly when they are really ungodly. You may rest assured that God, however, never cultures ungodly appearances among those who are godly. I sense in my spirit, however, that such a notion is being entertained by altogether too many people.

DO ACCORDING TO WHAT YOU SEE

“ . . . and as thou seest, deal with thy servants.” Other versions read, “and as you see fit, so deal with your servants,” NKJV “and deal with your servants according to what you see,” NASB and “and treat your servants in accordance with what you see.” NIV

It is clear that Daniel had confidence in the Lord. He was young. He was away from home. He was in a heathen country. Yet he knew that faith does not have geographical boundaries, nor does hope wither when in a foreign land. He could side with the Lord, seeking to honor Him by NOT defiling himself. He had no trouble leaving the outcome of the whole incident in the hands of the steward placed over them. He knew the appearance would be so significant, even a Babylonian could not miss it.

A WISE COURSE

From the steward’s point of view, this was a wise course. If there was any doubt about how the whole procedure would conclude, Daniel had proposed something from which the steward could recover. It was to be three years before they would stand before the king for their final examination. If, at the first, only ten days were consumed, adequate time remained for full recovery to be made. In my judgment, this consideration would have made the whole thing of little consequence to the steward. It could also be concealed from Ashpenaz.

While this way of thinking might be imagined in the steward, it would have been wholly unacceptable for Daniel. He had to be motivated by faith, not probabilities. Besides that, his intention was not to defile himself, and from that intention he could not turn away. Notwithstanding, he so presented the suggestion as to remove any fear of the steward entering into a condition from which he could not recover. Better to perceive how a matter will be judged by others, framing our actions so as to diffuse unnecessary difficulty.

An Unconventional Tactic

I acknowledge that this may appear to be unbelief on the surface. However, allow me to show how God has employed this type of approach before. He has framed the fulfillment of His will in a way that does not allow potential opponents to suspect what is really taking place.

• Instance
• 1. There came a time when the Lord rejected Saul as king of Israel. After Samuel had

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mourned the rejection of Saul for some time, the Lord spoke to him. “And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided Me a king among his sons.” Fearful for his life Samuel replied, “How can I go? if Saul hear it, he will kill me.” The Lord replied, “Take an heifer with thee, and say, I am come to sacrifice to the LORD . And call Jesse to the sacrifice, and I will show thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee” (1 Sam 16:1-3). The Lord moved in such a way as to diffuse needless trouble. Of course, Samuel did, in fact, offer a sacrifice. However, that was not the chief purpose of his trip.

• Instance
• 2. On one occasion, the king of Syria sent soldiers to arrest Elisha, who had been divulging the campsites and strategies of the Syrian king to the king of Israel. Early in the morning, Elisha’s servant arose, and seeing the whole city compassed with horses and chariots, cried out to his master, “Alas, my master! What shall we do?” Elisha then prayed the Lord would open the young man’s eyes, whereupon he beheld that the whole mountain was “full of horses and chariots of fire round about Elisha.” As the soldiers came down to Elisha, he prayed that God would smite them with blindness. He then went to the men, who were seeking him in that very place, and said, “This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek.” He then led them to Samaria, which was the capital, where the Lord opened their eyes (2 Kgs 6:14-20). Did Elisha lie to the soldiers?

A TIME FOR COMPARISONS

I remember another time when a comparison was in order. The challenge took place on Mount Carmel. There, on that mount, stood a lonely figure, aligned against four hundred and fifty prophets of Baal, and four hundred prophets of the grove. The children of Israel had also been gathered to the mount. Now Elijah stands before them and cries out, “How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.” Numbed by unbelief, the people “answered him not a word.” But that is not the end of the matter!

Elijah then proposed a test. Two bullocks were to be brought forward. The prophets of Baal were to choose one for themselves, and Elijah would take the other. Each bullock was to be butchered, cut in pieces, and placed upon wood that was on an altar. No fire could be placed under the offerings. The prophets of Baal were to call upon their God first, after which Elijah would call upon the name of his God. The God who answered by fire, Elijah said, “let Him be God.” All of the people answered and said “It is well spoken” (1 Kgs 18:19-39). I am sure you know the rest of the account.

Let me ask you a question. Do you suppose there was any doubt in Elijah’s mind about the outcome of this challenge? Could he have been so bold if there was the slightest question in his mind about which God would answer by fire? The answer is obvious, and requires no further comment. Elijah spoke by faith, with the full assurance of things hoped for.

We are living in a day that needs to see a comparison between those who trust God and those who do not. People have seen enough similarities between professed Christians and the world. They have heard enough about fallen leaders and straying members. It has had its fill of Christian musicians

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with a worldly appearance, and church members with no more interest in the Lord than drinkers at the local pub.

Somewhere, sometime, in some generation, the church of the Lord Jesus Christ needs to challenge the world to make a comparison. They need to stand their leaders before the world and call for a comparison. They need to stand their young people before them and demand a comparison. They need to present people who have been fed a steady and consistent diet of the Word of God, and call for a comparison! If there is no difference between what the church produces and what the world produces, it is because they both have the same spirit. This day calls out for real comparisons God needs to be vindicated by a godly people!

THE TIME OF TESTING ESTABLISHED

“ 14 So he consented to them in this matter, and proved them ten days.” Other versions read, “So he consented with them in this matter, and tested them ten days,” NKJV “So he listened to them in this matter and tested them for ten days,” NASB “So he agreed to this and tested them for ten days,” NIV and “So he agreed to this proposal and tested them for ten days.” NRSV

Extended discussion was not required. So far as the record is concerned, the proposal of Daniel was received without hesitation. In this, at least four worthy principles can be seen. These are matters that cannot be learned like mathematical tables. Rather, they are perceptions into which faith ushers us.

PERCEIVED AS TRUSTWORTHY

The fact that Ashpenaz listened to Daniel, and Melzar received his proposal, confirm that Daniel was perceived as trustworthy. He was obviously a noteworthy young man whose conduct did not detract from his abilities. The gifts and abilities of many people are overshadowed by their lack of moral fiber and looseness in conduct. They simply are people who cannot be trusted. Daniel was not such a person. The doctrine he embraced was “adorned” by the life he lived (Tit 2:10).

GOD HAD GIVEN DANIEL WISDOM

It is also evident that God granted wisdom to Daniel – wisdom to frame his proposal in such a way as to make it acceptable. The word was spoken at the appropriate time, or “in due season” (Prov 15:23). Whether or not his words were given to him at that moment, I do not know. It does, however, appear to be a notable example of the Lord teaching in “the same hour what ye ought to say” (Lk 12:11).

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They were words with which a Babylonian official could find no fault. That is an example of the wisdom that comes down from above, which “is first pure, then peaceable, gentle, and easy to be entreated” (James 3:17).

GOD PREPARED THE WAY

It is God’s manner to prepare the way for His people – to lead out before them, removing unnecessary obstacles. Surely Daniel was familiar with the word of the Lord to Israel. When they came out of Egypt, and before they came to the promised land, the Lord spoke of His direction of the people . “Behold, I send an Angel before thee , to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off ” (Ex 23:20-23). Later He told them, “And I will send an angel before thee ; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite” (Ex 33:2).

This is involved in the expression, “and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground” (Ezek 38:20). Again it is written, “Take the stumbling block out of the way of My people” NKJV (Isa 57:14). I suggest to you that the smoothness with which Daniel’s proposal was carried out confirms Divine preparation, as well as implementation.

THE OFFICIAL’S HEART TURNED

King Nebuchadnezzar’s mind on the matter of the boys diet was fixed. Ashpenaz gave no indication that he would violate the word of the king. How is it that the steward acquiesced so quickly to the plan advanced by Daniel. Nothing in Scripture suggests it was his manner to go against the word the king, or to act in contradiction of the clear word of “the prince of the eunuchs.”

His heart had been softened by God, just as surely as God had brought Daniel into favor with “the prince of the eunuchs.” Thus is the truth confirmed, “The preparations of the heart in man, and the answer of the tongue, is from the LORD” (Prov 16:1). And again , “Man's goings are of the LORD” (Prov 20:24). It is still true that God can “put such a thing” in the king’s heart (Ezra 7:27). God can not only “turn” people ’s heart to “hate His people” (Psa 105:25), He can also make them “to be pitied” by the very ones who carried them captive (Psa 106:46). Blessed are the eyes that see this, and the heart that depends upon it. If you will allow it to do so, this record will cause faith and hope to grow in your heart.

TRUST IN GOD IS REWARDED

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“ 15 And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.”

A NECESSARY OBSERVATION

Again, I am very careful to note the manner in which the Scriptures have been recorded. This is a Divine manner, not a human one. The Spirit moves the writers from significant event to significant event, not from miniscule detail to miniscule detail. In the matter before us, we leap from before the first day of testing to its conclusion, with absolutely no details of the intervening period. Such details are not relevant to the record. There is a reason for this. If history was driven along by purely human influences, details, culture, and the likes, would be of significant importance. In them we could detect trends, the proclivities of those involved, and other such matters. However, if God is orchestrating the affairs for His own glory, the only details that are pertinent are the ones in which His particular influences are apparent. Thus we will learn primarily of His ways.

For this reason, I want to briefly rehearse what we have seen thus far. I do this for a reason. It is that we may more clearly see that God’s Kingdom is driven by purpose – HIS purpose. That objective is not fulfilled by God tweaking the initiatives and responses of men, underwriting the good things men do, and overturning the bad things they do.

• In the third year of Jehoiakim king of Judah, Nebuchadnezzar besieged Jerusalem (1:1).
• The Lord gave Jehoiakim into the hand of Nebuchadnezzar, together with part of the vessels of the house of God (1:2).
• The king brought these vessels into the treasure of the house of his god (1:2a).
• The king speaks to one of his officials, commanding that he bring certain of the children of Israel, of the royal seed and princes (1:3).
• The children must have excellent qualities, and would be schooled to stand as advisors in the kings court (1:4).
• A daily diet was established for these children, which included foods and wine from the king’s own provisions (1:5).
• Among these children were certain “children of Judah, Daniel, Hananiah, Mishael, and Azariah” (1:6).
• The prince of the eunuchs gave Babylonian names to these children (1:7).
• Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat and the wine which he drank (1:8).
• Daniel requests permission to not defile himself with the king’s food (1:8b).

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• God caused the official over Daniel to show favor and sympathy to him (1:9).
• Ashpenaz refuses Daniel’s request, saying there was no good reason for them to be disgraced before the king, which would cost him his head (1:10).
• Daniel presents his case to the next in command, a steward that was placed over the boys (1:11).
• He proposes a ten day test in which the four children of Judah would eat only “pulse” and drink only water (1:12).
• Daniel suggests they be tested at the end of the ten days, leaving the rest of the matter in the hands of the steward (1:13).
• The steward consents to the proposal, and proved, or tested, them for ten days (1:14).

If someone asked you how much time all of that required, what would you say? How would you know how much food they ate, or how often it was served? How about where they ate, and whether or not their decision was known beyond their small circle and the steward? What kind of “pulse” did they eat? Seeds? Parched seeds? Boiled roots? While all of those things might be of interest to a historian, or a biographer, they are meaningless when the purpose of God is being delineated.

When God begins executing His purpose, historical background, cultural customs, and the likes have little value. He can move Joseph to be acutely conscious of Himself while he is in an environment that is oblivious to Him. He can train Moses and Aaron in His ways while they are yet in Egypt. He will move men to work contrary to their own instincts, and be favorably inclined to those who are their natural enemies.

The point of our text is that this is something God is doing. Just as surely as He “sent” Joseph into Egypt to preserve a people (Gen 45:7; Psa 105:17), He Sent Daniel into Babylon to testify of His purpose and preserve the knowledge of God among a heathen people. On the surface, it looked like Joseph’s brothers sold him into slavery, and Potipher’s wife lied him into prison. But God sent Him! On the surface, it may appear as though Nebuchadnezzar carried Daniel, Hananiah, Mishael, and Azariah into Babylon, attempting to impose their idolatrous ways upon them. But God sent them!

WHY SAY THIS?

I say these things for two reasons. First , there is no other way to account for the harmonious sequence of events. Second , it is only as the hand of God is seen in these things that they will produce patience and comfort in us (Rom 15:4). At the very best, history presents us with possibilities. Further, because the world’s history revolves around influential people, it is improbable that good things will be

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repeated, and probable that bad things will occur again. But when we perceive the working of the Lord, everything becomes possible, for that work does not center in people, but in Divine purpose. God can work with Moses’ sister Miriam to preserve him in Egypt. He can use a young boy who is keeping sheep to deliver the people from Goliath and the Philistines. A man who is plowing in a field can receive a double portion of the mighty prophet Elijah. Some men mending their nets can become two thirds of the inner circle of the twelve Apostles. A young man who kept guard over the garments of those who stoned Stephen can become the single Apostle sent to the Gentile world. God can suddenly and decisively change things!

The four boys we are reading about can stand for you. Their unlikely circumstances can stand for yours. That is how you must read this account. That is how you must see it. The eyes of this same God still “run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him” NKJV (2 Chron 16:9). That could very well be you! There may be a great work He is doing right now in your area. If you are determined and ready, He will no more pass by you than He did the four children of Judah.

AT THE END

When the ten days were completed, the boys were examined as agreed. They were not examined at the end of five days, or eight, or even nine. What is more, this would be a critical examination, not a casual one. Any failure of the boys to measure up to expectations could possible cost Ashpenaz his life, and probably theirs as well. This would not be a lenient examination. Too much was at stake. If any blemish or sign of inferiority was present, it would be noted. If, in any way, these four boys proved inferior to the others, all would be lost.

It would do no good to simply be as good as the other boys, for that would prove nothing. A comparison had to be made that resulted in the boys being distinguished from the rest. Daniel had not suggested any criteria for the judgment. He simply said, “You can then compare our appearance with the appearance of the young men who eat the royal rations, and deal with your servants according to what you observe” (1:13).

The assessment is recorded for us. From the lower perspective, it precisely reflected what Melzar saw. From the high perspective, it declares what the Lord had done: “their features appeared better and fatter in flesh than all the young men who ate the portion of the king's delicacies.” NKJV Other versions read, “they looked healthier and better nourished than any of the young men who ate the royal food,” NIV “ they appeared better and fatter than all the young men who had been eating the royal rations,” NRSV and “their countenances appeared fairer and stouter in flesh , than the children that fed at the king's table.” Septuagint

The word “fatter” is better translated “firm,” “muscular,” or, as the Septuagint reads, “stout.” The boys were more robust, manly, and fleshed out. These qualities stood out in them as they were among others who had been given a diet calculated to produce such things.

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Who in all of the world has heard of such remarkable results in a ten day diet of vegetables and water? The person who could successfully produce such results would become famous and wealthy overnight. However, this was not the result of natural processes, but of supernatural working! God took ordinary food and produced extraordinary results. Some do contend that this was purely the result of a good diet, and that nothing miraculous was in the matter at all. But it is not God’s manner to accrue great glory to Himself through nature alone. It is not merely by the sun shining that God is glorified, but when it stands still for an extra day (Josh 10:12-13), or is turned backward ten degrees (2 Kgs 20:9- 11). That is when God gets the glory. It is one thing for people to dig a deep well in the desert and thereby find water. It is quite another when water gushes like a river from a rock that has been smitten by a man (Ex 17:6; Psa 78:16). That brings glory to God!

God receives glory when the extraordinary come from the ordinary. That is when “the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes” (Isa 35:6-7). It is when men are made strong out of weakness (Heb 11:34), and when they can “run and not be weary” in the very place where the youths are fainting (Isa 40:30-31). It is when water is turned into wine (John 2:3-10), and a little meal and oil last through an entire famine (1 Kgs 17:12-16).

Those who intend to serve the Lord must set their minds on the extraordinary, even though they work with the ordinary. Although the brethren in Macedonia did not have much, they gave “beyond their ability,” even though they were simultaneously in “a great trial of affliction” (2 Cor 8:3-5). That is like becoming fairer and stouter on pulse and water – when a unlawful diet calculated to produce those effects was available.

AT THE END

“And at the end of ten days . . . ” Daniel and his friends had an “at-the end” mentality. They lived for the time when they would be examined – when a comparison would be made between them and those willing to indulge their appetites. What occurred during the intervening days was important, but not as important as “the end of ten days.” That is what would determine their destiny. If they were not ready for that day, nothing else really mattered.

In my judgment, we are living in day when the church has lost the “at-the- end” view. There is altogether too much living for the present, and not enough for the future. All of the orthodox creeds and theologies acknowledge “it is appointed unto man once to die, and after this the judgment” (Heb 9:27). However, it would be exceedingly difficult to conclude this is what people believed by the way they lived. You surely would not conclude it from the frequency of their meetings, and certainly not from their length. One could attend a rather large number of church services without ever hearing about the coming of the Lord, the end of the world, or the day of judgment. It simply is not fashionable to talk about such things.

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But just as surely as the ten-day test of the four children of Judah came to an end, so life’s little span will terminate for us all. Then we will be summoned to the judgment seat of Christ for examination, “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor 5:10; Rom 14:10). In that day, we had better not appear as “only human!” It will not go well for us if we have done no better in life than those who were “having no hope, and without God in the world” (Eph 2:12).

That is when your faithfulness and consistency will really count – at the appointed end!

THE DESIRE OF THE HEART IS GRANTED

“ 16 Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.” The evidence was enough to convince Melzar. The idea here is that he continued the process that had lasted for the previous ten days – not that he started withholding these portions after the ten days. Thus the NASB reads, “So the overseer continued to withhold their choice food and the wine they were to drink, and kept giving them vegetables.” The food kept coming in, according to the edict of the king, but it was NOT dispensed to Daniel, Hananiah, Mishael, and Azariah. There was no danger of being upbraided by the king, for the boys would prove superior at the time they were appointed to be examined by the king. Daniel knew it by faith. Melzar knew it by sight.

We must learn from this that the effects of faith do not contradict faith itself. Faith never produces works that belie or negate that faith. It does not constrain a person to live without regard for the things faith has substantized to the soul. Thus, the appearances produced by faith testify to its reality. I do not know if the steward thought about the God of Daniel when he saw the appearance of Daniel. But I suspect that as time proceeded, that association was soon made. If those who “saw the boldness of Peter and John,” noting what they said, and how they said it, taking “knowledge of them, that they had been with Jesus” (Acts 4:13), surely that Babylonian steward made some connection between Daniel and his friends and the God they served! From that day forward, they received the diet they had requested for ten days.

It was kind of Melzar to do this. However, lest we ascribe too much glory to him, and not enough to God, let us remember he only did this because he knew it was safe for himself. He would not jeopardize his life for the sake of Daniel, nor would Ashpenaz. Knowing this, the Lord provided sufficient evidence to convince him he himself would be protected. Thus, there was no further need for requests, and no more pressure placed upon the lads to eat the king’s delicacies. The greater kindness, therefore, belongs to God, not to Melzar.

I have no doubt that Daniel thought about this before he made his request. This was not a short-

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term solution, and the results would have to be sufficient to produce three-year effects.

NOT TEN DAYS, BUT THREE YEARS

The scheduled preparation period was three years! “so nourishing them three years , that at the end thereof they might stand before the king.” There are, then, two “ends” in our text. First, “at the end of ten days,” and second, “at the end” of “three years.” In this case, as with ours, the short-term test is the preparation for the long-term examine.

Daniel had an enduring spirit, and was not among those Jesus described as believing “for a while” (Lk 8:13). Although he did not have the advantage of a godly environment, he made one of his own by setting his mind on pleasing God and being identified with His people. We will find that at the end of three years, all four of these young men proved to be most excellent, and advanced in every way. But it all started with a ten day test! It was a time of concentrated effort, the results of which would determine the rest of their lives. But the ten days were not the real point! It was the end of “three years” that was the real point.

CONCLUSION

Our text has shown ways in which the steps of a good man are “ordered by the Lord” (Psa 37:23). It has revealed the God of heaven “upholds” a person’s steps in His “paths” (Psa 17:5). In this record it is confirmed that the Lord “shall set us in the way of His steps” (Psa 85:13). It provides a most excellent example how our Father “works all things together for the good of those who love God and are called according to His purpose” (Rom 8:28). Zechariah’s words ring in our ears as we peruse the manner in which the Lord worked with the four children of Judah. “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God” (Zech 13:9).

How God’s people need to perceive these things. Every honest soul knows “the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer 10:23). The best among us cannot perfectly plan and implement a single day, or even hour, of our lives. Every purpose we devise, even if it is most noble, must be accompanied by the awareness, “If the Lord will, we shall live, and do this, or that” (James 4:15).

From the human perspective, life itself is uncertain. “It is even a vapor, that appeareth for a little time, and then vanisheth away” (James 4:14). We do not know “what a day may bring forth” (Prev 27:1). Viewing our life from the lower perspective, and without the purpose of God in mind, we must give heed to the words of our Lord. “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof” (Matt 6:34).

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All of this would cause us to throw up our hands in despair – except for the good knowledge of God. He has apprised us of the future – the critical future that will impact upon every person. There is no ambiguity about these things. They are all certain, and will involve all people.

• DEATH. “It is appointed unto men once to die” (Heb 9:27). There is an appointed time when we will put off this body. If we do not do so in the normal fashion, at death, we will do so when we are “changed” instantly at the coming of the Lord (1 Cor 15:51).
• THE RESURRECTION. Those who have died have not passed into oblivion. The truth of this must come home to our hearts: “there shall be a resurrection of the dead, both of the just and unjust” (Acts 24:25). For some, the resurrection will be a glorious triumph. For others, it will induct them into eternal condemnation. Jesus spoke of this time in no uncertain words: “for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:28-29).
• THE COMING OF THE LORD. “For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess 4:16-17). The Lord Jesus is going to return visibly and bodily, just as He went back into heaven (Acts 1:11). “Every eye shall see Him” (Rev 1:7), and there will be no question why He is returning, or how it will impact upon us.
• THE DESTRUCTION OF THE WORLD. “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up” (2 Pet 3:10). Everything that can be accessed by the human senses is going to pass away. That is a matter of revelation. It makes no difference how near to us or far from us it is, or how large or how small.
• JUDGMENT. “Because He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead” (Acts 17:31). No one will be able to avoid this time. The “books,” or heavenly records, will be opened, “and the dead were judged out of those things which were written in the books, according to their works” (Rev 20:12). The judgment will be just and final, and God will be proved to be true in everything He has said, done, or required (Rom 3:4).
• A TIME OF ACCOUNTING. Because we are God’s creation, we are accountable to Him. He has appointed a time when “every one of us shall give account of himself to God” (Rom 14:10). This accounting will be thorough. “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor 5:10). The accounting will be for everything, It is written, “That every idle word that men shall speak, they shall give account thereof in the day of judgment” (Matt 12:36).

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• THE TIME OF REAPING. A time has been appointed when everyone will reap what they have sown. “For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Gal 6:8). Both rewards and punishments will be assigned that are appropriate for each individual.

A TOKEN OF MERCY

It is a great token of Divine mercy that He has informed us of these things. They are all related to “the end,” which is surely coming – the end of life in this world, the end of this world, the end of absence from the Lord. With us, it is much like it was with Daniel, Hananiah, Mishael, and Azariah. They were told of a time when they would stand before the king. At that time, a determination would be made if they would stay in his court or not. So far as they were concerned, their entire lives focused around being ready for that time.

They were given ten days to confirm their faith, and show why they did not need to indulge in forbidden things. The rest of the three years were spent to ready them for “the end,” when they would stand before the king. Briefly, those three years can be viewed as follows.

A PERIOD OF TESTING

During this time, their faith would be tested, as well as their determination or resolve. It would be a time when their commitment would be tested, and their patience and consistency as well.

A TIME OF PREPARATION

It was also a time of preparation, during which they would become suited to function in the king’s court. What they learned during those three years would be used in a noble occupation.

DAYS OF ORIENTATION

The three years was also a time of orientation, when they would become familiar with the ways of the king, and to speak and work in his presence. They were being cultured to function in high places, and walk among princes.

THE PARALLEL

Can you not see the parallel with our own lives in Christ Jesus We are also in a period of probation, when our spiritual fiber and character is being tested. During this time, we dare not grow accustomed to the diet of this world, which is a kingdom destined for destruction. This is the time when our appearance is being changed, so we will not appear spiritually haggard before the Judge. It is the time to become strong, capable, wise, and adept in discerning good and evil. This is the time for us to learn the language of Canaan, becoming expert in the understanding and speaking of spiritual things.

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Now, we are learning to navigate in the heavenly realms, where we have been placed in Christ Jesus (Eph 2:6). We are becoming acquainted with our Father, and the manner of His Kingdom.

I am very much concerned with how very little is being said about these things in the contemporary church. Multitudes of people never hear about death, resurrection, the coming of the Lord, the day of judgment, and the time of accounting and rewards. It is for this very reason that they are largely unprepared for these appointed events. You may rest assured, that no one will survive these occurrences who is not prepared for them.

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The Prophecy of Daniel

KNOWLEDGE, WISDOM, AND LEARNING STAND THE TEST

• Lesson
• 4

INTRODUCTION

The stage has been set for God to be glorified in those with faith. A clash has been found between the requirements of the king, and Daniel’s commitment to the Living God. The revealed sequence of events is instructive, and we do well to give heed to them. They reveal a spiritual framework within which God works within His people. This is not intended to be the exclusive means through which the Lord works. It does, however, provide a sort of index as to how He works among and within His people.

• Continued in the Faith. Faith in and commitment to God were maintained under adverse

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circumstances.

• Integrity maintained. Comely qualities were not allowed to dim.
• Humility. There was submission to the scrutiny of others.
• Determination. Daniel purposed in his heart not to defile himself.
• Petition. An initial request was made that he be permitted not to defile himself.
• Tenacity. Having been rejected by the “prince of the eunuchs,” Daniel takes up the matter with the subordinate who was over him.
• Wisdom. Daniel presents a proposal that will allow the superiority of faith to be seen.

This is not intended to be an exhaustive list, or even a mere routine that is guaranteed to bring results. It does, however, confirm that Divine Sovereignty does not eliminate human involvement. Many a confused soul has imagined God has abandoned them because nothing seems to be working out for them. They imagine that true faith sees resolutions instantly, and sets out to change circumstances with ease. They do not comprehend that faith has reasoning and purposing abilities, often moving the individual to efforts that require much wisdom. Attitudes like this are fostered by the notion that God reacts instantly and conveniently to those who have great faith. However, this is not a fair assessment of the facts.

THE EXPERIENCE OF ABRAHAM

Abraham patiently waited for the fulfillment of God’s promise for over twenty-five years.

• The original calling of Abraham, and the promise that the world would be blessed through him. At that time, Abraham (then Abram) was seventy-five years old (Gen 12:1-4).
• Several years later, Abraham thought Eliezer, the steward of his house, was intended to be the heir (Gen 15:2).
• Shortly after this, he then consented to Sarah’s suggestion that the promised offspring could come through her handmaid, Hagar. When Ishmael was born, Abraham was eighty-six years old. Eleven years had passed since the original promise (Gen 16:1-3,16).
• Some time after the birth of Ishmael, and for the very first time, God revealed the promised offspring would come through Sarah (Gen 17:15-16).

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• At that time Abraham fell on his face before the Lord, saying “O that Ishmael might live before thee!” (Gen 17:18).
• A short time later, God again appeared to Abraham, specifying the exact time Sarah would give birth to Isaac. About this time, Abraham was ninety-nine years old. Twenty-four years had passed since the promise (Gen 17:21,24).
• A short time after this, the Lord again confirmed to Abraham that Sarah would have the son as He promised (Gen 18:10).
• One year later, at the precise time promised, Sarah “bare Abraham a son.” At that time, he as one hundred years old, and twenty-five years had passed since the promise (Gen 21:2).

SOME NEVER SAW FULFILLMENTS

Although it may appear as though Abraham waited for a long time, he was actually among the very few who saw the promises of God fulfilled. Many saints lived their whole lives in anticipation of something they never fully realized.

• Even in his own case, Abraham never did possess the land that God promised him, nor did Isaac or Jacob. All three of them journeyed in the land of promise “as in a strange country” (Heb 11:9). Commenting on this circumstance Stephen said, “And He gave him none inheritance in it, no, not so much as to set his foot on: yet He promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child” (Acts 7:5).
• What about Adam and Eve? The promise was made that “the Seed” of the woman would bruise the head of the serpent (Gen 3:15). Eve thought her first-born son was the seed (Gen 4:1). The promised “Seed,” however, did not come until four thousand years later.
• Moses told the people the Lord was going to raise up a Prophet like himself. To Him, the people would hearken (Deut 18:15). The Prophet did not come until about 1,500 years later.
• Isaiah declared a Son was going to be given to the people, and the government would be upon His shoulders (Isa 9:6-7). The promise was fulfilled over 700 years later.

THE POINT OF THIS

In these few examples, I am attempting to show why Daniel proceeded with patience. It is the nature of God to test faith, and it is the nature of faith to survive those tests. Salvation in any of its aspects is not accomplished in a moral vacuum. A moral vacuum is a setting where the individual is not challenged, and choices are not required. It is a realm where good and evil are not locked in mortal combat.

It should not surprise us that a considerable number of professed believers approach salvation as though it was an automatic procedure, initiated in heaven, and carried out upon earth with relatively

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little or no involvement on the part of those being saved. Some have adopted this view officially, putting it in a creedal form, and vigorously teaching it to their constituents. Others do not teach this is the case, but live as though it was. They rely upon some point in time when they made a profession of faith, or, perhaps, feel safe in belonging to, what they conceive to be, the correct church. However, whether formally or informally, those who conduct their lives as though God is going to do everything for them are in serious jeopardy.

God has not given people any reason to believe such things. With unwavering consistency, He has given us a record of those who were blessed by Him. Without exception, they were involved in the process. Sometimes they were given things to do, like the instructions given to Israel when they were delivered from Egypt. Other times, as in our text, they had to “work out” their own salvation “with fear and trembling,” relying upon the Lord to give them wisdom on a step-by-step basis.

As we consider Daniel, Hananiah, Mishael, and Azariah, we must carefully avoid viewing them as heroes, or some form of super men. These children were living by faith, and faith moves people to live the way they did.

GOD WORKS IN THE MIDST OF CHALLENGE AND TESTING

It is God’s manner to work with His people in the midst of challenges and testing. He accomplishes His will in an arena where the fabric of faith is tested, and the determination and stamina of His people are not taken for granted. Whether it is Moses in the desert, Israel in the wilderness, or the early church in persecution, this manner can be seen. The greater the work, the greater the testing and opposition that is endured. We have Paul as an exceptional example in this “day of salvation.” Ponder the many obstacles that were thrown before him. They included stripes, imprisonment, repeated subjection to death, beatings, shipwrecks, perils, weariness, painfulness, going without sleep, hunger, thirst, fastings, and nakedness (2 Cor 11:23-27). As if that was not enough, he also endured afflictions, necessities, distresses, tumults, dishonor, evil reports, and sorrow (2 Cor 6:3-10). The greater the work, the greater the suffering! That principle reached its peak in the Lord Jesus Himself.

With this in mind, a refreshing view of trials can be seen. They are actually an appointed means for preparing the saints for “greater works.” Further, they are common to all who are living by faith.

FAITH IS EQUAL TO THE CHALLENGE

In all of these things, faith is equal to the challenge. It moves people to wait, but not to be idle. It constrains them to trust, but also to be perceptive and wise. Faith enables the individual to overcome discouragement, and to sense when it is appropriate to do something. All of these things, and more, are seen in the first testing of the four children of Judah. The text before us will confirm these things.

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FOUR GIFTED CHILDREN

“ 17a As for these four children, God gave them knowledge and skill in all learning and wisdom . . . ” The Holy Spirit has provided us with information concerning the surroundings and the circumstances relating to the four children of Judah. A brief review will suffice to set the stage for the exposition of this text.

• The Babylonian captivity is the setting.
• The part of it in which the four children of Judah were taken captive occurred in the third year of the reign of Jehoiakim king of Judah.
• God gave Jehoiakim into the hands of Nebuchadnezzar.
• Part of the vessels of the house of God were taken and placed in Shinar in the house of Nebuchadnezzar’s god.
• Nebuchadnezzar requires Ashpenaz, the prince of the eunuchs, to select certain of the children of Israel, from princely backgrounds, for special training to stand in the king’s court.
• The children had to be without blemish, comely in appearance, skillful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace.
• These children would be taught the language and literature of the Babylonians.
• New names are given to the four children of Judah.
• A special daily diet was appointed to them of the king’s food and wine.
• Daniel determines not to defile himself with the dainties of the king’s court.
• God brings Daniel into special favor with the prince of the eunuchs.
• Daniel asks permission not to defile himself with the food of the appointed diet.

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• The prince of the eunuch’s denies Daniel’s appeal.
• Daniel takes up the matter with Melzar, a subordinate of Ashpenaz, who has been appointed over the boys.
• A test is proposed during which the four children will be fed only pulse and water.
• At the conclusion of the test, the appearance of the boys is superior to that of the other children to be trained for the king’s court.
• A permanent diet of pulse and water is established for the boys, and none of the king’s special diet is ever again set before them.

I want to again emphasize that God is integral to all of these circumstances. In them He is working all things together for the good of Daniel, Hananiah, Mishael, and Azariah. None of them are happenstance or random occurrences.

To this point in Daniel several significant details have been mentioned. Of themselves, there are not significant. Yet, God will weave them together into a tapestry that will be suitable for learning and confidence.

• Eight particular people have been mentioned thusfar: Nebuchadnezzar, Jehoiakim, Ashpenaz, Daniel, Hananiah, Mishael, Azariah, and Melzar.
• Five groups of people have been mentioned: the eunuchs, the children of Israel, the king’s seed, princes, and the Chaldeans.
• Six significant places have been mentioned: Babylon, Jerusalem, the house of God, the house of Nebuchadnezzar’s god, the treasure house of Nebuchadnezzar’s god, and the king’s palace.
• Five particular items have been mentioned: the vessels of the house of God, the king’s meat, the wine that he drank, pulse, and water.

Now the Spirit will fasten our attention upon the ones for whose good He is working. Although he is a king, Nebuchadnezzar is not the point of Divine working. Although high ranking stewards, Ashpenaz and Melzar are not the focus of Divine intention. Even though it is one of the wonders of the world, the city of Babylon is worthy of Divine manipulation. There are a number of the children of Israel who are in captivity, but the eyes of the Lord will fasten upon certain ones of them.

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A DIVINE MANNER

We are learning something about our God here, and we do well to see it. Life is comprised of a variety of circumstances. Differing personalities are brought to bear upon each one of us, as well as a assortment of places and things. Yet, God, using all of these, is working things together for our ultimate good (Rom 8:28). He is doing it in your case, just as surely as He is in the case of Daniel, Hananiah, Mishael, and Azariah. You may be in oppression like the four children of Judah, but God is not aloof from you, and you are not on your own!

THESE FOUR CHILDREN

The focus of attention is now shifted from circumstances to people – to four particular people. They are not mighty kings like Nebuchadnezzar. They are not prominent in the king’s employees like Ashpenaz and Melzar. He will not speak of people in general, like all of the children that were taken captive, or all of the servants of the king’s court. He will center upon particular people, and they will even be children.

This is an aspect of God’s dealings with humanity that brings great comfort to the afflicted. It is seen throughout the Word of God – namely, that God calls and works with particular people. I understand that all of His workings are not after this manner. There are times when he deals with a whole world, whether for cursing (as in the flood), or in blessing (as in His promise to Abraham). He can bless or curse nations, like Egypt, Israel, Assyria, and Babylon. He can deal with whole cities, as with Sodom, Jerusalem, and even Samaria. However, our God is not limited to general dealings, and we do well to free ourselves from thinking that tends in that direction.

Special Dealings

The Scriptures are filled with God’s dealings with special individuals. In a special way, such dealings began with Abraham. They continued with Isaac, Jacob, Joseph, Moses, Aaron, and David. The holy Prophets were such people, as well as John the Baptist and the Apostles. Other significant and especially blessed individuals include Luke, James, Jude, Stephen, Philip, Apollos, Barnabas, Silas, Timothy, and Titus. In each of these cases special calls and special workings were granted. In each of them, individuals rose above their peers, and were separated from the masses.

In not a few cases, the Lord called people out of especially dry and oppressive circumstances. Abraham was called out of idolatry. Joseph was separated from oppressive brothers. Moses was called from the desert of isolation. David was called from the sheepcotes, and when the kingdom was deteriorating. The Prophets were called when the worship of God was declining, and the people were drifting into idolatry. John the Baptist surfaced in times that were spiritually dark and dry, during which no powerful voice from God was being heard.

Circumstances are no hindrance to God! They are merely the tools He uses to shape His people and fulfill His purpose. That is the resounding message that comes through in this passage, and we

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must not fail to see it.

The Spirit will now show us how God worked with four young boys. He does so when they are captives. He blesses them in the land of the enemy. He directs and empowers them while they are under the scrutiny of a heathen king, away from their homeland and separated from their parents. He gives them more than others who were just like them. He causes them to excel in an oppressive environment.

I want to urge you to make an association of these children with yourself and where you are. Let this text speak to you about possibilities – Divine possibilities. As hopeless and oppressive as your circumstances and surroundings may seem, you can rise above them through the blessing of the Lord. In fact, Scripture suggests that God is inclined to powerfully work in such situations. You have good reason to hope!

GOD GAVE THEM

“God gave them . . . ” Where there is a trusting heart, circumstance cannot stop the blessing of the Lord. When God gives, nothing can thwart the gift from becoming available and accessible. Whether we are speaking of the gift of God’s Son (John 3:16), special gifts given by Jesus to the church (Eph 4:8), particular endowments to His people (Eph 1:17), or differing gifts according to His grace (Rom 12:6), enemies and circumstance are powerless to stop them . If men can believe, what God gives can always be received, regardless of the circumstances or surroundings.

Think where they were when God gave them these marvelous gifts to “these four children.” It is not possible for a context to be more discouraging and seemingly hopeless. The judgment of God had fallen. The people of God are being chastened. The holy city has been devastated. The holy vessels have been removed to the house of a heathen god. The children have been selected to serve in a heathen court. According to the flesh, their surroundings are not conducive to Divine gifts. They are not in a holy place, under godly teachers, or with considerate parents. Yet, God will bless them, and in a most unusual way! He will do it even though they are young. He will do it even though they are not in the promised land. He will do it even though they are living in a period of Divine chastening.

Knowledge

“God gave them knowledge . . . ” One version reads , “God gave them learning.” RSV Nearly all other versions read “knowledge.” Here, the word “knowledge” refers to intelligence, or consciousness. It refers to “thought,” or the ability to think soundly and within the bounds of reason. Their minds were gifted, and capable taking hold of facts and declarations and reasoning upon them. By this, the text means the four boys grasped what they read, saw the sense of it, and were able to incorporate it into their thinking.

There are people who are very adept at thinking. They are able to see the interrelationships of

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facts, seeing the logic of them. This is a gift that comes from God, and must be so recognized.

You may recall that “knowledge” is one of the things Solomon asked of the Lord. “Give me now wisdom and knowledge , that I may go out and come in before this people: for who can judge this thy people, that is so great?” (2 Chron 1:10). In answer to his prayer, the Lord replied “Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honor, such as none of the kings have had that have been before thee, neither shall there any after thee have the like” (2 Chron 1:12). Later, Solomon would declare that God gives “wisdom and knowledge ” to those who are “good in His sight” (Eccl 2:26). Ordinarily, people associate Solomon with wisdom alone, but he had “knowledge” also, which is comprised of the building blocks for wisdom.

Some Examples

“Knowledge” has to do with the pillars of logic – facts and realities upon which the mind can reason. There are whole bodies of reality that can be known, or concerning which “knowledge” can be possessed.

• “The knowledge of salvation” (Lk 1:77) ,
• “The knowledge of the glory of God” (2 Cor 4:6).
• “The knowledge of God” (2 Pe 1:2)
• “The knowledge of the truth” (2 Tim 3 :7).
• “The knowledge of the Son of God” (Eph 4:15).
• “The knowledge of His will” (Col 1:9).
• “The knowledge” of God’s “ways” (Job 21:14).
• “The knowledge between good and evil” (Deut 1:39).
• “The knowledge of the holy” things (Prov 30:3).

Again, I want to emphasis the nature of this “knowledge.” This is not the mere recollection of facts, but has to do with perceiving the sense of them, and being able to think properly concerning them. The gift of knowledge, therefore, has more to do with comprehending than recalling, and thinking than reciting.

These four children were given the ability to think and reason that was displayed in Jesus when He was twelve years of age. It is said of the Lord Jesus at that time, that He was sitting among the experts of the Law, “both hearing them, and asking them questions” (Lk 2:46). His knowledge included being able to grasp what the teachers were saying, to answer their questions appropriately, and to ask questions that displayed His comprehension of what was being said. Thus, “all that heard Him were astonished at His understanding and answers” (Lk 2:47).

This is the kind of “knowledge” the Lord gave Daniel, Hananiah, Mishael, and Azariah. They were able to take hold of what they were taught, and handle it with sound thought and application.

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For The Believer

It is good for those in Christ to seek such knowledge for their children, not relying upon the world to give it to them. But it is particularly appropriate for them to seek the knowledge of God – a consciousness of Him that pervades their whole thinking process. This is precisely what Paul prayed for the church. “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him ” (Eph 1:17). That, of course, is the highest form of knowledge.

Skill in All Learning

“God gave them . . . skill in all learning . . . ” Other versions read, “skill in all literature,” NKJV “intelligence in every branch of literature,” NASB “ understanding of all kinds of literature,” NIV and “skill in every aspect of literature.” NRSV In contemporary education, branches of literature would include language, history, biology, geography, botany, and the likes. It is most remarkable to have skill in a wide variety of these things, but God can grant such aptitude.

Ordinarily, men think in terms of having a speciality. It is not uncommon to find those particularly knowledgeable in one area, to be nearly bereft of all sense in other areas. This is not the kind of learning skills God granted to the four children of Judah. It is not that they understood the Law of Moses, but were utterly ignorant in all other areas. In their thoughts, they could walk about in all fields of valid knowledge, perceiving the sense of it, and using it properly, and to advantage. Such an ability is truly extraordinary! There is nothing in Scripture that leads us to believe God no longer grants such skill in learning.

An Example

A example of skill in all learning is Paul’s use of Moses and the Prophets. Although a wide variety of teaching and declarations are found in this portion of Scripture, Paul was able to extract Christ from it all. He said, “Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come ” (Acts 26:22). Academically, multitudes of Jews knew Moses and the Prophets as well as Paul. But they did not have skill in the use of them. They could not see Jesus in their words, and thus they used the very texts Paul used to bind burdens upon men and deny that Jesus was the Christ. They did not have “skill in all learning.” Paul did, because he received it from God.

Skill in All Wisdom

“God gave them . . . “all wisdom.” Wisdom has to do with the administration, or proper employment, of knowledge. It is possible, for example, to use knowledge in the wrong manner. Thus a person can become a shrewd and crafty thief, a manufacturer of drugs, or a compiler of pornography. Such people use their knowledge in unlawful and harmful ways. To have “skill in all wisdom,” is to be able to properly employ a wide variety of knowledge for the glory of God and the benefit of man.

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God is still in the business of giving “skill in all wisdom” – the ability to properly employ all manner of valid knowledge. Paul refers to this as “the spirit of wisdom,” and prays that God will give it to believers . “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom . . . ” (Eph 1:17). He elaborates on this matter in his Epistle to the Colossians, showing the relationship of this wisdom to the knowledge that comes from God. “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding” (Col 1:9).

The purpose of such wisdom is also stated. “That ye might walk worthy of the Lord unto all pleasing , being fruitful in every good work , and increasing in the knowledge of God ; strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Col 1:10-12). You can see the marvelous effects of “all wisdom,” and they are available to all hwo are in Christ Jesus!

• It effects the fabric of our life, enabling us to walk worthy of God, so that we are not an embarrassment to Him.
• It enables us to please the Lord in every way and at all times.
• We thus become fruitful in every good work.
• An increase in the knowledge of God is realized, so that we are more familiar with His ways and conscious of His presence.
• We are empowered to be patient, persevere, or endure.
• This wisdom enables us to persevere under difficult circumstances “with joyfulness.”
• It promotes thankfulness.

It should be apparent that becoming skillful in all wisdom yields unusual and plentiful benefits. This is the kind of skill that God gave these four young men. The effects of it will be chronicled in the rest of the book. Their unwavering and faithful conduct reveals HOW they used their remarkable knowledge and wisdom.

In my judgment, there is a great need for these gifts in the church of our time. In Christ, they are available in great measures for both old and young. The status of the modern church reveals an absence of these qualities, but such a condition does not need to continue. If, before Christ and this great salvation, God could grant these things to four young captives in Babylon, how much more is He willing

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to grant them to those who are in His Son, reconciled to Him, and possessing His Holy Spirit! Such things are to be sought by faith, and expected by hope.

WHAT IS GIVEN MUST BE TESTED

Now we will see that those who receive gifts from God must be tested. Gifts from God are not intended to produce icons among men. They do not place men upon pedestals to be beheld and honored by mortals. Rather, they are intended to make men colaborers with God – to bring them into the vortex of Divine purpose. In order for them to be properly employed, those possessing them must be put to the test. The dross must be taken from them in order that they may bring due honor to God and benefit to His people.

SOMETHING TO BE NOTED

These four children were exposed to all manner of Babylonian wisdom, language, and literature. This involved idolatry (3:3-7; 5:4), magicians and astrologers (1:20), sorcerers (2:2), and soothsayers (2:27). These areas of spiritual falsehood and corruption pervaded the whole of Babylonian literature and wisdom.

Yet these boys were given supernatural knowledge and wisdom that allowed them to remain uncontaminated by Babylon’s learning . Not only were they able to employ true knowledge correctly, but they were also able to avoid areas of false knowledge and wisdom.

This should be of especial comfort to believers in this day and time. Many of our children are being subjected to all manner of corrupt knowledge. The academic environment is not good. Some of this can be controlled by godly men and women. However, there may very well be some exposure that is beyond our control. In such times, we have the example of Daniel, Hananiah, Mishael, and Azariah, assuring us that Divine protection is still available. Our God is great enough to give knowledge and skill in all learning and wisdom to our children! It is right to seek such things for them.

ONE WHO EXCELLED

“ 17b . . . and Daniel had understanding in all visions and dreams.” Other versions read , “Daniel even understood all kinds of visions and dreams,” NASB “And Daniel could understand visions and dreams of all kinds,” NIV “Daniel also had insight into all visions and dreams,” NRSV and “And God gave Daniel special ability in understanding the meanings of visions and dreams.” NLT

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All four of the children received knowledge and skill in all learning and wisdom, but Daniel received more! He excelled above the other three. It was not because he was personally better than the others, but because God gave him more than He did the others. That is God’s manner. He does not treat everyone alike. Here were four young men who all had faith and were honorable. Yet, they did not all receive equal gifts from God.

RELEVANT TO HIS MINISTRY

Daniel excelled in an area that would prove unusually significant in God’s dealings with men. He was given the ability to understand and interpret “ all visions and dreams.” Like the grace of God conferred upon Paul was “not in vain” (1 Cor 15:10), so the ability to understand “all visions and dreams” was not given in vain to Daniel.

• He told Nebuchadnezzar the dream he had forgotten (a small stone crushing a large image, grinding it to powder), then gave him the interpretation of it (2:1-45).
• He interpreted Nebuchadnezzar’s dream of a tree whose height reached into heaven, and was cut down, leaving the stump and roots (4:4-26).
• He recorded a dream he himself had of four beasts coming out of the sea (7:1-14). A heavenly personage enabled him to understand the dream (7:15-27).
• He interpreted a message written by a man’s hand upon the wall of the palace of king Belshazzar (5:5- 28).
• He was given to understand a vision of a ram and a he goat, and powers springing from the he goat, which strove with one another (8:1-10:21).

GIFTS MUST BE USED

The gifts God gives must be stirred up (2 Tim 1:6), and not neglected (1 Tim 4:14). Those who receive them are to be good stewards of them, employing them for the glory of God and the benefit of those to whom they are given to minister (1 Pet 4:10).

GOD ALONE GIVES SUCH GIFTS

Such gifts cannot be taught by men. They involve skill that cannot be acquired naturally. The understanding and interpreting of dreams, for example, is not a science, as ordinarily understood. Who could conceive of a college course on understanding all visions and dreams?

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What is more, not even every one in favor with God receives such abilities. In our text, Hananiah, Mishael, and Azariah had all manner of knowledge and wisdom, but they did not have the ability to understand all visions and dreams. In this matter Daniel excelled above even them.

Speaking of this very principle, Paul referred to various spiritual gifts in this way . “For who maketh thee to differ from another? and what hast thou that thou didst not receive?” (1 Cor 4:7). If there are legitimate difference among us, it is God who has caused it. Particularly as regards the body of Christ, “there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all” (1 Cor 12:4-6).

The gifts and abilities God grants are different, but they are harmonious and complementary. There is a certain spiritual synergy in them that enables one person to sharpen and strengthen the other. This a most wonderful quality of spiritual life, and is imperative for the growth of the body..

ON THE MATTER OF EXCELLING

The fact that one can excel his peers is not only strange to some brethren, it is even abrasive. But this response is not at all necessary. Throughout the Scriptures, there are examples of those who excelled. Daniel is certainly not the only one. He excelled other Jewish children who were captives, and even the three choice lads with whom he was more closely affiliated.

• Abraham excelled both his brothers and his father (Gen 11:24-12:1))
• Joseph excelled his brothers (Gen 45:7).
• Moses excelled Aaron and Miriam, his brother and sister (Num 12:5-8).
• Solomon excelled not only kindred Israelites, but “all the children of the east country, and all the wisdom of Egypt” (1 Kings 4:30).
• David excelled his brothers (1 Sam 16:13).
• Peter, James, and John excelled above the other Apostles (Matt 17:1; Mark 5:37; Mark 14:33).
• John excelled above Peter and James (John 19:26).
• Paul excelled above the twelve Apostles (1 Cor 15:10).
• Timothy excelled among others who labored with Paul (Phil 2:19-20).

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• The churches in Macedonia excelled other churches in the matter of giving (2 Cor 8:1–3; 9:2).

The fact that one can excel others in the Kingdom is not intended to create jealousy, friction, or despair. Rather, it will, when properly seen, spawn humility, thankfulness, and hope. Spiritual gifts yield spiritual results. For those who are living in the midst of spiritual famine, or who are surrounded with the blight of mediocrity, there is no need to despair. God can cause you to excel, like Daniel.

BROUGHT BEFORE NEBUCHADNEZZAR

“ 18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.” Suddenly, our text leaps forward three years. Everything occurring during those three years was really incidental, even though considerable difficulties, sorrows, and trials may have been experienced by the four children. There is no reason to believe things were monotonous during that time, or that there were not times of especial joy. Nor, indeed, is it essential to think nothing unusually difficult was experienced. I find it exceedingly difficult to believe that three years could pass without any unusual sorrows and joys occurring, or during which there were no times of trial or triumph.

INTRODUCTORY OBSERVATIONS

There is a certain kingdom mind-set revealed here, and we do well to take it in. In the Divine economy, purpose is the point, not experience! Faith moves people to consider milestones above the details of life, and Divine appointments above daily circumstances. I do not for one moment suggest there is anything easy or simplistic about this. Nor, indeed, am I dispensing with the hardships or joys of life as though they were nothing. It is HOW we view these things that is critical .

It is possible to be so elated that we forget what is really happening around and within us. An example of this is found in one of Christ’s post-resurrection appearances to His disciples. The occasion is when Cleopas and his companion hastened to the disciples to tell them Jesus was risen, and they had been with Him (Lk 24:33-34). While they were speaking, “Jesus Himself stood in the midst of them, and saith unto them, Peace be unto you.” The disciples were frightened, thinking they had seen a spirit. Jesus assured them it was really Him, asking them to behold and handle Him, seeing he had flesh and bones just like them. He then “showed them his hands and his feet.” The occasion was so significant that joy welled up in their hearts. However, this joy was the kind that inhibited faith – not the kind springing from faith. It is written, “they yet believed not for joy” (Lk 24:40). I fear many a soul has experienced just such a thing. I do not doubt that such occasions arose during the three years of our text.

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It is also possible to access our circumstances as being totally against us, thus becoming unaware of Divine direction. Such an occasion is found in the life of Jacob. For years, he had thought Joseph was dead. Now his other sons had gone to Egypt for bread, and returned without Simeon. In addition, he is told that the ruler of Egypt, who was actually Joseph, had requested they bring Benjamin back with them to Egypt. It was more than Jacob could bear. He cried out, “all these things are against me” (Gen 42:36). His assessment, however, was premature.

Thus, there are important things to be seen in the way in which the lives of these boys are made known to us. The details of life that did not obviously connect with Divine purpose are simply omitted. The Spirit runs forward to the conclusion of the appointed three year period during which the boys were being prepared to come before the king. The saints during the years that follow will not be profited by the grinding detail of those three years. They will, however, be greatly encouraged by the outcome of that preparatory period.

There is principle to be seen here. We cannot live simply for the moment. There is a time of reckoning and examination, and we must think in terms of being ready for that time.

THE END OF THE DAYS

The word “days” means period of time. That time was specified in verse five: “They were to be trained for three years , and after that they were to enter the king's service.” NIV During that time, the diet of pulse and water continued to nourish and develop their bodies. Their knowledge and wisdom continued to advance and be honed to perfection. They were not forsaken, but were upheld by God in Babylon . Their faith was kept in tact. Their morals did not decline. They were, in fact, “kept by the power of God through faith,” just as we are (1 Pet 1:5).

A MINIATURE PICTURE

It is not coincidence that the incident before us is a miniature picture of the destiny of all men. Scripture is always within the context of Divine purpose, and is never written in isolation of “the end of all things” (1 Pet 4:7). While it is possible to fabricate such pictures, the one before us is very obvious. It is genuine, reflecting genuine values, and bruing genuine encouragements. We cannot leave this section, therefore, without drawing attention to it.

Ultimately, all men will be called before “the blessed and only Potentate, the King of kings, and Lord of lords” (1 Tim 6:15). That will also be a time of examination and testing. Paul refers to it as a time when “the fire shall try every man's work of what sort it is” (1 Cor 3:13). Just as with the four children of Judah, the outcome will be whether or not we are able to remain in the king’s court, or be “ever be with the Lord” (1 Thess 4:17). Until that time, we have the opportunity to learn the wisdom of our real homeland, and become oriented to its manners. We must be about ingesting the proper diet of the kingdom, which is “every word that proceedeth out of the mouth of god” (Matt 4:4). Nothing must be

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allowed that defiles heart or mind. Blessed is the individual who knows these things, and applies himself to fulfilling them!

THE KING COMMUNED WITH THEM

“ 19a And the king communed with them . . . ” There is a certain sense of intimidation in these words. This was not a casual conversation, as friend with friend. The lads were now talking to the ruler of the world. This is the king into whose hands Judah had been delivered (Jer 21:7; 22:25). God had given “all nations” into his hand, even declaring “and the beasts of the field have I given him also to serve him” (Jer 27:7). The great nation of Egypt was smitten by him (Jer 46:19), and given to him by God as wages for his army (Ezek 29:19). According to Divine determination, Tyre had been devastated by him (Ezek 29:18). Among the captives he garnered were Phoecians, Syrians, Egyptians, and Jews. Earthly historians allege that Nebuchadnezzar conquered much of Africa and Spain, marching on through Spain to Greece and Pontus.

Not only did God give worldly kingdoms to Nebuchadnezzar, and use him to chasten His own people. He also gave him “power, and strength, and glory” (Dan 2:37). Through inspiration, Daniel told this king that he was the most illustrious of all kings, and his kingdom was the most glorious of all earthly kingdoms. “And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand, and hath made thee ruler over them all. Thou art this head of gold ” (Dan 2:38). After him, global kingdoms began to deteriorate. His kingdom was like gold. The following global kingdoms were likened to silver, then brass, then iron, then a mixture of iron and clay (Dan 2:32-33).

Suffice it to say, this was no ordinary man! And now, “these four children,” stand before him. They are there to be examined, after which a determination concerning their future will be made.

“And the king communed with them.” Other versions read, “the king interviewed them,” NKJV “the king talked with them,” NASB “the king spoke with them,” NRSV and “The king conversed with them.” NJB This was not a lecture, it was a two-way conversation. Questions were asked, and interrogation was made. No doubt he scrutinized them on the principal areas of their study, examining them to see if they had knowledge and knew how to use it. He no doubt tested them in their understanding and use of the language of Babylon, which they were to have learned (1:4). He would test the scope of their knowledge, and whether they were able to reason within the framework of a broad range of subjects.

Nebuchadnezzar had spared no expense in the training of Daniel, Hananiah, Mishael, and Azariah, and he would therefore be most thorough in his examination of them. If the aim is to determine

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whether of not they will remain as advisors in his court, he must be favorably impressed with them. Their appearance and demeanor must not be distracting. They must be thoroughly conversant with the language and manner of the Babylonians so they can advise him.

There is, however, a higher purpose that is being served here. This book is about God’s glory, and how He causes it to be seen. It was not the agenda of Nebuchadnezzar that was driving this series of events, but the purpose of Almighty God. There would be generations of believers that would be taught about the character and purpose of God through the record of these events. We ourselves are among those generations. Thus, these events are being orchestrated by God for that generation “upon whom the ends of the world are come” (1 Cor 10:11). That, and that alone, is precisely why this account ministers to our spirits.

AN OBSERVATION

The adequacy of faith must be seen in these verses. Ponder the effect that testing had upon you when you were in school. Or, if you are a student, consider how you feel on the eve of a final exam. What if your future depended on that test? Every student is aware of the impact of such considerations upon the mind and the emotions.

Now, ponder these four boys – away from home, in a foreign land, and, according to appearance, at the mercy of a heathen monarch. The text will confirm that these boys did not buckle under the pressure. Their answers were precise and thorough, and they gave no cause to imagine they were unqualified, or unable to stand in the king’s court.

What is it that made these boys so able? How is it that they were not unduly intimidated by one of the greatest and most influential kings in history? It was their faith that prepared and kept them. To be more precise, God kept and enabled them through their faith. This is how the Lord works, whether in the young or the old, the novice or the elder.

If a person can find it in his heart to trust the Lord, relying upon Him, and remaining devoted to Him, he will be kept in the time of testing. That is the message you must obtain from this account!

THE GIFTED ARE PERCEIVED

“ 19b . . . and among them all was found none like Daniel, Hananiah, Mishael, and Azariah:

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therefore stood they before the king.” The time has come when the effects of faith will be put to the test. The four children of Judah have chosen to prepare for this time in a way that was unconventional for the Babylonians. They chose to be different. They elected to honor the Lord above the king. In honor to their Lord, they opted to refuse the established diet, and be fed with the food of peasants. Will their choice be justified? Will the Lord be honored or reproached by their decision?

AMONG THEM ALL

“Among them all . . . ” Other versions read “out of them all,” NASB Daniel, Hananiah, Mishael, and Azariah are not the only boys being examined. We do not know how many young men were interrogated by the king, but it must have been a significant number: “them all .”

An Application

It is true that each of us will be judged as individuals. “So then every one of us shall give account of himself to God” (Rom 14:12). It is also true that we are not to compare ourselves with our peers. As it is written, “For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise” (2 Cor 10:12). However, we must not take a simplistic view of how we will appear before God when compared with others.

There is a public stance that will also be taken by each one of us. What we have been given will make a difference how we will be judged. The advantages that were available to us will also come into play. The four children of Judah were evaluated in view of what they had been taught, how well they assimilated and applied the knowledge, and how they compared with others who had similar advantages – “among them all.”

I cannot leave this section without drawing attention to the time when we will all “stand before God,” and the “books” will be opened (Rev 20:12). We will be judged as individuals, but not in isolation of the rest of humanity. There is a sense in which we will be compared with others. Jesus unveiled this coming comparison.

• Generations that have been given access to great benefits will be compared with the queen of Sheba. “The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here” (Matt 12:42).
• Those in whose presence the Lord has worked will be compared with Tyre and Sidon. “Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you” (Luke 10:13-14).

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• Those who have heard a message that should have induced faith and repentance will be compared

with Nineveh. “The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here” (Luke 11:32).

In Christ Jesus, we have been granted a “better covenant, which is established upon better promises” (Heb 8:6). That circumstance will necessitate some comparison between the church and Israel. Is there anyone who thinks God will overlook those who have done no better under grace than Israel did under the Law? Will those who had a better covenant and better promises be expected to have attained no more than those deprived of such things?

Cities like Jerusalem, Samaria, and Thessalonica will surely be compared with other cities who heard the same message as they, yet did not respond as honorably as they did. And what of individuals like the Ethiopian eunuch, Cornelius, Lydia, and the Philippian jailor? Will they not be compared with other individuals who heard the same glorious Gospel as they, yet responded with less nobility and commitment?

I do not doubt that congregations with gifted people will be compared with the church at Antioch, who had many teachers and prophets among them, and excelled through their ministry (Acts 13:1).

These are not meaningless observations. The whole of Scripture has been written with the manner of God’s kingdom in mind. The examination of these four lads by Nebuchadnezzar should speak to us of our own imminent examination. This is the way God works. It has to do with His ways. That is why the passage has been recorded for us.

NONE LIKE THEM

“ . . . was found none like Daniel, Hananiah, Mishael, and Azariah.” The superiority of these four became apparent within the context of “them all.” That is when their faith became most evident.

Some people appear quite impressive on their own, but when they are compared with others, they are no longer impressive. There are several such comparisons made in Scripture. They show us that no person stands by himself.

• King Saul is described as a man “whom the LORD hath chosen, that there is none like him among all the people ” (1 Sam 10:24).
• King Solomon was distinguished among all kings. Of him God said, “Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee” (1 Kgs 3:12).

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• Even on the side of evil, there are some who have excelled above other workers of iniquity, like Ahab. “But there was none like unto Ahab , which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up” (1 Kgs 21:25).
• On the other hand, Hezekiah surpassed others in the matter of trusting the Lord. “He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him” (2 Kgs 18:5).
• When conversing with Satan, the Lord Himself said of Job, “ Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil” (Job 1:8; 2:3).

Distinction In Commonality

Keep in mind, it was their faith, as made known in their determination, that distinguished these young men from all of the others. In this case, “them all” were other Jewish boys who were also taken captive and trained to be ready for this very examination.

• All of them were of the children of Israel.
• All of them were from the tribe of Judah.
• All of them were from royal and princely seed.
• All of them were under Ashpenaz.
• All of them had excellent and superior qualities.
• All of them received the same training.

The Context of the Gifts

However, there is more to life that gifts and advantages. The distinction of these boys was fivefold. These things were the foundation for their excellence.

• DETERMINATION. “But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank” (1:8a).

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• PETITION. Daniel “ requested of the prince of the eunuchs that he might not defile himself” (1:8b).
• FAVOR. “God had brought Daniel into favor and tender love with the prince of the eunuchs” (1:9).
• PRESENTATION. Daniel had presented an alternative. “ Prove thy servants, I beseech thee , ten days; and let them give us pulse to eat, and water to drink” (1:12).
• DIVINE ENDOWMENT. “God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams” (1:17).

Some Observations

You will observe that determination, or purpose of heart, preceded God working all things together for the good of the boys. That determination was also expressed in an orderly request to be relieved of the obligation of imbibing the king’s diet. In honor of Daniel’s faith, God caused Ashpenaz to seek the betterment of the boys. Although rejected at first, Daniel pursued his convictions and intention by purposing a test in which their desires would be justified. God then equipped them for the challenge before them.

Ordinarily, victories and spiritual successes are preceded by such determinations and Divine endowments. It is not right to expect the Lord to simply turn everything around for us when there are godly purposes we can possess and seek to implement. Capabilities are not regularly given without the commitment of those to whom they are granted.

There is a remarkable level of loose thinking on these matters in the average congregation, and among individual believers. Much of the spiritual sterility of the modern church is owing to the lack of godly purpose and commitment. There simply is not a dominating quest to do the will of the Lord, remaining “unspotted from the world” (James 1:27) . However, even though these qualities are not common, they can still be possessed, just as surely as they were by Daniel, Hananiah, Mishael, and Azariah in Babylon.

THEREFORE

“ . . . therefore stood they before the king.” Other versions read , “therefore they served before the king,” NKJV “so they entered the king's personal service,” NASB and “therefore they were stationed in the king's court.” NRSV By saying “they stood,” the text means they regularly were before the king, there to assist him as advisors. They became his employees, and were now part of the royal court. Thus, the reason for their preparation was realized.

Blessing Does Not Make Inferior

There is something of particular importance here. In this case, and from one perspective, Divine aptitude was granted in order to the fulfillment of secular, or temporal, activities. Of course, more is involved than this. There would also be prophecies, interpretations, and other matters more obviously

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relating to the purpose of God. Notwithstanding, their employment in Divine purpose did not make them inferior in earthly duties! From Nebuchadnezzar’s point of view, they were not standing before him because they were blessed by God. He considered them from a political point of view.

Wisdom for Temporal Matters

God’s people must be encouraged to consider this aspect of living for the Lord. He can give extraordinary abilities in matters relating to temporal things. We see this in the matter of constructing the tabernacle and those things related to it.

• ARTISANS. The Lord endowed certain artisans with the ability to “make Aaron’s garments” (Ex 28:3).
• BAZALEEL. Bazaleel was given “the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,” enabling him to “to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.” (Ex 31:4).
• AHOLIAB. Aholiab receive wisdom to make “the tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle, and the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, and the altar of burnt offering with all his furniture, and the laver and his foot, and the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office, and the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do” (Ex 31:7-11).
• BEZALEEL AND AHOLIAB. “Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work” (Ex 35:35).
• SOLOMON. The outcome of the wisdom God gave to Solomon was seen in expertise in temporal matters. “And he spake three thousand proverbs : and his songs were a thousand and five. And he spake of trees , from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts , and of fowl , and of creeping things , and of fishes ” (1 Kings 4:32-33).

There is a general assumption in the world that religion causes people to be inferior in both thought and aptitude. Lenin once affirmed that religion was “the opiate of the people,” casting them into social and political sleep. This general impression remains among unbelievers.

However, this is a wholly false impression. We see in Daniel and his colleagues that this is not the case. They stood tall before one of the most politically astute kings in the history of the world – one

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who was noted more for his social exploits than his military triumphs.

Let us thrust from us the notion that we must be mediocre in any area of life. We are to do all things, including “word or deed,” and eating and drinking, or “whatsoever” we do, unto the Lord (Col 3:17; 1 Cor 10:31). Our daily occupations are not excluded from this, any more than those of the four Hebrew children.

They Stood Before the King

Our text does not say they were the only ones who stood before Nebuchadnezzar. The stage, however, is being set for a declaration of the purpose and power of God. From this point on, it makes little difference who else stood before the king. God was going to work with them for His own glory, and had so orchestrated the events that what they said and did would be duly observed.

At this point, these four young men, probably around twenty years of age, become the most prominent people in Babylon. Every one else, whether Nebuchadnezzar, Belshazzar, Cyrus, or Darius, are incidental. Further, God is using young men whose abilities and integrity are unquestioned. Years later, presidents and princes who would try and find a reason to condemn Daniel, “could find none occasion nor fault ; forasmuch as he was faithful, neither was there any error or fault found in him ” (Dan 6:4). Considering the breadth and length of Daniel’s exposure to human analysis, this is a remarkable observation.

An Application

Whether you are young or old, the Lord can give you the wisdom and ability to stand the tests to which you are subjected! Whether you are standing in a king’s court, or keeping sheep on the back side of the desert, you can excel in what you do, if you seek to honor the Lord in it. Nature cannot lock into mediocrity those who put their trust in God, and determine not to defile themselves! There can be great satisfaction in your daily occupation, just as surely as there was in that of Daniel and his associates.

LESSONS

There are many lessons that can be learned from this text. Remember, we are seeing the effects of faith and godly determination upon human aptitude and conduct. If life seems to have dealt you something less than ideal circumstances, let this text “sink down into your ears” (Lk 9:44). The seeds of encouragement are in it.

Decisions are not an end of themselves. Making godly decisions is a prelude, not a conclusion. It must be followed by shaping our lives to please the Lord. When we are confronted with challenges, temptations, and tests, we must seek the way of escape that comes with them (1 Cor 10:13). In our text, the determination of Daniel was challenged by an edict from the king. It was complicated by the rejection of his initial request. It was also tested by a period of ten days, after which positive results

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must be apparent. Daniel did not balk at these things, but held to his purpose, refusing to be moved from it. He and his colleagues therefore received strength to carry out their intentions.

Wisdom is justified of her children. Jesus once said, “But wisdom is justified of all her children” (Lk 7:35). Instead of “justified,” other versions read “vindicated,” NASB “proved right,” NIV “judged to be right,” BBE and “shown to be right.” NLT This saying is attended with some difficulty, yet contains a vigorous seed for our thoughts. The idea is that truly wise people ( “all her children” ) will eventually perceive the value of right and holy things. In the case of Luke’s text, both Jesus and John the Baptist had been criticized by the religious leaders of that time. John was ascetic, and Jesus mingled with the people. Neither one of them consented to the opinions of the people, or shaped their lives by their demands. Thus, both were criticized. Christ’s point was that those with discerning hearts would joyfully acknowledge both John and Jesus were sent by God, and had the message of God.

In the case of the four children of Judah, truly discerning people can see in them the benefit of living by faith, and refusing to concede to the demands of the world. Their acceptance in the king’s court was directly owing to their faith in God, not their fleshly expertise – which they DID possess by the gift of God.

Faith stands up under worldly tests. Because of sectarianism, and the incessant efforts to maintain it, the value of faith has been greatly obscured. Some have come to view faith as a response in a procedure of several steps, each having equal value. Others see it as a sort of magical possession that has no direct connection with the purposes and intents of the heart. Still others look at faith as an exercise of the intellect. All of these views are adopted because they blend more handily with the theological positions that are being held.

God, however, has no interest in the maintenance of humanly devised systems of thought. Thus, the Scriptures, which are inspired by God (2 Tim 2;16), present faith in a way that blends only with Divine intent. Faith is presented as, opening the door of impossibility . “If thou canst believe, all things are possible to him that believeth” (Mk 9:23). Again, “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you” (Matt 17:20).

How marvelously this is confirmed in Daniel and his friends. Although captives in Babylon and young children, in three years they rose to a place of prominence in the kings court. They did so without compromising their faith. They did so while maintaining their resolve not to defile themselves. And, they did so even though they were required to pass the personal scrutiny of the greatest political ruler in the world. Faith does stand up under worldly tests, as well as those higher tests that come from the Lord.

God honors those who honor Him. It is never vain to honor the Lord, shaping your life to please Him and honor His Word. Of old time, people identified with God have reasoned that it was not

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profitable to serve Him, even though they had no just reason for doing so.

In Malachi’s day, defiled hearts reasoned, “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?” (Mal 3:14). God considered such words to be “stout,” or arrogant, against Him (Mal 3:13). Those who said them could not possibly have been more wrong. In the first place, they had not been serving the Lord, but their own corrupt interests. Then, assigning validity to their defiled religious worship, they said it was all pointless.

Asaph writes how he once envied the foolish and the wicked. He saw them wallowing in prosperity and plenty, while his feet came close to stumbling, and he nearly lost his spiritual foothold. He cried out, “Verily I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning.” He could not possibly have been more wrong, and he finally saw that when he “went into the sanctuary of God.” Then he saw that the wicked were not secure at all, but were on a slippery slope, leading to destruction (Psa 73:1-19).

Our text confirms that no person who honors God will be ignored by Him. Eventually, they will reap what they have sown in faith – even if they are captives in Babylon. Of the ultimate commitment Jesus said, “If any man serve Me, let him follow Me; and where I am, there shall also My servant be: if any man serve Me, him will My Father honor ” (John 12:26).

If you can see this whole event correctly, it was not Nebuchadnezzar that was favoring the diligence of the boys, but God who was honoring their faith and commitment to Him. He will surely have the same regard for your faith and determination to please Him.

TEN TIMES BETTER

“ 20 And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” The Holy Spirit now extends Himself to give honor to Daniel, Hananiah, Mishael, and Azariah. In this, He is revealing the aggressiveness with which the Lord vindicates His people. The Lord not only provides for His own, directing and leading them, He also praises them. That is His manner. Jesus spoke of those who loved the praise of men more than the praise of God. “For they loved the praise of men more than the praise of God” (John 12:43). He also spoke of those who cannot believe because they “seek not the honor that cometh from God only” (John 5:44). Paul declared a day was coming when all who were aligned with the Lord would receive “praise from God” (1 Cor 4:5).

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This is no small matter, nor is it a departure from our text! Zephaniah the prophet told the faithful. “The LORD thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing” (Zeph 3:17). In our text, we find the Lord doing precisely what the Word declares He will do: praising the faithful and joying over them. This is His assessment of the boys, and not merely the observation of Nebuchadnezzar. There is no exaggeration in these words.

ALL MATTERS OF WISDOM AND UNDERSTANDING

“ . . . in all matters of wisdom and understanding.” Every major translation reads precisely the same : “wisdom and understanding.” Some use the word “prudence” for “understanding.” NAB

This is an important observation. The boys were not tested to see if they remembered what they read – a practice that is common in academic circles. It is not that such things are not important. However, they do not qualify a person for responsibility. When people are tested in all matters of wisdom and understanding, they are being examined to s ee if they can USE the knowledge, employing it for useful purposes. If would be like giving a student of mathematics a complex problem to actually solve. Or, like assigning an engineering student some building or technical project that would prove he knew how to use the knowledge to which he was exposed.

There is a vast difference between knowing what tools are, being able to pick them up, and knowing how to profitable and constructively use them. It is possible to teach a young boy how to pick out a hammer, saw, and screwdriver. But it would be quite another matter to ask such a boy to build your house, or a shopping mall.

The idea here is that the boys were tested in all kinds of areas where special understanding was required. The examination was no doubt extensive ( “all matters” ), requiring several days to complete.

An Application

In my judgment, the modern church is sorely lacking in men who have their “senses exercised to discern both good and evil” (Heb 5:14). This is the primary reason for the sudden rise in religious counselors, while a simultaneous drop in ministers of the Word has taken place. Those who specialize in, what is called, “Christian education,” should grant no credentials to their students until they can, to some helpful degree, work with the truth of God. If Nebuchadnezzar would not allow advisors in his worldly court who could not pass an examination in all areas requiring wisdom and understanding, why should the church of the living God do so? That criteria should also be bound upon elders, deacons, and teachers.

TEN TIMES BETTER

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“ . . . he found them ten times better . . . ” All major translations of Scripture use the words , “ten times better.” One reads, “ten times superior.” WEBSTER        This is not, then, a mere hyperbole, or literary exaggeration.

The remarkable extent of the superiority of these four boys can be seen when we view other Scriptural comparisons.

• When Israel gathered manna the day before the Sabbath, they were allowed to gather “ twice as much as they gather daily” (Ex 16:5).
• Under the Law, if a man had two wives, one beloved and the other hated, he was commanded to acknowledge the son of the hated for the firstborn, giving him a “ a double portion of all that he hath” (Deut 21:17).
• When the mighty prophet Elijah asked his understudy, Elisha, what he desired, he said, “let a double portion of thy spirit be upon me.” Elijah acknowledged he had asked a “hard thing.” Nevertheless, he did receive what he requested (2 Kgs 2:9-10).
• When Nathan gave David a parable about a man who stole his neighbors solitary lamb to serve a guest, David was incenses, and said the man should restore the lamb “fourfold” (2 Sam 12:6).
• When Jesus came to the house of Zaccheus, the tax collector said, “Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold ” (Lk 19:8).
• When Joseph fed his brothers, and without them realizing it was him, “Benjamin's serving was five times as much as any of” of his other brothers (Gen 43:34).
• Solomon said a thief that was caught was required to “restore sevenfold ” (Prov 6:31).

The point here is that a most extraordinary thing occurred in these four boys. In our world, those who excel are often just barely better than those whom they exceed. A single answer will often separate scholars, or a fraction of a second be the difference between the better athlete and those who follow him. In a day when photo-finishes are required, and judges must deliberate and see replays to determine who is the best, the account before us is worthy of notice. No extensive deliberation was necessary. Nor, indeed, were selective tests required, or an adjustment in the criterion of judgment. In all matters of wisdom and understanding, Daniel, Hananiah, Mishael, and Azariah were “ten times better.” Thus their faith was honored, the God of the Jews vindicated, and shown to be superior. All of this was accomplished in a deliberate and extended period of interrogation.

IN ALL HIS REALM

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“ . . . than all the magicians and astrologers that were in all his realm.” Here is most arresting consideration . The comparison is not made with the other children of Israel, but with established specialists of the land. In matters requiring expertise and discernment, these four young men were “ ten times better than all the magicians and astrologers that were in all his realm.” These were the established veterans of the king’s court, and not prospective members of that court. Further, the fact that those with whom Daniel and his friends were compared were from “all of his realm,” confirms the nature of Nebuchadnezzar’s interrogation. He did not simply ask questions of them and personally evaluate their answers. There was apparently consultation with his established advisors. In that consultation, the superiority of the boys answers became apparent. The experience of the boys was much like that of Jesus in the Temple when He was twelve years of age.

Because a considerable amount of comparison will be made with these wise men of Babylon, it will be profitable to briefly comment on them here.

• MAGICIANS. These were the “wise men” of Babylonia. Historians say it applied to those who healed the sick by singing. It also applied to those practicing magical arts and incantations, and those who accomplished things surpassing human powers. There are several Scriptural references to such men. In Joseph’s day, before he interpreted the Pharaoh’s dream concerning the lean and fat cattle, the Pharaoh put the matter before his “magicians” (Gen 41:8,24).

When Moses was sent by God to order Pharaoh to let His people go, he confronted Egyptian magicians. When Aaron threw his rod down and it became a serpent, these “magicians also did the same things by their secret arts” NIV (Ex 7:11). They also “did the same” NIV as Moses in turning water to blood, and bringing frogs out of the water (Ex 7:22; 8:7). They could not , however do the same as Moses in bringing forth lice from the dust, or any of his miracles after that (Ex 8:18).

These magicians are further mentioned in Daniel 2:2,10,27; 4:7,9; and 5:11. They will compete with Daniel throughout this book.

• ASTROLOGERS. Other versions refer to these as “conjurers,” NASB “enchanters,” NIV “users of secret arts,” BBE “sorcerers,” Septuagint and “soothsayers.” NJB The original word has a variety of meanings, including necromancer, conjurer, astrologer, enchanter, and exorcist. STRONGS A “conjurer” is one who practices magical arts, or a wizard. These men are particularly mentioned throughout Daniel (2:2,27; 4:7; 5:7,11,15).

The Law prohibited any involvement with this kind of people – namely those who obtained knowledge or power from other than God. No consultation could be made with one using “divination, or an observer of times, or an enchanter, or a witch, a consulter with familiar spirits, or a wizard, or a necromancer” (Deut 18:11). Another breed of these unlawful resources was a “witch,” which the Law did not allow to live (Ex 22:18). Isaiah mentioned “wizards that peep, and that mutter” (Isa 8:19), forbidding any consultation with them. He also mentioned “astrologers, the stargazers, and the monthly prognosticators,” challenging Israel to see if they could save them (Isa 47:13).

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The Ephesians, who believed, came, confessed the deeds, and “them also which used curious arts brought their books together, and burned them before all men” (Acts 19:19). Preceding their penitence, a woman possessed with a “spirit of divination” precisely defined Paul and company, telling who they were and what they had come to do (Acts 16:17). Add to this certain of Satan’s ministers, who transform themselves into “ministers of righteousness” (2 Cor 11:15). Additionally, there are “principalities, powers, the rulers of the darkness of this world, and spiritual wickedness in high places” (Eph 6:12). Later in Daniel, we will hear of a lofty evil power who withstood a mighty angel for twenty-one days (Dan 10:13).

Thus, the field of competitive spiritual influences is seen to be vast and powerful enough to impact anyone who does not possess faith. They include:

• Magicians
• Astrologers
• Diviners
• Observer of times
• Enchanters
• Witches
• Consulters with familiar spirits
• Wizards
• Necromancers
• Stargazers
• Monthly prognosticators
• Those using curious arts
• Ministers of Satan who transform themselves into ministers of righteousness.
• Principalities
• Powers
• The rulers of the darkness of this world.
• Spiritual wickedness in high places.

All of these influences have been around for a long time. Vast segments of the world have been controlled by some of them, such as Persia and Greece, which are specifically mentioned as being under the control of inimical spiritual influences (Dan 10:20). They are not to be viewed as fictitious, or having neither reality nor power. Were such the case, we would have God condemning something that does not even exist, which is unthinkable (Deut 19:10-11; Ex 22:18; Lev 19:26,31; 20:26,27; 1 Sam 28:3,7,9; 1Ch 10:13; 2 Chron 33:6; Isa 8:19,20; 47:13; Ac 19:19; Ga 5:20).

Thus, we have this vast array of unlawful sources of power and knowledge, many of which were found in both Egypt and Babylon. Israel spent four hundred and thirty years in Egypt, and seventy in Babylon. Both were especially dominated by Satan and his hosts. Yet, the faithful survived them all!

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In Daniel’s day, these powers were at their peak, and those influenced by them were vaulted into places of political and social prominence. Now, the wisdom and understanding of four young boys is compared with the seasoned veterans of the dark world. And what will the comparison yield? Will Nebuchadnezzar be able to see the difference? And, what will he do if he does see it?

“In every matter of wisdom and understanding about which the king questioned them, he found them ten times better than all the magicians and enchanters in his whole kingdom.” NIV It made no difference where the magicians and enchanters were, or if they were in communicative clusters, or meditating upon a mountain. They simply could not compete with those to whom God had given “knowledge and skill in all learning and wisdom.”

Let no believer imagine for a moment that God cannot make them equal to the challenges of where they are! There is no need to compromise, or to adapt to the passing fashions of this world. The four children of Judah are testimonies to us of the effectiveness of faith.

They loudly declare to us that those who resolutely purpose to keep from being defiled, will be strengthened by God to do so. He can turn the hearts of those over His people toward them, to give them honor and consideration. He can enable them to pass any test that is leveled at them by the world, and to stand up under any comparison with their peers.

DANIEL CONTINUES

“ 21 And Daniel continued even unto the first year of king Cyrus.” The NIV reads, “And Daniel remained there until the first year of King Cyrus.” That is, he remained in the king’s court without interruption until that time. Some commentators are confused by this statement, for later Daniel received a special vision in “the third year of Cyrus king of Persia” (10:1). The text simply means that Daniel’s presence in the court was continuous and uninterrupted until the first year of Cyrus’ reign. After that he remained prominent, but was not always in the king’s court. During the reign of Belshazzar, for example, the king was not aware of Daniel until his wife told him (Dan 5:11-12), thereby confirming he was not time in the court at that.

Cyrus reigned from 550 BC until 530 BC. Nebuchadnezzar overthrew Jehoakim and took the four children of Judah captive around 602 BC. Allowing for the three year preparation of the boys, that means Daniel remained uninterrupted in the king’s court from approximately 599 BC to 551 BC, a period of about 48 years. That alone is remarkable. Still, Daniel was also prominent in the reign of Darius the Mede. It is not certain precisely when his reign began, or when it concluded. It appears, however to be one of significant length, giving you a rough idea of the length of Daniel’s prominence –

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most likely over seventy years. His ministry stands as one of the longest of any prophet or man of God.

IT ALL STARTED

And, it all started with four young boys being captured and taken to Babylon! Their first great test was whether or not they would eat and drink things that would defile them. They kept the faith, and did not waver from their purpose. The rest is history.

CONCLUSION

Like Jeremiah before him (Jer 1:6-7), Daniel was called to the work of a prophet when young. So far as we know, Hananiah, Mishael, and Azariah were not prophets. They were endowed with wisdom from God, and were later set “over the affairs of the province of Babylon,” while Daniel sat in the gate of the king, or in the royal court (Dan 2:49). The last we read about these three, renamed “Shadrach, Meshach, and Abednego,” they were “promoted” by king Nebuchadnezzar (Dan 3:30). One fourth of the way through the book of Daniel, they disappear from its pages. We never again hear of them in Daniel, or any other book of the Bible. Daniel then becomes the premier figure in the book.

Among other things, this confirms the superiority of prophecy to other gifts. As it is written, “greater is he that prophesieth” (1 Cor 14:5). That principle is lived out in this book.

During their young years, one of the secrets of the stability these four was their fellowship with one another. They stood together, whether against the diet or the edicts of the king. No doubt they were of great assistance to one another during their three years of preparation. Although they all excelled in wisdom and understanding, only one of them excelled in prophesying and interpretations.

You must not forget the great lessons of the passage we have reviewed. Those who purpose to please God will be strengthened by Him. None will be ashamed who put their trust in God, whether before the mighty Nebuchadnezzar, the magicians and astrologers of Babylon, or others who have had opportunities similar to their own.

There is no reason why you cannot take your stand for truth just as Daniel and his friends. God will honor your faith and commitment as surely as He honored theirs. That is the Divine manner.

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The Prophecy of Daniel

THE WISDOM THAT DOES NOT STAND THE TEST

• Lesson
• 5

INTRODUCTION

The first chapter of Daniel has been a revelation of the working of the Lord, and how He prepares those with a perfect heart for service in His kingdom. The Spirit reminds us that “the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward Him” (2 Chron 16:9). God is always working, fulfilling His good pleasure, and carrying out the counsel of His will. When Isaiah saw the Lord “high and lifted up,” above Him “stood seraphim.” They were appropriately adapted for the heavenly realms. Each one of them “had six wings: with two he covered his face, with two he covered his feet, and with two he flew” (Isa 1:1-2). The magnificent glory of God is seen in the covering of their faces with two wings. Like the prophet Elijah who covered his face with his mantle when He heard the Lord (1 Kgs 19:12,13), so these seraphs veiled

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themselves before the majestic glory of the mighty God. The Seraph’s covered their feet with two of their wings, showing their humility and submission to the Lord. With two their wings they flew, soaring about the throne with discerning eyes and probing spirits. What they beheld is most significant, for they cried out , “Holy, holy, holy, is the LORD of hosts: the whole earth is full of His glory ” (Isa 6:3). The glory of God filled the earth because He is working in it, fulfilling His counsel (Isa 46:10-11), governing the nations (Psa 22:28), and doing whatsoever He wills (Dan 4:35). GOD IS WORKING!

Jesus said of God , “My Father has been working until now, and I have been working” NKJV (John 5:17). Christ confessed that the works He did were “the works of Him that sent Me” (John 9:4). The works of God were brought to their apex in the Lord Jesus. Nevertheless, He has always been working. His working is so meticulous that Jesus said, “Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father's will ” NKJV (Matt 10:29). As if that was not minute enough, He added, “But the very hairs of your head are all numbered,” or “has been counted” NJB (Matt 10:30), indicating that not even a hair of your head can fall out without the Father’s approval.

THE DETAILS TO THIS POINT

In Daniel, we are beholding the inscrutable workings of God. We are seeing examples of His “judgments” and “ways,” which are otherwise “past finding out” (Rom 11:33). Some details are being provided that show how “God causes all things to work together for good to those who love God, to those who are called according to His purpose” NASB (Rom 8:28). We must not fail to see this, for in this understanding encouragement and hope are ministered to the human spirit.

• Nebuchadnezzar’s besiegement of Jerusalem was orchestrated by God (Dan 1:1; 1 Chron 6:15).
• The Lord gave Jehoiakin the king into Nebuchadnezar’s hand (1:2a).
• The Lord gave the vessels of His house into Nebuchadnezzar’s hand (1:2b).
• The Lord turned the king’s heart to the consideration of the captive children of Judah (1:3-6; Prov21:1).
• The Lord brought Daniel into favor with the “prince of the eunuchs,” who was over him (1:9).
• God gave the four children of Judah “knowledge and skill in all learning and wisdom” (1:17).
• God gave Daniel “understanding in all visions and dreams” (1:17; 9:22).
• The wisdom given to the Daniel, Hananiah, Mishael, and Azariah is caused to be made apparent to the king and his court (1:20).

All of these things have been directed by the Lord, of whom are “all things” (Rom 11:36; 1 Cor 8:6). In none of these details is God merely responding to the intentions or blunders of men. Without violating His own character or turning men into mere robots, the Lord is working out His own immutable purpose. Because Daniel has been made a part of that purpose, the Lord is causing him to come into the limelight. Within a public context, and one which involves writing and records, the Lord is going to unveil His mind and will. He will also confirm the utter impotence of human wisdom, or unlawful knowledge obtained from the world of darkness. There is surely much to be learned from this account.

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In this account, and if we will believe, terms that are applied to God will obtain especial significance.

• “The Most High God” (Gen 14:18).
• “Possessor of heaven and earth” (Gen 14:19).
• “The God of heaven, and the God of earth” (Gen 24:3).
• “The Lord in the midst of the earth” (Ex 8:22).
• “The God of the spirits of all men” (Num 27:16).
• “God of gods and Lord of lords” (Deut 10:17).
• “God . . . of all the kingdoms of the earth” (2 Kgs 19:15).
• “Exalted as Head above all” (1 Chron 29:11).
• “Thou reignest over all; and in Thine hand is power and might; and in Thine hand it is to make great, and to give strength unto all” (1 Chron 29:12).
• The One “who rulest . . . over all the kingdoms of the heathen” (2 Chron 20:6).
• “LORD alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and Thou preservest them all” (Neh 9:6).
• “In whose hand is the soul of every living thing, and the breath of all mankind” (Job 12:10).
• “With Him is strength and wisdom: the deceived and the deceiver are His” (Job 12:16).
• “He is the Governor among the nations” (Psa 22:28).
• “The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein” (Psa 24:1).
• “He is a great King over all the earth” (Psa 47:2).
• “God reigneth over the heathen” (Psa 47:8).
• “God is the judge: He putteth down one, and setteth up another” (Psa 75:7).
• “He is terrible to the kings of the earth” (Psa 76:12).
• “God is in the heavens: He hath done whatsoever He hath pleased” (Psa 115:3).
• “Whatsoever the LORD pleased, that did He in heaven, and in earth, in the seas, and all deep places” (Psa 135:6).
• “He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding” (Dan 2:21).
• “The most High ruleth in the kingdom of men, and giveth it to whomsoever He will” (Dan 4:17).
• His is “the kingdom, and the power, and the glory, for ever” (Matt 6:10).
• He has “made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation” (Acts 17:26).
• “One God and Father of all, who is above all, and through all, and in you all” (Eph 4:6).

These are not mere theological statements, or tenets of a well thought creed. Rather, these are revelations with which the events of Scripture are to be correlated. They are what enables us to take hold of statements like God working all things together for our good. Our text is revealing to us HOW the Sovereignty of God is expressed among the sons of men. It confirms why nothing is able to separate us from His love, which is in Christ Jesus (Rom 8:35-39), and why none are able to pluck us from His hand (John 10:28-29).

WHY SAY THESE THINGS?

Why take the time to say all of these things? It may appear to have little relevance to our study of the book of Daniel. The nature of the times in which we live require considerable elaboration on the nature of God and the nature of man. The last few decades have brought in a theological fog that has

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obscured the essential matters of life.

Ignorance of God. Not only is there a prevailing ignorance of God, there also appears to be little concern about it. Other things have upstaged the living God, so that He is brought into the fabric of thought only in the time of crisis. In our time, it is difficult to see God in the Word of God, or Divine purpose and grace in Scripture. The theology of our times has hidden these things.

Men unduly exalted. We fully expect men to be dominant in entertainment and business. By their very nature, these areas of life promote career-building and selfishness. However, when men are unduly exalted in the realm of religion, a most serious condition exists. In its essence, “pure religion” postulates human weakness and deficiency. Thus, the need for God becomes more apparent, and the quest for His approval more prominent. However, when men are exalted, the awareness of a need for, and the understanding of, God necessarily dissipate.

Human wisdom too prominent. Although life itself should accent the inadequacy of human wisdom, our times have greatly obscured this reality. These days, particularly in the Western world, speculation and philosophy, which provide no real answers, are seated upon the throne of human thought. Like the Athenians and Stoics, men are delighting to “hear some new thing” (Acts 17:21). New books, new modes of entertainment, new technology – yet in it all, the deep and unquestionable need of humanity lies buried in the rubble of human ignorance.

A tendency to focus on smaller matters. Those who have been in Christ for a considerable time, are aware of the smallness of contemporary thought in general, and religious thought in particular. Men are occupied with issues that have little or no eternal relevance. In the average Christian, an abrupt change of priorities will take place one second after death. Often, such a change takes place prior to death during a crisis, or period of great stress and pain. This is the result of the dominance of small and inconsequential thought. The things that are of the greatest concern to the average person of our day are really not very important at all.

These conditions, and more, are why I am taking this approach to the book of Daniel. This, in fact, is providing a setting of silver in which to place golden apples of truth (Prov 25:11). It is what makes the text pertinent to your own life. In the events that are recorded, we are seeing how God works. We are beholding the nature and effectiveness of faith. God is confirming how he causes men to stand, and does, in fact, keep them from falling. He is fully able to do this, and we are to rely upon Him to do so.

THE TIME ARRIVES

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“ 2:1 And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.” Having acquainted us with the preparatory work of the Lord, the Spirit now begins to unfold how God will announce the introduction of His kingdom, and the consequent demise of all earthly kingdoms. The revelation will be made in such a manner as will strengthen and encourage saints of all ages. It will also confirm the impotence of human wisdom, as well as the ultimate futility of all earthly government.

We will also see how the Lord will vault Daniel into prominence, so that his word is heard more widely. Having already conferred unusual wisdom upon Daniel, and given him the ability to interpret all visions and dreams, the use of those gifts will now be shown.

In this we learn Divine gifts are always to be employed. They obtain no value or profit if they are not stirred up and used for the glory of God (2 Tim 1:6). Nothing the Lord does or gives is for mere show, or the vanity of self-praise. Every good and perfect gift not only “cometh down from the Father of lights” (James 1:17), but is used for His glory, and the implementation of His eternal purpose.

THE SECOND YEAR

“And in the second year of the reign of Nebuchadnezzar . . . ” For some, this text has introduced some difficulties. This is owing to the time frame that is mentioned. Some explanation is in order.

Jeremiah mentions that the word of the Lord came to him in the fourth year of Jehoiakim’s reign, which was the first year of Nebuchadnezzar’s reign: “The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadnezzar king of Babylon” (Jer 25:1). Daniel informs us that Nebuchadnezzar besieged Jerusalem in the third year of Jehoiakim’s reign over Judah : “In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it” (Dan 1:1). It was at that time that Daniel, Hananiah, Mishael, and Azariah were taken captive (Dan 1:6).

Our text follows a three year period of training in which the four children of Judah were being prepared to stand in the king’s court. If we follow Jeremiah’s statement, Nebuchadnezzar would now be in the fourth year of his reign instead of the “second.” If we take “the second year” from the standpoint of the capture of the four young men, the second chapter records an event that took place before the end of the three year training of the captive boys. Because some have considered this to be such a monumental problem, certain professed scholars have doubted the authenticity of the book of Daniel. For that reason, I want to devote a few cursory remarks to this academic dilemma.

There are several possible solutions to this difficulty. I do want to emphasis that these are all academic, or pedantic, in nature. Under no circumstances are they to be allowed to cast a shadow of doubt upon the Scriptures.

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• According to history, the first period of Nebuchadnezzar’s reign was one with his father Nabopolassar. Viewed from this perspective, “the second year” of Nebuchadnezzar’s reign refers to the second year he reigned alone, following the death of his father. Jahn’s History of the Hebrew Commonwealth, p. 134
• Some choose to believe there is an error in the text, and that Daniel misstated the case – like a typographical error. EWALD Whatever problems are seemingly solved by this view, are neutralized by the reproach it casts upon the Word of God.
• Josephus dated the reign of Nebuchadnezzar from his conquest of Egypt, at which point he began to reign over the world. ANTIQUITIES 10:10.3
• One commentator dates the years according to the time of the destruction of the Temple. RASHI
• Another suggested solution is that “the second year” is from the time the boys stood before Nebuchadnezzar to be examined. SUGGESTED IN PULPIT COMMENTARY
• Yet another suggestion is that this text refers to the time that Daniel and his colleagues stood before the king for examination. WIESLER
• Still another view is founded upon the historical observation that the first year of the reign of a Babylonian king began with the year following the commencement of that reign. That would made “the second year” the “third year” of the boy’s training. The difficulty with this, and the previous two views, is that they do not harmonize with the extreme anger of Nebuchadnezzar at this time (vs 5,8-9,12).
• I will introduce another view, toward which I am inclined. I am not aware of this view being introduced by any one else, although I have no doubts others have considered it. First, it should be apparent from the last verse of the first chapter that everything is not being recorded in strict chronological order. A summation of Daniel’s influence is thus said to extend without interruption “unto the first year of king Cyrus.” The second chapter may very well begin with a summary reaching the other way – toward the beginning of Nebuchadnezzar’s reign. We learn from our text that many “dreams” are involved, and not a single one. It is therefore possible that these dreams extended over a lengthy period, during which repeated efforts were made by the king to obtain knowledge of them. Thus, the text may very well be describing a rather lengthy process during which the impotence of worldly wisdom was amply demonstrated.

The Effects of Questioning

My purpose for this brief diversion is not to suggest a flawless solution, although I am satisfied such a solution can be found. Rather, it is to confirm the limited value of such an approach to the Word of the Living God. Most solemnly, we are warned to avoid approaches that “minister questions” (1 Tim 1:4). We are even exhorted to “withdraw” from those who have an unhealthy interest in controversial

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matters, knowing they bring corruption to both heart and mind (1 Tim 6:14). “Unlearned questions” are also to be avoided (2 Tim 2:23).

It is important to note the effect of such academic approaches to Scripture upon your spirit. The mere presentation of the various views I have related has an impact upon the believer – and it is not a favorable one. It tends to neutralize the Word itself, opening the door for doubt, or even despising the Word of the Lord.

The Best Approach

The best approach to Scripture is that of believing. The view should be taken that is less complicated, and allows for “every word that proceedeth out of the mouth of God” to stand (Deut 8:3; Matt 4:4). Thus, there is a sense in which Nebuchadnezzar’s dreams began in the second year of his reign. There is no need to correlate this with every reference to his reign, and that is not the intent of the Holy Spirit. For this reason, and without being contentious, I choose the latter suggestion to be the most plausible: namely, that the king’s dreams began well before he was aware of the wisdom of Daniel.

TROUBLING DREAMS

“ . . . Nebuchadnezzar dreamed dreams . . . ” Other versions read, “Nebuchadnezzar had dreams,” NKJV “Nebuchadnezzar dreamed such dreams,” NRSV and “Nebuchadnezzar had a series of dreams.” NJB

Some versions refer to a single dream . “Nebuchadnezzar had a dream,” DOUAY “Nebuchadnezzar dreamed a dream,” Septuagint “King Nebuchadnezzar had a dream,” NAB and “Nebuchadnezzar had a dream.” NLT

There is no contradiction in these expressions. The idea is that he had the same dream multiple times. We know that a single dream is involved because of Nebuchadnezar’s later reference to “ the dream which I have seen” (2:26), and Daniel’s interpretation of “ thy dream ” (2:28). Evidently, this extended over a considerable period of time.

God Speaks to Heathen in Dreams

There are numerous instances in Scripture of God speaking to heathen people in dreams. While men may choose to speculate in this area, it is enough to note this is the case, and humbly receive that manner of Divine involvement in the affairs of men. We must not allow our theology to become so rigid and lifeless that it makes no provision for the judgments of God being “unsearchable,” and His ways “past finding out” (Rom 11:33).

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• God came to Abimelech , king of Gerar, in a dream by night (Gen 20:3).
• God came to Laban the Syrian in a dream by night (Gen 31:24).
• God gives a Midianite a dream that revealed they would be overcome by Gideon (Judges 7:13).
• Pharaoh’s butler dreamed of a vine with three branches that budded and brought forth rich grapes which he pressed into Pharaoh’s cup (Gen 40:5,8-11).
• Pharaoh’s baker dreamed of three baskets of white bread which he carried upon his head, and from which the birds ate (Gen 40:5,16-17).
• Pharaoh dreamed of seven fat cows that were eat up by seven lean ones (Gen 41:1-4).
• Pharaoh dreamed of seven plump ears of grain that appeared on a stalk, only to be swallowed by by seven thin ears of grain (Gen 41: 5-7).
• The wise men from the East, who came to see Jesus (Matt 2:12).
• Pilate’s wife has a dream about Jesus (Matt 27:19).

God Speaks to Believers in Dreams

One of the marks of the New Covenant, declared by Peter on Pentecost, was “your old men shall dream dreams” (Acts 2:17).

While no man can systematize these events, or plot a pattern of Divine involvements with men through dreams, this is one of the manners in which God has worked among men – heathen men. There are, of course, multiple instances of God giving dreams to His covenanted people (Jacob (Gen 28:12; 31:10-13; 46:2), Joseph (Gen 37:5-10), Solomon (1 Kings 3:5), Joseph, husband of Mary (Matt 1:20; 2:12,19,22).

Notwithstanding, there are precious few such dreams recorded in Scripture . In my judgment, the fewness of recorded dreams is designed to neutralize the human propensity to involvements with God that do not involve understanding. There is not enough information concerning “dreams” in Scripture to formulate a theology concerning them. There is also not enough said about them to promote trust in them, or move men to expect God to direct them through dreams.

Lessons to Be Learned

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• The fact that God has spoken to the heathen through dreams confirms they are not the highest form of Divine communication. This is not intended to deny their reality, or move men to despise them. It is to say that they do not bring any form of spiritual superiority to the individual. God distinguished Moses from others buy NOT speaking to him in dreams and visions (Num 12:6-8). Through Jeremiah, God likened dreams to “chaff,” when compared with His Word (Jer 23:28). These facts should keep us from an inordinate desire for dreams.
• God does have access to the minds of men while they are in a subconscious state. He can gain a person’s attention during the night hours, when one is not ruled by rationality.
• Here is another aspect of the Lord’s control over our enemies, and how He works everything together for our good. When we are tempted to despair because of those who oppose us, we can recall how God worked with men like Abimelech, Laban, Pharaoh, and Nebuchadnezzar – in dreams.

The Troubled Human Spirit

“ . . . wherewith his spirit was troubled, and his sleep brake from him.” Other versions read, “and his spirit was so troubled that his sleep left him.” NKJV “his mind was troubled and he could not sleep,” NIV “a dream that disturbed him so much that he couldn't sleep,” NLT and “a dream which left his spirit no rest and robbed him of his sleep.” NAB

The dream Nebuchadnezzar repeatedly experienced was very troubling to his spirit. Even though the NIV reads “his mind was troubled,” this is not a proper view. The agitation went deeper than the mind, for the king could not even remember the dream, much less ponder various nuances of its meaning (2:5).

The word “troubled” literally means to strike, to beat, or to pound. It speaks of sever inner agitation, upheaval, and turmoil. It was not a particular rational thought that so troubled the king, but the implications of the dream, which he could not remember, much less explain. It appears that he sensed this was the dealing of God, and that it pertained to his kingdom, being of great importance.

The language of the King James Version is very precise and Accurate: “his sleep brake from him.” Other versions say his sleep “left him.” NKJV/NASB It is as though his spirit was so agitated sleep ran from the king, for sleep cannot cohabit with turmoil and upheaval of spirit. The dream pounded sleep out of him, so to speak.

In all of this, we must not forget that God is getting Nebuchadnezzar’s attention. He uses a most unconventional, but highly effective, means to do so – a dream that could neither be remembered nor interpreted. The king experienced much the same thing as Pilate’s wife, who seemed to have a bit more understanding of her dream. She said to her husband, “for I have suffered many things this day in a dream because of him (Jesus) ” (Matt 27:19).

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It is possible for the human spirit to be agitated and distressed over things that are not processed by rationality or logic. Thus it is written, “But there is a spirit in man: and the inspiration of the Almighty giveth them understanding” (Job 32:6). It is marvelous to consider how the Lord works within the framework of such complexity, fulfilling His will, and bringing benefit to His people.

SOMETHING ELSE TO CONSIDER

Something else to consider is the time at which these troublesome dreams came upon Nebuchadnezzar. It was when he was at the zenith of his power. According to Divine mandate, “all nations” served him, including even the “beasts of the field” (Jer 27:6). God gave the mighty nation of Egypt to him as wages (Ezek 29:19-20). He had sacked Jerusalem, “the city of God,” and carried the choicest of Judah away captive. His nation was mighty, and its glory unexcelled among the kingdoms of the world.

This mighty king lost no sleep over nations that would not submit to him. When Jehoiakim, king of Judah, rebelled against Nebuchadnezzar, the Babylonian king came upon Judah and “slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age” (2 Chron 36:13-17). He subdued nations conspiring against him, including Edom, Moab, Tyre, Sidon, and Ammon. He also smote the Arabs of Kedar, and the kingdoms of Hazor (Jer 49:28-29). This king seemed invincible.

Yet, he was reduced to a troubled and sleepless man by dreams! Men ought to learn from Nebuchadnezzar of the frailty of a human spirit that is not on fellowship with the Living God. Daniel could sit calmly among lions (Dan 6:22-23), and Shadrach, Meshach, and Abednego could walk about in a fiery furnace heated “seven times more than it was usually heated” (Dan 3:19-25). Peter could sleep between two soldiers, with no reason to believe he would not be beheaded the next day (Acts 12:6), and Paul could learn how to suffer need as well as how to abound, all the while possessing peace and confidence (Phil 4:12). But Nebuchadnezzar could not contend with dreams that came to him from God.

We learn from this that earthly prosperity cannot bring peace to the troubled heart. A position of high rank cannot do this either. As the Scripture affirms , “There is no peace, saith the LORD, unto the wicked” (Isa 48:22; 57:21). Yet, there come times when a soul will give all that it has for some peace of mind. What a blessed affirmation of Divine power is given to the sons of men. “When He giveth quietness, who then can make trouble?” (Job 34:29). In Nebuchadnezzar’s case, the Lord did not give him quietness, and thus his life was turned on end because of dreams. The knowledge of these things would revolutionize the lives of many, bring great hope to those who trust in God.

THE EXPERTS ARE CALLED

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“ 2 Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dreams. So they came and stood before the king. 3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.” We do not know how long these dreams continued, or the duration of Nebuchadnezzar’s troubled spirit and sleepless nights. As is the manner of the Holy Spirit, He provides only such details as lend themselves to the consideration of God and His purposes. After the king’s spirit had been agitated for some time, and sleep fled from him, he determined to consult with his advisors. His first recourse was not to the Lord. Nor, indeed, was it to the “four children of Judah.” We should not be surprised, therefore, when his own efforts to understand the dream are thoroughly frustrated.

All of these circumstances are not intended to be the fullest and most precise view of the situation. They are but a framework in which the Lord Himself is working, fulfilling His immutable counsel.

We have before us a circumstance in which God will unveil the impotence of worldly wisdom in the arena of comprehending Divine intent. We will learn later that the dream in question came from God Himself: “the great God hath made known to the king what shall come to pass hereafter” (2:45b). The interpretation of the dream will not be a Divine adaption of truth to a dream generated apart from Himself. By inspiration, Daniel is not applying heavenly parallels to a fleshly imagination or circumstance. The dream came from God. It was a critical revelation of something God was going to do in the world. It was not given to a Jew – not even to a prophet. Instead, God revealed it to Nebuchadnezzar, king of Babylon. The difficulty is that the king cannot even remember the dream, much less dig out its meaning.

All of this being true, we have a situation much like that of Moses and the plagues of Egypt. Those plagues were nothing less than judgments “against all the gods of Egypt” (Ex 12:12). They revealed the Lord truly is “God of gods” (Deut 10:17). The fact will be emphasized in Babylon, as it was when the children of Reuben, Gad, and the half-tribe of Manasseh cried out , “The LORD God of gods, the LORD God of gods, He knoweth” (Josh 22:22).

This Divine judgment will not only be against the gods of Babylon, but specifically against the accumulated wisdom of Babylon.

THE BEST THE WORLD HAS

“Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dreams.” The king calls for the recognized Babylonian experts in the appropriation of wisdom and knowledge. These men were among Nebuchadnezzar’s counselors, and were often employed to assist him in critical decisions.

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Magicians

Most versions read “magicians.” Some alternate translations read “wonder-workers,” BBE “scribes,” YLT and “enchanters.” Septuagint In this text, the word “magicians” is not to be understood in the ordinary sense. The accent of the word is on wisdom. These were “men eminent in learning and science.” McClintock & Strong Their expertise was not traced to academics or the study of books, but to supernatural acquisition. Thus, the king called for them because he sensed his dream was itself supernatural. At this point, the validity of the “magicians’” knowledge is not the point.

In Scripture, this classification of wise men is repeatedly associated with Egypt (6 times) and Babylon (7 times).

In Egypt

In Joseph’s day, the Pharoah called for the Egyptian “magicians” (same word) to interpret his dream of the seven fat and seven lean ears of corn (Gen 41:24). When Moses was sent to Pharoah, he confronted Egyptian magicians. With “their enchantments,” they turned their rods into serpents (Ex 7:11). They also turned water into blood (Ex 7:22), and brought up frogs on the land of Egypt (Ex 8:7). They were not able to bring up lice, or duplicate any other of the ten plagues (Ex 8:18). They recognized that what Moses and Aaron were doing was “the finger of God” (Ex 8:19). During the plague of boils, the Egyptian “magicians
could not stand before Moses because of the boils; for the boil was upon the magicians” (Ex 9:11).

Nothing in Scripture suggests what these men did was not real, or that it was accomplished by slight of hand, or some other trick.

In Babylon

The first reference to the Babylonian “magicians” is found in the first chapter of Daniel (1:20). There, “in all matters or wisdom and understanding,” the four children of Judah proved “ten times better” than these “magicians.” They are also mentioned in association with the dream introduced in this chapter (2:2,10,27). They also were summoned to assist Nebuchadnezzar to interpret his dream of a great tree that was cut down (4:7-9). King Belshazzar was told that Nebuchadnezzar had made Daniel “master of the magicians” (5:11).

Once again, nothing in Scripture suggests the Babylonian “magicians” were merely experts in illusion and conjuring tricks.

Astrologers

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Other versions read “conjurers,” NASB “enchanters,” NIV “the wise men,” DOUAY “the users of secret arts,” BBE and “soothsayers.” NJB These men were users of horoscopes, and professed to divine future events by the appearance of the stars. This was a common form of knowledge in the Eastern world. We were also first introduced to these “astrologers” when Nebuchadnezzar examined Daniel, Hananiah, Mishael, and Azariah (1:20). At that time, their wisdom and understanding proved vastly inferior to that of the Hebrew children.

Through Isaiah, the Lord challenged those who relied on heavenly bodies to appropriate knowledge. “Thou art wearied in the multitude of thy counsels. Let now the astrologers , the stargazers , the monthly prognosticators , stand up, and save thee from these things that shall come upon thee” (Isa 47:13).

These men are only mentioned in Daniel, and are related to the Babylonian pool of wisdom. They are called in to assist in interpreting this dream (2:2,10,27). They were also consulted when Nebuchadnezzar had the dream of a tree that was cut down (4:7). Belshazzar also summoned them to interpret the handwriting on the wall (5:7,11,15).

Once again, nothing in Scripture declares astrologers were mere pretenders. Although some element of pretension may have been found among them, the activity itself appears to have issued from the realm of “the rulers of the darkness of this world, and spiritual wickedness in high places” (Eph 6:12).

Sorcerers

Most all versions read “sorcerers.” Additional renderings include “magicians,” DOUAY and “those who made use of evil powers.” BBE Sorcery is associated with divination, a Satanic art in which the knowledge of the future and secret things is acquired.

The word used here is found six times in Scripture. Moses confronted “sorcerers” in Egypt, who duplicated a few of the plagues (Ex 7:11). A “witch,” or “sorceress,” NKJV was condemned to death by the Law (Ex 22:16). A “sorcerer” NKJV was not to be found among the children of Israel (Deut 18:10). King Manasseh consulted with sorcerers (2 Chron 33:6). Malachi prophesied of God coming against sorcerers in judgment (Mal 3:5).

The Chaldeans

All versions translate the word “Chaldeans,” with the exception of the NIV, NIB, and NLT, which use the word “astrologers.” The “Chaldeans” refers to professional experts in Chaldean wisdom. Their understanding was associated with the idolatry prevalent in Babylonia, in which light and the heavenly bodies were considered a source of wisdom and knowledge. These were the elite among the wise men. They are mentioned in relation to this dream (2:2,5,10). From among this number certain suggested

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Nebuchadnezzar set up a great image, demanding that all men worship it (3:8). These also were consulted concerning the king’s dream of a tree that was cut down (4:7). Belshazzar called for them when the hand appeared writing on the wall (5:7,11).

WAS THIS PRETENTIOUS KNOWLEDGE?

These consultants were respected and influential in the Babylonian empire. It should be obvious they did not have a track, record of failure and disappointment. If that was the case, God would receive no glory for comparing the wisdom that came from Him with theirs. I understand some respected Christian thinkers feel the knowledge of these men was wholly spurious. In my judgment, this view cannot be justified. If the woman from Philippi, with a spirit of divination, could speak most precisely concerning Paul and company (Acts 16:16-17), why should it be thought strange that such phenomenon could occur elsewhere?

God’s Condemnation

The fact that God condemns unlawful sources of knowledge suggests they are very real, not that they are pretentious and spurious (Ex 22:18; Lev 19:26-31; 20:6,27; Deut 13:1-5; 18:9-14; 1 Sam 15:23; 1 Chron 10:13; 2 Chron 33:6; Isa 8:19; 19:3; 29:4; Mal 3:5; Gal 5:20).

We Wrestle Against Very Real Powers

Those in Christ are said to engage in aggressive warfare “against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph 6:12). Let no one question the reality of these wicked personalities, or their influence among men. They traffic in knowledge, through which they influence simple souls. There are thoughts fostered by them that cannot be overthrown with human logic, philosophy, and earthly arguments. These bastions of thought can only be cast down by weapons that are given to us by God (2 Cor 10:3-5).

Powers That Hinder Angels

Nowhere in all of Scripture are angels ever represented as being challenged or hindered by men. There are, however, higher forms of wicked intelligence and power that can restrain even mighty angels. Later in Daniel we will read of an evil principality that successfully withstood a holy angel for twenty-one days (Dan 10:13). Let no one question the reality of these powers, or imagine they only generate delusions and illusions.

Satanic Power Is Real

We must not allow religious sophists to persuade us Satanic power is only a pretension! Ponder the power that Satan employed against Job.

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• Raised up the Sabeans to take Job’s oxen and asses and kill all of the servants caring for them but one
• (Job 1:14-15).
• Caused fire to fall from heaven, burning up Job’s sheep, and all of the servants watching them, except one (1:16).
• Moved the Chaldeans to come in three bands against Job, taking away all of his camels, and killing all but one of the servants watching them (1:17).
• Brought a great wind from the wilderness that smote the house in which his sons and daughters were, killing them all (1:17-18).
• Smote Job with sore boils from the crown of his head to the soles of his feet (2:7).

Is there anyone that would affirm all of these were mere illusions?

There are other instances of Satanic power that are identified by the Holy Spirit.

• Two men from the country of the Gergesenes, who became exceeding fierce because of demons (Matt 8:28).
• A man made dumb, or speechless, by demons (Matt 9:32-33).
• A man made deaf and dumb by a demon (Matt 12:22).
• A young girl grievously vexed by a demon (Matt 15:22).
• A son made a lunatic by a demon, who also often threw the young boy into fire and water (Matt 17:15).
• A woman Satan bound for eighteen years with a spirit of infirmity, so that she was bowed together, and could not raise up (Luke 13:11-16).
• When entering a herd of swine, demons drove them over a cliff into the sea, where they drowned (Matt 8:32).
• There are demons who promote doctrines and spirits that seduce souls (1 Tim 4:1).

Who would dare to suggest these were mere misrepresentations? If these things were not real, they would not have required the miraculous intervention of the Lord.

Knowledge in the Demonic World

Not only is the dark world associated with external phenomenon, it is also related to knowledge.

• One of the primary areas of which we are told is that of doctrines, or teachings, that are actually promoted by the demonic world (1 Tim 4:1).
• When Jesus confronted a man with an “unclean spirit” in a local synagogue he said, “Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God” (Mark 1:24).
• The demon possessing the Gadarene cried out, “What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not” (Mark 5:7).
• The demon possessing the two men of the Gergesenes said to Jesus, “What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?” (Matt 8:29).
• The woman with a spirit of divination said of Paul and company, “These men are the servants of the

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• most high God, which show unto us the way of salvation” (Acts 16:17).
• An “evil spirit” who was confronted by some pretending exorcists confessed “Jesus I know, and Paul I know; but who are ye?” (Acts 19:15).
• There is a wisdom that is “devilish,” or “demonic” NKJV (James 3:15).
• Satan’s first assault of humanity was through the intellect (Gen 3:1-5).
• Satan can corrupt men’s mind through subtlety (2 Cor 11:2).
• Satan has “false apostles,” who “transform themselves into the apostles of Christ” (2 Cor 11:13).

Make no mistake about this, Satan and his hosts traffic in knowledge. He has the power to give men wisdom – wisdom that is not lawful, and is unproductive, but wisdom nevertheless.

King Nebuchadnezzar

Nebuchadnezzar was no ordinary king. His military exploits were extraordinary. His architecture was magnificent, remaining until this day. Why would one imagine he would be duped by men who merely invented explanations? I find it difficult to believe he would have surrounded himself with obvious pretenders, and those who had no access to knowledge outside of nature.

I have taken this time to briefly comment on these matters because of the tendency of some to dismiss the Babylonian wise men as mere sophists. These men had knowledge, but it was not legitimate. It was above the norm, yet had boundaries beyond which it could not go.

God will reveal the inferiority of their knowledge – not by showing that it was spurious, but that there were matters it could not decipher. That kind of test would be wholly without purpose if these men had no access to genuine, yet unlawful and limited, knowledge.

DANIEL NOT CALLED AT FIRST

It ought to be noted that Nebuchadnezzar did NOT call Daniel at the first. Prior to this, he had already found Daniel and his friends “ten times better than all the magicians and astrologers that were in all his realm,” in “all matters of wisdom and understanding” (1:20). Why, then, not call for them first? Why did the king first seek an answer from the wise men who had already been proved to be inferior?

It is the nature of the flesh to gravitate to flesh. That is why Jesus said, “That which is born of the flesh is flesh” (John 3:6). The fleshly nature (which is all Nebuchadnezzar had) cannot rise above itself. It makes little difference how frequently the workings of the Lord are seen, or how often its wisdom is frustrated. The flesh always prefers its own. This is seen in Israel’s gravitation to unbelief, even after God worked mightily among them by deliverance, provision, and strength. After all God had done for and through them, He lamented over the whole nation. “I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts” (Isa 65:2). After three years of going about and doing good, healing all who were oppressed by the devil, the Lord Jesus wept over Jerusalem. “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them

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which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt 23:37).

Why did such conditions exist? Simply because “flesh” gravitates to “flesh,” returning to old ways, even though they have amply been shown to be inferior, and sometimes even sinful. That is why Nebuchadnezzar resorted to the vastly inferior “magicians, and the astrologers, and the sorcerers, and the Chaldeans.” That is why he forgot Daniel. He had more confidence in Babylonian wise men than Daniel.

That is the external view of the situation. Behind the scenes, however, the Lord was maneuvering the circumstances in order to bring Daniel into the limelight.

SO THEY CAME

“So they came and stood before the king.” Obediently, and without delay, the wise men of the empire assembled before the king. They had no reason to think this was going to be different than other times when they came to consult him. However, they were being assembled like the prophets of Baal before Elijah. The futility of their wisdom to open the revelations of God would be made known in a most decisive manner.

THE FACTS ARE PRESENTED

“And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.” Other versions read, “I have had a dream, and my spirit is anxious to know the dream,” NKJV and “"I have had such a dream that my spirit is troubled by the desire to understand it.” NRSV Nebuchadnezzar made known everything he knew. He dreamed a dream, and was agitated to know what it meant. Quantitatively, that was not much. In reality, however, it was the full storehouse of his knowledge on the matter.

Those are the facts in the case, and truly wise men should be able to take it from there. Drawing upon their vast resources, they should be able to answer.

THE POVERTY OF WORLDLY WISDOM

“ 4 Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will show the interpretation.” Do not forget what is being made known in this incident. It

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is something for all succeeding generations to learn. The wisdom that does NOT come from God cannot possibly decipher messages that come from Him. This is true of dreams, which are the lowest level of revelation, and are as “chaff” when compared with a word from God (Jer 23:28). The relevance of this knowledge becomes apparent when one considers the academic slant of nearly all contemporary Bible teaching. Too, the church has now wed itself to the world in many areas, including (1) understanding the human mind, (2) an accent on original language, (3) motivational techniques, (4) finances, etc.

THE CHALDEANS

The term “Chaldeans” is applied to the entire nation of the Babylonians (Isa 23:13; Isa 43:14; 47:1; 48:14; Jer 21:4; Dan 1:4; Hab 1:4). However, in this text, it is used for a select number of the Chaldeans, who were among the soothsayers and wise men of the country (Dan 2:2,4,5,10; 4:7; 5:7,11,30).

This same approach is taken to the term “Jews.” From one point of view, it represents all of the people (2 Chron 32:16; Esth 3:6; Jer 40:12; Matt 2:2; John 2:13; 4:22). The same word is also used of a select number of the nation (John 19:31,38; Acts 9:22,23; 17:5; 23:30; 2 Cor 11:24).

IN THE SYRIACK

“ Then spake the Chaldeans to the king in Syriack .” Other versions say they spoke in “Aramaic.” NKJS/NASB/NIV The word “Syriack” means “Syrian tongue.” The word “Aramaic” signifies the language of the Syrians itself. In other words, they spoke to him in the native language of Babylon. This was a strange language to the Jews, fulfilling the prophecy of Jeremiah . “Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say ” (Jer 5:15).

In speaking to the king in the native language, every possible advantage is being given to the Babylonian wise men. The Lord will leave no stone unturned in His demonstration of the impotence of the world’s wisdom.

LIVE FOREVER

“O king, live for ever . . . ” This is a general saying that expressed a desire for the king to live a long, prosperous, and satisfying life. It was also one of high respect for those to whom honor was due. Thus Bathsheba said to David, “Let my lord king David live for ever” (1 Kgs 1:31). Nehemiah said to king Artaxerxes , “Let the king live for ever” (Neh 2:3). Belshazzar’s queen said to him, “O king, live for ever” (Dan 5:10). Daniel addressed Darius the Mede with this words, “O king, live for ever” (Dan 6:21).

TELL US! TELL US!

“ . . . tell thy servants the dream, and we will show the interpretation.” Here is the first eruption

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of the impotence of worldly wisdom. Although some of these men had contact with the nether world of evil spirits, they required assistance from the king. Ignoring his demand that they tell him the dream, they send the matter back to him, asking that he provide them with some details, after which they will gladly give him the meaning.

THE DEMAND AND ITS INCENTIVES

“ 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. 6 But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honor: therefore show me the dream, and the interpretation thereof.” The Spirit will now provide details that will confirm every possible opportunity will be given for earthly wisdom to prove itself. God does not make diviners “mad,” turn wise men “backward,” or make their knowledge “foolish” (Isa 44:25) without giving them due opportunity to prove themselves.

The contest that is being set up is much like that of Elijah with the prophets of Baal. When Israel and the prophets of Baal gathered on mount Carmel, the fiery prophet Elijah would give ample opportunity for the false prophets to prove the validity of their role. Both Baal’s prophets and Elijah would deal with the same thing – fire consuming their sacrifice. Elijah allowed these prophets to call upon their God from morning until evening. If they were really prophets, and their god was real, that was sufficient time for those things to be confirmed.

What we have in the text before us is the provision of adequate time for the Babylonian wise men to garner help from every resource available to them. This is a Divine provision – a context in which the Lord will work for His own glory.

REMEMBERED, YET GONE

“ The king answered and said to the Chaldeans, The thing is gone from me . . . ” Here is the first challenge to the wise men of Babylon. If they have access to supernatural knowledge (and evidence is that they did), here is an area where it is surely needed. Nebuchadnezzar cannot recall his dream. Thus, the wise men, through some revelation, or by studying the stars, or through some activity of sorcery, must uncover the dream itself.

This circumstance does not suggest there is no such thing as supernatural knowledge that is evil – such as the woman with the spirit of divination precisely identifying Paul, or the demons in the Gadarene demoniac being able to identify Jesus, and knowing they were destined for torment. What is DOES mean, is that Satanic forces cannot probe the purposes of God. They cannot discover what God has determined, or uncover a revelation given by God, but forgotten by men. This will be developed

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later.

THE DREAM AND THE INTERPRETATION

“ . . . if ye will not make known unto me the dream, with the interpretation thereof . . . ” The requirements for the magicians, and the astrologers, and the sorcerers, and the Chaldeans are clear. There is no ambiguity. These men must tell Nebuchadnezzar what he has dreamed, then provide its meaning.

STRONG INCENTIVES

“ . . . ye shall be cut in pieces, and your houses shall be made a dunghill. 6 But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honor . . . ” If men require an incentive, the need is certainly met in Nebuchadnezzar’s commitment. The incentive has both a negative and positive side, and both are equally strong.

First, the threat. It is a very real one, and the men will sense immediately that it is to be taken seriously. “You will be torn limb from limb, and your houses will be made a rubbish heap,” NASB “you will be cut in bits and your houses made waste.” BBE This threat is so arresting that it nearly stands alone in Scripture. Once, in the Psalms, God speaks similarly to those who dare to forget Him. “Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver” (Psa 50:22). He also told the house of Judah He would be like a wild lion, tearing them and leaving them (Hos 5:14; 13:8). This is what Samuel did to Agag, hewing him in pieces before the Lord (1 Sam 15:33). David did the same with the Ammonites, cutting them with saws and axes (1 Chron 20:3). The saints do well to give thanks for living in “the day of salvation” (2 Cor 6:2), and being “under grace” instead of Law Rom 6:14-15)!

Second, the benefit. “"But if you declare the dream and its interpretation, you will receive from me gifts and a reward and great honor.” Here are two things attractive to the flesh – gifts and great honor. Many men have lost their own souls to obtain these things. Keep in mind, this was the king of the most glorious empire of the world that was speaking. When such an one as Nebuchadnezzar gives and honor, they will of great significance. Thus the king has provided the wise men of his empire with reason enough to come up with what he demands.

THE DEMAND STANDS

“ . . . therefore show me the dream, and the interpretation thereof.” The king does not back down. If the wise men possess the wisdom and the powers they affirm, they will be able to satisfy his demands. He is asking them to do only what they have alleged they can do.

TESTING THE CLAIMS OF THE WORLDLY WISE

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“ 7 They answered again and said, Let the king tell his servants the dream, and we will show the interpretation of it. 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. 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 show me the interpretation thereof.”

This dialog is important. In it every possible advantage is given to the wise men of Babylon. Like the ten plagues provided an opportunity for Pharaoh to acknowledge the truth, so Nebuchadnezzar’s requirements give an chance for the wise men to acknowledge the deficiency of their wisdom. He resorts to threats, terror, and even rewards, seeking to draw out any genuine wisdom in these men. However, it is not possible to cause wisdom to surface where it does not exist, or where it has not been granted.

THEY ANSWERED AGAIN

There is no originality in the flesh. After they have heard staggering threats of destroying households, and after they have heard of receiving rewards and honor, what will these men say? They simply repeat what they had said before. The reservoir of their wisdom is too shallow, and their knowledge is too limited. Thus , “They answered a second time,” NASB or “Once more they replied.” NIV

FLESH REASONS

“Let the king tell his servants the dream, and we will show the interpretation of it . . . ” Fear could not push intelligent words from their lips! The desire for great reward and honor could not provoke them to speak wisely, or even to couch their request in different words. It is true there are occasions when “A soft answer turneth away wrath” (Prov 15:1). However, that tactic will not work here.

We see here the effects of the devil upon the minds of men. Even though his artifices obviously cannot produce what is really required, he blinds men into thinking at least some of the answers can come from him. Maybe the arts of the wise men cannot reveal the king’s dream to them, but they will surely be able to tell what it means.

Some Observations

It should not surprise us that countless numbers of people live with the notion that Christless resources can at least provide some of the answers. Perhaps if someone wise or more knowledgeable can at least give them a few facts, they will be able to take the matter from there – without Christ, without the Spirit, and without the wisdom that comes from above. There are more people who think in this manner than we dare to believe. Such are slaves of Satan, even though they do not know it.

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STALLING FOR TIME

“ . . . I know of certainty that ye would gain the time, because ye see the thing is gone from me.” The king senses the men are stalling for time – not because they imagine they can receive an answer, but because they hope he will be able to remember the dream. Perhaps they also thought themselves capable of coming up with a witty answer that would assuage the king. Such is not possible, however, because the mighty God is drying up the well of their wisdom, proving it to be filled with profitless dust and vanity. The God of heaven is pushing their backs to the wall, making the king ready for the introduction of Daniel.

These men wanted to retain their reputation for knowledge, all the while casting the credit for deficiency upon the king, instead of themselves and their diabolical sources of knowledge.

It is still true that certain people have a reputation for being wise, even though they produce no real proof of it.

THERE IS BUT ONE DECREE

“But if ye will not make known unto me the dream, there is but one decree for you.” Other versions read, “If you do not tell me the dream, there is just one penalty for you,” NIV and “if you do not tell me the dream, there is but one verdict for you.” NRSV The king continues to pile reason upon reason why they ought to employ their powers of wisdom.

• If they do not tell him the dream and interpret it, they will be cut in pieces.
• If they fail in their assignment, their houses will be made a dung hill, burned down to the ground.
• If they show him his dream, and interpret it, he will personally give them great gifts and rewards.
• If they fulfill their assignment, he will personally give them great honor.
• He has charged them with seeking to gain time, thereby urging their utmost sobriety, honesty, and obedience.
• If they fail to do what he says, there is only one alternative, and it will not be good.

The king will not change his demand. He will not alter or remove the sentence if they cannot do what he has demanded. There will be no appeals to a higher court, and no one will be able to deliver them from his hand.

LYING AND CORRUPT WORDS

“ . . . for ye have prepared lying and corrupt words to speak before me, till the time be changed.” Other versions read, “For you have agreed together to speak lying and corrupt words before me until the situation is changed,” NASB and “You have conspired to tell me misleading and wicked things, hoping the situation will change.” NIV

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One should not expect a king, particularly Nebuchadnezzar, to be an easily deceived and thoughtless man. He saw through their delaying tactic. I do not understand Nebuchadnezzar to mean these wise men had agreed to purposely deceive the king. Rather, they had agreed among themselves to use this stall tactic if they were faced with something they could not do. This seems plain from Nebuchadnezzar’s additional words , “till the time be changed.” He thus saw them as stalling until the circumstance hopefully was modified. Perhaps the king would remember his dream. Maybe his anger would assuage, and he would be more understanding of their ignorance. It might be that he would repent of such a harsh demand, and simply let the matter go. Things certainly could not get any worse for them. Perhaps they would get better.

The king knows they are not honest in their request. Their words are intended to cover their ignorance, and draw Nebuchadnezzar’s attention away from them and to himself.

These men were operating by a false worldly principle: “Time is on our side.” How often have you heard such an expression – as though things naturally tended to get better. This, however, is only a delusion. Time is against those who do not acknowledge the truth – particularly when they do not admit their miserable deficiencies, and turn their backs on the resources that have brought on that inadequacy.

I WILL KNOW THAT YOU CAN

“ . . . therefore tell me the dream, and I shall know that ye can show me the interpretation thereof.” Other versions read, “therefore tell me the dream, that I may know that you can declare to me its interpretation,” NASB and “So then, tell me the dream, and I will know that you can interpret it for me.” NIV

The idea is that if they can correctly tell what is past, yet cannot be remembered, they will surely be able to tell what is to come . It is quite true that those who cannot properly perceive the past have no business dabbling in the future.

Here, then, is the final test for the wise men of Babylon. This is the means by which the king will know they are, in fact, capable of interpreting the dream. If they can tell the king what he has dreamed, they will, in that very deed, prove they are capable of telling him what it meant.

ANOTHER THING TO SEE

There is something else to see here – another dreadful trait of the flesh. This can be seen in Nebuchadnezzar. Although he had been exposed to the superior wisdom that comes from God, yet he clung tenaciously to the imagination the magicians, and the astrologers, and the sorcerers, and the Chaldeans, could possibly come up with the answer. It is as though he refused to let the traditions of his fathers go, even though were proving to be woefully deficient. That is the nature of the flesh.

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He did not immediately turn to Daniel to exercise the wisdom and knowledge he had already shown. Nor, indeed, did he seek wisdom from the God of the Hebrews. He chose to continue to make every effort to push wisdom out of the mouths of those who obviously were devoid of it.

The Manner of the Flesh

That is the manner of the flesh. That is precisely why those enslaved to sin continue to wallow in it, whether it is strong drink, drugs, lust, or some other form of fleshly indulgence. There are also countless multitudes who continue to expect good things from dead churches, and wise theological discourses from those who lack spiritual understanding. The tactic of Nebuchadnezzar is not strange. It remains all about us. Multitudes of people continue attempting to draw water out of broken traditional cisterns that can hold no water (Jer 2:13). They continue to depend upon resources that have failed them, and sit at tables that have not fed them.

Even though there is such a thing as spiritual bread that does not satisfy, yet men continue to buy it, investing their resources in vanity. It is no wonder that the Lord cries out, “Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not?” (Isa 55:2). For some, it is easy to see the folly of Nebuchadnezzar trying to get answers from men who do not have them. But it is not so easy for them to relate that circumstance to the religious climate of our time. Believers are actually being subjected to vastly inferior wisdom.

BEYOND HUMAN CAPABILITIES

“ 10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can show the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. 11 And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh.” Now the Chaldeans begin to reason with the king. They have not resorted to reasoning before, but have only made two requests for the king to tell them what he has dreamed. Now we will be confronted with an example of fleshly reasoning – how men think who are not motivated by faith, but trust in the arm of the flesh. The flesh, or sinful nature, has a certain mind-set, and it always breaks out when pushed to its limit. You will note that the world is the boundary of such reasoning. The flesh is confined to sense and time, and cannot rise above it.

KNOWN LIMITATIONS

“There is not a man upon the earth that can show the king's matter . . .” Other versions read, “There is not a man on earth who can do what the king asks!” NIV and “There is no one on earth who can reveal what the king demands!” NRSV

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First, this was NOT the truth , as will be amply shown later. There was a man “on the earth” who “had understanding in all visions and dreams.” Because God had given Daniel this ability, there was no dream that would prove too challenging for him. However, these men were not aware of Daniel, even though their wisdom and understanding had previously been compared with his, and proved to be ten times less. Those who do not keep company with the people of God will not be able to recall them in the hour of crisis.

These men, astute by Babylonish definition, could think no higher than the earth, even though they consorted with spiritual powers. Whatever a person may think of demon power, familiar spirits, divination, necromancy, and the likes, they cannot pull the veil away from anything beyond this world that should be known. Even though demons know of the torment to come (Matt 8:29), they spend no time unveiling it to the sons of men.

There is a consistent mark on those whose wisdom does not come from God. They deal with “the earth,” things that are temporal and will pass away. Later, when Daniel stands before Nebuchadnezzar, he will say, “But there is a God in heaven that revealeth secrets” (Dan 2:28). But no such confession is made by these wise men. At this point, their minds are nailed to the earth like Sisera’s head (Judges 4:21), and they cannot rise above it.

Thus, the wise men confessed the limitations of their own craft. They did not do so voluntarily, but had to be pressed to do so.

THE WORLD OPERATES WITHIN ITS LIMITS

“ . . . therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.” Not only were these men limited to the earth, they confined their thinking to their own locale. They spoke as though there were no other sources of wisdom than the Babylonian magicians, astrologers, and Chaldeans. They had the “We are it” syndrome, and were unable to break out of it.

NEW Things Can Happen

Note how they relied upon the past to assess the present and the future. Like Solomon, they reasoned “there is no new thing under the sun” (Eccl 1:9). This, however, though true in Solomon’s day is not intended to be a saying for all time – even though countless preachers have so represented it. Lest we forget, it is God who said, “Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert” (Isa 43:19). Again He declared, “Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them” (Isa 42:9). And again, “for the LORD hath created a new thing in the earth” (Jer 31:22).

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• Prior to Noah, there had never been a global flood in which “all flesh died” (Gen 7:21).
• Before the destruction of Sodom and Gommorah, no cities had suffered “the vengeance of eternal fire” (Jude 1:7).
• Prior to Abraham, no barren woman ever had a child, especially by a man whose reproductive powers were “now dead” (Rom 4:19).
• Prior to the tower of Babel body of people had ever had their speech confused (Gen 11:7).
• Before the birth of Jesus, no virgin had ever conceived and brought forth a child (Matt 1:23).
• Before Christ’s death, no one had ever destroyed the devil (Heb 2:14), spoiled principalities and powers (Col 2:15), or put away sin by the sacrifice of Himself (Heb 9:26).
• Before the exaltation of Christ, the Holy Spirit had not been given to men as it is now (John 7:39).

All of these things, and more, took place “on the earth.”

There is such a thing as “newness of life” and “newness of spirit” (Rom 6:4; 7:6), a “new man” (Col 3:10), a “new covenant” (Heb 8:8), and a “new creation” (2 Cor 5:17) – and all of them have taken place “under the sun.”

Solomon’s view was a partial and low one. His statement is not the standard for the body of Christ. The Chaldean wise men were not correct in limiting the possibilities, or confining their thinking to the earth.

A TIME TO DEMAND HARD THINGS

“ And it is a rare thing that the king requireth , and there is none other that can show it before the king . . . ” Other versions read that the matter was “a difficult thing,” NKJV “too difficult,” NIV “is extra ordinary,” DARBY “a very hard one,” BBE and “an impossible thing.” NLT

Like many, these men had been coasting on the hill of normality. Nothing had occurred that challenged their faulty reasoning and meager resources. That is the effect of the blight of mediocrity! Nothing is demanded that necessitates one moving out of themselves.

But Nebuchadnezzar will have nothing to do with their reasoning. He demands something that has never been demanded of them before, and they are expected to rise to the occasion. In this case, the Lord was setting the stage for the introduction of Daniel, and a revelation of a kingdom superior to all earthly kigndoms. The matter was “too difficult” for them, but not for God. It was “a rare thing” for them, but not for the man who walks by faith. It was “impossible” for men, but not for God.

Something to Think About

There remains in the flesh the tendency to recoil at anything difficult or challenging –

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particularly when it comes to things pertaining to life and godliness. But this tendency must be put down, for it is closer to Babylon than to Jerusalem, and is more related to earth than to heaven.

• What do you suppose would have happened if Noah viewed the building of the ark as “too difficult?” After all, no one had ever required the building of one before, and no one had engaged in such an endeavor.
• Had anyone ever been required to walk through the Red Sea on dry ground before Israel was commanded to do so?
• How would Israel have faired if they had told Joshua no one had ever asked a body of people to walk around the walls of a city before, even expecting them to fall down? Had anything like that ever been asked of anyone?
• Or how about a shepherd boy facing a giant with a sling and a stone? Had such a thing been required of anyone before?
• Before Ezekiel, had a prophet ever been asked to lay on his side three hundred and ninety days, then turn over and lay on the other side for forty days (Ezek 4:4-6)?
• How about Isaiah being required to walk naked and barefoot for three years (Isa 20:2-3)?

Settle it in your mind that God will not always ask easy things of you! If Nebuchadnezzar asked for his servants to do difficult things, much more will God ask His servants to do so! Do not doubt it! Ponder some of His requirements.

• “Rejoice in the Lord always.” (Phil 4:4)
• “Mortify the deeds of the body” (Col 3:5)
• “Be strong in the Lord, and in the power of His might” (Eph 6:10)
• “Seek the things that are above, where Christ sitteth on the right hand of God” (Col 3:1).
• “Set your affection on things above, not on things on the earth.” (Col 3:2).
• “Put on the whole armor of God” (Eph 6:11).
• “Lay hold on eternal life” (1 Tim 6:12).
• “Be not weary in well doing” (2 Thess 3:13).
• “Cast not away your confidence” (Heb 10:35).

When such things are asked, let no soul respond, “the thing God asks is too difficult!” Rather, seek the resources that come from him. Get your mind above the earth, and consider that what the Lord demands He gives grace to fulfill.

THE “EXCEPT” IS KNOWN

“ . . . except the gods, whose dwelling is not with flesh.” Now the case of the king’s advisors is greatly complicated. At the first, they confined their thinking to the earth, referring to other men and other kings. But now, they catch a small glimpse of something else. Their knowledge is limited, but they know enough to do something with it if they only will.

There was the matter of Deity. Because of their limited knowledge, they spoke of “gods.” Yet,

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they realized there were resources transcendent to men. Even here, however, they attempt to mingle the wisdom of the world with this small fragment of knowledge – “the gods.” They add, “and they do not live among men.” NIV That is, they were sure men do not have access to Deity. A real God did not have direct dealings with men. That is what they thought. But they could not possibly have been more wrong.

• In the beginning, God walked and talked with man (Gen 3:8), thereby making known His desire for man’s fellowship.
• Enoch “walked with God” (Gen 5:22,24).
• Noah “walked with God” (Gen 6:9).
• Abraham was the “friend of God” (James 2:23).
• David was a man after God’s own heart (1 Sam 13:14).
• God “was with” Solomon, and magnified him exceedingly (1 Chron 1:1).
• God “was with” Asa (2 Chron 15:9).
• God “was with” Joseph (Acts 7:9).
• God announces “I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isa 57:15).

All of this was BEFORE the Lord Jesus and the “day of salvation.” Now the Savior is named “Immanuel, which is translated, ‘God with us’” NKJV (Matt 1:23). The Father now “dwells” in believers and “walks” in them (2 Cor 6:16).

The wise men of Babylon were wrong – 100% wrong. Even though what Nebuchadnezzar asked from them seemed impossible, it was a small thing for the God of heaven and earth! They should have aggressively called for Daniel themselves, taken hold of his skirt, and said , “We will go with you: for we have heard that God is with you” (Zech 8:23). But they did not, for God’s purpose was to shine the light on His prophet, not them. When men live at a distance from God, they do not do what they should, nor are they strongly inclined to do so.

A JUSTIFIED PENALTY

“ 12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.” Other versions read, “Because of this the king became indignant and very furious, and gave orders to destroy all the wise men of Babylon,” NASB and “This made the king so angry and furious that he ordered the execution of all the wise men of Babylon.” NIV

There were at least two reasons why the king became furious. First, the men whose business was being wise and understanding could not do what he asked. Second, they said his request was unreasonable, impossible, and wholly without precedent. He seemed to sense the dream he had was

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important, yet was wholly frustrated by the shallowness of Babylon’s wise men.

It may appear on the surface that Nebuchadnezzar’s judgment was too harsh. However, he had only required these men to do what they alleged they were capable of doing. Ponder the extent of his judgment. He did not merely order the execution of the men before him, but “all of the wise in Babylon.” He now saw their entire order as a lie and a liability. He therefore determined to rid himself of them all. They had proved to be vain, fundamentally ignorant of critical matters, and prone to blame the king himself for their lack of ability.

You can see that Nebuchadnezzar had no interest in building the careers of his subjects unless they were able to do what they were assigned. He had no place in his court for advisors that could not advise, wise men that had no wisdom, or star gazers that had no essential answers. It would revolutionize both religion and politics were such requirements placed upon people today. Those who occupy positions should be able to fill them.

CONCLUSION

Thus the Lord has again revealed His inscrutable works and masterful maneuvering. Before He unveils Daniel, to whom He will show secrets, He first reveals the need for such a man. He does this with a dream – one of sufficient impact that the king cannot let go of it. What God gives to Nebuchadnezzar is more than earth can know or decipher. Like everything God gives, His own influence is required to understand and profit from it.

All of this has been done without Daniel being present. The way is being prepared for him without him even knowing it. This also is a Divine manner. The Lord can “make a way in the wilderness, and rivers in the desert” (Isa 43:19). He can move Babylon’s obstacles out of the way, and provide a circumstance where young Daniel can make known the mind of the Lord.

THE LOWEST REVELATION IS TOO HIGH FOR THE FLESH

There is an important truth to be seen here. The lowest form of Divine revelation is too high for the flesh. No manner of earthly wisdom can decipher the smallest revelation from God. Dreams are the lowest form of Divine revelation. It is a manner of Divine communication that God can have with the heathen, or those who know Him not. Yet, such communications soared high above all forms of human wisdom and fleshly expertise.

The people of God must come away from all forms of reliance upon, and trust in, the mind of the

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flesh. There is altogether too much dependency in the body of Christ on inferior forms of knowledge and understanding. God’s people should seek to Him for their understanding (Isa 8:19), not to fallen men and a defiled realm.

THE CHURCH MUST BE MORE DEMANDING

It is time for the church to be more demanding of worldly experts! When they seek to hawk their inferior wares among us, we must challenge them to do more than their feeble crafts can do. When the psychiatrists come to us, or invade the thoughts of our children, let them be required to accomplish what God requires! Let them be compelled to enable people to forget the things that are behind, cast out fear, be strong in the Lord, and be bold and courageous. These are things God can do. They are also things these men cannot do. But if they will company among us and sell their wares, they must be required to do the things God can do!

When the motivators creep into the church, they must be recognized for what they are, and required to accomplish what God desires. Let them move people to seek a city that has foundations, whose Builder and Maker is God. Let them enable people to crucify the flesh, mortify the tendencies of the flesh, and set their affection on things above, not on things on the earth! These are things God requires. If they are truly motivators, these are things they must do!

When the financial experts push his way into congregations of believers, let them be required to produce cheerful givers, those who are willing to give all that they have, and even above their means. Let them move people to lay up for themselves treasures in heaven rather than upon earth, where moth and rust corrupts, and thieves break through and steal.

The people of God have no reason to reduce the requirements God has placed upon His people. There is no more justification for tolerating carnality and spiritual deficiency in the church than there was for allowing unwise wise men to be in Nebuchadnezzar’s court.

Indeed, there is much to be learned from this Divinely orchestrated incident! We will be the wiser for learning those matters.

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The Prophecy of Daniel

THE HANDLING OF A LIFE- THREATENING CRISIS

• Lesson
• 6

INTRODUCTION

The stage has been set for the unveiling of Daniel, the man chosen by God to reveal Divine determinations to the sons of men. These preparations did not involve Daniel sitting at the feet of a renown Hebrew scholar. His immediate formal education was at the feet of heathen Babylonians. In his conventional training, he was not taught the Law of God, but the language and literature of the Chaldeans. His preparations were not accomplished in the Temple of God, but in a Babylonian school for captive eunuchs, under the authority of a Babylonian prince and one of his special subordinates.

He was living during a period of fierce and unparalleled Divine chastening. The revealed religion

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of his people had been held in disdain. The commandment of God had been disobeyed, thus incurring His indignation. The house of God, once filled with the glory of God, had been destroyed. The city of God, where He had chosen to place His name, had been devastated. The nation who once came out of mighty Egypt with great spoil, had themselves become the spoil of another heathen nation – Babylon.

While peaceful environs are to be preferred for the culturing of the soul and preparation for Divine employment, they are not the exclusive realm for training. By no means does this suggest men are to willingly seek heathen surroundings to prepare for Divine employment. Daniel,
Hananiah, Mishael, and Azariah, did not choose to go to Babylon, they were carried there as captives. No man or woman of faith has ever preferred to ready themselves for the service of God in a domain that gives neither honor nor glory to Him.

The surroundings in which the four children of Judah were cultured for Divine use are not intended to be the kingdom standard. This is not the manner in which Isaiah, Jeremiah, or John the Baptist were prepared for Divine service. Nor, indeed. Did Jesus use this manner to equip His Apostles to carry the Gospel to the whole world.

WHAT IS THE POINT?

What, then, is the point of this narrative? Why has God provided such detail about these four captive children? As with “all Scripture,” it is in order “that the man of God may be adequate, equipped for every good work” NASB (2 Tim 3:17). The Lord is showing Himself to us. He is making known that faith can access Him from any place – from the Temple to the lion’s den, and from Jerusalem to the fiery furnace. Faith is not limited by age or by circumstance. Allow me to briefly develop this thought. It is critical to the proper handling of Scripture. It is also essential for the encouragement of those who have put their trust in God.

God Is Greater Than Circumstance

It is possible for this point to be formally acknowledged, yet grossly neglected in practice. Our theology must find a place in our heart as well as our mind. A heartless view of God will neither sustain the soul nor bring glory to the Subject of theology.

One of the great contemporary weaknesses is the undue exaltation of circumstance. There are whole bodies of training and profession that are solely for the handling of circumstance. There are professionals in the handling of all manner of circumstance: emotional, domestic, financial, and matters of habit and moral enslavement. It is certainly not my purpose to speak derogatorily of those who do good in these areas. NO person who brings true advantage to men and women has done wrong.

However, earthly conditions and environments, though very real and important, are not fundamental in spiritual life. They are always subordinate. Jesus outlined the proper approach to life.

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“But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you” (Matt 6:33).

We are admonished to give “thanks always FOR all things” (Eph 5:20), and to give thanks “IN everything” (1 Thess 5:18). Additionally, it is possible to be instructed “every where and IN all things” (Phil 4:12). This being true, no circumstance of itself possesses the power to overcome us. It has passed through the filter of Divine purpose, and comes with any required escapes. No circumstance has the power to shut us out from the presence of the Lord. None have the power to neutralize faith or withhold the promises of God from us. That is why it is wrong to fasten our eyes upon difficult situations, with no regard for our access to God, His grace, and His power. Our text confirms this is the case by relating the working of the Lord during unusually difficult times and situations.

Faith Brings Divine Instruction

Every facet of salvation is “through faith” (Eph 2:8). Faith is the channel through which Divine supplies are received, and acceptable works are accomplished. One of the remarkable supplies that come to believers is instruction, or Divine tutelage. It is when every man is “taught by God.” This benefit is expressed in a number of ways in Scripture. It is couched in the language of promise.

• “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye” (Psa 32:8).
• “For his God doth instruct him to discretion, and doth teach him” (Isa 28:26).
• “Good and upright is the LORD: therefore will He teach sinners in the way. The meek will He guide in judgment: and the meek will He teach his way” (Psa 25:8).
• “What man is he that feareth the LORD? him shall He teach in the way that He shall choose” (Psa 25:12).
• “And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths” (Isa 2:3)
• “Whom shall He teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts” (Isa 28:9).
• “And all thy children shall be taught of the LORD; and great shall be the peace of thy children” (Isa 54:13).

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While this is the norm in Christ Jesus, and under the New Covenant, it was not so in the time of Daniel. In this young man we will see the effectiveness of faith. In a spiritually hostile environment he will be given wisdom to assess a dangerous situation. God will teach him how to respond to a threat against his life. He will also be given the knowledge and understanding of a dream he did not have.

The hour of crisis and the time of trouble are not times to get faith, but occasions to use it. Those who neglect their faith, not fighting to maintain it, will fall in the time of difficulty.

The Lord Comes To His People

There is a sense in which the people of God are never without Him. “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness” (Isa 41:10). “I am with thee to save thee and to deliver thee, saith the LORD” (Jer 15:20). “ . . . for He hath said, I will never leave thee, nor forsake thee” (Heb 13:5). Faith depends upon the presence and support of the Lord.

Yet, there are times when the believer must approach God for special wisdom and protection. Because of the nature of life in “this present evil world” (Gal 14), times arise when special and singular grace is required. The life of faith does not run on automatic pilot . That is why a religion that leaves men detached from the Lord and unaware of His presence is so lethal. While men may imagine such a religion to be satisfactory during the normalities of life, it utterly fails them in the hour of crisis, temptation, and trial.

This is the greatest single reason for the fall of Christian people, including their leaders. They have sought to live apart from their faith, supposing that Divine benefits can be realized without the involvement of the minds, hearts, and spirits of the people.

However, when we draw nigh to God, He WILL draw nigh to us (James 4:8). That is never more true than in the hour of trial.

Chastening Does Not Mean Abandonment

No person who is chastened by God finds the experience pleasant. Indeed, chastening is not intended to be a time of rich fellowship and joy. Thus it is written, “Now no chastening for the present seemeth to be joyous, but grievous” (Heb 12:11). Keep in mind, Daniel was living during a time when God was chastening the nation of Israel. Yet, he did not throw up his hands in despair. He sensed in his heart that chastening was not Divine abandonment, but holy correction.

The Lord does not reject the cries and resolves of those who are chastened, for “whom the Lord

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loveth he chasteneth, and scourgeth every son whom he receiveth” (Heb 12:6). This is particularly true when He is chastening a body of people, like Israel in the Babylonian captivity. In this case, Daniel was not personally being chastened, but was among a body of people that were being corrected. He therefore relied on his personal acquaintance with the Lord, as well as his formal affiliation with Him as a seed of Abraham.

If God’s people live in a time of governmental collapse due to Divine chastening, or the correction of the church for its failure to walk in the light, they must not despair. There are even whole segments of time in which the chastening hand of the Lord is dominate , as in the days prophesied by Amos. “Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it” (Amos 8:11-12). Even then, the Lord is still accessible to those who believe, even if they are in the minority among those who are called by His name.

God Can Keep Us From Falling

The Spirit holds this truth before us: God is “is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy” (Jude 1:24). This is a grand reality that is often withheld from the people of God by their teachers and leaders. Apart from the faithful ministry of my father, who has departed to be with the Lord, I recall precious few who ever spoke of this matter in the religious circles I occupied. It simply was not something people talked about. Yet, all of us need to know this. That, of course, is why it is recorded in Scripture.

Daniel was acquainted with this fact through the writings of David. “For Thou hast delivered my soul from death: wilt not Thou deliver my feet from falling , that I may walk before God in the light of the living?” (Psa 56:13). And again, “For Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling ” (Psa 116:8).

Those who live in a time of chastening can still be kept from falling. “God is able to make” those trusting in Him “to stand” (Rom 14:4). In our text, we will see HOW the Lord can do this. Daniel is in a foreign land, under a heathen ruler, and his life is being threatened. Yet, in all of this, God will make Him stand, giving Him strong faith, wisdom, and kindred believers.

CAUGHT IN THE VORTEX OF HUMAN WRATH

“ 13 And the decree went forth that the wise men should be slain; and they sought Daniel and his

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fellows to be slain.” A “vortex” is a whirlpool or maelstrom that pulls things into its center. In our text, that vortex is the wrath of king Nebuchadnezzar. Because of the pretension of Babylon’s wise men, and their inability to describe and interpret his dream, he has passed a sovereign edict. In his fury and anger he “commanded to destroy all the wise men of Babylon” (2:12).

THE DECREE WENT FORTH

“And the decree went forth . . . ” Other versions read, “So the decree was issued,” NIV “So the order went out,” BBE and “On publication of the decree.” NJB The king did not burst forth in anger, then call back his words. His counselors did not advise him to retract his words, and his mind was not changed on the matter. Rather, his command was formalized. It was made a point of immediate law, and the due authorities went to work to fulfill it completely.

You may remember the manner in which the king said the wise men would be put to death. They would be “cut in pieces,” or “torn limb from limb.” NASB The following picture is a duplicate of one found in the Hall of Judgment in the interior of the palace at Khorsabad. It represents “the chief of the slayers” commencing the operation of flaying alive. BARNES COMMENTARY

The text suggests that a consider-able number of the wise men were actually slain. The Aramaic version reads, “And the decree went forth, and the wise men were being slain.” No doubt the ones standing before the king when he made this decree were immediately slain. I cannot imagine Nebuchadnezzar allowing them to live when his anger and wrath erupted in this wide- sweeping edict.

Some even suggest that all of the wise men were slain. This, however, cannot be true, for some of these wise men surface later in the book (4:6-7,18; 5:7-8,15). I suppose one might argue that later references were to a new generation of Babylonish wise men. However, this is not possible, since it is generally agreed that the events of chapter four occurred in the same year as those we are presently considering (around 604 B.C.).

The Carnal Mind Is Seen

We see in our text how quickly a carnal mind can forget significant revelations. Worldly people who are exposed to Divine wisdom will soon forget it, for they do not have a mind to retain it. The more the flesh dominates, the more forgetful the individual becomes of Divine interventions and exposure to heavenly wisdom.

This is precisely why the Spirit speaks of the person who has “forgotten that he was purged from his old sins” (2 Pet 1:9). As the carnal mind gained dominance, the remarkable cleansing from sin was forgotten. Holy memories cannot be maintained in a carnal mind – even if they are most unusual. Thus, there was a time in Israel’s history “when they forgot the LORD their God” (1 Sam 12:9). Even though

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God had dealt mightily with them, “They forgot God their Savior, Who had done great things in Egypt” (Psa 106:21).

Over the past fifty years, I have observed many souls in whom God has accomplished great things. These have ranged from unusual healings to spiritual insights that were not common. Some of these very people, because they became carnal in their thinking, soon began living just as though those things never occurred. Like Nebuchadnezzar, they had seen great things, yet handily forgot them when their minds were fastened to the earth.

The people of God do well to take due note of these things, and not allow them to slip from them. We are living in spiritually impoverished times, when it is easy for church members to be more like Nebuchadnezzar than Daniel. Uninformed men may boast of living in times of great revelation and mighty moves of God, but the condition of the American church will not justify such a conclusion. While it is quite true that those who are close to the Lord can, indeed, experience such greatness (like Daniel in Babylon), this is not the lot of the masses.

In The Process of Being Carried Out

Our text, then, is declaring that the decree of Nebuchadnezzar was in the process of being carried out, when Daniel, Hananiah, Mishael, and Azariah are introduced. The king’s executioners are in the process of removing a political and social virus from the land.

THEY SOUGHT DANIEL AND HIS FELLOWS

“ . . . and they sought Daniel and his fellows to be slain.” During the carrying out of the king’s decree, a search was made for “Daniel and his fellows.” Other versions read, “and they looked for Daniel and his friends to kill them,” NASB “and men were sent to look for Daniel and his friends to put them to death,” NIV

Note that Daniel “and his fellows” now have the reputation for being “wise men.” We do not know how much time has passed since they stood before the king and were proved to be “ten times better” than all the wise men in Babylon. The consensus of historians is that the events of chapter two occurred in the same general time frame.

Not only had an urgent decree been issued by the king, there was an atmosphere of violence and hardness that had already started to develop. Whatever bloodthirstiness existed in the hearts of the executioners had now been honed to a fine edge. Perhaps they were becoming more expert in their commission as they moved along.

This was, indeed, a most difficult situation! The officials are not seeking for Daniel and his

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friends in order to question them, but to kill them. They are not attempting to find them so they may be given an opportunity to tell the king his dream and the interpretation of it. They fully intend to abruptly terminate their lives. The most powerful king in all the world has sent them on their mission, and the government ruling the world stands behind fully them. From any view, other than that of faith, this is a hopeless situation.

GOD IS SETTING THE STAGE

While the Spirit supplies us with the facts in the case, strength and encouragement is not ministered to us by the facts themselves . It is the purpose of God, that drives these circumstances, that gives them edifying power. I do not doubt that the devil, together with his principalities and powers, have entered into this situation with a mind to eliminate Daniel and “ his friends.” However, he is but a temporary vassal in the hands of the Lord.

The “God of gods” (Psa 136:2) is orchestrating these affairs to bring Daniel and his friends into the limelight. He is working all things together for their good, as well as for His glory. The mighty God will couch the execution of His purpose in a setting designed to give Him glory, and His people confidence. The setting is an angry king – one who rules the world. The circumstance is the decreed death of all the wise men in Babylon’s empire, and Daniel, Hananiah, Mishael, and Azariah are among that number. A considerable part of the slaughter has probably already taken place.

However, there is yet more to this situation that will serve to bring honor and glory to God. In the days of Jezebel, who, from any point of view, was far less powerful; than Nebuchadnezzar, Obadiah

hid one hundred prophets in a cave so they would not be exposed to the wrath of the queen (1 Kgs 18:4). The mighty prophet Elijah himself fled from Jezebel to a place where she could not find him (1 Kgs 19:3). When Saul sought David “every day,” David hid in the strongholds of the wilderness (1 Sam 23:14). When Abimelech, a son of Gideon, hired “vain and light persons,” murdering seventy sons of Jerubbaal, the youngest son “hid himself,” and was thus spared (Judges 9:5). On one occasion, when the people “took up stones” to cast at Jesus, He “hid Himself, slipping away from the Temple grrounds” NIV (John 8:59). Moses “fled” from Egypt because of the challenge of one of his own brethren (Acts 7:29). In Iconium, when the city became divided over the preaching of Paul and Barnabas, they “fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about” (Acts 14:6). One might suppose, therefore, that Daniel and his friends would hide themselves during the carrying out of the king’s commission. After all, there was certainly Scriptural precedence for such a response.

However, the Kingdom of God is not managed by rules and procedures. What is good under one circumstance, may not be good under another . It may be proper to hide on one occasion, while it would wholly improper to do so on another. The “just shall live by faith” (Heb 10:38), not by lifeless regulations. Another kind of purpose is being served in Daniel’s day, and thus a different manner of response is required. When it is proper to hide, it will require faith to do so. When it is proper to allow yourself to be found, it will also require faith.

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It is necessary to make these observations because of the overly simplistic views that are often declared in the name of the Lord. One must remember that adhering to mere rules does not require faith. That was solidly confirmed in the Law, which was the highest form of law. “The Law is NOT,” we are reminded, “of faith” (Gal 3:12).

We will now behold how faith can respond to a threat, and how the Lord will carry out His purpose. You will find it is on an extremely personal level, and with a keen interest to making God’s mind known.

ANSWERING WITH COUNSEL AND WISDOM

“ 14 Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon.” We are not told how long the executioners searched for Daniel. It may not have been long, for there is no evidence that Daniel and his friends were hiding themselves. The point of the text is not that a search was made for Daniel, but how this man of faith would respond when he was found. The God who orchestrated these circumstances will equip His servants to respond properly to them. Like David, their times were in the hand of God, not Nebuchadnezzar (Psa 31:15).

ANSWERING WITH COUNSEL AND WISDOM

“ Then Daniel answered with counsel and wisdom . . . ” Other versions read “with discretion and discernment ,” NASB “wisdom and tact ,” NIV “prudence and discretion ,” NRSV “wisdom and good sense ,” BBE and “with shrewd and cautious words.” NJB

Even though Daniel was facing a man who had come to take his life, he still maintained composure of both spirit and mind. Danger can cause good sense and wisdom to run from the fearful. But this is not the case with Daniel. This reveals a valuable aspect of faith. It settles the heart and mind, enabling the believer to face a crisis without falling apart or speaking rashly. This is because faith knows WHO is really in control of the circumstances. One cannot shake before men while trusting in “the Mighty God” (Jer 32:18). In Daniel we are NOT beholding a national hero, but a man who believes and trusts in the Living God.

Answering

What was it that Daniel was “answering?” Perhaps the executioner had asked if he was, indeed, Daniel. He might also have given a brief summation of the edict under which he was operating. At any

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rate, there was some form of Babylonian protocol that was intended to precede the execution. From a higher vantage point, however, this was a small door of opportunity through which faith could enter, and Daniel seized upon the moment.

We learn from this that there are levels in circumstance. What appears to be only danger can actually contain an opportunity. Scripture puts it this way: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor 10:13). Allow me to review this text with God’s promise in mind.

• TAKEN YOU. Here is a temptation, or trial, that has taken hold of Daniel. From all appearance, it looks as though he is inferior to it, and is nothing but a victim in its grasp.
• COMMON. This circumstance was not unique to Daniel and his friends. It had fallen upon all of the wise men of Babylon.
• GOD IS FAITHFUL. The king who had been impressed with the wisdom and understanding of Daniel and his colleagues was not faithful. Now, he had issued an edict against them, instead of for them. Yet, because God was “faithful,” Daniel could stand.
• NOT SUFFER. Whether before the Old Covenant, during it, or in the New Covenant, God has always operated in this manner: He has not permitted trials to exceed the ability of His people. I do not know that Daniel was as conversant with this truth as those who are in Christ Jesus. However, his heart was embracing the truth, even though its fulness may not have been grasped by him. This is something that faith knows, even if the mind is not fully aware of it. It is possible to live with the perspective of faith.
• MAKE A WAY. Trials pass through the Divine court before they enter the arena of flesh and blood. When they arrive at the door of the believer, they come with a built-in escape hatch. It is one that faith can detect, if not precisely, yet in principle. Faith does not look at the temptation, but looks for the “way to escape.”

WISDOM AND COUNSEL

Daniel’s words are calculated to delay the execution. They must not be hasty words, for “he that is hasty of spirit exalteth folly” (Prov 14:29). Solomon once said of a man prone to speak superficially, “Seest thou a man that is hasty in his words? there is more hope of a fool than of him” (Prov 29:20). Daniel does not speak to vent fear, but to express faith. His words must be carefully chosen so they will not stir up the flesh, or provoke anger in the executioner standing before him.

Wise and prudent words are spoken with a mind to the effect they will have. Some people speak only to make known their personal preferences. Such words are not always characterized by discretion, for self interests are not a suitable container for discerning speech .

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A faithful and wise heart surveys the land, as it were, and speaks in a manner that will not stir up the enemy, or arouse the wild beasts in the land. It is ever true that the tongue can be used to release wrath as well as to calm the waters. As James said, “And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell” (James 3:6). Wise and prudent words avoid starting that flaming fire of iniquity. Who is able to measure the heartache, friction, danger, and destruction that have been stimulated, and even fostered, by words?

Daniel now speaks to the circumstance like Jesus spoke to the waters and storm (Mark 4:39). He will still a social tempest with his words.

The Truth Is Being Lived Out

In our text, this very truth is being lived out before us. In Daniel’s case, “the way to escape” was entered by speaking. His life would depend upon his words. If his words are too bulky, and lack substance, he will not be able to get through the “way to escape.” If they are too lean and foolish, they will tend to close the door. His reply must be appropriate!

Therefore Daniel answers with “counsel,” or prudence and discretion. His words are characterized by “wisdom,” or godly tact and taste.

The Wise Woman of the City of Abel

Daniel conducted himself like the “wise woman out of the city” that was being besieged by Joab. As the men with Joab were battering down the wall of that city, this woman cried out, asking Joab to come close so she could speak to him. She told him that it was a long standing practice to ask counsel before wreaking devastation in any city. She said she herself was peaceable, and was “a mother in Israel.” “Why,” she asked, “wilt thou swallow up the inheritance of the LORD?” Joab replied he was not simply swallowing up cities. There was a man named Sheba, who had lifted up his hand against king David. He told the woman if she would deliver this man to him, the city would receive no harm. The woman agreed to cast his head over the wall. In her wisdom, she told the citizens of that city what was required to spare the city. As a result, “they cut off the head of Sheba the son of Bichri, and cast it out to Joab. And he blew a trumpet, and they retired from the city, every man to his tent” (2 Sam 20:15-22). The deliverance all began with a wise and discreet word.

As Solomon Affirmed

Solomon also spoke of a city being delivered by the words of a poor man who was wise. “This wisdom have I seen also under the sun, and it seemed great unto me: There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man

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remembered that same poor man” (Eccl 9:13-16).

ARIOCH

“Arioch the captain of the king's guard . . . ” This man was not an emissary of the king, or an envoy of good will. He was “the captain of the king’s guard,” and was come to carry out the orders of the king. He is “the king’s chief executioner,” NSRV As such, he is certainly not noted for sympathy. Nor, indeed, is he noted for reasoning about the circumstances. He was not sent to talk to the wise men of Babylon, but to kill them. He did not come to discuss the edict of the king, but to carry it out.

But there is more to this circumstance than Nebuchadnezzar and Arioch. God is working in this context, and it is His will that is really being carried out. The heart of Nebuchadnezzar “is in the hand of the Lord,” and He will turn it “wherever He wishes” NKJV (Prov 21:1). The heart of Arioch is no different! He also is subject to the King of kings.

If God controls the heart of the king, He certainly will have no trouble with the hearts of those who work for him!

INQUIRING WISELY

“ 15 He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.” Being under the control of the mighty God, Arioch tells Daniel something of the decree under which he is operating. We know from the words that follow that his explanation was brief, for he had no mind to go into the details of his commission. However, he does not shout back, “Who are you to question me? If you are Daniel, you are one of the wise men, and you must die!”

HE ANSWERED

“He answered and said to Arioch the king’s captain . . . ” This is the second time Daniel has spoken – and we are yet at the beginning of the whole episode. Already the wrath of the executioner has subsided, and he is engaged in a conversation with one of the men he has been ordered to kill. This is nothing less than the hand of the Lord! The Lord has joined himself, as it were, to Daniel, and is directing this whole affair through his faithful servant. It is actually Daniel who is in charge, not Arioch.

WHY?

“ . . . Why is the decree so hasty from the king? Daniel continues to speak with wisdom and discretion. He does not use the temporary cessation of Arioch’s mission as a license for folly. His answer suggests the king is not noted for being hasty, ill-tempered, or acting without due reason. Thus, in his

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answer, Daniel has not drawn attention to himself, but to the nobility of the ruler under which Arioch operates. In his answer Daniel has not lied. He has not exaggerated the facts. Nor, indeed, has he resorted to superficial reasoning. In his answer, he has allowed for a further response from the king’s captain.

The Superiority of Faith

We ought to note the background of this occasion. Suddenly, and without apparent warning, Daniel and his friends are about to be killed. This is an occasion when fear could rise up and dominate the heart – yet it does not. Faith can not only survive sudden and unexpected tests, it can triumph over them.

Not only must Daniel be able to speak wisely, the peace of God must rule his heart. Doubt and fear must be expelled from his heart. Strength must be ministered to his heart and mind. He must be able to think soundly, speak properly, and maintain an unruffled appearance. Arioch must not be aroused to further anger by the demeanor, words, or appearance of Daniel. That certainly is a big order, but faith is fully equal to the challenge. We will see that faith does, in fact, “overcome the world” (1 John 5:4-5). It will be confirmed to our hearts by demonstration as well as affirmation.

Something to be Seen

In this, a valuable insight may be obtained. At this point, God has not revealed all of the circumstances to Daniel. He has been given wisdom and discretion, but not full insight into the circumstance. He does not, however, fold his hands and assume it is not for him to know such things. This is not the way in which faith operates. He will inquire further, trusting that through such means God will open this up to him.

Faith is not humiliated because it has to ask questions. It is not demeaned by obtaining further information from others. Take, for example, the case of the mighty prophet Elisha. He received a double portion of Elijah’s spirit, which itself was considerably greater than the portion given to others. On one occasion, Elisha confronted a Shunammite woman who had born a child according to his prophesy (2 Kgs 4:16-17). The promised son had died in the arms of his mother shortly before. This is the woman who had prepared a special lodging for the prophet. When her son died, she took him up to that room, and laid him on the bed she had made for Elisha. She then set out to find the prophet. It is written that she “saddled a donkey, and said to her servant, "Drive, and go forward; do not slacken the pace for me unless I tell you” NKJV (2 Kgs 4:24).

As she drew near to Mount Carmel, Elisha saw her afar off, recognizing who it was. He told his servant Gehazi, “Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child?” The woman whose son had actually died replied, “It is well.”

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After dismounting, the woman ran and took hold of the feet of the prophet. Thinking her conduct was unbecoming, Gehazi stepped forward to “push her away.” It was then that Elisha replied, “Let her alone; for her soul is vexed within her: and the LORD hath hid it from me, and hath not told me ” (2 Kgs 4:27). However, the prophet did not conclude the Lord did not intend for him to know the situation of the woman. Instead, he listened to her explanation (verses 28-31). He had to learn about the situation from her, even though God would empower him to correct it.

A Valuable Lesson

Because of the spiritual degeneration of our times, there are all manner of superfluous reasoning found within the professed church. Some think if a matter is not revealed by God directly to the individual, it is not intended to be known. We have both Elisha and Daniel who will refute such reasoning. Others conclude it is never right to receive required information from others. They imagine God only deals directly with the heart, and never through one mortal communicating with another. Both Elisha and Daniel confirm this is not always the case. Elisha had to learn about the woman’s situation from her. Daniel had to learn about the king’s edict from Arioch.

The fact that we may receive our information from one of our peers, our family, a fellow believer, a doctor, or some other individual, does not mean God will not work in our behalf. It may appear more humbling to have to receive the information from Arioch – especially when you are a person who has been given wisdom, knowledge, and understanding from the God of heaven. However, if that is the case, listen to what Arioch says, and rely upon the Lord to take it from there.

ARIOCH MAKES THE THING KNOWN

“Then Arioch made the thing known to Daniel.” This is a most marvelous thing! This is a Babylonian speaking with a Jew, whose nation had been conquered by his own. It is an executioner, certainly not noted for holding quiet dialog with those he had been sent to put to death. He is also on a mission from the king, which surely did not allow for such delays. Further, he is certainly under no obligation to provide lengthy explanations about his mission.

In his response, the Lord is using Arioch to enlarge the understanding of Daniel. He is also providing some time in which he can speak to Daniel, and direct him in a “plain path” (Psa 27:11). The steps of Daniel are being directed by God.

Speaking as a man, Arioch no doubt knew the king wanted to know his dream and what it meant. Perhaps the Lord used Daniel to awaken that knowledge within him, thereby constraining him to be considerate of Daniel, and not to simply snuff out his life. All of this, and more, is involved in the Lord working all things together for the good of the four children of Judah.

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GIVE ME SOME TIME

“ 16 Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation.” Once again, the Holy Spirit leaps from pinnacle to pinnacle, showing us the working of the Lord. We are suddenly transported from where Daniel was residing to the court of the king. We learn from this that Daniel’s words were received by Arioch. Again, God is working everything together for the good of Daniel. He is leading the man of God step by step, for that is precisely how faith operates.

DANIEL WENT IN

“Then Daniel went in . . . ” Knowing the fierce anger of the king at the time of the edict (2:12), it is remarkable that Arioch allowed Daniel to come before Nebuchadnezzar. People did not simply stroll into the court of the kings in those days. You may remember how cautious Esther was about appearing before the king – and he was her husband, and was not in a state of anger (Esth 4:10-11). Nehemiah was also cautious before the king (Neh 2:1-4).

Daniel did not enter before the king under the umbrella of free speech and inalienable rights! From an earthly perspective, he could very well lose his life. However, that is not the perspective that faith embraces.

Daniel enters the presence of the king more mindful of King of kings than the king of Babylon. He knows the rule of heaven is superior to the governments of this world. He therefore enters confidently into the presence of the inferior ruler of an inferior kingdom. That is the perspective of faith.

It is a principle of sound thought that the circumstances that prevail over the superior also hold true with the inferior. If Daniel can trust God in the presence of earth’s greatest king, and within the world’s greatest government, can you not trust the Lord in your circumstances?

DESIRED OF THE KING

“ . . . and desired of the king . . . ” Other versions read , “and asked the king,” NKJV “and requested of the king,” NASB and “and besought the king.” NRSV Daniel was not presumptuous before the king, nor did he come in the confidence of the flesh. The boldness of faith is not the same as the brashness of the flesh. Confidence in God does not equate to carnal arrogance. Faith will give honor to whom honor is due (Rom 13:7), and does not take privilege for granted.

Daniel does not say to the king, “See here, you had no right to decree my death without even

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giving me an opportunity to fulfill your demands!” He does not come in the name of personal rights, but humbly bows to the authority of the king, asking for an opportunity, not his “rights.”

We ought not to despise the political and social rights that have been vouchsafed to us. They are not usual, and therefore ought not to be taken for granted. However, neither must we allow them to make us demanding and inconsiderate. When the Lord grants us uncommon privileges, we are not to use them as an occasion to be insolent, complaining, or seeking our own ways. There is a certain amount of social unrest that has arisen in our country because the national privileges have been viewed with greater respect than the favor of God Almighty. It is unfortunate that this tendency has even crept into the church. There are far too many people who fall apart if they do not get their own way. In such an atmosphere faith does not function, and flesh is given the ascendency..

GIVE HIM TIME

“ . . . that he would give him time . . . ” Daniel asks the king “for time.” NIV In so doing, from an earthly point of view, he is actually testing the patience of the king. The wise men who occasioned the edict being carried out by Arioch had, in a sense, asked for time also. They twice asked Nebuchadnezzar to tell them his dream (2:4,7). The king charged them with “trying to gain time” (2:8), and charged them with speaking “lying and corrupt words” (2:9). From the low perspective, Daniel has no reason to believe he will be treated with any more consideration.

Daniel, however, is not thinking of how the king has treated others. He is pondering presenting the cause to the Lord, and obtaining wisdom from Him with whom he really has to do. When flesh asks for time, it is wrong! When faith asks for it, it is right! Blessed is the person who can distinguish between the two.

Note that Daniel asked for himself to be given time, not all four ( “Daniel and his fellows” ). While all four of the young men had been given “knowledge and skill in all learning and wisdom,” it was Daniel who “had understanding in all visions and dreams” (1:17). He would consort with the others, but in the end, he knew HE was the one who would have to give the answer the king demanded.

It is still true that each person operates within certain Divinely appointed boundaries. God has not called all men to do the same thing, and everyone in the body of Christ does not have an identical ministry. As it is written, “If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him” (1 Cor 12:17-18). There are certain ministries that are to be carried out by certain people – like Daniel interpreting the king’s dream, or Paul being the Apostle to the Gentiles. Other brethren may assist them in this ministry, but in the end, they themselves must carry it out. That fact is inherent in this text.

Something to Note

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Because of the spiritually impoverished condition of the Western church, it is necessary to explain certain matters. Much of the lack of wisdom and discretion that exist in our time is directly owing to aloofness from God. Even though salvation brings God and men together, many who claim to be “saved” are actually living at a distance from the Lord. The redemption that is in Christ Jesus permits them to come with boldness into His presence, yet they dwell in the outer court. Whatever explanations may be offered for this situation, they are totally unacceptable.

The atmosphere of convenience that is dominating the religious scene is not good. With an abundance of counselors, brief exposure to the things of God, and the deluge of distractions, people are being subtly encouraged to address their problems in indirect ways. If they are unable to hand the matter over to a professional to solve for them, they can always resort to some form of distraction or entertainment to push their problems into the background. The Christian climate of our day does not lead people to sense their need of, and access to, the Living God. Those, however, who are in a condition like Daniel, cannot afford to think in this manner.

There is nothing about salvation that suggests or condones walking in darkness, or apart from the fellowship of the Father and the Son (1 John 1:3; 1 Cor 1:9). Rather, everything about salvation provides for closeness to God. Ponder what the Spirit has said on this matter.

• “By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God” (Rom 5:2).
• “For through him we both have access by one Spirit unto the Father” (Eph 2:18).
• “In whom we have boldness and access with confidence by the faith of [in] him” (Eph 3:12).
• “For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh

unto God” (Heb 7:19).

• “ Draw nigh to God, and he will draw nigh to you” (James 4:8).
• “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb 4:16).
• “And having an high priest over the house of God; Let us draw near  with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Heb 10:22).

We do well to remember “God was in Christ, reconciling the world unto himself” (2 Cor 5:19). Although sin had put us far off from God, now we are “made nigh by the blood of Christ” (Eph 2:13). If

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Daniel had recourse to the living God under the Old Covenant, how much more do those in Chris have access to Him under the new and “better covenant” (Heb 8:6).

Distant discipleship is no discipleship at all! Those who dwell at a distance from God, by that very posture, forfeit the benefits that come when men are close to Him.

In our time, aloofness from God is evidenced by an ignorance of the Scriptures, a lack of hunger and thirst for righteousness, and a feeling of at-homeness in the world. As if these conditions were not themselves enough, they are greatly compounded. They are the direct result of the teaching and emphasis of the modern church. Churches are what their doctrines and teachers have made them.

Good trees do NOT produce evil fruit. Wherever defective religion is found, we have a bad tree on our hands. Jesus put it this way. “ Make a tree good and its fruit will be good , or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit” NIV (Matt 12:33).

The Point

The point is that Daniel was yielding good fruit on a good tree. He had been living by faith, and now his faith was carrying him through a crisis. Had he been living at a distance from the Lord, he would have perished with the rest of the wise men.

We are not protected by an impersonal status, but by our identity with the Lord. That identity is initiated and maintained by faith, and faith cannot be inactive ! When James referred to “faith” being “dead,” he was not suggesting that a valid faith can lack life and vitality. Rather, when he said, “faith, if it hath not works, is dead, being alone” (James 2:17), he was saying such was not faith at all, but was spurious, and an imagination. Such pretentious faith is like a body without a spirit. It cannot work because there is no working principle in it. Those who say you can have faith and not have works have contradicted James. His point is that such a thing is not possible. You might as well refer to a corpse as a person as to call something that does not work “faith.”

Because of this circumstance, it is not a theological position that sustains us, but our faith. Being persuaded of the right things is important. Believing and trusting in God is absolutely essential. Those who trust in God take matters of concern to Him. Those who do not trust in Him rely upon their own wisdom and that of other men. Our text shows how faith operates, and those in whose company faith best functions.

Those realities, and more, are being lived out in our text. That is why it ministers to us.

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HE WILL SHOW THE KING

“ . . . and that he would show the king the interpretation.” Other versions read, “in order that he might declare the interpretation to the king,” NASB “so that he might interpret the dream for him,” NIV and “and he would tell the king the interpretation.” NRSV Although the text does not say so, Nebuchadnezzar must have recalled Daniel when he came before him. There was nothing in Daniel’s past that would infuriate the king. His righteous life would now lend itself to the favor of the king. We will find that the king will not treat Daniel as an enemy or an imposter. There are at least two reasons for this. First, Daniel had given the king no cause to think he was either. Second, the Lord was in the matter, softening the heart of the king, and making provision for the announcement of a heavenly purpose.

There are two things to be seen in this case. There is an element of certainty associated with both of them. That, of course, is as it should be, for “faith is being sure of what we hope for and certain of what we do not see” NIV (Heb 11:1).

First, Time to Know

Daniel was not stalling for time like the wise men before him. He was anticipating meeting with the Lord on the matter. The wise men of Babylon asked for Nebuchadnezzar to help them. Daniel would ask his God for the answer. He wanted time with the Lord, not merely time to think. At this point, thinking would do not good apart from the Lord, for the dream itself was not known, much less the interpretation. This was a time to trust and inquire of the Lord. God had given him knowledge, but NOT all knowledge. He had been granted wisdom, but NOT all wisdom. He could interpret all manner of dreams and visions, but not on his own.

Second, An Answer Would Be Given

The wise men of the empire said they would give an interpretation if only the king would tell them what he dreamed. Daniel asked nothing from the king but a little time, guaranteeing “ he would tell the king the interpretation.” NRSV He did not say he might be able to obtain “the interpretation,” for that would have offered no consolation to the king. Faith enabled Daniel to be certain he would, in fact, receive what the king required.

ONE FURTHER OBSERVATION

An additional observation should be made. Note the apparent confidence with which Daniel made his request. He guarantees that a little time will yield the precise thing the king desires: “in order that he might declare the interpretation.” NASB He does not say that an interpretation could possibly be forthcoming, but that “he would tell the king the interpretation.” NRSV This is the reasoning of faith. The believer knows that required things will be obtained when they are sought from God by faith.

Confidence and assurance are inherent in faith itself. For that reason it is written, “Now faith is being sure of what we hope for and certain of what we do not see” NIV (Heb 11:1). Therefore, the words

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Daniel spoke were not the expression of a timorous and doubtful soul. He was persuaded that time spent with the God whom He consistently served would yield the required results.

I cannot overemphasize this marvelous benefit of living by faith. When we do not quench and grieve the Spirit of God, we will not be disappointed when we throw ourselves upon the Lord. If we sow to the Spirit, the Spirit will bring a rich harvest to us. That is a guarantee (Gal 6:8). It is not possible to sow to the Spirit and reap a disappointing harvest!

KNOWING WHERE TO GO AND WHO TO TELL

“ 17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.” Part of being wise and understanding is knowing what to do with time when you receive it. Some people have sufficient time to obtain what they require, yet do nothing with it. They squander time like the prodigal wasted his inheritance. Such people should not be surprised when they remain in spiritual poverty. The things of God can be received instantly, but not apart from the expectation of faith. Answers from heaven do not suddenly descend upon those who walk in the flesh, seeking their own interests above those of their Lord. Although this may seem quite apparent, it is not common knowledge among church members . All manner of professed believers are in a state of consternation because their prayers are apparently unanswered, their circumstances unchanged, and their lives in a state of misery.

Much of this is because they have elected to live at a distance from the Lord. Their Bibles remain closed, they avoid fellowship with godly people, and their affections remain nailed to the earth. What compounds the matter is that contemporary Christianity actually encourages such a posture of life. With its brief and infrequent meetings, frothy praise, and juvenile instruction, it has actually set people up to fall.

I certainly do not mean to harp on such matters, for that is neither wise nor profitable. However, the spiritual climate in which we are living does not encourage such conclusions. That is another reason why the text before us is so important. It is unveiling the manner in which those who trust in God live. Faith moves us to rely upon God – consciously and consistently. The deliverance of Daniel is the consequence of his trust in, and familiarity with, the Living God.

WENT TO HIS HOUSE

Again, only the high points of this account are emphasized. Arioch found Daniel at his house,

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brought him to the king, and now he is returning to his house. That means the king has consented to his request. He has given him the time he desired.

In this we again see the marvelous working of the Lord. The king was previously furious, issuing an order to kill all of the wise men in the empire. Now, his heart is softened, and he grants Daniel’s request for a little space. God has turned Nebuchadnezzar’s heart, moving things into Daniel’s favor! The stage is being set for God to unveil the superiority of His Kingdom, and the ultimate demise of all earthly kingdoms. In His maneuvering, he has displayed the impotence of worldly wisdom, and removed all competitors from the stage upon which these things will be revealed.

The text suggests this was not a lengthy period of time, but probably a single day. The secret was revealed to Daniel in a night vision – I assume it was the same night. Daniel will thus appear before the king the very next day.

Daniel returns to his own house to make his plea to the Lord. While it is true that God can be accessed from any place, it is also true that special places are often required for special graces . The Lord Jesus “ofttimes resorted” to the garden of Gethsemane for prayer (John 18:1). Other times, when pressed by the crowds, he would depart to a mountain “to pray” (Mark 6:46; John 6:15). Daniel went to his house, a place that was more conducive to supplication than the king’s court. I do not doubt that many dear souls fail to obtain answers to critical prayers because they have not, so to speak, entered into their closet.

MADE THE THING KNOWN

“ . . . and made the thing known to Hananiah, Mishael, and Azariah, his companions.” It is written, “God sets the solitary in families” NKJV (Psa 68:6). Few laborers are called to work alone. That is not the ordinary way in which the Lord is served. There have been occasions when men have been noted for standing alone. They include David against Goliath (1 Sam 17:23-51), Elijah against the prophets of Baal (1 Kings 18:21-40), and John the Baptist in his introductory ministry (Matt 3:1-6). But these were most extraordinary men and occasions.

David Speaks

David, a man after God’s own heart (1 Sam 13:14), spoke of the value of spiritual companionship. When speaking of going up to the house of the Lord he said, “I was glad when they said unto me, Let us go into the house of the LORD” (Psa 122:1). Of such companionship he also said, “We took sweet counsel together , and walked unto the house of God in company” (Psa 55:14). When Joseph and Mary made the round-trip to Jerusalem to observe the Passover, they fulfilled this Psalm by traveling “in company” with kindred spirits. On the way home, when missing Jesus, “they, supposing Him to have been in the company, went a day's journey; and they sought Him among their kinsfolk and acquaintance” (Luke 2:44).

Holy Groups

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God has frequently put men together for the accomplishment of His work. Holy couplets include Moses and Aaron (Ex 4:29; 5:1; 6:27), Joshua and Caleb (Num 14:6-38), David and Jonathan (1 Sam 18:1; 19:2,7; 2 Sam 21:7), Barnabas and Saul (Acts 11:30; 12:25; 13:2,7), and Paul and Silas (Acts 16:19,25,29; 17:4,10). There were also “Peter, James, and John” (Matt 17:1; 26:37).

The Body of Christ

The ultimate fulfillment of sacred grouping is the body of Christ. There comradery reaches its spiritual zenith. It is written, “But now hath God set the members every one of them in the body, as it hath pleased Him. And if they were all one member, where were the body? But now are they many members, yet but one body ” (1 Cor 12:18-20). The unity of those in Christ Jesus is so profound that individual believers are said to be “members of one another” NKJV (Rom 12:5; Eph 4:25).

The Point

Thus, when Daniel goes to his house and reveals the situation to “his fellows,” he is acting in perfect harmony with the manner of the Kingdom of God. This is simply how faith operates, working in harmony with the faith of others.

We must learn from this incident that there is no need to shoulder all our burdens alone. It is true that certain matters must be handled solely by the individual. As it is written, “For every man shall bear his own burden” (Gal 6:5). However, all things do not fall into that category, and we do well to seek wisdom to be discerning about our circumstances.

The Thing Is Made Known

“ . . . and made the thing known.” Other versions read , “and made the decision known,” NKJV “and informed his friends,” NASB “and explained the matter.” NIV

This whole incident began when Arioch found “Daniel and his friends.” Although the text does not say all four were present when Daniel first spoke, it is assumed that they were. Nothing in the text suggests that Daniel was by himself when he presented his plea. He alone went to the king, for it was he alone that would provide the information the king demanded.

Daniel not only had received the “understanding in all visions and dreams,” he knew he had been so blessed. A spiritual gift, or aptitude, is of little value if the one possessing it is ignorant of its presence.

The Propensity to Mystery

There is in the natural man a certain propensity to mystery. Men are often fond of ascribing to God things they do not understand, as though it was the preference of the Almighty to work in obscurity

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toward those who trust in Him. It is certainly true that “It is the glory of God to conceal a thing” (Prov 25:2), but not from those who trust in Him. God is honored when His matters are hidden from the “wise and the prudent.” But He is glorified when those very things are “revealed unto babes,” or those who are willing to trust in Him (Matt 11:25; Lk 10:21).

In His dealings with those who believe, God is known more for revealing than concealing, and for making known than for hiding. It was for this reason that David often prayed for understanding: i.e., for God to make known to him secrets that could not otherwise be comprehended (Psa 119:23, 73,125,144,169). Thus we read the following.

• “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Rom 1:17).
• “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God” (1 Cor 2:9-10).
• “Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Eph 3:4-5).
• “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest , and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith” (Rom 16:25-26).
• “Wherein he hath abounded toward us in all wisdom and prudence; Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself” (Eph 1:8- 9).
• “But now the righteousness of God without the law is manifested , being witnessed by the law and the prophets” (Rom 3:21).
• “But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Savior” (Tit 1:3).

Although these things are not commonly known among professed believers in Christ, they were sensed by Daniel. He knew God as a Revealer, and thus took matters he could not understand to Him. He did not run to the Babylonian library, or begin searching through their literature on the interpretation of dreams. Even though he had not personally had the dream, and had no idea what the dream was, yet he did know where to inquire. He was not willing to let the matter remain a secret,

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particularly since the lives of he and his fellows depended upon him providing a satisfactory and true answer to the kmg.

“The Thing”

Daniel made known “the thing,” or “decision” NKJV of Nebuchadnezzar. That is, he let them know the king had allotted a brief time for Daniel to obtain the needed understanding. If they were going to travail in prayer with him, they needed to know some of the particulars. They certainly could not seek the face of the Lord as though they had a lot of time. Neither, indeed, could they casually approach the Lord as though the matter was not critical. Thus, Daniel revealed the particulars required for a proper quest for understanding.

THE HINDERING EFFECTS OF GENERALITIES

Although this subject must be approached with both caution and wisdom, there are times when being too general becomes a hindrance to the saints. It is not that we are to develop a penchant for all of the gory details. However, neither are we to content ourselves to pray within the fog of ignorance. There are issues so crucial that some details are necessary if we are to pray properly. We must not confine ourselves to generalities. Two examples will suffice to confirm this.

• “Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; That I may come unto you with joy by the will of God, and may with you be refreshed” (Rom 15:30-32).
• “Finally, brethren, pray for us , that the word of the Lord may have free course , and be glorified, even as it is with you: and that we may be delivered from unreasonable and wicked men : for all men have not faith” (2 Thess 3:1-2).

When Daniel and his friends besought the Lord, they would not be general in their petition. They had a purpose for praying, and it was not simply to fulfill a mere formality. In a sense, their lives depended on their prayers!

HIS COMPANIONS

And to whom did Daniel make these things known? He certainly did not talk things over with some Babylonians. This was something that was too demanding for members of a heathen empire. The man of God makes this matter known to “Hananiah, Mishael, and Azariah, his companions .”

These were the people with whom he chose to spend quality time. They were brethren of faith, and were also committed to the Lord. They were also young men to whom the Lord had given

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”knowledge and skill in all learning and wisdom” (1:17). They were not simply his companions in Babylon, but kindred spirits in the faith. They also perceived the gravity of the situation, and kne3w what should be done.

The Advantage of Kindred Spirits

We cannot overstate the value of kindred spirits – those of “like precious faith” (2 Pet 1:1). These are people to whom faith has joined us, and among whom God has placed us. They are individuals of whom it is said, “God is not ashamed to be called their God” (Heb 11:16). It is also said of Jesus, “He is not ashamed to call them brethren” (Heb 2:11). When we choose to company with such people, they will be able to more fully assist us in the hour of need. Among men, these are the ones who know and appreciate us best. They are the ones who can most precisely identify the real need. They also are the ones who know how to best respond to it.

Some people, even though they choose to be called “Christian,” speak more with the unregenerate about their troubles than with those who are reconciled to God. Almost without exception, such people are found in constant trouble and frustration. Because they have surrounded themselves with unbelievers, they themselves have a great tendency to unbelief.

The Love of the Brethren

Considerable is said about the love believers have for one another. Jesus not only commanded this love, but said it was a “new commandment.” It is not “new” in the sense of being a new requirement. It is the manner of the love that makes it new. “A new commandment I give unto you, That ye love one another; as I have loved you , that ye also love one another” (John 13:34). That makes this love profound as well as affectionate, and effective as well as tender. Much is said about this love, and it serves to shed further light on why Daniel made this matter known to three particular individuals, not the everyone in general.

• “ By this shall all men know that ye are my disciples , if ye have love one to another” (John 13:35).
• “This is my commandment, That ye love one another, as I have loved you ” (John 15:12). “These things I command you , that ye love one another” (John 15:17).
• “But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another ” (1 Thess 4:9).
• “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently ” (1 Pet 1:22).
• “For this is the message that ye heard from the beginning, that we should love one another ” (1 John

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3:11).

• “We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death” (1 John 3:14).
• “Whosoever hateth his brother is a murderer : and ye know that no murderer hath eternal life abiding in him” (1 John 3:15).
• “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also ” (1 John 4:20-21).
• “He that loveth his brother abideth in the light , and there is none occasion of stumbling in him” (1 John 2:10).
• “Beloved, let us love one another: for love is of God ; and every one that loveth is born of God, and knoweth God . He that loveth not knoweth not God; for God is love” (1 John 4:7-8).

The strength of these statements is apparent. There is absolutely no room for neglecting to love the people of God. A failure to do so evidences the heart of a murderer, and reveals the person does not know God or walk in the light, regardless of their profession.

What Is the Relevance

It may appear that all of this is nothing more than a diversion from our text. However, this confirms WHY Daniel shared this matter with Hananiah, Mishael, and Azariah. They were not merely “his companions” in profession, but even more so in the faith. It was their “mutual faith” that bound them together, moving them to join in a common cause. The fact that this could occur several hundred years before the coming of the Messiah confirms how unacceptable it is to fail to have this spirit in our day. The people of God – or those who have chosen to live by faith – have always been attracted to one another. They have always placed a high value on one another, whether they were a band of faithful people in an unfaithful generation like those of Malachi’s day (Mal 3:16-17), or a group of disciples at Troaz coming together to “break bread” and hear Paul (Acts 20:7).

The Words of Jesus

Jesus once promised, “Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them” (Matt 18:19-20). Meeting together is not merely the fulfillment of an obligation! It is also the opportunity to address serious matters that are too weighty for a single individual.

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The principle of love one for another is being lived out in our text. Such love joins the hearts of those possessing it to come before the Lord together, in order to more fully meet each others needs.

THE MERCIES OF GOD, AND WHAT THEY CAN DO

“ 18 That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.” Daniel has a purpose for telling his friends about Nebuchadnezzar’s decision. It was certainly not to merely pass along the information, or to discuss among themselves why such a terrible thing was happening to them.

DEBILITATING INFLUENCES

There are many advantages to living by faith and walking in the Spirit. One of them is being able to respond to crises in a wise, profitable, and God-honoring manner. It is, however, possible to live at such a distance from God that the time of trouble makes you worse instead of better. When the heart is not in fellowship with God, threats and trouble cannot move you closer to Him. Spiritual life is so designed as to not allow one to enjoy Divine benefits apart from intimacy with the Source of those benefits. Many a disappointed soul is only reaping the harvest of walking after the flesh instead of in the faith.

Without belaboring this point, the spiritually perilous times in which we live have allowed professing believers to live in a near-total unconsciousness of the Lord of glory. The truth of the matter is that many see no real need for the Word of God, the grace of God, or the people of God. Such a person is living in practical alienation from God. Like those who do not engage in a quest for the Lord, “God is not in all his thoughts” (Psa 10:5).

Let me be quite clear about this. God is not inclined to run to the aid of those who live apart from Him. When Israel chose to give their hearts to other gods, and to forget the God who delivered them, He refused to hear them in the time of trouble. Thus He said to Jeremiah, “Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble” (Jer 11:14). For some, this is a saying that is too hard – yet it is the truth. No person should expect to be honored by God who refuses to honor Him in their thoughts, desires, and purposes.

Spiritually Dead Environments

Those who choose spiritually dead environments must consider the effects such will have upon their spirits in the hour of crisis. I understand this is a most bitter herb for the soul, but it really must

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be ingested. Those who live in spiritual squalor cannot expect to have large bags of spiritual supply handed to them in the time of trouble. If God is not needed to maintain the environment in which we live, we greatly err in thinking our needs will be met by Him at critical times.

Daniel knows how to respond at this unfavorable time because he has been living by faith. God has been at the center of his thinking, thus it is not difficult to resort to Him for immediate help. In the hour of crisis, men will gravitate to the place where they have spent their time and garnered their resources.

DESIRING THE MERCIES OF GOD

There is a most valuable thing to be learned in this passage. Remember, Daniel and his friends have already been given a vastly superior supply of wisdom and knowledge. Under careful examination by the king himself, they have “in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm” (Dan 1:20).

Yet, in this case, Daniel cannot simply draw upon his reservoir of wisdom. In fact, the accumulated wisdom and knowledge of the four young men could not meet the demands of the king. They would have to ask the Lord for more wisdom and precise understanding.

The gifts and graces of God do not come to men to be stored up and kept for some future time. In the case of Daniel and his friends, they did not have a vast supply of wisdom and knowledge in escrow, to be tapped as needed.

The way in which God gives needs to us was pictured in the manna. It came in abundant supply for hundreds of thousands of wilderness sojourners. But they could not store it up in barns – not even in weekly supplies. It came in daily doses that were sufficient to meet their needs. The only exception was on the day before the Sabbath day. Because God forbade them to gather manna on the Sabbath, He gave them a double portion the day before. However, that was the only exception to the rule. When some Israelites tried to keep the manna until the next day, “it bred worms, and stank” (Ex 16:20). What Israel was given was to be used, not stored.

So it was with the wisdom and knowledge that were given to Daniel. It was given when it was needed, and was to be used when it was received. Unlike many of our day, Daniel did not need to be reminded of this. When wisdom was required, he did not go to some notes that he had written, but to the God who granted him wisdom.

Nature Has No Well with Water

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Daniel knew it, and we must realize it also: nature has no well with water for the soul, or enduring supplies for the mind. When Adam sinned, the cisterns of both heart and mind were broken, and were no longer capable of holding needed supplies. It is tragic that professed Christians still attempt to draw water from these “broken cisterns” (Jer 2:13). They do well to learn from Daniel to run quickly to the Lord, and urge kindred believers do the same.

Desiring

“ That they would desire mercies.” The manner in which Daniel speaks to his companions is most arresting. He does not exhort them to join him in seeking for wisdom and understanding. Instead, he asks them to “desire” something – to let this matter effect their hearts. Other versions read “seek,” NKJV “request,” NASB “plead,” NIV “ask ,” Douay “implore,” NAB and “beg.” NJB

The word “desire” includes the idea of fervency in pleading. It is the type of tenacity Jacob had with the heavenly messenger when he said, “I will not let thee go, except thou bless me” (Gen 32:26).

The thought occurs to me how exceedingly difficult it is to simply demand that a person “desire” of “implore” a thing. The very admonition presumes not only an ability to want the right thing, but an appetite for it as well. When Daniel made this request, he knew full well the inclination of Hananiah, Mishael, and Azariah. They were his “companions,” not in bodily presence only, but in faith and hope as well.

Because these four lived by faith, They were able to quickly acclimate to the spiritual surroundings that had been produced. It took only a word to bring them into productive action.

This is yet another benefit of living by faith. The person who walks in the light as He is in the light (1 John 1;7), will be able to rally more quickly to godly causes, be “instant in prayer” (Rom 12:12), and is thus “prepared unto every good work” (2 Tim 2:21). Such are “ready always” (1 Pet 3:15).

Mercies

“ That they would desire mercies .” And what is it that Daniel admonishes his friends to “desire” of the Lord, plead for, and implore the Lord for with fervency? It is not wisdom! It is not knowledge! It is not an interpretation! Rather, it is “mercies.” Some versions use the word in the singular ( “compassion,” NASB and “mercy.” NIV/NRSV ). However, the word is plural, and is thus used to “express intensity.” Hebrew Wordbook

From the standpoint of language, “mercies” means pity or compassion. Strongs However, that by no means suggests that only Divine attitude is involved. “Mercies” withhold harmful things from us, and bring good things to us. “Mercies” are a Divine repository of good things. The individual who

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receives “mercies” obtains infinitely more than “pity,” as ordinarily perceived. The following texts will serve to confirm this.

• “I am not worthy of the least of all the MERCIES , and of all the truth , which Thou hast showed unto thy servant” (Gen 32:10).
• “Yet thou in thy manifold MERCIES forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go . Thou gavest also thy good spirit to instruct them , and withheldest not thy manna from their mouth” (Neh 9:19-20).
• “ . . . and according to thy manifold MERCIES thou gavest them saviors , who saved them out of the hand of their enemies ” (Neh 9:27).
• “Withhold not thou thy tender MERCIES from me, O LORD: let thy lovingkindness and thy truth continually preserve me ” (Psa 40:11).
• “For a small moment have I forsaken thee; but with great MERCIES will I gather thee ” (Isa 54:7).
• “I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his MERCIES , and according to the multitude of his lovingkindnesses” (Isa 63:7).
• “And I will show MERCIES unto you, that he may have mercy upon you, and cause you to return to your own land” (Jer 42:12).

Mercies provide for those who have need – even though they have nothing of themselves with which to procure that need. In these few texts, we see the provision of Divine direction, tutelage, manna, deliverers, salvation from enemies, preservation, gathering the people together, and great goodness. “Mercies,” therefore, are not merely overlooking conditions that merit Divine wrath. The employment of them is not simply to withhold judgment and condemnation. “Mercies” BRING something of inestimable value to those who seek them. Daniel and his companions are desiring the “mercies” of God to bring wisdom and understanding to Daniel.

“Mercies” Postulate A Fallen Condition

We must not overlook that the very use of the word “mercies” postulates a fallen condition. When Adam sinned, “sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom 5:12). It makes no difference if it is four young men in Babylon, a mass of Israelites enslaved by Egypt, or David lamenting his sin against Uriah the Hittite – “mercies” are a

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requirement for all men! There are no sins recorded against Joseph or Daniel, but they needed “mercies.” Only one sin is recorded against Adam and Eve, and they needed “mercies” as well. Wicked Manasseh lived in grievous sins for several decades, and required God’s “mercies.” Still, with all of his transgressions, it was not the number of transgressions he committed that put him in need of “mercies.”

It is man’s nature that requires God’s “mercies,” not merely his conduct. Since man sinned, God must humble Himself to even behold our race. Thus it is written, “Who is like unto the LORD our God, who dwelleth on high, who humbleth Himself to behold the things that are in heaven, and in the earth" (Psa 113:5-6).

All of this may appear inconsequential, and even demeaning to the sons of men. If that is how men feel, they need to exercise themselves to put down such feelings. If you are going to receive anything from the Lord, it will come because He is merciful – and that in abundance. That is precisely why Daniel told Hananiah, Mishael, and Azariah to desire “mercies” from the Lord.

“Mercies” Do Not Presume Specific Sin

Lest there be a gross misapplication of this truth, it should be stated that “mercies” do not presume specific sin – like that of David, Manasseh, Peter, or Paul. Daniel and his friends are certainly not being charged with a particular transgression, and that is not why they are desiring “mercies” from God. There are higher plateaus that can only be reached by the mercies of God. One such pinnacle is the presentation of our bodies as a living sacrifice to God. This is said to be done through “the mercies of God” (Rom 12:1).

Holy aspirations, as well as deliverances, are received on the wings of God’s “mercies.” Divine supplies, as well as remission and longsuffering, are obtained through “mercies.” Whether or not these four young men could have delivered an insightful disquisition on this subject, I do not know. But they knew it in their hearts, and sensed it in their spirits. We can do the same, rising to even more lofty heights than they, because we have been raised to sit together with Christ in “heavenly places” (Eph 2:6).

THE GOD OF HEAVEN

“ . . . the God of heaven . . . ” The language here is important. Daniel urges his friends to “to plead for mercy [mercies] from the God of heaven .” NIV While men may tend to take this for granted, it is not taken for granted by the Lord. Much is made of this : “the God of heaven.” It is not a trite religious saying, to be thrown about as though it meant nothing. Consider how the Spirit speaks on this matter.

• Abraham. “And I will make thee swear by the LORD , the God of heaven , and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell” (Gen 24:3). “ The LORD God of heaven , which took me from my father's house, and from

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the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence” (Gen 24:7).

• Cyrus. “Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The LORD his God be with him, and let him go up” (2 Chron 36:23).
• Ezra. “And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up” (Ezra 5:11).
• Nehemiah. “And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven , and said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments” (Neh 1:4-5).
• David. “O give thanks unto the God of heaven : for his mercy endureth for ever” (Psa 136:26).
• Jonah. “And he said unto them, I am an Hebrew; and I fear the LORD, the God of heaven , which hath made the sea and the dry land” (Jonah 1:9).

This is not simply a reference to the residence of God, although it does include that. “God IS in heaven” (Eccl 5:2), and Jesus taught us to recognize this in our prayers: “Our Father which ART in heaven” (Matt 6:9).

This is a recognition of a Sovereign God in a superior and dominating realm. Nebuchadnezzar learned the heard way that “the heavens do rule” (Dan 4:26). Moses referred to the “heaven of heavens,” saying it belonged to the Lord (Deut 10:14). Even that, Solomon confessed, “cannot contain Him” (2 Chron 2:6). Therefore, we are speaking of much more than location.

David put it this way, “Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all” (1 Chron 29:11). Jesus taught us to express it this way, “For thine is the kingdom, and the power, and the glory, for ever” (Matt 6:13).

Because God is “in the heavens ,” “He hath done whatsoever He hath pleased” (Psa 115:3). From the heavens, His great power is exercised without hindrance in all domains. As it is written, “Whatsoever the LORD pleased, that did He in heaven, and in earth, in the seas, and all deep places” (Psa 135:6).

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“The God of heaven” is the ruling One, who shouts out to all personalities, “Indeed before the day was, I am He; And there is no one who can deliver out of My hand; I work, and who will reverse it?” NKJV (Isa 43:13). When He purposes a thing, whether it be the deliverance of Israel from Egypt, or the granting of understanding to Daniel, it may be said, “For the LORD Almighty has purposed, and who can thwart him? His hand is stretched out, and who can turn it back?” NIV (Isa 14:27).

God has pronounced judgment against all other gods. His pronouncement is plain and to the point. “The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion” (Jer 10:11-12). That is involved in the expression “the God of heaven.”

Another Principle to Be Seen

There is yet another principle to be seen here. There is a certain quality in God that compels Him to reveal what He is going to do to His prophets. Amos puts this into words. “Surely the Lord GOD will do nothing, but he revealeth His secret unto his servants the prophets” (Amos 3:7). Whether Daniel and his companions knew this cognitively or not, I do not know. But they certainly knew it intuitively, for that is a perception that characterizes faith.

By pleading for “mercies” from the God of heaven, Daniel and his friends are recognizing the power of the Lord, as well as the impotence of men. If God wills to reveal the dream and its meaning to Daniel, there is not a person on earth or diabolical spirit under it that will be able to stop it. That is certainly something to be believed, but it is true, whether it is believed or not. Believing it puts God on your side – WITH all of His power and resources.

A Noble Example for Us All

Indeed, we have in this text a noble example for us all. Without question, God “is above all” (Eph 4:6). He towers above all adversarial personalities, whether the devil himself, or the hierarchy that functions under his delegated leadership. Thus, effectual prayers are offered with God being more in consideration than the circumstance. When we stand in the glory of God, circumstance becomes small.

If you do not presently have a crisis on your hand, it will not be long until you will. As long as you are in the world, you are in a hostile realm – one in which an Omnipotent God is needed. It is good to know that is precisely the kind of God we have, and that He is kindly disposed to us in Christ Jesus.

THE SECRET

“ . . . concerning the secret . . . ” Other versions use the word “mystery.” In Scripture, a “secret,”

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or “mystery,” is something that cannot be known independently of God. It is something that is “hidden” by God, and can only be known as He is disposed to make it known.

There are two classes of “secret” things. There are secrets that God is disposed to reveal, and secrets that will not be revealed to men in the earth. Of these Scriptures declare, “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever” (Deut 29:29). Praise the Lord, all secrets are not in the first category. In either case, however, if God does not reveal the secret, it cannot be known. No human wisdom can dig it out. No language expert can uncover what Paul heard when he was transported to the “third heaven” (2 Cor 12:2).

Hiding Power

To confirm that what God hides cannot be discovered through human ingenuity, Scripture speaks of the salvation of God as a “secret.” Here is a purpose “which from the beginning of the world hath been hid in God ” (Eph 3:9). It was a fully developed purpose, with every facet designed for the glory of God. It included a Lamb “slain from the foundation of the world” (Rev 13:8), who “was foreordained before the foundation of the world, but was manifest in these last times for you” (1 Pet 1:20). It even involved a “kingdom prepared for you from the foundation of the world” (Matt 25:34). In its entirely, this was “the mystery which hath been hid from ages and from generations, but now is made manifest to His saints” (Col 1:26).

The Grand Purpose of God

This grand purpose was revealed in an embryonic form before Adam and Eve were thrust from the garden (Gen 3:13). God introduced Abraham to it in the promise of a Seed, through whom the whole world would be blessed (Gen 18:18). By means of the Law, types and shadows of this great redemption were developed in remarkable detail (Col 2:16-17; Heb 8:5; 9:8-10; 10:1). The Prophets also spoke of the heart of this purpose, which involved “the sufferings of Christ, and the glory that should follow” (1 Pet 1:11).

This secret spanned a period of 4,000 years. During the first 2,500 years, only personal revelations were given, and they were very sparse. At no time was the fulness of Divine purpose made known. Adam and Eve heard of the conquering of the devil. Abraham heard of the blessing of the world. David heard of a king whose throne and kingdom would never end. The prophets were told of a Messiah who would make an end of sin, and bring in ever lasting righteousness. But none of them could decipher the purpose, or put things together. Forty long centuries passed, and the purpose remained a “secret, hidden from the foundation of the world.”

In God’s Word, and in the sense of our text, only God can reveal a “secret.” Daniel and his companions knew this, and therefore they sought “mercies” from the Lord to reveal both the dream and its meaning to Daniel. The Chaldeans proved utterly inadequate to the challenge. For that matter, Daniel,
Hananiah, Mishael, and Azariah, could not provide the answer either. The difference with them was that they knew where to go for the answer. That, of course, is precisely why Daniel will receive

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what is needed.

It ought to be noted that faith does know where to go. Faith pushes the one possessing it into the heavenly realms. It brings an awareness of God that makes the things of this world look very small.

SHOULD NOT PERISH

“ . . . that Daniel and his fellows should not perish with the rest of the wise men of Babylon.” You will note that Daniel has now surfaced as the leader among the four. Although all of them had received “knowledge and intelligence in every branch of literature and wisdom,” Daniel had excelled in understanding “all kinds of visions and dreams” (1:17) . Now the four are no longer referred to as “Daniel, Hananiah, Mishael, and Azariah” (1:11), but as “Daniel and his fellows” (2:13,18), or “Daniel . . . and his companions.”

Thus, the spotlight has ,moved from scene to scene in the delineation of God’s purpose. First it was upon Nebuchadnezzar (1:1-5). Then it was on an diet that he has imposed (1:6-16). Next it is on the examination of the four children of Judah by the king (1:18-20). Next, the spotlight shines upon Nebuchadnezzar again, and the circumstances relating to a dream he cannot remember (2:1-12). Then the attention turns to the four young captives (2:13). Now, however, the light has settled upon Daniel, who will remain in the spotlight, with only the four in the fiery furnace as an exception.

The Cause Is Stated

In order to assist their prayers, the cause is presented in these words, “so that Daniel and his friends might not be destroyed with the rest of the wise men of Babylon.” NASB This was, then, a very real circumstance. No pretending here! If their prayers are not answered, all four of them will be ripped to pieces, just like “the rest of the wise men of Babylon.” You will have to admit, that does provide a strong incentive for fervent prayer and supplication. Perhaps some prayers are not answered because they are not accompanied with a sense if urgency.

Keep in mind they do not have a lot of time to receive the answer. Yet, they seemed to sense that whatever was about to happen was subject to the will of God, and therefore they set themselves to seek the wisdom that comes alone from Him. They knew if God’s purpose was made known, Nebuchadnezzar’s purpose would fall to the ground. It is still true that the less men know about what God is doing, the more they are subject to what men are doing. When what is above us does not control us, what is around us will.

Did All the Wise Men Perish?

We do not know if all of the wise men were slain as Nebuchadnezzar decreed. Perhaps some of them were spared for the sake of Daniel and his friends. After all, it was the dream and its meaning that he desired above all else. I will not take the luxury of indulging in such speculations, as they really

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serve no purpose.

The attention and control has now shifted to Daniel. His gifts and abilities were given to him for this reason, and he like Esther, has come to the kingdom for such a time as this (Esth 4:14). We will now see the effectiveness of faith to receive the answer that is needed, and to speak it out with boldness.

CONCLUSION

Ponder what we would know about this whole incident if we viewed it as a newspaper reporter, without the advantage of Divine commentary.

• Nebuchadnezzar besieged Jerusalem.
• Jehoiakim is carried away captive.
• Part of the vessels of the Lord’s house are carried away.
• The vessels are placed in the house of Nebuchadnezzar’s god.
• The king requires a search for gifted youth among the captives of Judah.
• Four are chosen from Judah.
• A strict diet is imposed upon them.
• At the end of the allotted time, the boys are tested.
• The boys prove superior in their testing.
• Nebuchadnezzar has a dream he cannot remember.
• The wise men of Babylon cannot help him.
• The king decrees the death of the wise men throughout the realm.
• A stay of execution is granted to Daniel and his friends.

That is how everything looked “according to appearance.” But there was more to the circumstance than that!

• God had given Judah to Nebuchadnezzar.
• God gave Jehoiakim and part of the vessels from His house to the king.
• God gave the four children of Judah wisdom and understanding.
• God gave Daniel favor in the eyes of the man over them.
• God blessed the boys to be superior through a diet of vegetables and water over all others.
• God gave them wisdom in all intelligence, literature, and learning.
• God caused the boys to be “ten times” better than the wise man of the realm.
• Daniel and his companions were protected from the decree of the king.
• God causes Nebuchadnezzar to give Daniel time the others were refused.

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It is the working of the Lord that makes this account unique – not the circumstances in which Daniel and his friends found themselves.

All of this may seem very apparent in the book of Daniel. However, we are seeing a Divine manner that is not confined to Daniel or his times. It is one thing to see how God worked in the life of these young men. It is quite another to perceive how He is working in your own life. We must learn from these things not to judge according to appearance, or put our trust in the flesh and its seeming abilities. When things are difficult, and circumstances seem like a giant weight to our souls, that does not mean God has abandoned us, or is not imminent in the circumstances of our lives themselves.

If God had not told us what was really happening in the first two chapters of Daniel, we would forever have remained in the dark, just like Nebuchadnezzar. But He has revealed His workings with Daniel, Hananiah, Mishael, and Azariah in order to assure your heart of His involvement with you!

If God was for those boys, Nebuchadnezzar could not be against them. And, if God is for you, who is it that you imagine can be against you? Put your faith in God!

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The Prophecy of Daniel

DANIEL EXTOLS THE NAME OF THE LORD

• Lesson
• 7

INTRODUCTION

The circumstances are being orchestrated in order that God may make known His determined purpose. That purpose has a direct bearing upon the kingdoms of this world and their rulers. It also relates to the ministry of comfort and encouragement to succeeding generations of believers. The manner in which this remarkable revelation is given fulfills many objectives, and serves to shed light on a variety of earthly circumstances. This record will:

• Unveil the relative impotence of all earthly power. The most influential and powerful king in the world had to acknowledge he was helpless in this matter.

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• Humble earthly dignitaries. The king had to ask help of those over whom he reigned, and who were in his service.
• Encourage hope in those who put their faith in God. Future generations of believers would draw strength from this event.
• Reveal the utter weakness of worldly wisdom. The most astute empire in the world, noted for its wisdom, could find no person within its borders who could unravel the Divine mystery.
• Make known the limitations of demonic wisdom, which issues from the lower and rejected regions. Although the wise men of Babylon consorted with the nether world, the regions of spiritual darkness were impotent to help them in this matter – even though their lives depended on being able to please the king.
• Confirm the destiny of the world, and those in it, are in the hands of the Lord. In clear and concise words, the Lord speaks of what He will do, bringing down the world’s kingdoms with all of their pomp and splendor.
• Substantiate that asking for wisdom normally precedes its conferment. Although the world does not view “asking” as a powerful means of appropriation, it is a fundamental approach to the Living God. The four children of Judah asked, and they received.
• Calmness can be possessed in the midst of great threats. Daniel responds to the king’s edict with the calmness of faith. It is not the person of Daniel that enabled him to do this, but the faith he possessed.
• Being found among a group that has been condemned does not mean those who believe must also perish. The environmental hypothesis of the worldly-wise is not true. There could not have been a more unfavorable environment than that of Daniel. He not only survived in Babylon, but was blessed there.
• God will hear some prayers while He refuses to hear others. Some prayers are inappropriate – such as Jeremiah praying for the good of Israel (Jer 14:11), or a believer praying for someone who has sinned in order to death (1 John 5:16). Daniel not only knew how to pray, but when and what to pray.
• Time can be given to those with faith, while no time is allowed for those without it. When the wise men of Babylon asked for time, they were condemned. When Daniel asked for time, Nebuchadnezzar granted it.

ONLY GOD CAN DO THIS!

Only “the God of heaven” can accomplish so much with His Word and His answers! His Word is

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thorough, leaving no aspect of His character neglected. Not one word from God is in any way impotent, irrelevant, or uneffective. This is an aspect of His wisdom: it proliferates into every aspect of life, and serves all generations. Whatever the Lord says blends with everything else He has said. He never speaks in a contradictory or unprofitable manner.

All Scripture Is Profitable

This is one of the reasons why “all Scripture” is profitable. No part of it is written with only a certain society or a specific time in mind. The Word of God is not limited to a certain generation or geographical area. It is a Word that “shall not pass away” (Matt 24:35). It is “settled in heaven” (Psa 119:89), and thus is forever linked with God, not circumstance. It is ever true, “But the word of the Lord endureth for ever” (1 Pet 1:25). It “liveth and abideth forever” (1 Pet 1:23). As Isaiah said , “The grass withereth, the flower fadeth: but the word of our God shall stand for ever” (Isa 40:8).

This is precisely why it is such a grievous sin to neglect the Word of God. Those who are content to remain fundamentally ignorant of what the Lord has declared do great harm to themselves. They do not realize that men live “by every word of God” (Lk 4:4). The spirit of man cannot be sustained independently of the Word of God.

Understanding the Word of God

The great secret to understanding the Word of God is not found in the arena of academics. Having a working familiarity with the original language, historical backgrounds, and contextual considerations, do not unlock Divine meanings! Daniel excelled in all of these areas. He possessed “aptitude for every kind of learning, well informed, quick to understand” NIV (Dan 1:4). After being questioned extensively by Nebuchadnezzar, it is said of Daniel and his three companions, “And as for every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and conjurers who were in all his realm” (1:20). Their fields of expertise included “the literature and language of the Chaldeans” (1:4b). Yet, all of this academic efficiency yielded not one weightless mote of spiritual understanding!

These circumstances by no means suggest we ought to look on academic excellence with disdain. What it does mean, is that it is of no profit whatsoever when it comes to knowing the mind or purpose of the Lord.

The sons of God must not allow any form of knowledge to dominate their thinking that excludes the Lord, or discourages going to Him for understanding. Obtaining an understanding of the Word and purpose of God cannot be realized independently of the One who spoke and determined them. This is made clear by the following expressions.

• “Give therefore thy servant an understanding heart” (1 Kgs 3:9).

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• “For the LORD giveth wisdom: out of His mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous” (Prov 2:5-6).
• “Give me understanding, and I shall keep Thy law” (Psa 119:34).
• “Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments ” (Psa 119:73).
• “I am Thy servant; give me understanding, that I may know Thy testimonies” (Psa 119:125).
• “The righteousness of Thy testimonies is everlasting: give me understanding, and I shall live” (Psa 119:144).
• “Let my cry come near before Thee, O LORD: give me understanding according to Thy word” (Psa 119:169).
• “Consider what I say; and the Lord give thee understanding in all things” (2 Tim 2:7).
• “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5).

THE POINT

The point to be seen is that Daniel and his companions conducted themselves in a godly manner. This is what faith compels the individual to do – to seek answers from the Lord when they are not otherwise apparent. This does not mean nothing can be known without particularly seeking an answer from the Lord. It is possible to be among those who, “who by reason of use have their senses exercised to discern both good and evil” (Heb 5:14). A working acquaintance with the Word of God will also yield a certain understanding that will constrain the believer to “hate every false way” (Psa 119:103).

However, as we live by faith, it is inevitable that circumstances and challenges will arise that extend beyond the wisdom and knowledge we possess. That does not mean such things are not to be known, although that is a distinct possibility. The believing soul takes up such issues with the Lord, seeking appropriate wisdom and understanding from the Fountain of all wisdom and knowledge. Such pursuits bring great glory to the Lord.

THE SECRET IS REVEALED

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“ 19a Then was the secret revealed unto Daniel in a night vision.” All four men prayed, but only one received the answer! Daniel is the one who had been given the ability to interpret dreams and visions (1:17), but he was helped along in this ability by the prayers of his brethren.

When one is given an ability from the Lord, that ability requires (1) the help of the Lord Himself, and (2) the support of the people of God. God has placed no one in the body of Christ to stand alone. Thus Paul urged believers,

• “Strive together with me in your prayers to God for me” (Rom 15:30). And again, “for I trust that through your prayers I shall be given unto you” (Phile 1:22).
• “Praying for . . . me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel” (Eph 6:18-19).
• “Brethren, pray for us” (1 Thess 5:25).
• “Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: and that we may be delivered from unreasonable and wicked men: for all men have not faith” (2 Thess 3:1).
• “Pray for us: for we trust we have a good conscience, in all things willing to live honestly” (Heb 13:18).
• “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak” (Eph 6:18-20).

AGREEING IN PRAYER

I am persuaded that many noble aspirations come short of fulfillment because they are never shared with men and women of prayer. Jesus has promised, “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven.” (Matt 18:19).

Some may conclude Christ’s words applied only to the Apostles. It is true, this chapter was spoken to Christ’s “disciples” (verse 18:1). The word “disciples,” unless preceded by “the twelve” (Matt 10:1; 11:1; 20:17; 9:1), is not always confined to the twelve. The sermon on the mount was spoken to Christ’s “disciples” (Matt 5:1). On another occasion, when Jesus was speaking to a house filled with

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“people,” He referred to them as His “disciples” (Matt 12:46,49). John 6:66 mentions an occasion when “many of His disciples went back, and walked no more with Him.” The word “disciples,” therefore, is not always restricted to the twelve.

Further, the explanation for the promise was not confined to the Apostles: “ For where two or three have gathered together in My name, there I am in their midst” (verse 20). He did not say “Where two or three of you are gathered,” but “where two or three are gathered together in My name.” This is a principle that is operative wherever faith moves people to gather together, agree, and pray.

Besides this, if these verses are applicable only to the Apostles, what must be said of the rest of the chapter? Are these words not applicable to all who follow Jesus?

• “Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven” (verse 4).
• “And whoso shall receive one such little child in my name receiveth me” (verse 5).
• “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (verse 6).
• “Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire” (verses 8- 9).
• “Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven” (verse 10).
• “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican” ( verses 15-17).
• “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (verse 35).

One might counter that verse 18 surely was limited to the Apostles: “Verily I say unto you,

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Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” However, I am not sure that postulate can be supported. This was our Lord’s elaboration on treating an unrepentant offender as a heathen and a publican. It is as though He said heaven would honor their obedience to His word.

LIVED OUT IN OUR TEXT

Of course, these brief explanations are confirmed by the very circumstance of our text. Here were four young men who agreed on a matter – to desire mercies from the Lord. God honored their prayer, thus substantiating the principle further expounded by our Lord. Here is an area the contemporary church would do well to explore and enter into more fully.

THE SECRET WAS REVEALED

“ . . . the secret was revealed to Daniel.” NKJV Other versions read “the mystery was revealed to Daniel.” NASB/NIV Both Nebuchadnezzar’s dream and the meaning of it had been hidden, and none could make them known but God Himself. Both originated with the Lord, and only through Him could they be understood.

A Cardinal Principle

This is a cardinal principle in matters pertaining to life and godliness. What God has given requires God to comprehend. I understand this is a matter hotly disputed in the Christian community. Some argue that once a thing has been generally revealed, as in the Scripture, it only requires attentiveness on the part of man, together with the employment of natural capacities, to understand what has been revealed. This view is defended with aggressiveness, even to the point of mocking those who insist Divine influence is required to comprehend what has been revealed. This view, however, cannot be successfully defended. A cursory consideration of Kingdom realities will serve to confirm this is the case.

• The Son of God was revealed in His conception (Lk 1:35; Matt 1:20-21), to Elizabeth (Lk 1:43), in His birth (Lk 2:11), His dedication (Lk 2:30,38), His young life (Lk 2:49), His baptism (Matt 3:17), by His own words (John 6:38; 6:38 8:23; 10:36), and His prodigious ministry (John 2:11). Yet, when Peter confessed Jesus was “the Christ, the Son of the living God,” Jesus said the Father had revealed it to Him (Matt 16:16-17).
• The holy Prophets were given revelations concerning the “sufferings of Christ, and the glory that should follow.” For those with understanding, they seem to be quite clear. Yet, the very ones to whom the revelations were given were told it was not for them to understand them (1 Pet 1:11- 12).
• The Gospel of Christ has been revealed prophetically, in the Person of Christ, and through inspired writers. This Gospel is preached to men “with the Holy Spirit sent down from heaven.” Yet, as

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evident as that Gospel may appear to those in Christ Jesus, the holy angels, who are “greater in power and might” (2 Pet 2:11) cannot comprehend it. To this very day, they “long to look into these things” (1 Pet 1:12). If any could know on their own, it would be angels.

• Jesus said things God has made known, He has also deliberately “hid these things from the wise and prudent, and hast revealed them unto babes” (Lk 10:21).
• On the day of Pentecost, Peter boldly announced the salvation of God was for the Gentiles, “those who are afar off” (Acts 2:39). Yet, over ten years later, God gave Peter a special vision and special words that enabled him to understand the truth of what he had himself said under the inspiration of the Holy Spirit (Acts 10:1-16). Settle it in your mind, there is not a single facet of salvation, including the understanding of Scripture, that can be accomplished independently of the Lord. Were such a thing possible, man would have whereof to glory. It is most unfortunate that this erroneous line of reasoning has become so prominent in the Christian academic community. The fruit of such a misconception is testimony enough that it is wholly fallacious and without value.

Even More Evident In Daniel

In the case of Daniel, this truth becomes even more evident. He has been given “understanding in all visions and dreams” (1:17). The ability was not a natural one, but was given to him by God. His thinking and perceptive processes had been endowed with supernatural abilities, far above that or even extraordinary men. Yet, Daniel had to get both the dream and its interpretation from the Lord. If one argues that this case was different because the dream itself was not known, I affirm that makes no difference. Later, Nebuchadnezzar had a dream that he DID remember. When he told the dream to Daniel, the prophet was “greatly perplexed,” NIV until the Lord made the matter known to him (4:5-19). Later, Daniel himself had a vision of profound implications. The vision greatly troubled him because he did not understand it – even though God had given him “understanding in all dreams and visions.” It was not until he “asked,” that through a heavenly being the understanding was given to him (7:2-16).

This is why our text refers to the dream and its interpretation as a “secret,” or “mystery.” God had already given it. It was given to a man who, though a heathen, was noted for astuteness of thought. Yet the king could not remember the dream, much less comprehend what it meant.

Daniel was not dealing with something that was simply difficult to understand, requiring extensive calculations and contemplations. He did not waste his time trying to conjure up what the dream might have been. Instead, together with his companions, he prayed. As a result of their prayers, God pulled back the curtain of obscurity showing Daniel what was otherwise locked in Divine secrecy.

Was given to know. Daniel was “given” to know both the dream and its meaning – a dream he had not even had. Both his knowledge and his understanding were gifts from God. Here, then, is an early example of how a person can be “given to know” things relating to Divine intent and revelation (Mark 4:11). This knowledge was apart from books, study, or other natural forms of the communication

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of knowledge.

Became clear through faith. From another vantage point, the faith of the young men was the vehicle through which Daniel received his knowledge and understanding. God works through appointed means. Daniel, Hananiah, Mishael, and Azariah approached the Lord in faith, and thus were well pleasing to Him. It is, after all, “by faith” that we “understand” (Heb 11:3).

Confidence. There is also the element of confidence. These young men were not stabbing in the dark in their prayers. Daniel had already told the king he would tell him both the dream and its interpretation when he returned (2:16). The faith these young men had kept and nurtured enabled them to be confident in the hour of trial. This is an example of “the full assurance of faith” (Heb 10:22).

God can bear witness with the human spirit. This is a sterling example of how the Lord communicates with the human spirit. This communication defies human explanation, but should not surprise us. An even higher example of this is experienced by those who are in Christ Jesus. It is said of them, “The Spirit itself beareth witness with our spirit, that we are the children of God” (Rom 8:16). That witness also involves both knowledge and understanding.

It is these remarkable spiritual parallels that gives our text edifying power. This is precisely why “all Scripture” is “profitable” (2 Tim 3:16). The profit, or benefit, derived from historical incidents like that of Daniel is not found in the mere acquisition of knowledge. Rather, in these incidents the realities that are embraced by faith are lived out, confirming to our hearts their effectiveness.

IN A NIGHT VISION

“ . . . the secret was revealed to Daniel in a night vision.” NKJV A “night vision” is not a special category of visions, but simply refers to the time during which the revelation was given - “during the night.” NIV

By calling the revelation a “vision,” the text does not mean Daniel only saw something. The extent of his knowledge will confirm there was some form of verbal communication or writing. For example, the Lord “spoke” to Paul “in the night by a vision” (Acts 18:9). God has declared He can “speak” to men in a dream (Num 12:6). When Habakkuk received a vision from the Lord, He was told, “Write the vision, and make it plain upon tables, that he may run that readeth it” (Hab 2:2). When the Lord called Ananias to set Saul of Tarsus apart to the Apostleship, He spoke to Him in a “vision” (Acts 9:10). When, therefore, we think of “visions,” they should always be associated with a message – with making something known.

Sometime during the night hours, when natural capacities are generally at their lowest level, Nebuchadnezzar’s dream and its meaning were made known to Daniel. There was no guessing about

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what had happened. Faith brings a unique confidence that removes all doubt, assuredly convincing the heart and mind. This is a most remarkable thing. To know something is one thing. To be able to explain it is something else. Both facets of knowledge had been given to Daniel.

The revelation came to Daniel alone, even though his companions prayed with him. Having prevailed in prayer, the answer was graciously given. Initially, their prayer was lifted up “so that he and his friends might not be executed with the rest of the wise men of Babylon” (verse 18). The answer, however, will go far beyond the mere sparing of their lives. There will be a higher purpose served than the protection of these four godly young men. They were protected because they were in the heart of God’s will, living by faith, refusing to be conformed to the world, and seeking to understand what God had given. God has a message to give that will impact human history. It will unveil the beneficent reign of the Lord Jesus Christ. It will confirm the demise of the most powerful kingdoms in all of history – to say nothing of lesser ones.

The Lord has often given insights to His children during the night. Ancient Job spoke of God speaking to His people “in a vision of the night” (Job 33:14-15). Eliaphaz the Temanite spoke of something “secretly brought” to him in “thoughts from the visions of the night” (Job 4:13-14). The Lord spoke to Jacob in “visions of the night” (Gen 46:2). Daniel himself had other visions in the night (Dan 7:2,7,13). Paul also had visions “in the night” (Acts 16:9; 18:9). David confessed the Lord had instructed him “in the night seasons” (Psa 16:7), and “visited” him “in the night” (Psa 17:3). When, therefore, worldly activities subside, God can speak effectively to His people, opening hidden matters to them. Such is occurring in our text.

I assume that the “night” during which the “secret” was revealed to Daniel was the very one following their immediate petition for understanding. That would make it the night after Daniel appeared before Nebuchadnezzar, receiving some allotted time to obtain what the king required.

Not All Answers Are Instant

Not all answers are received so quickly. Later, while waiting for understanding, Daniel “was sick for days,” astonished by a vision he had received (8:27). Still later, he patiently waited for three full weeks before receiving an answer from the Lord (10:2). Strong faith does not necessary bring immediate answers! Some prayers must be importunate, with the petitioner continuing to ask without fainting. In such cases, God is said to “bear long” with the petitioners (Lk 18:7), patiently waiting to answer them.

However, this is not such a case. The circumstance did not allow for a lot of time. Thus faith, adapting to the situation, earnestly sought, and effectively received, a life-saving and revealing answer.

HE BLESSED THE GOD OF HEAVEN

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“ 19b Then Daniel blessed the God of heaven.” Other versions read, “Then Daniel praised the God of heaven,” NIV/NIB and “And Daniel gave blessing to the God of heaven.” BBE

Faith’s Priority

Notice the priority embraced by the man of God. It is a precedency driven by faith. He does not run quickly to Nebuchadnezzar to give the answer the king so earnestly sought. Rather, he first turns his attention to the God who had heard their prayer and revealed the secret. As Anna, a prophetess who would appear many centuries later, Daniel was “instant” to give “thanks” (Lk 2:38). One of the sure evidences of living by faith is being able to quickly give thanks for answered prayer. Such individuals are NOT “slow of heart to believe” (Lk 24:25).

The Word “Bless”

The word “bless” does not come from the same root word as “praise.” Later in Daniel, Nebuchadnezzar will say, “I blessed the most High, and I praised and honored Him that liveth for ever” (4:34). Two different English words are used ( “blessed” and “praised,” and they are translated from two different Hebrew words ( “blessed” = %rIB [berak – the same word used in our text], and “praised” = tker>B [shebach]).

There is a twofold meaning to the word “bless.” One has to do with physical posture: to kneel . The other has to do with utterance : an act of thanksgiving to God for His mercies . McClintok and Strong

The Scriptures frequently speak of men thus blessing God.

Before the Law

• Noah. The first words attributed to Noah are these: “Blessed be the LORD God of Shem” (Gen 9:26).
• Melchizedek. “And blessed be the most high God, which hath delivered thine (Abraham’s) enemies into thy hand” (Gen 14:20).
• Eliezer, Abraham’s servant. “And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son” (Gen 24:27,48).
• Jethro. “Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the

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hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians” (Ex 18:10).

During the Law

• Ahimaaz. “Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king” (2 Sam 18:26).
• David. “Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever” (1 Chron 29:10).
• Jehosaphat and the people. “And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD : therefore the name of the same place was called, The valley of Berachah, unto this day” (2 Chron 20:26).
• Hezekiah and the princes. “And when Hezekiah and the princes came and saw the heaps, they blessed the LORD , and his people Israel” (2 Chron 31:8).
• Ezra. “And Ezra blessed the LORD , the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground” (Neh 8:6).
• Zechariah , father of John the Baptist blessed the Lord. “Blessed be the Lord God of Israel; for he hath visited and redeemed his people” (Lk 1:68).

After the Law

• Peter also blessed the Lord. “ Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Pe 1:3).
• Paul broke forth in blessing God in First Corinthians 1:3. “ Blessed be God , even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort.” Ephesians 1:3. “ Blessed be the God and Father of our Lord Jesus Christ , who hath blessed us with all spiritual blessings in heavenly places in Christ.”

There are also frequent exhortations to “bless the Lord” (Neh 9:5; Psa 103:22; 134:2; 135:19,20). Scripture also contains self-exhortations to bless the Lord: i.e., “Bless the Lord, O my soul” (Psa 103:1,2; 104:1).

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In all of these cases, thanksgiving is being offered – thanksgiving that has been prompted by the perception of faith.

BLESSING GOD

The spiritual sensitivity of Daniel is revealed in his quick blessing of God. He knows he can now describe Nebuchadnezzar’s dream and give the interpretation of it as well. There is no question about why he is able to do this. It is because “the God of heaven” has made these things known to him, and he knows it.

Thus he blesses God, not in the sense of adding any advantage to the Lord, but by quickly giving insightful thanks to Him.

WISDOM AND MIGHT ARE HIS

“ 20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are His . . . ”

DANIEL ANSWERED

In Scripture, the word “answered” often means the person is responding to a circumstance, as well as responding to an interrogation. In this text, “answered” refers to Daniels response to the revelation that has been given to him. We can answer, or respond, to a blessing, to the grace that has been extended to us, to Divinely orchestrated opportunities, and to circumstances.

• Jesus answered a work of God. After Jesus had denounced Chorazin and Capernaum, perceiving God had hidden the truth form them, He “answered” the working of His Father by thanking Him He had hidden these things from the wise and the prudent (Matt 11:21-26).
• Jesus answers a situation. On another occasion, Jesus “answered” a situation by speaking to the people in parables (Matt 22:1).
• Jesus answered the disciples thoughts. Matthew records Jesus answering the thoughts of His disciples, without them ever saying a word (Luke 5:22).

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Daniel is answering, or responding to, the Lord’s merciful revelation of a secret that could not otherwise be known. He provides some insight into how faith reacts to Divine interpositions.

BLESSED BE THE NAME OF GOD

“ Blessed be the name of God for ever and ever . . . ” Other versions read “Let the name of God be blessed forever and ever,” NASB “Praise be to the name of God for ever and ever,” NIV “Blessed be the name of God from age to age,” NRSV “May the name of God be blessed from everlasting and to everlasting.” Septuagint

At once Daniel’s thoughts turn fully to the living God. His first thoughts are not concerning his own safety, or the deliverance of himself and his companions from death. His thoughts do not turn to standing before the king of Babylon, or to being able to clearly articulate what God has shown to him. Rather, he is as quick to glorify the Lord as to petition Him – a rare quality, indeed.

“The Name”

The phrase “the name of God” refers to the part of Himself that He has revealed. It is another way of saying “what is known about Him.” From still another point of view, “the name of God” speaks of His Person – who He really is. This expression is not referring to a Divine title or appellation, like “Jehovah” (Ex 6:3) or “Jah” (Psa 68:4). Ponder how the “name” of the Lord is used.

• “For the LORD, whose name is Jealous , is a jealous God” (Ex 34:14).
• “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy ” (Isa 57:15).
• “Therefore, behold, I will this once cause them to know, I will cause them to know Mine hand and My might; and they shall know that My name is The LORD ” (Jer 16:21).
• “As I live, saith the King, whose name is the LORD of hosts ” (Jer 46:18).
• “Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts ” (Amos 5:27).

In this sense, the name of the Lord is His Person – who He is, and the qualities He bears. This is made known by revelation, not human deduction.

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The Experience of Moses

When Moses asked God to show him His glory, the Lord said He would “proclaim the name of the Lord” to Moses. He would put Moses in a cleft of a rock that was by Him, and pass before His servant, proclaiming His name (Ex 33:19. The record of that proclamation is worthy of much consideration. God did not declare a title by which He was called, but revealed who He Himself was. “And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD . And the LORD passed by before him, and proclaimed , The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation” (Ex 34:5-7).

The Lord, in fact, made His Person known to Moses, giving Him an understanding of His ways.

Now Daniel blesses “the name of the Lord,” extolling Him for making Himself known to Daniel. We will see in the interpretation of the dream that Daniel was shown what God was going to do. What Daniel received was infinitely more than the meaning of a dream, although that was included. He was given to see something of the Lord Himself. That is precisely why He speaks in the following manner.

FOR EVER AND EVER

“Blessed be the name of God for ever and ever.” Other versions read “from age to age,” NRSV “from eternity and for evermore,” DOUAY and “from everlasting and to everlasting.” Septuagint The phrase “for ever and ever” is used at least forty-six times in Scripture (Ex 15:18; 1 Chron 16:36; 29:10; Neh 9:5; Psa 9:5; 10:16; 21:4; 45:6,17; 48:14; 52:8; 111:8; 119:44; 145:1,2,21; 148:6; Isa 30:8; 34:10; Jer 7:7; 25:5; Dan 2:20; 7:18; 12:3; Mic 4:5). This provides a perspective for faith.

This is an expression that pushes our thoughts beyond the constraints of time. It declares there is no time or future in which the Lord will not be Sovereign and duly honored. His judgments cannot be voided or interrupted. His will cannot be dashed to the ground by those who are created.

At some point, those who would live by faith must think beyond time and circumstance. Their thoughts must be within the framework of “for ever and ever.” It is not possible to bless God acceptably apart from this perspective. Daniel now makes the association of God with eternity, and with Divine qualities that have neither beginning nor ending.

WISDOM IS HIS

“ . . . for wisdom . . . [is] His.” The ONLY reservoir of valid wisdom resides with God. There is, of course, a wisdom that “does not descend from above, but is earthly, sensual, demonic” NKJV (James 3:15). By saying it is “earthly,” the Spirit means it proceeds from the world, and is temporal in nature.

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Such knowledge is “sensual,” or rooted in the natural senses and appealing to man’s lower nature. It is “demonic” because it is promoted by the forces of evil – “the rulers of the darkness of this world” (Eph 6:12). This is the kind of wisdom Babylon’s wise men possessed, and it proved to be their undoing.

True “wisdom” is ascribed to God Himself. He is the fountain, or source, of wisdom. “Saying, Amen: Blessing, and glory, and wisdom , and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen” (Rev 7:12). His is a “manifold wisdom,” with various facets that are employed to fulfill His will (Eph 3:10). In particular, God’s wisdom involves knowing all things, determining what will best bring honor and glory to Himself, and making determinations that do not violate His character or contradict His purpose.

The reason Daniel ascribes wisdom to the Lord is because He has received wisdom from Him. How frequently God has revealed Himself as imparting wisdom. This is His manner.

• Joseph was given wisdom (Acts 7:10).
• God filled Bezaleel with wisdom (Ex 31:3; 35:31).
• God put wisdom in the heart of Aholiab and his coworkers (Ex 31:6; 35:35).
• God gave Solomon wisdom (1 Kings 4:29; 2 Chron 9:23).
• Ezra received wisdom from God (Ezra 7:25).
• Such wisdom is not reserved for only a select few of God’s people, but is for all who are in Christ Jesus (Eph 1:17; Col 1:9; 2:3).

Daniel has asked for wisdom, as we are told to do (James 1:5), and has received it. Now He acknowledges its Source, confessing it has come from God.

It is important to note that this wisdom cannot be acquired from any other source. That is precisely why Daniel confesses “wisdom” is “HIS.” The glory of the matter is found in the Lord’s willingness to impart this wisdom to those who, like Daniel, walk by faith.

MIGHT IS HIS

“ . . . for . . . might [is] His.” What a rare thing it is to behold the amalgamation of wisdom and might. Among men, these qualities are rarely joined. In God, they are ALWAYS found together. Thus we twice read of “wisdom and might” (Dan 2:20,23). Twice we read of “wisdom and strength” (Job 12:13; Rev 5:12). Twice “wisdom” is joined with “power” (Jer 10:12; 51:15). “Wisdom” relates to developing a

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purpose. “Might” relates to carrying out that purpose.

Fifty-seven times God is referred to as “Almighty” (Gen 17:1; 28:3; 35:11; 43:14; 48:3; 49:25; Ex 6:3; Num 24:4,16; Ruth 1:20,21; Job 5:17; 6:4,14; 8:3,5; 11:7; 13:3; 215:25; 21:15,20; 22:3,17,23,25,26; 23;16; 24:1; 27:2,10,11,13; 29;5; 31:2,35; 33:4; 34:10,12; 35:13; 37:23; 40:2; Psa 68:14; 91:1; Isa 13:6; Ezek 1:24; 10:5; Joel 1:15; 2 Cor 6:18; Rev 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:15; 21:22). It is clear that from the beginning, God has desired to be known as a mighty God. With Him all things are possible (Mark 10:27), and nothing is impossible (Luke 1:37).

Faced with something utterly impossible with men, Daniel and his companions go to the Lord for wisdom. They sensed the truth of something that would be declared with greater clarity in succeeding generations: “The things which are impossible with men are possible with God” (Luke 18:27).

One Further Observation

By acknowledging that both wisdom and might have their source in God, Daniel is also admitting it requires Divine power to get Divine wisdom into the hearts of His people. This fact will be further amplified in the tenth chapter.

I cannot help but note how Daniel excels in insight and thanksgiving. Although those in Christ Jesus have received much more than Daniel, they too often come far behind him in the matter of blessing God. This is an area in which, by the grace of God, considerable improvement can be realized. Godly assemblies should have much of this.

Let the people of God view circumstances that confirm the poverty of human wisdom and might as occasions to seek those indispensable virtues from the Lord of glory. When it becomes evident we are powerless, God will go to work.

HE CHANGES TIMES AND SEASONS

“ 21a And He changeth the times and the seasons . . . ” Most versions read exactly the same: “He changes the times and the seasons.” Some variant versions read, “who changes the times and the epochs,” NASB “He changeth times and ages,” DOUAY “By him times and years are changed,” BBE “He is changing times and seasons,” YLT “He determines the course of world events,” NLT and “It is he who controls the procession of times and seasons.” NJB

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Jesus to His Disciples

Jesus spoke of “the times or the seasons, which the Father hath put in His own power” (Acts 1:7), declaring it was intended that men should not know such things. By this, two things were intended. First , there are times and seasons God has determined that are not revealed to men. Second , no Divinely appointed times and seasons can be known by men unless they are revealed.

When Jesus’ disciples asked Him, “Lord, wilt thou at this time restore again the kingdom to Israel?” , He replied this was something that was not given to them to know. There were, indeed, “times and dates” that God has “set by His own authority.” NIV The ones pertaining to the restoration of Israel, however, were not for them to know.

Paul to the Thessalonians

Another circumstance was introduced to the Thessalonian brethren. Unlike the times and seasons the disciples were not intended to know, Paul spoke of some that could be known. “But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night” (1 Thess 5:1-2). While every aspect of our Lord’s return has not been revealed, some things have. Paul confirmed it would take place in a time and season when unregenerate men least expected it.

God’s Revelation to Daniel

The second chapter of Daniel confirms that God has revealed o Daniel a matter involving times and seasons. Unlike men, God does not merely diagnose the times. He changes them!

CHANGETH

The word “changeth” has to do with Divine intervention. Although God Himself does not “change” (Mal 3:6) , He is engaged in the work of changing.

• God will “change” the entire natural order. “Of old hast Thou laid the foundation of the earth: and the heavens are the work of Thy hands. They shall perish, but Thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt Thou CHANGE them, and they shall be CHANGED ” (Psa 102:25-26).
• God sent an angel and “changed” the edict of Nebuchadnezzar, who decreed the death of Shadrach, Meshach, and Abednego. “Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent His angel, and delivered His servants that trusted in Him, and have CHANGED the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God” (Dan 3:28).

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• God “changed” the heart of Nebuchadnezzar to that of a beast. “Let his heart be CHANGED from man's, and let a beast's heart be given unto him: and let seven times pass over him” (Dan 4:16).
• God will “change” the bodies of all men. “Behold, I show you a mystery; We shall not all sleep, but we shall all be CHANGED , in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be CHANGED . For this corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:51- 53).
• In salvation, God, through His Holy Spirit, “changes” the saved from one stage of glory to another. “But we all, with open face beholding as in a glass the glory of the Lord, are CHANGED into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor 3:18).
• God “changed” the priesthood that He Himself ordained. “For the priesthood being c CHANGED , there is made of necessity a CHANGE also of the law” (Heb 7:12).
• God can “change” the glory of people into shame. “As they were increased, so they sinned against me: therefore will I CHANGE their glory into shame” (Hosea 4:7).
• Faith and hope confirm to the heart that God will “change” the very bodies that presently cause us great difficulty. “Who shall CHANGE our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil 3:21).

The Word of God is filled with examples of Divine change – when He intruded into the affairs of men and altered what occurred among them.

• He changed the location and status of humanity when Adam and Eve were expelled from the garden.
• He changed the career of Cain.
• He changed the populus and appearance of the world in the flood.
• He changed the building plans of the people in the plain of Shinar, dispersing them through the world in a state of confusion.
• He changed the presence of Sodom and Gomorrah.
• He changed the enslaved condition of Israel, delivering them from Egypt.

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• He changed the natural flow of the Red Sea and the Jordan River, allowing His people to cross

through them on dry ground.

• He changed the status of Joseph, elevating him to the throne of Egypt.
• He changed the status and appearance of Jerusalem in the destruction of Nebuchadnezzar, and later when the Roman armies brought it down to the ground.
• In redemption God has changed our hearts, our minds, our desires, and our status.
• In the New Covenant the Lord changes both the times and the seasons, opening the prison created by sin, and raising up a highway to glory. He gives mercy to those who formerly did not obtain it, and writes their name in the book of life. Salvation is all about change.

TIMES

“ . . . He changeth the times.” God changes times, so that opportunities can be granted that were once withheld. The word “times” refers to set, or designated, times. The idea is that when God’s appointed time arrives, the times are changed, or altered, to suit His appointed purpose. God declares this aspect of His character. “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like Me,

Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure” (Isa 46:9-10). That involves changing the times.

The Prophets, for example, were not given to understand the sufferings of Christ and the glory that should follow – yet those in Christ Do understand them (1 Pet 1:11). The TIMES have been changed!

The Gentiles, who were not a people, have now become the people of God (1 Pet 2:10), and those who were afar have been made nigh Eph 2:13. The TIMES have changed.

Divine mysteries that have been hidden from the foundation of the world have now been revealed to the saints (Col 1:26). The TIMES have changed.

In speaking of the destruction of Jerusalem, and the dominance of the Gentiles over it, Jesus declared the situation would change when “the times of the Gentiles be fulfilled” (Lk 21:24). Paul affirmed the role of the Jews would change when “the full number of the Gentiles has come in” NIV (Rom 11:25). God changes times!

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God appointed, or “set,” a time when barren Sarah would have a son – the child of promise (Gen 17:21). When that time arrives, the time of Sarah’s barrenness ended and she “conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him” Gen 21:2). God changed the times.

In the revelation given to Daniel, he was told the time of Babylon’s glory would change. The pomp and splendor of Nebuchadnezzar would change. Empires that ruled the world would change. These things would not happen by human ingenuity, but by the God of heaven. He would change the times according to His own good pleasure. It is ever true, God “doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou?” (Dan 4:35).

SEASONS

“ . . . He changeth . . . the seasons.” The word “seasons” has to do ith epochs, ages, or periods. “Times” have to do with WHEN those periods begin, or the initial change take places. “Seasons” have to do with the whole period itself.

For example, under Christ Jesus we have a new season. It is referred to as “the day of salvation,” “the accepted time” (2 Cor 6:2), and “the acceptable year of the Lord” (Lk 4:19). It is also called “times of refreshing” (Acts 3:19). This is the appointed time to come to God through Jesus Christ, obtain the remission of sins, and realize the imputation of the righteousness of God.

In the revelation given to him, Daniel was told of the termination of Babylon’s “season” of glory. The “season” of world empires would be brought to halt, and God’s everlasting kingdom would fill all the earth.

DIVINE DESTINY

Behind the changing of both times and seasons, there is a Divine purpose. All valid change is driven by a Divine agenda. What God works is “according to His will” (Dan 4:35), and is driven by His “eternal purpose” (Eph 3:11). The summation of that purpose is exceedingly large, and is stated in these words: “Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself : that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him ” (Eph 1:9-10). It is difficult, if not impossible, for the honest and good heart to miss the obvious emphasis upon Deity.

Our text blends with the purpose that has been most fully revealed in Christ Jesus. In the demise of worldly empires, God is not merely responding to their ungodliness, ruthless rule, or spiritual obtuseness. Rather, He is preparing the world for the everlasting kingdom of His Son, and our Savior, Jesus Christ the Lord. He is setting the stage for the exacting fulfillment of His own immutable

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purpose.

HE REMOVES AND SETS UP KINGS

“ 21b . . . He removeth kings, and setteth up kings” . . . ” Other versions read , “He removes kings and establishes kings,” NASB “He sets up kings and deposes them,” NIV “by him kings are taken away and kings are lifted up,” BBE “He is causing kings to pass away, and He is raising up kings,” YLT “He appoints kings, and removes them,” Septuagint and “who makes and unmakes kings.” NJB

It is important to understand these are not things God CAN do. Rather, this is the enlightened acknowledge of what the Lord DOES. Even though men may not detect what the Lord is doing, or may even refuse to acknowledge it when told to them, yet these are the facts in the case. In our assessment of worldly governments and rulers, we do not want to be found with less knowledge than Daniel.

The Lord has unquestionable dominion, and is “the Governor among the nations,” or “He rules over the nations” (Psa 22:28). He is the “King” who reigns over the earth’s “kings,” and “Lord” who exercises complete Sovereignty over the “lords” of this world (Deut 17:10; Psa 136:3; 1 Tim 6:15; Rev 17:14; 19:16). The mighty God is even over the gods of this world, who manipulate wicked rulers under the auspices of God Himself. He is appropriately called “the God of gods” (Deut 10:17; Josh 22:22; Psa 136:2; Dan 2:47; 11:36). In this very chapter, Daniel will refer to the God of heaven as “a Lord of kings” (2:47).

With all of the tumult in our present world, this is good to know. Things are not as chaotic as they may seem. God is bringing down some kings and governments, and raising up others. His uncontested rule is even seen in the demise of some spiritual empires, like the Roman Catholic church that is presently reeling under a moral earthquake.

GOD REMOVES KINGS

Mighty rulers are not deposed by accident, or by the wisdom or power of men. God, and God alone, “removes kings.” It is not that He removes some kings, while others are deposed by lesser means. The meaning of our text is that God is the ONE who “removes kings.”

In blessing the Lord, Hannah said of Him, “The LORD killeth . . . He bringeth down to the . . . The LORD maketh poor . . . He bringeth low . . .” (1 Sam 2:6-7). David said, “God is the judge: He

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putteth down one ” (Psa 75:6). Here are some examples of removal.

• Pharaoh. “But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever” (Psa 136:15).
• Sihon and Og. “And the LORD shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them, whom he destroyed” (Deut 31:4).
• King Saul. “And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel?” (1 Sam 16:1). “I gave thee a king in mine anger, and took him away in my wrath” (Hos 13:11)..
• Ahab. “So the king died, and was brought to Samaria; and they buried the king in Samaria. And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armor; according unto the word of the LORD which he spake” (1 Kgs 22:37-38)
• Sennacherib. “Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria... So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshiping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword” (Isa 37:21,37-38).
• Nebuchadnezzar. “And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws” (Dan 4:32-33).
• Belshazzar. “God hath numbered thy kingdom, and finished it . . . Thou art weighed in the balances, and art found wanting . . .Thy kingdom is divided, and given to the Medes and Persians . . . In that night was Belshazzar the king of the Chaldeans slain” (Dan 5:26-28, 30).
• King Herod. “So on a set day Herod, arrayed in royal apparel, sat on his throne and gave an oration to them. And the people kept shouting, "The voice of a god and not of a man!" Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died” NKJV (Acts 12:21-23).

GOD SETS UP KINGS

Here are some examples of raising up kings.

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• Joseph. “And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, and

delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house” (Acts 7:9-10).

• Saul. “And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people” (1 Sam 9:17)..
• David. “Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel” (2 Sam 7:8).
• Nebuchadnezzar. “ O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor: and for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down” (Dan 5:18-19).
• Cyrus. “ . . . the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me” (2 Chron 36:22-23).
• Pilate. “Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against Me, except it were given thee from above: therefore he that delivered Me unto thee hath the greater sin” (John 19:10-11).

It is ever true, “The LORD . . . He . . . maketh alive . . . bringeth up. The LORD . . . maketh rich : He . . . lifteth up ” (1 Sam 2:6-7). Part of our Lord being “King of kings” is the ability to raise up kings and put them down. Daniel saw this, and confessed it as he blessed the Lord. This was not a Divine option exercised only during a certain period of history. Rather, this is God’s nature, revealed in all periods of time, including our own.

HE GIVES WISDOM AND KNOWLEDGE

“ 21c . . . He giveth wisdom unto the wise, and knowledge to them that know understanding.” In blessing the Lord, Daniel speaks to the Him of what He has been given to see with greater clarity. The things that have been revealed to him have accented the nature of the God who revealed them. Although the revelation was an exceedingly large one, the God who gave it was even more prominent. When that is recognized and verbalized, God is being “blessed.”

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Having given due attention to the raising up and casting down of the rulers of this world, Daniel now gives attention to the dispensing of wisdom and knowledge. He has already acknowledged that wisdom belongs to the Lord (v 20). Now he will confirm that wisdom is dispensed to men by the God to whom it belongs.

Acknowledging Divine Qualities

Frequently men and women of faith acknowledge Divine qualities in their prayers. Some, who are spiritually naive, stumble over this, thinking it serves no purpose to tell God what He already knows. Such souls are not mindful of the vast congregation that are privy to the prayers of the saints. The book of the Revelation suggests that holy angels are somehow involved in the prayers of the saints. Their exact role is not known, but it seems clear our prayers are in some way familiar to them. As it is written, “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand ” (Rev 8:3-4). How must such holy recognitions sound to these lofty heavenly intelligences? – particularly since they are coming from a race that has fallen into sin and death!

I want to emphasize this is insightful acknowledge, not something that is performed by rote. Lifeless routines have never touched the heart of God, especially since the Sun of righteousness has risen with healing in His wings (Mal 4:2).

Ponder some of the acknowledgments that have been recorded for our learning.

• “Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; and foundest his heart faithful before thee, and madest a covenant with him . . . ” (Neh 9:7-8).
• “Thou art my hiding place” (Psa 32:7).
• “Thou art my King, O God” (Psa 44:4).
• “Thou art the God that doest wonders: thou hast declared thy strength among the people. Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah” (Psa 77:14-15).
• “Thou art my portion, O LORD” (Psa 119:57).
• “Thou art near, O LORD; and all thy commandments are truth” (Psa 119:151).

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• “O God, our fathers have told us, what work thou didst in their days, in the times of old. How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out” (Psa 44:1-2).
• “For thou, O God, hast proved us: thou hast tried us, as silver is tried” (Psa 66:10).
• “O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel” (Psa 68:7-8).
• “Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary” (Psa 68:9).
• “Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done” (Acts 4:24-28).

Such perceptive acknowledgments are the wrapping in which effective intercessions and thanksgivings are offered. Let no person deceive you into thinking praying in the language of Scripture is a sign of weakness, or is a useless formality.

WISDOM TO THE WISE

“He giveth wisdom unto the wise . . . ” Other versions read, “He gives wisdom to wise men,” NAS and “who confers wisdom on the wise.” NJB

Elsewhere this Divine manner is proclaimed. “For the LORD giveth wisdom” (Prov 2:6). James reminds us that He will give wisdom “liberally, ” not upbraiding or finding fault with those who ask for it in faith (James 1:5-6).

One might imagine this verse should read, “He gives wisdom to those who have no wisdom.” After all, they are surely the ones who need it! However, Daniel confesses the Lord gives wisdom to those who are already wise.

Those who are wise enough to ask for wisdom have, by that very deed, displayed uncommon understanding. If God gives wisdom “liberally” (James 1:5), it is because it is needed in abundant measures.

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Daniel had already been given wisdom (1:17,20). Now he is given more because a matter had arisen for which he was not yet suited. He therefore acknowledges the wisdom that he has already received, and the fact that “whosoever hath, to him shall be given, and he shall have more abundance” (Matt 13:12).

At no point is our wisdom sufficient. Just as surely as wise Daniel confronted a circumstance in which more wisdom was needed, so you will also face situations that require a greater supply of graces you already possess. Thank God it is written, “But he giveth more grace” (James 4:6).

KNOWLEDGE TO THEM THAT KNOW

“ . . . and knowledge to them that know understanding.” Other versions read, “knowledge to those who have understanding,” NKJV “knowledge to men of understanding,” NASB and “knowledge to the discerning.” NRSV

Once again, it might appear better to say the Lord gives knowledge to those who do not already possess it. That such a situation exists, I do not deny. But it is certainly not the pinnacle of blessing to be totally bereft of knowledge. God, Daniel confesses, gives knowledge to those who already possess understanding and are discerning. That is, they not only have knowledge, they are in the process of using it. It is possible, as the Spirit says, to “have their senses exercised to discern both good and evil” (Heb 5:14).

The “new man,” received when we are born again, is “renewed in knowledge after the image of Him that created him” (Col 3:10). That knowledge, however, is more introductory than thorough. As with Daniel, we must seek specific knowledge and discernment during particular tests and opportunities. The people of God can “abound” in knowledge (2 Cor 8:7).

Blessed is the persons who, when facing challenges like Daniel, know they can still obtain wisdom and knowledge from their God. This, like the wisdom that has been mentioned, can only be acquired from the Lord. It cannot be drawn from the broken cistern of nature, or drawn out of the earth’s bag with holes. Further, it is the kind of knowledge that directly relates to your role in the kingdom of God.

HE REVEALS DEEP AND SECRET THINGS

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“ 22a He revealeth the deep and secret things . . . ” Other versions read, “It is He who reveals the profound . . . things,” NASB and “who uncovers depths.” NJB

DEEP THINGS

“ He revealeth deep things.” There are matters that are too deep for the natural mind. They extend beyond human abilities, and yet many of them must be known. These are matters that God intends for men to know. However, they cannot be known independently of Himself. Paul calls them “the deep things of God,” and declares that the Holy Spirit searches them out (1 Cor 2:10). The idea is not that the Spirit simply is astute in comprehending these things. Rather, He searches them out for men – to show them what pertains to them, yet cannot be known unless He shows them to the sons of men.

In the case of Daniel, God had sent a dream to Nebuchadnezzar that He wanted men to know and understand. He wanted YOU to understand it, for that dream contained things “pertaining to life and godliness.” However, both the dream itself and its meaning were buried in the depth of Divine mystery. Even though he already had wisdom, Daniel knew not the dream or its meaning. Even though he had been given the ability to interpret all manner of dreams and visions, yet he remained totally ignorant in this case.

Yet, Daniel did not conclude it was something that was not intended to be known. Instead, he sought knowledge of the “deep things” from the One who reveals such realities.

When the Scriptures exclaim, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!,” they do not intend to stifle the quest to know such things. Rather, such expressions are meant to stir up our faith so that we will inquire into these mysteries. Paul was given to see somewhat of this deep reservoir of knowledge, and, in your measure, so can you.

Which one of us cannot confess with the Psalmist, “Thy thoughts are very deep” (Psa 92:5). In a very limited sense, Solomon introduced the quest for Divine knowledge. You should be able to take his words and apply them appropriately to your own quest to know the things that are freely given to you by God. “All this have I proved by wisdom: I said, I will be wise; but it was far from me. That which is far off, and exceeding deep, who can find it out? I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness” (Eccl 7:23-25).

That was exactly the circumstance in which Daniel found himself. The matter he was required to know was “too far” from him. It was too deep, and he could not reach it – even with his Divinely expanded capabilities. He knew the Lord revealed deep things, so he sought to know them. His prayer was answered.

SECRET THINGS

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“He revealeth . . . secret things.” Secret things are hidden things that can be known, if only men will seek them. God has gone on record on this matter. “The secret of the LORD is with them that fear Him; and He will show them His covenant” (Psa 25:14). Again it is written , “His secret is with the righteous” (Prov 3:32). Jesus said to those following Him, “it is given unto you to know the mysteries of the kingdom of heaven” (Matt 13:11).

If God could say, “Shall I hide from Abraham that thing which I do?” (Gen 18:17), what will He say of those who have believed the record He has given of His Son? (1 John 5:10-11). Will He not be eager to share His secret with them? Will they not be “taught by God?” It is the nature of God to reveal deep things, and make secrets known.

HE KNOWS WHAT IS IN THE DARKNESS

“ 22b . . . He knoweth what is in the darkness . . . ” From one standpoint, there are critical matters that are very deep. From another point of view, they are secret. Now, from yet another view, these things are pictured as surrounded with impenetrable darkness. This darkness is not owing to what surrounds the throne of God, but the environment surrounding “this present evil world.” There is “no darkness at all” in the Lord Himself (1 John 1:5). Those outside of Christ are pictured as sitting “in darkness” (Matt 4:16). Salvation is, in fact, turning men “from darkness to light” (Acts 26:18).

Job once said of the Lord, “He reveals mysteries from the darkness, And brings the deep darkness into light” NASB (Job 12:22). That is the same thing Daniel is saying. The idea is that God shines the illuminating light of understanding upon things that have been hidden by earth’s darkness.

Although Daniel had been given wisdom , knowledge, and understanding, he remained in a world covered with moral and spiritual darkness. That darkness was so thick that no natural ability could uncover things God had made known in that very realm. God had revealed something to Nebuchadnezzar in a dream – something that was highly relevant. Yet, both the dream and its meaning were hidden in darkness – and nature cannot see in the dark.

Daniel knows the king’s dream contains things that can and must be known. He knows he has no ability of himself to obtain that meaning. However, God has no such restraints. He can look into the darkness of this world and tell men what is there, so they can appropriate it. There is no darkness to Him – it is darkness to men. Therefore, they must call upon the Lord to show them what they themselves cannot see.

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THE LIGHT DWELLS WITH HIM

“ 22c . . . and the light dwelleth with Him.” Intellectual, moral, and spiritual light dwell with God. Only He can open man’s understanding, and He has a heart to do so for those who delight in Him. In the days of wicked Belshazzar, his wife told him of Daniel. She described him as “a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him ” (5:11). Where did that “light” come from – that remarkable understanding and discernment? It came from God, for “the light dwells with Him.” NIV

I am reminded of a word written by the Psalmist. It says the same thing as our text. “For with thee is the fountain of life: in Thy light shall we see light” (Psa 36:9). Because the light “dwells with” God, the closer we are to Him, the more light is shed upon our way. The closer we are to the Lord, the better we understand Him – and the better we understand Him, the more we comprehend His Word, His ways, and matters that concern us.

When one chooses to dwell at a distance from God, he shuts himself away from the light. It simply is not possible to know the Lord, His Word, or His ways while walking at a distance from Him. As it is written, “They also that dwell in the uttermost parts are afraid at thy tokens” (Psa 65:8). That is, one of the effects of being far away from God is that His works tend to frighten, rather than comfort and encourage. Thus, when those who did not know Jesus saw the healed Gadarene demoniac, “they were afraid” (Mark 5:15). Prior to their illumination, when Jesus told the disciples He was going to suffer, die and rise again, they were “afraid to ask Him” what He meant (Mark 9:31-32). When the women came to the tomb in which Jesus was buried, hoping to anoint His body with spices, they confronted a holy angel. When he told them Jesus had risen from the dead, directing them to go and tell His disciples, “they went out quickly, and fled from the sepulcher; for they trembled and were amazed: neither said they any thing to any man; for they were afraid” (Mark 16:8).

However, once the light of God fell upon these same people, and the eyes of their understanding were opened, they saw things plainly, and were no longer afraid. In His light, they saw light.

By confessing the light dwelt with God, Daniel was acknowledging his understanding had come from the presence of the Lord. As the mind of the Lord was revealed, it clarified what God had sent. There was not a man upon earth who could illuminate what Nebuchadnezzar had dreamed, or provide an interpretation of it. However, a single night in the presence of the Lord made everything clear to Daniel.

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THANKING AND PRAISING

“ 23a I thank Thee, and praise Thee, O thou God of my fathers . . . ” As Daniel nears the end of his prayer, he erupts in thanksgiving to the God of heaven. His words are most precise, reflecting insight as well as adoration.

THANKS AND PRAISE

“I thank Thee, and praise Thee.” Thanks and praise blend well together. They are a spiritual mixture that brings a sweet fragrance into the courts of the Lord. Thanks expresses appreciation for what God has given. Praise is the expression of adoration and reverential fear. The answer received by Daniel prompted both to flow from his great heart.

Thanksgiving and praise are brought together several times in Scripture.

• Knowing the God of heaven, David “appointed certain of the Levites to minister before the ark of the LORD, and to record [commemorate] , and to thank and praise the LORD God of Israel” (1 Chron 16:4).
• The Levites were “to stand every morning to thank and praise the LORD , and likewise at even” (1 Chron 23:30).
• When David blessed the Lord before the congregation, he said , “Now therefore, our God, we thank thee, and praise thy glorious name ” (1 Chron 29:13).
• When the ark of the covenant was positioned in the Temple, “the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD ” (2 Chron 5:13).
• Nehemiah reminded the people that “in the days of David and Asaph of old there were chief of the singers, and songs of praise and thanksgiving unto God ” (Neh 12:46).
• David himself wrote, “I will praise the name of God with a song, and will magnify him with thanksgiving ” (Psa 69:30).
• Again he said, “Enter into his gates with thanksgiving , and into his courts with praise : be thankful unto him, and bless his name” (Psa 100:4).

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• And again , “Sing unto the LORD with thanksgiving ; sing praise upon the harp unto our God” (Psa

147:7).

• In the time of Ezra “they sang together by course in praising and giving thanks unto the LORD” (Ezra 3:11).

Praise and Worship

It is interesting that thanksgiving and praise are not commonly joined together in our day. We live in a time when a new vocabulary is being formed – one that does not have its root in the Word of God. Hence, it is not possible for it to express a truly spiritual idea.

Today it is fashionable to speak of “praise and worship.” The phrase itself is not found in any translation of Scripture. It carries with it a special meaning designed to describe special times. It almost exclusively is used to portray singing – not singing in general, but a special kind of singing. I certainly do not intend to judge the hearts of those who give themselves to this activity. In fact, it is commendable to aggressively seek to offer God sacrifices of praise.

It is questionable, however, that any activity that is short on insightful thanksgiving and praise reveals any special closeness to the Lord. Daniel had received something. That is why he gave thanks to God and praised Him. He had received understanding. That is why he gave thanks and praised. He was not expressing something he had learned from Hananiah, Mishael, and Azariah, but something his heart and mind had perceived. God had been good to him, and he knew it. The prayers of the four companions had been heard, and they knew it. Where such knowledge is not in possession, thanksgiving, praise, and worship, are not even possible.

GOD OF MY FATHERS

“ . . . O thou God of my fathers.” Here Daniel acknowledges the godly heritage he had – one that was by Divine appointment. The “fathers” to which he refers were primarily Abraham, Isaac, and Jacob. Secondarily, they were the Jewish progenitors to whom God had revealed Himself.

Those referring to “my fathers” include Jacob (Gen 47:9,30; 48:15-16), Elijah (1 Kings 19:4), Nehemiah (Neh 2:3), and David (Psa 39:12).

In history, there was a Divinely selected race to whom heavenly things were vouchsafed. Paul refers to these things as “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever” (Rom 9:4-5). Paul also called this body of people his “fathers.” “But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets” (Acts 24:14).

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In this confession, Daniel sides with all who saw, heard, and followed, the living God. He identified with the covenanted people, owning them as his own people. What he had received came from the same God who revealed Himself to the “fathers.” He no doubt knew that, in some significant sense, he was blessed “for the fathers’ sakes” (Rom 11:28). He did not receive this revelation simply for his own sake, but because he was part of a blessed people. Though they had been chastened, they had not been forsaken. He gladly called them “MY fathers.”

In his thanksgiving and praise, Daniel also acknowledges that “the God of the Jews” is separate from the Babylonian gods. This is not a god of wood or stone, but the one who is in heaven! He sees, speaks, and works among men.

WISDOM AND MIGHT ARE GIVEN

“ 23b . . . who hast given ME wisdom and might . . . ” Daniel began this prayer by saying, “ wisdom and might are His” (verse 20). Now he acknowledges that both have been given to him! He has received wisdom to know, and might to declare. He has received wisdom to comprehend, and might to proclaim. Wisdom that is received, yet cannot be declared, is of little or no value. Further, the understanding Daniel has received will require great boldness to declare.

These graces have been “given” to Daniel. He has not received them because he has conducted himself in a disciplined manner, but because he has asked in faith.

A word about this “might” or “power” NIV is in order. This was not military power, like that to which Babylon was accustomed. Daniel commanded no army or fought in any battles. This was power or might to stand against the forces of darkness, and proclaim the truth to political dignities. He will speak in high places for a mighty God. It is written, “He giveth power to the faint; and to them that have no might He increaseth strength . Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the LORD shall renew their strength ; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint ” (Isa 40:29-31).

Here was a man Babylon could not conquer. The king could not make him eat food unlawful and defiling to him. The king’s edict that all wise men in the empire be destroyed could not be executed against Daniel. He came into the king’s court and asked for time to give the king an answer. Now, he will be bold enough to give a message that would mean the death of any one but a man of faith. Where did this “might” come from? It came from the Lord, who made him stand during a moral tornado in

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Babylon!

MADE KNOWN TO ME

“ 23c . . . and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king's matter.” The petition the four presented to the Lord was described in these words. “ . . . in order that they might request compassion from the God of heaven concerning this mystery, so that Daniel and his friends might not be destroyed with the rest of the wise men of Babylon” NASB (verse 18). Now we learn their request more particularly was that God would show them mercy by revealing “the king’s matter.” Remember, this was something no mortal knew, including the king himself. The curious arts of the magicians could not uncover it. The vast intellectual and historical expertise of Babylon’s wise men could not discern it. There was not so much as a hint of what the dream contained, its general nature, or whether it was a warning or a blessing. A person without faith would have concluded the matter was not intended to be known. And, indeed, if the young Judean men had not prayed for the matter to made known to Daniel, it would have seemed as though such conclusions were justified. However, their faith made them bold enough to ask. It also made Daniel confident enough to receive, and bold enough to speak.

It is still true that many do not receive needed benefits from the Lord simply because they do not ask. As James said, “yet ye have not, because ye ask not” (James 4:2). Others do ask, yet because they have basically fleshly motives, they do not receive what they so sorely need. As it is written, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (James 4:3).

It is quite possible for Christians to overestimate their wisdom, strength, and abilities. In such a case, they will not bring their case to the Lord because they do not see the seriousness of their need, or their own poverty to meet it. Secondly, it is also possible for Christians to have their own will out in front of the will of the Lord. When this happens their covetous spirit withholds good things from them.

It is vital to note that four young men, in a heathen empire, and favored by the king, made their own will subordinate to that of God. Daniel’s three companions did not pray for themselves, but that God would reveal the secret to Daniel. Daniel, on the other hand, gave the credit for the answer to the prayers of all four.

ME AND WE

There is something interesting in this prayer. First, Daniel confesses, “hast given ME wisdom and might, and hast made known unto ME now what WE desired of thee.” Then, he applies the

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revelation to all four: “for thou hast now made known unto US the king's matter.”

First, Daniel is the one who received the required knowledge. Second, the other three shared in the benefit of the revelation. I also do not doubt that Daniel shared the answer with his companions, giving due credit to the God who gave it. Thus God also revealed the secret to the others, choosing to do so through Daniel, rather than in a night vision. For all of them, however, the Source of the knowledge was the Lord.

CONCLUSION

God has provided us a most excellent example of how to respond to crisis. First , it is good to inform the parties involved that we are seeking the Lord, as Daniel informed Nebuchadnezzar. Second , it is comely to share the matter with kindred spirits who share our interest in the glory of God. Third , it is also profitable to place personal interests in the background, making them subordinate to the greater good. Fourth , when our prayers are answered, let us be swift to give thanks and praise to the God we serve. Ever remember, God’s glory means our good.

We also see that God will not allow His children to be tempted above their ability. His faithfulness will provide a way of escape, that they may be able to bear the trial. In our text, that way was the provision of knowledge and understanding. It did, in fact, deliver them from death, opening the way for the future productive ministry of Daniel. Just as the turning of water into wine was the beginning of Jesus’ miracles, so this will be the beginning of Daniel’s extended and prolific prophetic ministry.

Who knows what threshold you may be occupying at this time? Perhaps there is some great work for which you are being readied. Be alert and faithful, redeeming the time. You may have come to the Kingdom such a time as this.

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The Prophecy of Daniel

DANIEL BOLDLY STANDS BEFORE THE KING

• Lesson
• 8

INTRODUCTION

Daniel, Hananiah, Mishael, and Azariah have received the answer to their prayer. They have petitioned the God of heaven for “mercies” to know “the king’s matter,” and He has graciously responded during the night. Daniel has not only been given to know what Nebuchadnezzar dreamed, he has been granted the understanding of its meaning. Additionally, confidence and boldness have been given to him, for they will be required to stand before the king and make known what God has shown to him. It is the nature of faith to appropriate confidence as well as insight, and assurance as well as understanding. Faith is like a key that unlocks the Divine treasury, then grants the ability to appropriate its riches.

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PERCEPTION AND ENDURANCE

In accordance with the nature of faith, Daniel has blessed the God of heaven, confessing Him to be the source of all wisdom and might. His prayer reflected the understanding of faith, for faith enables those possessing it to more fully comprehend the Source of the blessing, as well as the blessing itself. Thus it is written that Moses “endured, as seeing Him who is invisible” (Heb 11:27). The idea is that his endurance was traceable to his perception of the Lord. The NIV appropriately reads, “he persevered because he saw Him who is invisible.”

Daniel’s boldness and confidence was produced by His understanding of the Lord. In answer to the prayer of Daniel and his companions, God had made known “the king’s matter” – what he dreamed, and what it meant. An even greater light, however, was focused upon the Lord Himself. This is the first prayer recorded in the book of Daniel. We also have in this text the first insightful verbalization of the glory of God.

• Wisdom is God’s.
• Might is God’s.
• God changes times.
• God changes seasons.
• God removes kings.
• God sets up kings.
• God gives wisdom to the wise.
• God gives knowledge to those with understanding.
• He reveal’s deep and secret things.
• God knows what is in the darkness.
• Light dwells with God.

I am suggesting those insights accompanied the revelation of the dream sent to Nebuchadnezzar and its interpretation. The boldness and confidence Daniel now possesses does not come because he has comprehended the “king’s matter,” but because he has perceived the Lord of glory.

A Principle

Here is a principle in the Kingdom of God: faith has more to do with God Himself than circumstance. Illumination shines the greater light upon the Lord, and the lesser light upon circumstance. This is the meaning of that beautiful Psalmic expression: “For with Thee is the fountain of life: in Thy light shall we see light ” (Psa 36:9). This very reality was fulfilled in Daniel. It was in the light of who God is that Daniel was shown the king’s dream and its meaning.

GOD INTRUDES IN HUMAN AFFAIRS

Daniel has insightfully confessed that God intrudes into the domain of time. He changes times

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and seasons. He removes kings and sets them up. He does not ask their consent to do so. That circumstance not only involves His power and wisdom, it is His nature. This is not merely what God CAN do, but what He DOES. There has never been a period human history when God did not make changes in times and seasons.

BEFORE THE LAW

• In the Garden (Gen 3:24).
• In dealing with Cain (Gen 4:14-16).
• In the flood (Gen 6-8).
• In the plains of Shinar (Gen 11).
• In the calling of Abraham (Gen 12:1-3).
• In the destruction of Sodom and Gomorrah (Gen 19).
• In the deliverance of Israel from Egypt (Ex 12).

DURING THE LAW

• The giving of the Law (Ex 19-20).
• During the time of Gideon (Judges 6).
• In the reigns of David and Solomon (2 Sam 5:10.; 1 Chron 11:9; 1 Kgs 4:21,24).
• In the Babylonian captivity (Jer 20:4; 25:11) .

AFTER THE LAW

• In the birth of John the Baptist (Luke 1:15-17, 67-80).
• In the birth of Jesus (Matt 1:20).
• In the death of Jesus (Heb 2:14).
• In the resurrection of Jesus (Rom 1:4).
• In the ascension and enthronement of Jesus (Eph 4:8; Phil 2:9).
• On the day of Pentecost (Acts 2).
• In the acceptance of the Gentiles (Acts 14:27).

GOD HAS NOT CHANGED

There are still people – devoutly religious people – who struggle with the level of involvement God has among the sons of men. There is a prominent strain of theology that affirms the age of Divine intrusion into the affairs of men either exists no longer, or is vastly restricted, as compared to previous ages. Nothing in the Scriptures remotely suggests that the God of heaven has experienced a change of nature – and a cessation of Divine working necessarily requires a change in Divine character.

If anything, God has increased His involvements with those who are in Christ Jesus. Ponder the promises that require His intervention in human affairs.

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• God gives us our daily bread (Matt 6:11).
• God leads not into temptation but delivers from evil (Matt 6:13).
• He is working all things together for the good of those who love Him and are called according to His purpose (Rom 8:28).
• He causes us always to triumph in Christ Jesus (2 Cor 2:14).
• He makes His children increase and abound in love toward one another (1 Thess 3:12).
• Believers are taught by God to love one another (1 Thess 4:9).
• God Himself directs the way of His people (1 Thess 3:11).
• He knows how to deliver the godly out of temptations, and reserve the unjust until the day of judgment (2 Pet 2:9).
• It is God who works in believers both to will and to do of His own good pleasure (Phil 2:13).
• The God of peace works in us that which is well pleasing in His sight (Heb 13:20-21).
• The eyes of the Lord are upon the righteous, and His ears are open to their cry (Psa 34:15).
• In the various capacities of the body of Christ, “it is the same God which worketh all in all” (1 Cor 12:6).

FAITH PRESUMES AN ACTIVE GOD

Faith in God presumes a working, active God – else faith could yield no true benefit. In fact, I know of nothing in the word or concept of “faith” that allows for an idle or inactive God. Phrases like “the eyes of the Lord” (Zech 4:10; 1 Pet 3:12), “the arm of the Lord” (Isa 51:9; John 12:38), and “the face of the Lord” (1 Pet 3:12), presume Divine activity . It is right to expect God to work in the behalf of His people, and to be involved with them.

Daniel and his companions prayed to a God they knew could DO something. They were not motivated by a system of religious persuasions or pattern of theology, but by the persuasion of a living God. Today, that same persuasion will move people to seek the Lord, asking Him for things they sorely need, yet do not yet possess. We are urged to make our requests known to God (Phil 4:6-7). Daniel did, so can you!

BRING ME TO THE KING!

“ 24 Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will show unto the king the interpretation.” Having blessed the Lord, Daniel’s spirit is now charged with Divine power. The human spirit is effected by fellowship with God and spiritual illumination. Those with faith can stand before those who seek to destroy them. They can give satisfactory explanations to a king who is angry. By faith, and through the reception of “mercies” from the Lord, Daniel is bold, confident, knowledgeable, wise, and understanding. He is now ready to stand

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before the king.

DANIEL GOES TO ARIOCH

“Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon.” It is not by coincidence that an emphasis is made of Arioch’s current role in the kingdom:“ ordained to destroy the wise men of Babylon,” among whom Daniel, Hananiah, Mishael, and Azariah are numbered. Thus we see that “the weapon that is formed against” Daniel will not prosper (Isa 54:17).

Note that Daniel knows where to find Arioch. Knowing its importance, He has maintained his grasp of the situation. We do not know if Arioch was stationed in some area in which the wise men were being destroyed, or if he was located in the palace of the king. But Daniel made it his business to know where the one “ordained to destroy the wise men in Babylon” was located. His own life, as well as those of his companions depended upon him knowing the location of Arioch. Spiritual wisdom does not ignore practical matters.

It is important to note that Daniel did not go “in unto Arioch” until he had “answered” the revelation given him by blessing God.

Note, Daniel does not take it upon himself to barge into the presence of the king. Instead, he goes to Arioch, whom I am sure he realized had immediate access to the king. At this point, the faith of Daniel again becomes very evident. He is not fearful that Arioch may misrepresent him or deny his request. God had begun a good work in Arioch, and Daniel sensed the Lord would carry it through. He will follow proper protocol, giving honor to whom honor is due, all the while trusting in the Lord. You should know from your own experience that a great of peace and calmness is required to proceed in such a manner. It is ever true, “Thou wilt keep him in perfect peace, whose mind is stayed on Thee: because he trusteth in Thee” (Isa 26:3).

An Observation

This is an aspect of faith we do well to ponder. Too often the conduct of the professed church has led people to believe serving God causes a person to become ignorant in practical matters. This is a contributing factor to the erroneous conclusion that faith has nothing to do with the issues of daily life. All manner of foolishness has been flaunted in the face of the world by those who wear the name of Jesus. It ranges from domestic disturbance to financial instability. People profess to know God, yet do not apparently know how to handle daily challenges and inconveniences.

It is not my intention to cast aspersions at such people, for I have difficulties in practical matters also. What I do want you to consider is that such conditions do not need to continue. How would Daniel have faired if he fell apart during a crisis, or could not maintain a grasp of critical situations? Faith widens our vision, it does not restrict it. It enables us to be more discerning, not less discerning. I

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challenge you to call faith into a more prominent role in your daily life.

This account of Daniel testifies to the effectiveness of such a faith. On a given day, without being expected, Daniel faced the king’s chief executioner. His life, and that of his companions, was in the balance. Yet, faith had made him ready. He knew how to respond to the confrontation. He knew what to tell the king. He knew how to tell his companions. He knew how they ought to pray. He knew how to respond to heaven’s answer. And now, he knows how to speak to Arioch, an executioner with a kingly mandate.

DESTROY NOT THE WISE MEN

“He went and said thus unto him; Destroy not the wise men of Babylon . . .” Here was a word that directly contradicted the word of the king. The king “commanded to destroy all the wise men of Babylon” (2:12). Arioch had been “ordained to destroy the wise men of Babylon.” Now Daniel says, “Destroy not the wise men of Babylon.” It surely required boldness and confidence to say such words!

It is evident that the destruction was already under way. Arioch surely would not have delayed to immediately carry out the word of the angry king. He knew full well that he had been appointed to carry out the word of Nebuchadnezzar. The very mandate he had received testified to the total intolerance of the king for insubordination, or a failure to do precisely what he said.

If this is evident to us, it must have been even more evident to Daniel. Yet, faith enables him to rise above the seeming impossibility of the situation. He in effect says, “Do not do what you have been commissioned to do by the sovereign of Babylon!”

This word was not spoken because of any great love Daniel had for the wise men of Babylon. They were worshipers of false gods, and some of them derived their information from the rulers of the darkness of this world. Yet, even under the Old Covenant, Daniel, like his God, had “no pleasure in the death of the wicked” (Ezek 33:11). The man of God did not take personally the failure of the wise men, desiring that they pay the penalty for bringing a sentence of death upon Daniel and his companions. He lived out loving one’s enemies by asking for them to be spared. Surely, he is a noble example for us all.

BRING ME BEFORE THE KING

“ . . . bring me in before the king.” Daniel makes no attempt to barge into the presence of the king. He that believes “shall not make haste” (Isa 28:16). Faith moves him to know how to make known the knowledge and understanding that has been given to him. There is a wisdom in faith that is most remarkable. It is as though faith is a wide channel through which needed resources are funneled into both the heart and mind.

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Daniel does not ask that Arioch represent him, but that he himself be brought before the king. Faith does not balk at standing before dignitaries. Joseph stood before Pharaoh under much the same circumstances as Daniel now stands (Gen 41:14-39). Moses stood before Pharaoh to order him to release the people of God (Eph 5:1-20). Paul boldly stood before Felix (Acts 24:24-25), Agrippa (Acts 26:1-18), and even Caesar (Acts 25:21; 27:24).

Faith Dissolves Timidity

Faith can dissolve timidity, bringing godly courage to stand and speak what God has shown to the individual. Every aspiring preacher and teacher should be regularly reminded of this. Even those with no earthly credentials can, if motivated by faith, duly impress those who have them all. As it is written, “Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus” (Acts 4:13).

Even though Daniel had previously impressed the king with his wisdom and understanding (1:20), he was not well known to the king. He could not come into the king’s presence upon the basis of his reputation or familiarity with him. Like converted Saul of Tarsus, another had to speak in his behalf (Acts 9:26-27). Faith, of course, is humble, and will accept such requirements.

I WILL SHOW THE INTERPRETATION

“ . . . and I will show unto the king the interpretation.” Notice how Daniel states the case. He says he will deliver the interpretation, not the dream, to the king. As we will see, Daniel told the king both the dream itself and the interpretation. However, here he emphasizes the interpretation, which is what the wise men of Babylon said they could NOT deliver unless the king told them his dream.

When Daniel had previously appeared before Nebuchadnezzar, he promised he “he would show the king the interpretation” of his dream (2:16). That was at the heart of what Nebuchadnezzar wanted to know.

I HAVE FOUND A MAN

“ 25 Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.” God is in this whole matter, manipulating the circumstances and turning hearts in order to the revelation of His good pleasure. Confronted with an executioner from the king of Babylon, Daniel has known how to

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respond appropriately. He has been granted an audience with the king, who has granted time for Daniel to gain knowledge from the Most High. Daniel and his three friends have been moved to pray, asking for mercies, which the Lord delights to give. Their prayer has been answered, and God has been praised and lauded for it. Daniel has known how to address the one sent to destroy the wise men of Babylon. Now, with swift dispatch, Arioch, the one sent to destroy the wise men, brings one of them to the king.

The Remarkable Circumstances

This is not the result of mere human ingenuity. God has been working in Daniel “both to will and to do of His own good pleasure” (Phil 2:13). We are witnessing the outworking of Divine purpose, and the manner in which the Lord fulfills His will. Ponder the complexity of the situation before us. Four captives are in Babylon. The king over Babylon rules the entire world. The wise men of the empire, because of their failure, have been condemned to death by the king. The mandate has gone out, and the slaughter is under way. Daniel and his friends are ignorant of the whole situation, learning of it when an executioner turns up at their dwelling.

Add to this scenario that Israel is being chastened by the Lord, and that the chastening, intended to be seventy years long, has just begun. Everything is against Daniel, Hananiah, Mishael, and Azariah. They have been officially classified among a group of people that have been condemned to death. How can anything good come out of these circumstances? Ah, you of tender heart, God can manage these circumstances, bringing an advantage to Daniel, and vaulting him into prominence in the midst of them all. A condemned wise man who trusts in the Lord will live and not die.

Let no person, regardless of the adverse conditions around them, or the hopelessness of their situation, imagine that God cannot bring good out of it! Men may mean things for evil, but God, meaning them for good, will turn them to your advantage! This is not theological speculation, but is being declared with great power in this very text.

BROUGHT TO THE KING IN HASTE

“Then Arioch brought in Daniel before the king in haste . . . ” When Arioch went out, he was the one giving the orders. Now he is receiving orders, and following the word of one he was sent to kill. Is that not a marvelous thing of itself?

Why In Haste?

Men may speculate why Arioch quickly brought Daniel to the king. Perhaps it was because he was glad to stop the slaughter he had begun. Perhaps he was elated that someone who could give the king what he desired had been found. Maybe he did so because he sensed how glad the king would be to hear the explanation desired so intensely. It is possible he considered how angry the king would be if his sentence was not carried out with dispatch. Thus he brought Daniel quickly, knowing if the king was displeased he could get back to the slaughter quickly.

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In my judgment, such speculations yield no satisfaction for the heart. The “haste” of Arioch was driven from above, not beneath. God was in this whole matter, bringing things to a conclusion that would give glory to Him, and yield great comfort and encouragement to His people through the ages. Once the answer from God is received, there is no further justification for delay! To borrow an expression from David , “the king's business required haste” (1 Sam 21:80.

I HAVE FOUND A MAN

“ . . . and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.” Bringing Daniel to the king with hast, Arioch declares he has found a man who can grant the king what he desires.

I Have Found

It must sounded strange for the chief of the executioners to say he had found a qualified man. That certainly is not the mission on which the king had sent him. He was sent out “to slay the wise men of Babylon” (verse 14). Now he enters the king’s presence with a message that sounds as though he made an earnest effort to find someone who could interpret Nebuchadnezzar’s dream.

From a human point of view, Arioch must introduce Daniel in such a way as will not leave the king wondering why his sovereign commission was not being carried out. From the higher perspective, God is no doubt putting words in Arioch’s mouth that will subdue an outburst of wrath. God can do such a thing, and is frequently said to do so.

• BALAAM. “And the LORD put a word in Balaam's mouth , and said, Return unto Balak, and thus thou shalt speak” (Num 23:5,16).
• ISRAEL. “And I have put My words in thy mouth , and I have covered thee in the shadow of Mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art My people” (Isa 51:16).
• ISRAEL. “As for me, this is My covenant with them, saith the LORD; My spirit that is upon thee, and My words which I have put in thy mouth , shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever” (Isa 59:21).
• JEREMIAH. “Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth ” (Jer 1:9).
• APOSTLES. “For the Holy Spirit will teach you in that very hour what you ought to say” NKJV (Luke

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12:12).

Viewing the activities of men from the Lord’s point of view, Solomon wrote, “The preparations of the heart in man, and the answer of the tongue , is from the LORD” (Prov 16:1). Arioch no doubt had a personal reason for addressing the king as he did. But over and above his objectives, the purpose of God was being served. We are beholding HOW God works things together for the good of His people. He enables His people to have appropriate responses. He can incline the hearts of those who would harm them to listen. He can move Arioch to bring Daniel to the king swiftly. And He can move Arioch to speak words that will assuage the anger of the king.

Of the Captives of Judah

“ I have found a man of the captives of Judah .” The chief executioner does not say one of the wise men has the answer, but that one of the “captives of Judah” has it. These are words “fitly spoken,” and will not further arouse the anger of the king. When Nebuchadnezzar sees Daniel, he will not make an immediate association with the condemned wise men, but will more readily recall how impressed he was with Daniel when he tested him.

Also, this introduction will further promote humility in Daniel, moving him to rely upon his identity with God rather than with the elite wise men of Babylon. Daniel had gained infinitely more from Abraham, Isaac, and Jacob, than from the teachers of Babylon. His tutelage under the Law of God brought far more advantage than the language and literature of the Chaldeans. All of these advantages are summoned up by the reference to “Judah.”

While at one time it may have been very prestigious to be counted among this distinguished group, it was no advantage now. Now, in the presence of a king, last known for being angry, being a captive Jew was far more advantageous than being a Babylonian wise man.

It is an invariable trait of the wisdom of the world that it proves vastly inferior in the hour of crisis. However highly it may be esteemed, you will learn by experience that it fails you when you need it the most. It is during such times that it becomes more evident to the believer that it is far better to be related to God than to have the best the world has to offer.

The Interpretation

“ . . . that will make known unto the king the interpretation.” There is no indication that Daniel told Arioch what God had revealed to him. He only said he would tell the king the dream and its interpretation. But Arioch does not doubt the word of Daniel. Risking his own life, he tells the king Daniel will make known the interpretation of his troubling dream. He appears to have no doubts, even though he will surely be put to death if Daniel fails. How is it that he can speak with such seeming confidence. It is not merely because he cares for Daniel. That is not sufficient reason to risk his own life. Even Ashpenaz was unwilling to risk his life for the sake of Daniel, even though God had given Daniel

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favor in his sight (1:9-10). The executioner does not have one mote of evidence that Daniel can interpret the king’s dream, except for the word of Daniel himself. Arioch’s bold words were pushed through his lips by the Lord. Heaven was in charge of this situation, not Nebuchadnezzar or Arioch!

In contemporary use, the word “interpretation” is not a strong word. It is often associated with a private view, and is not considered to always be expert testimony. But this is not how the word is used in Scripture. Doubtful testimony is called “ private interpretation” (2 Pet 1:20), or an explanation deduced by the speaker himself. The word used in the Second Peter text ( evpilu,sew ) is used a single time in all of Scripture. There, we are told this kind of interpretation has no part whatsoever in the formation of Scripture.

Another word is used where unquestionable truth is intended. Sample uses of “interpret” in this sense include the following.

• “And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone” (John 1:42).
• “And said unto him, Go, wash in the pool of Siloam, (which is by interpretation , Sent.) He went his way therefore, and washed, and came seeing” (John 9:7).
• “Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did” (Acts 9:36).
• “But Elymas the sorcerer (for so is his name by interpretation ) withstood them, seeking to turn away the deputy from the faith” (Acts 13:8).
• “To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues” (1 Cor 12:10).
• “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation ” (1 Cor 14:26).
• “To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace” (Heb 7:2).

Each of these texts rules out the possibility of a private view, or opinion. Similar uses of the words “interpret” and “interpretation” are found in Moses and the Prophets (Gen 40:5-18; Judges 7:15; Prov 1:6; Eccl 8:1; Dan 2:4-45; 4:6-24; 5:7-26; 7:16). What Arioch promised was what Daniel said he would do – give the interpretation of Nebuchadnezzar’s dream. He would not provide a possible meaning, or suggest various hypotheses. What Daniel said would be the solitary meaning of the dream.

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SOMETHING TO REMEMBER

With the present inordinate value place on academics, human opinion and personal persuasion have been granted increased hearing in the church. People have been brought to believe that pooling a host of varied opinions somehow brings required answers to us. You can imagine what would have happened if Nebuchadnezzar had granted such a procedure in his court! The king wanted to know what the dream was and what it meant. He was not interested in the private opinion of one of the astrologers, or the suggestion of one of the magicians.

It is good to remember that what God reveals does have a meaning. That meaning is not determined by consensus, and does not come closer to our understanding as it is passed through the intellectual filter of human opinion. In fact, that process puts the truth at an even greater distance from us. This is what caused our Lord’s teaching to stand out amidst all of the doctors of the Law. It was said of Him, “For He taught them as one having authority, and not as the scribes” (Matt 7:29). Somehow it came across to honest and good hearts that Jesus knew what He was talking about. He was not giving them a “private interpretation,” but what the truth really was and meant.

That is ever the manner of the Kingdom. If the truth is going to burrow into the hearts of men, someone must rise who knows what God is talking about – someone with an understanding of God Himself, the Lord Jesus Christ, and His eternal purpose. Just as surely as Daniel’s life was in the balance, so our lives are directly impacted by the truth of God. We really cannot afford to be wrong. True religion is not an arena for experimentation and philosophizing.

ARE YOU ABLE?

“ 26 The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?” Now, for the first time in this book, the Divine spotlight shines upon the person of Daniel. Prior to this, an emphasis was placed on the king’s diet. Then it was placed upon the king’s testing of the four children of Judah. Finally, the emphasis was upon Nebuchadnezzar’s need to have his dream known and interpreted. But now the accent has shifted to young Daniel. He will be put to the test to see whether he can provide what no other man in all the world could supply. God has prepared him for this hour, and thus he will be able to enter into it with “the full assurance of faith” and “the full assurance of understanding” (Heb 10:22; Col 2:2).

WHOSE NAME WAS BELTESHAZZAR

“Daniel, whose name was Belteshazzar.” You will remember that this name was given to Daniel by Ashpenaz, the prince of the eunuchs (1:7). This is the very first time that name is mentioned since

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given to Daniel at least three years earlier. Twice in this book Nebuchadnezzar calls Daniel by his Babylonian name (4:9,18). All of the other references say Daniel was “called Belteshazzar,” but no one else of record called him by that name. Daniel is referred to by this name under the reigns of Nebuchadnezzar (4:8,19), Belshazzar (5:12), and Cyrus (10:1).

The name “Belteshazzar” means “Bel’s prince,” or “the one whom Bel favors.” McClintok/Strong Bel was a Babylonian god, and is mentioned in Isaiah 46:1, Jeremiah 50:2, and 51:44. Isaiah declares Bel bowed down under burdens. Jeremiah declares he is “confounded” and will be “punished” by the God of heaven.

It seems to me that a point is being made here by the Spirit. First, Bel, nor any other god of Babylon, was able to deliver an answer to the king. Those who served Bel had the sentence of death passed upon them because they could not come up with an answer – even a concocted one. Daniel was, indeed, named “Belteshazzar,” the one favored by Bel. But he will answer as one favored by the God of heaven. The interpretation will come from Daniel, favored of God, not Belteshazzar, favored by Bel.

ARE YOU ABLE?

“Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?” Other versions read, “Are you able to make known to me the dream which I have seen, and its interpretation?,” NKJV and “Are you able to tell me what I saw in my dream and interpret it?” NIV

The degree of sincerity in Nebuchadnezzar’s question is difficult to measure. Was he asking a question like Pilate did to Jesus: “Art Thou king of the Jews?” or “What is truth?” If so, then the question would be something like this: “Are YOU able to make known to me . . . ” Was Daniel, a hostage from a city Nebuchadnezzar easily overthrew really able to provide the king’s demand? Can one of the Jews, who fell before his onslaught, step forward and supply what his cultured wise men could not do? Is this young man, barely beyond the border of youth REALLY able to do this?

Of course, that is all from an earthly point of view. Looking at the situation through faith, the king’s heart has been turned toward Daniel. He does not threaten him with death, but opens the door for him to declare what the Lord has shown to him.

I do not cease to marvel at the remarkable details in the working of the Lord. Out of a haberdashery of a, unknown dream, troublesome nights, a Babylonian king, the chief of the executioners, a motley band of condemned wise men, a mandate of death, and a young captive Hebrew, God has produced an occasion for the revelation of something He has determined! How true it is, praise the Lord! “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (Rom 11:33).

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A SOLEMN REMINDER

“ 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, show unto the king.” The time has come for Daniel to speak. The revelation he has been given must be declared. He is not required to simply share it with Shadrach, Meshach, and Abednego. That would be easy enough. He must speak before an earthly monarch that appears to hold Daniel’s life in his hand. Whether Daniel knew of the Lord’s way of dispensing power in as precise a way as has been revealed in Christ, I do not know. But he sensed in his heart the very thing that Jesus affirmed to Pilate. “You would have no authority over Me, unless it had been given you from above” NASB (John 19:11).

The very dream God had revealed to him, together with its interpretation, unveiled the Sovereign rule of God. Ido not doubt that the message Daniel had been given buoyed up his spirit as he stood before the king. He was “first partaker of the fruits” of his message (2 Tim 2:6).

A Lesson to be Learned

There is surely a lesson to be learned here. What the Lord shows you will sustain you. It will embolden you and give you confidence and assurance. Truth is to be proclaimed. Make no mistake about that. Yet, that very truth will sustain and refurbish the soul who is bold enough to speak it out. What person who loves the truth has not found this to be true? Has not many a weary and troubled soul suddenly been renewed when the truth of God became more clear to them? Even if they were given a word to declare to someone else, did they not find that very word to be a sweet elixir of comfort to their own soul?

IN THE PRESENCE OF THE KING

“Daniel answered in the presence of the king .” Now Daniel, but a young and inexperienced man, stands before the most illustrious ruler of the era of global empires. He has a message to give that will place the accent on the “God of the Jews,” and upon His purpose. This is not the God that Nebuchadnezzar worships. He has dared to place the vessels of the house of Daniel’s God in the house of his false god (1:2).

The truth uttered by “the sweet psalmist of Israel” was in the heart and mind of Daniel. “In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me” (Psa 56:4). Centuries later, Paul would take up the chorus and sing it more loudly, “for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (Heb 13:5-6). As the mighty prophet Isaiah would say, “This is the heritage of the servants of the LORD” (Isa 54:17).

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Perhaps you have a message you must declare before your own Nebuchadnezzar. Maybe you are in a king’s court, where you are not accustomed to stand. Let your thoughts take hold of the account before us. Daniel was subject to the same kind of infirmities as those with which you wrestle. The account of how he handled this event can be a trumpet sound from heaven, assuring you of strength as well.

THE IMPOTENCE OF THE WISE MEN

“The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, show unto the king.” At once Daniel emphasizes why Nebuchadnezzar requires assistance. It is not because he has been forgetful. His inability to remember what he had dreamed was not due to a loss of sleep, or some other inconvenient circumstance. The dream was a “secret.” It had been hidden from the king, and that is why he could not remember it.

Even though the king was demanding, exerting all of his sovereign power, he could not constrain the wise men of Babylon to provide him with an answer. His political position could not make it happen. His great authority and power could not produce so much as a spark of wisdom among the wise men. He “demanded,” but he could not make things happen. That is a prerogative God has reserved for Himself.

Mind you, Daniel was not present when the demand was made. He has received his information from Arioch, the chief of the king’s executioners – and we do not know that Arioch was there. Yet Daniel knows what the king has demanded, and who was there. Now he waxes bold and declares what these wise men were not able to do.

The wise men, with all of their vast panorama of knowledge, familiarity with the literature of Babylon, historical records, and acquaintance with the manners and demands of the king, could not show the king what he wanted. Their well was not deep enough.

The astrologers, with their claim to discover future events by the position and path of the stars, had to admit the king had asked something of them that was impossible. Their horoscopes, monthly prognostications, and astrological predictions were powerless to give them an answer. Whatever boast their pretended science made, its mouth was stopped by one request from the king.

The magicians, with all of their superstitions and eminence in learning took their place along side the powerless wise men and astrologers. Nothing in their craft could dredge up an answer for Nebuchadnezzar. Like the magicians of Egypt, their powers ran out. What was required of them demanded more than their source could supply.

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The sorcerers, with their incantations, narcotic substances, and invocation of infernal spirits, had to give up. That to which they had devoted their lives was no better than the ignorance of the greatest fool in Babylon. With a single dream, Nebuchadnezzar had brought their house of knowledge tumbling to the ground. They were just as impotent as the others who were classed as the wise men of Babylon’s mighty empire.

Daniel Declares the Facts

Daniel does not overlook the impotence of the king’s court of knowledge and expertise. He solemnly reminds the king that he has not been able to obtain what he desired from those whom he himself had designated as wise.

There comes a time when those who have trusted in vanity must be shown how futile it was to do so. It has been God’s manner to do this – to show to men the absurdity of things in which they have put their trust and hope. Often God has chided those who trusted in vanity.

• “ Where are they? where are thy wise men? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt” (Isa 19:12).
• “But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah” (Jer 2:28).
• “ Where are now your prophets which prophesied unto you , saying, The king of Babylon shall not come against you, nor against this land?” (Jer 37:19).
• “Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee” (Isa 47:13).

Divine Intentions and Causes

The Lord is dedicated to publicly displaying the vanity of worldly wisdom. He chooses the times and the circumstances in which this will be done. But make no mistake about this, it will be done. Thus it is written, “I, the LORD, am the maker of all things, stretching out the heavens by Myself, and spreading out the earth all alone, causing the omens [signs] of boasters to fail, making fools out of diviners, causing wise men to draw back, and turning their knowledge into foolishness” NASB (Isa 44:24-25). With God, this is an aggressive agenda. There is no age when He has abandoned this intention. If men have eyes to see and ears to hear, the Lord is continually putting on display the vanity of worldly wisdom and ingenuity.

In explaining why he preached the Gospel without mingling it with cunning words and whit,

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Paul referred to this Divine manner. “For Christ sent me not to baptize, but to preach the gospel : not with wisdom of words , lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise , and will bring to nothing the understanding of the prudent . Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world ? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” (1 Cor 1:17-21).

The Ultimate Display

The ultimate exhibit of the futility and emptiness of this world’s wisdom is found in the power of the Gospel of Christ. The world’s most eminent theologians and politicians saw with their own eyes “God manifest in the flesh.” They could not properly assess Him in their own wisdom. They concluded He was an imposter and was worthy of death. The Lord Jesus piled evidence upon evidence before their eyes, and spoke words none of them could effectively contradict. Here was the Wisdom of God, standing before them, speaking gracious words, and working wondrous things. Still, it is written, “Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory” (1 Cor 2:8).

Our Time

We are living in a time when the wisdom of men is being unduly exalted. Men are women are being taught to assess spiritual matters with worldly wisdom – to pass the circumstances of life through intellectual filters that have been devised by men. Those with deep spiritual problems are being offered diagnoses that have neither truth nor power in them. Explanations for human conduct are being pandered to the masses that have no power to transform, and do not enable needy souls to rise above the flesh. The Word of God itself is being analyzed as though it was in a convenient test tube. We are living in critical times.

However, in orchestrating the affairs of men, God has a way of dashing all of this wisdom upon the rocks of futility. He can bring people to a point where those in whom they trust can no longer help them – just like the wise men of Babylon could not help Nebuchadnezzar. Much of the frustration that exists in our Western culture is directly traceable to the inability of the world’s wise men to satisfy the needs and desires of honest people. It is God who has caused their wisdom to fail, just as surely as He frustrated the magicians, astrologers, and sorcerers of Babylon.

In this text God has so arranged things as to display the vanity of Babylonian wisdom. Further, lest it escape Nebuchadnezzar’s attention, God’s prophet Daniel is pointing out that vanity. That is God’s manner. Should the lesson ever be taught to you, it will be well to give heed to it.

There are things the world cannot produce! Its wisdom is vanity, and its power is but an imagination in such matters. It is God’s nature to make sure the wisdom of this world is brought to nothing, and the understanding of the prudent is smashed to the ground. Just as surely as the Lord did

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with Nebuchadnezzar, He will challenge those who trusted in such wisdom to obtain what they need from that vain and foolish source. Before Nebuchadnezzar received an answer, he had to try to ghet the answer from his wise men. In that effort, he would see their inadequacy.

THERE IS A GOD IN HEAVEN

“ 28a But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days.” At some point, those who seek answers, direction, power, or any other needed resource, are going to have to come to the Lord. Their eyes are going have to look upward, and their affection must be set on things above (Col 3:1-3). Until this happens, life cannot and will not be truly satisfying, productive, or eternally profitable.

After pointing out the impotence of Babylon’s wise men, Daniel now draws attention to the Source of wisdom. He will not only contrast the Living God with the false gods of Babylon, he will also inform Nebuchadnezzar that God has been dealing with him. He has chosen to make known to the king of Babylon the destiny of all worldly kingdoms, as well as the entrance and dominance of His own kingdom.

“BUT”

“BUT there is . . . ” Even though a satisfactory wise man could not be found in all of Babylon, hope was not lost. There is a dimension to life that has its source and direction outside of this world. The fact that the world at its best cannot plumb the depths of a matter does not mean it is unknowable. There are things that eye has not seen, ear has not heard, and that no mortal mind has conceived – yet they have been made known to the sons of men (1 Cor 2:9-10). We have just such a case before us. Now that earth has failed – utterly failed – heaven will be brought into the picture. Now that the wisdom of men has proved helpless, the wisdom of God will be made known. Now that the gods of men have been shown to be vain, the God of heaven will be declared.

“But” is a Scriptural word that picks up where the powers of men and the world ended. “But” is a word that brings hope where there was hopelessness, understanding where there was ignorance, and sight where there was blindness. It is a word through which faith enters into a “large room” (Psa 31:8). How frequently the Holy Spirit lifts our minds, shifts our vision, and cheers our hearts with this single word.

• When Samson was perishing with thirst. “ BUT GOD clave an hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived”

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(Judges 15:19).

• When David was hounded by king Saul, who aggressively sought to kill him. “ BUT GOD delivered him not into his hand” (1 Sam 23:14).
• When the enemies of the faithful appear to be gaining the upper hand. “ BUT GOD shall wound the head of his enemies” (Psa 68:21).
• When human strength utterly fails. “BUT GOD is the strength of my heart, and my portion for ever” (Psa 73:26).
• When Peter could not see that the Gentiles should hear the Gospel. “ BUT GOD hath showed me that I should not call any man common or unclean” (Acts 10:28).
• When we were hopelessly condemned as sinners. “ BUT GOD commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Rom 5:8).
• When we are seeming tempted and tested beyond our ability. “ BUT GOD is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor 10:13).
• When we were dead in trespasses and sins . “ BUT GOD , who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved” (Eph 2:4-5).
• When Epaphroditus grew sick, and it looked as though he was going to die. “ BUT GOD had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow” (Phil 2:27).

You Must Make the Transition

As you read this account, you must make the transition from Nebuchadnezzar and Daniel to your own case. The very area in which you are struggling or troubled is the one in which you must find “BUT GOD.” It may seem as though you have battered your head against a wall. Solutions and answers may appear to be getting further from you. Your strength may be fading away . But neither your circumstance nor your assessment is the end of the matter. After you have reviewed all of the troubling and helpless circumstances, have the faith to put a comma after them, not a period, and say “BUT!”

This is precisely what Daniel is doing in our text. He is taking over where the wise men left off. He is acknowledging that Nebuchadnezzar has been challenged with something for which the world has no answer.

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THERE IS A GOD IN HEAVEN

Before Daniel speaks of the works of God, He first speaks of God Himself: “there is a God!” All sound theology begins with this postulate: “There is a God!” If that is not true, then no point of theology is true. If it is true, everything about true theology is not only true, but relevant, and pertinent to the affairs of men. Faith also begins with this premise: “There is a God!” As it is written, “he that cometh to God must believe that he is, and that He is a Rewarder of them that diligently seek Him” (Heb 11:6). Before men seek something from God, they must first be persuaded of His Person. Those who stand in doubt of God’s existence, or of His power, will be able to proceed no further. That is the starting point. This, Daniel begins at the proper place.

Immediately, Daniel raises the thoughts of the king – away from the lowlands of this world to heaven. Here, he is not speaking about the starry heavens, space, or some other facet of the vast expanse of creation. In the book of Daniel alone, the word “heaven” is mentioned thirty-two times (2:18,19,28,27,28,44; 4:11,12,13,15,20,21,22,23,25,31,33,34,35,37; 5:21,23; 6:27; 7:2,13,27; 8:8,10; 9:12; 11:4; 12:7). Every single reference has to do with God Himself, something He revealed, or something He was doing.

The fact that God is in heaven accentuates His Sovereign rule , for, as Nebuchadnezzar found out the hard way, “the heavens do rule” (4:26). There is a higher realm, a loftier domain, where restriction is not known, and all wisdom and power reside. There is a throne that has dominion over the affairs of earth, and Daniel now points the king to the mighty God who sits there, presiding over the affairs of men.

Repeatedly, God has associated Himself with “heaven” – far above the access of nature.

• “The LORD He is God in heaven above” (Deut 4:39).
• “For the LORD your God, He is God in heaven above” (Josh 2:11).
• “And said, O LORD God of our fathers, art not Thou God in heaven ?” (2 Chron 20:6).
• “For God is in heaven ” (Eccl 5:2).
• “Your Father which is in heaven ” (Matt 5:16).
• “That ye may be the children of your Father which is in heaven ” (Matt 5:45).
• “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matt 5:48).

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• “Our Father which art in heaven ” (Matt 6:9).
• “How much more shall your Father which is in heaven give good things to them that ask Him?” (Matt 7:11).
• “But he that doeth the will of My Father which is in heaven ” (Matt 7:21).

As used in our text, “heaven” is not a geographical term. Technically, it is not describing where God is located. Rather, it is accenting His dominion by contrasting the higher with the lower, and the eternal with the temporal.

In other words, if the king was ever going to know what he dreamed and what it meant, the answer was going to have to come from above the earth. Explanations would have to come from the One who gave the dream, and He is in heaven. It simply could not be found in the natural realm.

An Application

One of the telling signs of a godly generation is its heavenly mindedness. Unlike the hog, whose eyes are slanted downward, those who live by faith have an upward posture. Their eyes are focused on the heavenly realms, and affection is fixed on “things above, and not in things on the earth” (Col 3:2). How often we read the words, “lift up your eyes” (Isa 40:26; 51:6; Jer 13:20; John 4:34), and “look up” (Psa 5:3; Lk 21:28). The ability of people to lift up their eyes and “look toward the hills,” knowing that their “help cometh from the LORD, which made heaven and earth” (Psa 121:1-2), confirms they are trusting in the Lord and living by faith.

One of the solid confirmations of a heart that is alienated from God is a consistent tendency to view things from an earthly perspective. Faith does not come from this world, and it certainly does not fasten our hearts to it. Men and women of faith always resort to God. That is one of the loud messages of the eleventh chapter of Hebrews. A worldly-minded church is a contradiction of terms, like saying an angelic demon, or wicked good man.

The modern church has been greatly debilitated by its earthly emphasis. Whatever makes this world large, by that very circumstance, makes heaven small. Whatever accents human experience diminishes blessings from heaven. Anything that makes circumstance the most prominent matter, by that very prominence causes the awareness of the God of heaven to recede into the background of all thought and consciousness.

HE REVEALS SECRETS

“ . . . that revealeth secrets . . . ” Because this point has been made in a previous lesson, it will

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suffice to say only the following. In Scripture, this kind of secret is one that can only be revealed by the God of heaven. It is not possible to know such things apart from revelation.

The point Daniel is making here is that the gods of Babylon could not make this secret known. Nebuchadnezzar had “gods.” In fact, certain people referred to them when pointing out that Shadrach, Meshach, and Abednego did not bow to a golden image set up by Nebuchadnezzar. “These men, O king, have not regarded thee: they serve not thy gods ” (3:12). When confronting these three young men, the king asked, “do not ye serve my gods?” (3:14). Where were Nebuchadnezzar’s gods during his quest to know what he dreamed? They were powerless to reveal the secret . “But,” Daniel affirms , “there is a God in heaven that revealeth secrets.”

Thus, while the attention of both Arioch and Nebuchadnezzar has been turned to Daniel, he promptly puts the focus upon the God of heaven.

THE LATTER DAYS

“ . . . and maketh known to the king Nebuchadnezzar what shall be in the latter days.” What a remarkable proclamation! Nebuchadnezzar, the greatest of all earthly potentates, was chosen by God to learn of things that would happen in “the end of days.” NRSV

Moses, Jeremiah, Ezekiel, Daniel, and Hosea spoke of “the latter days.” (Num 24:14; Deut 4:30; 31:29; Jer 23:20; 30:24; 48:47; 49:39; Ezek 38:16; Dan 2:28; 10:14; Hos 3:5). The word translated “latter” is also translated “last” in the KJV (Gen 49:1; Isa 2:2; Mic 4:1). It is always associated with some epoch to be initiated or controlled by the Almighty. The New Covenant Scriptures use the term “last days” (Acts 2:17; 2 Tim 3:1; Heb 1:2; James 5:3), and “latter times” (1 Tim 4:1).

The Significance of the Expression

There are two perspectives to these expressions. First, the emphasis is on the closing period of time. Second, there is an accent on what God will do during that closing period of time.

From a general point of view, the final period of time is “the day of salvation” – the time from the exaltation of Christ until the end of the word. This is the sense in which “last days” is used in the first chapter of Hebrews. “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds” (Heb 1:1-2). Peter announced the commencement of this period on the day of Pentecost. “And it shall come to pass in the last days , saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams” (Acts 2:17).

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These words are also used to denote the conclusion of those “last days,” or the final period of time. Thus, during the “last days” of Hebrews 1, Paul wrote, “This know also, that in the last days perilous times shall come” (2 Tim 3:1). In this text Paul revealed the introduction of corrupt religion on an unparalleled scale. Religious people would have “a form of godliness that denied the power thereof.” Its powerlessness was made known by the lack of a change in the character of its adherents (vs 2-5). In stark contrast with the declaration of a new birth, a new heart, and a new creation, the religion of the people would leave them unchanged. Such times, the Spirit affirmed, would be “perilous.” Peter spoke of the same period of time. “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation” (2 Pet 3:3-4). ” We are living in such times.

Paul also alluded to this period in his letter to the Thessalonians. “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition” (2 Thess 2:3). While this might stir our curiosity, this is not the place to further delineate this time. The point is that there is infinitely more to life than the here and the now! This text will be considered when we review the eighth chapter of Daniel.

Again, James, using the same words, wrote with the termination of all things in mind. “Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days ” (James 5:3).

In This Text

In this text, God will make known to the king the end of his empire. He will also unveil the end of all empires, and the commencement of an unending rule.

The point to be seen is that the purposes of God are far reaching, and that times and epochs have a conclusion. Now, Daniel affirms, the God of heaven has made known to the king things relating to the closing period of history. He is not doing this for Nebuchadnezzar’s sake alone, but for the ages to come, including ours.

An Observation

Knowing “the last days” is a hotly contested subject in religious circles, a thought has occurred to me. It is how unlike man God really is. Men draw back from this subject, but God is forward to speak of it, even to a heathen king who worships other gods. Everything is not static, remaining the same, during this day of salvation. Jesus did not induct a period during which no significant changes would be made. This is not a time in which everything has been locked into a certain mode. But there are those who imagine this is the case. King Nebuchadnezzar probably viewed his own kingdom in this way, thinking nothing was going to change. But he was wrong!

The people of God are not to imagine that nothing looms on the horizon of time. Woe to the

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person who thinks either the best or the worst has already happened! Such a person has set himself up for grief and a serious test of his faith. If God humbles Himself to make the future known to us, we do well to give Him our hearts and ears. It is to our profit to do so, and to our eternal detriment to fail to do so.

HE THAT REVEALS SECRETS

“ 28b Thy dream, and the visions of thy head upon thy bed, are these; 29 As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.” Daniel is carefully presenting the dream and its interpretation. He will do it in a such a manner as brings glory to God and subdues the pride of man . He will leave Nebuchadnezzar thinking more about the God who gave the dream than about the dream itself. This is a form of spiritual mastery that characterizes all inspired men and women. They bear a message that, if believed, leaves the individual with a proper focus.

Leaving Proper Impressions

In the “church” world, there are countless messages and emphases that leave the people with barely a thought of the God of heaven. After ingesting such messages people can leave the presence of the speaker thinking about things mundane, and even profane. However, no such reaction is found in Scripture of those who gave heed to inspired messages. Those who listened to Moses, taking in his words, were left thinking of the Lord and their relationship to Him. The same may be said of all of the Prophets, John the Baptist, the Apostles, and others.

The premier example is the Lord Jesus Himself. His message was so focused that people asked Him things no one of record was ever before asked.

• “Good Master, what shall I do that I may inherit eternal life?” (Mark 10:17) .
• “Philip saith unto him, Lord, show us the Father, and it sufficeth us” (John 14:8).
• “Why then say the scribes that Elias must first come?” (Matt 17:10).
• “Master, which is the great commandment in the law?” (Matt 22:35) .
• “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” (Matt 24:3).

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These were questions the people asked no other teacher. Why? Because the focus of Christ’s teaching was different, as well as the manner in which He taught. His words left people thinking about God, eternal life, the end of the world, and the world to come.

The same was true of Apostolic teaching. After hearing Peter and John preach, their listeners concluded they had been with Jesus (Acts 4:13).

There is a consistency of this manner anywhere and everywhere someone spoke in behalf of the God of heaven. When the Scribes and Pharisees taught, the people thought upon traditions and rules. When Jesus taught, they thought of eternal life, forgiveness, and the God of heaven doing something for their good.

The Relevance

On the surface, it may appear as though this has very little to do with the book of Daniel. However, this is a Kingdom manner that will be reflected in Daniel’s words to the king. His words will have an accent and focus that yield benefit if the king will listen to them. They will help him prepare for the future, as well as understand the past and the present as well.

VISIONS UPON THY BED

“ Thy dream, and the visions of thy head upon thy bed, are these . . . ” Not only did the dream of the king come to him from the God of heaven, Daniel proclaims that the thoughts experienced while upon his bed were known by the Lord. Daniel speaks as though he was standing in the king’s bedchamber, reading and comprehending his very thoughts – thoughts the king himself could not remember.

A Supposition

Nebuchadnezzar was prone to think of his own works. Later, having learned little from the occasion we are now covering, he will survey his kingdom with pride and say, “Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?” (4:30). I suggest that he had probably been having similar thoughts when he had his troubling dreams. It is as though the God of heaven responded to his vain thoughts. Whereas he might well have pondered who would take the kingdom after him, and how the glory of it would continue, God will tell him it is going to come crashing down. The Lord would start where Nebuchadnezzar’s thoughts faded into meaningless, and make known things to come.

The Lord Tries and Searches Hearts

The Lord has revealed that He “trieth the hearts and reins” (Psa 7:9; Prov 17:3). Acutely aware of this, Paul once acknowledged he spoke “not as pleasing men, but God, which trieth our hearts” (1

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Thess 2:4). David knew, and now Daniel will confirm to the king , “the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts” (1 Chron 28:9).

If you read the Scriptures with this in mind, you will find it surfacing nearly every time God is dealing with a person. Divine searching of the heart is the mother of conviction and the father of persuasion. It contributes to sobriety, generates hope in the believing heart, and fear in the doubter.

THOUGHTS CAME INTO THY MIND

“ As for thee, O king, thy thoughts came into thy mind upon thy bed . . . ” It is written , “The LORD knoweth the thoughts of man, that they are vanity” (Psa 94:11). From one perspective, in Nebuchadnezzar’s case they were not vain because of their substance, but because he could not recall them. They will be of no profit whatsoever to him until someone to whom God has revealed the secret communicates it to him. From another perspective, as I have already suggested, Nebuchadnezzar might have began contemplating the future on his own, with God taking control of his thoughts and taking the matter further. In that case, his personal thoughts were vanity. Only the thoughts God put into his mind were profitable, and that only if a man of God unveiled them to the king.

The whole purpose of Nebuchadnezzar’s dream was to prepare him for what Daniel would say. If the prophet had divulged the Divine agenda without this preparatory work of God, the king would have found it more difficult to receive. But the troublesome dreams had cultured his heart for a word from God. By referring to the king’s thoughts as he lay upon his bed, Daniel at once has the attention of the king. He will anxiously hear every word that is told him.

WHAT SHOULD COME TO PASS HEREAFTER

“ . . . what should come to pass hereafter . . . ” Like the disciples, it was given to Nebuchadnezzar to know these things. As it is written, “Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables” (Mk 4:11). In Nebuchadnezzar’s case, the mysteries were not wrapped in a parable, but in a dream. The king, therefore, experienced both sides of the equation. First, he received something he could not recall or decipher with his own “thoughts.” Second, through Daniel,. It was given to him to learn more precisely about the future. No longer will he have to speculate about the future or attempt to recall his dream.

In the Divine economy it is God Himself who makes the determinations, then chooses those to whom He will make them known. For some, this appears to be too fatalistic. However, there is no need for men to think in this way, for the Lord has spoken abundantly on the matter.

From the very beginning, Divine determination played a key role in the spread and propagation of humanity. As it is written, “From one man He made every nation of men, that they should inhabit the whole earth; and He determined the times set for them and the exact places where they should live ” NIV (Acts 17:26). When the various nations were established in the world, certain boundaries were

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placed by the Almighty. “When the Most High gave the nations their inheritance, when he divided all mankind, He set up boundaries for the peoples according to the number of the sons of Israel. For the Lord's portion is His people, Jacob His allotted inheritance” (Deut 32:8-9).

A number of Scriptures confirm to our hearts the role of God among men, their kingdoms, and their inheritance.

• “And I will sever in that day the land of Goshen , in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth” (Ex 8:22).
• “And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession” (Deut 2:19).
• “Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?” (2 Chron 20:7).
• “I have made the earth, the man and the beast that are upon the ground, by my great power and by My outstretched arm, and have given it unto whom it seemed meet unto Me ” (Jer 27:5).
• “But the LORD is the true God, He is the living God, and an everlasting king: at His wrath the earth shall tremble, and the nations shall not be able to abide His indignation ” (Jer 10:10).

The hand of God is upon the affairs of men! As Governor among the nations (Psa 22:28), He orchestrates what is occurring among them. In blessing the Lord, Daniel has acknowledged he sees that God removes and sets up kings. He changes times and seasons. He does not consult with men in order to do this, nor can men nullify His determinations. If what God determined could, in fact, be altered, there could be no such thing as prophecy, and Daniel’s words would be pointless. How could God promise to “bless all nations” (Gen 12:3; Gal 3:8) if His will was subject to change because of men?

The Lord shouts out to the doubter and the skeptic . “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like Me, declaring the end from the beginning , and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure : Calling a ravenous bird from the east, the man that executeth My counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it ” (Isa 46:9-11).

If a person fails to see God as He has declared Himself to be, the prophecies of Daniel will seem unimportant. A shallow significance be attached to them, and they will be sifted through history instead

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of the Word of God to obtain some meaning from them. Scripture is NOT an analysis of history, but a declaration of the works and will of the Lord. Unless history is seen as HIS-story it will have no lasting significance to us. Further, even if we do perceive the shifting of political powers as the work of God, unless we see such maneuverings as related to His “eternal purpose,” they will seem to have no bearing upon our life.

The general lack of emphasis upon this aspect of God demands that we say something about it – especially when dealing with a text like this.

Divine Appointments

There is such a thing as Divine appointments. At the very threshold of human history, Eve knew this. When she gave birth to Seth, who was begotten in Adam’s own image, she said, “God . . . hath appointed me another seed instead of Abel, whom Cain slew” (Gen 4:25). Isaac was born at an “appointed time” (Gen 18:14). The Lord “appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom” (2 Sam 17:14). On one occasion the Lord “appointed” a pestilence that killed seventy thousand Israelites (2 Sam 24:25). What God purposes surely comes to pass. As the Lord Himself affirms, “So shall it stand” (Isa 14:24).

What God has made known to the king is not a possibility, but things that “shall come to pass.” Other versions read “what will be,” NKJV “what will take place,” NASB “what is going to happen,” NIV and “that which is to be.” YLT These are not the declaration of what men will do, but what the Lord God will accomplish. Daniel is not making known things that God, in His omniscience, has seen in the future, but things the Lord has determined for the future.

This should not be difficult for us to receive. Daniel has blessed the Lord because he has seen that God changes times and seasons, removes kings, and sets up kings. All of these are Divine interventions – an alteration of things as they are.

The Lord can, and does , “bring to nought things that are” (1 Cor 1:28). He can “ cause the arrongancy of the proud to cease” (Isa 13:11), and “ cause ” His people to “be removed from all kingdoms of the earth” (Jer 15:4). He declares, “know, I will cause them to know mine hand and my might; and they shall know that my name is The LORD” (Jer 16:21). He can take a world that has been “filled with violence” (Gen 6:11) and cause it to be “filled with the knowledge of the Lord” (Heb 2:14).

The God of heaven is making known the things He Himself will do. Those charged with teaching and leading the people of God must often remind them of their God. It is as true with you as it was with Belshazzar. He is the God “who holds your breath in His hand and owns all your ways” NKJV (Dan 5:23). Faith shouts out to the Lord, “Yours, O LORD, is the greatness, The power and the glory, The victory and the majesty; For all that is in heaven and in earth is Yours; Yours is the kingdom, O LORD, and You are exalted as head over all. Both riches and honor come from You, And You reign over all . In Your hand is power and might; In Your hand it is to make great and to give strength to all ” NKJV (1 Chron 29:11-12).

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Only a God like this can unveil the future with certainty! What is more, this is the God to whom we have been “reconciled” (Col 1:21). This is the God with whom we now “have peace” (Rom 5:1). This is the One who is working all things together for our good (Rom 8:28). Child of God, His eye is upon you, and His ear is open to your cry (Psa 34:15). It is ever true, “all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou?” (Dan 4:35).

SECRETS MADE KNOWN

“ . . . and He that revealeth secrets maketh known to thee what shall come to pass.” Again, Daniel affirms what the Lord God has done. This is the God who alone can reveal the secrets He has “purposed in Himself” (Eph 1:9). These are His plans – things He has determined to do in the earth for His glory. He can divulge them with all the hosts of darkness listening, and they will not be able to stop them from occurring. These are sure things, cast in the stone of Divine purpose. They will come to pass. How gracious the Lord is to make His purposes known to the sons of men!

Glad day when you come to know what God has purposed! Just as Daniel and Nebuchadnezzar, this knowledge did not come to you by flesh and blood. God, who knows and has access to your heart, has made them known.

IT HAS BEEN REVEALED TO ME

“ 30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.” Because this circumstance may tend to draw undue attention to Daniel himself, he now humbles himself under the mighty hand of God, that God may exalt him in due time (1 Pet 5:6). When the truth is known, it does not contribute to pride or a fleshly sense of self-worth . “The knowledge of the truth” (1 Tim 2:4) is humbling as well as satisfying. It is quick to point the listener to the “God of truth” (Deut 32:4).

There is another thing to be seen here. Daniel has boldly declared that God alone reveals secrets. Yet, he is going to tell the secret to the king. Perhaps Nebuchadnezzar will question how this can be, since God alone is the revealer. Foreseeing this, Daniel wisely explains the Source of his knowledge, unwilling to rob God of His glory. He sends all of the glory back to God, taking none for himself. He knows that if God had not made the matter known to him, he would have been just as ignorant as Nebuchadnezzar about it.

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AS FOR ME

“ But as for me . . . ” Daniel has reminded the king that what he demanded could not be given to him by “the wise men, the astrologers, the magicians, and the soothsayers.” As for the king himself, he cannot even remember what he has dreamed, much less decipher the meaning of the dream. Arioch, the captain of the king’s guard can add nothing to the matter, nor can Melzar, who had the charge of the four children of Judah during their training. However, a distinction has been made in Babylon. There is one man – one solitary man – who is able to declare precisely what was dreamed, and exactly what it means.

Daniel knows full well that he has been endowed with special wisdom, knowledge, and understanding. In an open comparison, he had proved “ten times better” in his astute answers than all the wise men of Babylon. Perhaps this might lead the king to conclude Daniel’s intellectual superiority and quick learning ability had enabled him to uncover the mystery. Perhaps his expertise in the language and literature of the Babylonians has qualified him to give the answer the king demanded. In order to remove all doubt in this matter, Daniel now shines the light upon himself. He delivers a true picture of the situation.

NOT FOR ANY WISDOM

“ . . . this secret is not revealed to me for any wisdom that I have more than any living . . . ” Other versions read “this mystery has not been revealed to me for any wisdom residing in me more than in any other living man,” NASB “this mystery has been revealed to me, not because I have greater wisdom than other living men,” NIV and “This mystery has been revealed to me, not that I am wiser than anyone else.” NJB

One might argue that Daniel was, indeed, wiser than other living men. After all, he had been shown to be “ten times better” in his intellectual grasp of things. And, Daniel is not denying this is the case. He is not saying he has no more wisdom than anyone else, for God had given him wisdom above his peers. He had also given him the ability to be quick in learning. He stood out among the captives of Judah, and he stood out among the wise men of Babylon. Daniel does not deny this.

However, in the king’s matter, all of Daniel’s wisdom proved wholly inadequate. He knew no more about the dream and its meaning than Nebuchadnezzar or any of the other Babylonian wise men. Daniel knew this all too well. He had to seek mercies from the Lord to obtain understanding – and the Lord gave it to him.

However, the heavenly Father did not show Daniel the dream and its meaning because he was smarter than all others. It was not because he had a more keen mind, or was quick to comprehend. It was not because Daniel could put the facts together better, or had a more logical mind, or was an expert in hermeneutics. It was not because he knew the original language of Babylon, or had achieved a place

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of prominence among thinkers. Rather, it was because he asked for wisdom. He besought the mercies of the Lord, which could open the matter to him.

Something to be Learned

There is a dimension of knowledge that extends beyond the circumference of ordinary, and even extraordinary, wisdom. There are things to be known that do not depend upon intellectual acumen. There is truth to be comprehended that does not rely upon human logic and interpretation. There are matters that need to be understood that do not come through consensus, group dialog, and discussion groups. There is a realm of learning where worldly credentials and expertise have no value whatsoever.

This is why we are told, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:16). Other versions read , “But a natural man does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised,” NASB and “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.”

What can be traced back to Adam is “natural.” However refined it might be, it cannot enable a person to comprehend the things of God. That consideration is a fundamental one. The comprehension of it will clear up many matters that otherwise tend to be confusing.

If Solomon, in all of his wisdom, had been in Nebuchadnezzar’s court, he could have provided no more insight on the matter than the magicians or astrologers. Even the lesser Socrates and Plato, should they have been in the king’s court, would have bee condemned to death with the rest of the wise men.

If the king had demanded only things that could be known in the wisdom of this world, Daniel would never have risen to the prominence he would later enjoy. In this regard, he bore great similarity to Joseph. Until something arose that demanded wisdom and understanding no one else had, Joseph remained in prison. But the very day what he had received from the Lord was perceived as necessary, he was brought from the dungeon of isolation.

By the same token, at the very time Nebuchadnezzar needed something on one else could supply, Daniel rose to prominence. He had access to something that was not available to the wise men of the Babylonian empire. In fact, not even Shadrach, Meshach, and Abednigo had received these things. Even though there is no respect of persons with God, all of His children do not receive exactly the same thing. Neither, indeed, do they all occupy the same office.

A Growing Crisis

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Currently, there is a crisis of spiritual knowledge in the church. The Joseph’s and Daniel’s are in isolation because there is no demand for them. Those who traffic in spiritual realities and have an understanding of the ways of God are keeping sheep on the back side of the desert like Moses. Their spiritual expertise simply is not perceived as a need – at least not in normal times, or within the institutional agenda.

The current popularity of problem solving, wit, organizational skills, statistical expertise, and motivational knowledge confirm the modern church is not asking for much. If a person has an impressive list of credentials – like the wise men of Babylon – they are offered key positions in the church and its subsidiary organizations.

There are whole bodies of Christian people who have never heard an insightful exposition of the Scriptures, or the opening up of things pertaining to life and godliness. They are like the citizens of Babylon who had a cluster of seeming wise men. Yet, when issues arise that have to do with knowing God, discerning the times, or gaining the victory over the world, their wise men have to admit they are ignorant, having no knowledge.

The result of this crisis is that God is becoming more and more unknown within the professed church. For the most part, the people are Scripturally illiterate, and cannot handle aright the Word of God (2 Tim 2:15).

Of course, God will, in His own time, so orchestrate the circumstances as to confirm the impotence of worldly wisdom. Some of His people have already experienced this, and are finding there is no substitute for the knowledge of God – for fellowship with Him, access to the throne of all grace, and asking for wisdom. If you are a person who delights in the knowledge of the Lord, yet lack opportunity, keep the faith. Your time will come. God will open a door for you into which no one else will be able to enter.

The Fact of the Matter

The fact of the matter is that God has repudiated the wisdom of this world. He has locked the things of God so they cannot be accessed by that means. That is precisely the declaration of First Corinthians 1:19-21. “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For since in the wisdom of God the world through its wisdom did not know Him.” NIV

The Kingdom of God is so ordered that what God reveals cannot be deciphered by the world’s wisdom. What He made known to Nebuchadnezzar could not be comprehended by Nebuchadnezzar himself. It could not be discerned by his wise men. That is the manner of the Kingdom, and there is no

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way to violate that manner and yet obtain an understanding of the truth.

I have known highly educated men who confessed the things of God were beyond them. In humility, like David, some of them have sought understanding from the Lord (Psa 119:34,73,125, 144,169). Also, like David, they were not disappointed.

An Explanation

I understand that it may appear I am just a disgruntled old man, but that is not the case at all. I carry a burden for the people who are deprived of the knowledge of God, yet flooded with the wisdom of men. I know by experience that the world’s wisdom generates a spiritual fog that obscures the things of God. I pray for the day when men and women of God will be valued in strict accord with what they have received from God, not men.

BUT FOR THEIR SAKES

“ . . . but for their sakes that shall make known the interpretation to the king . . . ” Other versions read “for our sakes,” NKJV “but for the purpose of,” NASB “but so that you ,” NIV “but in order that,” NRSV “but for this sole purpose ,” NJB “but because God wanted you to understand,” NLT and “but in order that the sense of the dream may be made clear.” BBE

Here, the various versions tend to muddy the water. Some read as though the reason God revealed the dream to Daniel was in order that Nebuchadnezzar might know. Others read as though the vision and its interpretation were themselves the objective – that is, they were given so that they might be understood. KJV/NASB/NRSV The NKJV gives the sense that the purpose for the dreams involved the benefit of both Daniel and Nebuchadnezzar.

Actually, all of these perspectives are involved in the text. So far as Nebuchadnezzar was concerned, God did not give the dream to him in vain. It was given in order that it might ultimately be understood. From Daniel’s perspective, it was given in order that Daniel might know the dream and its interpretation, becoming a co-laborer with God in making it known. From the standpoint of the dream itself, it was a Divine prelude to revelation – the means God chose to unfold matters pertaining to the future.

Driven By A Divine Agenda

Daniel is making known to the king that his demand is NOT why he will receive the interpretation. Revelation is not given because of human curiosity, but because of the purpose of God. It was God Himself who initiated the procedure leading to the explanation of the dream, NOT the demand of Nebuchadnezzar.

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A Principle to be Seen

There is a marvelous principle to be seen in this text. God always introduces men to revelation in order that they might appropriate its meaning. What God gives or shows to men is not intended to remain a mystery, even though it may be secret at the first. Those who see faint glimmers of truth are to pursue them, for they were granted to them to be understood. Further, introductions and glimmers are never ends of themselves, whether in the form of dreams, intuitions, or Scriptural knowledge. Such things are like a hand, beckoning men to pursue understanding, and engage in a quest to know the Word and will of the Lord. Many a soul has come short of knowing the will of the Lord simply because they did not pursue what the Lord showed to them.

It should trouble our hearts when the things of God are a mystery to us. That is why David prayed so fervently for understanding. He knew what the Law said. He was familiar with the Testimonies of the Lord. Yet, he sensed there was more to them than he was seeing. Thus he prayed, “Open thou mine eyes, that I may behold wondrous things out of thy law” (Psa 119:18). He saw the Word of God as a deep ocean, whose depths could be plumbed. It was like a deep well in which cool and refreshing water could be had – but they were located in deep places. Thus he confessed, “Thy thoughts are very deep” (Psa 92:5).

It is written that the Spirit “searcheth all things, yea, the deep things of God” (1 Cor 2:10). And why does the Spirit search them? It is certainly not for Himself, for He is not in the learning mode. The Spirit is in the teaching and enlightening mode. He searches the deep things of God to give them to the redeemed. That, of course, is precisely the meaning of that verse. “But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.”

An Example

Child of God, what God reveals is intended to be understood. That is -precisely why it is given. Some believers are tempted to lay aside certain books of the Bible because they appear to be too difficult for them to understand. Take, for example, the book of Revelation. There is a blessing bestowed upon those who give attention to it. “Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near” NIV (Rev 1:3).

Notice, the blessing is not to the one who understands, but the one who reads. It is not on the one who comprehends, but on the one who hears. It is not on the one who can fully expound the book, but the one who takes it into his heart, pondering and thinking upon it. It is not that reading, hearing, and pondering are themselves the blessing. Rather, it is in these involvements that God begins to unfold things what would otherwise remain secret. Like all things God makes known, the Scriptures are intended to be understood. As you apply yourself to them, living by every Word of God, you will find this is the truth.

KNOWING THE THOUGHTS OF THY HEART

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“ . . . and that thou mightest know the thoughts of thy heart.” Other versions read, “that you may understand the thoughts of your mind,” NASB and “that you may understand what went through your mind.” NIV

The phrase “the thoughts of thy heart” is not to be taken in the same sense as Simeon’s prophecy to Mary: “that the thoughts of many hearts may be revealed” (Lk 2:35). There, an expose of the conscious thoughts of the heart was intended. The cause for the flood was that the thoughts of man’s heart “was only evil continually” (Gen 6:5). God, we are told, searches and understands “understandeth all the imaginations of the thoughts” (1 Chron 28:9). David, discerning that there was more to his thoughts than he fully grasped cried out, “Search me, O God, and know my heart: try me, and know my thoughts” (Psa 139:23). These were all thoughts that had their genesis with men themselves. They were “their” thoughts.

The thoughts of reference in our text were in Nebuchadnezzar’s mind, but they were not his thoughts. They were God’s thoughts, brought to him in the form of a dream. The king did not conjure up these thoughts, they were put into his mind.

David spoke of God sending thoughts to him. He saw them as very numerous, even beyond count. “Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered” (Psa 40:5). They were exceedingly precious to David. “How precious also are thy thoughts unto me, O God! how great is the sum of them!” (Psa 139:17). That was because he was able to ponder them.

But it was different with Nebuchadnezzar. He could not even remember the thoughts of his heart. That did not mean they were pointless, or that they should be forgotten. Daniel declares he was given their meaning so the king could know what God had put in his heart. See, what God gives is to be known. It is not to be treated as something that is neither necessary nor satisfying. Do not ignore or treat lightly holy thoughts that come into your mind. Consider them a stewardship to be handled with zeal and interest.

CONCLUSION

As the book of Daniel progresses we are beholding the working of the Lord. Masterfully he weaves the tapestry of life with threads that do not normally mingle together. A Hebrew, an executioner, a king, and a dream are included. The dark threads are selected of a king’s anger, wise men who obtained their wisdom from nether sources, and a mass execution. Throw in the light thread of

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youth, and the gray thread of ignorance. All of it does not appear to be of any great potential.

However, in the hands of the Lord of glory a wondrous work will be accomplished. The mind of an executioner will be changed. The hearts of four children of Judah will be challenged and assured. A young Jewish man will receive something no one in all of the empire possessed. A king’s wrath will be assuaged. And a message will be delivered that will feed and nourish the saints of God for ages to come. A Divine purpose will be unfolded that was never before made known. It is no marvel that the Lord’s doings are called “wonderful works,” and that they are “marvelous in our eyes” (Psa 40:5; 118:23).

Child of God, what is there in your life that appears to be in disarray? What is there that you do not understand, or that looks hopeless to you. Do not imagine for a moment that God cannot bring a blessing out of it all. God is your Master, not circumstance! Eternity is your destiny, not time. Eternal life has been determined for you, not everlasting misery. Is it not written, “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him” (1 Thess 5:9-10).

Lift up your head and be of good cheer. You have been raised to a higher level than Daniel. Daniel was not greater than John the Baptist, yet Jesus said this of John. “Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he” (Matt 11:11). It is certainly not that any of us are greater than Daniel or John the Baptist on a personal level. In a sense, they were giants and we are midgets. The difference is that they were standing in a valley, and in Christ we are standing on a mountain. You can expect God to honor the position in which He has placed you!

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The Prophecy of Daniel

NEBUCHADNEZZAR’S FIRST DREAM IS INTERPRETED

• Lesson
• 9

INTRODUCTION

The purpose of God for this world will now be declared. God has made known to Nebuchadnezzar what He has purposed to do in the world. It is an objective that involves the kingdoms of this world, together with their rulers. However, even though God has made His purpose known, it is not possible for the wisdom of men to decipher it. In fact, the king cannot even remember it. The faculties of the human mind are not adequate, of themselves, to hold on to the things of God. In the case before us, an unforgettable dream is forgotten. It is buried in the recesses of the mind, and cannot be recalled, even though the dream has been given repeatedly. Although the dream was troubling, it still cannot be remembered. Nothing in the king’s surroundings can stir him to recall his dream – the scope of it, the subject of it, or even the slightest detail of it. The dream was too large for his small mind to profitably contain it. It was too minute for his disciplined powers of reason to survey.

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Even though he has threatened the most astute wise men of his empire with death, they have not been able to present any facet of the dream. They have not even been able to concoct a lie about it. Here is something from heaven, and it will require someone in touch with heaven to render any assistance to the king. Nebuchadnezzar was sought repeatedly for the dream to be known. He has struggled to recall something about it over an extended period, and has not discovered so much as a minuscule mote of information. His wise men have also exhausted their reasoning.

None of their diabolical resources could yield anything. Their otherwise productive minds proved sterile in this matter. Yet, in one single night, Daniel has gained knowledge of the dream itself, and the interpretation of it as well. The method Daniel chose to obtain this wisdom was not conventional for the world, but was standard for the kingdom of God. He prayed for wisdom.

THE WORLD’S WISDOM IS VAIN

Thus God has “made foolish the wisdom of this world” (1 Cor 1:20). He has, through the circumstances of this chapter, cried out, “Where is the wise man? Where is the scholar? Where is the philosopher of this age?” NIV (1 Cor 1:20a), and not a solitary reply was arisen from the sons of men. Truly , “there is a God in heaven” (2:28), and He “makes fools of diviners, who overthrows the learning of the wise and turns it into nonsense” NIV (Isa 44:25).

The Age of Reason

In reviewing this text, we must allow its light to illuminate our own path. The wisdom of this world has not grown better with age. The world may boast of the “Age of Reason,” but it has yielded a miserable basket of fruit. This age was spawned by godless thinkers in the eighteenth century. Historians have called it “The Enlightenment.”

The first notions of evolution were introduced during this period by Pierre Louis Moreau de Maupertuis. Later, in the nineteenth century, Charles Darwin would popularize this bit of intellectual vagary. Psychology was also birthed during the aftermath of the “Enlightenment.” It was brought into prominence under the influence of Sigmund Freud, the first person who purported to scientifically explore “the human unconscious mind.”

Higher Criticism

Not to be forgotten is another wretched offspring of “The Enlightenment.” It is “Higher Criticism,” also called “Biblical Criticism.” This is man’s analysis of the Scriptural text. It employs the analysis of various manuscripts, and by that means boldly announces what parts of the Bible are valid, as well as those it deems to be spurious. More recent versions of Scripture provide various footnotes that have resulted from this “criticism” of the Biblical text. A contemporary version of the Bible will have footnotes that refer to “the best and oldest manuscripts,” etc. These are provided as an explanation

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for text alteration.

Without being unduly distracted by these considerations, there is a point to be made. During the time of our text, the failure of wise men to provide a solution meant they would die. King Nebuchadnezzar had no time for bantering opinions back and forth. What he wanted to know was too important for him to field various persuasions and views from his wise men. Nor, indeed, would it have been in place for some of his counsellors to view his dream with Babylonian higher criticism. Some might have said it was only the result of indigestion or worry, and therefore should not be regarded as important. Others might have conjectured that with the passing of time, the whole matter was becoming too vague. Any later translation of the dream might prove to be too distant from the original occurrence. Still others might have insisted on an infallible dream hermeneutic – a logical method of interpreting the forgotten dream.

Of course, all of this is obviously foolish. However, this is all too often the approach men take to the Word of God. We must learn from this account how utterly inappropriate such approaches really are. God chose to make His will known to the most illustrious ruler the world has ever known. He did it during the dominance of the most glorious kingdom among men. In those circumstances, He made known the impotence of the wisdom of this world. We should require no more evidence of the poverty of worldly wisdom than that – even though the history of the world is Divinely strewn with such evidences. Woe to that person who attempts to blend the truth of God with the wisdom of this world. It is an attempt to merge Divine wisdom and foolishness, light and darkness, and truth with speculation. It simply cannot be done.

CONFIRMED IN OUR TEXT

The vanity of worldly wisdom is loudly proclaimed in our text. If God had not revealed “the secret” and “the king’s matter,” it never would have been known. The world would have passed away, and it all would have remained a secret. Ample opportunity was given to the wisest men of this world to discover the king;’s dream and its meaning. Strong incentives were declared to assist them to engage in a hearty effort to do so. However, all of their efforts were vain.

It is a miserable “science, falsely so called,” (1 Tim 6:20) that attempts to critique what has been revealed by God. This, to me, is man’s foolish on parade, wearing the mask of intellect, and shouting its own praises. What God makes known is to be believed and proclaimed. Those who expend their energies to declare what the Lord has revealed, like Daniel, will be given to know what it means. Those who attempt to evaluate whether or not it is true will either be thrown into confusion, or brought to see that God has “made foolish the wisdom of this world.”

In Daniel we see that faith is the principle means of appropriating the wisdom of God, and an understanding of what He has made known. Faith obtains the most from God, and probes the deepest into His mysteries.

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THE GREAT IMAGE

“ 31 Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. 32 This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, 33 His legs of iron, his feet part of iron and part of clay.”

Daniel will first declare the dream itself – the dream the king could by no means remember. God, who had hidden the dream from the king, will cause him to recognize that a true prophet is standing before him. No part of the dream itself will be left out, and no part of it will be obscure. The precision with which Daniel speaks will assure the heart and mind of the king that the meaning he gives is also true.

IMPRESSIVE IN APPEARANCE

“Thou, O king, sawest . . . ”

Intense Interest

There is a certain boldness evident in Daniel’s words. He does not venture an opinion, or suggest what the king might possibly have seen. Something had caught the attention of the king – something in his dream. Other visions read , “You, O king, were watching ,” NKJV “You, O king, were looking ,” NASB “You looked, O king.” NIV This was not an ordinary dream, but one that had captured the attention of the king. He surveyed the vision God gave to him, looking upon it with interest and intrigue. His consideration was extended, and not brief. Thus Daniel reveals the attitude of the king – how he had regarded the dream. Like the angels, he desired to “look into” what God had made known (1 Pet 1:12). The idea of the text is that Nebuchadnezzar was not passive in his dream, as though something was simply coming to him. He was attempting to go to what he saw, scanning the vision and looking for its details. Daniel will now make known the details that had so intrigued the king, but which he could by no means remember.

A Great Image

“ . . . and behold a great image . . . ” Other versions read, “a single great statue,” NASB “a large statue,” NIV “huge,” NLT and “very large.” NAB The king had not seen a body of people, or a panoramic view of nature. He had seen an exceedingly large statue – the sculpture of a man. It was very large, pulling the attention of the king to itself, rather than its surroundings, being of gigantic dimensions.

Excellent in Brightness

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“ . . . This great image, whose brightness was excellent, Other versions read, “whose splendor was excellent,” NKJV “of extraordinary splendor,” NASB and “dazzling statue, awesome in appearance.” NIV The impressive image glistened, and was dazzling in appearance. It was not only large, but awesome in its details. From the standpoint of a man, it was an obvious piece of excellent workmanship. There was a certain beauty and majesty that characterized the statue. The reason for this remarkable brightness will be seen when the various materials of the statue are described. At the first, everything about this image is impressive.

It Stood Before Thee

“ . . . stood before thee . . . ” The image was brought to the king – he did not go to it. It became obvious that God was not showing the king something that was disassociated from his own person. It stood before him , in full view, so he could survey its intricacies.

In this vivid description, you must remember that this is what the king saw. At this point, Daniel is describing the experience of the king. This is not yet the interpretation. Many of us have heard this account from our youth, and have never been able to forget it. Yet, Nebuchadnezzar, who personally had the dream, and entered zealously into it, could not remember a single detail of that remarkable dream.

The Form Was Terrible

“ . . . and the form thereof was terrible.” Other versions read “its form was awesome,” NKJV “its appearance was frightening,” NRSV “terrifying in appearance,” NAB and “its form sent fear into the heart.” BBE

The word “terrible” means the image was so large and formidable that it made Nebuchadnezzar afraid. He saw an imposing image that dwarfed his own person. The statue was dominating, and demanded the king’s attention. The terror that fell upon him did not make him try and get away from the statute, but demanded that he peruse it, giving it his whole attention. The sudden appearance of this vast statue – standing before the king by Divine appointment – seized his attention. He did not dare to ignore it.

IMPRESSIVE IN ITS BEGINNING

“This image's head was of fine gold ...” Keep in mind, Daniel is now recounting what the king had already seen in a dream, but was not able to recall. This part of Daniel’s presentation is not new, but will confirm the validity of the revealed interpretation he will also give to the king.

The image was that of a man, and obviously stands for something that has been, and will be, accomplished by man. The head of this massive statue was made of “fine gold” – that is, pure and

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unalloyed gold. Other versions read “pure gold,” NIV “the best gold,” BBE and “good gold.” YLT Scripture mentions “fine gold” several times, referring to the purest and very best gold.

When the tabernacle was build, much of its furniture was overlaid with “pure gold” (Ex 25:11,24; 30:3). The mercy seat, covering the ark of the covenant, was made of “pure gold” – about 3-3/4 by 2-1/4 feet in size (Ex 25:17). The dishes, spoons, covers, and bowls associated with the table of showbread, were also made of “pure gold” (Ex 25:29). The candlestick inside the holy place was made of one solid piece of “pure gold” (Ex 25:31-36), as well as its “tongs and snuffdishes” (Ex 25:38). But these, and other tabernacle items, were very small compared to what Nebuchadnezzar saw.

When Solomon built the temple, he made its main room “with cypress wood and overlaid it with fine gold” NASB (2 Chron 3:5). He also made the “Most Holy Place,” thirty feet by thirty feet (twenty cubits), and overlaid it with “about twenty-three tons of pure (fine) gold” NLT (2 Chron 23:8). But Nebuchadnezzar did not see a statue with a head “overlaid” with fine gold. Rather the whole head of this massive statue was a solid mass of “fine gold” – something beyond human comprehension.

We will see that this stands for an unusually impressive beginning.

A NOTICEABLE DECLINE IN VALUE

“ . . . his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay.” From the head down, there is a noticeable decline in the statue’s value and strength – from the head, downward to the feet. The head stands for the beginning of this image, and the feet stand for its final representation. A special point will be made of this in the interpretation of the dream.

Breast and Arms

“ . . . his breast and his arms of silver . . . ” This part of the body, extending from the base of the neck to the abdomen, is second in importance, the head being first. It is the part of the body containing most of the vital organs. Not only is this part of the statue inferior to the head in function, it is also inferior in value, being made of silver.

Silver is surely a precious metal, but not as precious as gold. It was also a prominent metal in the building of the tabernacle (Ex 26:19-32; 27:10-17). In Solomon’s day, silver became as common as “stones” (1 Kgs 10:27). Yet, it remained a precious commodity, and was often classified with gold, although inferior to it (Gen 24:35; 1 Kgs 15:15; Psa 105:37).

Belly and Thighs

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“ . . . his belly and his thighs of brass . . .” As we progress to the bottom of the statue, the values of the materials of which it is comprised are diminishing. The significance of this is seen in Daniel’s special notation of it. The Lord is going to use this circumstance to reveal the appointed destiny of all earthly kingdoms.

Brass is valuable, but far beneath the worth of gold and silver. In Scripture, Tubalcain, great grandson of Cain, was “an instructor of every artificer (craftsman) in brass” (Gen 4:22). Brass was also a prominent metal in the construction of the tabernacle (Ex 26:11,37). The large altar of the tabernacle, seven and one-half feet square, was overlaid with brass (Ex 27:2), and was called the “brazen altar” (Ex 38:30). The laver was also made of brass (Ex 30:18). No article of furniture within the tabernacle, however, was made of, or overlaid with, brass. Gold was used for the interior furniture (table of showbread, candlestick, altar of incense, and ark of the covenant). That fact alone shows the inferiority of brass to silver and gold, entirely apart from monetary value.

Brass, or bronze, was, as silver and gold, purified by means of heat (Ezek 22:18,20; Rev 1:15). Some consider the word “brass” to refer to copper, while others are of the opinion it is what we call bronze, which is an alloy of copper and zinc. At any rate, it was vastly inferior to fine gold, and of less value than silver.

Legs

“ . . . His legs of iron . . . ”The legs refer to the limbs between the thighs and the feet. These were made of iron, a strong metal. The first one to forge iron was Tubalcain (Gen 4:22). This metal is rarely found in its native state, and required smelting to produce. Iron melts at a temperature of about 3000 ○ Fahrenheit, which tended to make it a very strong metal. Moses told Israel they would not lack anything in the land of promise, declaring it was a land “where the rocks are iron” NIV (Deut 8:9). Og, the king of Bashan, himself a giant, had an iron bed that was thirteen feet long and six feet wide (Deut 3:11). The Canaanites had chariots of iron (Josh 17:16). Sisera, who threatened Israel, had 900 chariots of iron (Judges 4:3,13). Goliath of Gath had an iron head on his spear that weighed eighteen pounds (1 Sam 17:7).

Thus, as the substance of the image became less valuable as it moved toward the feet, it also became more crude, and more related to raw power, or ruthlessness.

Feet

“ . . . his feet part of iron and part of clay.”       The feet of the image were not made of pure metal. Not only was there a lessening value to the metals from head to foot, now weakness came into the picture. The strong iron of the legs is now mingled with “baked clay,” NIV thus depicting vulnerability. The picture, therefore, is of something strong and valuable at the beginning, but weak and vulnerable at its end. We will find that these feet will be the point at which a decisive blow will be struck against the whole image.

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To be more precise, here, in the feet, is something very strong united with something unusually weak . You may have a chariot of iron, but you would not think of having one made of clay. An axe may be made of iron (2 Sam 12:31), but no person of sound mind would attempt to make one of clay – or even of iron mixed with clay.

The point to be seen here, and which Daniel will develop, is that whether a statue or a person is considered, the measure of strength is only as great as the weakest part. In a container or vessel, the point of rupture is always the weakest point. Whether an image, a man, or a church, defeat always comes at the weakest and most imperfect part. That part is generally an admixture. Blessed is the person who takes hold of this.

A LITTLE STONE

“ 34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.”

We will at once see that the dream sent from God to Nebuchadnezzar was unusually complex. Every detail is important, and significance is attached to every aspect of the image. Therefore, Daniel goes into much detail about what the king had seen. It is assumed that Daniel was also given to see the image in some way. Moved by the Lord, Daniel covers every detail, preparing the king for the remarkably extensive revelation God has given to him. Those who imagine God has no interest in details can learn much from this account. He purposes at the detail level.

YOU SAW UNTIL

“Thou sawest till that . . . ” Other versions read, “You watched while,” NKJV “You continued looking until,” NASB “While you were watching,” NIV and “While you looked at the statue.” NAB The idea is that Nebuchadnezzar was captured with the greatness and impressiveness of the image – yet, the image itself was not the real point. While he was gazing upon the awful statue, something else began to happen. Eventually that “something else” will, to say the least, diminish the impressiveness of the statue.

The king is to be commended for continuing to look at the vision sent to him. Additional matters were made known to him “while” he was looking. Many a soul has missed great things from God simply because they did not “continue looking. ” Whether in king Nebuchadnezzar, of those who are in Christ Jesus, it is the manner of the Kingdom for more to be made known while we continue looking

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at what has already been revealed. A godly focus is the mother of an expanded understanding.

A STONE CUT OUT WITHOUT HANDS

“ . . . a stone was cut out without hands . . .” Other versions read, “a rock was cut out, but not by human hands,” NIV “ stone which was hewn from a mountain without a hand being put to it,” NAB and “a rock was cut from a mountain by supernatural means.” NLT

The image is wholly representative of man and his works. That is why it is the image of a man, with a head, chest, arms, belly, thighs, legs, and feet. For that very reason, we should adduce that it is not intended to be the heart and core of the vision, or dream.

While the king gazes upon the image, something entirely apart from man takes place. Suddenly, there is an intrusion occurring in the world, yet not from the world. Men behold it, but did not cause it. It will impact upon men, yet no part of its origin is from them.

Unlike the image, and at its inception, the stone is not crafted, or made. No human refinement is found in it, as with gold, silver, brass, and iron. Nothing about it is an alloy, like feet made of an admixture of iron and clay. “Without hands” means wholly apart from human activity. This is an intervention in the affairs of men – something that is caused outside of man himself. Its origin is not from man in any way. The intervention is deliberate – something that has been purposed, and will be accomplished with objective. This is not happenstance.

The stone comes from a “mountain.” While the image stood in a plain, the stone came from something infinitely larger, and of greater duration, than the image. Although the image appeared unusually large, it was dwarfed before this great mountain.

THE STONE STRIKES THE IMAGE

“ . . . which smote the image upon his feet that were of iron and clay . . . ” It is assumed this stone was a rolling stone, moving across the breadth of the earth. This assumption is founded upon the fact that it ultimately became a mountain, suggesting the stone gradually grew as it progressed. For that matter, nothing would prohibit us from seeing the stone as being hurled at the feet of the image from the mountain, as David cast the destructive stone at Goliath.

I cannot conceive of a seasoned warrior aiming his weapon at the feet of a foe. Normally, as David did with Goliath, the weapon is hurled at the head. But that is not the case here. The stone strikes the image on its feet – the place of vulnerability.

THE IMAGE IS UTTERLY DESTROYED

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“ . . . and brake them to pieces. 35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them . . . ” The impact of this supernatural stone is most arresting. It does not effect only the feet, but the image in its entirety. It strikes the image at its weakest point – where an admixture was found.

Broken to Pieces Together

“Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together . . . ” There was a sense in which the different metals were of the same order. Though different in appearance and value, they comprised a single statue. Thus, when the very feet that supported the statue were broken, the entire image, or all of its parts, “were crushed all at the same time.” NASB As the various parts became disconnected and fell to the ground, the stone crushed and pulverized them, so they could in no wise be put together again.

It Became Chaff

“ . . . and became like the chaff of the summer threshingfloors . . . ” The statue in its entirety – gold, silver, brass, iron, and iron mixed with clay – “became like the dust on the floors where grain is crushed in summer.” BBE None of the gold was retained. No part of the silver remained. The brass was in a worthless condition, together all of the iron. There was no more future for the statue. It could not be maintained in any form, or in any size. Its very existence was terminated.

Carried Away

“ . . . and the wind carried them away, that no place was found for them.” The remnants of the statue did not remain in a heap upon the plain. Every vestige of the image was carried away with the wind. “The wind swept them away without leaving a trace.” NIV If you had not seen the statue before, there was absolutely evidence that it ever existed.

THE STONE BECOMES A MOUNTAIN

“ . . . and the stone that smote the image became a great mountain, and filled the whole earth.” As for the supernatural stone that struck the image, and ground it to powder, it “became a huge mountain and filled the whole earth.” NIV It left no room for anything else, but became the most prominent thing in “the whole earth.” leaving no part of the world unaffected by its presence. Thus, the dream begins with an impressive statue, and concludes with a dominating mountain. From beginning to ending, it is the work of the Lord.

THE HEAD OF GOLD

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“ 36 This is the dream; and we will tell the interpretation thereof before the king. 37 Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38 And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold.”

Thus Daniel has precisely defined the dream of Nebuchadnezzar. No part of it has been omitted, and it is remarkable for its details. There is no chance that Daniel could have no accurately related this dream by himself – a dream which, to this point, was hidden to the very one who dreamed it. As Daniel told the dream, I do not doubt that Nebuchadnezzar’s memory was strengthened, and he began to experience the very terror he had while he was having the dream. There is no question that Daniel now had his attention. Now the young prophet will tell the king things that had been revealed him alone – things that were not made known to the king.

KING OF KINGS

“Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.” In blessing God, Daniel had confessed that he saw God both set up and removed kings. Now he will tell the king that God has set him up – that he owes his remarkable power and influence to the God of heaven. It is not something he did in his own strength.

King of Kings

The expression “king of kings” accents Nebuchadnezzar’s global power. While other kings did exist, they were subservient to him, and paid tribute to him. Artaxerxes, in addressing Ezra, referred to himself as “king of kings” (Ezra 7:12). Ezekiel also referred to Nebuchadnezzar, king of Babylon, as “king of kings” (Ezek 26:7). At the very least, the expression meant that his rule extended over many nations, each of which also had kings. In the highest sense, it meant he was the most prominent king of all.

Kingdom, Power, Strength, and Glory

The prestige and influence of Nebuchadnezzar had been given to him by “the God of heaven.” If this were not the case, he never could have risen to prominence, “For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another” (Psa 75:6-7).

The largeness of the dominion given to the king is most remarkable – and we must remember it was given to him by the Living God. The global, or universal, nature of Nebuchadnezzar’s kingdom is encapsulated in these words of our text: “in your hands He has placed mankind and the beasts of the field and the birds of the air . Wherever they live, He has made you ruler over them all .” NIV The

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Chaldean monarchy over which this king presided, at the very least, extended over Chaldea, Assyria, Arabia, Syria, Egypt, and Libya.

Jeremiah spoke similarly of Nebuchadnezzar before he destroyed Jerusalem. His words are most arresting. “I have made the earth, the man and the beast that are upon the ground, by My great power and by My outstretched arm, and have given it unto whom it seemed meet unto Me. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, My servant; and the beasts of the field have I given him also to serve him . And all nations shall serve him ” (Jer 27:5-8). The same thing is affirmed elsewhere, showing it is a pivotal consideration (Jer 28:6; 25:9; 43:10-11; Ezek 29:18- 19).

This is an aspect of God that is not perceived as clearly as it should be – particularly for those who are in Christ Jesus. It would serve to relieve some hearts of a great deal of unnecessary anxiety if this were embraced by faith.

THOU ART THIS HEAD OF GOLD

“Thou art this head of gold.” The meaning is not that Nebuchadnezzar himself is the head of gold, but that it is the empire over which he presides.

Herein is something that first appears strange. The Chaldeans were not noted for their refinement, as is gold. Jeremiah said they would make the land desolate (32:43). They burned Jerusalem with fire (Jer 37:8). When conquering Jerusalem, the Chaldeans pursued and overtook Zedekiah in the plans of Jericho. Nebuchadnezzar slew Zedekiah’s son before his very eyes, slew the nobles of Judah, put out the eyes of Zedekiah, and bound him with chains. (The Chaldeans then “burned the king's house, and the houses of the people, with fire, and brake down the walls of Jerusalem” (Jer 39:5-8). Habakkuk called them “that bitter and hasty nation” (Hab 1:6).

From a human point of view, which is a wrong view, that certainly does not sound like a “head of gold.” It sounds more like a head of iron that hammers the nations into subjection. However, the image is being viewed as a whole, and Nebuchadnezzar represented the most illustrious empire of all. His kingdom was the most magnificent of all kingdoms.

The imposing statue stood for world, or global, government. As with everything that is in the world, global empires degenerated in their character and power. Heaven’s assessments of the first of these governments places Babylon, or the Chaldean empire, as the first of this degenerative order. It was the most glorious, impressive, and magnificent. During its domination, the morality of men, while not ideal, was better.

Too, the superiority of the Babylonian empire can be traced to its prominence in the purpose of

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God, just as Egypt’s reason for fame can be traced. Babylon was used to chastise the Lord’s people in a special way for a special sin. Egypt was used to gain a name for God. Thus, it played a more outstanding role. Yet, it would fall with all other governments. Because of the extensive involvement of the Lord with this empire, employing it for His immutable purposes, it is called the head of gold.

THREE INFERIOR KINGDOMS

“ 39 And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise.”

As we proceed through this vision, it will become apparent that the statue represents the kingdoms of this world as they relate to the Kingdom of God. Worldly government is placed along side the government of heaven. Kings of the earth are compared with the “Prince of the kings of the earth” (Rev 1:5). While there are some respects in which these kingdoms differ, they all share a common destiny. None of them will remain, and all of them will ultimately give way to a greater kingdom.

This is the heavenly view of the very best of human governments. From one point of view, some are superior, and others inferior. From another point of view, they are all vain, and are to be treated as things that are destined to pass away. Both views are proclaimed in our text, and are to be duly noted.

ANOTHER KINGDOM, INFERIOR TO THE FIRST

“And after thee shall arise another kingdom inferior to thee . . . ” At the time Nebuchadnezzar was hearing of his dream, his empire probably appeared invincible to him. I have no doubt that he had not entertained any thought of it being replaced by another kingdom. Rather, he probably thought of those who would succeed him in maintaining the very kingdom over which he was presiding. Now, however, Daniel declares this will not be the case at all. Another kingdom will rise after his. It will not be a competing kingdom, but will replace the Chaldean, or Babylonian kingdom. It should be apparent that the boldness of faith was required for Daniel to announce this fact to the king.

Ordinarily, it would seem that an inferior kingdom could not take the place of a superior one. The very fact that one kingdom could be put down by another presumes the inferiority of the one being replaced. But that is not the case here. The next kingdom will be “inferior” to that of Nebuchadnezzar.

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The Medo-Persian Empire

We know from Scripture that this other kingdom was that of the Medes and the Persians, sometimes referred to by historians as the Medo-Persian empire. This dual dynasty is represented by the two arms of silver, joined to a single breast, which stood for the empire itself.

Later in Daniel, Belshazzar, the last of the Babylonian monarchs will be categorically told that his kingdom would be “divided, and given to the Medes and Persians ” (5:28). That very night, Belshazzar was killed, “and Darius the Median took the kingdom, being about threescore and two years old” (5:31). The Persian aspect of the rule was fulfilled in “Cyrus the Persian” (6:28).

Much is made of this shift of power in the book of Daniel. Some introductory thoughts on the matter will be appropriate here, reserving the greater part until the later chapters. In chapter eight, Daniel saw a ram with two horns pushing its way “westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.” It was revealed to Daniel, “The ram which thou sawest having two horns are the kings of Media and Persia ” (8:3-4,20).

Isaiah also prophesied that God would “stir up the Medes against” Babylon (Isa 13:17; 21:2), causing Babylon to fall (Isa 21:9). Habbabuk declared this would take place because the Chaldean (Babylonian) king went further than he should have. Not content to be God’s servant in chastening Israel, he committed the grievous offense of “Ascribing this power to his god” (Hab 1:11). Belshazzar in particular did this (Dan 5:3-4), precisely fulfilling the word of Isaiah. Daniel reminded Belshazzar that Nebuchadnezzar had also provoked God in this manner. “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” (Dan 5:20). It was not mere happenstance that the kingdom of Babylon fell.

The Medo-Persian Inferiority

The inferiority of the succeeding empire was certainly not due to inferior power or military strategy. Proving the superiority of their stealth, and under the general leadership of Cyrus, the army drained off the waters of the Euphrates, leaving the channel dry beneath the walls of Babylon, through which the devastating army passed.

Further, the description given to Cyrus gives no suggestion of inferiority. “Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me ” (2 Chron 36:22-23; Ezra 1:2). In what sense, then, was this second empire inferior?

Some students of history point out the noticeable decline in the character of the Persian kings. While Cryus conducted himself in an admirable way, one historian affirms, “The kings of Persia were the worst race of men that ever governed an empire.” Prideaux Others point out the decline in their

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military exploits. After Cyrus, history records a number of defeats and strategic blunders by Persians kings, who often conducted themselves as madmen. Prideaux

Still others point out the moral degeneracy that accelerated during the dominance of the Persian empire. The historian Lyman wrote, “symptoms of decay and corruption were manifest in the empire; the national character gradually degenerated; the citizens were corrupted and enfeebled by luxury; and confided more in mercenary troops than in native valor and fidelity. The kings submitted to the control of their wives, or the creatures whom they raised to posts of distinction; and the satraps, from being civil functionaries, began to usurp military authority.”

In my judgment, it is this latter circumstance that particularly made the Medo-Persian empire inferior. Their rule, while a formidable one, did not succeed in subduing immorality and all manner of vice and crime – something for which God has ordained government (Rom 13:1-5).

THE THIRD KINGDOM OF BRASS

“ . . . and another third kingdom of brass, which shall bear rule over all the earth.” Continuing the degenerative process, the third kingdom, or the one following the Medo-Persian kingdom, would be inferior to its predecessor. It is depicted by the abdomen and thighs of brass. This is the Grecian empire, which overthrew the Medo-Persian dominion. You will notice that all of the kingdoms are overthrown, they do not simply die, or fade away.

Later in Daniel, the Grecian empire is depicted as a “he goat” which came from the west. He “was moved with rage against him, attacked the ram, and broke his two horns. There was no power in the ram to withstand him, but he cast him down to the ground and trampled him; and there was no one that could deliver the ram from his hand” NKJV (8:7). Later in that chapter a heavenly messenger explained to Daniel, “the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king” (8:20). Thus the Medo-Persian empire was violently overthrown, just as the Babylonian one was.

A More Profound Explanation

An even higher view of this governmental change is also explained to Daniel. After praying for understanding, and waiting for three weeks without a word from heaven, an angel arrived in answer to the prophet’s prayer. The angel explained he was sent from heaven the very moment Daniel’s prayer came into the throne room. However, he was detained by a spiritual power called “the prince of Persia.” After struggling for three weeks with this principality, Michael, a chief angel came to “help” him, freeing him to come to Daniel. As soon as he had delivered his message, however, he would return and resume battle with “the prince of Persia.” Following the overthrow of this Satanic principality, the angel said , “the prince of Grecia shall come” (10:12-20). In other words, there was also a wicked principality over Greece, and he would cause the Grecian empire to assume prominence.

Thus, we are provided profound details concerning the overthrow of one kingdom, and the rise of

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another to power. The real overthrow took place in the heavenly realms, where “the rulers of the darkness of this world” reside (Eph 6:12). It is most remarkable that such an understanding was granted to Daniel during the time of the Old Covenant. This was because he was “greatly beloved” by God (9:23; 10:11,19), and was thus given extraordinary insight concerning the affairs of this world.

I will only mention here that the first king of the Grecian empire was none other than Alexander the Great. More will be opened concerning his identity when we come to the eighth chapter. He conquered the Persian empire, and annexed it to Macedonia. . GROLLIER’S ENC

THE FOURTH KINGDOM, STRONG AS IRON

“ And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise.” Keep in mind, the Lord is opening the future regarding world, or global, dominions. In identifying them as a single statue, the Lord confirms they all have something in common, operating upon the same set of worldly principles. Notwithstanding, their wisdom is totally unacceptable, as well as their ways. Thus, all four of them will fall.

The predominate metal in this section of the statue was iron, emblematic of great strength: “for iron breaks and smashes everything--and as iron breaks things to pieces, so it will crush and break all the others.” NIV Iron was used for weapons of destruction (Num 35:16), yokes that could not be borne (Deut 28:48), chariots of warfare (Josh 17:16), spearheads (1 Sam 17:7), axes (2 Sam 12:31), and rods that broke the power of the enemy (Psa 2:9). Iron speaks of force – dominating and excessive force that subdues.

Of this kingdom, it is noted that they “subdued and conquered all others; not the Jews only, but the Persians, Egyptians, Syrians, Africans, French, Germans, yea the whole world.” JOHN GILL Later, when the New Covenant Scriptures were written, the Roman empire was referred to as “all the world” (Luke 2:1). They were also crude and hard in their military exploits, and “surpassed the cruelty and barbarity of the Macedonians and the Medo-Persians.” CALVIN

The fourth global empire is depicted in its beginning as iron, and as a mixture of iron and clay at its conclusion. It will be characterized by great power, “subduing all things,” and breaking its opponents in pieces, and bruising them. Because these are succeeding kingdoms, and not random ones, we know this fourth one is Rome. Because it covers such an extensive period, more is said of it than any of the other kingdoms.

We know from what follows that this kingdom was in place when the Savior came, pictured as a stone cut out of a mountain “without hands.” That would make the fourth kingdom the Roman empire, which had a shaky beginning, but extended from 509 BC until 476 AD, when it fell to the German chieftain Odoacer – after over 1,000 years. During its reign, it beat down the constitutions and independence of all other kingdoms, making them subservient to itself. This circumstance is confirmed in the Apostolic writings (John 11:48; Acts 25:16; 28:17).

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Thus, because it intersects with God’s kingdom, additional information is given concerning the Roman empire. For those living centuries before Christ, this would provide a sort of index that would permit them to know the general time when the Lord would set up His kingdom. It would also raise their hope to anticipate better times. For those living after the enthronement of Jesus, it provides a glimpse of how His everlasting kingdom has progressed through history, smashing down all other kingdoms, and destined to ultimately fill the whole earth.

In every way, the kingdom God sets up is superior. That kingdom is the reason for the dream sent to Nebuchadnezzar.

THE MOST INFERIOR KINGDOM

“ 41 And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 42 And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. 43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with lay.”

The Roman kingdom is the legs, feet, and toes of the statue. From one point of view, it is the final global empire. From another viewpoint, it supports the whole superstructure of global power. Because it moves toward the initiation of “a kingdom” which will be set up by God Himself, it will become weaker and weaker, finally giving way to the sway of an eternal kingdom. Just as the Babylonian kingdom was like the sun at its zenith, the Roman kingdom was like the setting sun at the close of the day.

The Lord has revealed to Daniel the means by which this long kingdom would become weaker. The two diluting influences were division and mingling, partitioning and amalgamation.

STRONG, BUT
DIVIDED

“And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.”

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As I have already indicated, “iron” speaks of powerfully subduing those who are opposed, so that none are able to resist. Now, the Spirit makes this point once again. However, this not only accentuates the nature of the Roman dominion. It will also serves to highlight the superiority of the kingdom of God, which will grind to powder the “iron” of Rome, as well as the gold of Babylon, the silver of the Medo- Persians, and the brass of Greece.

From one point of view, therefore, we see the power and majesty of a worldly government. From another, we behold the absolute superiority of the kingdom of God which, by appearance, was only a small stone at its inception.

Division

Now we learn that the first weakening factor was division: “the kingdom shall be divided .” The Spirit gets to the root of the matter, showing that this government made an attempt to mingle things that could not truly be united – like clay and iron. The division is not seen in the legs of the statue, but in “the feet and toes, part of potters’ clay, and part of iron.” The division is not primarily depicted by the ten toes, but by the admixture of iron and clay. The “clay” is weakness, and portrays something that could not blend with strength, which was the meaning of “iron.”

From the historical perspective, the preceding three monarchies (Babylon, Medo-Persian, and Greek) were basically homogeneous in their character. They did not allow the intermingling of foreign manners or customs in their kingdom. Conquered nations would conform to the manner of those three empires. This is seen in the Babylonian training of Daniel and his colleagues. They were taught “the literature and language of the Chaldeans” NASB (Dan 1:4). The Romans, however, allowed the subservient nations to keep their manners, even appointing special rulers to assure this took place without any political disturbance. Herod (king of Judea, Luke 1:5) and Pontius Pilate (governor of Judea, Matt 27:2) were such rulers. They were Roman prelates charged with maintaining political order in a Jewish province. This was the Roman manner. However, it would prove to be the very means through which that majestic empire would crumble.

At the Root of the Matter

At its root, division occurs when a single entity contains hostile elements - things that cannot, under any circumstances, blend, or become harmonious. Of such a condition Jesus said, “Every kingdom divided against itself is brought to desolation ; and every city or house divided against itself shall not stand ” (Matt 12:25). And again , “And if a kingdom be divided against itself, that kingdom cannot stand . And if a house be divided against itself, that house cannot stand ” (Mark 3:24-25). In this circumstance, Jesus spoke of certain hostilities that would surface. “For from henceforth there shall be five in one house divided, three against two, and two against three . The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law” (Lk 12:52-53).

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Whether, therefore, in a kingdom, or in an individual household, division is lethal. Division is an environment in which Satan is loosed, and destruction is sure. The law established by God, that cannot successfully be violated, is that where division exists, desolation is sure. That law, or principle, is to a moral environment what the law of gravity is to a natural one.

A Vital Application

The people of God must pick up on what is being said in this text. There still exist admixtures – things that cannot be blended together. This is a condition where one thing is weak like clay, and another is strong like iron. Any attempt to unite them will dictate a sure fall. Some examples of these admixtures are provided in Scripture.

Our text is speaking of the governments of this world. However, in it there is a principle that transports to individual lives, households, churches, and even nations.

• If an individual makes an attempt to blend light and darkness in their life, they will lose their life!
• If a family has both saved and lost in it, there will be friction.
• If a church makes an effort to merge the flesh and the Spirit, it will fail.

I do not believe these things are commonly recognized. They certainly are not preached or taught with any degree of consistency or zeal. Nevertheless, they are true, and are indelibly stamped in the historical circumstances unveiled in our text.

THE MINGLING THAT WEAKENED

“And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men . . . ” Other versions read, “they will combine with one another in the seed of men,” NASB “so the people will be a mixture and will not remain united,” NIV “so will they mix with one another in marriage ,” NRSV “they will give their daughters to one another as wives,” BBE “they shall seal their alliances by intermarriage ,” NAB “will try to strengthen themselves by forming alliances with each other through intermarriage , ” NLT and “so the two will be mixed together in human seed.” NJB

This text could, indeed, be greatly corrupted by imagining it is speaking of a mixing of races. I am careful to point out that nothing could be further the truth. Our text is not speaking on the racial level, and makes no reference whatsoever to races. The emphasis is the merging of conflicting national interests, and the attempted amalgamation of strong and inferior political acumen. The thrust is upon character and ability, not blood lines and family ancestry.

The Romans sought to bring conquered nations into the fold through intermarriage, a tactic that

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has often been used. Thus Pharaoh gave Joseph an Egyptian wife (Gen 41:45). Another Egyptian Pharaoh gave Hadad the Edomite a wife, who was the sister of his own wife (1 Kgs 11:19). The Romans made a practice of this, supposing it would add stability to their government. It proved to be their undoing.

Intermarriage

In Christ, believers are solemnly warned not to be “unequally yoked” to unbelievers (2 Cor 6:14). This is of particular importance in the matter of marriage. The Scriptures recognize that some are caught in such a yoke because of grievous circumstance, and graciously addresses the situation in the seventh chapter of First Corinthians. The believer is not to seek to undo such a marriage, particularly when the unbeliever is pleased to dwell peaceably with him/her (1 Cor 7:13-14). However, even in that circumstance, the fact of unavoidable and irreconcilable differences is addressed (1 Cor 7:15-16).

It is not the purpose of either this lesson, or the Word of God itself, to address and resolve marital differences – and that is not the point of our text. We must treat considerately and lovingly those who are experiencing conflicts in their marriage. Those who are in such a case must seek peace, and heartily endeavor to save their husband or wife, knowing that the marriage is acceptable because of the believer (7:14,16).

A note of warning, however, must be sounded to those who are not yet married, or who are in a widowed state. The word of our Lord is quite clear on this matter, even though it is not fashionable to declare it. Those who are eligible for marriage can marry whom “they will, only in the Lord” (1 Cor 7:39).

The Example of Solomon

You may recall that the fall of Solomon was traceable to the heathen wives that he married. “Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love . . . For it came to pass, when Solomon was old, that his wives turned away his heart after other gods” (1 Kings 11:2,4). Moses had warned this would happen, yet Solomon ignored those words. “Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly” (Deut 7:3-4). Of this circumstance Nehemiah said, “Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin” (Neh 13:26).

This Is Relevant

Although unworthy of an extended commentary, these words are, indeed, pertinent to the exposition of this text. What God gives can be joined together, whether it is the saints themselves, or the various gifts and abilities they possess. But the fourth kingdom sought to mingle something that was

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destructive. If the law against mingling was so powerfully demonstrated in the fall of an empire, it will be even more firmly confirmed in the realm of the Spirit. It is a fact of the Kingdom that principles, or laws, that are operative in nature and social matters, are made stronger and more firm in the Spirit. That can be seen in things like light, infection, and conflict. The higher you move in environment, the more pronounced these laws become.

UNITY IMPOSSIBLE

“ . . . but they shall not cleave one to another, even as iron is not mixed with lay.” By mingling the weak and strong, the enemy and the friend, the ignorant and the wise, and the defeated and the conquerors, Rome set itself up for a fall. Just as clay could not remain united to iron, so the compound of peoples Rome sought to accomplish could not remain together. What they thought to be a strength was actually a weakness.

Let the people of God learn to forever cease from any attempt to unite themselves with irreconcilable differences. This cannot even be accomplished in the matter of our salvation. There has to be a change in people, a new birth, or a new creation, before they can be joined to the Lord. Nature is like clay that cannot mix with the iron of Divinity. This unalterable principle is seen in our text. Much can be learned from it that will profit the saints of God. It is good to thoughtfully consider these things.

AN ETERNAL KINGDOM

“ 44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.” Now we come to the heart and core of Nebuchadnezzar’s dream. At the first, the focus seemed to be upon a large and imposing statue. But as the dream progresses, the attention is shifted to a seemingly unimportant stone, with which man had absolutely nothing whatsoever to do.

In his dream, Nebuchadnezzar saw “a stone was cut out of a mountain without hands: and it struck the statue upon the feet thereof that were of iron and clay, and broke them in pieces.” DUOAY Something small became destructive of something exceedingly large. Something small became larger than the thing it crushed, eventually filling all the earth. Now the Spirit will interpret the meaning of this aspect of the dream.

THESE KINGS

“And in the days of these kings . . . ” The term “these kings,” in general, refers to the whole statue, and the four kingdoms it represented. “These kings” means the image was to be considered as a

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whole, even though it was comprised of differing parts. So far as their destiny was concerned, the parts were not different. They were only different in appearance and continuance, but not in nature. From the heavenly perspective, which is the true one, they were all the same – a single entity. Thus, although what follows occurred during the time of the fourth kingdom (as depicted by the feet and toes), yet it was a judgment against all of the kingdoms. Although the three previous kingdoms were toppled centuries before the last one, yet their demise was really owing to the stone, cut out of a mountain without hands. The phrase “these kings,” then, refers to the time of global empires, when no other human kingdom could exist, regardless of its seeming greatness and power.

A KINGDOM SET UP

“ . . . shall the God of heaven set up a kingdom . . . ” Here the setting up of a kingdom is related to the demise of competing kingdoms. Before it reaches its apex, other kings must first be defeated. This is the principle the Lord enunciated to Jeremiah when He appointed him to be a prophet. “See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant” (Jer 1:10). God will set up a seemingly unimposing kingdom “in the days of these kings.”

The Kingdom that Was At Hand

When mighty John the Baptist came preaching, he said, “Repent ye: for the kingdom of heaven is at hand ” (Matt 3:2). Mark adds that John said, “ The time is fulfilled , and the kingdom of God is at hand” (Mk 1:15). This was the kingdom of which Daniel spoke. Immediately following his baptism and temptation in the wilderness, “Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand ” (Matt 4:17). The “God of heaven” was about to set up “the kingdom of heaven.” When Jesus first sent out the “twelve,” He told them , “And as ye go, preach, saying, The kingdom of heaven is at hand ” (Matt 10:7).

Jesus Clarifies the Matter

Jesus declared the Kingdom God was setting up was precisely like the “stone” Nebuchadnezzar saw – it would unimposing at the first, and dominating at the last. “The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs , and becometh a tree, so that the birds of the air come and lodge in the branches thereof” (Matt 13:31). And again, “The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened ” (Matt 13:31).

Some have imagined that these texts refer to the church, or to something that purports to be the kingdom of heaven, but is actually not. However, this is an utterly false notion. Jesus said “kingdom of heaven” because that is what He had announced was at hand. He was not preparing men for the expansion of the flesh, but for the working of the Spirit. He was affirming exactly what Daniel said: the kingdom God was setting up would be small and unimpressive at the first, but large and dominating in its consummation.

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The phrase “kingdom of heaven” is used thirty-two times in Scripture (Matt 3:2; 4:17; 5:3,10,19,20; 7:21; 8:11; 10:7; 11:11,12; 13:11,24.31,33,44,45,46,52; 16:19; 18:1,3,4,23; 19:14,23; 20:1; 22:2; 23:13; 25:1,14). In addition to being “like” a mustard seed and leaven, it is said to be “like” a number of other things. Each one describes a facet of the heavenly kingdom.

• A treasure hid in a field (Matt 13:44)
• A merchant man seeking goodly pearls (Matt 13:45)
• A net cast into the sea, gathering all manner of fish (Matt 13:47)
• A man that is a householder, who brings things from his treasury that are both old and new (Matt 13:52)
• A householder who hired laborers for his vineyard (Matt 20:1)
• A certain king who made a marriage for his son (22:2)
• A man who sowed good seed in his field (Matt 13:24)
• A certain king who took account of his servants (Matt 18:23)
• Ten virgins who took their lamps and went out to meet the bridegroom (Matt 25:1)

In the days of “these kings, ” God began doing all of these things to which Jesus likened the kingdom of heaven. This is how be began setting up His kingdom.

• Something was deposited in fields accessible to men – that is, treasures of heaven were brought within the grasp of men.
• A good pearl, and one of great price, was placed in the domain ruled by Satan.
• The Lord began to gather workers for His kingdom, colaborers together with God, and reapers for His harvest.
• He began preparing a bride, who would be adorned for her husband, the Lord Jesus Himself.

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• The good seed of the Gospel began to be sowed among men.
• The Lord began to prepare men to give an account to Him by granting them a stewardship – responsible positions in His kingdom.
• The sons of men were told of a coming bridegroom, for whose appearing they must prepare.

“The God of heaven” was setting up His kingdom. He was doing so while Daniel’s image was still standing, and appeared powerful and invincible! A climactic change began to take place in the world, unnoticed by men, but keenly observed by angelic hosts.

At the threshold of His ministry, Jesus returned to His home town. As His custom was, He entered into the synagogue, and stood up to read. No doubt He had often done this prior to His baptism and temptation – but this day was different. On this occasion, He has handed the book of Isaiah, and He read with such power and passion that He arrested the attention of all who were there. “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord” (Luke 4:18-19). He closed the book, gave it back to the attendant, and sat down. There was not a single distraction in all of the synagogue! It is written that “the eyes of all them that were in the synagogue were fastened on Him” (v 20). Suddenly the thickness of inquiring silence was broken, and Jesus said, “This day is this scripture fulfilled in your ears” (v 21) . GOD WAS SETTING UP A KINGDOM – the very one of which Daniel prophesied. It was a kingdom that would devastate all competing forces, rescue man from a state of death and condemnation, and, and bring life and hope to those who sat in great darkness!

Jesus is to this kingdom what Nebuchadnezzar was to Babylon, Cyrus and Darius were to the Medo-Persians, Alexander was to Greece, and the Caesars were to Rome. He stood for the kingdom, as those kings stood for their kingdoms.

After the Kingdom was “set up,” and the King coronated, the official inauguration took place when “the day of Pentecost was fully come” (Acts 2:1). With the King in place, enthroned in glory with all power in heaven and earth delivered to him (Matt 28:18), He sent the Holy Spirit through the very domain of the devil, into the region of moral and spiritual darkness. Suddenly, those who were afraid became bold. The Scriptures came alive. Holy men were able to correlate what the holy prophets had said with what Jesus was doing in their very presence. Insight into the death and resurrection of Jesus was granted. Men were able to preach with convicting power. The door of salvation was thrown open to anyone who would call upon the name of the Lord. The means of entrance were proclaimed, and gladly received and obeyed. The Lord began adding to the church every day those who were being saved (Acts 2). God had set up a kingdom – the very one Daniel declared.

This was not a military kingdom. Rather, it was a kingdom of salvation. The king of this vast empire, Jesus Christ, commenced a reign that would conclude with all competing and temporal authority and power being “put down” (1 Cor 15:24). He would bring many sons to glory (Heb 2:10), right through the enemy’s territory, losing none of them. He would feed them (Isa 40:11), lead them

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(John 10:3), and empower them (2 Tim 1:7). He would make them stand (Rom 14:4), keep them from falling (Jude 24), and present them faultless before the presence of His glory with exceeding joy (Jude 25).

That is the kingdom God has “set up,” and it is effectively undoing the work of Satan, giving life to those who were dead in trespasses and sins, and ministering everlasting consolation and good hope through grace.

NEVER DESTROYED

“ . . . which shall never be destroyed . . . ” The Kingdom God set up “in the days of these kings,” or during the dominance of the Roman empire, will “never be destroyed.” This is not a temporal kingdom, designed only for a brief period of time. It is, as Peter put it, “the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Pet 1:11).

Isaiah prophesied this would be the nature of the government of Jesus. “For unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end , upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD” (Isa 9:6-7). This prophecy correlates with our text.

Associated With His Saviorhood

This kingdom, set up by God, and administered by Jesus, is not one to be unveiled in the future. Rather, it is related to Christ’s being the Savior. The phrases “Child is Born” and “Son is given” can only apply to Christ’s role as the Savior of the world. These terms relate to the beginning of His Kingdom, not its concluding phase, as some suppose. Nowhere is Christ’s second appearing referred to as a Child being born, or a Son being given. That is simply too apparent to spend any further time on it.

Further, His “government” and “peace” are related to the day of salvation. His reign commenced when He sat down on the right hand of the Majesty in the heavens. As it is written, “But this man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool” (Heb 10:12). If some imagine He is waiting to reign, the Spirit declares , “For He must reign, till he hath put all enemies under His feet” (1 Cor 15:25) . It is His reign that is subduing His enemies.

But there is more on this subject, which has been greatly garbled by men who do not know whereof they speak. On the day the Kingdom was inaugurated, Peter declared Jesus had been exalted to the throne of David , which Isaiah declared was the seat of the Son’s rule, or government (Isa 9:7). Peter relates that enthronement to Christ’s resurrection. “For David speaketh concerning him, I foresaw the

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Lord always before my face, for He is on my right hand, that I should not be moved: Therefore did My heart rejoice, and My tongue was glad; moreover also My flesh shall rest in hope: Because thou wilt not leave My soul in hell [Hades] , neither wilt thou suffer Thine Holy One to see corruption. Thou hast made known to Me the ways of life; thou shalt make Me full of joy with thy countenance. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, He would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ , that His soul was not left in hell [Hades] , neither His flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear . For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on My right hand, until I make Thy foes Thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ ” (Acts 2:25-36).

Some things of especial interest in this insightful proclamation are worthy of further remarks. This was not a casual commentary upon Scripture, but the illumination of something formerly concealed to the sons of men.

• The promise has to do with Jesus being raised up to sit on David’s throne, according to God’s promise (v 30).
• The promise to David was fulfilled by Jesus being exalted to the right hand of the Father (v 33).
• David is speaking of the coming Messiah, whom He, by faith, considered his own Lord, even though he had not seen Him (v 34).
• God has made Jesus “Lord” – i.e. the “Lord” of whom David spake when He said. “The Lord said unto MY LORD , Sit Thou on My right hand, until I make thy foes Thy footstool.” (v 34, 36).
• God has made Jesus “Christ” – the Christ promised to David in the words, “knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, He would raise up CHRIST to sit on His throne” (v 30,36).

Thus, the Kingdom of the second chapter of Daniel and the ninth chapter of Isaiah are the same. Further, that Kingdom is presently being administered by the “Child” and “Son” of Isaiah 9:6, the “Lord” of Psalm 110:1 and Acts two, and the “Christ” of Second Samuel 7:11-16 and Acts 2:36.

Saints Receive in this Kingdom Now

This is a Kingdom that will never end. It will transport from time to eternity, and from earth to glory. Actually, it is eternal now, and is experienced by faith while we are in this world. Under the

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administration of Jesus, it is a kingdom that consists of “righteousness, peace, and joy in the Holy Spirit” (Rom 14:17). It is not made known in words, decrees, and rules, like the kingdoms of men, but is “in power” (1 Cor 4:20). It is a kingdom those who are in Christ Jesus are presently receiving. As it is written, “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire” (Heb 12:28-29). “Cannot be moved” equates to the “never be destroyed” of Daniel. That is the precise kingdom of which our text speaks.

One of the vivid descriptions of being justified by faith is provided in Colossians 1:13. It mentions the kingdom referenced in our text. “For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son , in whom we have redemption, the forgiveness of sins” (Col 1:13- 14).

Satan Powerless to Stop It

Now, in our text, over six hundred years before this Kingdom is to be set up, God makes the matter known. I do not doubt that the devil and the hosts of darkness, perhaps even “the prince of Persia” and “the prince of Grecia,” overheard, as it were, this marvelous prophecy. If that is the case, it is as though God is challenging the hosts of darkness to do their best to stop this kingdom from being set up. Let them seek to develop some dark strategy that will keep the kingdoms of this world going on, and stop the God of heaven from setting up this kingdom! As the very effectiveness of salvation loudly testifies , “the great red dragon” could not stop the Ruler from being born, being caught up to God, or enthroned in glory (Rev 12:4-5). He could do nothing about the redeemed being nourished by King Jesus as they were receiving His unmoveable kingdom (Rev 12:6). In spite of his anger, fierce and cunning opposition, and aggressive spirit, those in Christ’s kingdom still overcome him “by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death” (Rev 12:11).

NOT LEFT TO OTHER PEOPLE

“ . . . and the kingdom shall not be left to other people . . . ” The idea is that the kingdom will not be succeeded by another kingdom. This government will never pass into the hands of another people, like Babylon passed to the Medo-Persians, the Medo-Persians passed to the Greeks, and the Greeks passed to the Romans. Thus the New Jerusalem Bible reads, “and this kingdom will not pass into the hands of another race.”

Other versions read, “ no one will ever conquer it,” NLT “a kingdom that shall never be destroyed or delivered up to another people,” NAB “and its power will never be given into the hands of another people,” BBE and “and the sovereignty thereof shall not be left to another people.” DARBY

The Saints and this Kingdom

The idea here is that this kingdom will not pass to “another,” or “strange,” people. The Medo- Persians differed in both culture and manner from the Babylonians. The Greeks also were different

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than the Medo-Persians in culture and manner. The Romans differed from the Greeks in those areas also. Each succeeding kingdom bore a different kind of nature, as depicted in the various substances that represented them: gold, silver, brass, iron, and iron and clay.

To Be Given to the Saints

In the grand scheme of things, this everlasting kingdom will be given to the saints of the Most High God. They will not replace Jesus, but will be “joint heirs” with Him (Rom 8:17). They will not supercede the reign of Jesus, but will reign with Him (2 Tim 2:12).

Thus, before the close of his book, Daniel proclaims this very fact – that this kingdom will be given to the saints of the Most High God. Again, this text will strengthen our hope.

• “But the saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever” (Dan 7:18).
• “Until the Ancient of days came, and judgment was given to the saints of the Most High ; and the time came that the saints possessed the kingdom ” (Dan 7:22).
• “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High , whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him” (Dan 7:27).

A Marvelous Circumstance

Briefly, this is a most amazing circumstance, sharply conflicting with both the nature and purpose of earthly kingdoms. In Christ, what was a mark of inferiority in the world, becomes a mark of blessing and benefit. You will recall that the image represented the passing of power to inferior kingdoms – each one being inferior to the one preceding it. This was seen in the metals representing the kingdoms.

This inferiority was confirmed in a number of ways. However, I draw your attention to one facet of that inferiority that is particularly applicable here.

• In the Babylonian empire, there was really only one free man – Nebuchadnezzar, or the king. All others were his servants, and none of them were totally free.
• In the Medo-Persian empire, there were additional nobles that made the king less powerful. More people, so to speak, were free, and able to execute their will.

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• In the Grecian empire the circumference of freedom continued to expand, as authority was more and more delegated to people other than the king.
• In the Roman empire, with its senate and elaborate form of government, this principle was expanded even more, bringing more people into the circle of power – people of divers manners, culture, and views. This ever expanding nucleus of political power tended to weaken the kingdoms, for it allowed for competition, strife within the ranks, and inner conflicts. When power is distributed to all of the people, degeneracy tends to expand, and chaos is brought more to the forefront. Thus, Moses upbraided the Israelites for seeking to do their own thing. “You shall not do at all what we are doing here today, every man doing whatever is right in his own eyes” NASB (Deut 12:8). Again, during the time of the Judges, when there was no king in Israel, “every man did that which was right in his own eyes” (Judges 17:6; 21:25). The results were not good, and moral and spiritual degeneracy grew. In our very own nation, this sort of attitude is heavily promoted, and it has not produced good results. However a person may view our form of government, if the people are not righteous, it cannot be good.

When God set up His kingdom, it had one Ruler, one absolute Sovereign. Every knee will bow to Him, and every tongue will confess that He, and He alone, is “Lord” (Phil 2:10). This type of rule was seen in Nebuchadnezzar, although he himself was not righteous. It was NOT seen in the Medo-Persian, Grecian, or Roman kingdoms. That is another reason why they were “inferior.”

At this point, however, there is another significant difference. Christ’s kingdom will not be overtaken and replaced by an other kingdom, and is eternal in nature. Yet, it will be “given to the saints of the Most High God,” who themselves have been translated into this kingdom. On the fleshly plain, this would make the kingdom an inferior one. However, on the spiritual plain, it demonstrates its superiority.

The reason for this superiority is most evident. In Christ Jesus, the constituents of the Kingdom are being conformed to the image of its Ruler (Rom 8:19). When they are perfected, and have apprehended that for which they have been apprehended, there will be no difference in their character and that of the Lord. No seed of competition will remain in them, but they will “be like Him” (1 John 3:2). That is why the kingdom can be given to them without any measure of inferiority occurring.

This glorious circumstance confirms the relevance of the passage before us. It is a text that fuels hope and strengthens faith.

IT WILL DESTROY ALL THESE KINGDOMS

“ . . . but it shall break in pieces and consume all these kingdoms . . . ” Other versions read, “it will crush and put an end to all these kingdoms,” NASB “It will crush all those kingdoms and bring them to an end,” NIV “it will shatter and absorb all the previous kingdoms,” NJB “It will shatter all these kingdoms into nothingness ,” NLT “But it shall beat to pieces and grind to powder all other

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kingdoms,” SEPTUAGINT and “it beateth small and endeth all these kingdoms.” YLT

This utter destruction was represented by the supernatural stone striking the image on the vulnerable feet of iron and clay, breaking them to pieces. “Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time, and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found ” NASB (2:35).

These kingdoms will not rise from the ashes of defeat. Their dynasties will end absolutely. They will never be able to regain their power. This utter destruction can be accounted for in two ways.

• First, the vastly superior and eternal kingdom of Christ has supplanted them.
• Second, their purpose has been served, and no further reason can be adduced for their presence.

The basic spiritual principle that accounts for the destruction of worldly kingdoms by Christ’s kingdom is this: “the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom 8:7). However illustrious and efficient the kingdoms of this world may appear, they are still driven by “the carnal mind” – the unregenerate mind. By its very nature, there are no heavenly interests in earthly government. It is designed for this world, and this world alone. The earth is the terminal point of all of its interests and objectives. There is not a solitary point in which the governments of this world can extend their thoughts, purposes, or goals beyond “this present evil world” (Gal 1:4). That makes them temporal, and hence, by their very nature, destined to failure.

This does not suggest a believer cannot be involved in politics. Joseph was a political ruler (Gen 41:40), and Daniel as well (Dan 6:2-3). Shadrach, Meshach, and Abednigo were also political entities (Dan 2:49). The Ethiopian eunuch was (Acts 8:27). Erastus also was in a governmental office (Rom 16:23). In these positions, these godly men lived by faith, r efusing to do anything that was displeasing to their Lord. Their faith made them superior, not the government in which they participated. There was not a single aspect of their persons that was better because they played a role in governmental affairs. It was their relation to God, and solely that relation, that gave them true advantage.

Jesus Will Not compete!

It was foretold that the Messiah would utterly decimate all worldly kingdoms. The kings of the earth are admonished to give due heed to this word. “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. Be wise now therefore, O ye kings: be instructed, ye judges of the earth” (Psa 2:8-9). The sixtieth chapter of Isaiah speaks of the glorious reign of Messiah. It is depicted as destroying the gross darkness that covered the people (verse 2). The Gentiles will be illuminated, volunteering to come to the light (verse 3). The gates of salvation will be opened day and night for whosoever will (verse 11). The prophet then adds, “For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted” (verse 12). This is more precisely

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declared in our text. Paul adds this word, “when He shall have put down all rule and all authority and power . For He must reign, till He hath put all enemies under His feet ” (1 Cor 15:24-25).

The Lord Jesus will NOT compete with other leaders, whether they are among men, or in the spirit world. In the end, “He shall have put down all rule and all authority and power” (1 Cor 15:24). If these rulers, authorities, and powers seem to be invincible now, or intended to last forever, it is only a delusion. Every worldly government, regardless of its noble beginnings, eventually comes out against Christ and righteousness. We have seen this come to pass in our own country, with its laws against prayer, Christian representations, and teaching the Word of God in public schools. This does not mean no godly people have ever, or presently do, exist in government. It does mean that all earthly power contains within itself the seeds of pride and self-exaltation.

But Jesus will not compete with other authorities and powers. Rather, He will crush them, bringing them to nought. He may use them, as He did with Babylon, chastening Israel through the hands of Nebuchadnezzar, his “servant” (Jer 27:6). Or He may employ Persia to underwrite the rebuilding of the Temple, as He did with Cyrus, also His servant (2 Chron 36:22-23). But in the end, both Babylon and Persia were crushed by the kingdom of Christ. His Kingdom is why they fell.

IT WILL STAND FOREVER

“ . . . and it shall stand for ever.” Note, our text does not say it will merely exist for ever. Rather, it will “stand,” maintaining its dominance and spreading its borders, for of its “increase,” there will be no end (Isa 9:6). This is a kingdom that extends into eternity, and we have been translated into it!.

This is the circumstance to which the dream referred when it depicted the supernatural stone becoming a mountain and filling all the earth (2:35). This kingdom will leave no place or opportunity for any competing kingdom.

The prophets alluded to this prophecy in yet another way. It is refreshing, yet challenging, to read their words.

• “All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee” (Psa 22:27.
• “Beautiful for situation , the joy of the whole earth , is mount Zion, on the sides of the north, the city of the great King” (Psa 48:2).
• “And blessed be his glorious name for ever: and let the whole earth be filled with his glory ; Amen, and Amen” (Psa 72:19).

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• “ All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name” (Psa 86:9).
• “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea” (Isa 11:9).
• “ The whole earth is at rest , and is quiet: they break forth into singing” (Isa 14:70.
• “For the earth shall be filled with the knowledge of the glory of the LORD , as the waters cover the sea” (Hab 2:14).

Whatever a person may choose to believe about these stirring texts, it must be acknowledged that they postulate the total overthrow of all enemies. They require the complete removal of all competing powers and kingdoms.

These were written in view of the nature of Christ’s kingdom, which is one of salvation and redemption from the fall, not military power. That is precisely why His kingdom is superior. It is “not of this world” (John 18:36). Now Daniel will affirm the sureness of what he has declared to the king. He will confirm there is no way this will not happen.

IT IS A SURE THING!

“ 45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.”

Daniel has presented the revelation he received in a most excellent manner. He first told the king that the thing he demanded could not be made known through “the wise men, the astrologers, the magicians, and the soothsayers.” Next, he brought the mind of the king to a consideration of the God in heaven who reveals secrets – like the one with which the king was wrestling. . Then Daniel told the king God had revealed things to him that would come to pass in the latter days. He explained the circumstances under which these things were made known to Nebuchadnezzar: “thy thoughts came into thy mind upon thy bed.” Daniel then confessed to the king that these things had not been revealed to him because of any superior natural wisdom he possessed. He then made known the dream, furnishing every detail of it. The inspired interpretation of the dream was then declared. It too was in the finest detail. Now the prophet concludes his presentation, making sure Nebuchadnezzar precisely remembers what he dreamed, who sent the dream to him, and that is was certain. There was no chance the things revealed to him would not come to pass in their entirety.

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HOLY REHEARSAL

“Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold . . . ” In Daniel’s summarization of the dream, he turns the attention from the image to the stone. In relating the dream, he began by describing a marvelous image, then declaring the stone. In his conclusion, he begins with the stone, and ends with a demolished image. Thus, he is making sure the king is left with the correct perspective. What was done without human intervention utterly destroyed the best of human innovation. That is a reality upon which we must continually rely.

IT WILL COME TO PASS

“ . . . the great God hath made known to the king what shall come to pass hereafter . . . ” Other versions read, “the great God has made known to the king what will take place in the future,” NASB and “The great God has shown the king what will take place in the future.” NIV The three references made to this dream accent that, for Nebuchadnezzar, it is up ahead and at the end of time: “what shall be in the latter days,” 2:28 “what shall come to pass ,” 2:29 and “what shall come to pass .” 2:45

This is not a prediction, which things magicians, astrologers, and sorcerers make. Scripture refer to such things as “prognostications” KJV or “predictions” NASB/NIV (Isa 47:13; Acts 16:16). Later versions of Scripture use the words “predict,” “predicted,” or “prediction,” when referring to prophecies (1 Sam 28:17; Acts 7:52; 11:28; 1 Pet 1:11). NIV/NASB This is a very loose translation of the word. I prefer the translation “showed before, “signified,” and “testified beforehand.” The word used in Scripture means to declare beforehand. That is, something God has determined, and will accomplish, is announced.

While the word “prophesy” is not used in our text, the sense of it is affirmed. By saying “what shall come to pass,” “certain,” and “sure,” Daniel is confirming this is NOT a prognostication, which is based upon observations made under the heavens, or information received form nether sources. The God of heaven has shown Nebuchadnezzar what HE HIMSELF is going to do. This was not a prediction of some fateful event that was going to occur. Rather, it was the announcement of determinations made in heaven, and that would be carried out without a smallest deviation.

CERTAIN DREAM, SURE INTERPRETATION

“ . . . and the dream is certain, and the interpretation thereof sure.” This is a declaration of Divine intention. Herein is the difference between a prophecy and a prediction. It is an example of what the Lord has elsewhere declared. “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (Isa 46:9- 10).

I want to be emphatic about this. God has not declared what He has seen men doing in the future – peering into the future, as it were, and gaining a knowledge of what is coming. He is, of course,

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fully capable of this. But that is not the declaration of our text. God has made known what He has determined, and that is precisely why it will come to pass. It will not come to pass because He sees it, but because He has so determined. That is the reason for the interpretation being sure.

There is a reason why such an accent is placed upon this by Daniel. Man, by nature, is prone to doubt. Even after God reveals what He is going to do, flesh shouts back, “Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation” (2 Pet 3:4). Thus God sends His messengers to nail the truth in men’s conscience. Not only do they make known what is coming, they repeatedly affirm that God will also do it.

We do well to turn our ears, hearts, and minds toward the words of Daniel, taking them into our thought processes. They speak of things that concern us, and assure our hearts of the glorious triumph of our Christ, and of our future as well.

CONCLUSION

The prophesy we have just considered is one of the central ones in the Prophets. It is remarkable for both detail and scope. By the grace of God, we are presently participating in the very kingdom Daniel announced. It is such a grand Divine enterprise, that much more will be said of it throughout this book. This is where the Divine focus has been placed – on the kingdom God Himself has set up. The focus of God has never been upon the kingdoms of men. What He declares to us, whether it is in the area of human conduct, or that of Divine purpose, His concentration is always upon what He is doing.

If men insist upon forming their own agenda, or making their own will the center of their attention, they will become blind to the working of the Lord, and deaf to His Word. It is only to the degree that we “lose” our lives for Christ’s sake, that we will find them (Matt 16:25). The unvarying requirement of the Kingdom is, “If any man will come after Me, let him deny himself, and take up his cross, and follow Me” (Matt 16:24). Again, Jesus said, “If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also , he cannot be My disciple” (Luke 14:26).

These are not simply a harsh and inconsiderate requirements. They have been delivered to men with the predetermined purpose of God in mind. Anything that is anchored to the temporal realm, whether it be a government or a single personal desire, is destined to pass away. That does not mean men are to be simpletons, living out their lives withoutany attention at all being given to their needs or the needs of others. It does mean we are to live with the purpose of God in mind – with His will dominate in our thinking. We have been saved to “live unto God” (Gal 2:19).

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Such a posture of life brings no disadvantage to those who embrace it. The will of God is, in every way, and from every perspective, “good and acceptable, and perfect” (Rom 12:2). It brings us the greatest advantages, the most abundant joy, and the only peace that can keep our hearts and minds. No one is ever put to a disadvantage for preferring God’s will.

If you will take hold on the word that was delivered to Nebuchadnezzar, you will find it is altogether good. Weep not that great empires and dynasties like Babylon, Persia, Greece, and Rome have fallen. Rejoice that when they fell it was because of the greater kingdom that God Himself set up. That is the kingdom into which you have been translated. It is the one you are in the process of receiving. It is the one into which an abundant entrance will at last be ministered to you!

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The Prophecy of Daniel

NEBUCHADNEZZAR RESPONDS TO THE INTERPRETATION

• Lesson
• 10

INTRODUCTION

Commencing with this chapter, the thrust of this book has been more finely tuned. At the first, our attention was turned to the chastening of Israel by the hands of Nebuchadnezzar, God’s “servant” (1:1-2; Jer 27:6). Next, the Spirit introduced us to the four children of Judah, Daniel, Hananiah, Mishael, and Azariah, and the initial test of their faith (1:3-17). Their first introduction to the king is then covered, together with the manifestation of the superior wisdom and knowledge God had given to them (1:18-20). At that point, our attention was drawn to a recurring and troubling dream that Nebuchadnezzar experienced, together with his efforts to have the dream and its interpretation identified. Now, at this point, Daniel becomes the most prominent man (2:1-35).

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Now, commencing with the interpretation of this dream, our minds have been turned to the God in heaven. It is His purpose that now becomes dominant, and His work that is most prominent. For the first time, the superiority of God is declared to the king.

• “Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory” (2:37).
• “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (2:44).
• “ . . . the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.” (2:45).

From verse 46 through 12:13, “God” is mentioned forty-six times (2:47; 3:17,25,26,28,29; 4:2,8,9,19; 5:311, 14,18,21,23,26; 6:5; 10,11,16,20,22,23,26; 9:3,4,9,10,11,13,14,15,17,18,19,20; 10:12; 11:32,36,37)! He becomes the prominent Person of reference in the book. Although “Daniel” himself is mentioned fifty-two times, nearly all of them have to do with him being God’s prophet and representative. His prominence is strictly owing to his identity with the God of heaven.

While this may appear to be a rather simplistic observation, it is imperative that we do not ignore it. Much that is written in this book has intrigued Bible students. Because they have been distracted with its seeming novelties, some have tended to develop theological and eschatological views that have little to do with God. These views have tended to vaunt the wisdom of men, induce fear in the hearts of men, and have been largely limited to political concerns. However, Daniel was not inspired to merely give a panorama of earthly history, or elaborate upon worldly governments. Apart from the Kingdom of God, which is destined to destroy all other dominions, the kingdoms of this world have no relevance at all. The ONLY reason they are even mentioned is because they are inferior to God’s kingdom, and will be shown to be so.

A RELIGIOUS ERROR

Those who imagine worldly kingdoms will continue on after God’s people have been removed from the earth have failed to see this truth. Believers are “the salt of the earth” (Matt 5:13), and without them, the earth has no relevance whatsoever.

The Parable of the Tares of the Field

The children of God are the whole reason for the existence of the earth. Our Lord made this plain in the parable of the “parable of the tares of the field.” Jesus likened the Kingdom of heaven to “a man which sowed good seed in HIS FIELD” (Matt 13:24). He encapsulated the whole of the parable in these

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words. “The one who sows the good seed is the Son of Man, and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels” NASB (Matt 13:37-39). His explanations are so clear, there can be no question about their meaning.

• Both tares and wheat – the sons of the kingdom and the sons of the evil one – will “grow together until the harvest,” which is “the end of the world” KJV (13:30a).
• At the “harvest,” the angels, who are “the reapers,” are sent forth to reap the earth, being told, “Gather ye together FIRST the tares” (13:30b).
• The “harvest” is also the time when “the wheat” are gathered into the barn of the sower (13:30c).
• In explaining the parable to His inquiring disciples, Jesus spoke of the wicked and righteous being together until the end, when they will be separated. “The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, and will cast them into the furnace of fire; in that place there shall be weeping and gnashing of teeth” NASB (13:41-42). The words “His kingdom” refer to “his field,” mentioned in the parable. The wicked will be removed from the presence of the righteous, not visa versa. They will be gathered “first” out of Christ’s Kingdom, for they are the offenders and the ones who do not belong in the field, or among the righteous.
• It is THEN that “the righteous shine forth as the sun in the kingdom of their Father” (13:43).

The Parable of the Great Net

Again, Jesus likened “the kingdom of heaven” to a “net that was cast into the sea.” The net gathered all manner of fish, and was drawn into shore when it was full. At that point, the “bad” were “cast away,” while, at the same time, the “good” were gathered into vessels.

Our Lord immediately gave an explanation of this brief parable, showing it emphasizes the very point He had just made concerning “the tares of the field.”

“So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just , and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth” (Matt 13:47-50). Again note, the wicked were removed from among the justified ones, and not the righteous from them, as some teach.

After both of His explanations had been given, Jesus asked His disciples, “Have ye understood all these things?” They answered that they did (13:51). We do well to understand them also, for what our

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Lord said is highly disruptive of some very popular theology.

THE RELEVANCE OF THIS

All of this has a great deal to do with our text. The “Kingdom” of which Jesus spoke in Matthew thirteen, is the very kingdom Daniel declared would be “set up” in the days of the world’s greatest and most influential kingdoms. The demise of those kingdoms was but a prelude to the final removal of all of the wicked – those who do not willingly serve God. The very principles taught in the parables of the tares of the field and the great net are found in Nebuchadnezzar’s dream, and the inspired interpretation of it.

It is not possible for the devil and his children to make it so intolerable for the righteous that they must be altogether removed. That would make the field his, which it emphatically is not! In precisely the same sense that the field belonged to the Sower of the seed, who is “the Son of man,” so “The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein” (Psa 24:1).

The wicked will not always be with us, praise the Lord. They will be pulled up out of this world at precisely the same time those who are alive and remain to the coming of the Lord are gathered together, to forever be with the Lord (1 Thess 4:17). If there is any doubt about this matter, it is even further clarified in Second Thessalonians;. There, the destruction of the wicked, and when it will occur, are precisely delineated. “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels , in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ : who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power ; WHEN HE SHALL COME to be glorified in his saints, and to be admired in all them that believe” (2 Thess 1:7-10).

While the wicked will not always be among the righteous, as long as they are in this world, the righteous will always be with them . If that was not the case, there is no sense to the parables of the tares and the net, or the plain declaration of Second Thessalonians 1:7-10). A great deal of contemporary teaching concerning the coming of Christ fails to consider this circumstance. Consequently a great deal of confusion has resulted, as well as a near-total lack of preparation for the coming of the Lord. This is a most serious condition.

We will now see that even Nebuchadnezzar, who worshiped and served other gods, was able to glean this principle from Daniel’s inspired interpretation. Those who are not able to see it, even though they may wear the name of Jesus, have stooped beneath the ignorance of a heathen king.

To further complicate things, they have done so even though inspired explanations have been given. Further, those in Christ have the Holy Spirit, whom Nebuchadnezzar did not possess, and personal access to the fountain of all wisdom, which he also did not have. To be ignorant of the power and majesty of the Lord is a most serious error, for it has trampled on the words of Jesus and the exposition of the Apostle of the Gentiles. Popular or not, such views are in error, and cannot be true. Those in Christ must be able to comprehend the truth more rapidly than Nebuchadnezzar.

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REAL HUMILITY

“ 2:46a Then the king Nebuchadnezzar fell upon his face, and worshiped Daniel . . . ” The response of Nebuchadnezzar to Daniel’s message is most extraordinary. There is certainly no casualness about it. Daniel’s words are not treated as a mere novelty, as the Athenians considered various presentations in the Areopagus, including that of Paul the Apostle (Acts 17:19-21).

PRE-CHRISTIAN TIMES

As we view this response, it is imperative that we remember the period of time in which it occurred. This was not an age in which the blazing light of “the glorious Gospel of the blessed God” (1 Tim 1:11) was shining. The knowledge of God was, at the very best, introductory. This was particularly true in the case of Nebuchadnezzar. He will not respond as one who was acquainted with the Living God. His response will be comely, yet wholly inappropriate from the standpoint of greater spiritual light.

Circumstances Before Christ

Without a proper understanding of the times before Christ, it is not unusual to hear questions and speculations about the saints prior to the New Covenant.

• Why did earlier saints often have multiple wives?
• Was king Saul saved?
• How could God love Jacob?
• Will Solomon be in heaven or hell?
• Why did Solomon have so many wives and concubines?
• Why was there such heartless bloodshed in Israel’s confrontation of their enemies?
• Why did God command the killing of infants among the heathen?

These, and similar questions, are resolved by an understanding of the times. The knowledge of God was sparse in those days, and thus the actions of men – even those who were approved of God – fell woefully short of life as it is in Christ Jesus. In the words of Scripture, or to put in “words that the Holy Spirit teaches” (1 Cor 2:13), “God having provided some better thing for us, that they without us should not be made perfect” (Heb 11:40). The people in question were not born again, and had not been delivered from the kingdom of darkness or translated into the kingdom of God’s dear Son (Col 1:13). Their deficiencies were not owing to any inferiority in their character, but the covenant, or lack thereof, under which they lived. The Old Covenant was “not of faith” (Gal 3:12), and therefore did not yield the results of the covenant being administered by the exalted Christ – “a better covenant, which was established upon better promises” (Heb 8:6).

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An inferior covenant produced inferior results. This was not owing to a flaw in the covenant itself, but those with whom it was made. As it is written, “For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant . . . ” (Heb 8:8). The Old Covenant did not change human nature. It did not grant a new heart of flesh, nor remove the old heart of stone. It relied wholly upon the abilities of those with whom it was made, and was therefore “weak through the flesh” (Rom 8:3).

It should not surprise us, therefore, if crude manners were often found among those of prior times. All of this does not even take into consideration times before the Law, when there was even less understanding. If it is true that “in Thy light shall we see light” (Psa 36:9), then wherever the knowledge of God is less, a proper sense of values is proportionately diminished. Under such circumstances, responses to revelation will occur that are vastly inferior to those that take place in the superior light of the knowledge of the glory of God in the face of Christ Jesus (2 Cor 4:6).

The Relevance of these Observations

I have taken the time to make these brief comments because of the text before us. Actions will take place that do not make sense in the greater light of the Gospel of Christ, and the knowledge of God that is experienced in Him. However, even though the actions themselves are inappropriate for a person in Christ, much is to be learned from them. We will see that an acute consciousness of Deity can be experienced with relatively little illumination. All of this will serve to highlight the serious deficiency among professed Christians of our day.

FELL ON HIS FACE

“ Then the king Nebuchadnezzar fell upon his face . . . ” This very language sounds strange in our Western culture. We live in a society that promotes purely personal interests and sings the song of self-worth. However, we must take great care not to read the Word of God with our culture in mind. When it comes to pillars of society, such as respect and honor, our age is vastly inferior to that of the patriarchs of old.

The expression “fell on his face” describes one falling to a prostrate position with the face toward the ground. It was a posture of profound respect, esteem, and honor.

• Abram “fell on his face” when God talked with him (Gen 17:3).
• When the eyes of Balaam were opened, and he saw the angel that was about to destroy him, he “fell flat on his face” (Num 22:31).

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• When Joshua saw a mighty angel, described as “captain of the host of the Lord,” he “fell on his face to

the earth” (Josh 5:14).

• Joseph’s brothers fell on their faces before him, confessing they were his servants (Gen 50:16).
• When Ruth confronted Boaz, she fell on her face before him, asking why she had obtained such favor (Ruth 2:10).
• When David saw his close friend Jonathan, he “fell on his face to the ground” (1 Sam 20:41).
• When Mephibosheth, son of Jonathan, confronted David, “he fell on his face” (2 Sam 9:6).
• Abigail fell on her face before king David (1 Sam 25:23).
• When Obadiah, who hid a hundred prophets in a cave from the wrath of Jezebel, met Elijah, he fell on his face before him (1 Kings 18:7).
• When Peter, James, and John heard the voice of God on the mount of transfiguration, “they fell on their face, and were sore afraid” (Matt 17:6).
• When a man full of leprosy saw Jesus, he “fell on his face” before Him, asking to be made clean (Lk 5:12).
• When Jesus was in the garden, pouring out His soul, He “fell on His face, and prayed” (Matt 26:39). He was acknowledging the greatness and superiority of His Father.
• Paul spoke of a stranger, unacquainted with the ways of the Lord, coming into an assembly where “all prophesy.” As the intentions of his heart were revealed in that environment, the stranger would be seen “falling down on his face” (1 Cor 14:25).

There is a level of sensitivity that moves one to acknowledge personal inferiority. While such a practice is not common in our prideful society, it has not been strange throughout God’s dealings with humanity.

Some Conclusions

At once we see, therefore, that Nebuchadnezzar saw the gravity of the revelation he had just heard. Although a king – the greatest king in the earth – he prostrated himself before Daniel without hesitation. He was acknowledging a superior man with a superior message.

He obviously, and rightly so, associated that revelation with “the God of heaven,” of whom

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Daniel had spoken.

WORSHIPED DANIEL

“ . . . and worshiped Daniel . . . ” Other versions read, “and did homage to Daniel,” NASB “and paid him honor,” NIV “done obeisance,” YLT and “gave worship to Daniel.” BBE

The word that is here translated “worshiped” ( dgIs ) is used only by Daniel (2:46; 3:5,6,7,10,11,12,14,15,18,28). It means to prostrate oneself, do homage, or worship, and is applied to both idolatry (3:5-7,10-12,14-16) and the worship of the true God (3:28).

Why Did Daniel Allow This?

One may well wonder why Daniel did not object to the king’s action. After all, when Cornelius “fell down” at Peter’s feet and worshiped him,” Peter “took him up, saying, Stand up; I myself also am a man” (Acts 10:26). When John the beloved twice prostrated himself before a holy angel, the angel admonished him, “See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy” (Rev 19:10), and “See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God” (Rev 22:9).

In all three of these instances, the physical act of prostration before a servant of God, whether man or angel, was strictly forbidden. Why was it allowed in our text?

Additional cases occurring prior to Christ may here be considered.

• Balaam prostrated himself before an angel and was not rebuked (Num 22:31).
• Manoah and his wife, parents of Samson, prostrated themselves before an ascending angel, and were not rebuked (Judges 13:20).
• David prostrated himself before an angel, and was not rebuked (1 Chron 21:16).

Yet, when John was on the Isle of Patmos, he was rebuked for prostrating himself before an angel. For some, these may appear to be gross contradictions. In some instances, people fell down before men, and it was received. Others fell down before a holy angel, and were not rebuked. After Christ, neither were allowed. Why?

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The Explanation

This text, as well as a few others, have proved very confusing to many notable Bible scholars. They view such actions as sinful on the part of those who committed them, as well as on the part of those who received them – like Daniel.

A similar, but not identical, incident occurred in the life of Joseph. When he confronted his brothers in Egypt, he demanded that they return to him, bringing their younger brother, Benjamin. Of course, they were not aware that Joseph was speaking to them, but viewed him only as an Egyptian dignitary. Joseph’s demand was couched in language that would be unacceptable in Christ. “Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither” (Gen 42:15). It is not proper to assess Joseph’s words as though he lived in the bright light of the knowledge of God, as experienced in the New Covenant. He lived even before the Law, and is not to be judged as though he possessed what may only be had in Christ. I understand that motives, as well as understanding, are involved in this case.

The answer to these things is found in our previous consideration of “Pre-Christian Times.” Prior to Christ, the knowledge of God was at a very low level – even among those in covenant with Him. The prostration of people before men and angels was part of the “ignorance” – ignorance of God – graciously overlooked by Him. As it is written, “In the past God overlooked such ignorance, but now He commands all people everywhere to repent” NIV (Acts 17:30).

Prior to Christ, no person was ever rebuked for prostrating himself before another man, or before a holy angel. That fact, however, by no means suggests such actions were acceptable to God. They were the result of an ignorance of God, for men simply cannot respond to a word or deed of God correctly when they do no know Him. Now, however, in this day of salvation and the blazing light of the knowledge of God in the face of Christ Jesus, an ignorance of God is unacceptable. We are not living in the days of Nebuchadnezzar, and we had better not conduct ourselves as though we were, or even in manners that are beneath his responses.

Since Jesus has been exalted, God is more fully known. In fact, unlike the Old Covenant, within the New Covenant everyone knows God, where under the Old, very few did – and even then, their knowledge was only introductory. It is said of the New Covenant, “And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know Me , from the least to the greatest” (Heb 8:11).

Thus, because Nebuchadnezzar lived in a time of sparse revelation, and, at best, the introductory knowledge of God, he conducted himself in an inferior manner. However, even then, his action was driven by the awareness of one greater than himself.

A MAGNIFICENT MESSAGE SEEN

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The magnificence of the message Daniel delivered was, in measure, grasped by Nebuchadnezzar. Immediately, he associated it with Deity, and humbled himself before the messenger. In this way he acknowledged his own mortality and inferiority.

Our age has lost this perception. Academics have actually neutered the Word of God in general, and the Gospel of Christ in particular. People can hear the report of the magnificent workings of God without any apparent impact upon their spirit. They can hear of the exceeding great and precious promises of God, and remain unmoved by their grandeur. I greatly fear that the Christianity many have embraced has actually inoculated them against spiritual sensitivity. In such a condition, they have stooped beneath the predisposition of Nebuchadnezzar the king, who was a heathen, without the knowledge of God. This is a most serious state, indicating we are in a great falling away!

One can sense the near-total absence of the awareness of Christ’s superiority, and the excelling glory of the Gospel. With no apparent twinge of conscience, professed Christian teachers can make families, country, church growth, and the likes, their emphasis. Portions of Scripture that declare and expound the Gospel are abandoned in favor of Proverbs and Ecclesiastics, or texts that deal with the interrelationships of men. It is not that these things are wrong, and none should conclude that they are. However, they are to be considered within the greater light of the Gospel of Christ, and not in isolation from it. Let me state this another way.

Those who are not expert in the Gospel, cannot, by virtue of that lack, be expert in anything else. They have no light to see.

THE RESPECT OF DANIEL

“ 46b . . . and commanded that they should offer an oblation and sweet odors unto him.” Other versions read, “ordered that an offering and incense be presented to him,” NIB “gave orders to present to him an offering and fragrant incense,” NAS “commanded that they should offer in sacrifice to him victims and incense,” DOUAY and “he commanded his people to offer sacrifices and burn sweet incense before him.” NLT

Some commentators have a great deal of difficulty with this text – particularly because it contains no further explanations. It obviously does not conform to the greater understanding that we have in Christ Jesus. Some have concluded the text does not tell the whole story, but eliminates Daniel’s response. BARNES Another suggests that we must assume Daniel rejected the king’s order, else he was guilty of sin. CALVIN Still another suggests that Daniel must have reasoned with the king concerning

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the impropriety of offering sacrifices and incense to him. JOHN GILL Another declares that no inspired writer would have written of a holy prophet receiving sacrifices and incense. J.E.H. THOMPSON

Here again, we confront an action that is strictly forbidden under the Gospel of Christ. On one occasion, when Paul and Barnabas were preaching in Lystra, Paul saw a man “cripple from his mother’s womb, who never had walked.” It is written that Paul perceived this man “had faith to be healed.” The man had fastened his attention upon Paul, and was listening intently to him. Suddenly Paul shouted out in a loud voice, “Stand upright on thy feet!” Immediately, the man “leaped and walked.” When the people saw “what Paul had done” they concluded, “The gods are come down to us in the likeness of men.” They then referred to Barnabas as Jupiter (Zeus), and Paul as Mercurius (Hermes), because he was the chief speaker. The local priest of Jupiter, or Zeus, “brought oxen and garlands unto the gates, and would have done sacrifice with the people. ” As soon as “the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out and saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein” (Acts 14:7-15).

Why was the response of Paul and Barnabas apparently different than that of Daniel – if, indeed, it was? I suggest it was owing to the lesser spiritual light in Daniel’s day. That does not make what occurred there right – it does make it tolerable for the time, allowing God to “wink at,” or overlook it.

THE SUPERIORITY OF LIFE IN JESUS CHRIST

Once again, I want to emphasize the superiority of the revelation that has been brought to us through Christ Jesus. The Son of God did not come to provide more precisely defined morality. Nor, indeed, did He come to provide mankind with a new set of rules. From the standpoint of provision, He came to “put away sin by the sacrifice of Himself” (Heb 9:26). Considered from yet another perspective, He came to “bring us to God” (1 Pet 3:18). From yet another view, it was to expound and clarify the Father.

• “All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him. ” (Mat 11:27)
• “All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal Him .” (Luke 10:22)
• “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him .” (John 1:18)
• “Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me : or else believe me for the very works' sake.” (John 14:10-11)

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One of the primary ministries of Jesus is to dispel the ignorance of God, such as prevailed during the times of Daniel. Prior to Moses, that ignorance was at an even more extensive level – and Nebuchadnezzar was woefully ignorant of the Law, which was “given by Moses” (John 1:17).

AN OBSERVATION

Our view of this text must not impeach the integrity and faith of Daniel. Neither must it allow us to diminish the significance of Nebuchadnezzar’s response. The king made an association between Daniel and his God. He did not consider Daniel himself to be God, as those in Lystra considered Paul and Barnabas. We will see from his statement that while he did highly regard Daniel, he was the more impressed with his great God. We must, then, allow the words of Nebuchadnezzar to interpret what he ignorantly did.

OF A TRUTH

“ 47a The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods . . . ” How will the king respond to the inspired interpretation of the dream given to him by the God that is “in heaven?” He has heard about the demise of his own kingdom – that it will be replaced by a kingdom inferior to his own. He has heard that he is like a head of gold that will be supplanted by a kingdom likened to a breast and arms of silver. Will he lash out against Daniel, or order his death?

THE KING ANSWERED

“ The king answered unto Daniel .” First, note the king responds to what was told him. He does not remain in silence, and for that he is to be commended. When Elijah challenged the people to choose that very day who they would serve, Baal or God, “the people answered him not a word” (1 Kgs 18:21). When God called out to Israel through their prophets, they did not respond: “I called you, but ye answered not” (Jer 7:13). Does this condition still exist?

Nebuchadnezzar the heathen will provide an excellent example for all who are made aware of the purpose of God. He was told of the demise of four world empires, starting with his own. We have been told of the ultimate overthrow of all kingdoms, all flesh, all enemies, and all who compete with God. We do well to not allow Nebuchadnezzar to be more excellent in his response that we, who are living in the brilliance of the “Sun of righteousness,” who has arisen “with healing in His wings” (Mal 4:2).

OF A TRUTH

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“ . . . Of a truth . . . ” Other versions read, “Truly” NKJV “Surely,” NASB “verily,” DOUAY and “indeed.” NJB This is another way of saying, “There is no doubt about it,” or “I do not question what you have said,” or “I can see the truth of what you have declared!”

And what sort of evidence did the king have? He had a dream that he could not remember on his own. He heard a man of God tell him the dream that he had, refreshing his mind with the vividness of it all. He also had a word – and only a word – that delineated the dream, telling the king what it meant. Daniel did not work a sign before him like Moses did before Pharaoh (Ex 7:9-10). There was no fleece spread before Nebuchadnezzar like Gideon spread before the Lord (Judges 6:37-39). There was no remarkable phenomenon, such as occurred on the day of Pentecost (Acts 2:1-4), or in Samaria (Acts 8:6), or in Lystra (Acts 14:10). No miracles were wrought by the hand of Daniel as with Stephen, who was full of faith and power (Acts 6:8). No one in the king’s court was healed, as Publius on the island of Melita(Acts 28:8). There was no lame man at his gate to attest to the truth, as the one who was healed at the gate called “Beautiful” (Acts 3:2-7). Yet, the response of Nebuchadnezzar will exceed some of the responses following those great miracles.

Here was a haughty man reduced to humility and the confession of the greatness of God. That is how powerful the Word of God is!

Those who have an inordinate penchant for miracles will have to account for the response of Nebuchadnezzar. He said these things before Shadrach, Meshach, and Abednego were delivered from the fiery furnace (3:23-26). There had been no dramatic miracle wrought before the king at this point. Yet, the words of Daniel were accompanied with such power, that the king gave forth a response that honored God and affirmed the godliness of Daniel.

The Power of the Gospel

I cannot help but note here the notable and more excellent power of the Gospel of Christ. If the relating of a dream, and the interpretation of it brought Nebuchadnezzar to such a profound conclusion, what will the Gospel of Christ do for those who receive it? It, and it alone, is “the power of God unto salvation” (Rom 1:16). When it is preached with power, if it does not elicit a response that is even better than that of the king of idol-worshiping Babylon, a most serious deficiency exists in the people.

I say these things because of circumstances with which most of us are familiar. Even though people have heard a message that is far superior to that which delivered to Nebuchadnezzar, his response so far transcends the average reaction to the Gospel that it is fearful to consider it.

GOD OF GODS

“ . . . that your God is a God of gods . . . ” Every translation reads precisely the same: “God of gods.” Moses also referred to God in this way. “For the LORD your God is God of gods, and Lord of lords

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. . . ” (Deu 10:17). Joshua also spoke of the Lord in this manner. “The LORD God of gods, the LORD God of gods . . . ” (Josh 22:22). The “sweet Psalmist of Israel” wrote, “O give thanks unto the God of gods: for his mercy endureth for ever” (Psa 136:2). Later, in further unveiling the future to Daniel, a heavenly prince referred to God as “the God of gods” (11:36).

This is, then, an inspired view – a heavenly perspective. Yet, Nebuchadnezzar, who was hardly noted for being heavenly minded, referred to God in this manner – the same manner as Moses, Joshua, and David. There is no doubt in my mind that God was working with this heathen king, showing him things that precious few people in the previous history of the world had seen, much less of which they had been convinced.

Inherent in this expression is the idea that God is against all false gods. He will eventually dash them all to the ground, for they are against Him, His Son, and His people.

What gods?

There is a sense in which there are really no other gods. Is it not written, “Is there a God beside me? yea, there is no God; I know not any” (Isa 44:8). Again it is written, “Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God” (Isa 44:6). And again, “I am the LORD, and there is none else, there is no God beside me” (Isa 45:5). And again, “I am God, and there is none else; I am God, and there is none like me” (Isa 46:9).

These expressions speak of the nature of God – that there is none other who are self-existent, possess all power, and do their own will without anyone being able to stop its fulfillment. There are no other Gods in that sense – none who are worthy of service, and who alone can save and destroy, create darkness and light, and bring calamity or blessing (Isa 45:7).

However, there ARE “other gods,” even though none of them are equal to the true God. The phrase “other gods” is mentioned sixty three times in Scripture (Ex 20:3; 23:13; Deut 5:7; 6:14; 7:4; 8:19; 11:16,28; 13:2,6,13; 17:3; 18:20; 28:14,36,64; 29:26; 30:17; 31:18,20; Josh 23:16; 24:2,16; Judges 2:12,17,19; 10:13; 1 Sam 8:8; 26:19; 1 Kgs 9:6,9; 11:4,10; 14:9; 2 Kgs 5:17; 17:7,35,37,38; 22;17; 2 Chron 7:19,22; 28:25; 34:25; Jer 1:16; 7:6,9,18; 11:10; 13:10; 16:11,13; 19:4,13; 22:9; 25:6; 32:29; 35:15; 44:3,5,8,15; Hos 3:1).

The Corinthians Church

The Corinthian church had some members who were not yet aware there was only one true God. Still juvenile in their faith, they thought there were other God’s who were competitors with the Living God – in some sense equal to Him. Addressing this situation Paul wrote, “For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many ,) but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom

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are all things, and we by Him. Howbeit there is not in every man that knowledge : for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled” (1 Cor 8:5-7).

Elsewhere, the Scriptures inform us that idols are related to demons, and those who sacrifice to them offer their sacrifices to demons. “Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons” NKJV (1 Cor 10:20). Moses also confirmed this to be the case. “They shall no more offer their sacrifices to demons , after whom they have played the harlot. This shall be a statute forever for them throughout their generations." NKJV (Lev 17:7). And again, “They provoked Him to jealousy with foreign gods; With abominations they provoked Him to anger. They sacrificed to demons , not to God, To gods they did not know, To new gods, new arrivals That your fathers did not fear” NKJV (Deu 32:17). Again, it is said of Rehoboam, “Then he appointed for himself priests for the high places, for the demons , and the calf idols which he had made” NKJV (2 Chr 11:15). The Psalmist wrote, “They even sacrificed their sons And their daughters to demons ” NKJV (Psa 106:37). The book of Revelation also records this dreadful idolatry. “But the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons , and idols of gold, silver, brass, stone, and wood, which can neither see nor hear nor walk” NKJV (Rev 9:20).

There is a very real spiritual underworld, dominated by powerful, yet inferior personalities. The Spirit informs us that we are engaged in a conflict with these forces. “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph 6:12). Two of these powerful personalities are mentioned in Daniel: “the prince of Persia,” and “the prince of Grecia” (Dan 10:20). Perhaps these were nothing less than the gods of these nations, to whom they offered their sacrifices and yielded their lives.

GOD IS OVER ALL

The phrases “God of gods” and “Lord of lords” (Deut 10:17; 136:3; 1 Tim 6:15; Rev 17:14; 19:14), declare that the God of heaven is over all of these powers. They answer to Him and are controlled to the most minute degree by Him. None of them can exist one millisecond longer than He intends, or work one tiny deed that He does not allow. He is over them all, and they are neither able to resist Him or impose their will upon Him.

The very casting of Satan out of heaven confirms this to be the case. All of these “gods,” who, in the fullest sense of the word, are no gods at all, are under the immediate auspices of the devil. They are not stronger than him, and function under his leadership. Yet, with no difficulty whatsoever, the devil has been cast out of heaven and “into the earth.” To confirm his utter inferiority, it was not even God Himself that cast him out, but “Michael and his angels,” who are willing servants of the true God (Rev 12:7-9). On one occasion, when the Gospel was beginning to spread, and Satan’s kingdom was being assaulted, the Lord Jesus said, “I beheld Satan as lightning fall from heaven” (Luke 10:18). The Lord is “the God of gods.” Nebuchadnezzar knew it,. And we do well to know it also.

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APPLYING THE TRUTH

One of the qualities of truth is its application, or relevance. There is not truth for you and truth for me, or truth for the first century and truth for the twenty-first century. Truth is always relevant, pertinent, and important.

Take this bit of understanding: God is the God of gods. Consider the areas of the world where great persecution of Christians is occurring. Much of it is being done in the name of a god – like Allah, or his prophet Mohammed. Some is done in the name of other heathen gods, which are really no gods at all. Let there be no pretension here: we do not have answers to all of the questions concerning WHY these persecutions are taking place. However, we pray for our suffering brethren, knowing that God is the God of the gods being served by their persecutors. All it requires is a word from God, and it will all end – just like Israel’s bondage in Egypt ended.

Consider the political threats that have become common in our country. The destruction of the Trade Center, the threat of chemical warfare, and nuclear attack. None of these things are exempt from Divine control. Those who take the lives of the innocent and spread violence over the earth are not doing the good and acceptable and perfect will of God. They are vassals of Satan, and are serving “other gods.” But God is over them. He is the “God of gods.”

Wherever there is a child of God who is suffering unjustly, or for righteousness sake, the enemy is at work. But that work is duly observed by “the God of gods,” and will eventually give way to His word. When the Lord says, “It is enough” (1 Chron 21:15) , the enemy will crumble and fall!

This is precisely why Paul could look at his own suffering and imprisonment and say, “For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ” (Phil 1:19). He knew more fully than Nebuchadnezzar did, that the God and Father of our Lord Jesus Christ is “the God of gods.” You can know it also, and bathe your weary soul in its refreshing waters. When this is known fully, it become usable!

LORD OF KINGS

“ 47b and a Lord of kings . . . ” What a marvelous expression! Again, nearly every version says the same thing: “Lord of kings.” Two exceptions are the New Living Translation and the New Jerusalem Bible – but they maintain the sense of the text: “The Lord over kings,” NLT and “the Master of kings.” NJB Again, by being “Lord” of the kings, it is clear that a natural enmity exists between them and the Lord. This is confirmed in the dream given to Nebuchadnezzar. In it, the kingdom of God is declared to

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have decimated the kingdoms of men. That was a vivid depiction of the God of heaven being “the Lord of kings.” They could not stand before Him, but were crushed and entered into oblivion when His Kingdom confronted theirs.

A number of times the Lord is referred to as the “King of kings” (1 Tim 6:15; Rev 17:14; 19:16). The heavens rule over the earth, and God rules over all the kings of the earth. It is written, “The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against His Anointed, saying, Let us break Their bands asunder, and cast away Their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His sore displeasure” (Psa 2:2-5).

The Wisdom of Solomon

The superiority of the Lord to the kings of the earth is seen in Solomon, who received wisdom from the Lord. That wisdom did not include insight into redemption, nor was it filled with an understanding of eternal matters. Yet, it was so far advanced to the best wisdom of this world that even kings had to admit it. It is written, “And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom” (1 Kgs 4:34).

Likewise, the Queen of Sheba acknowledged the superiority of Solomon’s wisdom. After she had heard what he said, and beheld the grandeur of his kingdom, this is what occurred . “Then she said to the king: "It was a true report which I heard in my own land about your words and your wisdom. However I did not believe the words until I came and saw with my own eyes; and indeed the half was not told me. Your wisdom and prosperity exceed the fame of which I heard” NKJV (1 Kgs 10:6-7). That was nothing less than an acknowledgment that God is the “Lord of kings” – not only of Solomon, but of all others as well. As it is written, “And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart ” (2 Chron 9:23). When he displayed that wisdom, God was praised.

Whenever the kings of the earth are knowingly in the presence of the great God of heaven, “He is awesome to the kings of the earth” (Psa 76:12). Because He is their Lord, He has even exalted His Son, His “Firstborn,” “higher than the kings of the earth” (Psa 89:27). The Lord Jesus truly is “the Prince of the kings of the earth” (Rev 1:5). This word will surely be fulfilled, whether it appears to be likely or not: “All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth” (Psa 138:4).

NOT THE HIGHEST VIEW

This is not the highest view of our God, although it is a lofty one! In chapter three, Nebuchadnezzar will straightway forget what he has said in chapter two. I doubt not that he was fully convinced of the truth his words at the time. However, because they were on a lower level, they got away from him more quickly.

The Lord is best and more clearly seen “in the face of Christ Jesus” (2 Cor 4:6). The more clearly

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Christ is seen, the more precise is our vision of God, and the more difficult it is to forget Him. Those who see something of God, only to quickly forget it, have not beheld Christ Jesus as He is – at least not to any measurable degree. Make no mistake about this, God is all powerful, and nothing can stand against Him. However, unless something more than that is known of Him, few Divine advantages will be realized. The greatness of our God, and the subservience of all people and things to Him, is what enables Him to work salvation in the midst of the earth (Psa 74:12). It is why He is able to keep believers from falling, cause them to stand, and prepare a table before them in the presence of their enemies (Jude 24-25; Rom 14:4; Psa 23:5).

Unless there is a dominating interest in the salvation of God, knowing He is God of gods and Lord of kings will remain encapsulated in lifeless human theology. Such knowledge, intended to have a glorious and lasting impact upon the human spirit, will, in such a case, become the subject of debate and philosophy. It will yield no benefit to the individual. One does not have to look far before confronting these conditions.

A Tragedy of the Times

One of the great tragedies of our times is that few professing Christians have seen God as heathen Nebuchadnezzar did. It is not unusual to find Christians unduly concerned about enemies who worship false gods, and kings who speak brashly against those who believe on Christ. It is not possible for those who suffer from such minuscule thoughts of God to have any clear understanding of salvation. Because of their fundamental ignorance of God, they are shut up to confusion and ignorance about such things as justification, sanctification, reconciliation, the end of the world, and the power of faith. Just as the knowledge of God sheds light upon all of these things, so the ignorance of God causes darkness to cover them all, so they cannot be clearly seen.

We must not be content with this situation. There is a great deal of work to be done in our day. War must be declared on the ignorance of God among the professed people of God. It is one thing for an altar to be found in Athens with the inscription, “the unknown god.” It is quite another for Him to be unknown among those who claim identity with His Son. Yet, all across this country, there are church people who are abysmally ignorant of the Living God. They do not know how He thinks, what He loves, or what He hates. In many such churches, Nebuchadnezzar would actually be a welcomed teacher, having a more lofty view of God than is common.

It may appear as though this is too harsh, but it is not. God has already revealed Jesus will come the second time “In flaming fire taking vengeance on them that know not God , and that obey not the gospel of our Lord Jesus Christ” (2 Th 1:8). He has addressed the church, declaring it is shameful to have members who are lacking in their knowledge of God. “Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame ” (1 Cor 15:34). Further, those who live in a state of the “lust of concupiscence,” or “lustful passion” NASB are declared to be living “even as the Gentiles which know not God” (1 Th 4:5).

It is difficult to conceive of a more serious condition. This is the circumstance that provokes people to be “angry with God” because their lives are not going as they desire. Even though religious simpletons tell such people God understands, and is able to handle their foolish anger, such souls are in

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serious danger. If “whosoever is angry with his brother without a cause shall be in danger of the judgment” (Mat 5:22), how do you suppose it will fair for a person who dares to be angry with God “without a cause?” The truth of the matter is that such poor souls are suffering from an ignorance of God. What is more, they are doing so while the Son of God is enthroned in glory, desiring to show to the sons of men the glory of the Father and His great salvation. Such a state is not innocent because it is caused by unbelief. It is simply inexcusable because it requires the truth to be denied and the Spirit grieved

A REVEALER OF SECRETS

“ 47c . . . and a Revealer of secrets, seeing thou couldest reveal this secret.” Another version reads, “a revealer of mysteries, since you have been able to reveal this mystery.” Keep in mind, all of the wise men and gods of Babylon failed to make known the most elemental part of Nebuchadnezzar’s dream, or what it meant. When he first tested Daniel and his friends, they proved to be “ten times better than all the magicians and astrologers that were in all his realm” (Dan 1:20). But that was nothing in comparison to what Daniel had just completed. As Daniel himself had already pointed out, the knowledge of the dream, together with its interpretation was not “revealed to me for any wisdom that I have more than any living” (Dan 2:30). Rather, it was 100% owing to “the God in heaven that revealeth secrets” (2:28). Now Nebuchadnezzar acknowledges the very thing Daniel had previously declared to him.

A REVEALER OF SECRETS

This aspect of the Divine nature is marvelous! God reveals things that cannot otherwise be known. Further “the things that are revealed” belong to the ones to whom they have been revealed (Deut 29:29). That is, Divine revelations are given in order that they may be appropriated. They are never intended to become museum pieces or sources of fleshly pride.

How Did the King Know?

“ . . . seeing thou couldest reveal this secret.” The evidence of God’s ability to reveal secrets was the word delivered by Daniel. Here is a most excellent example of letting our light shine before men. Did not Jesus exhort us, “Let your light so shine before men, that they may see your good works , and glorify your Father which is in heaven” (Mat 5:16). In this case, the good work was Daniel speaking forth what God had made known to him. What follows is Nebuchadnezzar glorifying the Father who is in heaven.

From this we see that “good works” are defined by Divine objective, not human assessment. Men will only glorify God for what they see Him doing through His people.

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Discretionary

The revelations of God are discretionary. They do not come automatically, and they are not granted to everyone. That is precisely why Nebuchadnezzar confessed what he did. He knew Daniel alone received the revelation. Nebuchadnezzar could not obtain it on his own. In fact, even Shadrach, Meshach, and Abednego did not receive the revelation. It was given to Daniel, and to Daniel alone.

• It was said of Samuel when he was yet young, “Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him” (1 Sam 3:7).
• Later, “the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD” (1 Sam 3:21).
• God revealed to David that He was going to make a house for David (2 Sam 7:27).
• Isaiah equated believing with the arm of the Lord being “revealed” (Isa 53:1).
• Before Simeon, a just and devout man, blessed the babe Jesus “it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ” (Luke 2:26).
• Jesus said God revealed precious things to “babes,” but hid them from the “wise and the prudent” (Matt 11:25).
• When Peter confessed Jesus was the Christ, the Son of the Living God, Jesus told him, “flesh and blood hath not revealed it unto thee, but my Father which is in heaven” (Mat 16:17).
• Concerning the things God has prepared for those who love Him, “God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God” (1 Cor 2:10).

In all of these matters, as well as the dream of Nebuchadnezzar, the “secret” was the very thing God revealed. To put it another way, if God had not revealed it, the matter would have forever remained a secret.

A Known Aspect of God

Throughout history, those who have walked with God have known this aspect of His character: He makes things known! This is more than a unit of information – something to be handily added to a theological system. Nebuchadnezzar concluded God was a Revealer because of what He made known to Daniel. There is no record, however, of him relying upon this reality, or imploring the Lord to make things known to him. Notice how what he did with this morsel of knowledge compares with the

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righteous of the ages.

• MOSES. Knowing the nature of the Lord, Moses pled, “Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people” (Exo 33:13). Again, encouraged by what he knew of the Lord, Moses asked, “I beseech thee, show me thy glory” (Exo 33:18).
• DAVID. Being acquainted with the Lord, David asked much the same thing as Moses. “ Show me thy ways, O LORD; teach me thy paths. Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day” (Psa 25:4-5).
• THE SONS OF KORAH. Noted for their singing, and also being acquainted with the Lord, these sons prayed, “ Show us thy mercy, O LORD, and grant us thy salvation” (Psa 85:7).
• JEREMIAH. This weeping prophet, charged with the responsibility of heralding the Babylonian captivity, also challenged the people to seek for the Lord to make things known to them. “And said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the LORD thy God, even for all this remnant; (for we are left but a few of many, as thine eyes do behold us: That the LORD thy God may show us the way wherein we may walk, and the thing that we may do” (Jer 42:3).
• PAUL. In his faithful ministry to the body of Christ, Paul made known he was praying the Lord would reveal things to His people. “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened ; that ye may know . . .” (Eph 1:17-18). Again, he made known his prayers for the Colossians. “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding ” (Col 1:9).

Here is another area where the New Covenant offers benefits never before realized. With sin removed, the redeemed have received a new heart and spirit – both of which are capable of taking hold of the hidden things of God. We know that God has “prepared” remarkable and glorious things for those who “love Him” (1 Cor 2:9). Now, through the Holy Spirit, He is making those things known to the ones for whom they are prepared – the ones who “love Him.” There is no reason why believers should remain in a fundamentally ignorant state about these things.

God has prepared things for those who love Him, and He desires to make them known. His great salvation has made full provision for His children to know His will, and have a clearer vision of Himself. If God made known to Nebuchadnezzar what He was doing in the earth, you can imagine what He will reveal to those who love Him, and are the called according to His purpose!

Nebuchadnezzar only had a word!

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I want to stress this once again. Nebuchadnezzar only had a word . Daniel offered no visible proof that what he said was the truth – he simply declared a word. However, the power of Almighty God accompanied that word. There was power present to persuade Nebuchadnezzar that what Daniel said was the truth. There was power to unveil to the heathen king the greatness of the one God with whom he was not acquainted. That Divine power subdued any outbreak of foolishness. It mellowed the king so he would not break forth in anger as he did with the wise men, astrologers, and magicians.

It is staggering to ponder what great power accompanies the Gospel of Jesus Christ, and how great things can be made known to those who hear it in faith. It caused some who murdered the Son of God to cry out, “What shall we do?” (Acts 2:37). It moved an Ethiopian eunuch to ask, “See, here is water; what doth hinder me to be baptized?” (Acts 8:36). It enabled the Thessalonians to turn to God from idols, to serve Him, and to wait for His Son from heaven (1 Thess 1:9-10).

If good results could come from telling of the demise of worldly kingdoms, what will result from the announcement of the “glorious Gospel of the blessed God?” (1 Tim 1:11). As we devote ourselves to the proclamation of the good news, we will provide opportunity for men to glorify God. The Spirit and power of God accompany that glorious message. We must learn to reckon on that fact.

DANIEL IS MADE A GREAT MAN

“ 48 Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.” Not only does Nebuchadnezzar extol the Lord who gave the word, he also recognizes the man of God through whom the word came. The feet of those who bring good news are ever “beautiful,” and precious to those who hear the message (Rom 10:15). God never gives a word through a person without that person being duly recognized. While we are not to vaunt men, we are to give honor to whom honor is due.

It has always been the Lord’s manner to exalt those who have received His word and faithfully discharged what they were commanded. Who can forget men like Noah whose only claim to fame was that he obeyed God, building an ark to the saving of his house (Heb 11:7). Abraham is well known among those who believe God, even though his most noble achievement was that he “believed God” (Rom 4:3). Moses was lauded because he faithfully gave the Law to the people, and led them through the great and terrible wilderness (John 1:17; Isa 63:12).

Now we will see Daniel promoted. On the surface this promotion came from Nebuchadnezzar.

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However, we must ever remember, “For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: He putteth down one, and setteth up another” (Psa 75:6-7). In our text, the great God of heaven has put down the Babylonian wise men, and will now set up Daniel the faithful one.

DANIEL MADE A GREAT MAN

“Then the king made Daniel a great man . . . ” Other versions read, “the king promoted Daniel,” NKJV “the king placed Daniel in a high position,” NIV and “the king gave Daniel high honors.” RSV

In a moment of time, Daniel’s status was dramatically changed. From a relatively unknown Hebrew counselor, he was vaulted to kingdom prominence. He gave what the Lord had given to him, and, in the words of Jesus, it was given back to him “good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again” (Luke 6:38).

A “great man” is one who is so regarded. That is, such honors were bestowed upon Daniel that he became prominent and well known. Ultimately, this favor came from God, although it was conferred by Nebuchadnezzar. In doing this, the king was carrying out what he had promised, thereby showing he was a man of his word: “But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honor : therefore show me the dream, and the interpretation thereof” (Dan 2:6). Daniel was advanced to a post of great dignity. He had honored God, and now God was honoring him. Through a prophet the Lord said, “them that honor Me I will honor, and they that despise Me shall be lightly esteemed” (1 Sam 2:30).

The Attitude of the King

The truth of God has had a humbling effect upon Nebuchadnezzar. It appears he has hardly any regard for himself, but focuses his attention upon the exaltation of Daniel. When men believe the truth of God it does have a humbling effect upon them. They thus obtain a high regard for those who have delivered the truth to them.

There are several men in Scripture who were particularly exalted because of their association with the Living God. The circumstances are remarkable.

• ABRAHAM. From a mere son of Terah to the father of a great nation, being blessed by God and obtaing a great name (Gen 12:2-3).
• JOSEPH. From a slave in prison to the prince of Egypt (Gen 41).

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• MOSES. From an exile to the one who gave the Law of God (Ex 3:7-10).
• AARON. From a slave to the high priest of God (Ex 28).
• SAUL. From obscurity to king (1 Sam 9-10).
• DAVID. From the sheepcotes to the throne (Ex 3:10-22; 2 Sam 7:8).
• JEROBOAM. From a slave to the throne (1 Kgs 11:26-35).
• ELISHA. From plowing a field to a mighty prophet of God (1 Kgs 19:19-20).
• BAASHA. From out of the dust to a prince over the people (1 Kgs 16:1-2).
• DANIEL. From captive to premier (Dan 2:47).
• SHADRACH, MESHACH, AND ABEDNIGO. From unknown captives to key positions in the province of Babylon (Dan 3:30).

If there is any doubt about the greatness of God, ponder the unlikely promotion of these men! In every case, their whole condition changed within a brief period of time. And who can forget Peter, Andrew, James, and John, who were moved from fisherman to Apostles in a single day ( Matt 4:18-22). And, who can forget Levi (also called Matthew, Matt 9:9), who moved from being a tax collector to an Apostle with the utterance of two words: “Follow me” (Mark 2:14).

Let every soul learn from the prophet Daniel that their labor is not vain in the Lord! As it is written, “Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (1 Cor 15:58). Faithfulness always brings Divine benefits, and no individual is capable of imagining how significant they can be.

MANY GIFTS

“ . . . and gave him many great gifts . . .” Nebuchadnezzar had not only promised honor for the one who told him his dream and the interpretation of it, but gifts as well: “ye shall receive gifts and rewards” (Dan 2:6). Now the king fulfills his promise, giving him “many great gifts.” The NIV reads, “the king . . . lavished many gifts upon him.”

Some years later, when Daniel interpreted the writing on the wall for Belshazzar, he was also offered gifts. That time Daniel did not receive them. Rather, his response was, “Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation” (Dan 5:17). Of course there was a small difference in the cases. Belshazzar sought to obtain the interpretation through gifts, while Nebuchadnezzar responded to the interpretation with gifts. If Daniel had provided the meaning of the handwriting on the wall after receiving gifts, he

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could have been viewed like Balaam, who prophesied for wages 2 Pet 2:15). No such motive can be ascribed to Daniel in our text. He did not speak for a reward, but because he was moved by the God of heaven to do so.

I gather the gifts included things like royal clothing, gold, silver, precious stones, and perhaps real estate. Daniel received the gifts, but was never known for being a covetous or grasping man. Like Abraham, Job, and Joseph, he knew how to handle great riches (Gen 13:2; Job 1:3; Gen 41:41-43).

RULING THE WHOLE PROVINCE

“. . . and made him ruler over the whole province of Babylon . . . ” This is a most remarkable promotion – especially when you consider the greatness of Babylon. The kingdom of the Chaldeans was divided into provinces, and Babylon was the chief one of them. It was the heart of the empire, and the seat of government – something like Washington DC is to the United States.

You can see the confidence that Nebuchadnezzar had in Daniel. He saw no threat of usurpation in him. He did not regard him to be a potential leader of an insurrection among the local captive Jews. Daniel was, in a very real sense, “approved of men” (Rom 14:18). He had proved himself faithful to the Lord, and thus even his enemies were made to be a peace with him (Prov 16:7). You must not forget that Nebuchadnezzar is the king who brought Daniel as a captive into Babylon ( 1:1-6). Yet, at the time of our text, one could scarcely imagine that such a thing had taken place.

This account should generate hope in the hearts of all believers. Let them not be discouraged concerning their circumstances. If they are something less than desirable, they can change just as surely as those of Daniel changed.

RULER OF THE GOVERNORS AND WISE MEN

“ . . . and chief of the governors over all the wise men of Babylon.” An additional promotion involved Daniel being “chief administrator over all the wise men of Babylon” NKJV (Dan 2:48). Among other things, this confirms the wise men had not been eliminated from the empire. The phrase “chief of the governors ,” suggests there was some form of grouping of Babylon’s wise men and counselors – something like our senate and house of representatives.

Here we see a dramatic turn of events. In the beginning, Daniel and his comrades were taught “the language and literature of the Chaldeans” (1:4). Now, the wise men of the whole empire have a Jewish prophet over them – one who has proved faithful to the Lord in every way. He refused to defile himself with the king’s food. He faithfully declared the word of the Lord to the king, even though it spoke no blessing upon the king.

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We may very well surmise Daniel will do not less in his new position. There will now be a certain moral influence present in Babylon. Prophetic words will be spoken in high places, and a sense of the greatness of the God of heaven will be had. And all of this happened in a period of time, being accomplished through a heathen king.

A REQUEST FOR HIS COMPANIONS

“ 49 Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.” How will Daniel respond to all of this? Before this, he was a slave in training. Now he is a key political official. Before this, he was a child of the state, with little or no possessions of his own. Now he is a man of substance, having received many impressive gifts. What will be the reply of the man of God?

THE EXTREMES OF LIFE

Many souls cannot handle a sudden influx of possessions and power. Countless immature people have plummeted to the bottom of the economic and social ladder when they came into wealth, prosperity, and influence. They simply could not handle it. The wisdom of Solomon regarding these things is noteworthy. “Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain” (Prov 30:8-9). He knew there was no virtue or advantage at the extremities of life in this world – “poverty” and “riches.” There is no more advantage to being poor than there is to being rich, notwithstanding the views of simple people. Solomon declared why he thought this way, and he was employing the wisdom God gave to him. Being “poor,” he reasoned, would tempt him to “steal, and take the name of my God in vain.” Being “rich,” he concluded, would tempt him to be “full,” denying the Lord and saying, “Who is the LORD?” In such a case, he might have thought he alone was responsible for his affluent state.

ADAPTING THROUGH FAITH

Of course, in Christ Jesus people can adapt to both extremes – poverty and riches. They need not be overcome by either – particularly if they view them as classrooms in which they are taught by God. Thus Paul confessed, “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me” (Phil 4:11-13).

Daniel had experienced both extremes – poverty and riches – and he did so admirably. Now we will see that, like love, he does not seek his own (1 Cor 13:5). His faith will equip him to handle

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authority to the glory of God.

DANIEL REQUESTED THE KING

“Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon.” Surely this is bold request, and it is asked at the threshold of Daniel’s new position! Daniel himself has been made the “ruler over the whole province of Babylon.” Now, as his first official act, he requests that the other three children of Judah be “administrators over the province of Babylon.” These would be like his lieutenants, carrying out his orders for the central area and hub of the empire.

Daniel did not forget his friends, as those who think only of themselves are wont to do. These three young men had labored with him in prayer for the revelation of the king’s matter. Now, they will share in the spoils of victory. They were like those of David’s day who “abode by the stuff,” or “stayed with the baggage” (1 Sam 25:13). When the spoils of war were distributed, David did not forget those men. His judgment was placed into a permanent statute in the land. “But as his part is who goes down to the battle, so shall his part be who stays by the supplies; they shall share alike. So it was, from that day forward; he made it a statute and an ordinance for Israel to this day” (1 Sam 30:24-25). Thus, in the spirit of king David, Daniel shares the spoils with his faithful companions.

Although the text does not say so here, we learn later that Nebuchadnezzar did place Daniel’s friends over the affairs of Babylon. The next chapter will draw that to our attention, when these three men refuse to bow before a golden image set up by Nebuchadnezzar. Their critics told the king, “There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego ; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up” (Dan 3:12). Together with Daniel, these men had already proved themselves “ten times wiser” than the most astute wise men in Babylon. The king, therefore, will only be the better for putting them in responsible positions.

I cannot help but note the sharp conflict of these appointments with the manner of our Western world, including its churches. Here, the most powerful ruler in the world made appointments based upon two things: performance and recommendation. The same thing occurred with Joseph in Egypt. The thought has often occurred to me that none of the four Nebuchadnezzar appointed over his affairs would be accepted in the average church or Christian institution. Perhaps that is one of the reasons we are suffering from such a wave of spiritual mediocrity.

Should you ever have the opportunity to be placed in a higher position, conduct yourself in such a manner that you will not be ashamed to stand before Joseph, Daniel, Shadrach, Meshach, and Abednego in the great and notable day of the Lord! You will then be a source of blessing like Daniel.

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CONCLUSION

The text before us has been a notable one. In it we have seen the power of a faithful witness. Faith removes the fear of man, which “bringeth a snare” (Prov 29:25). It also enables believers to be wise and considerate in their responses. Social blunders are largely owing to a lack of faith and insight, both of which are available in abundance to the child of God (2 Thess 1:3; James 1:5).

Behold how things were worked together for the good of Daniel. He has a message that declares the kingdom of Nebuchadnezzar will be replaced by one that is inferior. According to the flesh, that would be a message you would want to keep quiet – particularly if it was not going to take place for a while. However, when it is delivered precisely as the Lord had given it, the king actually rewards Daniel with a place of honor, great gifts, political power, and an opportunity to have his friends elevated also. That is how the Lord works, causing things to fall out for the advantage of His people.

Thus God can cause a harsh decree to fail. He can melt the heart of an angry king. He can cause a king to see the greatness of God, confess it, and decree that His prophet be exalted.

Add to this that God’s word will not return to Him void. It will accomplish what it has been sent to do, even though spoken by a young and untenured man to a seasoned global monarch (Isa 55:11).

Those who are tempted to modify the Word of the Lord, making it palatable for the world, do well to sit at the feet of Daniel. No good purpose would have been served by Daniel reducing the power of the message he had been given – toning it down so it would not be abrasive. In fact, that would have been a transgression of the greatest magnitude. If God says the kingdoms of this world will be crushed into oblivion by His own Kingdom, what purpose would be served by modifying the message, or possibly omitting some of its details? Such a practice is reprehensible.

If you are a worker for the Lord, be a faithful one. Speak the message as it is, for “it is required in stewards, that a man be found faithful” (1 Cor 4:2). You will find that God is faithful, giving you the very best when you are faithful.

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The Prophecy of Daniel

THE SECOND TEST BY THE KING’S DECREE

• Lesson
• 11

INTRODUCTION

Through the power of God, Daniel has unveiled a magnificent and detailed prophecy of the future of global powers. He has confirmed that God does not stand aloof from the affairs of men, nor is He inactive in the rise and fall of empires. Care must be taken not to view this circumstance as though the Living God is a mere observer of the activities of men. Some see the Lord as having made man with a

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free will that does not allow for Divine government without human approval. God did, indeed, create man in His own image. It is that Divine imagery that provided humanity with a will. However, when we attach the word “free” to that will, the matter tends to become more complicated.

SCRIPTURAL USE OF “FREEWILL”

The word “freewill” KJV occurs seventeen times in Scripture (Lev 22:18,21,23; 23:38; Num 15:3; 29:39; Deut 12:6,17; 16:10; 23:23; 2 Chron 31:14; Ezra 1:4; 3:5; 7:13,16; 8:28; Psa 119:108). The NKJV adds one more reference (Amos 4:5). The KJV translates that text “free offerings.” The NASB and NIV adds six more references (Ex 35:29; 36:3; Lev 7:16; 2 Chron 35:8; Ezra 1:6; Ezek 46:12). The KJV uses the words “voluntary offerings,” “willing offerings,” and “willingly.”

None of these texts are a comment on man’s will. Rather, they all have to do with the willingness of men to do what they did. Thus, some offerings were called “freewill offerings” (Lev 22:16; 23:38; Num 29:39; Deut 12:6,17; 2 Chron 31:14; Psa 119:108). However, all offerings were not “freewill offerings.” In this case, “freewill” described what was given over and above the requirements.

The tithes, for example, that were given to the Levitical priesthood, were not on a freewill basis. The Israelites were obligated to give this (Num 18:24,26,28). Failure to do this constituted robbery, and God saw withholding of tithes as personally robbing Him. As it is written, “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation” (Mal 3:8-9).

THE POINT OF THIS

There is a point to this observation, and it is germane to our text. Without being distracted by other considerations, God has not relinquished the government of the world to men – even though it may appear that He has. If they do not “will” to obey Him, He can make them do so. However, that will not accrue to any blessing for them. There is coming a day when, willing or not, “every knee” shall bow to Christ, and “every tongue confess to God” (Rom 14:11). Several centuries before Christ, the Lord said through Isaiah, “I have sworn by Myself, the word is gone out of My mouth in righteousness, and shall not return, that unto Me every knee shall bow, every tongue shall swear” (Isa 45:23). Those who imagine they will not precisely conform to that declaration are only deceiving themselves.

There are a number of examples in Scripture that announce how God actually imposed His will upon obstinate hearts. In these cases, the will of man opposed the will of God, and the Stone of Divinity forced them to live, or die, contrary to their own will. Whatever you may think about the human will, it cannot survive an encounter with the Sovereign God. No one can stand before the Lord – no one! They will bow the knee and confess with their mouth that He, and He alone, is Lord.

Adam and Eve driven out of Eden (Gen 3:24).

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Cain forced to be a fugitive and a vagabond (Gen 4:12).

• The mass destruction of the world’s population, with the exception of eight souls (Gen 7:21-23).
• The disruption of the building of the tower of Babel (Gen 11:8).
• Haggar and Ishmael cast out of Abraham’s house (Gen 21:10-12).
• Esau was rejected, even though he sought for repentance and his former inheritance with tears (Heb 12:17).
• The will of Joseph’s brothers was overturned, and the advantage given to Joseph (Gen 50:20).
• Israel comes out of Egypt in spite of Pharaoh’s will (Ex 14:8).

There are an abundance of additional examples, but this will suffice to confirm there is a level of Divine involvement where the will of man is utterly impotent, and upon which the working of the Lord does not depend.

Think how Christ’s birth and increase in wisdom, stature, and favor with God and man, frustrated the will of the devil, demons, principalities, powers, Herod, and countless others. Make no mistake about this, for the will of God to triumph, opposing wills and purposes must be put down. This is the very point that was made known to Nebuchadnezzar! God set up His kingdom in the midst of colossal and seemingly invincible kingdoms. He did not do it when there were no official kingdoms, but when they had risen to their zenith!

The kingdom God revealed to Nebuchadnezzar did not have its genesis in man. In fact, it originated independently of man – like a stone coming out of a mountain “without hands” (2:34-35). The success of that kingdom does not rely upon men, for it is essentially “the kingdom of God,” and “of heaven.” It will triumph over all other kingdoms, even though the “wills” of those kingdoms are set against it.

Eventually, “The kingdoms of this world” will “become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever” (Rev 11:15). If “the kings of the earth” are unwilling to yield their kingdoms to King Jesus, it will make no difference – Jesus will take them anyway, for He is, in very sense, “the Prince of the kings of the earth” (Rev 1:5). The only bearing personal attitudes have in this matter is whether or not individuals will be profited by Christ’s determined rule. However, the attitudes of men have no influence whatsoever upon the kingdom itself, or its King.

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Daniel has revealed to Nebuchadnezzar that the four great empires in the history of the world will be crushed under the advancing Kingdom of God. They will not merely be absorbed into this superior Kingdom, but will be destroyed by it. They will not want to yield their power to Christ, but will do so anyway. The fact that all of this is from God is emphasized by the fact that each of these worldly kingdoms is succeeded by one inferior to itself.

WE NEED TO HEAR IT!

The saints of God need to hear of this advancing and impregnable kingdom frequently. They need to be told that God has called us into an invincible Kingdom.

• How refreshing to hear our labor is not vain in the Lord. “Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (1 Cor 15:58).
• The saints will judge the world and angels. “Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things       that pertain to this life?” (1 Cor 6:1-2).
• Assure them that God will bruise Satan under our feet shortly. “And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen” (Rom 16:20).
• Let the saints be reminded they are being kept by the power of God to a salvation that is ready to be revealed. “Who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet 1:5).
• Herald the glad tidings “that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom 8:38-39).
• Tell the saints that God is able to keep them from falling. “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy” (Jude 24).
• Recall to their minds that no adversarial power can remove them from the hand of Jesus – and in His hand, we are also in the hand of the Father. “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand” (John 10:28-29).
• Let us be careful to tell the people of God the kingdom is going to be given to them. “But the saints of

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the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever . . . Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom . . . And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him” (Dan 7:18,22,27).

• Declare that the meek will inherit the earth. “Blessed are the meek: for they shall inherit the earth” (Matt 5:5).
• Tell those in Christ that they will reign with Christ. “If we suffer, we shall also reign with Him: if we deny him, He also will deny us” (2 Tim 2:12).
• Remind the body of Christ that He that is in them is greater than He that is in the world. “Ye are of God, little children, and have overcome them: because greater is He that is in you, than he that is in the world” (1 John 4:4).
• Tell them in due season they will reap if they faint not. “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Gal 6:9).

WHY SAY THESE THINGS?

These are not high sounding words. Nor, indeed, are they unrelated to our text. They spell out for us HOW God’s kingdom will subjugate and grind to powder all completing kingdoms. These promises directly relate to the ultimate and public triumph of God’s Kingdom – the Kingdom He revealed to Nebuchadnezzar in a dream. For him, that Kingdom was perceived only as destructive of all inimical powers. In Christ, the blessings of that very Kingdom are declared and expounded.

When a person is extricated from the course of this world, caused to stand, and at last overcomes the devil, a living testimony of the stone of Daniel is seen. The principle of life that characterizes the whole of the Kingdom, also penetrates into all of its parts. There is a sense in which each person in Christ is a sort of miniature cosmos. The triumph of Christ belongs to His Kingdom as well. The triumph of His Kingdom also belongs to each individual. When you can relate the vision expounded by Daniel to your own situation, it will edify you.

AND NOW . . .

Now we will receive a stirring reminder that the flesh cannot be reformed. Nor, indeed, can it keep hold of the things of God. The very next thing that is said of Nebuchadnezzar seems to contradict everything he has declared following the interpretation of his dream. It only confirms to our hearts that flesh cannot learn the things of God. They are too high for it, too lofty for it to grasp. It readily and easily forgets them all, choosing self over the Living God.

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THE KING SETS UP AN IMAGE

“ 3:1 Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.” We do not know precisely when this occurred, except that it was after Nebuchadnezzar was told his dream and its interpretation. At the time of this incident, Shadrach, Meshach, and Abednego were “over the affairs of the province of Babylon” (verses 12-13). Therefore, the actions of the king follow a special revelation to him of the demise of all earthly kingdoms. I suggest that considerable time may have passed, so that the effect of the king’s dream had worn off. Suffice it to say, with the passing of time, the dream that once troubled the king, and moved him to ascribe preeminence to the God of heaven, no longer dominated his mind.

HE MADE AN IMAGE

“Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits . . . ” We do not know if this was the image of a man or not. The proportions of the image do not reflect that of a man – ten times taller than wide. Some have suggested it may have been an image of Bel, the principal deity of Babylon.

VALUE AND SIZE

“ . . . an image of gold, whose height was threescore cubits, and the breadth thereof six cubits.” The value and size of this statue are staggering. It confirms the magnificent wealth that was at Nebuchadnezzar’s disposal.

Value

This immense image was made “of gold.” Some have conjectured the entire image could not been made of gold, but must have been overlaid with gold. The Spirit does not say that, although He frequently mentions things that were overlaid with gold (Ex 25:11,13, 24,28,29,37; 30:3,5; 26:32; 1 Kgs 6:22,30). I understand the text to mean the image fashioned from gold, and not merely overlaid with gold.

Although the extent of Nebuchadnezzar’s knowledge of the Law was no doubt very limited, the fashioning of this image violated the Law – particularly because people will be required to bow to before it. “Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold” (Ex 20:23). You remember this was one of the first command’s Israel violated – at the very foot of Mount Sinai. They had Aaron make them a golden calf, then ascribed to it Divine qualities, even offering burnt offerings and peace offerings to it (Ex 32:4-6). When Moses saw it, he “returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold ” (Ex 32:31). Isaiah spoke of those who made “idols of gold” (Isa 2:20). The Revelation of John also mentions some who did

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not repent , or cease to “worship demons, and idols of gold” NKJV (Rev 9:20).

Gold is valuable as a commodity, but worthless when shaped into an idol.

Size

The size of this image is impressive in any culture, and at any time. It was sixty cubits high and six cubits wide. A cubit is eighteen inches, which would make the statue ninety feet high and nine feet wide. That would be the height of a nine story building.

We are not told how this image was made, but it obviously required considerable expertise. Being ten times taller than it was wide, unusual wisdom was needed to make it stable. Whether it was built in sections, or of one solid piece, considerable engineering proficiency was essential to erect this massive image.

History records some of Nebuchadnezzar’s architectural wonders. One of them was the temple of Jupiter Belus. The quote from Herodtus that is included on this page will serve to show how Nebuchadnezzar thought of his gods – even after He knew of the true God. It also highlights the colossal nature of some of his works.

THE PLAIN OF DURA

“ . . . he set it up in the plain of Dura, in the province of Babylon.” The location of this plain is not known. It appears the king chose this location so that the statue could be seen by all. The plain probably would accommodate the significant number of people who were required to bow before the image.

I cannot help but recall another plain, generally considered to be the very one on which Babylon was built – Shinar. There men attempted to build a tower that reached into heaven. The Lord brought an end to that project (Gen 11). How much, if any, of that tower remained, we do not know. However, it is almost as though the spirit of idolatry had lingered in that area.

FLESH CANNOT LEARN THE THINGS OF GOD

How is it that Nebuchadnezzar could build this great image, which flagrantly contradicted the revelation given to him by God? One would judge from the king’s response to Daniel’s revelation that he would never do what is recorded in this chapter. Why, after extolling the God of heaven, would he do such a thing?

The answer is found in the nature of the flesh, or the human nature. Flesh cannot learn the

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things of God: it has no capacity to do so. It cannot be “trained,” so to speak, to act properly, nor can it retain a profitable remembrance of what the Lord has declared. That is precisely why it is written, “So then they that are in the flesh cannot please God” (Rom 8:8). The flesh serves “the law of sin,” consistently, and without interruption (Rom 7:25). It straightway forgets the things of God to which it has been exposed, having neither the desire nor ability to retain them. The “carnal mind,” or mind-set of the flesh, is “enmity against God: for it is not subject to the Law of God, neither indeed can be ” (Rom 8:7).

This is the why men must be “born again” – because there is no hope for the fallen nature, which is another way of saying “flesh.” Men must take the words of our Lord seriously, “Verily, verily, I say unto thee, Except a man be born again , he cannot see the kingdom of God . . . Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit , he cannot enter into the kingdom of God . . . Marvel not that I said unto thee, Ye must be born again ” (John 3:3,5,7).

Seen In Israel

The nature of the flesh is confirmed in the nation of Israel. Even though they were subjected to the most remarkable sensual phenomenon ever wrought in this world, it had no lasting impact upon them. Because this is such an important point, allow me to linger for a moment on it. Here is a sampling of the things they witnessed.

• Excluded from the dreadful plagues that came upon Egypt (Ex 8:22; 9:26; 10:23).
• Miraculous delivered from Egyptian bondage (Ex 14:8).
• Passed through the Red Sea on dry land (Ex 14:29).
• Witnessed the destruction of Pharaoh and his army in the Red Sea (Ex 14:28; 15:19).
• Given miraculous bread from heaven throughout their wilderness wandering of forty years (Ex 16:35).
• Drank water that gushed from a wilderness rock (Num 20:11; 1 Cor 10:4).
• They were given the Law of God by the disposition of angels (Acts 7:53).
• They were given such advantages that God challenged them, “What more could have been done to My vineyard That I have not done in it?” (Isa 5:4).

The Lord gave them judges (Acts 13:20), and prophets (Jer 7:25) – each one solemnly reminding the people of their obligation to Himself. He “reproved kings for their sakes” (Psa 105:14), defeating

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their enemies with miraculous overthrows, and causing them to triumph over forces superior to themselves. Yet, in all of this, no change was wrought in the people. They remained fundamentally obstinate, rebelling against the Lord with staggering consistency.

Even though this nation was chosen by God, and nurtured and cultured with tender care, this is what He said of them. “All day long I have stretched forth my hands unto a disobedient and gainsaying people” (Rom 10:21).

In Israel, to put it one way, we have the best of all flesh. The call of God was upon the people. They were delivered by Him, directed by Him, and favored by Him. Every possible advantage was given to them. They were preferred above all other peoples. As it is written, “For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth” (Deu 7:6). Yet, after all of that preferred treatment, they were noted for murmuring (Ex 15:24; 16:2; 17:3; 1 Cor 10:10), obstinance (Ex 32:9), idolatry (Psa 106:36), immortality (2 Chron 21:11; 1 Cor 10:8), and even killing their own prophets (Matt 23:31; 1 Thess 2:15).

FLESH HAS A MIND OF ITS OWN

Unless there is some understanding of the nature of the flesh, these things tend to confuse our minds. In every way, it is unreasonable for such responses to erupt from people who had received so much. However, the flesh has a mind of its own – a particular way of thinking. It is called “the carnal mind” (Rom 8:7). This world is the domain to which it is limited, and self is the focus of its thoughts. This mind-set cannot be changed, improved, or made acceptable to God. It can neither receive nor handle the things of God.

This is why Nebuchadnezzar forgot the tremendous impact that registered upon his spirit when he first heard the meaning of his dream. He could not forget that he had a troubling dream. However, he easily forgot what the dream meant, and was incapable of drawing any conclusions from it with a lasting impact.

Does Not Excuse Nebuchadnezzar

All of this does not excuse the action of the king, but only accounts for his forgetfulness. Following the words of Daniel, Nebuchadnezzar gave honor to him and exalted him. However, you will note that he claimed no allegiance to God, or chose to follow Him. He admitted He was the God gods and Lord of kings, but did not chose to serve Him.

GATHERED TO THE DEDICATION

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“ 2 Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.”

The project now completed, the king establishes a time of dedication. All of the officials of his government were to gather together at this dedication. A most remarkable breakdown of his administration is provided in this text. There is not a clear knowledge of the specifics of this hierarchy of power. A brief overview will suffice to show the scope of delegated authority within Babylon.

PRINCES. Most other versions read “satraps.” The meaning of the word is “a ruler of provinces.” It is understood that they had extended civil jurisdiction; authority over several smaller provinces. They were responsible for maintaining order and regulating the affairs of their province. They did not control military powers, as that was a separate branch of government MCCLINTOK

GOVERNORS. Other versions use the word “administrators,” NKJV “prefects,” NASB “deputies,” ASV and “magistrates.” DOUAY These were high ranking officials, under “princes,” yet having significant power and authority. They were the chief representatives of the king in the various provinces.

CAPTAINS. These were commanders, probably of military chiefs in the provinces.

JUDGES. The presidents of the civil government, and those charged with guarding the country. Some consider these to be chief diviners or astrologers, using their occultic arts to rule the people.

TREASURERS. These superintended the public treasury, collecting and dispersing funds.

COUNSELORS. These were the arbiters, or counselors of the government. They were skilled in the law of the land.

SHERIFFS. These are also specialists in the law; guardians of the law, or lawyers.

RULERS OF THE PROVINCES. These were subordinate rulers, carrying out the will of the

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governors.

CONCLUDING REMARKS

The breakdown of authority included civil, military, and economic branches. Within those branches were those who maintained order, interpreting and enforcing the law. All of these leaders were required to come to the dedication of Nebuchadnezzar’s great image.

This was a gala affair that was considered quite serious by the king. Acceptable conduct was mandatory, and no deviation was allowed. Thus, the stage is being set for another test. This time, the greater weight will fall upon Shadrach, Meshach, and Abednigo.

THE PEOPLE GATHER TO THE STATUE

“ 3 Then the princes, the governors, and captains, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.”

In obedience to the summons of the king, all of the officials of the empire “gathered together” for the dedication of the image. They would no doubt be expected to promote this image among those who were under their authority. Those who handled the law of the land were not to interpret it in view of this new image. Not only will the image itself be dedicated, we will find those in attendance were expected to dedicate themselves as well to this image and what it stood for.

SOMETHING TO BE NOTED

In our text, a diversity of people were gathered together in one place for a single purpose – a purpose that was not defined by those who gathered. The cause of someone else brought them tog ether – the will of someone other than themselves.

If a gathering of this sort can occur in the flesh, how much more can it occur in the Spirit. When the Old Covenant was dedicated, the people were gathered together (Ex 19:8). When the New Covenant was dedicated, the people were also brought together (Acts 2:1). When the Lord Jesus returns, the children of God will also be gathered together (Matt 13;30; 24:31).

In each of these cases, the people were gathered together for a purpose higher than themselves.

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Unlike the case of Nebuchadnezzar, in Christ such gatherings are sanctified. Therefore, they bring honor to God and edification to His people. Let every soul be more responsive to the Living God than the Babylonish leaders were to Nebuchadnezzar!

THE ORDER IS ISSUED

“ 4 Then an herald cried aloud, To you it is commanded, O people, nations, and languages, 5 That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: 6 And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.”

The assembled host is now given a commandment. In this matter, they will be given but one choice, and the harshest penalty will be exacted upon them if they fail to obey. It is not by coincidence that the requirement is precisely the one Satan set before the Son of God when He was tempted in the wilderness. Although the devil knew he could not destroy the Son of God, he offered a more subtle incentive: “Again, the devil taketh Him up into an exceeding high mountain, and showeth Him all the kingdoms of the world, and the glory of them; and saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me ” (Mat 4:8-9).

The Impact of the Gospel

Having been raised in a society impacted by the truth of the Gospel of Christ, accounts like this are difficult to comprehend. Absolute obedience was required, and a penalty of merciless punishment was inflicted if it was not given. In such an environment one’s profession and allegiance was put to the acid test. Human rights, mercy, and the likes were not considered. For the most part, those qualities are the result of exposure to the Gospel . They are not natural human qualities, even though some have come to consider them to be so.

Prior to Christ, barbarism and ruthlessness were on a much larger scale. In the time of the flood, the inconsideration man to man had grown to epidemic proportions. How graphically this condition is portrayed in Moses’ description of that time. “The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth” (Gen 6:11-13).

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Now, in our text, even though the earth had been purged by the flood, and a fresh start experienced, humanity is seen as degenerating into the same condition. It is only because of the restraining hand of the Lord that conditions were not worse.

I therefore conclude that the further a society is from Christ, whether in time or spirit, the more fear and heartlessness dominate humanity. This very condition is seen in the proliferation of violence and inconsideration in our own country. The condition itself testifies to a serious departure from the truth of God.

A UNIVERSAL COMMAND FROM THE KING

“To you it is commanded, O people, nations, and languages . . . ” Other versions read, “Then the herald loudly proclaimed, ‘This is what you are commanded to do, O peoples, nations and men of every language ,’” NIV “People of  all races and nations and languages , listen to the king's command!,” NLT and “Nations and peoples of every language .” NAB

We see from this requirement that more were involved than those within the province of Babylon itself. Conquered nations, as well as those who willingly paid tribute, were represented – “nations and languages.” This was a global requirement, for Babylon was a global power. Later, in the fourth chapter, Nebuchadnezzar will issue another decree to “all people, nations, and languages, that dwell in all the earth” (4:1).

Those who fear “one world government” and a universal ruler, must realize that is exactly what Shadrach, Meshach, And Abednego were confronting. They were not delivered from such a tyrant, but required to keep their faith in such a global government with a single ruler. Some imagine that such a condition (one world government with one ruler) can only occur after the people of God have been removed from the earth. However, our text has the saints very much in the earth, simultaneous with a single sovereign government and king – both of which were heathen.

THE TIME APPOINTED

“That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up . . . ”

Other versions read, “horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music,” NKJV “the horn, flute, lyre, trigon, psaltery, bagpipe, and all kinds of music,” NASB and “the horn, pipe, lyre, trigon, harp, drum, and entire musical ensemble.” NRSV

Cornet. This was a trumpet, or horn – often that of an animal.

Flute. A wind instrument, often consisting of multiple pipes with holes.

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Harp. A stringed instrument on which both notes and chords could be sounded by plucking the strings.

Sackbut. A triangular instrument with four or more strings, and described as having a shrill tone.

Psaltery. This was similar to a twelve-stringed guitar, with six different tones.

Dulcimer. Some feel this is a stringed instrument, and considered to be a precursor of the harpsichord, often held in a horizontal position. Some versions also refer to this as a wind instrument – the “bagpipe” (NASB, RSV), and even a “drum” (NRSV).

The commandment required the simultaneous falling down and worshiping of everyone standing before the image. There, in the sprawling plain of Dura, there could not be a single dissenting soul. In order to assure perfect accord, an orchestra of all manner of musical instruments would strike a chord, or begin some anthem. As soon as the sound was heard, the people were to prostrate themselves and worship “the golden image.”

Also Used in Praise to God

Although these instruments were used in an unlawful way in our text, most of them were also to be employed in the praise of God. Cornet (1 Chron 15:28; Psa 98:6), harp (Psa 33:2; 150:3), and psaltery (Psa 57:8; 144:9). The flute is mentioned in the NASB version, which is called a “Nehiloth” in the KJV. The fifth Psalm was written “for the flute accompaniment ” (Psa 5:1). The “sackbut” is referred to in other translations as the “lyre.” NKJV, NASB David wrote the sixth Psalm to be played upon “an eight stringed lyre” NKJV (Psa 6:1).

Under the leadership of David, certain musical instruments were dedicated to the service of God. They were called “the musical instruments of God” (1 Chron 16:42), or “instruments for the songs of God.” NASB

A Satanic Tactic

The point to be seen here is that Satan makes every effort to move men to use every means to serve what is false. Here, the sound of instrumental music, a thing most sacred to the Jewish mind, was used to initiate the worship of a golden image. The music itself was not the point, but what it was designed to provoke in men.

We should not be surprised that the devil still uses this same tactic. There are all manner of wicked ways and thoughts that are summoned into prominence by the sound of music. Just as surely as Nebuchadnezzar’s orchestra was designed to initiate profane homage and worship, so there are still certain manners of music that are designed to vault the flesh into prominence, moving people to give honor to Satan’s own devices.

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THE PENALTY FOR DISOBEDIENCE DECLARED

“And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.” The king left no question about the seriousness of the occasion. The strictest conformity was required, with no provision made for any variance of opinion. Anyone and everyone who failed to conform to this requirement would be thrown into a gigantic oven – and there would be no hope of survival. Thus the king will force his subjects to do his will by holding a dreadful way of dying before them.

A Principle to Be Seen

There is a principle to be seen here. It was abused by the king, yet there is profit to be realized if we can see it correctly. Mediocrity tends to reign where there are no requirements. When men are left to themselves, with no sure direction, they tend toward half-heartedness. Nebuchadnezzar sought to address this tendency by coercion – the threat of death. It is as though he sensed men’s reluctance to do what he commanded them to do.

Prior to the fall of man, there is no record of incentives being held before him. We do not know the extent of God’s communication with Adam and Eve before they sinned. The record of what was said to them is worthy of note.

• "And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." (Gen 1:28)
• "And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so." (Gen 1:29-30)
• "And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." (Gen 2:16-17)

You will note that no appeal was made to do what was right. No blessing was promised for doing what was proper. A judgment was held forth for doing what was wrong.

Following the fall, however, the situation changed. Now God appealed to men to do what was right. He offered incentives to move them to obey His commands, which under Moses were mostly

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prohibitive. A few samples will serve to illustrate this point.

• "But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries." (Exo 23:22)
• "And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth: and all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God." (Deu 28:1-2)
• "See, I have set before thee this day life and good, and death and evil; In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it." (Deu 30:16)

Sin has so corrupted human nature, that incentives must be held before men to move them to do what is right, or compel them to do what is wrong. Under Christ, these incentives take the form of “exceeding great and precious promises,” by which we become “partakers of the Divine nature” (2 Pet 1:4).

A DIFFERENCE IN NEBUCHADNEZZAR

Here we ought to note the difference between Nebuchadnezzar and the God of heaven. God also imposed penalties upon those who refused to do what He said. There was, however, a very distinct difference in the approach. Even under the Law, where men died “without mercy” (Heb 10:26), it was because they insisted on doing what was wrong. Men were not slain because they did not bow the knee to God, but because they did bow, and serve other gods. Note the nature of the ten commandments, and how sharply it conflicts with Nebuchadnezzar’s order.

There is only one positive commandment: “Honor thy father and m other.” The remainder are prohibitive, declaring what men were NOT to do: “no other gods,” “not make unto thee,” not take the name,” “not do any work,” “not kill,” “not commit adultery,” “not steal,” “not bear false witness,” “not covet.” The thrust of the Law was to prohibit sin – to restrain men from doing what was wrong.

In the case of Nebuchadnezzar, the penalty was for failing to do the very thing God had forbidden men to do. In his command, the king was binding his own will upon men, seeking to turn them to another god. That is why this test is of such critical importance – particularly to the Jews who have been brought into the land, and are in places of prominence.

Now we will see if the terror of the king will outweigh the fear of the Lord. We will see if faith is equal to such a test. Will these young men be able to stand?

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COMPLIANCE WITH THE DECREE

“ 7 Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music, all the people, the nations, and the languages, fell down and worshiped the golden image that Nebuchadnezzar the king had set up.”

The scene must have been quite impressive. As the orchestra began to play, this mass of people “fell down and worshiped the golden image that king Nebuchadnezzar had set up.” They are described as “all the peoples, nations and men of every language.” NIV Instantly they obeyed the word of the king. They knew a refusal to bow before this image would be taken as an act of antagonism against the king. Those who did not bow would instantly be regarded as enemies, and would be so treated.

Thus, whatever religious persuasions that were held by these people allowed them to instantly acquiesce to the commandment of the king. Perhaps they thought they could secretly worship their own god, while they bowed and worshiped this golden image. After all, Babylon did allow for many gods. The king had not commanded that all nations abandon their own gods – only that they bow before his golden image. It is clear from the response of this multitude that they felt they could do this. For them, it was better to bow than to burn.

INFERIOR RELIGION

The fact that this mass of people instantly bowed and worshiped the golden image confirms the inferiority of their religion. Any religion, regardless of its identity, that allows a person to bow and worship anyone or anything other than the God of heaven is unworthy of embrace. To put it another way, a religion that cannot keep a person in the midst of testing should be abandoned with zeal. Such a religion is not true, and has nothing to do with the God of heaven. A faith that does not keep is spurious and pretentious.

I fear this whole circumstance is closer to some of our contemporary conditions than some would care to believe. Nebuchadnezzar was not the last person who set up a test of allegiance that required doing something God forbids. In our own time, we have a word from the Lord: “Pray without ceasing” (1 Thess 5:17), and “praying always with all prayer and supplication” (Eph 6:17). Our own government has sought to countermand that word by saying, “Do not pray in the schools,” “Do not pray in public places,” etc. Some have bowed to the decree, like the mass of people bowed to Nebuchadnezzar’s image.

A New Covenant Application

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Wherever faith is compromised, a lie has been welcomed and embraced. Deception has effectively invaded the mind, and the truth, if it ever was believed, is thrust into the background. That is why a departure from the faith is viewed with such sobriety. Note how the Spirit accounts for people leaving good and godly persuasions. “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils" (1 Tim 4:1).

This text will profit us if we can make a correlation between it and the times in which we are living. It is written for our admonition, and there are benefits to be gained from it.

WHAT IS REALLY HAPPENING?

God is at work in this text. Something more is happening than merely carrying out the edict of king Nebuchadnezzar. Of itself, his word is not important enough to justify inclusion in the Scripture. What is really happening is this. God is setting the stage for the demonstration of His great power and absolute supremacy. He will overturn the word of the king, and show that His support of those who trust in Him is vastly superior to a Babylonian monarch. He will confirm that those who trust in Him will never be ashamed. He will never leave or forsake those who rely on Him. This event has been tailored to strengthen saints in succeeding ages.

THE ACCUSATION AGAINST THE THREE

“ 8 Wherefore at that time certain Chaldeans came near, and accused the Jews. 9 They spake and said to the king Nebuchadnezzar, O king, live for ever. 10 Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image: 11 And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. 12 There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.”

Here is the purpose for this whole account. Nebuchadnezzar has fastened the attention of the people upon the image. God will now call his attention to three young men. They are of more value than his ninety foot golden image. What is more, this pompous occasion will cause them to stand out from all others. When all of the men of distinction were called in, these three men did not stand out. As they all stood before the golden image, they did not appear prominent or distinctive. However, when the music sounded, and the people were to bow before the image, Shadrach, Meshach, and Abednego became very apparent. Their distinctiveness was instantly known by what they would not do.

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GOD’S PEOPLE ACCUSED

“Wherefore at that time certain Chaldeans came near, and accused the Jews.” Other versions read, “For this reason at that time certain Chaldeans came forward and brought charges against the Jews,” NASB and “At this time some astrologers came forward and denounced the Jews.” NIV We will see from the following verses that the Jews in general were not accused, but three of them in particular.

These Chaldeans had their eyes on the Jews they would accuse. Amidst this mass of people, it is difficult to conceive of them as being able to detect these particular Jews if they had not been looking for them. Prior to this, they would not have thought of accusing them before the king, for they had been put into their position by a sovereign edict. However, this occasion proved to be ideal for them to reveal their hatred of them. Thus they quickly and intentionally noted their response to the music.

It is when the righteous and unrighteous are mingled that the uniqueness of the righteous stands out. This is particularly true at an occasion such as this, when allegiance to a worldly ruler is being confirmed.

Some have suggested that Nebuchadnezzar was provoked to erect this idol in order that an accusation might be raised against the Jews. The reasoning is that their enemies knew they would not bow, and so arranged for this whole affair to take place so the Jews might be exposed. However, our text does not suggest this. Later, we will find such a tactic taking place (6:5-7), but there is no evidence that is what occurred here.

As I have already said, it is my persuasion that this was orchestrated by God Himself . On this occasion, the king himself did not realize what was really taking place.

A TECHNICAL POINT

“Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image: 11 And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace.”

The recitation of this technical point was designed to cause the king to favor the accusers. It was a way of feigning allegiance to the king, whose previous judgment they would shortly question. These were words of flattery, designed to help them realize their own desires. Note how they precede their accusation, as though they had more interest in the king’s name that those whom they would accuse: “O king, live forever.” Also, they were not sloppy in their wording, but precisely related the decree word for word. Thus they would present the Jews as rebelling against the solemn and clear decree of the king.

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CERTAIN JEWS

“There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.”

There is hatred in these words. How these men must have despised the three they now accused. Even though they were captive Jews, they had been exalted over all the affairs of Babylon, and it did not set well with these men.

Three Charges Leveled

They have not regarded the king. Other versions read, “have not paid due regard to you,” NKJV “have disregarded you,” NASB “who pay no attention to you,” NIV “have ignored your command,” NJB and “have defied your majesty.” NLT Thus, even though these were subjects of the king, and had been put into their place by his word, the three Jews are represented as despising, ignoring, and paying no attention to the word of the king.

They serve not thy gods. Other versions read, “they serve not thy gods,” ASV “they worship not thy gods,” DOUAY and “refusing to serve your gods.” NLT Even these men knew that no god is served before whom men do not bow and do homage. They knew a god cannot be served that is not honored, or whose word is ignored.

They do not worship the image. This was the only word that actually applied to the king’s decree. The king demanded that as soon as the music was heard, everyone was to fall down before the image and worship it. Shadrach, Meshach, and Abednigo did not do that. They chose to “obey God rather than men” (Acts 5:29).

AN APPLICATION

It has been a favorite tactic of the enemies of God’s people to charge them with political insurrection and disobedience. Following the Babylonian captivity, when the Jews returned to Jerusalem to rebuild the temple, “the adversaries of Judah and Benjamin” heard it and raised an accusation against them. After opposing the work, they finally wrote to king Artaxerxes, accusing the Jews of insubordination. “Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings ” (Ezra 4:13).

The same sort of accusation was raised against the Lord Jesus Himself. The Jews said to Pilate, “We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that He Himself is Christ a King” (Luke 23:2). When it became evident Pilate wanted to release Jesus, the Jews

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pressed this matter with him. “But the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh Himself a king speaketh against Caesar” (John 19:12).

Early in the history of the church, its opponents also charged it was unpatriotic, not yielding to the king. In “And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus ” (Acts 17:7). Paul responded to such accusations, denying they were true. “While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all ” (Acts 25:8).

Such charges were a gross misrepresentation in these cases, as well as that of Shadrach, Meshach, and Abednego. They represent Satan’s effort to bring discredit upon those who trust in God.Those who serve God are the best citizens, honoring the king (1 Pet 2:17), giving honor to whom honor is due (Rom 13:7), paying taxes (or giving tribute (Rom 13:7), and rendering unto Caesar the things that are Caesar’s (Matt 22:21).

What Nebuchadnezzar had required was not political in nature, but spiritual. Bowing down and worshiping a man-made image involves the repudiation of the God of heaven. In this, he had extended his authority beyond the border of Divine allotment. The response of the three Jews was not an act of disregard for the king, but of a higher regard for the Lord of the king. This will become clear in their response to Nebuchadnezzar.

THE BLASPHEMOUS FURY OF THE KING

“ 13 Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. 14 Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? 15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands?”

The enemies had so framed their speech as to provoke anger in the king. Even though his exposure to the three young Jews had yielded only good, yet all of this is forgotten as he flies into a rage. When the flesh is offended, it cannot recall anything good, but only thinks of self. Those who are tempted to compromise with the flesh need to learn from this text. It will not turn to your good to yield to those who are offended by your faith. They will only turn and tear you like wild animals, as Jesus

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said (Matt 7:6). There are surely important things to be learned from this incident.

FURY ISSUES A COMMAND

“Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego.” Other versions say he called for the three young men “in rage and anger,” NASB “furious with rage,” NIV “furious rage,” NRSV “shaking with fury,” NJB and “in wrath and passion.” BBE

Still other versions read, “Then Nebuchadnezzar flew into a rage.” NAB,NLT

This is the kind of state the king was in when he ordered the destruction of all the wise men in Babylon (Dan 2:12). From an earthly point of view, things could not possibly be any worse. This was the ruler of the world, whose word was implemented at his command. His summons did not pass through other political chambers, as a Senate or House of Representatives. To further complicate things, he had received his power from Almighty God. Earlier Daniel told him, “You, O king, are the king of kings. The God of heaven has given you dominion and power and might and glory ; in your hands He has placed mankind and the beasts of the field and the birds of the air. Wherever they live, He has made you ruler over them all . You are that head of gold” (Dan 2:37-38).

In this matter, however, the king is crossing over into a domain that does not belong to him. He is going to exact something beyond his authority to demand.

How will the three Jews respond to this summons? Will they run and hide? Is this a time when they must flee, as Jesus instructed the Jews to do when they saw Jerusalem surrounded (Matt 24:16)? Will their Jewish brethren assist them to escape the wrath of the king like Paul’s brethren assisted him when they let him down a wall in a basket (Acts 9:25)? Or will they simply leave Babylon like Moses forsook Egypt (Heb 11:27)?

We will see from this account that our response to trouble and danger is not stereotyped. The Lord has not provided us a handy manual of conduct that outlines exactly what we are to do when faced with danger and threats. Like the Hebrew children, we will have to live close enough to the Lord to know how to respond to peril and risk. In this case, running is out of order. This is a test in which standing by faith is the only thing to do. In order to please the Lord, there is no other alternative.

IS IT TRUE?

“ Is it true , O Shadrach, Meshach, and Abednego, do not ye serve my gods , nor worship the golden image which I have set up?” It is as though the king cannot believe what he has heard. It is apparent he is not accustomed to his word being disobeyed. This may also be perceived as an opportunity for the young men to deny the charge, saying they are quite willing to do anything the king demands.

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My Gods

It seems to me that the Lord Himself is pushing the king’s words out of his mouth. The real issue is clearly stated, and it will allow for the predetermined exaltation of the God of heaven.

Being polytheistic, or believing in many gods, Nebuchadnezzar was quite willing to allow the Hebrews to have their own God. He does not ask Shadrach, Meshach, and Abednego to curse their God, renounce Him, or swear they will not worship Him. He was not willing, however, for them to ignore his “gods.” He demanded that they ALSO bow down before his gods, and worship them.

In this we behold another tactic of the devil. Satan has no difficulty with a profession of faith, or the claim to worship and honor God. When he tempted the Lord Jesus, he did not ask him to renounce the God of heaven, or to withhold worship from Him. He only asked that Jesus “fall down and worship” him (Matt 4:9).

Much of the religious corruption that is prevalent in our day is nothing more than yielding to this crafty approach of our adversary the devil. Myriad of people are bowing down to and serving the flesh in its varied and corrupt forms, all the while maintaining they are also servants of God, and worship Him. They go to church regularly, give of their means to religious causes, and sing and pray at the appointed times. But they are also bowing down in the plain of Dura, giving homage to idols men have raised up. Those idols may take the form of money, music, pleasure, or some other worldly corruption. However, yielding to them is exactly the same thing as bowing down before the golden image of Nebuchadnezzar and worshiping.

Of course, the truth of the matter is that we cannot serve two masters. It simply is not possible. Those who attempt to do so have been deceived. Jesus said, “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Mat 6:24).

The Golden Image Which I Have Set Up

The king does not ask that the young men acknowledge the architectural excellence of the statue in the plain of Dura. He does not request that they simply look at it, or be present at its dedication. He demands that they worship the image – bowing down before it. Now, he gives them an opportunity to change their minds by asking if it is really true that they have refused to do this simple deed.

THE THREAT REAFFIRMED

“Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made;

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well: but if ye worship not , ye shall be cast the same hour into the midst of a burning fiery furnace . . . ”

The king is willing to go through the entire procedure again. The orchestra will strike up yet another time, and full opportunity will be granted to correct behavior that is not acceptable to the king. If the young men will simply do what the king has commanded, all will be forgotten, and the charges will have no weight before him at all. “Now if you are ready . . . to fall down and worship the image that I have made, very well." The appointed penalty is again stated, the king hoping it will strike enough fear into their hearts to obey his word.

THE EVIL CHALLENGE

“ . . . and who is that God that shall deliver you out of my hands?” The king’s demand was bad enough as it was. Now he greatly compounds his transgression by adding something to his edict. This was not included in his original decree. It is a bold and brazen challenge that will at once draw attention to the seriousness of this matter. It will also serve to awaken the three Jews to an even stronger faith: “and what God is there who can deliver you out of my hands?” NASB

This very challenge has been hurled in the face of others who put their trust in God. They are defiance against God, which He takes quite seriously.

• Pharaoh said to Moses, “ Who is the LORD, that I should obey His voice to let Israel go? I know not the LORD, neither will I let Israel go” (Exo 5:2).
• Sennacherib, the king of Assyria boasted to Hezekiah, “Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand ?” (2 Kgs 18:35).
• When Jesus was crucified, the people chided, “He trusted in God; let Him deliver him now, if He will have Him : for He said, I am the Son of God” (Mat 27:43).

At this point, the issue is no longer with Shadrach, Meshach, and Abednego. Now it is with God, and He will come to the aid of those who trust in Him. Thus the real battle is set in array – the God of heaven against king Nebuchadnezzar, and ultimately against the gods of Nebuchadnezzar. God will not ignore this bold challenge.

THE RESPONSE OF FAITH

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“ 16 Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. 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.”

How will these young men respond to such a frightening threat of instant and dreadful death? Will their faith be able to sustain them? Will it cause them to be bold for forward in their reply? Will they have a peace that will keep them from stammering or crying? Remember, they are living in spiritually primitive times when the “exceeding great and precious promises” of God had not yet been unfolded (2 Pet 1:4). They did not have the indwelling Spirit in the sense those in Christ possess it (1 John 4:13). Nor, indeed, had they experienced Christ in them, the hope of glory (Col 1:27). For them, the star of hope was not shining as brightly as it does now that we have “a more sure word of prophecy” (2 Pet 1:19).

Yet, in them the power of faith will be seen – a power that is multiplied exceedingly in Christ Jesus. We do well to listen intently to their response, taking it into our hearts, and mulling it over in our spirits. Like David ran to meet Goliath, these three eagerly leap into the fray, not hesitating for a moment to respond to the king. This is nothing less than a display of the boldness of faith.

THE BOLDNESS OF FAITH

“O Nebuchadnezzar, we are not careful to answer thee in this matter.” Other versions read, “we have not need to answer you in this matter,” NKJV “we do not need to defend ourselves before you in this matter,” NIV and “we have no need to present a defense before you in this matter,” NRSV “your question needs no answer from us.” NJB

The words “we are not careful” mean, “there is no need for us to even give thought to this matter, for we are under no obligation to explain our refusal. What we are being asked to do is unlawful, and that is the end of the matter.” The fundamental thing here was to DO the will of God, not provide elaborate explanations for why it was being done.

The answer of the three young men is instant. They do not hesitate for a moment. They have been living by faith, and now they can answer by faith as well. They will speak in a calm and respectful manner, but they will not yield one minuscule point in this matter. There is nothing vague about what they face, and there is nothing vague about their answer. They will speak straight to the point, leaving no doubt about where they stand.

The idea here is that they will not negotiate with the king. This matter is not open for discussion.

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They have made up their mind, and, with the Psalmist, their heart is “fixed” (Psa 57:7; 108:1). The straightforward demeanor of these three men is depicted in the 112 th Psalm. “Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance. He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD. (Psa 112:6-7). That is precisely what is taking place in this text. Shadrach, Meshach, and Abednego did not have to deliberate about this crisis. They did not have to pray about it, speak among themselves, or frame an eloquent answer for the king. Their minds were made up, and even the threat of an awful death could not turn them. For them, ths was not a court of appeals, but a platform for witnessing to their unwavering faith in God.

These three faithful men refused to give any thought as to how they might avoid the curse of the king and the flame of the fiery furnace. They knew in their hearts that bowing to that golden image would dishonor their God, and therefore they would not do it.

An Application

Because these things are “written for our learning” (Rom 15:4), there is much to be gained from a sober consideration of this text. These men were living in a time of far less spiritual illumination than that of our day. The Sun of righteousness has now risen with “healing in His wings” (Mal 4:2). In the bright rays of His gracious light, we ought to have no difficulty being as firm in our resolution to honor God as these men. Yet, it is most apparent that our generation is not characterized by people who have made up their minds NOT to do what is wrong. There is altogether too much negotiation with the enemy, and compromise is the result. A brand of Christianity is being hawked in the religious world that allows both young and old to live close to the edge – so close it is difficult to detect whether people are worldly or godly. People are walking in the shadow of the forbidden. They mingle with multitudes that bow down to the golden images of this world.

I suggest this is because they have never reached the point where a determination was made NOT to dishonor God. They have never resolutely said with David, “I will have nothing to do with evil” NIV (Psa 101:4), or “I will not forget Thy Word” (Psa 119:16). Although Job lived before the Law, his resolve represents a commitment to God that is virtually unknown in the Western world: “I made a covenant with my eyes not to look lustfully at a girl” (Job 31:1).

This is why departures from the Lord are common in the professing church. It is why leaders fall into sin, infidelity intrudes into the church, and all manner of sin erupts among those professing faith in Christ. It is not because such people are caught unawares, it is because they live unawares. It is because they have not committed themselves to the Lord. It is because they have not lived by faith, and thus they were not kept by the power of God, which keeping is “through faith” (1 Pet 1:5).

OUR GOD IS ABLE

“If it be so, our God whom we serve is able to deliver us from the burning fiery furnace . . . ” The three young men leave no question about whom they serve. They do not explain their action, but confess their Lord. They do not talk about what the king is purportedly able to do, but what their God can do.

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“If It Be So”

These words mean, “if we are thrown into the blazing furnace.” NIV The New Revised Standard Version provides us with a blasphemous translation of this verse. “If our God whom we serve is able to deliver us from the furnace of blazing fire and out of your hand, O king, let him deliver us.” This translation reads as though the question was whether or not God could deliver them. Rather than spouting unbelief, these men were confessing their faith in God. If it really did come to them being cast into the furnace, they knew God was able to deliver them.

Our God Is Able

Immediately, they confess this is their God – the One they worship and serve: “whom we serve.” In doing this, they were also confessing they did not serve Nebuchadnezzar’s gods.

With Shadrach, Meshach, and Abednego, the question was never about what God could do – there was no question about that. They were not speculating about what God would do, but believing what He was able to do – and there is a big difference between the two. They did not devote themselves to contemplating what the outcome of their decision was going to be. Rather, they focused on the decision itself, knowing full well they served a God who was able to deliver them.

Nebuchadnezzar had asked the question, “who is that God who shall deliver you out of my hands?” Now the three young man respond, “our God whom we serve is able to deliver us from the burning fiery furnace.” With them, the issue was whether the king could throw them into the furnace, not whether God could deliver them from it. They were saying the same thing Jesus said to Pilate, “Thou couldest have no power at all against me, except it were given thee from above” (John 19:11).

AND HE WILL

“ . . . and He will deliver us out of thine hand, O king.” This is a statement of faith. It is much like the reasoning of Abraham when he was required to offer up Isaac: “Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure” (Heb 11:19). These young men knew their God had power even over death, and could raise them from the dead, should He choose to do so. He could deliver them from going into the furnace, or raise them up from the effects of the furnace. At the best or at the worst, their God was over all. They were putting themselves into the hands of their God – not Nebuchadnezzar – and they trusted He would honor their faith. They were, in fact, saying what David did when asked to make a choice, “let us fall now into the hand of the LORD; for His mercies are great: and let me not fall into the hand of man” (2 Sam 24:14).

I do not understand their statement to mean they were persuaded God would stop them from going into the furnace. Rather, by being delivered out of Nebuchadnezzar’s hand, they knew God’s will would override the will of the king. They were thinking in the same manner as the Apostle Paul when he faced danger. “Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the

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mouth of the lion. And the Lord shall deliver me from every evil work , and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen” (2 Tim 4:17-18).

BUT IF NOT

“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.” Here the faith of these young men rises to glorious prominence. They are not thinking of themselves, but of the glory of their God. Faith is not driven by considering what God can do for us. Trusting in God is not contingent upon whether or not He delivers us. He is not governing the world with our agenda in mind, but in view of His own “eternal purpose.”

With great care, we must avoid any approach to life that does not consider “But if not . . . ” The fact that God is able to deliver us out of the hands of men does not necessarily mean that He will. Abel was slain by his own brother (Gen 4:3-8). John the Baptist may be beheaded by Herod (Mark 6:18-28). Stephen may be stoned by the Jewish council (Acts 7:58-60). James may be slain by Herod (Acts 12:2). Antipas may die for Jesus (Rev 2:13). Even at this very moment, “the souls of them that were slain for the word of God, and for the testimony which they held,” are “under the altar ,” awaiting the vindication of their blood (Rev 6:9-12). There have been, and will continue to be, cases when the saints are not delivered in the ordinary sense of the word.

What will these young men do if the Lord chooses NOT to deliver them? What if they know they will be thrown into the fiery furnace? Will that alter their determination not to bow before the king’s golden image?

We Will Not!

The faithful trio leaves no question about this matter. Whatever the outcome, whether publically supported by God or not, they want the king to know this. “O king, that we are not going to serve your gods or worship the golden image that you have set up.” NASB They will serve the Lord, whether He delivers them or not! They resigned themselves to the will of the Lord, at that point, not knowing what it was.

They were ready to live for the Lord or die for the Lord. Further, they would rather die than sin. Not only was this in their hearts, they insisted that the king know it was well. Their faith and determination were a precursor to that of Paul, who said, “According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death . For to me to live is Christ, and to die is gain” (Phil 1:20-21).

Once they had determined to do the will of God, they gave no thought to the consequences of that decision. They knew the truth of what God told Eli, “them that honor Me, I will honor” (1 Sam 2:30).

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Application

Our day sorely needs people with the conviction and confidence of Shadrach, Meshach, and Abednego. The amount of compromise that is found in the Christian community is staggering. It is found in fashions, leadership, music, and preaching and teaching. It is not unusual to find a preacher changing the manner and content of his preaching to please those who are at variance with God. Many young people, instead of being an “example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity,” as they are admonished (1 Tim 4:12), have chosen to emulate the world. Christian educational institutions have chosen to pattern themselves after the worldly schools, adopting their standards and manners. The virus of carnality has invaded the Western church, and we have a plague of carnal-mindedness as a result.

I do understand this may seem very negative, and cannot be received by some. However, we must have the courage to compare such conduct with that of the three Hebrew children. Keeping their positions, and even their lives, depended upon caving in to the demands of the king. Yet, they refused to dishonor God by honoring men. Those in Christ Jesus must be able to make a correlation between the challenges they face and those of our text. Nebuchadnezzar offered these young men their lives if they would bow before his golden image. Satan offered Jesus the kingdoms of this world, and their glory, if He would fall down and worship him (Matt 4:8-9). Balak offered Balaam “rewards of divination” to curse Israel (Num 22:5-7).

What has been offered to you? Perhaps it is wealth, pleasure, being well liked, or being accepted by the institution. Sometimes the temptation takes the form of a career, or an influential position. Maybe someone has promised to be your friend if you will only compromise your faith, or go where they go, and do what they do.

You must settle it in your heart and mind to do what is right, whatever the cost. God is fully able to deliver you, just as He was able to deliver Shadrach, Meshach, and Abednego. But whether He does not, you must not bow to the demands of those who do not serve the Lord. You must make that determination now, before you are faced with the test. You must choose now whom you will serve.

The Gospel boldly announces you have every reason to serve the Lord, and that it is not vain to serve Him. He will not forget those who remember Him.

THE FURY OF THE KING INCREASES

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“ 19 Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.”

We will now see the reaction of the flesh – flesh that has already been exposed to the works and word of God. Nebuchadnezzar has beheld the working of God in giving unusual wisdom and expertise to Daniel and his three companions (1:20). He has witnessed the revealing power of God when Daniel received the knowledge of his dream, together with its interpretation (2:26-45). He has heard first hand of the demise of his own kingdom, and the ultimate triumph of the kingdom of God (2:45-46). The king has prostrated himself before Daniel, offered oblations to him, worshiped him, and confessed God to be the “God of gods, and a Lord of kings, and a Revealer of secrets” (2:26-48). Now, after hearing of this same God from the mouths of these three young men, will the king recall a single word that he has heard concerning God? Will he be able to associate his own confession with the inferiority of his gods? Will he now view the God of heaven as his own Lord, as he previously had acknowledged?

FLESH WILL NOT BOW TO GOD

“Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego . . . ” Instead of recalling his previous encounter with Daniel, or associating the image he set up with that in his dream, the king was “filled with wrath.” NASB Even his “facial expression was altered toward Shadrach, Meshach, and Abednego.” NASB Though he once highly regarded them, now “his attitude toward them changed.” NIV One version says, “his face became distorted with rage.” NLT Another reads, “Nebuchadnezzar's face became livid with utter rage against Shadrach, Meshach, and Abednego.” NAB Those whom he willingly promoted to be over the affairs of Babylon now became the target of his furious anger. In a moment of time he went from asking a simple question to being determined to kill the three who stood before him.

Because his heart was corrupt, Satan could freely work within him. He had heard the good word of God, and even acknowledged its truth. From his own mouth he had blurted out praise to God, admitting He was over all. Yet, he had learned nothing from it all. Flesh will not bow to God! When its own will is opposed by the Divine will, flesh will not yield. It is ever true, “they that are in the flesh cannot please God” (Rom 8:8). They would rather burn God’s servants than bow to Him, or admit their gods are nothing. That is the nature of the flesh.

Flesh Cannot Learn Truth

No matter how frequently or abundantly truth is set before the flesh, it is not capable of grasping it. Just as Satan cannot learn, or profit from the working of the Lord, so those who are “in the flesh” cannot do so. You can subdue the flesh with laws and threats, but you cannot change it. You cannot alter its perspective, make it prefer the Lord, or provoke it to forfeit its own way. “The flesh profiteth nothing” (John 6:63), and in it “dwelleth no good thing” (Rom 7:18).

The very words that bring great edification to our spirits caused Nebuchadnezzar to become

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exceedingly angry. When we read of the response of Shadrach, Meshach, and Abednego, we are encouraged to trust in the Lord. When the king heard them, he flew into a rage. That is the nature of the flesh. We do well to zealously avoid any compromise with a nature such as that. When your profession of faith and determination to serve the Lord causes anger in others, you are confronting the flesh. Do not yield to its suggestions.

SEVEN TIMES HOTTER

“ . . . therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.” The furnace had already been prepared, and was ready to receive those who refused to honor the king’s word. But that was not enough for Nebuchadnezzar. He now orders that the blazing furnace be heated “seven times more than it was usually heated,” NKJV or, “seven times hotter than usual.” NIV The meaning is, “seven times hotter than it had ever been before.” He no doubt gave no thought that, from his perspective, this would reduce the amount of suffering through which the victims would go. Rage does deprive men of all rationality.

WHAT IS REALLY HAPPENING

We must not fail to see what is really happening here. God is actually setting the stage for His own glory. He is going to deliver His faithful ones, but will do so in such a way as will not allow His power to be questioned. What appears on the surface to be an impossible circumstance was nothing more than an occasion in which the Lord would receive unquestionable honor – even from a heathen monarch.

It is good when we can assess our own circumstances in this manner, not judging according to appearance, but judging righteous judgment (John 7:24). When everything seems hopelessly against us, let us reason in this manner. “Here is an opportunity for God to receive glory for Himself. Everyone can see that my case is hopeless, and that everything is against me. Perhaps this will turn out to be an opportunity for me to bring glory to God in a remarkable deliverance.”

Take heart, child of God, and do not yield to the pressures of threat and trouble. They are only small puffs of smoke amidst the strong gale of eternal purpose. They will soon disappear in the current of Divine will. God is still able to deliver you. The very contemplation of this will give you the strength to stand.

THROWN INTO THE FURNACE

“ 20 And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. 21 Then these men were bound in their

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coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. 22 Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. 23 And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.”

There are a remarkable number of details provided in this account, and that for a reason. In them the Lord is removing all doubt as to the Source of Shadrach, Meshach, and Abednego’s deliverance. Possibilities are reduced so Divine power can be seen. Deliverance seems distant in order that Divine power might shine the more. It is like Elijah having twelve barrels of water poured upon his sacrifice before he prayed for God to consume it with fire (1 Kings 18:33-35). It is like Jesus asking that six water pots of 20-30 gallons each, be filled with water before He turned it into wine (John 2:6-8).

God is going to show that man can do nothing to reverse His decrees. Heat the furnace as hot as you will. Take whatever measures you consider will guarantee your desires will be fulfilled. The will of the Lord will still be done!

THE MOST MIGHTY MEN

“And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace.” Even though the three young men offered no resistance, the king has “some of the strongest soldiers in his army tie up” the three. These were no doubt the strongest in both body and mind, noted for their obedience and bravery. Surely no known power could loose the bonds secured by these mighty men. Some have thought all three of the men were bound together in a bundle, then thrown like one great package into the fire.

Every possible disadvantage is now heaped upon the young men – as though being tied up in a furnace that was seven times hotter than it had ever been before, would make their death more certain.

The furnace is thought to have been circular, with both fuel and victims put into the top, and ashes removed from the bottom. Whether this is true or not makes little difference. What is occurring here is that three men are being cast into the equivalent of a modern blast furnace. They are totally bound, with, according to appearance, no possible way of escape.

BOUND IN THEIR CLOTHES

“Then these men were bound in their coats, their hosen, and their hats, and their other garments . . . ” It is quite true that this condition may be the result of the hasty binding of the three men. However, we will learn from the outcome of this whole event, that their clothing proved to be a testimony to the power of God. It was the Lord Himself that saw to it their clothes remained on them. I do not doubt that men thought leaving the prisoners in their clothes would make their torment greater. Instead, it would make the working of the Lord more obvious.

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The clothing included “hats” (turbans), “hosen” (underclothing), “coats” (robes, or outer garments), and “other garments” (coverings for the feet and head).

THROWN INTO THE MIDST

“ . . . and were cast into the midst of the burning fiery furnace.” Thus the three were thrown into the center of the blazing furnace – the heart of the heat, so to speak. In this way the king thought to do his worst against the Lord’s best.

EXCEEDING HOT

“Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego . . . ”

Now the Spirit further sets the stage for the deliverance of Jehovah. Lest any imagine that someone could possibly survive this ordeal by natural means, we learn that the “the strongest soldiers” NIV of Nebuchadnezzar’s army were themselves killed by the very flames into which they threw the young Jews.

Their death is attributed to two things. First, “because the king’s command was urgent.” NASB Second, the furnace was “exceeding hot.” Some alternative translations put the matter in perspective for us. The idea is this: because the king had commanded the furnace to be heated seven times hotter, and because of the effects of this increase, the flames leaped out and destroyed the ones throwing them into the furnace. This is captured in several of the more free translations. “And because the king, in his anger, had demanded such a hot fire in the furnace, the flames leaped out and killed the soldiers as they threw the three men in!” NLT The Amplified Old Testament reads, “the flame and the sparks from the fire killed those men who handled Shadrach, Meshach, and Abednego.”

If, therefore, the fire was so intense that it killed those who were outside of the furnace, what would be the fate of those cast into the very center of it?

THEY FELL DOWN BOUND

“ . . . And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.” There is, therefore, no question about who was thrown into the fire: “Shadrach, Meshach, and Abednego.” There is no question about their condition: “fell down bound.” There is no doubt about where they fell: “into the midst of the burning fiery furnace. ” They were utterly helpless, thus they “fell,” fully clothed, yet fully bound.

These men trusted God when they stood before the king. They relied upon Him when they were questioned. They trusted the Lord when they gave their answer. They maintained their faith when they heard the judgment. They kept on believing while they were bound. They depended on the Lord when

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they fell into the furnace. There is now way the Lord will forsake those who believe so strongly.

There is no earthly power or wisdom that can deliver these men from this dilemma. All flesh in all ways is powerless in this matter. If God does not come to the aid of these men, no aid will come to them at all.

CONCLUSION

The event we have just reviewed is one of the better known ones of Scripture. Many people have known of it from their youth. It should not surprise us that it has also been the target of skeptics, who would have us believe such things could never really happen. But this is a real account, with real people, and a very real outcome. It speaks loudly to us of the power of faith, and the way in which God honors those who honor Him. It testifies to the ultimate futility of opposing the Lord, and the absolute wisdom of obeying God rather than men. It confirms that the world does, in fact, hate the people of God, and thinks nothing of consigning them to the worst of all circumstances if they refuse to do their bidding.

In this account the depravity of the flesh is confirmed. It will not learn from God, even though it is given every possible advantage. Extensive explanations can be given to the flesh, and it will not recall them when put to the test. It can behold great wisdom, see the excellence of Divine counsel, and forthwith forget it without any hesitation.

It prefers the honor of men to the honor of God, and the works of men to the works of God. It seeks the praise of men, not of God, and craves for honor that comes from peers and cannot last. Flesh thinks nothing of viciously opposing the very people it has exalted. It has no compunctions about painting the godly as foolish, and aligning itself against them. That is the nature of flesh. It can kill righteous Abel, mock Isaac the child of promise, and at last crucify the Lord of glory. It can hear God speak and think it thundered, see a blind man healed and say a sinner did it, and betray the Son of God for thirty paltry pieces of silver.

Flesh cannot learn the things of God, even though it is exposed frequently and extensively to the Lord and His ways. The natural man always considers the things of God to be “ foolishness” (1 Cor 1:18- 23). Flesh can say the right thing, but it cannot maintain a right perspective. Eventually, it will always act in contradiction of the truth, never agreeing with truth or willing to tolerate it.

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All of this accents the folly of compromising with the flesh, or accommodating ourselves to it. They that are in the flesh cannot please God, whether they are a heathen like Nebuchadnezzar, or a prophet who prophesies for wages, like Balaam. Whether it is in Cain slaying Abel, or Peter denying he knew Jesus, the flesh always leads in the wrong direction. It is ever true, in the flesh, “dwells no good thing.”

On the other hand, faith makes the individual equal to any occasion, whether it is being promoted to a high position, or consigned to a furnace of fire. Faith can stand while the persecutors are being burned in the flame they intended for the saints. It can survive assault, come back from seeming defeat, and hold still while men bind the believer in vain. Living by faith is always the right thing to do, and never puts the one possessing it at a disadvantage. It always puts the trusting one at the helm, guaranteeing triumph at last. It is “the victory that overcomes the world” (1 John 5:4).

One other thing can be observed from this incident. Those who expect to stand in trial must build up their faith before hand, determining in their hearts not to sin against the Lord. Solemnly we are admonished, “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 1:20-21). Weak and emaciated souls will not stand in the hour of trial. Such a time is not an occasion to get faith, but one in which faith is to be used – faith that has already been obtained, kept, and nurtured.

If a person does not commit himself to the Lord, resolving to do what is right and honor the Lord, they will not be able to stand in “the hour of temptation” (Rev 3:10), or “the evil day” (Eph 6:13). Once the fiery trial comes, it is too late to make your good resolves. Better to make them during the quiet times, when you are feeding your soul, pressing in to the bosom of the Lord, and seeking to obtain the prize. God will invariable side with those who have faithfully maintained fellowship with Him.

Those who neglect their souls, not building up themselves on their most holy faith, and praying in the Holy Spirit (Jude 1:20), are sure to fall. When a person neglects his faith, not fighting the good fight of faith, faith cannot sustain him in the hour of trial.

However, there is no need for such neglect to take place in you. God has given to you “all things pertaining to life and godliness.” These resources are given to us “through the knowledge of Him that has called us to glory and virtue” (2 Pet 1:3). Additionally, multiplied measures of “grace and peace” are given to us by the same means: “through the knowledge of God, and of Jesus our Lord” (2 Pet 1:2).

That simply means that in the experience of fellowship with God, the things we require are ministered to us. Those things will keep us in all situations. That includes trials like the one Shadrach, Meshach, and Abednego went through, as well as great honors, like that bestowed earlier upon Daniel. As you walk with God, as did Enoch and Noah, you will always be prepared for the circumstances of life, and will be the victor in them.

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The Prophecy of Daniel

DELIVERED FROM THE FURNACE and PROMOTED BY THE KING

• Lesson
• 12

INTRODUCTION

In a fit of rage, Nebuchadnezzar has commanded the strongest men in his army to bind Shadrach, Meshach, and Abednego, and throw them into a burning fiery furnace. At his command, the furnace was heated seven times hotter than it had ever been before. Apparently this was done while the three young men were being bound, causing the flames to leap forth, slaying the mighty men who threw the three into the fire. It is at once obvious that no one could withstand this furnace by natural means. With all hope according to the flesh destroyed, the three, who refused to bow before the image set up by the king, fell down in the middle of the fiery furnace, where the flames were the hottest.

IMPOSSIBLE THINGS WROUGHT

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There is a fundamental lesson being taught in this account. It is something to be learned by all generations. It is food for faith and fuel for hope. It comes in the form of a two-sided coin. It moves us to consider the deliverance of Shadrach, Meshach, and Abednego from the fiery furnace and shout, “But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible” (Matt 19:26). It must move us to say with the angelic messenger, “For with God nothing shall be impossible” (Luke 1:37).

It is essential to see that throughout history, God has dried up human possibility before He illumined Divine ability. This is not a matter of learning theology, but of discerning the ways of God. Ponder these revealed human epochs in which all hope in man was reduced to ashes. It was then, and only then, that a Divine remedy was revealed.

• The recovery of man from the fall (Rom 5:12-19).
• The establishing a godly remnant in the days of Noah (Gen 6:8).
• Surviving a global flood (Heb 11:7).
• A vast nation coming from Abraham and Sarah (Rom 4:19).
• A conquering Savior coming through Abraham and Sarah (Heb 11:12).
• The Messianic Seed coming through Isaac, whose wife was barren (Gen 25:21).
• The Messianic Seed coming from Jacob, whose wife was barren (Gen 29:31).
• Young Joseph being placed on the throne in Egypt (Gen 45:9).
• A Savior coming through the nation of Israel (Isa 5:4; 9:6-7).
• The infant Moses surviving the edict of Pharaoh (Ex 2:3).
• Israel’s deliverance from Egypt (Ex 13:3).
• Israel; walking through the Red Sea on dry land (Ex 14:29).
• Israel surviving the attacking Army of Pharaoh (Ex 14:8-9,23).
• Israel receiving daily sustenance in the wilderness (Ex 16:35).
• Israel obtaining water from a rock (Ex 17:6).
• The conquering of Jericho (Josh 6:3-20; Heb 11:30).
• A shepherd boy being vaulted to the great king of Israel (2 Sam 7:8).
• Israel surviving Sennacherib’s attack (2 Kgs 19:35).
• Young David slaying Goliath of Gath (1 Sam 17:23-50).
• Israel conquering the Philistines in Samson’s time (Judges 16).
• Israel defeating the Midianites in Gideon’s time (Judges 7:1-7,24,25).
• Four Hebrew slaves becoming officials in the nation who took them captive (Dan 2-3).
• Zechariah and Elizabeth having the forerunner of Jesus (Luke 1:7-36).
• The Savior born of a virgin (Isa 7:14; Matt 1:23).
• A Pharisee breathing our threats against the church becoming the Apostle to the Gentiles (Acts 7:38; 8:1-3; 9:1-30).

In which of these cases was any facet of human strength or ability prominent? Which of these things could man – any man – have accomplished. Is there a single one of them that could have been achieved by a group of men. What possible role could the statistician have played in their accomplishment? What worldly wise man could have contributed to their success – even one weightless mote? Could human logic have produced the smallest ray of hope? Was there any human strength, individual or collective, that could have achieved even one small aspect of these things?

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A resounding “God forbid!” is shouted to every one of the foregoing questions. Fleshly hope was dried up BEFORE God went to work. Man had to see the futility of his own strength before he could see or appreciate “the mighty God” (Isa 9:6; Jer 32:18). In fact, no real need for God is perceived until the weakness of man is seen and acknowledged.

This is designed to confirm the reality of what is proclaimed in the New Covenant.

• Enemies are reconciled to God (Rom 5:10).
• Those dead in trespasses and sins are quickened toward God (Eph 2:1).
• Those who were alienated are reconciled (Col 1:21).
• Those whose lives have been ruined are born again (1 Pet 1:23).
• That the past of sordid sinners could be removed (1 Cor 6:9-11).
• Those who were not a people could become the people of God (1 Pet 2:10a).
• Those who had not obtained mercy would obtain mercy (1 Pet 2:10b).
• Those upon whom the wrath of God abode would become the sons of God (John 3:35; 1 John 3:1-2).
• The guilty would be justified (Acts 13:39).
• Those having no hope would abound in hope (Eph 2:12; Rom 15:13).
• Those who sat in darkness would see a great light (Matt 4:16).
• Those who were “without God” would be indwelt by God (Eph 2:12; 2 Coir 6:16).

The Plague of Problem Definers

One of the plagues of our time is the smallness of the problems men acknowledge. The self- appointed problem definers and solvers do not uncover the real impediment, but deal only with frothy symptoms. There is no glaring need for the Living God, or the conquering Christ, or the empowering Spirit. The schools of men can give the problem solvers what they need. Some exposure to the books of human wisdom will suffice for them.

However, of what value would these pretenders be to Shadrach, Meshach, and Abednego? What philosophy would have brought comfort to them? What book of statistics could have consoled their hearts? Were there any compilations of survivors of burning fiery furnaces? Were there any precedents in the history books of men who could have offered them hope? Of course, we know all of these questions are mere rhetoric. There is no substance to them at all. The Lord so orchestrated this matter so that every one would see there was no hope in human wisdom, strength, or riches. No one could talk these men out of the furnace! No one was strong enough to enter the furnace and rescue them from its destructive burning. There was no man rich enough to buy deliverance for the young men. If ever there was a time for Jeremiah’s words, it was now. “Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD” (Jer 9:23-24).

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If we fail to see this, the account before us will bring us no lasting profit. It is imperative that we see there are things that are “impossible” with men – things that cannot be accomplished with human wisdom, strength, or riches. There are challenges that exceed the ability of men. There are forces aligned against us that are stronger than we. It is only “He that is in us” that is “greater than he that is in the world” (1 John 4:4).

Those who oversimplify our problems put the resolution of them further from us. In the life of faith, when we are presented with solutions originating with men, the very need for the Lord is diminished, and we are brought to consider ourselves and our peers to be stronger and wiser than we really are.

We dare not assess our difficulties from a purely human point of view. First, to do so dishonors our Lord, who has purchased us, for we are “bought with a price” (1 Cor 6:20; 7:23). It is the entirety of our persons that has been “bought” – spirit, soul, and body. For those in Christ Jesus, every part will eventually be redeemed, even though at this present time we struggle with the fickleness of our souls (Psa 42:5), and the recalcitrance of our bodies (1 Cor 9:27). Until our bodies are raised from the dead – the redemption of the purchased possession” – we must learn to relate the whole of our lives to the Lord, calling Him into our difficulties and challenges.

Although they lived in a time when these things were not fully known, Shadrach, Meshach, and Abednego had learned to associate their difficulties with their God, depending upon Him in the midst of all manner of trial. Faith will do no less for us. It is imperative that this be seen, acknowledged, and made a part of our conscious lives. It is one thing to say this, it is quite another to do it. It will not be long for any of us until we will see how much faith is required to live in this posture.

Challenges Tend to Increase

By Divine design, our challenges tend to increase. We have made significant progress in the faith when we are able to perceive this. We see it in Daniel and his three companions.

• First, they are challenged with being captured by a hostile king.
• Second, they are challenged by being ordered to conform to heathen standards.
• Third, they were subjected to the scrutiny of the king, who compared their appearance and abilities with others.
• Fourth, they were tested by the king’s mandate to slay all of the wise men.
• Fifth, they stood the test of whether they would seek the Lord in the hour of crisis.
• Sixth, they were challenged to compromise their faith by bowing down to an image made by the king.
• Seventh, their faith was challenged with the threat of a special death.
• Eighth, they were actually thrown into a fire so robust, it killed the men who threw them into it.

With each faithful response, the strength of these young men was increasing. Their faith grew as it was used, and their determination grew as it was governed by their faith. Due consideration of their

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case will help us to respond honorable to circumstance.

It should not surprise us that these young men are delivered. God is honored by delivering those who put their trust in Him, refusing to waver or bend in the strong winds of trial. Those who vacillate in trial are only guaranteeing their fall. They will not be able to stand who compromise their convictions, or bow to the gods of this present evil world.

AN ASTONISHED KING

“ 3:24 Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counselors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.” Even though Nebuchadnezzar had consigned these men to a fiery furnace, it is obvious that he was curious about them. He seemed to sense these were no ordinary men. The boldness of their faith had no doubt provoked him to a sober reflection of his confrontation of them earlier – when they proved superior to all of his wise men. He must have also recalled his own readiness to promote them when Daniel had declared his dream and the interpretation of it. Their light had been shining, and the king had witnessed it first hand. Now there is something within that provokes him to peer into the furnace. Under ordinary circumstances, he would have had no such inclinations. After all, the flames that leaped out of the furnace killed the strongest men of his army who had thrown the three faithful servants of God into the fire. Surely such a judgment as this would not, under ordinary circumstances, have provoked the king to see if his word was effective. But these are no ordinary circumstances! God is in this matter, orchestrating the affairs for His own glory and our edification.

There are at least two things to learn from this verse.

First , those who walk by faith will “shine as lights in the world” (Phil 2:15). Due note will be taken of their manner of life, even though it may often appear this is not true. There will come a time when the enemies of the faithful will ponder their conduct – a time when they will recall the firmness of the faith and resolution of the saints of God. Peter said such an occasion would provoke the enemies to “be ashamed” (1 Pet 3:16). He also said some would, by the “good works” of the faithful, “glorify God in the day of visitation” (1 Pet 2:12). This will be lived out in our text.

Second, the Lord will vindicate the faith of His people, even though He “bears long with them” (Luke 18:7). When the time is appropriate, and it will best serve His glory and our eternal interests, our God will deliver us. We must ever remember the truth of David’s confession: “My times are in Thy hand: deliver me from the hand of mine enemies, and from them that persecute me” (Psa 31:15). Armed with that knowledge, there is no trial we cannot face, or furnace in which we cannot survive. Your faith must

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take hold of this, refusing to doubt its truth.

ASTONISHMENT

“Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake . . . ” Other translations say the king was “astonished,” NKJV “astounded,” NASB and “leaped to his feet in amazement.” NIV The word used here is a significant one meaning to be startled or alarmed. Some linguists say the word carries the idea of being “swept to ruin.” It also includes the idea of being devastated and brought to ruin. STRONGS There is also the idea of trembling, as though the Lord was forcing the king to admit his own inferiority. That is, the king was alarmed that his edict had been reversed, and his decree dashed to the ground.

Other Renderings

The LXX (Septuagint, Hebrew Scriptures in Greek) has an interesting translation of this verse. “And it was when the king heard them singing praises, and stood and saw them living, then was Nebuchadnezzar the king astonished and rose up hastily . . . ” Theodotion, another translator of the Old Testament after the Septuagint Version rendered this verse this way: “And Nebuchadnezzar heard them singing praises, and marveled, and rose up in haste.”

The mighty God of heaven had made Nebuchadnezzar’s word of none effect, and he was startled that it was so. The text also indicates there is an element of fear in being “astonished,” because one is confronting a power superior to his own. It moved the king to quickly get up and inquire about the events attending the condemnation of the three men. Until this time, he had thought himself invincible, but now he was beginning to see this was not at all the case.

Thus the Lord moves the king to make this spectacle public. Because it is a miracle of God, it must not be kept private. Nebuchadnezzar will now bring his counselors into the matter. From his viewpoint, he is seeking further verification. From heaven’s viewpoint, a public demonstration will be given of God’s superiority. These men refused to bow to the king’s golden image, which was nothing more than a vain idol. The refusal of the young men to bow to that idol was made public. Now, their deliverance will also be made public.

VERIFICATION

“ . . . and said unto his counselors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.” The words of the king are not accompanied with the brashness exhibited when he had the three young men thrown into the fiery furnace. Now there is a tremor in his voice, as his wicked heart has been arrested by the God of heaven. At first, it is as though the king considers the possibility that more than the three had been cast into the furnace. But God will not allow such a foolish notion to continue. He will cause the truth of the matter to surface in order that the faith of His servants might be seen and acknowledged.

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At this point, the king groups himself and his counselors together: “did not WE cast three men bound. . . ” The verse suggests that the counselors were involved in this judgment. If they were not a part of its instigation, they certainly agreed with what the king was doing. They had added their “Amen” to the judgment against the three young Hebrews.

Again, we must see the working of the Lord in this whole matter. The king might have easily relied upon his own memory, and depended upon the strict carrying out of his edict, with no doubt that it had been done. In such a case, this whole matter would have remained relatively secret. However, God will not allow this to happen. The counselors will be forced to face the vanity of Babylonian religion and the impotence of its king in the face of Jehovah God.

This was not something that was eagerly done, nor was the king driven by his will. Rather, he was driven by fear, and circumstances for which no earthly account could be given. It is ever true, the Lord is “terrible to the kings of the earth” (Psa 76:12). In this very test, the 102 nd Psalm is being fulfilled: “So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory” (Psa 102:15).

The counselors quickly answer, “True, O king.” Other versions read, “Certainly, O king.” NASB/NIV There is no doubt about this! THREE men were cast into the furnace. Three men were CAST into the furnace. Three men were cast BOUND into the furnace. From every possible earthly point of view, there was no hope of survival. From every vantage point, the three young men had been conquered by a power superior to themselves. They had been bound by the strongest men in the military, and thrown into a furnace so hot it killed the men who threw them in. This was done because they refused to yield to a man, and instead insisted upon yielding to their God.

AND WHAT OF YOU??

And what of you? What circumstance is there in your life that appears to be hopeless? Is there something that men have acknowledged is beyond all hope? You must flee to the account of Shadrach, Meshach, and Abednedgo! You are no less a child of God than them. In fact, if you are in Christ, you have even greater advantages than they did. Do your enemies seem greater than you? Have you been bound by the ropes of difficulty, and secured with the bonds of sorrow? Has one of your peers seemed to take dominion over you? Do not judge according to appearance (John 7:24). If you have taken your stand for the Lord, He is for you, and “If God be for us, who can be against us?” (Rom 8:31).

God can cause you to survive in this trial, and make your enemies acknowledge that He has done so! That is how much He thinks of you! Are you able to depend on that?

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LOOSE AND WALKING WITH A FOURTH MAN

“ 25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.” Now the king publically declares what God has caused him to see. He will provide such details as will accrue to the glory of God. He will phrase his words in such a manner as to emphasize the power of God. He does not do this with a desire to glorify God. Rather, God causes him to speak in this manner, putting a word in his mouth, even though he is the king who is responsible for the young men being in the fire.

I SEE FOUR MEN

“ Lo , I see four men . . . ” Other versions read, “ Look , I see four men . . . ” The king calls for his counselors to look into the furnace for themselves. He had three men thrown into the fire to destroy them. Rather than destroying them, the number of men increased. Now there was four. The edict of the king had not only been overturned, it had been countermanded by an even greater decree that brought a fourth person into the flame. The enemy had not increased. Rather, the number of those associated with the God of heaven increased.

LOOSE

The men who were cast into the furnace bound were now loose. The fire that was intended to destroy them had been the place where their bonds were loosed. Concerning their bonds, there are at least three possibilities. First, they might have been bound with ropes, in which case, the fire burned them off. Second, they may have been bound with some non-combustible material, like chains, in which case the fire could have been intense enough to melt the chains. Third, the fire may have had nothing at all to do with their loosing, for it was purely a work of the Lord.

However one chooses to view it, the glory must go to the Lord, not to the fire. The point is that what was designed to kill them was the very experience in which the three children of Judah were liberated.

WALKING IN THE MIDST OF FIRE

“ . . . walking in the midst of the fire . . .” Other versions read, “walking around in the fire,” NIB and “walking in the middle of the fire.” BBE The idea is that they were continually moving about in the very heart of the flame. The fire had not taken one bit of mobility from them. They went into the fire restricted, but now that they were in the fire, there was not the slightest restriction found in them. They were moving about with all of the liberty they would have had in their own house. One man has said “the furnace being large enough to walk in, and where they took their walks as in a garden, nor were they concerned to come out of it, nor uneasy at being in it.” JOHN GILL Indeed, this is no doubt the occasion to which Hebrews refers when it speaks of those who “quenched the violence of fire,” or “quenched the fury of the flames” NIV (Heb 11:34).

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See how strong these young men are – they walk about in fire. Behold how confident they are, they stroll around in the flames. I do not doubt they sang the praises of God in their trial as Paul and Silas did in theirs (Acts 16:25). As I have already mentioned, the Septuagint Version says “ the king heard them singing praises.” and I do not doubt that it was so. I cannot conceive of these three godly men simply walking around with their hearts and minds disengaged. They were experiencing the deliverance of the Lord, and it is inconceivable that they would have kept silence. What holy pleasure and delight must have been found in them!

THEY HAVE NO HURT

“ . . . and they have no hurt . . . ” Other versions read “they are not hurt,” NKJV “without harm,” NASB “unbound and unharmed,” NIV “there has no harm happened to them,” Septuagint and “they are not damaged.” BBE The dreadful fire into which they had been thrown was utterly powerless against them. Their bodies were not harmed, nor were their turbines, coats, shoes, or other garments. They were not walking about on fire, but walked unharmed in the midst of the fire. They suffered no pain in their bodies, nor loss of their garments.

Thus Nebuchadnezzar was forced to acknowledge his decree had been reversed. There was One who was more powerful he, who could set aside the word of the king as though it was nothing. I understand that the Chaldeans worshiped fire (pyrolatry), and had many “Fire-Temples.” Some historians have said the patron God of Nebuchadnezzar was Nahu, “the god of fire,” although I cannot substantiate that to be the case. Fire gods mentioned in the prophets include Molech (Lev 18:21; 2 Kgs 23:10), Adrammelech and Anammelech (2 Kgs 17:31; 19:37; Isa 37:38), Chemosh (Judges 11:24; 1 Kgs 11:7; 23:13) and Dyonisus (Acts 17:24). However, the God of these servants, by protecting them in the fire, threw any purported “fire god” down to the ground in disgrace.

We must not allow Nebuchadnezzar to see more than we are able to see in Christ Jesus. If we can see the afflicted people of God aright, they are not being hurt by their afflictions – even though they are, so to speak, in a furnace of fire. The deliverances of God are real!

THE FOURTH MAN

“I see four men loose . . . and the form of the fourth is like the Son of God.” Other versions read, “the appearance of the fourth is like a son of the gods,” NASB “the fourth looks like a son of the gods,” NIV “the fourth has the appearance of a god.” NRSV and “the fourth looks like a Divine being.” NLT

The fourth “man,” stood out to the king. Although, from one standpoint, he was like the other three, yet it was apparent that he was different from them.

There has been a great deal of speculation concerning this personage. Some have affirmed this

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was Gabriel. Still others have insisted it was a preincarnate appearance of the Lord Jesus, who many are wont to say is the “His angel” of Moses and the Prophets (Gen 24:7,40), as well as “the angel of the Lord” (Gen 16:7; 22:11; Ex 3:2; Num 22:22; Judges 2:1; 13:3; 1 Kgs 19:1, etc.). Before going any further, I want to establish this was not a preincarnate (when the Word became flesh) appearance of Jesus Christ.

This Was Not Jesus

This view is a fanciful bit of theology that multitudes have embraced, and that is wholly without a syllable of justification from Scripture. First, the words “His angel” and “the angel of the Lord” are not peculiar to the Old Covenant writings. If, however, this was a reference to the Lord Jesus, they would have been confined to the writings of Moses and the Prophets.

First, “His angel” is mentioned in the Apostolic writings. This is how the angel who delivered Peter from prison was identified (Acts 12:11). The angel who revealed the Revelation to John is also referred to as “His angel,” and was further sent to John by Jesus Himself (Rev 1:1). John again refers to this angel in Revelation 22:6, saying “the Lord God of the holy prophets sent His angel to show His servant . . . ” No person of sound thought would affirm these were references to the Lord Jesus Christ, who is consistently depicted as presently enthroned at the right hand of God (Acts 5:31; 7:55; Rom 8:34; Eph 1:20; Col 3:1; Heb 8:1; 12:2; 1 Pet 3:22).

Second, the phrase “the angel of the Lord” is also used in the New Covenant writings. This is who revealed to Joseph that Mary was carrying a child conceived by the Holy Spirit (Matt 1:20,24). Joseph took the young child Jesus and His mother into Egypt at the direction of “the angel of the Lord” (Matt 2:13). Such an angel is said to have rolled the stone away from the tomb in which Jesus had been buried (Matt 28:2). Other references to “the angel of the Lord” are related to the deliverance of the Apostles (Acts 5:19), the direction of Philip to speak to the Ethiopian eunuch (Acts 8:26), the deliverance of Peter from prison (Acts 12:7), and the slaying of Herod (Acts 12:23). It should require no further explanation to confirm this was not the Lord Jesus Christ, but a heavenly servant of the Savior. This is simply not how the Holy Spirit uses this term “His angel.”

In addition to these considerations, it is expressly stated that Savior “took not on Him the nature of angels” (Heb 2:16). This has particular regard to the redemption of humanity in whose likeness He came. Thus other versions read, “For indeed He does not give aid to angels, but He does give aid to the seed of Abraham” (Heb 2:16). The relevance to the matter we are discussing is apparent. The Word, as Jesus was referred to prior to becoming flesh (John 1:14), only took the form of those He came to help. If at any time He had taken the form of an angel, as some affirm, it could only have been to give assistance to angels, not men. That is something He is nowhere represented as doing. Additionally, to be made a messenger, which is the meaning of “angel,” the Word would be required to humble Himself, taking a lower position. To affirm that such a thing took place comes very close to blasphemy. The preincarnate Word is never depicted as in any way humbling Himself prior to becoming flesh in order to the salvation of men. There is not a syllable in Scripture that justifies such a conclusion.

Men should thrust from themselves foolish opinions that demean the Lord Jesus Christ, making

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Him a servant for human deliverance before He was “made of a woman, made under the Law” (Gal 4:4). Although some notable men have taken the position I have here denied, it is still a false one, demeaning of the Lord Jesus, and serving not one bit of enlightenment concerning His Person.

This Was An Angel

The same “fourth person” is called an “His (God’s) angel” in verse 28. Thus, we see that God sent an angel from heaven to deliver his faithful servants. This time the deliverance was not from the fire, but in the fire.

LESSONS TO BE LEARNED

Angelic deliverance and protection

One of the chief, if not exclusive, ministries of holy angels is that of ministering to the heirs of salvation. As it is written, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Heb 1:14).

There are frequent reminders of this fact in the Scriptures.

• “The angel of the LORD encampeth round about them that fear him, and delivereth them.” (Psa 34:7)
• “For he shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.” (Psa 91:12)
• " Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven." (Mat 18:10)
• "And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha." (2 Ki 6:17)

For those in Christ Jesus, angels are not always seen, but they are always there. There is no hardship through which the elect pass of which the holy angels are unaware. Behind every good day, when the enemy ceases to oppress, the activity of holy angels has been in the background, ensuring the ultimate safety of the children of God.

God is with us in trials

Satan would have us imagine that trouble, oppression, sorrow, and the likes, are evidences that

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the Lord has abandoned us. Such a thought, however, is only a foolish imagination – a fiery dart hurled at us by the wicked one. “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness” (Isa 41:10). In confirmation that this is a promise for us, “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you” NKJV (Heb 13:5).

It is ever true, “When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them” (Isa 41:17). As we are engaged in the good work of the Lord, working together with Him (1 Cor 3:9), we have this unwavering promise: “Lo, I am with you alway, even unto the end of the world” (Mat 28:20). That, dear child of God, is something your faith can grasp with confidence. The persuasion of this reality will keep you in the hour of trial.

Afflictions are part of the path in which we walk

Those who take their stand with the Lord, refusing to bow to the gods of this world, will suffer affliction. This is part of living by faith. As it is written, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Tim 3:12). In fact, being heirs of God and joint heirs with Christ are contingent upon suffering with Jesus. As it is written, “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Rom 8:17).

We are reminded that we have been appointed to “afflictions” (1 Thess 3:3). If we suffer for righteousness sake, it is only by “the will of God.” As it is written, “For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing” (1 Pet 3:17). For this reason we are admonished, “Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator” (1 Pet 4:19).

These afflictions will never exceed our ability to bear them, but are faithfully accompanied with Divinely appointed means by which we can escape being overcome by them (1 Cor 10:13).

All deliverance is not after this manner

This marvelous account does not justify the conclusion that deliverance is always after this manner.

• Abel was killed by Cain (Gen 4:3-8).
• Some of the prophets of God were killed by wicked Jezebel (1 Kgs 18:13).

The prophet Zechariah was stoned in the very court of the house of the Lord (2 Chron 24:21-22; Matt

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•

• 23:35).
• John the Baptist was beheaded (Mark 6:18-28).
• Stephen was stoned (Acts 7:58-60).
• James the Apostle was killed (Acts 12:2).
• The Jew killed their own prophets (1 Thess 2:13).
• During Old Covenant times, there were many miraculous deliverances. However, there were also others who were summoned by God to endure the harshest treatment. “Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth” (Heb 11:38).

There is no guarantee we will be delivered from all oppression in the manner in which Shadrach, Meshach, and Abednego were delivered. Yet, we must store the knowledge of their deliverance in our memories, for it attests to power of God. The remembrance of their rescue will strengthen our faith and refurbish our hope.

Allow me to be even more specific in this matter. It is IN affliction that God makes us peculiarly His own. It is written, “Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction ” (Isa 48:10).

We must seek grace to be delivered from naive and overly-simplistic views of spiritual life. To entertain such erroneous views guarantees our fall in the time of trouble.

Ultimately, afflictions do not hurt the people of God

As grievous as afflictions are, they cannot ultimately hurt us. Has not the Lord promised, “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee ” (Isa 43:2).

Accenting this truth, Jesus once told His disciples they would suffer many things, with some of them even being killed. Yet, no ultimate harm would come to them. Thus He said, “And ye shall be

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betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for my name's sake. But there shall not an hair of your head perish ” (Luke 21:16-18). Every trouble, difficulty, and affliction is strictly monitored by the Lord. If you will keep on believing, no real harm or detriment will come to you. You must exert yourself to believe this, and rely implicitly upon it.

A Man Will Be for A Hiding Place

All of this reminds me of one of God’s exceeding great and precious promises. Isaiah delivered the Word during very hard times. It is a word for us, and we do well to receive it with joy. As it is written, “And a man shall be as an hiding place from the wind , and a covert from the tempest ; as rivers of water in a dry place , as the shadow of a great rock in a weary land ” (Isa 32:2).

Make no mistake about this, child of God. There are winds of adversity that, were it not for the grace of God, would sweep us into oblivion. There are mighty spiritual tempests that would eternally disrupt us, were the Lord not for us. There are places so dry and bereft of spiritual nourishment that, were it not for the Lord, we would have died long ago. There is a land so weary that it exceeds our strength, and would soon cause us to fall if the Lord was not with us.

The “Man” of Isaiah’s prophesy is none other than the Lord Jesus Christ. He is “the hiding place,” or refuge NASB the stormy wind cannot penetrate. He is the One God has appointed to be our “covert,” or shelter NASB from the roaring storm. He is the streams that break out in life’s desolate places, and the shade of a huge rock in a parched and thirsty land.

Walking in fellowship with Jesus, you will survive just as surely as Shadrach, Meshach, and Abednego! Have faith in God! He is with you when you pass through taxing trials – yes, the most difficult of them!

COME FORTH

“ 26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.” The testimony of the king is not enough to bring sufficient glory to the Lord. The sight of them walking in the furnace is good, but not good enough. The delivered men of faith must stand before their condemners. The Babylonian counselors must see them close at hand, and be persuaded of the truth to which the king has already testified.

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NEAR THE MOUTH, BUT NOT BURNED

“ . . . Then Nebuchadnezzar came near to the mouth of the burning fiery furnace . . . ” Other versions read, “came near the door of the furnace of blazing fire,” NASB and “approached the opening of the blazing furnace.” NIV One versions reads, “Then Nebuchadnezzar came as close as he could to the door of the flaming furnace.” NLT

Doubtless, the flames were not shooting out like they were when the men who threw the three into the furnace were killed. Yet, the furnace was still ablaze, for the angel and the three men were walking about “in the midst of the fire.” Even so, as the king came near to the mouth of the furnace he was not burned or put into danger. He got close enough to know the intensity of the heat was very real. He knew full well this was no natural oddity that he was confronting.

The flames could very well had leaped forth and killed the king. Yet, God was in this whole matter to bring glory to His name and comfort to His saints. He will also give a flawless display of His power to those who dared to worship other gods.

SERVANTS OF THE MOST HIGH GOD

“ . . . and said, Shadrach, Meshach, and Abednego, ye servants of the most high God . . . ” You may expect the king did not speak in the same intonation he used when he demanded they bow before his image, or else be cast into a fiery furnace. His unbridled wrath had been mitigated by what he now confronted. Now Nebuchadnezzar has great respect for those he had formerly despised and condemned.

Even though he calls them by the names he had given to them (1:7), he does not refer to them as his servants. Rather, he calls them “servants of the most high God.” For three years they had been trained to be his counselors (1:3), and had been made the head over the affairs of Babylon (2:49; 3:12), which was his seat of authority. Yet, he does not call them his servants, but “servants of the most high God.” They chose to serve God even though it meant they would be consigned to death for doing so.

An Aspect of serving God

Here is one of the aspects of serving God. He cannot be served casually, thoughtlessly, or perfunctorily. That is, those who attempt to serve God half-heartedly, without the involvement of the hearts and minds, or mechanically or by rote, do not serve God at all. Faith simply will not work in such a way, and “without faith, it is impossible to please” Him (Heb 11:6). In spite of this circumstance the church is too often noted for such service. It is not acceptable.

It is written that we are to seek grace to “serve God acceptably with reverence and godly fear”

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(Heb 12:28). Such service refuses to bow the knee to the gods of this world. Those who genuinely serve God are appropriately described as overcoming the devil “by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death ” (Rev 12:11). The Psalmist spoke of God’s servants as those remaining consistent in the night. “Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD ” (Psa 134:1). In the night of trial, they serve their God. In the darkness of affliction, they serve Him. When their path is not brightened by the light of advantage, they continue to serve their God! That is the only manner in which God can be served. A holy God cannot be served by unholy hands. A consistent God cannot be served by sporadic manners. A loving God cannot be served by loveless hearts. A thoughtful God cannot be served by thoughtless deeds. A deliberate and purposeful God cannot be served by rote.

And now it becomes very apparent to Nebuchadnezzar why these three young men would not bow down to his image. They were servants of the most high God! When the king had threatened them, they had plainly declared, “our God whom we serve is able to deliver us from the burning fiery furnace” (Dan 3:17). May the Lord grant that an army of such servants may rise up in our generation, and in this place!

COME FORTH !

“ . . . come forth, and come hither.” Now the king summons the three servants of God to come out of the furnace into which he had commanded that they be cast. He knew full well he could not go in and escort them out. His gods were not able to deliver him from the burning fiery furnace, and he knew that all too well.

The King Spoke Differently

Compare this word to the brashness of the previous conduct of this king. “Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into te burning fiery furnace” (Dan 3:20). This is the same man, but he has been humbled by the mighty God of heaven! As this very king will confess later, “the King of heaven . . . is able to abase” (Dan 4:37).

Suffering child of God, you must believe this is the case. God WILL “avenge His own elect,” even though He often “bears long with them” (Luke 18:7). Circumstance may seem to justify the thought that you are alone, but you are not. If you will look about in “the furnace of affliction,” you will see there is someone there beside you!

THEY CAME FROM THE FIRE

“Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.” The faith of the young men had made them bold, but not brash and insolent. They did not shout back at the king in

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disrespect, but glorified the Lord by conducting themselves honorably.

As Joseph came out of prison, the three came out of the fire. They came out of confinement like Israel came out of Egypt. They exited from a hopeless condition like Lazarus came out of the tomb. They did not come from the edge of the fire, but from “the midst of the fire.”

They Remained Until Given the Word

We must not miss the fact that these three men continued walking in the furnace until the king called for them to come out. They did not presume to come out as soon as they were loosed. The reason for this is the will of the Lord. All three of them knew what they should do, for they were walking with a heavenly representative, and were unwilling to leave that glorious fellowship for freedom outside of the furnace.

David said, “For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness” (Psa 84:10). He was not suggesting that a day in the courts of the Lord meant he was free from trouble. That glorious day may be enjoyed while in a furnace like Shadrach, Meshach, and Abednego,. It may be realized while imprisoned with your feet in stocks, like Paul and Silas. God can send such a day when you have a thorn like Paul, or have been stoned and left for dead, like Paul. I will tell you that the fellowship of the “forth man” removed any fear of the fire, or dread of the furnace. Divine fellowship – fellowship with the Father and the Son (1 John 1:3) – is so precious you can walk in the fire while enjoying it.

The Fourth Man Did Not Come Out

You will note that the “fourth man” did not come out with the three servants of God. He was not sent to testify to Nebuchadnezzar and his counselors, but to walk with the three in the fire of trial.

There are some lofty spiritual experiences that may only be had in the heat of trial – the burning fiery furnace.

• Enoch walked 300 years with God in the midst of a generation so wicked, it would have to be destroyed by God (Gen 5:22-24).
• Noah walked with God while dwelling with a cursed generation (
• Moses saw the glory of God after he had witnessed the rebellion of the people (Ex 32:19; 34:6).
• Elijah heard the still small voice of the Lord while running from the wrath of wicked Jezebel (1 Kgs

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19:12).

• The Lord spoke comfortingly to Paul in the midst of a life-threatening storm (Acts 27:23-25).

SOME APPLICATIONS

The enemies of God’s people can be brought to acknowledge the saints superiority in this world – like Pharaoh had to acknowledge the God of Moses. However, this is not always the case. Sihon did not acknowledge Israel or their God, but was obstinate to the end (Num 21:23-24). Neither Pilate nor Herod acknowledged the Lord Jesus, but are noted for gathering together against Him (Acts 4:26). We should not expect the Lord to always deliver as He did in the case of Shadrach, Meshach, and Abednego. We should, however, believe that He can.

Ultimately, the enemies of the people of God will acknowledge they were loved by the Lord – and do so to the glory of God. As it is written, “Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee ” (Rev 3:9). This is no doubt involved in the saints judgment of the world (1 Cor 6:2).

The heathen and the wicked can be compelled to acknowledge the Lord.

• PHARAOH twice confessed he had sinned against God. “I have sinned this time: the LORD is righteous, and I and my people are wicked” (Ex. 9:27). “I have sinned against the LORD your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and entreat the LORD your God, that he may take away from me this death only” (Ex 10:16-17).
• BALAAM , who prophesied for wages, and was anything but a model of behavior, said, “I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again” (Num 22:34).
• NAAMAN , captain of the host of the king of Syria was brought to say, “Behold, now I know that there is no God in all the earth, but in Israel” (2 Ki 5:15). However, in this world, our enemies do not consistently do so, and we should not expect that they will. We should, however, believe this is possible, and may very well happen in our case.

God could have subdued the fire , as He did for the children of Israel during the plague of the hail and fire (Ex 9:23-26). He could have delivered them from the fire altogether, as He did Lot from the fiery holocaust of Sodom and Gomorrah (Gen 19:16). Instead, He enabled His servants to stand in the midst of the fire, at its hottest point.

You must be able to associate this circumstance with your own trials. The Lord may choose to simply remove you from the trial instantly and completely. He may subdue your oppressor before you.

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He also may allow your oppressor to appear to have the dominance over you, in order that the superiority and triumph of your faith may be more evident. He may also choose to leave you in “the furnace of affliction” for an extended period. If that is the case, you will not be there alone. The Lord Himself will be with you. The Holy Spirit will be your Helper and Intercessor. The Lord Jesus will be with you, and faithfully intercede for you. In addition, the holy angels will be there to minister to you. That is their appointed role, That is the truth, and you can rely on it! Fill your mind with these thoughts. Ponder them. Let them support you in hard times, and sustain you in the wilderness.

A PUBLIC TESTIMONY

“ 27 And the princes, governors, and captains, and the king's counselors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.”

The faithful three had been publically condemned, and openly thrown into the fiery furnace. Now they will be publically exonerated. Until this time came, they were granted the fellowship of a messenger from heaven. He stayed with them throughout their tenure in the furnace. As long as they were in the furnace, that “fourth man” received the attention. Now, however, the Lord will focus the spotlight upon the three who kept the faith. The angel will recede into the background to be a minister in a less apparent way.

WITNESSED BY ALL

“And the princes, governors, and captains, and the king's counselors, being gathered together, saw these men . . . ” From the king’s standpoint, these men had been assembled to witness the execution of Shadrach, Meshach, and Abednego – men they no doubt hated. However, that view is a secondary one, not a primary one. Actually, from the heavenly vantage point, this assembly had convened to see what the Lord had done. Nebuchadnezzar has already called attention to “the Most High God.” Now the princes, governors, captains, and counselors, together with Nebuchadnezzar, will see what great things the Lord has done.

The Ways of the Lord

It is the Lord’s way to ofttimes work in this manner. Dire circumstances are like an arid desert, that, were it not for the grace of God, would drain all strength form the saints. God can make the desert “rejoice, and blossom as the rose,” teeming with life before all who are there to behold it (Isa 35:1). Speaking of this conversion of desert places the Lord says, “It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God ” (Isa 35:2). The latter

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circumstance is the reason for the former!

What is happening in our text is a small scale depiction of what Isaiah declared will happen on a large scale. “For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory” (Isa 66:18). In this text, God has gathered the key people of Babylon together to see His glory, His works, and His care for His people. According to appearance, Nebuchadnezzar had gathered them together to bow before the image he had made. When the three children of Judah refused to bow, this entourage remained to see them consumed by a man- made furnace. But this was not really why they were there. This was God, in His own inscrutable way, working things together for the good of Shadrach, Meshach, and Abednego . It is His manner to do this.

The Manner of Some

It is the manner of some to prematurely disengage their minds when facing oppression. They give up too quickly, and fail to wait upon the Lord. Such people would have viewed the demands of the king as a dreadful threat. Their fear and doubt would have been enhanced as they saw the three young men condemned by the king, as though his word could negate the decree of the Lord. How they would have fainted as they witnessed the men being bound by the strongest men in the king’s army. And when they were thrown into the midst of the fire, with those who threw them in being killed by the leaping flames, they would have sighed, “It is all over now. How tragic to meet such an end!”

But is was not over. All of these events were but a prelude to Divine deliverance. They were the setting of the stage for the exaltation of God’s faithful servants.

POWERLESS FIRE

“ . . . upon whose bodies the fire had no power . . . ” Other versions read, “the fire had no effect upon the bodies of these men,” NASB “the fire had not harmed their bodies,” NIV “the fire had not touched them.” NLT Remember, this was a fire that was “seven times hotter.”

The flames that leaped out of the furnace slew those casting the faithful three into its midst. That fire certainly had power over the bodies of the Chaldean strong men. But it has no power upon the bodies of Shadrach, Meshach, and Abednego. It was not that their bodies were any different. It was their God that was different!

God had power over the fire, and demanded it not to harm the bodies of His servants – not even in the most minuscule way. Scripture speaks of an angel who “has power (or “authority” NRSV ) over fire” NIV (Rev 14:18). Perhaps he was dispatched to this scene to protect the young men. Whether the Lord Himself or an angel with authority over the fire, the same fire consumed some, yet could not touch others. A fiery trial that consumed one, was powerless over others. It had no power over these men because God would not allow it to have such power. God did not make their bodies noncombustible, but

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took away the power of the fire – and every one saw it.

NOT A HAIR WAS SINGED

“ . . . nor was an hair of their head singed . . . ” Note – “an hair,” a single one! The word “singed” means to be superficially or lightly burned. Singeing occurs when something is passed rapidly over a flame. It never occurs by prolonged exposure to fire. But there was no brief exposure of these men to the flames of the furnace that was heated seven times hotter. Not only had they fallen down bound in the middle of the furnace, they had been walking about in the midst of the flame for some time. Yet, not a single hair of their head was even slightly singed!

Do not forget that hair is the part of our body that burns more quickly, and is more readily subject to the flame. It represents the very first stage of fire having power over our bodies. It is possible to have your hair singed, yet remain unharmed from the fire. Further, the smallest flame can singe.

When you think of the hair of the head, do not limit yourself to the top of the head. Include the eyebrows and the beard. Then consider what a miracle is before you, that not a single one of all of those hairs was even slightly singed.

God had fulfilled in these men what He had promised through Isaiah . “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee ” (Isa 43:2). As I have already mentioned, this was quenching the violence of fire, as mentioned in Hebrews 11:34.

COATS UNCHANGED

“ . . . neither were their coats changed . . . ” Other versions read, “neither were their garments affected,” NKJV “nor were their trousers damaged,” NASB “their robes were not scorched,” NIV “their tunics were not harmed,” NRSV “their mantles were not harmed,” RSV “their clothing was not scorched,” NLT and “neither were their hosen changed.” DARBY

I have provided these various translations to show how vain etymologists can be, throwing words about while missing the meaning and intent of the passage. The Hebrew word translated “coats” in our text is a dubious one, with an unclear specific meaning. It can mean anything from a mantel, or outer garment, to a slipper. It is similar to our words “attire” and “clothing.” In our text the intent is not to highlight a specific piece of clothing, but to show the fire had no power over their garments – any of them. It certainly did not burn up their tunics, but leave their shoes, or consume their coats, but leave their trousers and turbines.

From another point of view, their bonds were gone, but their clothing remained unchanged in

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any way. No part of it was missing, altered, singed, or in any way affected by the fire. Anything directly associated with these faithful men, including their bodies, their hair, and their clothing, was completely impervious to the fire. It had not one whit of power or effect on any part of them – except their bonds .

NO SMELL OF FIRE

“ . . . nor the smell of fire had passed on them.” Other versions read, “the smell of fire was not on them,” NKJV “nor had the smell of fire even come upon them,” NIV “and not even the smell of fire came from them,” NRSV “and no smell of fire had come upon them,” RSV “they didn’t even smell of smoke,” NLT and “and the smell of fire hath not passed on them.” YLT

The idea is not merely that as these young men stood before the king’s nobles, there was no smell of fire upon them. Rather, the point is that it was never upon them – either in or out of the furnace! Fire does have an undeniable odor, and wherever it had been, that odor is left behind. When you cook meat over an open fire, the smell of the fire will linger with the meat for a remarkable amount of time. But such an aroma never one time came upon these men – not on their bodies, their hair, or their clothing. Not only could the fire not consume them, it could not singe them, or leave a smell upon them – not even a trace! The fire to which Nebuchadnezzar had consigned these men for destruction could not leave the slightest evidence of its presence upon them. They were completely free from any fiery influence.

SUCCESSFUL BABYLONIAN BURNINGS

The Babylonians, or Chaldeans, were not always unsuccessful in their burnings. Some years earlier, Nebuchadnezzar had sacked Jerusalem. Of that occasion it is written, “And he burnt the house of the LORD , and the king's house, and all the houses of Jerusalem , and every great man's house burnt he with fire” (2 Ki 25:9). At that point, he appeared to be quite successful in the use of fire. However, in our text, he could not in any way burn the servants of God: not their bodies, not their hair, and not their clothing. He could not even get the smell of fire upon them. It was because of their God!

THE PROGRESSIVE EMPHASIS

Notice how the Spirit describes the deliverance of God’s servants. In a progressive manner He brings glory to God, beginning with the general and advancing to the particular.

• Fire had no power over their bodies.
• Not a hair was singed.
• Their clothing was unaffected.
• The smell of fire was not upon them.

Here is another thing to consider. There was absolutely no evidence that they had ever been in the fire! Unless you had seen these men in the fire, there was nothing whatsoever but testimony that could confirm they had been in a fiery furnace – heated seven times hotter than it ever was before.

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SOME APPLICATIONS

• Trials can be severe. It is possible for the people of God to develop an erroneous view of victory and triumph. Satan would have us believe that victory means there are no battles, no tests, no pushing us to the limit. But this is no so. Some of God’s people have “fiery trials” (1 Pet 4:12). Others endure a “great fight of afflictions” (Heb 10:32). It is possible to be “pressed out of measure, above strength, insomuch that we despaired even of life” (2 Cor 1:8). There are very real experiences for the faithful described as “troubled on every side,” “perplexed,” and “cast down” (2 Cor 4:9). Even our Lord Jesus “suffered being tempted” (Heb 2:18), and His soul was “exceeding sorrowful” (Matt 26:38). Do not be dismayed, dear child of God, when you are asked to pass through deep waters. You have the promise of God, “they shall not overflow thee” (Isa 43:2).
• For a season, our enemies may appear to be stronger and wiser than we are. Do not be confused when those who despise you appear to have greater strength than you. That is only the way it appears, it is not the way it really is. It is said of the devil, your ultimate and most formidable enemy, “greater is He that is in you than he that is in the world” (1 John 4:4). If that is true of the most challenging enemy, it is even more true of those meager foes who are your peers.
• God will not allow our trials to be greater than our faith. This is the promise of God, and there is not the slightest chance that it is not true. “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able ; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor 10:13). Your ability is not limited to your own personal strength. It is sometimes enhanced by the presence of an angel, as with the three in our text. It is ever true, “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished” (2 Pet 2:9). You must not waste your time pondering when and how your trial will end. That is in the hands of the Lord. Draw close to Him, and he will be the more inclined to deliver you. He does know how!
• God will vindicate our faith. Jesus said, “And shall not God avenge His own elect, which cry day and night unto Him , though He bear long with them? I tell you that He will avenge them speedily. Nevertheless when the Son of man cometh, shall He find faith on the earth” (Luke 18:7-8). There are trials that find the children of God crying out to Him night and day, with no apparent relief in sight. But that is only what seems to be. The truth is that God is bearing long with us, giving us spiritual strength, so to speak, a spoonful at the time. But He will come through, avenging His people, and taking up their cause. He will do it “speedily,” or quickly. The only question is whether the Son of Man will find faith on the earth when He comes – people who are convinced of that truth, and are waiting patiently for it.
• When the trial is over, there will be nothing according to appearance that will confirm it ever existed. As a child of God, you have already passed through very difficult times. Yet, unless you tell the rest of us of those trials, or we have personally observed them, we have no way of knowing you have gone through them. The evidence of the trial is not clinging to you like the smell of fire did not settle on the three men of our text. If you are presently enduring a great test of your faith, you must believe the same will be true after it is over.
• There is more than one kind of furnace. There surely is more than one kind of furnace. There is a

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furnace that consumes, like that displayed in the destruction of Sodom and Gomorrah (Gen 19:26). As long as you have faith, believing God, you will never pass through that kind of furnace. There is the “iron furnace” that enslaves for a long period of time, like Israel was enslaved in Egypt (Deut 4:20). The people of God can survive a furnace like that – even one that burns for 430 years. That, of course, is much longer than any trial a single child of God will be asked to bear. There is the furnace of refinement, when the soul is being further developed and refined by the Lord (Prov 17:3). It is also called “the furnace of affliction,” and God chooses people in that furnace (Isa 48:10). There is where you lose your dross – the things that cannot transport into glory. In whatever furnace faith puts you, it will keep you. Believe that!

• There is a Divine fellowship that can only be realized in times of great difficulty. There is a closeness to God and a degree of Divine fellowship that can only be experienced in trouble. There is praise that can only be sung in the prison (Acts 16:25). There is a determination that can only be made while you are experiencing the piercing effects of a thorn in the flesh (2 Cor 12:5-10). There is a suffering that is appropriately called “the sufferings of Christ,” and they can “abound in us” (2 Cor 1:5a). The appointed effects of these sufferings are seen a corresponding consolation that is also caused to abound in us by the power of God : “so our consolation also aboundeth by Christ” (2 Cor 1:5b). The experience of these is referred to as suffering with Christ (Rom 8:17). They qualify us to be “heirs of God, and joint-heirs with Christ” (Rom 8:17).

However you may view your suffering, trouble, testing, or opposition, there is a “fourth man” in it with you. You are not alone, and you are free to walk about in heavenly fellowship! You must not allow yourself to gaze at the flames about you, or the dingy furnace in which you seem to be walking. Rather, pay attention to the means God has given to you – means that enable you to survive, even the furnace!

BLESSED BE THE GOD

“ 28a Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent His angel, and delivered His servants that trusted in Him . . . ” With the young men standing before him the king now speaks. Keep in mind, he is not speaking out of a sense godly of conviction, nor out of faith. Rather, he is acknowledging something he cannot deny. He will bless God, but he will not consent to serve him. Even so, his words exceed those of some who confess the name of Christ, and have access to greater spiritual insight than Nebuchadnezzar ever dreamed possible. He speaks these words before the dignitaries of his kingdom, not because of any faith he had in God, but because of convicting fear, which is a virtue found in the outer court of man’s approach to God. What he says is good. Even though it did not capture his heart, we must allow it to capture ours, for we have a greater capacity to appreciate what he said than he did.

THE GOD OF SHADRACH, MESHACH, AND ABEDNEGO

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“Blessed be the God of Shadrach, Meshach, and Abednego . . . ” Another version reads, “Praise be to the God of.” NIV This is valid blessing, but not of the quality of those who are committed to God. Compare this with the blessing of the sweet Psalmist of Israel: “A Psalm of David. Bless the LORD, O my soul: and all that is within me, bless his holy name. Bless the LORD, O my soul, and forget not all his benefits: Who forgiveth all thine iniquities; who healeth all thy diseases; Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's” (Psa 103:1-5). There is no commitment in the king’s words, and no note of thanksgiving. This is the acknowledgment of a man whose counsels have been overturned. He admits this is the God of the three he condemned, but makes no claim that it is his God.

There are precious few people with which God has allowed Himself to be so identified: i.e., “the God of . . . ” Here are some of them.

• “The God of Abraham ” (Gen 26:24).
• “The God of Isaac ” (Gen 28:13).
• “The God of Nahor ” (Gen 31:53).
• “The God of Jacob ” (Psa 20:1).
• “The God of Abraham, the God of Isaac, and the God of Jacob ” (Ex 3:15).
• “The God of the Hebrews ” (Ex 5:3).
• “The God of Israel ” (Ex 24:10).
• “The God of Jeshurun” (a symbol name for Israel Deut 33:26).
• “The God of David ” (2 Kings 20:5).
• “The God of Hezekiah ” (2 Chron 32:17).
• “The God of Shadrach, Meshach, and Abednego ” (Dan 3:28-29).
• “The God of Daniel ” (Dan 6:26).

The Meaning of the Expression

There is a twofold meaning to the expression “The God of Shadrach, Meshach, and Abednego.” Nebuchadnezzar perceived something of both meanings, but not in their entirety, or anything near their totality.

First, He was their God because they honored and served Him – even to the point of death. Not even a demand from the most powerful king upon the earth could move them to serve anyone else. He was their God by their choice.

Second, it was evident He was their God because He came to their aid, and delivered them from the king’s curse . Nothing could stop the Lord from effectively protecting them, even if it was a burning fiery furnace, heated sever times hotter than it ever was before. He was their God by His own Sovereign choice.

HE SENT HIS ANGEL

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Before, Nebuchadnezzar said he saw a fourth man who was like a son of the gods. Now, he declares that personage was nothing less than an angel sent from the God of heaven. At first, the king had not associated that angel with a messenger from the God of gods – as one who was a sort of god himself – at least in the mind of the king. Now, however, he becomes more aware of the “Lord of kings” (2:47), than of the angels He sends.

Nebuchadnezzar was not familiar with the vast amount of teaching on angels that has been given to us. His words were not framed by one who had expertise in spiritual matters. These words were put into his mouth by the Lord of glory, in order that we might be taught by them. From an earthly point of view, the king knew the “God of heaven,” whom Daniel had previously declared to him (2:37,44) had a heavenly court that did His bidding and served His interests. Thus he reasoned it was “ HIS angel,” and not a powerful spiritual being acting on his own. But all of that was merely on the surface so far as Nebuchadnezzar was concerned. The significance of his words is not found in the fact that he said them, but that the Holy Spirit moved Daniel to record them in Scripture. In them, God was confirming to His people the many statements He has given us about His angels.

The Lord has confirmed the angels have been appointed to minister who those who are the heirs of salvation. For this reason, they have a keen interest in the affairs of men, particularly in regards to the children of God.

• ISRAEL’S DELIVERANCE. “In all their affliction He was afflicted, and the angel of His presence saved them: in His love and in His pity He redeemed them; and He bare them, and carried them all the days of old” (Isa 63:9).
• REMOVING THE WICKED. “The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity” (Mat 13:41)
• GATHERING THE RIGHTEOUS. “And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other” (Mat 24:31).
• ASSISTING JESUS. “And He was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto Him” (Mark 1:13).
• AT JESUS’ BIRTH. “And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us” (Luke 2:13-15).

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• WHEN MEN REPENT. “Likewise, I say unto you, there is joy in the presence of the angels of God over

one sinner that repenteth” (Luke 15:10.

• WHEN THE GODLY DIE. “And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried” (Luke 16:22).
• HEALING THE SICK. “In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had” (John 5:4).
• DELIVERING THE APOSTLES. “And laid their hands on the apostles, and put them in the common prison. But the angel of the Lord by night opened the prison doors, and brought them forth, and said” (Acts 5:19).
• ASSISTING SEEKERS. “He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God” (Acts 10:3-4).
• PRESENT IN ASSEMBLIES. “For this cause ought the woman to have power on her head because of the angels” (1 Cor 11:10).
• INTERESTED IN THE GOSPEL. “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into” (1 Pet 1:12).

It is true, Nebuchadnezzar did not have the knowledge of these things. However, the point of our text is NOT what the king said, but what the Lords did! The king’s words are incidental. He was to three Hebrew children what Balaam’s ass was to him (Num 22:27-33). God used him to deliver a comforting and joyous message to the faithful, both in Daniel’s day, and in ours.

AND DELIVERED HIS SERVANTS

“ . . . and delivered His servants . . . ” This angel had no interest in the Babylonians, for he was not a minister to them. Consequently he did nothing about the mighty men who threw Shadrach, Meshach, and Abednego into the fiery furnace. They died without any Divine intervention. Angels have no interest in men and women in general, but in those to whom they are sent by God!

Thus the angel of the Lord delivered God’s servants, who had chosen to reject the appeal of a heathen god to simply bow before a golden image. In this case, they were servants of God because of

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what they did NOT do.

Mark it well, God is served by what the godly do NOT do , as well as what they do. When men refuse to bow to the gods of this world, they are serving the Lord in that refusal. By the same token, those who DO yield to the pressures of this world, by that very posture, cease to serve God.

There are two sides to serving the Lord – doing the good, and refusing the evil. Thus it is written, “Ye that love the LORD, hate evil: He preserveth the souls of his saints; He delivereth them out of the hand of the wicked” (Psa 97:10). This very exhortation was no doubt known to Shadrach, Meshach, and Abednego, and they faithfully lived it out.

The grace of God enables us to be faithful servants of God, thus qualifying us for deliverance. It teaches us in both of these areas: doing good and rejecting evil. It is written, “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ” (Titus 2:13).

Not only had the three young men been faithful servants of God prior to this deliverance, they had been freed in order to continue in His service. We ought to have a high regard for this, for we also have been liberated to serve the Lord. “As free, and not using your liberty for a cloak of maliciousness, but as the servants of God ” (1 Pet 2:16).

From another point of view, the servants of God are those who “obey” Him. As it is written, “Know ye not, that to whom ye yield yourselves servants to obey , his servants ye are to whom ye obey ; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom 6:17). The angels of God are still devoted to those who obey the Lord. They minister to those who “shall be heirs of salvation” (Heb 1:14), and that “great salvation” is given by Jesus “to all who obey Him” NKJV (Heb 5:9).

Why These Things Are Said

I say these things because of the times in which we are living. Serving God is rarely associated with obeying Him. Generally people associate serving God with some aspect of religious institutional service, often called “a ministry.” Thus, all manner of carnally minded people are engaged in what they call service to God. Yet, their service has the taint of the world upon it, and they do not relate it to pleasing and obeying the Lord. In this day and age, God is served by young men and women who refuse to bow to the pressures of the world – to people who will not bring the world’s manners into the house of God. Rather, they will refuse to bow to the “images” the world has set up. It is proper for Nebuchadnezzar to speak as one who has been duly impressed by the power of God. But it is never right for a child of God to speak as one who has been unduly impressed by the world. I realize this has a strange sound to it for many, but it is essential that the people of God learn to associate what they do with obeying, honoring, and pleasing the Lord who purchased them.

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THAT TRUSTED IN HIM

“ . . . that trusted in Him.” Other versions read, “who put their trust in Him,” NASB , “who trusted on Him,” YLT and “who had faith in Him.” BBE Here is another aspect of being the servants of God – trusting Him ! Trusting involves dependence upon the God – relying upon Him. Trust takes place when the individual puts the weight of his soul upon the Lord, leaning upon Him. It signifies confidence in the Lord, and dependence upon Him.

These young men went into that fire depending upon what the Lord would do, and ready to accept it, whatever it was. Of course, such dependence is not possible where God is not known. However, early in His dealings with the Israelites, God revealed what He was like. He said of Himself, “And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious , longsuffering, and abundant in goodness and truth, keeping mercy for thousands , forgiving iniquity and transgression and sin . . .” (Ex 34:6-7).

David, whose writings were no doubt known well to these servants, had said, “The LORD is my Rock, and my Fortress, and my Deliverer; my God, my Strength, in whom I will trust ; my Buckler, and the Horn of my salvation, and my High Tower. I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies ” (Psa 18:2-3). It is one thing to know the Bible says such things it is quite another to depend upon them – to TRUST the Lord to be and do what He has said He is and does.

We ought to note that distrusting , or failing to trust the Lord, is the mother of all disobedience, slothfulness, unfaithfulness, and the failure to grow in grace and truth. All backsliding, lukewarmness, moral failure, and apostasy are the direct result of NOT trusting the Lord.

What About You?

And what about you, dear believer? Are you trusting the Lord? Are you depending on Him to come through as He has promised? Remember, it is written, “For this is contained in Scripture: "BEHOLD I LAY IN ZION A CHOICE STONE, A PRECIOUS CORNER stone, AND HE WHO BELIEVES IN HIM SHALL NOT BE DISAPPOINTED ” (1 Pet 2:6). Shadrach, Meshach, and Abednego were not disappointed, and you will not be either. In your circumstances, regardless of the grief they have caused you, or how hopeless they may appear, put your trust in the Lord. Depend upon His merciful disposition! That disposition is very real, and He is inclined to express it. He is full of mercy, and delights to give it!

CHANGING, YIELDING, AND SERVING

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“ 28b . . . and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.” These words are coming from Nebuchadnezzar, but they do not have their origin with him. This assessment is too thorough to have been produced by an idol worshiping and heathen king. There is a profundity in them that could only have come from the Lord Himself. They are an expert analysis of what the Lord has done, “and they are written for our admonition, upon whom the ends of the world are come” (1 Cor 10:11).

THE KINGS WORD CHANGED

“ . . . and have changed the king's word.” This is a deed attributed to the three condemned men – something they did. Other versions read, “they have frustrated the king’s word,” NKJV “ violating the king’s command,” NASB “ defied the king’s command,” NIV “ disobeyed the king’s command,” NRSV “ set at nought the king’s command,” RSV “and the word of the king changed ,” YLT

The meaning of these poignant words is that these men, by their trust in God, reduced the word of a powerful king to mere babble. They took the power out of his word – a power that had caused everyone else to tremble and bow obediently before the image he had set up.

From another point of view, their trust in the Lord moved them to have no regard whatsoever for this word from the king. It was a word that conflicted with the Word of God, and thus they gave no heed to it. They despised it, counting it as mere rubbish to be thrown in the moral scrapheap. They took his word, and thrust it from them, refusing to honor it or give any heed to it. They did not spend time thinking upon it, but rather trusted in their God. The king, with all of his political and military power, could not make these men disobey God!

How pertinent this account is to us. To this very day, there are people who cannot push vanity from themselves. Like Ananias and Sapphira, they entertain vain thoughts to their own destruction (Acts 5:1-10). There are young men and women who have departed from the Lord because of the suggestions of their peers. It was not the word of a mighty king that caused them to do what was wrong, but a paltry suggestion from a miserably weak and unprincipled person. Such conduct is by no means confined to the young. There are older people who have ceased to trust the Lord as they once did, simply because it would put them at variance with their church friends. There are preachers who do not declare the truth because someone has told them it is not fashionable, and they ought to appeal more to the desires of the people.

But it was not so with Shadrach, Meshach, and Abednego! The purpose of the king’s word was changed, yea utterly frustrated, by their decision to serve the Lord. He could not do what he wanted to, and they would not do what was unlawful.

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In view of the fact that we will see these men in the day of judgment, it is to our advantage to live in such a manner as will find no conflict between our conduct and theirs.

YIELDED BODIES

“ . . . and yielded their bodies . . . ” Other versions read, “were willing to give up their lives,” NIV “were willing to die,” NLT “delivered their bodies to be hurt,” Septuagint and “gave up their bodies.” YLT

There is great significance to these words. The ONLY reason to be afraid of the king’s command and the fiery furnace was a consideration of their bodies. The furnace had no power over their souls – only their bodies. Centuries later, Jesus would say, “And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do ” (Luke 12:4). In a sense, these men gave their bodies to the fire, but their souls to the Lord. Peter put it this way, “Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well doing, as unto a faithful Creator” (1 Pet 4:19). In fact, all Nebuchadnezzar could even threaten was their bodies. He had no authority over their souls or their spirits.

Application

The language of this verse reminds me of certain Apostolic teachings. “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Rom 6:13). And again, “even so now yield your members servants to righteousness unto holiness” (Rom 6:19). Is this not a wonderful picture of presenting our bodies as a living sacrifice to God (Rom 12:1-2)? You have even more reason to do this than the men of our text, for “your bodies are the members of Christ” (1 Cor 6:15).

SERVING NO OTHER GOD

“ . . . that they might not serve nor worship any god.” These men made a choice – a deliberate and willing choice. Nebuchadnezzar had given them two alternatives. Bow down and worship the image, or be thrown into a burning fiery furnace. They looked at the choices, and did not linger long upon them. Nebuchadnezzar said, "They disobeyed the king's command and yielded up their bodies rather than serve and worship any [other] god .” NRSV

To them, it was not a matter of honoring a king, but worshiping a false god!

Application

What are you willing NOT to do to avoid serving other gods? What will it take for you to yield to

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the gods of this world? Or, like Shadrach, Meshach, and Abednego, have you made up your mind to serve the Lord, regardless of the consequences? That is certainly something to think about!

THEIR OWN GOD

“ . . . except their own God.” Nearly every version reads exactly the same. The only exception I found in regular translations was in the Basic Bible English, BBE which still carries the same meaning: “of any other god but their God.”

There is a sense in which God is “the God of all flesh” (Jer 32:27), whether they acknowledge it or not. He is, in truth, “the God of the spirits of all flesh” (Num 16:22; 27:16). That is not a matter of human choice.

However, that is not the sense of these words. Human choice is reflected in these words, as well as Divine preference. They parallel the words that distinguish the New Covenant : “ . . . and I will be their God, and they shall be My people” (2 Cor 6:16). In fact, it is said of those who live by faith and seek a heavenly country, “God is not ashamed to be called their God: for He hath prepared for them a city” (Heb 11:16). God was certainly not ashamed to be called the God of these young men, for they had trusted in Him, and would not bow to another god.

“My God”

Nebuchadnezzar had spoken of “MY gods” (Dan 3:14). Now, by way of comparison, he acknowledged the three before him have a different God who is more powerful than his.

The words “my God” are mentioned 138 times in Scripture. It is always in the nature of a confession. When Israel was delivered at the Red Sea, they sang, “He is my God” (Ex 15:2). Moses referred to the Lord as “my God” (Deut 26:14), as well as Joshua (Josh 9:23), Ruth (Ruth 1:16), David (2 Sam 22:7), Solomon (1 Kgs 3:7), Elijah (1 Kgs 17:20), Micaiah (1 Chron 18:13), Ezra (Ezra 7:28), Nehemiah (Neh 2:8), Isaiah (Isa 25:1), Daniel (Dan 9:4), Jonah (Jon 2:6), Micah (7:7), Habakkuk, Zechariah (Zech 11:4), the Lord Jesus (Matt 27:46), and Paul (Rom 1:8).

In all of these cases, the attitude and conduct of the people made God “their God.” They served and worshiped Him, and refused to yield themselves to the devil, his hosts, or his ideas. This was done with great consistency.

Previously to our text, the three men who were cast into the fiery furnace confessed “ OUR God, whom we SERVE is able to deliver us from the burning fiery furnace” (3:17). Now He had done precisely that, and the king admitted the “God of gods and Lord of kings” was, in fact, “their God.” In doing this, he was also admitting God was not his God.

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OBSERVATIONS

Nebuchadnezzar knew of God’s greatness because of what he saw . We know of it primarily because of what we have heard, and secondarily because of what we have seen. The truth is that God is able to say more about Himself than He is about to presently show us. That is precisely why He has exalted His Word above all of His name. As it is written, “For You have magnified Your word above all Your name” (Psa 138:2).

A high regard for, and ingestion of, the Word of God will yield benefits that are otherwise unobtainable.

A NEW DECREE IS MADE

“ 29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.”

Thus far, we have read of two of Nebuchadnezzar’s decrees. (1) “ . . . 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 . . . And the decree went forth that the wise men should be slain” (Dan 2:5,13). (2) “ . . . a decree , that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image: and whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace” (Dan 3:10-11). Now he will make a third one. All three focused on the penalty of failing to meet his demands. The punishment for violating this decree is precisely the same as his first one: “shall be cut in pieces, and their houses shall be made a dunghill .” There is little originality with this king.

A NEW DECREE

“Therefore I make a decree . . . ” A decree is a commandment or judgment to which all are to give heed. It is interesting that after being frustrated in his most recent decree, he resorts to yet another one. It will also be interesting to see just what he decrees. It will further confirm the spiritual impotence of the flesh.

SPEAKING ANYTHING AMISS

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“ . . . That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego . . . ” Other versions read, “that speaks anything offensive ,” NASB “who say anything against, ” NIV and “that utters blasphemy against.” NRSV

To “speak against” primarily means to misrepresent, or say wrong things about God. This would be something that would lead men to incorrect conclusions about the God of gods – the “God of Shadrach, Meshach, and Abednego.”

A Religious Outburst

There is no doubt that Nebuchadnezzar is moved by fear to make this declaration. He had no preference for God, or desire to worship Him. This is the outburst of religious flesh that will soon pass away, being driven by impetuosity and not faith. It is like a knee-jerk reaction, not one that is thought out, or results from pondering the work of the Lord. It ought to be noted that there is an approach to religion that seeks to obtain such responses – instant and without depth. A lot of the “bow-your-head- and-raise-your-hand” invitations fall into this category. They are more fleshly than spiritual, and rely little upon the Word and power of the Lord. Too often, they are mere emotional appeals, made on the spur of the moment with no intention to glorify God in them.

The Forbidden Accented

Note, the king made no personal determination to worship the true God, or to serve Him. He did not take down his image, or purpose to destroy it. Flesh will not and cannot bow to God or serve Him. When faced with certain incontestable facts, it can bring itself to admit they are true. Yet, it will not yield to that truth.

When Manasseh, an exceedingly wicked king, “knew that the Lord He was God,” he straightway “took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city” (2 Chr 33:15). But Nebuchadnezzar did no such thing. He “made a decree.” His decree was not to worship God, but simply not to say anything against Him. No real conviction was found in him, and no desire to serve the Lord and amend his ways. That is the way flesh is. It will concede to refrain from this or that, but will not present itself to God. It simply cannot do that.

When the lame man at the gate called Beautiful was healed, the enemies of Jesus vigorously opposed what was done and who did it. Yet they were quite willing to confess, “that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it ” (Acts 4:16). Yet, rather than submitting themselves to Jesus, they threatened those who declared Him to “speak henceforth to no man in this Name,” commanding them “not to speak at all or teach in the name of Jesus” (Acts 4:16-17). Those who heard Stephen preach so powerfully “were not able to resist the wisdom and the spirit by which he spake” (Acts 6:10). But they did not turn from their traditions to worship Jesus, but rather chose to stone His messenger.

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The people of God must learn to spot religious flesh. There are some aspects of fear in it, but never enough to fully yield to the Lord. It insists upon staying close to the earth, and consequently at a distance from the Lord. Beware of a religion that decrees what you are not to do, but never gets around to insisting that God be honored and served.

THE PENALTY

“ . . . shall be cut in pieces, and their houses shall be made a dunghill . . . ” This is precisely the same penalty held before the Chaldean wise men when Nebuchadnezzar demanded they tell him his dream and its interpretation – word for word (2:5). I do not doubt that such a decree in our country would result in mass and unfathomable bloodshed. There are a lot of people, even religious people, who speak derogatorily about God, as though He was one of their peers.

• “I am angry with God.”
• “Where was God when I needed Him?”
• “Where was God when ______ was abused, and people killed?”
• “If God is all powerful, why doesn’t He stop all the wars and trouble?”
• “God really does not know everything.”
• “God will love you no matter what you do.”
• “God loves the sinners but hates the sin.”
• “God did not love Judas any less than He loved Paul.”
• “I cannot believe God would demand the shedding of blood to get rid of sin.”
• “God will only take rewards away from those who return to sin. He will never take their names out of the book of life.”
• “God is cruel.”

These are only representative of statements I have personally heard from professing Christians. Perhaps you have heard similar ones. I suppose the threat of death might stop such things from occurring – at least for a while.

Such a decree might be effective in stopping wayward souls from blaspheming God, but it will never cause one to worship God “in Spirit and in truth” (John 4:23-24). Neither will it constrain a person to “yield their bodies to fire,” choosing to serve the Lord alone.

Here is how Jesus addressed the matter of speaking against God. You may compare it with the decree of Nebuchadnezzar. “Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come” (Mat 12:32).

As you can see, Jesus placed the emphasis upon turning to the Lord and honoring Himself. He also held

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eternal judgment for speaking against the Holy Spirit.

It is the peculiar prerogative of faith to move people to embrace the good as well as reject the evil. Wherever genuine faith is found, the issue of speaking against God is instantly resolved, as well as the matter of worshiping and serving Him.

THERE IS NO OTHER GOD THAT CAN . . .

“ . . . because there is no other God that can deliver after this sort.” Take careful note that Nebuchadnezzar does NOT say there is no other God, but only that there is no other God who can deliver like the God of the Hebrew men.

While it may appear to be a very technical matter, God is not duly honored because He can deliver us. That is surely true, but more is expected of men than seeking deliverance from the Lord! It is God Himself that is to be sought, not what He can do. That is His appointment for people, and they do well to give heed to it. “From one man He made every nation of men, that they should inhabit the whole earth; and He determined the times set for them and the exact places where they should live. God did this so that men would seek Him and perhaps reach out for Him and find Him , though He is not far from each one of us. 'For in Him we live and move and have our being.' As some of your own poets have said, 'We are His offspring” NIV (Acts 17:26-28).

Nebuchadnezzar was absolutely correct in what he said, but he did not say enough. God has accented His Person. It is in light of who He is that what He does takes on significance. Without duly considering WHO God is, our own dilemmas obtain too much importance in our eyes, and we miss the blessing. He wants us to find HIM more fully.

• God is light (1 John 1:5).
• God is love (1 John 4:8)
• God is a consuming fire (Heb 12:29).
• God is a our refuge and strength, a very present help in the time of trouble (Psa 46:1).
• God is the King of the earth (Psa 47:7).
• God is judge Himself (Psa 50:6).
• God is my defense (Psa 59:9).
• God is a refuge for us (Psa 62:8).
• God is the God of salvation (Psa 68:20).
• The Lord God is a sun and a shield (Psa 84:11).
• God is holy (Psa 99:9).
• God is merciful (Psa 116:5).
• God is faithful (1 Cor 1:9).
• God is wiser than men (1 Cor 1:23).
• God is not the author of confusion (1 Cor 14:33).
• God is true (2 Cor 1:18).

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When we stand in “the light of the knowledge of the glory of God” (2 Cor 4:6), everything else becomes more plain, and is seen more clearly. That is precisely what is meant by the expression, “For with Thee is the fountain of life: in Thy light shall we see light” (Psa 36:9).

The recognition of these things goes far beyond delivering men from a fiery furnace, yet does not diminish that deliverance one whit. Those who know God Himself are not surprised at the rescue of Shadrach, Meshach, and Abednego. However, those who are forced not to say anything false or against God would be as surprised at such a deliverance as Nebuchadnezzar was.

The king would have been more wise to issue a decree to seek the Lord, citing the deliverance of these three men as an excellent reason to do so. However, flesh does not think in this way – yea, cannot think this manner. It has no capacity to do so.

God did work through this decree to reduce opposition to the Jews. He can do something like that through the heathen. But when it comes to the building up, or edification, of His people, that will come from Daniel, not Nebuchadnezzar! Spiritual work demands spiritual workers

PROMOTION FROM THE LORD

“ 30 Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.” Even though these young men were already “over the affairs of Babylon,” the king now advances them even further. His mind has been changed toward them, as he has been humiliated by their preservation.

THEN THE KING PROMOTED

It seems to me that the promotion of these men was God’s way of getting the testimony of their deliverance among the Chaldeans. Perhaps the people had heard of their refusal to obey the king. Now they would hear of God’s deliverance of them. Maybe it would even be written in the Babylonian chronicles of their kings. I say this “For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another” (Psa 75:6-7). Furthermore, God does nothing “without cause” (Ezek 14:23). A Divine PURPOSE is not served by causeless actions.

We may therefore conclude that higher purposes were being served than the temporary exaltation of Shadrach, Meshach, and Abednego. Remember, this book is about the working of the Lord, not the activities of men, whether they be Chaldeans or Jews.

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THE LAST WE HEAR OF THEM

Concluding with this word, the words “Shadrach,” “Meshach,” and “Abednego” are never again mentioned in Scripture, nor are their Hebrew names Hananiah, Mishael, and Azariah (Dan 1:6). We do not know when or where they died. Even as David served “his own generation” well (Acts 13:36), so did they. We will now await the time when we will see them in the glory, and express our appreciation for the glowing testimony they left behind. Truly, “their works do follow them” (Rev 14:13). Now, our attention will be turned to the productive ministry of Daniel.

APPLICATION

When we put our trust in the Lord, and serve only Him, whatever the cost, the most profitable future will be ministered to us. Part of trusting the Lord is knowing He will chart the most excellent course for us. If, however, we choose to direct our own path, we will fall upon difficulties that will be our demise. God will not allow people to permanently prosper who do not live for Him. But for those who choose yield themselves to Him, the benefits they receive can transport into glory. Their works can “follow them.”

CONCLUSION

We have dealt with another of the better known passages of Scripture. That circumstance, however, can work against us. I have found that well known Scriptures are, for the most part, viewed in a shallow and unproductive manner. Grace can deliver us from such a dilemma, however, showing us precious gems of truth that lie beneath the surface of the truth. The spirit of man cannot be sustained by popular texts and favorite verses – as popular as that may appear.

New manna needs to be gathered by the saints, and the horizon of spiritual awareness expanded. Growth, in other words, is imperative. The lack of depth belongs to Nebuchadnezzar. The depth of truth belongs to Shadrach, Meshach, and Abednego. The knowledge that Nebuchadnezzar had could never have delivered him from the burning fiery furnace. It took the faith of the faithful three to work such a deliverance.

Heavenly messengers do not come down to fellowship with the lukewarm, indifferent, and immature. There must be a closeness with the Lord before you can accompany Him to the Mount of transfiguration or the Garden of Gethsemane! I do not believe this is generally recognized among he professing church.

We must learn the manner of the Kingdom from accounts like this. It is ever true, “They also who dwell in the farthest parts are afraid of Your signs; You make the outgoings of the morning and

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evening rejoice” (Psa 65:8). That is, being at a distance from the Lord makes it more difficult to see what He is doing and hear what He is saying. Consequently, when He finally gets the attention of such people, it is a frightening experience. Walk in the light, and you will be sustained, have fellowship with the saints, and experience cleansing from all sin (1 John 1:7).

ONE LAST WORD

If you are presently enduring a “great fight of afflictions” (Heb 10:32), do not despair. Your are living under a “better covenant” that is established upon “better promises” (Heb 8:6). If the Lord was faithful to deliver his children under an inferior covenant, He surely will not abandon you under a superior one. If not already there, help is on the way! He has seen and heard you, and will avenge you “speedily.” There is a “fourth man” for you, just as surely as there was for Shadrach, Meshach, and Abednego. Hold on, and keep the faith!

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The Prophecy of Daniel

NEBUCHADNEZZAR TESTIFIES AND HAS A DREAM

• Lesson
• 13

INTRODUCTION

Nebuchadnezzar is one of the significant characters of Scripture. Ninety-one references to this king are found in the Word of God. He is mentioned as “Nebuchadnezzar” sixty times in the Scriptures, and as “Nebuchad r ezzar” thirty-one times. Books referring to him by these two names include 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Jeremiah, Ezekiel, and Daniel. Thirty-two of these references are found in the book of Daniel. Jeremiah and Ezekiel contain all of the references to “Nebuchad r ezzar” (Jer 21:2,7; 22:25; 24:1; 25:1,9; 29:21; 32:1,28; 35:11; 37:1; 39:1,11; 43:10; 44:30;

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46:2,13,26,28,30; 50:17; 51:34; 52:4;,12,28,29,30; Ezek 26:7; 29:18,19; 30:10).

However, although this man is mentioned so frequently in Scripture, he is always incidental, and never primary. He is never held forth as a model of conduct, a paragon of virtue, or an individual with great faith. He was Babylonian when first introduced to us (2 Kgs 24:1), and at the last as well. The last Scriptural reference to him is found in this chapter (verse 37). He had been humbled by God and praised, extolled, and honored the God of heaven. He never acknowledged the God of heaven to be his God, nor did he devote himself to the worship and service of Him.

HISTORICAL INFORMATION

History records a great number of Nebuchadnezzar’s exploits and accomplishments. I will take the liberty to mention some of them here because they are germane to the development of the text before us. All of this information was taken from McClintok and Strong’s Cyclopedia of Biblical, Theological, and Ecclesiastical Literature It is heralded as “one of the most exhaustive encyclopedias ever produced in the English language,” Cyril J. Barber having over 31,000 entries contained in twelve large volumes.

• He defeated Pharoah-Nech, king of Egypt, and recovered Coele-Syria, Phoenicia, and Palestine, also taking Jerusalem (Jer 66:2-12; Dan 1:1-2).
• He came against Jerusalem two more times, utterly devastating it the third time.
• Defeated Tyre and Phoenicia (Jer 66:13-26).
• Conquered a great part of Africa and Spain.
• Rebuilt the temple of Bel (Bel-Merodach).
• Thoroughly renovated the city of Babylon.
• Completed and adorned the walls and gates of Babylon.
• Constructed a magnificent new palace, “a superb edifice completed in fifteen days.
• Build the famous “hanging gardens,” built of huge stones and planted with trees and shrubs of every kind. The area was four-hundred feet square and seventy-five feet high.
• Made engines by which water was raised from the river to the surface of the hanging gardens.

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• Throughout the Babylonian empire, “in Borsippa, Sippara, Cutha, Chilmad, Duraba, Teredon, and a multitude of other places, he built or rebuilt cities, repaired temples, constructed quays (structures built parallel to waterways for landings), reservoirs, canals, and aqueducts, on a scale of grandeur and magnificance surpassing everything of the king recorded in history.”
• Dug the Nahr Malcha, or Royal River, which was a branch stream of the Euphrates.
• Made a great reservoir above the city of Sippara, ninety miles in circumference and one hundred and twenty feet deep.
• Placed sluices, or flood gates, in the reservoir which enabled him to irrigate the low country.
• Built a quay (large landing place) along the Red Sea (Persian Gulf).
• Founded the city of Teredon on the borders of Arabia.
• Created a network of canals which covered the vast area between the Euphrates River and the stony desert.
• Built a single canal, still to be traced, which left the Euphrates at the city of Hit, and skirting the desert ran southeast a distance of four hundred miles to the Persian Gulf, where it emptied into the bay of Grane.
• Maintained a sophisticated form of government consisting of princes, governors, captains, judges, treasurers, counselors, sheriffs, and rulers of provinces (Dan 3:2-3).

THE REASON FOR THIS

I have taken the time to relate this information because it is the world’s assessment of Nebuchadnezzar. From any human perspective, this was a most unusual, successful, and innovative king. Yet, while he did extend effort in all of these accomplishments, they were not owing to his own wisdom, strength, or creativity. The Word of God accounts for his success – and not in uncertain words.

A PICTURE OF THE FLESH

All of this prepares the way for the fourth chapter of Daniel. We have a man singularly benefitted by the God of heaven, and yet, he was unable to obtain any consistency in giving God glory. In him we have a vivid portrayal of the flesh. It is unable to learn from God beyond surface impressions. The flesh always gravitates downward, choosing first to rely upon men and earthly resources. That is its unchangeable manner. It “profits nothing” (John 6:63), and in it “dwells no good thing” (Rom 7:18).

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The Lord can heap unparalleled benefits on the flesh, and it will puff up with pride like Nebuchadnezzar, or murmur like Israel in the wilderness. If the flesh is undeniably confronted with God, it becomes frightened like Israel at Sinai, or Nebuchadnezzar at the mouth of the burning fiery furnace. But not much time will elapse until flesh forgets that confrontation, like Israel at the foot of the holy mount, or Nebuchadnezzar twelve months later, boasting of his achievements in the palace (Dan 4:29-30).

All of the efforts to reform the flesh are vain, for flesh cannot rise above its source : “that which is born of flesh IS flesh” – and it can be nothing more (John 3:6). No good thing is resident in the flesh (Rom 7:18), and nothing good can be put there. This is why Israel became a degenerate plant, even though it had the most noble beginnings possible (Jer 2:21).

This is precisely why godly men and women have no appetite for the flesh, and detest when it is brought into the church as though it was harmless. As soon as people gravitate to the things of the flesh, the things of God begin to wane, and will finally leave their minds altogether. The flesh is a bag with holes that cannot hold the things of God (Hab 1:6). It is a broken cistern that can hold no water (Jer 2:13). It is like an old wineskin into which new life from God cannot be poured (Matt 9:17). Like the devil, who works through it, the flesh cannot be taught, learn from God, or retain the things of God. It forgets what God says, yet retains what the devil says. It does not dwell on the world to come, but on “this present evil world” from which Jesus has delivered us (Gal 1:4). If we required deliverance from this world, it certainly can bring us no eternal benefit! That is why a person becomes “the enemy of God” at the very instant he becomes a “friend of the world” (James 4:4).

If you want to dilute the power and effectiveness of the church, bring the flesh into it. Make its manners of this world. Move its preachers and teachers to shape their concepts and vocabulary by the world’s standards. Penetrate their music with things that do not offend the world. Cut down on the amount of time given to God, and increase the amount of time given to mundane activities. Shape its gatherings so they are not offensive to those who are alienated from God. Move it to develop a program that has a fundamental appeal to those who are “dead in treaspasses and sins.” By so doing, you have brought the flesh into the church. You have called back what the church was delivered from.

But there are tragic results for doing such a thing. The Spirit then leaves the church, for it is pledged to lead the believers in crucifying the flesh and mortifying the deeds of the body, refusing to allow it to live (Rom 8:13). If a person or a church refuses to join in this work, the result is spiritual death, “For if you live according to the flesh, you will die” NKJV (Rom 8:13a). It is to our benefit to learn from the example of Nebuchadnezzar.

THE SETTING OF THIS CHAPTER

The events preceding this chapter reveal how God made Himself known to Nebuchadnezzar. This was designed provoke homage toward the God of heaven, and move the king away from the worship

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of idols.

• He witnessed four young Hebrews, in the name of their God, excel all of the wise men of Babylon (1:20
• He heard Daniel tell him a dream he could not remember, then interpret it declaring both the dream and the interpretation of it had come from the God of heaven (2:26
• The Lord revealed to Nebuchadnezzar that all earthly kingdoms would yield to His own Kingdom, which would destroy all other kingdoms (2:44-
• He heard the witness of Shadrach, Meshach, and Abednego, who affirmed they would not bow down to the image he had made (3:16-18).
• He saw with his own eyes a heavenly messenger walking in the midst of a lethal fire with the three Hebrews (3:25).
• He and his counselors saw the young men come out of the fire, and beheld how no hurt was upon them, their hair was not singed, their clothing was unharmed, and the smell of fire was not upon them (3:26-27).

MADE GREAT BY GOD

“ 4:1-9 Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.” Other versions read, “to all the peoples, nations, and men of every language that live in all the earth ,” NASB “To the peoples, nations and men of every language, who live in all the world ,” NIV “to all peoples, nations, and languages that live throughout the earth .” NRSV and “to the people of every race and nation and language throughout the world .” NJB

There is not the slightest hint in our text that this was a regional declaration. Rather, it was clearly, according to the Holy Spirit one for all the world with all of its varied divisions: people (races and ethnic groups), nations (political groups), and languages (cultural groups).

The extent of this declaration indicates the remarkable expanse of Nebuchadnezzar’s authority. He was a global ruler in every sense of the word. We should not allow any fleshly jargon, such as “the then known world,” to mitigate the power of this text. Not only is Nebuchadnezzar saying these words,

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the Holy Spirit is inspiring them to be written by Daniel. If there was no truth in them, or if they were an exaggeration, the Spirit would have said something like, “For he wist not what to say,” as in Mark 9:6). The Spirit searches everything, even the deep things of God, and expresses them most precisely (1 Cor 2:10-13).

I conclude, therefore, that when the text says “ALL people, nations, and languages, that dwell in the earth,” that is precisely what it means. No valid purpose is served by supposing they mean anything else.

I want to underscore that this remarkable level of influence came from Almighty God. It was not the result of Nebuchadnezzar’s military expertise, technical skills, or leadership qualities. While those things were found in the king, it was not because of any inherent or natural ability he possessed. The word of God is quite clear on this subject. This is an example of God setting up a king.

• “I have made the earth, the man and the beast that are upon the ground, by My great power and by My outstretched arm, and have given it unto whom it seemed meet unto Me. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, My servant ; and the beasts of the field have I given him also to serve him. And all nations shall serve him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve themselves of him” (Jer 27:5-7)
• “For thus saith the LORD of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon ; and they shall serve him: and I have given him the beasts of the field also” (Jer 28:14)
• “Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand , and hath made thee ruler over them all . . . ” (Dan 2:37-38).
• “O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor : and for the majesty that He gave him , all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down” (Dan 5:18-19).

The remarkable achievements of this monarch were not of his own doing. Rather, they were the result of God giving Nebuchadnezzar “dominion and might and power and glory.” NIV He conquered nations because they had been given to him by God. That is the reason “the peoples and nations and men of every language dreaded and feared him.” NIV

This circumstance is precisely why Nebuchadnezzar will be judged so harshly. He had received

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his kingdom wholly from God, yet would treat it as though he had developed it himself. God would not overlook his insolence.

PEACE BE MULTIPLIED UNTO YOU

“Peace be multiplied unto you.” Other versions read, “May you prosper greatly!” NIB and “Peace and prosperity to you!” NLT

The pronouncement almost sounds Apostolic – but it is not, nor is it intended to confer the same blessing as is frequently stated in the Apostolic writings (ex, 1 Pet 1:2; 2 Pet 1:2; Jude 1:2). This was an oriental manner of greeting the peoples. This is how David instructed his young men to greet Nabal (1 Sam 25:5-6), who was “churlish and evil in his doings” (1 Sam 25:3). When Jesus sent out the seventy, He also told them to greet the house they entered by saying, “Peace be to this house.” If then it was, indeed, a peaceable house, the peace would remain upon it (Luke 10:5-6). To this very day, the Jews still greet one another in this manner – “Shallom.”

The idea Nebuchadnezzar intended to convey was his desire for people to be preserved from troubling influences and various forms of disturbance. It was confined to external matters and appearance, for that was the extend of his understanding. By saying “multiplied,” he conveyed the thought that he wanted favorable conditions to abound. The desire for their outward happiness and prosperity is expressed in this proclamation.

In my opinion, Nebuchadnezzar was feeling good, greatly satisfied with what he thought were his own achievements. He did not speak in this manner out of a fervent desire for the betterment of the people, but because of his own present peace and tranquility.

Apostolic salutations were of another order. This was because they had greater insight due to the removal of sin and the consequent enthronement of the Lord Jesus Christ. These marvelous salutations were often pronounced when the servants of the Lord were under great duress, suffering for righteousness sake (Phil 1:2; Col 1:2; 2 Tim 1:6; Phile 1:3). In Christ, such a salutation is lifted to a high level, including the heart, mind, and conscience. It is true, the language is similar to that of the king, yet carries a more profound meaning.

SHOW THE SIGNS AND WONDERS

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“ 2 I thought it good to show the signs and wonders that the high God hath wrought toward me.” Other versions read, “It has seemed good to me to declare the signs and wonders which the Most High God has done for me,” NASB “It is my pleasure to tell you about the miraculous signs and wonders that the Most High God has performed for me,” NIV “The signs and wonders that the Most High God has worked for me I am pleased to recount,” NRSV and “I want you all to know about the miraculous signs and wonders the Most High God has performed for me.” NLT

CHAPTER STANDS AS A WHOLE

The fourth chapter stands as a whole. That is, Nebuchadnezzar is himself bearing witness to how the Lord humbled him. He is personally recounting the dream he had, Daniel’s interpretation of it, and his personal experience of it. He shares with the entire world the devastating humiliation he had to experience before he learned something of the greatness and sovereignty of the God of heaven.

An Inspired Account

This is Daniel’s inspired account of the proclamation of king Nebuchadnezzar to the world. The language employed by the king is sanctioned by the Spirit, and thus included in the text. It revealed the working and nature of God, and thus the Lord must have moved him to declare these things. Nebuchadnezzar saw some very valid aspects of Almighty God, and could not keep it quiet. God moved him to declare these things throughout a heathen empire, while His own people were being chastened in the Babylonian captivity! Even in those days, God did not leave Himself “without witness” (Acts 14:17).

There have been periods of human history during which precious few people were speaking out the Word of the Lord. Yet, the Lord saw to it that His good Word and promises were declared by someone. During the Dark Ages, when a thick spiritual haze covered the masses, God raised up poets and musicians who kept the truth alive. In our text, the truth about God is rifled throughout the world by a heathen king! That is how great God is!

I THOUGHT IT GOOD

“I thought it good . . . ” The heart of the king has been so affected that he was pleased to give an account of God’s dealings with him – even though most of them were very humiliating. We will witness the powerful effects of humility – how it impacts upon the whole attitude of the individual.

One of the sure signs God is dealing with an individual is the breaking down of a reluctance to testify. While it is not my purpose to bind rules upon the people of God, it is necessary to declare the powerful impact of Divine working upon the souls of men. This is particularly true when the speaking follows great trials. A few examples will suffice to show this is not infrequently the case.

• Job speaks after his trials. “Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.” (Job 40:4-5)

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• Jacob speaks after his trials. “I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.” (Genesis 32:10)
• Joseph speaks after his trials. “And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.” (Genesis 45:7-8)
• David speaks after his trials. “Before I was afflicted I went astray: but now have I kept thy word.” (Psalms 119:67)
• Paul speaks after his trials. “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.” (2 Corinthians 12:10).

The response of people to their trials and rebukes is a critical matter with God. As it is written, “He who is often rebuked, and hardens his neck, Will suddenly be destroyed, and that without remedy” (Prov 29:1). On one occasion God said of His own people Israel, “In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion” (Jer 2:30). Later Jeremiah confessed, “ . . . Thou hast stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return” (Jer 5:3).

How different were the responses of David when rebuked by Nathan (2 Sam 12:7-14), Hezekiah when rebuked by Micah (Jer 26:18-19), Ahab when rebuked by Elijah (1 Kgs 21:17-29), Manasseh when carried away captive (2 Chron 33:12-13), the Ninevites under the preaching of Jonah (Jonah 3:5-9), Peter when he denied Jesus (Matt 26:73), and Saul of Tarsus when confronting Jesus (Acts 9:6-9).

Our response to correction is important, and we dare not treat it as though it was inconsequential. We have a new breed of religion these days that is driven by psychological principles, and repentance is not a prominent part of it. There are too many explanations being offered for deviate conduct and unacceptable manners, and too little sensitivity to the chastening of the Lord.

When Nebuchadnezzar published a decree that declared it seemed “good” to him to make known how God had been dealing with him, he was responding favorably to the strong hand of God.

I have mentioned that Nebuchadnezzar mirrors the nature of the flesh. He did not speak of God in this manner because of the truth he had heard. Rather, it was because of the frustration and

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impotence he had experienced. There are times when flesh can be humbled in this manner, but it is generally short-lived. An example of this is found in the repentance of Nineveh. They did, indeed, repent “at the preaching Jonah” (Matt 12:41). Yet, in the process of time, they lapsed back into iniquity once again, and were thus later “laid waste” and made “desolate” (Nahum 3:7; Zeph 2:13).

An even more vivid depiction of this principle is seen in backslidding Israel. God poured blessings upon her, chastened her, and hewed her by the Prophets (Isa 5:4; Jer 31:18; Hos 6:5). Yet He said of her, “Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return” (Jer 8:5). The up and down experiences of Israel are clearly seen in the concise book of Judges. Their religion was wholly inconsistent, even though it had been revealed from heaven, and given to them by God. However, as with Nebuchadnezzar, it did not get past the flesh, or the natural part of their being or persons. It was only on the surface, not in the heart.

Make no mistake about this, repentance is good, and testifying is comely. We can take nothing from that. My point is that neither can be sustained by the flesh. Only those who have been regenerated, becoming a “new creation” in Christ Jesus (2 Cor 5:17) , can be consistent in their response to God. This circumstance accounts for much of the erratic behavior that is found within the church. Such people are more like Nebuchadnezzar than Christ. Their religion is by fits and starts, but has no consistency to it. It is one thing for the king of Babylon to be like this. It is quite another for such a condition to be found in this “day of salvation” (2 Cor 6:2), when the “sun of righteousness” (Mal 4:2) has risen to His zenith, and the abundance of grace is available to anyone who desires it.

SHOWING THE SIGNS AND WONDERS

“ . . . to show the signs and wonders . . . ” Nearly every version of Scripture uses these words, “signs and wonders.” Two modern translations read, “miraculous signs and wonders,” NIB and NLT

Both words denote the miraculous working of God. That is, things that were done apart from natural causes. These are works that are transcendent to nature. They can only be done by God, and they cannot be duplicated by men. In them, the laws of nature are suspended, having no power to dominate the circumstance. Thus Joshua commanded the sun and moon to stand still (Josh 10:12), Elisha raised the widows son from the dead (1 Kgs 17:21), Peter walked on water (Matt 14:29), and Jesus fed a multitude with five loaves and two fishes (Matt 14:19).

It is not possible for a scientist or analyst to explain precisely how a sign or wonder takes place. They occur outside the realm to which all human knowledge is limited. A miracle cannot be put into a test tube for analyzation and explanation. They can only be accounted for by a Living God, who, according to His own will, often works in contradiction of nature, and in spite of hopeless conditions. These are opportunities for His greatness.

Two Categories

Signs

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Nebuchadnezzar refers to “signs” and “wonders.” A “sign” is a miracle that verifies something, confirms something that has been declared, or declares a fact that was not seen before. Thus Jesus spoke of “the sign of the prophet Jonah,” miraculously swallowed by a fish, and expelled again to preach to Nineveh (Matt 12:39). The return of the Lord is also said to be “the sign of the Son of man,” confirming He is precisely who He said He was, and will do exactly what He said He would do (Matt 24:30). Paul wrought certain miracles referred to as “signs of an Apostle,” or confirmations that he was who he said he was – “an Apostle of Christ” (2 Cor 12:12).

The word “sign” speaks of the purpose of the miracle. It is an indicator, or ratification of something greater than itself.

In Nebuchadnezzar’s case, “signs” confirmed the Lord was the “God of Gods and Lord of kings” (Dan 2:47). This was confirmed by the deliverance of Shadrach, Meshach, and Abednego, and his own seven year tenure in the field as a beast.

Wonders

A “wonder” is something that causes those who behold it to marvel or stand in awe. This is seen in the effect of our Lord’s miracles upon His own disciples. “But the men marveled, saying, What manner of man is this, that even the winds and the sea obey Him” (Mat 8:27). And again, when He cursed the fig tree, “And when the disciples saw it, they marveled, saying, How soon is the fig tree withered away!” (Mat 21:20). When Jesus raised the man sick of palsy, “the multitude saw it, they marveled, and glorified God, which had given such power unto men” (Mat 9:8).

The word “wonder” speaks of the effect of the miracle upon those beholding it.

“Signs and wonders” are not different classes of miracles, but different views of them. One is objective – making a point. The other is subjective – catching the attention and awe of the beholder. Thus, when Nebuchadnezzar spoke of “signs and wonders” he was speaking of the mighty works of God that brought something home to his heart. He was also speaking of those same works as transcendent to anything he had ever seen before, inspiring his awe.

Cannot Convert the Soul

“Signs and wonders” do not convert the soul. Nor, indeed, do they of themselves cause people to turn to the Lord. For example, the Lord “showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household” (Deu 6:22). They proved to be the means God used to harden Pharaoh’s heart. When Jesus wrought wonderful works, they had no impact upon many. Thus it is written, “But though He had done so many miracles before them, yet they believed not on Him” (John 12:37).

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The Psalmist spoke of God’s wonders as actually causing people to marvel, then run away . “For, lo, the kings were assembled, they passed by together. They saw it, and so they marveled; they were troubled, and hasted away” (Psa 48:5). On another occasion, Jesus said His great works had moved people to hate Him and His Father. “If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father” (John 15:24).

While Nebuchadnezzar did not rise to the heights of those who walk and live by faith, he certainly did not sink to the depths of Pharaoh, or those who hated Jesus and God because of Christ’s mighty works.

Differing Effects

There are differing effects of “signs and wonders” upon those who see them. Everyone does not respond in the same way. On one occasion, shortly before the night He was betrayed, Jesus confessed His soul was troubled. On that occasion He reasoned, “what shall I say? Father, save Me from this hour: but for this cause came I unto this hour” (John 12:27). His great heart moved Him to then cry out, “Father, glorify Thy name.”

Immediately, as though eager to honor His Son, God spoke from heaven. “Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.” It was an audible voice – both a sign and a wonder. How would the people respond to it?

There were three differing reactions to the voice of the Lord. “The people therefore, that stood by, and heard it, said that it thundered : others said, An angel spake to him . Jesus answered and said, This voice came not because of Me, but for your sakes ” (John 12:28-30). The first group were utterly obtuse like Pharaoh. To them, it was merely a natural occurrence – “it thundered.” Others, in the category of Nebuchadnezzar knew this was not a natural phenomenon, but a heavenly one. They concluded an angel had spoken to Him. Jesus, however, perceived the fulness of the event. He told the people the voice was not for His benefit, but for theirs – even though many did not see it.

Have A Right Perspective

Do not imagine that a great outbreak of “signs and wonders” would result in conquering wayward souls. Yet, you must not become a religious skeptic either, as though they had no place, and God has altogether ceased such activity. There had not been “signs and wonders” for a long time when Daniel and his colleagues found themselves captives in Babylon. However, that did not mean they were no longer possible, as our text affirms. The same was true in the time of Gideon (Judges 6:3).

In fact, there have been very few times in the history of the world when there was a sustained

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period of regular miracles – “signs and wonders.” If some of our modern theologians had been living during those times when “signs and wonders” were not apparent, they probably would have reasoned that God had stopped doing such things. Their view is so utterly absurd, that no Prophet would be summoned to rebuke them. Rather, Nebuchadnezzar would probably be called to bear witness to their religious folly – just as he is doing in our text.

It is a noble soul that can still believe God “is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,” even though there may be little apparent evidence of it around us (Eph 3:20). I urge you to “have faith in God” (Mk 11:22). God’s hand “is not shortened, that it cannot save; neither His ear heavy that is cannot hear” (Isa 59:1). He still honors faith, and can intervene in the affairs of men in the behalf of His children. He has never said a time would come when things “impossible” for men would not be “possible” with Him (Mk 10:27). And, who is the theologian who wishes to affirm things possible for God are things He refuses to do? The affirmation of Divine possibility is intended to bring hope to believers.

Why Say These Things?

This is not a mere hobby-horse. I know from experience of the debilitating effects of faulty theology. Those who have been convinced “the days of miracles is past” cannot read Daniel with much profit – for it is a book of Divine intervention. The Scriptural postulate is that there is possibility with God. Let no person rob the saints of God of that perception! With Him, all things are possible! This is even associated with individuals being saved, or entering into the Kingdom (Matt 19:25-26).

Many of God’s people are in circumstances that are too challenging for men. If God does not come to their aid, they have no hope at all. Who is the person who will come as a thief to rob them of the persuasion God is able to work in their behalf?

Let me be clear about those who would take this persuasion from believers – any who would affirm God no longer intrudes into the affairs of men in supernatural ways. There is no place for such a person in the Kingdom of God! Their influence is like a morose cloud descending upon tender hearts. Their view is based upon human interpretation, but Divine affirmation. God always leaves the believer with the idea He will help, deliver, and direct. If people cannot receive that from us, they will surely receive it from Nebuchadnezzar on the day of judgment.

WROUGHT TOWARD ME

“ . . . that the high God hath wrought toward me.” Other versions read, “has worked for me,” NKJV “has done for me,” NASB “has performed for me,” NIV

The greater weight of testimony comes when it is personal. It is one thing to declare what God has done for someone else. That is not bad, but there comes a time when it is not the best.

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Nebuchadnezzar might well have spoken about the supernatural wisdom and knowledge he had seen in the four children of Judah (Dan 1:20). He could have proclaimed the revealed wisdom of Daniel when he told him his first dream and the interpretation of it (Dan 2:43). He might even have proclaimed how Shadrach, Meshach, and Abednego were delivered from a fiery furnace to which he himself had consigned them (Dan 3:24-27).

Instead, Nebuchadnezzar declares what the Lord had done “toward” him – how he had worked with him in a most remarkable way. He is speaking in particular about the event included in his proclamation (vs 29-37). Like the former Gadarene demoniac, he will declare “how great things the Lord had done” unto him (Mark 5:19). He will do like Mary, the mother of our Lord, who said, “For He that is mighty hath done to me great things; and holy is His name” (Luke 1:49). Like Lot he will confess, “Thou hast magnified Thy mercy, which Thou hast showed unto me in saving my life” (Gen 19:19).

May no child of God be upstaged by Nebuchadnezzar! If the Lord has done great things toward you, tell it! Speak it out, and do so without fear. Let it “be good” to you to speak of the hand of the Lord being upon you. Peruse your life, and see what He has done for you. It will fire your heart and strengthen your speech. Search and see! See and speak!

PRECISE WORDS BUT LIMITED INSIGHT

“ 3 How great are His signs! and how mighty are His wonders! His kingdom is an everlasting kingdom, and His dominion is from generation to generation.” In my judgment, these words could not have been said without Divine influence. There is no form of human wisdom or logic that can move men to speak in this manner. Human affection is not strong enough to cause such marvelous speech to erupt from the mouth and pen! In a sense, it is like the stones crying out (Lk 19:40).

HOW GREAT ARE HIS SIGNS

“How great are His signs! Every major versions reads exactly the same. In all of the Bible, Nebuchadnezzar is the only one quoted as saying these words. Yet, truer words could not have been spoken. Moses said God “showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes” (Deu 6:22). Joshua referred to the “great signs” God did when delivering the people from Egypt (Josh 24:17). So, this is certainly not a strange concept.

Signs that are “great” are domineering signs – signs that dwarf everything else and induce fear in the beholders. They are signs that cannot be subdued, overlooked, or treated as though they did not occur. By saying “ HOW great,” the king accents they extended beyond any human comprehension, causing the spirit of God’s enemies to wither. Such signs move far beyond being mere impressions, and are thus unlike the “great signs” wrought by       “false Christ’s and false prophets” (Matt 24:24). The “great signs” wrought by God are not an end of themselves, but testify to His greatness. They confirm He is, indeed, the “God of gods and Lord of kings.”

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HOW MIGHTY ARE HIS WONDERS

“ . . . and how mighty are His wonders!” Again, every major translation reads the same. “Mighty” wonders are overpowering wonders, or overriding displays of Divine authority. They occur when Divine power meets the power of nature, men, or the devil and his hosts, and simply rolls over them. Mighty wonders would include the Red Sea parting (Ex 15:8), the sun and moon standing still (John 10:12), the accompanying tempests at Sinai (Heb 12:18), the slaying of 185,000 Syrian hosts (2 Kgs 19:35), the deliverance of Shadrach, Meshach, and Abednego (Dan 3:27), and the triumphant resurrection of Christ (Rom 1:4).

In all of these instances, there were opposing forces that would have prohibited the wonder – but they could not. God’s wonders are “mighty,” and no opposing force can hinder or neutralize them! If God will work in your behalf, there is no power in heaven, earth, or under the earth that can diminish that work one whit.

Nebuchadnezzar sensed this through his own humiliating experience, and insisted that the whole world know about it. Furthermore, this was not difficult for him to do because he was the ruler of the world. He simply proclaimed it, and the word went forth. I conclude, therefore, that God not only raised Nebuchadnezzar up to chasten Israel, but to get His glorious name among the nations while His own people were in a captive state. Here is an example of the truth declared in Revelation 12:16: “And the earth helped the woman.”

Child of God, your Lord’s “great signs” and “mighty wonders,” are part of the Divine arsenal that God employs in your behalf. None of your enemies are able to contend with them or cause them to be powerless. Look at your own situation. If you are facing grief, sorrow, weakness, or some other form of trial, ponder what can happen if the Lord raises His arm, looks at you with His eye, or turns His ear toward you.

Should He choose to work in your behalf, the prison doors you are experiencing can be opened like those in Philippi were for Paul and Silas (Acts 16:26). If your soul is famished and you sense a spiritual famine all around you, God can feed you with the birds of the air, like He did Elijah (1 Kgs 17:4-6). The very Divine power that subdued Nebuchadnezzar will sustain you. Do not ignore what He can do. Bring His “great signs” and “mighty wonders” into the scenario! Your difficulties will look different when you view them in faith.

AN EVERLASTING KINGDOM

“ . . . His kingdom is an everlasting kingdom . . . ” When Daniel explained Nebuchadnezzar’s dream of the great multi-metaled image, he spoke of God setting up a kingdom. Of that kingdom he said, “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed : and the kingdom shall not be left to other people, but it shall break in pieces and consume all

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these kingdoms, and it shall stand for ever ” (Dan 2:44). Now the king sees this more clearly, and proclaims it to “all people, nations, and languages, that dwell in all the earth.”

The thought has occurred to me that it would be wonderful to have an influential person of our time make such a declaration. This compromising era does not often hear such proclamations, even though, under the administration of Jesus, much more is now known of this kingdom. Nebuchadnezzar had to be brought low before he could declare this. We have been “raised up and made to sit together in heavenly places.” Such affirmations ought to be common among those who are in Christ Jesus.

Several centuries before Nebuchadnezzar, David confessed with insight, “Thy kingdom is an everlasting kingdom , and thy dominion endureth throughout all generations” (Psa 145:13) – almost exactly what the king of Babylon said. Several centuries after Nebuchadnezzar, Peter wrote, “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Pet 1:11). Isaiah also spoke of this aspect of God’s kingdom, referring to it under the administration of the Lord Jesus. “Of the increase of his government and peace there shall be no end , upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever . The zeal of the LORD of hosts will perform this” (Isa 9:7).

The Kingdom of God is not simply another kingdom among many others. It is the dominant one, with all others subordinate to it. The Babylonian kingdom is a case in point. Although a world power, God was governing even that mighty empire, using it for His own glory. He used that kingdom to bring His servants into prominence. Through it they received authority, and exercised great influence.

Those who imagine God’s Kingdom is slated to come at some future time, remaining inactive until that time, are in great error. The revelation of the Kingdom is not to be equated with the Kingdom itself. Right now, in Christ, we have “received” this Kingdom, and have been “translated” into it (Heb 12:28; Col 1:13). God and everything associated with Him do not begin at the point they are revealed, and it is damaging to the soul to think in such as though that was true. The Word was manifested and dwelt among us, but He did not begin to be at that time (John 1:1,14), but was manifested. Revelation has to do with confirmation, not beginnings.

Another day has been scheduled on the Divine agenda when the Father is going to unveil, or manifest, the Son. He will show Him to be “the blessed and only Potentate, the King of kings, and Lord of lords” (1 Tim 6:15). That is not when He will begin to be these things, but when He will be revealed in that capacity.

So it is with the Kingdom of God. Because it is an “everlasting kingdom,” it cannot be circumscribed by time and circumstance. Nebuchadnezzar sensed this. He was able to correlate what had occurred to Him with the Kingdom of God – with the Sovereign and unquestionable rule of Almighty God.

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In this regard, the Babylonian heathen surpasses many professing Christians . Many among confessed believers appear unable to relate their own lives to the government of God. They look at their troubles and ask if God really cares. After some Divine tutelage, Nebuchadnezzar saw his grief as the interposition of God. Adversity trickles into the lives of many, and they become angry with God. Nebuchadnezzar spoke of God’s great signs and mighty wonders toward him. Through him we can learn of the possibilities of praise. Those possibilities are greatly increased in Christ Jesus, so that no justified person should come behind the Chaldean king.

DOMINION FROM GENERATION TO GENERATION

“ . . . and His dominion is from generation to generation .” The NIV read, “ endures from generation to generation.” Other versions read, “His rule through all generations,” NLT “His power to all generations,” SEPTUAGINT “His rule goes on from generation to generation.” BBE

The word “dominion” means sovereignty – authority that is implemented without any effective resistance. The “dominion” of God is another view of His Kingdom. The word “Kingdom” speaks of the purpose of God and its penetration into all the world. It is a purpose that is not only determined, but is carried out. God’s “dominion” speaks His of power to implement His will under any and all circumstances.

The dominion of God is not interrupted, much less terminated, or supplanted by some other kingdom. There has never been a generation in which God did not dominate. There has been no time in which His dominion, or area of rule, shrank or became smaller. This was demonstrated in the Garden, when sin entered. Regardless of their will and wisdom, Adam and Eve were expelled from the Garden. The Lord had dominion! The same type of thing happened in the days of Noah. The world lifted up its heel against God, and His dominion prevailed as He cleansed the earth of moral defilement. His dominion was also seen in the destruction of Sodom and Gomorrah, as well as the overthrow of Egypt and the nations that dwelt in Canaan.

Anytime God raises His hand to work, or determines to do a thing, His dominion is made known. If He determines that Abraham will have a son through Sarah, after his body is “as good as dead,” and Sarah is hopelessly barren, it will take place. His dominion is from generation to generation! If He decides to deliver Israel from Egypt after 430 years of bondage, they will come out in a single night, with not so much as a hoof left behind. His dominion is from generation to generation!

Because God’s dominion proceeds uninterrupted and unmitigated from generation to generation, He declares: “The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand” (Isa 14:24). And again, “I have spoken it, I will also bring it to pass; I have purposed it, I will also do it” (Isa 46:11). How vividly the Psalmist declared this truth. “The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. The counsel of the LORD standeth for ever, the thoughts of his heart to all generations” (Psa 33:10-11).

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His dominion is from generation to generation!

Even though, according to appearance, it may have looked like God’s dominion was interrupted when Jerusalem was conquered and devastated by Nebuchadnezzar, that was not the case at all. Regardless of seemingly impossible circumstances, the reign of Almighty God extends from one generation to another – even from Solomon to Nebuchadnezzar, and from Nebuchadnezzar until this very day. He has not changed. His purpose has not changed. His dominion over all is still in place – even at this very hour.

Not Just the Words of Nebuchadnezzar

These are not merely the words of Nebuchadnezzar. They came from him, and no doubt registered to a measurable degree upon his spirit, but they did not originate with him. The Holy Spirit did not include them in Scripture to promote Nebuchadnezzar, but to assure the hearts of the saints of the power of the living God.

God has opened the mouths of wayward people to speak His truth, therefore displaying His dominion.

• “God is not a man, that He should lie; neither the son of man, that He should repent: hath He said, and shall He not do it? or hath He spoken, and shall He not make it good?” (Num 23:19) – spoken by Balaam.
• “I have sinned this time: the LORD is righteous, and I and my people are wicked” (Exo 9:27) – spoken by Pharaoh.
• “Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him” (Mat 27:19) – spoken by Pilate’s wife of Jesus.
• “Behold, I bring him forth to you, that ye may know that I find no fault in him” (John 19:4) – spoken by Pilate of Jesus.
• “I have sinned in that I have betrayed the innocent blood” (Mat 27:4) – spoken by Judas of Jesus.

It is the manner of the Spirit to include truth in Scripture, even when it is spoken by those who are not themselves reconciled to God or serving Him. In such cases, we are not to assume the cold and calculating human intellect brought these individuals to speak in such a manner. They certainly were not mere robots, but God was speaking through them – and that for our benefit.

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FLAWED THEOLOGIES

The words spoken by Nebuchadnezzar – “His kingdom is an everlasting kingdom, and His dominion is from generation to generation” – expose a bit of flawed theology that is found among some. The particular view of which I speak uses the term “prophetic time clock.” Briefly stated, the view postulates that God’s purpose for the Jews ran amuck, causing Him to temporarily switch to another plan. This differing plan is called “the church age,” and refers to His working within the Gentile church until He finally resumes His original purpose. Realizing this does not easily fit into the Scriptures, the proponents of this view say that God’s “prophetic time clock” was temporarily stopped – it ceased to tick, so to speak. Once certain end-time prophecies are fulfilled, that clock will start ticking again.

This view sharply conflicts with God’s kingdom being “everlasting,” and His “dominion” extending from one generation to another. It presumes the effective thwarting of the purpose of God – at least for a time. If that is possible, there is a generation, perhaps multiple generations, to which God’s dominion did not extend. We would, then, have an “everlasting kingdom” being interrupted, and a purposed dominion put on hold. These things simply cannot be.

Why Do Men Do This?

The sensitive heart wonders why men concoct such views, superimposing them upon the Word of God itself. It is because they have adopted a theological view that is actually external to the Scriptures themselves. It is a finely tuned religious system with many intricacies of thought, all of which are highly appealing to the flesh. The Bible is then read with this view in mind. The position is placed like a template upon the text of Scripture. The person who has received the position thus reads around texts that clearly conflict with the view, never really seeing them. Other texts, because of the template, become distorted, making them appear as though they support the flawed view. Such powerful delusion thus comes upon the soul that the individual cannot even “acknowledge the truth” (2 Tim 2:25).

Fortunately, Nebuchadnezzar was not exposed to these fanciful human theologies. Being moved to some degree by God, he got the right message, and thus articulated a proper view of Almighty God. I do not doubt that he will rise in the day of judgment like the Queen of Sheba and the men of Nineveh (Matt 12:421-42), to testify against those who have concluded things about God and His purpose that simply cannot be supported by His Word. Their record should prepare us for the day of judgment.

AT REST AND FLOURISHING, YET DISRUPTED

“ 4 I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: 5 I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.” To this point, everything in the proclamation has been an introduction. Nebuchadnezzar has stated the bottom

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line first – the summation of the manner. Now he will declare what has brought him to the stated conclusions.

A Divine Manner Seen

In this, the Divine manner can again be seen. In God’s Kingdom, learning is different than it is in the world. The world learns from the bottom up. By that, I mean elementary things are first taught, then, progressively, more difficult things are learned. An example would be learning the ABC’s, then certain uncomplicated words, then sentences, then whole thoughts . . . etc. That is the manner of the world, and does apply to things pertaining to the world.

However, with God learning is from the top down. First the summary things, then the details. This is the principle upon which all of the promises of God are based. For example, in the Garden God promised, “And I will put enmity between thee (Satan) and the woman, and between thy seed and her seed (Jesus) ; it shall bruise thy head, and thou shalt bruise His heel” (Gen 3:15). There was a noticeable absence of details, to be revealed later. The Seed Himself was not identified, nor when He would come into the world, or where He would be born. The woman who would give birth to Him was not identified. Yet, when you read the Scriptures with this promise in mind, a great deal of understanding is found.

The preaching of the Gospel is according to the same principl e. In its summation the Gospel is said to be this: “Moreover, brethren, I declare unto you the gospel which I preached unto you . . . how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures” (1 Cor 15:1-4). Why Jesus died is not affirmed in this summation. Other critical matters are omitted, such as justification (Rom 5:9), reconciliation Col 1:21), making peace with God (Col 1:20), putting away sin (Heb 9:26), destroying the devil (Heb 2:14), and plundering principalities and powers (Col 2:15). Now, however, when the details are read with this summation in mind, understanding becomes fruitful.

Thus, speaking through Nebuchadnezzar the heathen, God informs the world first of Himself. Nebuchadnezzar will relate things GOD HAS DONE – not things He merely allowed to happen. This is in perfect keeping with God’s manner to reveal Himself in “signs” and “wonders” that cannot be produced through nature. His kingdom is everlasting, and His dominion extends uninterrupted from generation to generation. The events that follow are an example of this.

AT REST IN MINE HOUSE

“I Nebuchadnezzar was at rest in mine house . . . ” Other versions read, “at ease in my house,” NASB “at home in my palace,” NIV “living at ease in my home,” NRSV “thriving in my house,” SEPTUAGINT and “living comfortably in my house.” NJB

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When This Occurred

This occurred during the close of Nebuchadrezzar’s ministry. He reigned from forty-three to forty-five years. One year after this dream, what it portrayed came to pass (verse 29). The judgment covered lasted seven years (verse 32). We do not know how long he lived after this event, but is generally agreed that is was a year or two. That means this dream took place around the thirty-fifth year of Nebuchadnezzar’s reign.

We know that Nebuchadrezzar came against Jerusalem in the ninth year of his reign (2 Kgs 25:1). Including the three years of preparation Daniel and his friends went through (1:3), and the period of time covered by the interpretation of the king’s dream of the great image, and the deliverance of Shadrach, Meshach, and Abednego, it is possible this case took place as many as ten or more years after the events of chapter three.

At Ease In My House

This expression means everything was peaceful – not merely in the house, but in the kingdom. There were no apparent adversaries, and things were in a state of tranquility and safety. The wars had ceased, and, as we will see, he had built a magnificent capital. Like the man whose crops had yielded abundantly, he could say, “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry” (Luke 12:19). It was highly unlikely that anything could now disturb the king. His military exploits had been successful, as well as his construction projects. Surely a long period of rest could now be enjoyed – at least, that is what Nebuchadnezzar thought.

FLOURISHING IN MY PALACE

“ . . . I Nebuchadnezzar was . . . flourishing in my palace . . . ” Not only was there a peaceful environment, prosperity was uninhibited: good health, an untroubled mind, abounding in substance, indulging all appetites without any need of restraint. Everything was going his way!

While this is an enviable state to the flesh, however, it is not so from the heavenly perspective. David delivered a stirring depiction of such prosperous souls. “The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them. He hath said in his heart, I shall not be moved: for I shall never be in adversity” (Psa 10:3-6). We know from the events of this chapter that this is precisely the frame of the king’s mind and soul. He was not seeking after God. God was not in his thoughts, even though the Lord had dealt sufficiently with him that such thoughts should have been very dominant. The judgments of God were “out of sight,” not in the remotest consideration of the king. He had forgotten about the devouring kingdom of God had shown to him in a dream. He had also apparently gotten over what he witnessed in and out of the burning fiery furnace. God had dealt with him extensively on two separate occasions, but he was not recalling them now.

If ever there was a lethargic soul, here is one. His soul was not tuned into heaven, and his mind

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was not occupied with any considerations of or quest for the Living God. Can God get the attention of such a person? If His kingdom is an everlasting one He can! If His dominion is from generation to generation He can! This may appear to be a challenging circumstance for men, but it is not for God.

An Application

You must be able to apply this to the circumstances of your own life. There may be people you know whose hearts and minds are anything but occupied with God. They may be at ease, and even flourishing, with no intention of seeking after the Lord, or even thinking upon His name. But God can get their attention.

A DREAM THAT CAUSED FEAR

“ . . . I saw a dream which made me afraid . . . ” Other versions read, “I had a dream and it made me fearful,” NASB “I saw a dream which frightened me,” NRSV “I saw a dream which was a cause of great fear to me,” BBE “ I saw a vision, and it terrified me,” SEPTUAGINT

Suddenly, Nebuchadnezzar’s ease and prosperity is interrupted. There is an intrusion into his thoughts, and it came from heaven! Because the king was unfamiliar with God, and consequently could not hold intelligent dialog with Him, he receives a dream – something he can behold. As we will see, it is an extended dream – like the first one he received from God (chapter 2). This was the Sovereign God at work, and He could not be withheld from that work – not by Satan, or by the will of the king.

This is not the first time God worked in this manner.

• God arrested the attention of Abimelech, heathen king of Gerah, with a dream (Gen 20:3).
• The Lord came to Laban the Syrian in a dream by night, taking hold of his mind (Gen 31:24).
• An Egyptian baker and butler were brought to their senses with God-sent dreams (Gen 40:8-23).
• The Pharoah during Joseph’s tenure in Egypt had two dreams from the Lord that troubled him (Gen 41:1-36).
• One of the Midianites to be overthrown by Gideon’s hosts received a troubling dream (Judges 7:13).
• The tranquility of Pilate’s wife was interrupted by a unsettling dream (Matt 27:19).

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Do not think for one moment that the mighty God of heaven cannot arrest the mind of one who is far from Him!

TROUBLING VISIONS

“ . . . and the thoughts upon my bed and the visions of my head troubled me.” Other versions read, “these fantasies as I lay on my bed and the visions in my mind kept alarming me,” NASB “the images and visions that passed through my mind terrified me,” NIV and “the visions that passed through my head tormented me.” NJB

These were, then, reoccurring visions, just like his first dream. They appeared to intensify rather than diminish in their effects. The king could not get away from the thoughts being sent into his mind in the form of a dream and visions. It is as though whenever he went to sleep, a flood of overriding dreams and thoughts rushed into his mind and head. They came from God, and there was no way to stop them.

One minute Nebuchadnezzar was “at ease” in his house. The next, his thoughts were taken over by the Lord, and his head was dominated by visions. This was not an act of his will. Rather, it was an act of God’s will.

When it comes to this dream, these thoughts, and these visions, a dream analyst will be utterly useless. A psychiatrist would also be as impotent as the Babylonian wise men in this matter. These thoughts did not originate with Nebuchadnezzar. In no way can they be correlated with normal human experience. These were thoughts from God, and they were troubling to the king.

Again, I want to emphasize the comfort this ministers to the hearts of those who suffer for righteousness’ sake, or are socially dominated by godless men. Those who witness for the Lord may appear unable to get through to those they address. But they must not become discouraged, or think their words lack power because of their natural inabilities. There are two matters to consider. First, the Holy Spirit works in concert with the Word, and the testimony of those who have passed from death unto life (Heb 4:12; Rev 12:11). Second, the Lord has unfettered access to the minds of men, and can work with them as He wills. This is never to be viewed as a reason to move away from declaring to and reasoning with men. It does, however, give us good reason to hope, and to know our labors are not in vain in the Lord (1 Cor 15:58). God can trouble people in their sleep! He can arrest their attention with clear and lucid thoughts, and dreams or visions that dominate their soul. Our text is an example of this fact – and not the only one, at that.

ANOTHER DECREE

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“ 6 Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. 7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.”

As in the case of his first dream ( “dreams,” 2:1,2), this was apparently a recurring dream (i.e., “thoughts” and “visions”, verse5). How long these “thoughts” and “visions” troubled the king, we do not know. This time, as the text will later affirm, the dream itself was known to the king, and he could describe it in detail. However, although sensing it bore an important message, he was unable to unravel or interpret it. Therefore, in the process of time, he sought help.

BRING IN ALL THE WISE MEN

“Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.” The king seems to have learned nothing from his previous experience. Instead of recalling the Divinely-bestowed ability of Daniel to interpret dreams, he did what he had always done before – call for the “the magicians, the astrologers, the Chaldeans, and the soothsayers” (2:2). They had proved inferior to Daniel and his companions earlier (1:20). They were powerless to reveal his first dream and interpretation (2:2-11). He had even issued a decree previously to kill all of these men (2:12). Daniel had previously reminded him of their utter worthlessness (2:27). He had declared “there is a God in heaven that reveals secrets” – particularly the ones Nebuchadrezzar had (2:28). In spite of all of this, he first called for these very men again, ignoring both the God of heaven and His prophet Daniel. Why?

Flesh Begets Flesh

Jesus put it this way: “That which is born of flesh is flesh” (John 3:6). The flesh gravitates to the flesh, seeking help from it, and relying upon its resources. Regardless of the abundance of revelations given to it by God, its first recourse is never God. That is its nature, and it is unchangeable. This is involved in the expression, “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil” (Jer 13:23).

“Flesh,” or “the natural man” (1 Cor 2:14) cannot produce a spiritual thought, or willingly resort to God in the time of need. Any valid thought found in the mind of a carnal man, has been put there by God, just as in the case of Nebuchadrezzar. Any spiritually profitable word emitting from the flesh has also been produced by God, as in the case before us.

Recognition, But Not Retention

This does not mean there is no element of recognition in such people. Nebuchadrezzar recognized

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Daniel’s wisdom. He saw the truth of his interpretation of the great image. He acknowledged God in the matter of Shadrach, Meshach, and Abednego’s deliverance from the furnace. The point is he, like all flesh, could not retain the memories of God’s dealings. In this case, the flesh is like a broken cistern that can hold no water (Jer 2:13).

The Case of Israel

We have an even more vivid portray of this fact in the nation of Israel. Even though they repeatedly experienced the first-hand deliverance of God, garnered miraculous supplies from Him, and saw manifestations of His Person, yet they “forgat the Lord their God” (Judges 3:7).They even “kept not the covenant of God, and refused to walk in His law; and forgat His works, and His wonders that He had showed them” (Psa 78:10-11). Their hearts were bent away from God, even though He had dealt so favorably with them – and they were powerless to change them.

Moses once challenged them, “Circumcise therefore the foreskin of your heart, and be no more stiffnecked” (Deu 10:16). They could not do it, so he promised, “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live” (Deu 30:6).

Ezekiel also challenged Israel, “make you a new heart and a new spirit: for why will ye die, O house of Israel?” (Ezek 18:31). He knew they could not do it, so he also promised, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them” (Ezek 36:27).

Flesh Resorts to Flesh

Thus, Nebuchadnezzar resorted to the Babylonian wise men because that is what he had a mind to do. The revelations of God did not have a lasting impact upon his heart. That is the nature of the flesh. That is why a person “must be born again” (John 3:7), receive a “new heart” and a “new spirit” (Ezek 36:26). That is why the heart must be “circumcised” (Rom 2:29; (Col 2:12), and the individual become “a new creation” in Christ Jesus (2 Cor 5:17).

Much of the seemingly interminable problems modern churches have with their members is owing more to the lack of regeneration than anything else. Like Nebuchadnezzar professing Christians revert again and again to the flesh because there simply is nothing more to them. They need to be born again.

I TOLD THE DREAM

“ 7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers, and I told the dream before them . . . ” The text does not indicate how these men felt about coming to the king. If

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they remembered their other encounters with the king, they doubtless would have had some reservations about appearing once again before him.

However, they were “of the flesh” also, and doubtless had likewise forgotten their previous experiences, even as Nebuchadnezzar forgot his.

This time the wise men were given an additional advantage. The king was able to relate his dream to them, point by point. How would their wisdom respond to this advantage? Would they be able to bluff their way through this challenge, or invent some interpretation of their own? Will their wisdom prove adequate for the occasion? Will their education make them sufficient for the requirement of the king? Will Nebuchadnezzar be able to get an answer – any kind of answer – from anyone but a representative of the “God of heaven?”

THEY COULD NOT MAKE IT KNOWN

“ . . . but they did not make known unto me the interpretation thereof.” Remember, this is the testimony of Nebuchadnezzar. He is recounting “the signs and wonders that the high God hath wrought toward” him (v 2). Part of that testimony is what the false prophets could NOT do, as well as what the God of heaven COULD do.

After these men – trained and educated to do what the king required – had heard the dream, all of their wisdom departed from them. Their wisdom was “foolishness with God” (1 Cor 3:19), and thus dried up when faced with interpreting something God had made known. This did not occur by happenstance, God caused it to happen. He saw to it that things were placed before them that they could not resolve. It is God’s manner to do this.

AN APPLICATION

It may be apparent from the experience of Nebuchadnezzar that the world’s wisdom cannot be employed to comprehend what God has revealed. Still, there are numerous people within the church who continue to resort to the wisdom of this world to comprehend the Word of the Lord. The twin displays of worldly wisdom that has become very prominent in Christian circles are hermeneutics and etymology – the science of interpretation and the analyzation of the transmission of the meaning of words from one language to another. These are greatly honored among religious scholars. Yet, neither of them require God, Christ, the Holy Spirit, reconciliation to God, or spiritual understanding. They are purely of man, through man, and to man – yet they are being given a high position in both Christian education and Biblical exposition.

Daniel, who had extensive exposure to Babylon’s form of these approaches will use neither of them. He will not call the king to a consideration of a logical or scientific approach to his dream. Nor, indeed, will he resort to an analysis of any language that may have been involved in the dream. He will rise higher than such things can reac. Honest and good hearts cannot help but consider this

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circumstance.

The people of God must learn to give the preeminent place to God in the matter of understanding what He gives and says. It is a sin of the greatest magnitude to seek understanding from the world of the things God has declared and given.

AT THE LAST DANIEL CAME IN

“ 8a But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream . . . ”

AT THE LAST

“But at the last Daniel came in before me . . . ” If ever there was an example of the word, “But many that are first shall be last; and the last shall be first” (Mat 19:30), this is it. Daniel was “first” by Divine assessment, and “last” by the king’s assessment. In sequence, he was “last,” but in profitability he was “first.”

So far as the sequence is concerned, this is driven more by the Divine agenda than by Nebuchadnezzar’s Babylonian heart. God first gives the opportunity for the world’s wise men to solve the mystery. When their efforts prove vain, it brings His man forward to display both their foolishness and His wisdom.

This procedure brings glory to God, openly displaying that He is, in fact, “God of gods and Lord of kings.”

• When the Egyptian magicians ran out of power, Moses, the servant of God, kept on working “signs and wonders” (Ex 8:18).
• When Nebuchadnezzar had a fire heated so hot that those who threw those he condemned into that fire were killed, the Lord then delivered His men in and from that very fire (Dan 3:25-28).
• When a storm sapped the strength of seasoned sailors, required that they throw valuable goods and even ship tackling overboard, and “all hope” that they could be saved was “taken away,” then the

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Lord raised up Paul to direct everyone to safety (Acts 27:22-44).

When we read the words, “at the last Daniel came in,” we are being introduced to the resolution of the dilemma, not a human effort to resolve it.

Principle Seen In Our Salvation

This very principle is seen in our salvation. Jesus came into this realm “in the end of the world” (Heb 9:26). After men had tried to raise out of the muck of sin for 2,500 years without Law, and 1,500 years with Law, the Savior entered the domain of conflict. After the best of human efforts, and an extended period in which to demonstrate any vestiges of wisdom that remained in them, the Divine assessment was, “There is none righteous, no not one” (Rom 3:10). The world proved to be a mass spiritual graveyard – a valley of dry bones – in which everyone was “dead in trespasses and sins” (Eph 2:1). Of all the nations is was said, “having no hope, and without God in the world” (Eph 2:12). Just as in our text, it was then that the answer came.

Application

It may appear as though this all has very little to do with our text. But we must not allow such simplicity to dominate our minds. The Lord still works in this manner, allowing the world’s wisdom about us to vainly parade before those seeking answers, just like the wise men came before Nebuchadnezzar. They will not succeed in resolving any dilemma that has resulted from sin and alienation from God.

We must not settle for the assessment and conclusion of the worldly wise. Their word must not be considered the final word, any more than the magicians, astrologers, and Chaldeans had the last word in our text. It is time for the people of God to resort FIRST to “the God and Father of our Lord Jesus Christ” (Eph 1:3).

WHOSE NAME WAS BELTESHAZZAR

“ . . . whose name was Belteshazzar,
according to the name of my god .” There are only two places in all of the Scriptures where Daniel is actually addressed as “Belteshazzar.” Both of them are in this chapter, and are spoken by Nebuchadnezzar (vs 4 and 19). The rest of the time we are told that was his name – Babylonian name – (1:7; 2:26; 4:8,19; 5:12; 10:1). He was so identified during the reigns of Nebuchadnazzar, Belshazzar, and Cyrus.

In a sense, this was a very humiliating name, for it meant “Bel’s prince,” or, “whom Bel favors.” MCCLINTOK STRONG CYCLOPIA Some say it meant, “may Bel protect his life.” NELSON All of them have the same basic meaning – it refers to one especially favored and protected by the idol Bel.

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Both Isaiah and Jeremiah refer to this false god.

• Isaiah said Bel could not deliver, but himself went into captivity: “Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity” (Isa 46:1-2).
• Jeremiah referred to much the same thing, saying when Babylon was taken, or conquered, Bel was confounded. “Declare ye among the nations, and publish, and set up a standard; publish, and conceal not: say, Babylon is taken, Bel is confounded” (Jer 50:2).
• Jeremiah also declares that God would punish Bel, delivering those he had captured, or swallowed up. “And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up: and the nations shall not flow together any more unto him: yea, the wall of Babylon shall fall” (Jer 51:44).

In his global proclamation, Nebuchadnezzar declares Bel to be “the name of MY god.” With care, therefore, he does NOT say it was the name of Daniel’s God! Even though he gave Daniel this name, it had no impact upon Daniel’s character or religion. Perhaps he thought to contribute to a change in Daniel by giving him such a blasphemous name. But he did not. Only God can so change a man that he is given a new name!

This, then, is another thing Daniel overcame – his Babylonian name. He was in a foreign land, working for a heathen king, and given a heathen name. Yet, he held fast to the Lord, serving only him. This he did without possessing Christ, reconciliation to God, the new birth, or the remission of sins in the sense they are now possessed.

Ought we not to be known for even more faith and consistency than Daniel, seeing we live within “a better covenant established upon better promises” (Heb 8:6)?

THE SPIRIT OF THE HOLY GODS

“ . . . and in whom is the spirit of the holy gods.” Other versions read, “in him is the Spirit of the holy God,” NKJV “In him is a spirit of the holy gods,” NASB “the spirit of the holy gods is with him,” NIV and “who is endowed with a spirit of the holy gods.” NRSV

It is clear from these words that Nebuchadnezzar knew Daniel served a real God – yet, he was not prepared to say He was “the only true God” (John 17:3). He was one of many, in the king’s mind, though He was superior to the others.

It is not clear what he meant by “spirit of the holy gods.” From his perspective, he did not have

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the understanding of the “Spirit” that is common among those in Christ Jesus. I will only say that Nebuchadnezzar seems to sense that the abilities Daniel possessed could not have come from man. They were, in every sense, supernatural, and thus he ascribed them to a spirit issuing forth from Deity. That is the very best the king could have meant. The Divine light of that time did not shine bright enough to see as we do in the Lord Jesus. How our hearts must rejoice for the things we have received! Truly, this is a better covenant.

For those who are walking in the light, much more in this event than Nebuchadnezzar saw. The godly virtues and abilities resident in the saints of God are not the products of man. They are not derived by human discipline, ardent study, or a power conferred upon them by their peers. Rather, they are the fruit of the Spirit, who Himself is given to the sons of God (Gal 4:6). We ought to be able to recognize this circumstance more quickly and more thoroughly than the king of Babylon.

An Observation

Nebuchadnezzar was like many of our day, who attempt to mingle the truth of God with the vanities of this world. In his case, he attempted to group the Living God with the dead idols of this world. In our day, regular attempts are made to mingle the wisdom of the world with the wisdom of God. It is even more wrong for such attempts to be made in this day of salvation, than it was for Nebuchadnezzar to make them in those spiritually primitive times.

I TOLD THE DREAM

“ . . . and before him I told the dream . . . ” This was different than the last time Daniel was before the king on the matter of a dream. Previously, the king could not recall the dream – not so much as a single point of it or smallest aspect of it. This time, he will tell the dream in meticulous detail, for he has a ready recollection of it.

ADDRESSING DANIEL

“ 8b . . . saying, 9 O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.” The king, who has been noted for flying into rages, speaks gently and respectfully to Daniel. Because the prophet’s ways have pleased the Lord, He has made “even his enemies to be at peace with him” (Prov 16:7). There has been such a turn of events that the king is now dependent upon Daniel. The Prophet is now the head, and the king is the tail (Deut 28:13). The Lord is certainly able to open great and effective doors to His people, and here He has opened one to his servant, Daniel.

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MASTER OF THE MAGICIANS

“ 8b . . . saying, 9 O Belteshazzar, Although the text does not say so, I cannot help but think Daniel shuddered when he was called “Belteshazzer.” His parents had given him the name “Daniel,” which means “God is my Judge.” Some say it means “Judge of God,” or one sent to make pronouncements in the name of the Lord. Imagine being called “Bel’s protected servant.” It would be like Paul being called “the favored of Diana of the Ephesians.” Notwithstanding, the prophet maintains godly composure, for his life does not revolve around himself, but the Lord who has called him to testify to the nations.

“ . . . master of the magicians . . . ” Other versions read “chief of the magicians,” NKJV,NASB,NIV “prince of diviners,” DOUAY “master of scribes,” DARBY “master of wonder- workers,” BBE and “master of enchanters,” SEPTUAGINT As you can see, some translations accent the academic part, while others put the emphasis on the dark powers that motivated these men. Both views are correct, for they obtained their knowledge from dark and unlawful sources.

Following the interpretation of his first dream, Nebuchadnezzar had made Daniel “the governor over all the wise men of Babylon” (2:48). Some time after the events of the fourth chapter, Belshazzar’s queen said, “There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers ” (Dan 5:11).

I have often thought how the magicians, astrologers, and soothsayers must have responded to their new “chief.” For them, it no doubt introduced an era of great restriction, for I cannot imagine Daniel allowing them to peddle their delusions among the people, or before the king, as long as he was able to stop it.

But let us look at this from the higher perspective. Promotion comes from the Lord – that is the express revelation of God (Psa 75:6; Dan 4:17). In this case, He gave the kingdoms of the world to a despot, and the magicians, astrologers, and soothsayers into the hands of a holy prophet. There is certainly enough irony in those assignments to confound those who do not have faith in God.

Here again, Daniel is spoken to in language that is reproachful to him, though probably complimentary in the mind of Nebuchadnezzar. It would be like calling David the “chief of the priests of Dagon,” or Josiah the “master over the priests of the high places.” I continue to marvel at the resilience of Daniel. It is no wonder the Lord opened such a great door to him. He was able conduct himself in such a manner as to bring glory to God.

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Thus, two wounding references are made, doubtless intended by the devil to make Daniel act rashly. We will find, however, that Satan’s will was utterly frustrated.

THE SPIRIT OF THE HOLY GODS

“ 9c . . . because I know that the spirit of the holy gods is in thee . . . ” As I have already mentioned, mentioned, this was Nebuchadnezzar’s way of saying Daniel was somehow linked to Deity. The king saw him as more than a man, invested with power and ability by one of the many gods he recognized. He say men “as trees walking” (Mark 8:24).

NO SECRET TROUBLE THEE

“ 9d . . .and no secret troubleth thee . . . ” Other versions read, “ no mystery baffles you,” NASB “ no mystery is too difficult for you,” NIV and “ no mystery is too great for you to solve.” NLT Even Nebuchadrezzar knew this was not a natural ability. Daniel had previous told him this power was not the result of natural aptitude. “But as for me, this secret has not been revealed to me because I have more wisdom than anyone living” (Dan 2:30).

All of our exposure to the wise men of Babylon confirms that nearly everything out of the ordinary was most difficult for them, if not impossible. How well the king knew this. But Daniel was not in that category. Notice the consistency of Daniel’s ministry. No mystery was too difficult for him. N o challenge brought his Divinely bestowed ability to the ground.

There is a consistency to Divine bestowments that make the individual equal to anything associated with their appointed vocation. Paul would say it this way, “I can do all things through Christ which strengtheneth me” (Phil 4:13). For him, that involved not only profound teaching, but learning contentment, knowing how to handle abasement, and how to abound, or handle surplus. God’s appointment are accompanied by His enablements.

Daniel had also been a faithful steward. He had handled his captivity to the glory of God. He handled his diet well, not allowing himself to be defiled with the food of the king. He managed his education in a way that honored God, never becoming defiled by the language and literature of the Chaldeans. He handled increased responsibility well also, so that God was honored in all that he did. That is why God was forward to reveal secrets to him. Daniel was trustworthy, a good steward, and faithful to his God.

His experience was much like that of Paul, who said, “And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful , putting me into the ministry” NKJV (1 Tim 1:12)

TELL ME THE DREAM!

“ 9e . . . tell me the visions of my dream that I have seen, and the interpretation thereof.” The

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NIV reads “Here is my dream; interpret it for me.” Other versions read, “Hear the dream that I saw; tell me its interpretation,” NRSV and “this is the dream I have had; tell me what it means.” NJB

Thus we come to the conclusion of this section, with Nebuchadnezzar ready to relate his dream to Daniel. He expects Daniel to have its meaning, because he has come to know him. He has also been introduced to his God. Although he is not thoroughly familiar with “the God of heaven,” he knows there is no god to compare with Him.

CONCLUSION

All of these things have been the working of the Lord. He is shuffling people here and there, arranging circumstances in order to reveal Himself and how He works. None of these events have just happened. They have been so orchestrated as to cause Daniel to rise above all others, excelling in matters desired by the king.

Even more than that, these are events in which God is making known His own determinations. He is showing them to be irreversible and unable to be impeded by men. This dream will not announce what Nebuchadnezzar ought to do, but what he will do. God will cause the king to do something he does not want to do. He will be forced to do it. It will require a bold and faithful man to declare it, and that is precisely who will do so.

A PRINCIPLE TO BE SEEN

There is a principle to be seen here. God works in such a way as brings glory to Himself, not to men. If men are in any way honored, it is only because they are associated with and working for Him. It is their identity with God that brings any glory at all to them.

God’s purpose, and His alone, drives everything He says and does. This is a grand purpose – one that brings salvation to men in this world, and a reign with Jesus in the world to come. The news of this purpose is called “glad tidings” (Acts 13:32), “Gospel” (Rom 1:18), and “the word of life” (Phil 2:16). It speaks of the absolute destruction of Satan (Heb 2:154), the gathering of everything together in one in Christ (Eph 1:7-10), and making men righteous (Rom 1;17). For those who believe the record God has given of His Son, nothing about this purpose is not to be desired.

In view of this men are to be encouraged to lay hold on what God offers – to apprehend that for which they have been apprehended. There is every reason to be expectant in such a pursuit.

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It is also good for all to learn to conduct their lives in such a way that people make a connection between them and the God of heaven. If no such association can be made, ones life has been lived in vain. Furthermore, If God is not glorified because of us, we have nothing to commend us to Him.

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The Prophecy of Daniel

THE SECOND DREAM AND ITS INTERPRETATION

Lesson#14

INTRODUCTION

The Lord has dealt bountifully with “Nebuchadnezzar king of Babylon,” a term ascribed to him fifteen times in Scripture (2 Kgs 24:1,10,11; 25:1,8,22; 2 Chron 36:6; Jer 27:20; 38:3,11,14; 29:3; 34:1; 39:5; Dan 1:1). He had been set up by God as the ruler of the world, with all nations given to him, together with even the beasts of the field . As it is written, “For thus saith the LORD of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also” (Jer 28:14). Nebuchadnezzar had not sought the Lord, and was a worshiper of false gods – yet God raised him to the political throne of the world. He was a heathen, over a heathen nation – yet God made him the most powerful ruler in the world. He had done nothing to deserve such honor, but was even among the

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“basest of men” – yet the Most High gave him the kingdoms of the world.

There is a strain of thought extant among theologians that affirms God has no direct dealings with the nations and governments of the world. Thus, it is supposed, they are under no obligation to acknowledge the Lord in any way. These sophists concur among themselves that religion has no place in politics. Recently (June, 2002), a United States court determined the words “under God” could not be included in the pledge of allegiance. They determined this was an infringement upon religious freedom. Although the case is being brought to a higher court, the judgment has produced a wave of responses from various people. Sadly, many of them have come from professed Christians who actually concur with the judgment, declaring that such an acknowledgment is out of order.

The following quotation, in a correspondence received by myself, is representative of such objections. It is the expression of a professing Christian, and active member of a Christian Church in Indiana. “Much of the debate over the pledge of allegiance and ‘God’ being ruled unconstitutional was beset upon the notion of not whether God is unconstitutional, but rather shall we force someone who doesn't believe as we do to accept our idealism. In the Bible, it speaks of choices and Jesus never stated that we should make another believe as we do or we will eventually cause more harm upon God's law than the good that's created through our love for one and another . . . Such idealisms and pretexts that make this nation feel that God Blessed America makes me quite ill. God never blessed America nor will he ever bless our nation. He gives His grace to those who have faith and do what is right even when evil extorts our liberties for so-called ‘safety.’”

While it is not my purpose to turn our attention to the questionable ruling, the above response represents a flawed form of reasoning that is altogether too common among those identified with Christ. Whatever men may think of political liberties, they are never justification for a failure to recognize, and give due honor to, the God of heaven. Our text provides a most excellent example of this principle. Whether men are related to God through Christ or not, they are obligated to honor God. In fact, they will be judged if they do not. That is the postulate of Scripture.

• Prior to the Law, God dealt with the Gentile world because of their lack of response to Him. They were in God’s world, which witnessed to “His eternal power and Godhead.” Yet, because they “glorified Him not as God, neither were thankful,” and thus their “foolish heart was darkened” (Rom 1:20-21). They were answerable to God!
• Because the Gentiles misrepresented God by changing His glory into an image like “corruptible man, and to birds, and to fourfooted beasts, and creeping things,” God gave them over to uncleanness (Rom 1:23). They were answerable to God!
• Because the Gentiles “changed the truth of God into a lie, and worshiped and served the creature more than the Creator,” God gave them over to “vile affections” (Rom 1:25-26). They were answerable to God!

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• Because the nations “did not like to retain God in their knowledge,” God gave them over to a “reprobate mind” (Rom 1:28). They were answerable to God!
• Although the world of Noah’s day did not have a written Law from God, yet all of the people except for eight were destroyed for displeasing the Lord by their conduct (Gen 6:3-7). They were answerable to God!
• Sodom and Gomorrah were not Jewish cities, had no covenant with God, or written Law from Him. Yet they “suffered the vengeance of eternal fire” because they committed sins of a most reprehensible nature (Gen 19:23-25; Jude 1:7). They were answerable to God!
• The nations occupying the promised land before Israel had no covenant with God. They had no law from God. Yet because of their conduct, they defiled the land, and God drove them out of it (Lev 18:24-25; Deut 7:1). They were answerable to God!
• Nineveh was not a Jewish city, had no covenant with God, and no written Law from Him. Yet God determined to overthrow the city because “their wickedness” came up before Him. They were spared only when they “believed God,” proclaimed a fast, and determined to change their ways. Although they were Gentiles, God “saw their works, that they turned from their evil way; and God repented of the evil, that He had said that He would do unto them; and He did it not” (Jonah 3:10). They were answerable to God!
• God held nations who had dealings with the Jews responsible for learning His ways, threatening them with judgment if they did not. “And it shall come to pass, if they will diligently learn the ways of My people , to swear by my name, The LORD liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people. But if they will not obey, I will utterly pluck up and destroy that nation, saith the LORD” (Jer 12:16-17). They were answerable to God!
• God spoke of non-Jewish nations that He determined to build and plant. If they did evil in His sight, He would withhold good from them. “And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them” (Jer 18:9-10). They were answerable to God!
• “Herod the king” was a Roman official, ruling over the area occupied by the Jews. He was the ruler who “stretched out his hand to vex certain of the church,” and even “killed James, the brother of John” (Acts 12:1-2). He made a similar attempt to take Peter’s life, but his judgment was overthrown by the Lord (Acts 12:3-19). In spite all of his atrocities against the church, God allowed him to remain as ruler. However, when, on a set occasion, he gave a great oration to the people, they gave a shout saying, “It is the voice of a god, and not of a man.” Because of this, “immediately the angel of the Lord smote him, because he gave not God the glory ” (Acts 12:21- 23). He was answerable to God!

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If it is true that God sets up kings, removes kings, and builds nations, then they are responsible to Him. Politics cannot remove this responsibility, nor can supposed human rights or governmental policies. Men owe God honor and thanksgiving!

There is also an erroneous view among professing Christians that the Law pertained ONLY to the Jews, having no application to any other nation. While it is true as a covenant, it pertained only to Israel, what it said pertained to all the world. As it is written, “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God” (Rom 3:19). If men doubt this is the truth, then the case of Nebuchadnezzar and Babylon will clarify the matter for them. They also should learn the truth from the seven nations dispossessed of the land of Canaan. It is intolerable for those who bear the name of Christ to entertain such theological absurdities.

THE RELEVANCE OF THIS

All of this is highly relevant to this text. A heathen king over a heathen empire is going to be judged by God for not responding correctly to the success he enjoyed. This king has no covenant with God, no written Law from Him, and makes no pretense to be serving Him. Yet God will not tolerate his conduct, for "everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more” (Luke 12:48). No person is excluded from this rule, whether king or vassal, nation or person! There is no such thing as a person or nation that is not accountable to God, and obligated to give Him honor! No human law or view of human rights can negate this.

VIEWING HUMAN RESPONSIBILITY

Human responsibility must be viewed within the greater light of God and His will. If “all things are of God” (2 Cor 5:18), and “every good gift and every perfect gift is from above” (James 1:17), then all men are obliged to acknowledge that condition. If the Lord “made” “all nations,” determining the “times” in which they exist, and the “boundaries of their habitation” (Acts 17:26), they are under obligation to honor Him. All of this is even more applicable in Christ than it was before Him. As it is written, “Who in times past suffered all nations to walk in their own ways” (Acts 14:16), but now “commands all men everywhere to repent” (Acts 17:17:30). Men had better take this requirement most seriously, for all will give account for their response.

Whatever view men take of political freedom, the most prominent place must be made for these considerations. Further, with them in mind, the text before us will make sense to us, confirming the truth to our hearts.

A GREAT TREE IS SEEN

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“ 4:10-28 Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. 11 The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: 12 The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.”

Remember, this is Nebuchadnezzar’s proclamation to the nations of the world. From his viewpoint, he is relating how marvelously God has worked with him. From heaven’s viewpoint, God is declaring His manner among the nations of the world.

The first dream the king received from God had to be told to him by Daniel. He could not remember the dream in its entirety, or a single facet of it. Now, however, he recalls the dream of reference, and recounts it point by point.

A TREE IN THE MIDST OF THE EARTH

“I saw, and behold, a tree in the midst of the earth, and the height thereof was great.” First, the words “I saw and behold,” or “I was looking, and behold,” describe the keen interest of the king. This was not a darting dream that came into his mind, then left swiftly. It was rather one that captured Nebuchadnezzar’s attention, even though he did not understand what it meant.

Significant

This tree is an image of significance. It is the focus of attention – “the midst of the earth.” It is far reaching – “the height thereof was great.” This tree was to other trees what the great image of the king’s first dream was to other images. This was not a tree within a forest, but one which stood by itself. It demanded attention, for its height “was great.”

The above picture is a depiction of a sculpture that is in the Hall of Nisroch,
an Assyrian god, at Nimroud,. BARNES It shows a tree from which Nisroc (on both sides of the tree) is picking fruit. This is the god in whose temple Sennacherib was killed by his own sons. As it is written, “And it came to pass, as he [Sennacherib, 100 years before Nebuchadnezzar] was worshiping in the house of Nisroch his god , that Adrammelech and Sharezer his sons smote him with the sword” (2 Kgs 19:37; Isa 37:38). The Lord no doubt chose a symbol that would be of particular significance to Nebuchadnezzar, as he did when He showed the king a great image in his first dream.

THE TREE GREW AND WAS STRONG

“The tree grew , and was strong , and the height thereof reached unto heaven, and the sight thereof to the end of all the earth .” Another version reads, “The tree grew large and strong and its top

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touched the sky ; it was visible to the ends of the earth .” NIV

Advancing and Dominant

This tree was not merely noted for its appearance. It was large at the first, its height being “great.” But it advanced, growing until it penetrated the very heavens, and could be seen throughout the whole earth. Thus, it was recognized in both heaven and earth.

Here was a tree that was strong and stable. The stormy winds and blast of desert heat had no effect upon it. By reaching into heaven, we note there were no other trees like it, either before or after its dominance. By being seen to the ends of the earth, we see that the eyes of all men were fastened upon this tree. It drew their attention because of its greatness.

ITS LEAVES AND FRUIT

“The leaves thereof were fair, and the fruit thereof much, and in it was meat for all.” Other versions read, “Its leaves were lovely, Its fruit abundant, and in it was food for all,” NKJV and “Its leaves were beautiful, its fruit abundant, and on it was food for all.” NIV

Abundant Provisions

This tree was not like the fig tree Jesus cursed, that had “nothing but leaves” (Mark 11:13). It was a productive tree, not only bearing fruit, but “much” fruit that was a source of nourishment “for all.”

There was an attractiveness, or glory, to this tree. It was beautiful to look upon. It was not offensive like a thorn tree, or crude like an olive tree.

Here was a tree that produced an abundance of fruit, not only for those in its immediate vicinity, but around the world. In a sense, it was a global tree.

SHADOW AND REFUGE

“ . . . the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.” Another version reads, “Under it the beasts of the field found shelter, and the birds of the air lived in its branches; from it every creature was fed.” NIV

Refuge and Care

Behold the utility of this tree. It was not merely impressive to look upon, but had sustaining fruit

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upon it. But there was even more to the tree than that. It was also a place of shelter for the beasts of the field from the heat. The birds of the air found a place to dwell, building their nests in its thick boughs. And while the beasts found shelter under it, and the birds within its branches, they were able feast on its rich supply of fruit.

A marvelous tree, indeed. Large, strong, high, increasing, visible, beautiful, fruitful, sheltering, and sustaining. It is no wonder the dream captured the king’s attention. God not only spoke to this king, but knew how to do so in such a way as to draw him into a consideration of visions he had in his head while he was upon his bed.

Again, we are introduced to the marvelous access God has to His own offspring. He can arrest their attention!

A WATCHER AND A HOLY ONE

“ 13 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; 14 He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches.”

As the king considered the visions of his head, peering deeply into them, the peace and tranquility that seemed to surround this tree is suddenly interrupted. It all begins with the mandate of a heavenly personality. In the vision, it becomes apparent that heaven is superior to earth, and those in heaven are vastly superior to those upon the earth.

A WATCHER FROM HEAVEN

“I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven.” Other versions read, “an angelic watcher, a holy one, descended from heaven,” NASB “a messenger [watchman] , a holy one, coming down from heaven,” NIV “there was a holy watcher, coming down from heaven,” NRSV and “a sifter, even a holy one, from the heavens is coming down.” YLT

What Is A “Watcher?”

A “watcher” is not a mere spectator. The emphasis here is being a guardian, or one having the care of the tree. This is no doubt an angel – but not merely an angel. This angel is a custodian of the

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tree, like Michael the archangel is a keeper of Israel (Dan 10:21; 12:1).

A Holy One

This is the same messenger called a “watcher.” Whatever this “watcher” is about to say will be just and right, for he is a “holy one.” Ordinarily, this term is applied to God Himself, the “Holy One.” It is thus used forty-eight times in Scripture (ex, 2 Kgs 19:22; Job 6:10; Psa 71:22; Isa 41:16; Jer 51:5; Ezek 39:17; Hos 11:9; Hab 1:12). It is also used in reference to the Lord Jesus Christ (Mark 1:24; Acts 2:27; 3:14; 13:35; 1 John 2:20).

However, here it is used of a heavenly steward, and not of the Lord himself. This being apparently an angel, it blends perfectly with our Lord’s reference to “the holy angels” (Matt 25:31; Mk 8:38). John also referred to the “holy angels” in the Revelation (Rev 14:10).

It is to be understood that the closer a personality is to the Lord, the more holy they become. We also should note that unholy messengers are a reproach to the Lord – if, indeed, there be such a thing.

HEW DOWN THE TREE

“He cried aloud, and said thus, Hew down the tree, and cut off his branches . . . ” Other versions read, “Chop down the tree and cut off its branches,” NKJV “Cut down the tree and trim off its branches,” NIV

This “watcher and holy one” has power to alter what is happening upon the earth. He has apparently been observing this tree, and is not pleased with what is happening. He therefore shouts an authoritative word that has come from heaven itself. The tree is to be suddenly and abruptly cut down. While the trunk is laying on the ground, all of its branches are to be cut off as well. This will be instantly carried out, for the word comes with unquestionable authority.

SHAKE OFF ITS LEAVES

“ . . . shake off his leaves, and scatter his fruit . . . ” Other versions read, “Strip off its leaves and scatter its fruit,” NKJV “strip off its leaves, throw away its fruit,” NJB and “let its leaves be taken off and its fruit sent in every direction.” BBE

Thus the beauty of the tree came to a grinding halt. Its fruit was no longer accessible, but was scattered, or thrown away. Now the tree was uncomely and unfruitful – nothing but a bare trunk, cut off from its roots, stripped of its leaves and fruit, and lying useless on the ground. This was the decree of the holy watcher from heaven. There is no chance that it will not be carried out to the finest detail.

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REMOVE THE BEASTS AND FOWLS

“ . . . let the beasts get away from under it, and the fowls from his branches.” Other versions read, “Let the animals flee from under it and the birds from its branches” NIV “let the beasts escape from under it, and the fowls from its branches,” DOUAY and “let the beasts flee its shade, and the birds its branches.” NAB

No longer would the beasts of the field find refuge under this once mighty tree. The birds could not nest and feed within its extensive branches. In fact, they would flee from it for fear of danger. It is as though they heard the sound of the felling axe, and felt the tremors of the tree losing its stability. Immediately, they fled from the tree. What was once for safety, now became a jeopardy. Those who looked to it for protection, shelter, and food, now saw the tree as an undesirable haven. Therefore they left it with haste.

LEAVE THE STUMP

“ 15 Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: 16 Let his heart be changed from man's, and let a beast's heart be given unto him: and let seven times pass over him.”

The details of this dream are most remarkable, to say nothing of Nebuchadnezzar’s recollection of them. Of course, we are not to understand he did this under his own power alone, although there was no doubt a great deal of effort on his part. The purpose of this dream does not allow for an uncertain remembrance of it. The facts of the dream cannot be obscured by broad generalities or private interpretations.

In his first dream, the dream itself, with all of its details, was directly revealed to Daniel by God. This time, however, God will make the dream known to Daniel through Nebuchadnezzar. The relating of the dream, therefore, must be exact and complete, else the inspired interpretation of it will not have the intended impact.

All Things Are of God

In all of this, we again see that “all things are of God” (2 Cor 5:18). This is a statement

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confirming that everything having to do with Divine determinations are wrought through God. This is stated more precisely in Romans 11:36. “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.” Other versions read, “For everything comes from Him ; everything exists by His power and is intended for His glory ,” NLT and “Everything there is comes from Him and is caused by Him and exists for Him .” NJB

I am careful to state this has particular regard to the fulfilment of God’s purposes. Notwithstanding, there is nothing that occurs in the heavens, the earth, or under the earth, that is wholly without the involvement, judgment, and dominion of the mighty God of heaven. Thus, even in Nebuchadnezzar telling what he had dreamed, the Lord is at work, ensuring that the report is precise in every detail.

NEVERTHELESS

“Nevertheless leave the stump of his roots in the earth . . . ” At this point, a small ray of light penetrates the darkness of judgment. Although the “watcher and holy one” from heaven has ordered the large and productive tree to be cut down, its branches hacked off, and its fruit scattered, an element of mercy remains. The tree is cut down, not uprooted!

Leaving the Stump and Its Roots

God does not always leave the stump and roots. On one occasion Jesus declared, “But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up” (Mat 15:13). Other versions read, “pulled up by the roots,” NIV “taken up by the roots,” BBE and “uprooted.” NRSV Elsewhere God spoke of “plucking up by the roots” (2 Chron 7:20). Ezekiel associated this kind of judgment with utter hopelessness (Ezek 17:9). Jude referred to reprobate teachers as those who “twice dead, plucked up by the roots” (Jude 1:12).

However, leaving the roots means the judgment is not intended to be permanent. Some degree of recovery will be experienced.

A Thought

Without being unduly distracted, mention should be made of the hope of a remaining root. There are those who teach God is finished with Israel, and thus there is no hope for their recovery. These teachers say God’s judgment against them in the destruction of Jerusalem meant He had utterly written them off. Thus, such people have come to actually despise the Jews, viewing them as pulled up by the roots. However, this is a wholly inaccurate representation of the mind of the Lord.

The Jewish root still remains! That “root” is still “holy,” and still nourishes prospering branches (Rom 11:16). In fact, Gentiles that are in Christ Jesus have been caused to partake of “the root and fatness of the olive tree,” along with believing Jews (Rom 11:17). They are solemnly reminded that “the

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root” is bearing them (Rom 11:18).

If the tree of Nebuchadnezzar‘s dream was given hope by its remaining stump and roots, how much more is their hope for Israel in the continuance of its “root.” Even the patriarch Job, without a Bible, and prior to the giving of the Law, said, “For there is hope of a tree, if it be cut down, that it will sprout again , and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; Yet through the scent of water it will bud, and bring forth boughs like a plant ” (Job 14:7-9). It is not good for Job, living in such spiritually primitive times, to have a greater understanding of Divine manners than those living in the blazing light of the “Sun of righteousness” (Mal 4:2)! More should be known in this day.

There is, then, hope for the tree of Nebuchadnezzar’s dream, even though it has been suddenly and violently cut down. This is confirmed by the command to leave the stump with its roots.

A BAND OF IRON AND BRASS

“ . . . even with a band of iron and brass . . . ” Other versions read, “Bound with a band or iron and bronze,” NKJV “But with a band of iron and bronze around it,” NASB The idea is that the stump was left in the ground with a tight band of iron and brass around it.

At least two things are signified by this. First , the band would keep the root from deteriorating and splitting apart. It would hold it together for its future growth. Second , it would be a public signification that the stump should not be removed, but left in tact. While several other possibilities might well be surmised, it seems to me that the intention is to secure the root because it will once again flourish. In this case, an iron and bronze band denoted a hopeful future.

IN THE TENDER GRASS

“ . . . in the tender grass of the field.” Other versions read, “In the tender grass of the field,” NKJV “In the new grass of the field,” NASB

The idea is that the stump and its root will not be enclosed in a structure, or protected from the elements. It would remain in the open field, subjected the harsh elements of nature.

WET WITH DEW FROM HEAVEN

“ and let it be wet with the dew of heaven . . . ” Other versions read, “And let him be drenched with the dew of heaven,” NASB and “Let him be bathed with the dew of heaven.” NRSV

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At least two things may be seen in this expression. First , this speaks of the protection of the stump and its roots. It would be kept alive by the drenching dew of heaven. Should there be a severe drought, or rain be withheld, the dew of heaven would sustain it.

Second , it declares a humbling experience, where protection from even the elements of nature would be withheld. The whole matter depicts utter helplessness and worthlessness.

A PORTION WITH THE BEASTS

“ . . . and let his portion be with the beasts in the grass of the earth . . . ” Other versions read, “And let him graze with the beasts on the grass of the earth,” NKJV “And let him share with the beasts iun the grass of the earth,” NASB “and let him live with the animals among the plants of the earth.” NIV

Suddenly, the imagery is changed from the stump of a tree to a person. Remember, we are reading the solemn words of “the watcher” concerning the judgment of the tree in Nebuchadnezzar’s dream – a dream sent to him from heaven. Now we begin to sense the message is not about a tree at all. Rather, it is declaring God’s judgment against a person.

This person will be dehumanized, so to speak, and caused to dwell in the grass of the field with irrational and unthinking beasts. He will have no choice in this matter, for this is a decree handed down from the “God of gods and Lord of kings.” This person would be made to dwell in an environment unsuitable for one made in the image of God. Nevertheless, it would be appropriate for one who had conducted himself in a manner that aggravated the God of heaven.

A BEASTS HEART

“Let his heart be changed from man's, and let a beast's heart be given unto him . . . ” Other versions read, “Let his mind be changed from that of a man, And let a beast's mind be given to him,” NASB “Let his mind be changed from that of a human, and let the mind of an animal be given to him,” NRSV and “Let his mind be changed from the human; let him be given the sense of a beast.” NAB

Once again, remember this is a decree from the “watcher, a holy one from heaven.” The use of the word “heart,” or “mind,” NASB speaks of the human nature. The idea is that the person being judged would cease to have normal human proclivities. It is as though the Divine imagery in this individual would be suspended for a season. In such a case, there would be no essential difference between him and the brute beasts of the field. He would no longer act like a man, or have the appetites of “the offspring of God.” He would give no stirring orations, accomplish any military exploits, or build great cities.

This judgment involved the deprivation of reason. The person would be governed by the

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appetites of an irrational beast. He would act and behave like a beast, being both stupid and savage. The person would see himself as a beast, not a man. His memory would not serve him, and he would not be able to purpose, or engage in productive activity as other men.

Those who have stilted and foolish views of God need to pay close attention to the words of the watcher and holy one from heaven! This is something God decreed, and it provides us with some understanding about His nature.

SEVEN TIMES

“ . . . and let seven times pass over him.” “Seven times” stand for seven years. This precise period is also mentioned in verses 23, 25, and 32. Some versions read “seven years.” NAB Still others read, “seven period of time.” NAS/NAU/NLT

The judgment, then, would last for seven years. It was not to be a brief chastening, but one of significant duration. Let no man conceive of the Lord as one so tender and kind that He cannot impose severe judgment upon those with whom He is not well pleased.

NOT AN ANALYSIS, BUT AN EDICT!

I cannot leave this section without pointing out this is not a mere foretelling of something that was going to happen. Rather, this is an edict that will be carried out, whether men consent to it or not. This is a Divine decree, not simply a declaring of things God saw happening independent of His own influence. This decree is a result of Divine rule. It is an example of God putting someone down (Psa 75:7) and bringing someone low (1 Sam 2:7).

This is the outworking of God being “Governor among the nations” (Psa 22:28), the “King of all the earth” (Psa 47:7). The kingdom is His (Matt 6:13)!

A WORD FROM EZEKIEL

This dream is remarkably like a word delivered by Ezekiel. Because of its singular likeness to our text, I will provide the entirety of the Ezekiel passage.

“Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs.

The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field.

Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches

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became long because of the multitude of waters, when he shot forth. All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him. Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him. Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches: To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD” (Ezek 31:3-18).

The purpose of Ezekiel’s word was to confirm Egypt would fall just like Assyria did. In both cases, the fall was the result of a Divine decree, not merely of natural deterioration in the kingdoms. Kingdoms fall by Divine mandate, not by a natural political or social process. God is the Governor among the nations, not lifeless political or social processes. Those in Christ must carefully avoid tracing the removal of empires to lifeless principles created and perpetrated by men. Whether speaking of individuals or nations, it is God with whom we have to do (Heb 4:13).

IT IS BY DECREE

“ 17 This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.”

This is God’s explanation of the reason for the dream and its fulfillment. There was something in particular in which the king was being instructed. That same lesson was intended for “all living. ”

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In this explanation we will see how precisely the world is being governed, and how insignificant man is on his own. It will also become apparent that Divine purpose is behind the government of the world. There are matters men are to learn, and the events of the world are so orchestrated as to make that learning possible.

The things the Lord intends for men to learn are always pivotal. They are always at the heart of things, and no man can afford to overlook them or be ignorant of them. It will become apparent to you that the design of this revelation is almost totally unknown in the Christian world. This ought not be the case. Those who are in Christ should have a greater understanding of the truth here expounded than any person prior to Christ was capable of obtaining.

DECREE OF THE WATCHERS

“This matter is by the decree of the watchers . . . ” Other versions read, “This decision is by the decree of the watchers,” NKJV “This sentence is by the decree of the angelic watchers,” NASB and “the sentence is rendered by decree of the watchers.” NRSV

The Matter

The “matter,” “decision, ” or “sentence” was the judgment against the tree in the dream. That tree, we will find, represented a person that had flourished in the earth. Thus judgment was caused to happen by a word – a “decree.” This was not a decision made by man .

The Decree

The one issuing the decree obviously had authority, and thus his word would be carried out to the most meticulous detail. This was something that would be imposed upon a person, whether it was desired or not . Free will had nothing whatsoever to do with it. It would be imposed justly, with due cause, and without any human interference.

The Watchers

There are matters among men that are governed by angelic “watchers” or superintendents. The extent of their subordinate powers is not fully known. However, I am convinced it is infinitely larger in scope than is normally perceived.

It is to be understood that the “decree of the watchers” was in strict accord with the will of God. They were carrying out a Divine mandate, and had been duly empowered to do so.

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As I have suggested, the extent of the authority of these “watchers” is not fully delineated. However, they are astute observers of the affairs of men, particularly those within the provinces of their stewardship. They can act suddenly and decisively, causing things to take place among men, like the slaying of Herod (Acts 12:23). One of them stood in Balaam’s way to slay him if he continued one (Num 22:22-27). Another came to superintend the destruction of Jericho (Josh 5:14-15).

How we should learn to reckon on the presence of holy angels! Solomon even warned us to speak with them in mind. “Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?” (Eccl 5:6).

DEMAND BY THE WORD

“ . . . and the demand by the word of the holy ones . . . ” Other versions read, “command of the holy ones,” NASB “the holy ones declare the verdict,” NIV and “by order of the holy ones.” NRSV

This is a Hebraism – saying the same thing another way. The “decree” is the same as “the demand,” and “the watchers” are the same as the “holy ones.” These beings are so authoritative they make things happen with their word. An angel in the book of Revelation declared the end of due time, and the commencement of the fulfillment of God’s judgment (Rev 10:5-6). Another angel decreed the measurement of the temple, the alter, and those who worshiped therein (Rev 11:1). Still another decreed the judgment of those who had shed the blood of the saints (Rev 16: 5-7).

A Conclusion

When the extensive involvement of God and His hosts among the affairs of men is seen, we will conduct our affairs with greater sobriety. With these things in mind, it is no wonder Paul wrote, “For this reason the woman ought to have a symbol of authority on her head, because of the angels” NKJV (1 Cor 11:10). Much of the frivolity, argumentation, and uncomely appearances within the professed church would abruptly terminate if only a small portion of these things was seen.

THAT THE LIVING MAY KNOW

“ . . . to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.”

The Principle of Divine Intention

Here is the purpose for the revelation. This is why the “watchers” gave their decree, and the “holy ones” commanded the word. Everything God does has a purpose, and nothing is done without a just and righteous cause supporting it. That is why the Lord said, “ . . . and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD” (Ezek 14:23).

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No less eight times the words “for this cause” (in the sense of our text) occur in Scripture. God raised Pharaoh up for a cause (Ex 9:16). Jesus came into the world for cause (John 12:27; 18:37). The Lord delivered the Gentiles over to vile affections for a cause (Rom 1:26). Many people in the Corinthian church became weak and sickly, and some even died, for a cause (1 Cor 11:30). God sends strong delusion upon certain people for a cause (2 Thess 2:11). It is a cause that has made Jesus the Mediator of the New Testament (Heb 9:15). It was for a Divine cause that the Gospel was preached to those who had died (1 Pet 4:6). God is still governing among men.

There are Divine intentions that are only known to us because they have been revealed. One of them is found in our text. But there are others.

• God overthrew the good counsel of Ahithophel “to the intent” He might bring evil upon Absalom (2 Sam 17:14).
• Jesus allowed Lazarus to die “to the intent” His disciples might believe (John 11:15).
• The record of the wayward Israelites was written “to the intent” we would not lust after evil things ads they did (1 Cor 10:11).
• God is bringing men into the fellowship of His mystery “to the intent” that now principalities and powers in heavenly realms might, by the church, learn of His manifold wisdom (Eph 3:9-10).

There are reasons that undergird all that God says and does. If these reasons, causes, or intentions, remain unknown, valid understanding of the Word and work of the Lord simply are not possible.

Therefore, a purely academic approach to the Word of God is anything but wise. To approach a Divine word or work with a hermeneutical principle in ones hand is an exercise in futility. Such a principle does not have the slightest clue about Divine causes, intentions, or purposes. One might even become an expert in historical backgrounds, contextual considerations, and expertise in the original language. But if the person does not know what God is doing, or the reason for it, all of those things are mere wisps of useless theological wind.

I challenge those who enter the sacred vestibule of God’s Word to unravel Nebuchadnezzar’s dream with their academic tools. Let them expound the tree, its branches, and its fruit for us. Let them step forth and comment on the beasts and fowls that benefitted from the tree. Using their academic tools, let them open to us the cutting down of the tree, the leaving of the stump, and the bands of iron and brass. And what of a beasts heart, and the dew of heaven, and the seven times? What law of hermeneutics can unravel these for us? What Hebrew scholar can open them for us? Is there a

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contextual expert that can tell us the meaning of these things?

I will tell you, they will all have to place their hand over their mouths. What they have regarded so highly is impotent in this matter. They would never have concluded God’s purpose for this dream if He had not told it. What is more, they would never have entertained the faintest idea of its meaning if God had not revealed it. It is an act of folly to elevate such men to places of theological prominence.

That the Living May Know

This judgment has occurred “that the living may know.” This is not a lesson for angels, but for men. It is not a lesson for men who have died, but for those who remain upon the earth. This is something all who are alive need to know. It is not an optional or inconsequential unit of knowledge, but an essential one. Here is something about the Living God that men in the flesh are to know. That intention is why both the dream and its fulfillment took place.

This is a judgment, and “the Lord is known by the judgment that He executeth” (Psa 9;16). It is written that when men are “confounded and troubled,” it is “that men may know” God is “over all the earth” (Psa 83:17-18). Therefore, a disinterest in, or ignorance of, what the Lord has said and done is most serious, putting the individual at great disadvantage.

The Most High Ruleth

This is the matter that is to be known, grasped by the heart and mind: “that the most High ruleth in the kingdom of men.” Other versions read, “is Ruiler over the realm of mankind,” NASB and “is Sovereign over the kingdoms of men,” NIV

This certainly casts a whole new light on the saying, “one nation under God.” Whether men confess it or not, that is the truth. Whether they know it or not, this is the case. The text does not say God ought to rule the kingdoms of men, but that He does. He can overthrow them all at once as He did in the flood. He can take down one of them at a time as He did Egypt. He can bring down seven at a time as He did “the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou” (Deu 7:1).

God’s Kingdom (“Thine is THE Kingdom” ) includes the kingdoms of men – all of them. His dominion is over all. As it is written, “The LORD hath prepared His throne in the heavens; and His kingdom ruleth over all ” (Psa 103:19).

However, this is not generally known, and those who have heard of it do not always acknowledge it. Therefore, the Lord has demonstrated this truth in history. Our text provides a case in point.

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The Most High Gives Kingdoms to Whomever He Wills

Part of Divine dominion over all kingdoms involves giving them to whomever He wills. Other versions read, “bestows it on whom He wishes,” NASB “gives them to anyone He wishes,” NIV and “confers it on whom He pleases.” NJB

In this case, God can simply set one of His own choosing over the kingdom, or take it from one and give it to another as He did in the case of king Saul (1 Sam 15:28) and Solomon (1 Kgs 11:11).

Ultimately, the management of all the kingdoms of the world belongs to the Lord. This special revelation was given to Nebuchadnezzar in order that “all the living” might know this, or, more precisely, be persuaded of it.

The Most High Sets Even the Basest of Men over World Kingdoms

In the case of Saul, his successor was a better man that himself (1 Sam 15:28). However, God does not always do this. Sometimes He chooses to place “the basest of men” over the kingdoms of His own choosing. In the sense of being corrupt and defiled, Pharaoh was such a man (Ex 9:15). Ahab was another, who sold himself to do wickedness in the eyes of the Lord (1 Kgs 21:25). The Lord even caused “the worst of the heathen” to ride over His own people because of their sin (Ezek 7:24).

In the sense socially debased, like a pauper or a beggar, “He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord's, and he hath set the world upon them” (1 Sam 2:8). Thus Joseph came from prison to the throne, and David from the sheepcotes. God often chooses “base things of the world, and things which are despised . . . to bring to nought things that are” (1 Cor 1:28). That is true in the political realm, as well as that of His great salvation, as our text affirms.

If this is why God made these things known to Nebuchadnezzar, it is on the part of wisdom for us to learn what He is teaching. Here is a morsel of understanding that will sweeten the cup of life, and makes trouble more tolerable.

MY OWN TESTIMONY

The stated Divine intention is particularly meaningful to me. Apart from the instruction of my good father, now with the Lord, I was rarely, if ever, exposed to teaching that affirmed the Sovereignty of God. In fact, I recall very little that was actually taught about God Himself, particularly in the capacity affirmed in this text. The general thrust of nearly all of the preaching and teaching I heard dealt with human responsibility. It did cover a wide range of things, from church polity and leadership, to the winning of souls, and the Lord’s Supper. Some few words were occasionally said about holiness,

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the role of women and elders, and a cursory view of the New Testament. But there was very little Deity in the focus of the preaching and teaching.

Consequently, when I began to read the Scriptures with a hearty appetite, unable to put them down, I suddenly realized there was a different emphasis in Scripture than I had heard. At once I saw the main Person in Scripture was God the Father, and Jesus Christ was the appointed means to coming to Him and understanding Him. It seemed as though I saw the power and Sovereignty of God in every line of Scripture. It was so refreshing to my Spirit, and caused me to see salvation in a whole new light. Confidence and assurance became my portion, and joy unspeakable and full of glory flooded my soul.

I had seen something of the significance of this text, and was able to relate it to my own salvation. From that day forward, I vowed I would speak more about God than man, more about blessing than duty, and more about God’s will than man’s will. This by no means suggested there was no such thing as duty, or that there was no place for the proper exposition of man’s purpose and role in redemption. It certainly did not mean there was no such thing as human will. What it did mean is that what God commanded became more doable, as God worked in man “both to do and to will of His good please” (Phil 2:13).

I suppose I was not much different than others who had been subjected to an institutional emphasis and an academic approach to the Word of God. Such an approach is a thief and a robber, as some of us know all too well. The point to be seen in this text is that such approaches are wholly unjustified. If, during a dark era of the First Covenant, God worked in such a way as to make Himself better known to the living, what must we be able to know of Him now – now that Jesus has come?

THIS IS MY DREAM

\             “ 18 This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.” Remember, Nebuchadnezzar is proclaiming this to the nations throughout the whole world. In most precise detail he is recounting how the God of heaven has been working with him. He has told of the effects of his dream upon him and the inability of the wise men of Babylon to tell its meaning. He has also given a detailed account of the dream itself. Now, he speaks to the man of God who is standing before him. He came in at the last, but he will immediately rise to the top position by reason of his response.

A TASK FOR DANIEL

“ . . . Now thou, O Belteshazzar, declare the interpretation thereof . . . ” The first time Daniel came before him about a dream, the king asked, “ Art thou able to make known unto me the dream

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which I have seen, and the interpretation thereof?” (Dan 2:26). This time, however, the king does not ask Daniel if he is able. He simply tells him to declare the meaning of the dream. Surely, if Daniel could tell him the dream he had forgotten, he will have no trouble interpreting a dream he has remembered. The king has gained some confidence in his exposure to this man of God.

THE INABILITY OF THE WISE MEN

“ . . . forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation . . . ” In identifying and interpreting the king’s first dream, Daniel reminded the king that his wise men were powerless to give him any valid word about his dream. This time, Nebuchadnezzar tells Daniel “the wise men” of his kingdom were “not able” to interpret his dream. It is as though the Lord makes him confess with his mouth the futility of all the wise men in Babylon to give a solitary meaning to anything He has revealed. Like the idols the wise men worshiped, “they are their own witnesses: they see not, nor know” (Isa 44:9).

THOU ART ABLE

“ , , , but thou art able; for the spirit of the holy gods is in thee.” The king knows Daniel is no ordinary person. The resources he possessed were not natural, but supernatural. That is why he was able to tell and interpret his first dream, and he is confident he will be able to interpret this one also.

THE POWER

The power was found in the meaning of the dream, and not in the dream itself. It does no good to receive a message from God, whether it is a word or a dream, if it is not understood. Even Nebuchadnezzar knew this, although it remains unknown among many of our day. Proper understanding is superior to legitimate experience.

Those who seek religious experiences will also need an understanding of them. Experience is not an end of itself, as Israel, who experienced deliverance from Egypt, could well testify. Egypt also experienced many miracles, but learned nothing from them. If we do not learn from experience, it will hurt us.

One final word on this. God’s Word is always superior to dreams. As it is written, “The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?” (Jer 23:28-29).

This very truth is confirmed in our text. The dream itself, while most intriguing, amounted to confusion until the Word of the Lord was brought into the matter. The power is in God’s Word (Heb 4:12), not the king’s dream.

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ASTONIED FOR ONE HOUR

“ 19a Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him.” The king is still relating his experience to the nations of the whole world – testifying of “the signs and wonders that the high God hath wrought toward” him (Dan 4:2). He now tells of the immediate impact this dream had upon Daniel himself.

ASTONIED

“ Daniel . . . was astonied for one hour .” Other versions read, “was astonished for a time,” NKJV “was appalled for a while,” NASB “was greatly perplexe d for a time,” NIV “was severely distressed for a while,” NRSV “was dismayed for a moment,” RSV “was at a loss for a time,” BBE “was amazed about one hour,” Septuagint “was overcome for a time,” NLT “was confused for a time and upset.” NJB

It should be obvious that the word “astonied” is an unusually strong word. This word literally means “stunned,” or “make amazed, be astonied, astonished, bring into desolation, be destitute, destroy, make waste, and wonder.” STRONGS

The idea is that upon hearing the dream all of Daniel’s natural wisdom dried up, and his natural mind became an arid desert. There was nothing natural in him that could decipher this dream. Of himself, he had no more power than the wise men of Babylon. It was his God that made the difference, not his mind or natural endowments.

The blast that caused this astonishment had a twofold impact on the prophet. First , it dealt with matters far beyond any mortal capability, as explained above. Second , the severity of the judgment that was proclaimed was staggering. It was not that it was staggering to think God could do such a thing, but that such swift and immediate judgment would fall upon a single individual. Holy men of God cannot become so accustomed to Divine judgment that they simply shrug it off.

Those who imagine no evil thing comes from the Lord need to sit in Nebuchadrezzar’s classroom. In fact, it would be good to have that Babylonian in some convention workshops to straighten out the stunted thinking of some professing Christians.

Some Contemporary Nonsense

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There is a great deal of talk among certain religious circles that when people suffer trouble, it did not come from God. It is not unusual to hear teachers say, “God did not do that, the devil did.” But what will they say to Paul with a thorn? Or the Corinthians, many of whom were weak and sickly, and some died? What kind of word would they give to Ananias and Sapphira? Or Job, who would tell them, “What? shall we receive good at the hand of God, and shall we not receive evil?” If in this saying Job did not sin “with his lips” (Job 2:10), what will be charged against those who have taught God’s people to disassociate trouble from God?

“An Hour”

The word “hour” does not always mean sixty minutes – although often it does ( “third hour” – Mark 15:25, “sixth hour” – Matt 27:45, etc). Often, as in this text, it refers to a limited period of time. Some expressions that confirm this are, “the hour is come” (Mark 14:41), “the hour is coming” (John 5:25), and “this is your hour” (Lk 22;53).

Thus, for a brief period of time, Daniel was silent, crushed with the weight of the word he had just heard, and impressed with its severity. This was a decree from heaven. It was not something that could be negotiated, as Moses did with God concerning Israel (Ex 32:11-12; Num 14:13-20). There are some Divine judgments that cannot be reversed, and for which no intercession can be effective (Jer 7;16; 11:14; 14:11). It was just such a judgment against Jerusalem that moved the Lord Jesus to tears as He looked upon that city, where God has placed His name (Lk 19:41-44).

Daniel also sensed his own inability, yet knew this spoke of a most sever judgment. It was all difficult for his spirit to bear – but he bore it by faith “for an hour.” He was not crushed beneath its weight, but rose to minister in behalf of his God.

A Note on Sensitivity

Something should be said about spiritual sensitivity – about being touched to the core of our being with the revelations of the Almighty. On another occasion, after receiving a revelation from God, Daniel “fainted, and was sick certain days” (Dan 8:27). Of that occasion he said, “Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me , and my countenance changed in me: but I kept the matter in my heart” (Dan 7:28).

On another occasion he confessed, “Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption , and I retained no strength ” (Dan 10:8).Later he confessed, “O my lord, by the vision my sorrows are turned upon me , and I have retained no strength . For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me ” (Dan 10:16-17).

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After receiving a revelation of the coming Babylonian captivity, Habakkuk was duly impressed and sensitive. He said, “When I heard, my belly trembled; my lips quivered at the voice : rottenness entered into my bones, and I trembled in myself , that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops” (Hab 3:16).

When Ezra heard about abominations being committed among the Israelites he said, “And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied . (Ezra 9:3).

David said, “ My flesh trembleth  for fear of thee; and I  am afraid of thy judgments” (Psa 119:120).

Jeremiah said, “ Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness” (Jer 23:9).

Ezekiel testified, “So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit ; but the hand of the LORD was strong upon me” (Ezek 3:14).

When John the beloved heard the voice of the Lord on Patmos, and turned to see him, he said, “And when I saw him,  I fell at his feet as dead .” (Rev 1:17). When recounting how he was called to testify before the nations in his old age, he wrote, “And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter . And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings” (Rev 10:9-11).

Enough cannot be said about the necessity of a generation of sensitive hearts who tremble at the Word of the Lord, and are effected by the message they are given to proclaim.

TROUBLING THOUGHTS

“ . . . and his thoughts troubled him.”       Other versions read, “his thoughts alarmed him,” NASB “his thoughts terrified him,” NIV and “aghast at the meaning of the dream.” NLT We do not know precisely when Daniel received a understanding of this dream. It may have been as it was being related to him, or as he thought upon it during that perplexing hour. At any rate, when it became clear to him what God was saying in the king’s dream, it was very “troubling” to him. This was not troubling in the

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sense of refusing to believe, but in the sense Mary was “troubled” when told she heard a holy angel say, “Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women” (Luke 1:28- 29).

A Telling Sign

A confrontation with the mighty God of heaven will dissolve casualness and indifference. If there is one telling sign of the spiritual poverty of our times, it is the indifferent and unaffected spirit that is found in the churches. We know that vast numbers of professed Christians remain completely unaware of God because of the way they conduct their lives. Their penchant for brevity, religious froth, and entertainment testify to the deadness of their spirit. It is a most serious situation. Casual souls have either not seen anything, or have seen it and are ignorant of what it was.

THE DREAM IS TO YOUR ENEMIES

“ 19b The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.” The troubled spirit of Daniel is as evident to Nebuchadnezzar as Nehemiah’s sadness was to Artaxerxes (Neh 2:1-2). As in the case of Nehemiah, this indicates this was not Daniel’s normal manner. He did not carry about the look of perplexity and weight that some are wont to do.

Those who carry their feelings about on their shirt sleeves for all to see, do themselves a great disservice. They become incapable of reflecting something momentous. It is highly unlikely that such people will ever be asked to give an answer for the hope that is within them (1 Pet 3;15). They seem to be troubled and in a crisis all of the time. It was not so with Daniel. He was therefore able to minister in the name of the Lord when he was duly impressed with something.

DO NOT LET IT TROUBLE YOU

“Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. It is at once apparent that the king does not see what Daniel sees. Daniel is troubled because of what he sees. Not only does he see it, it relates to the one before whom he stands, and he obliged by his faith to tell it. It was the import of the dream that now troubled Daniel. He took no delight in the rendering of harsh judgment from the Lord.

I do not doubt that the king thought Daniel was troubled at the thought of what the king might

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do to him. But nothing could be further from the truth. Daniel did not live in the fear of the king, but in the fear of the Lord, which “is clean, enduring forever” (Psa 19:9).

FOR YOUR ENEMIES

“My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.” The wording here is a bit clumsy, leaving the surface impression that the word was not for the king at all. We know from the following verses, however, that this word was, indeed, for Nebuchadnezzar. The judgment of which it speaks would happen to him, and him alone. What, then, do these words mean?

This was an expression of Daniel’s personal desire. From a human point of view, he wished this spoke of judgment against the king’s enemies instead of him. Other versions clarify this. “ My lord, may the dream concern those who hate you, and its interpretation concern your enemies!” NKJV “My lord, if only the dream applied to those who hate you, and its interpretation to your adversaries!” NASB and “Oh, how I wish the events foreshadowed in this dream would happen to your enemies, my lord, and not to you!” NLT This was another way of saying, “O king, live forever” (6:11). In his deep respect for the king, whom he knew God had set up, he would have preferred his enemies receive such a judgment rather than Nebuchadnezzar.

Yet, he rises above personal feelings, and declares the word of the Lord. That word will be against Nebuchadnezzar, and Daniel will speak it.

YOU ARE THE TREE

“ 20 The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth; 21 Whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation: 22 It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.”

The faith of the prophet rises to its full height as he now addresses the king. He will speak the Word of the Lord, even if it is bitter in his belly.

In this, he takes his place beside Ezekiel and John who had precisely the same experience: they spoke a message that was bitter in their belly, bringing personal discomfort of soul.

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Ezekiel said of the book he was given to it, “And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe” (Ezek 2:10). When the Spirit carried him away, Ezekiel said, “So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit ; but the hand of the LORD was strong upon me” (Ezek 3:14).

John was also given a book to eat, or a message to tell. Here is what he said of the event. “And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter . And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings” (Rev 10:9-11).

You will never find a prophet or Apostle growing so accustomed to foretelling punishment that he can speak easily about it. Jeremiah wept, his eyes overflowing with rivers of tears, because of the grievous things he had to declare (Jer 9:1). Now, with sorrow of heart, Daniel must announce a Divine judgment against the king.

LEAVING NO DOUBT

Daniel leaves no doubt about this. He recounts the dream point by point, leaving nothing out. Nebuchadnezzar must not get the impression that only a part of this dream applies to him, or that it is the announcement of a principle which may or may not apply to him. Thus Daniel declares the tree, with its growth, strength, and height. He recalls how it was visible to all who were in the earth. Its leaves were pleasant to look upon, and its fruit was abundant. It provided nourishment for all. The beasts of the field remained under it, protected by its shade and nourished by its food. The birds of the air also found a habitation there, making it their home.

IT IS YOU

“It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.” This, then, was a vivid picture of the unparalleled prosperity and success of Nebuchadnezzar. He himself was the prosperous tree. As has already been declared, God Almighty had put him in that position, giving him all of his power, and handing over to him the kingdoms of the world. That is the singular reason for his growth, strength, greatness, and influence.

In this awful announcement, we see that while Daniel respected the king, he feared the Lord. Thus he was compelled to tell him all the truth. I must also remind you once again that this is Nebuchadnezzar’s proclamation to the world. By declaring these details, he is showing his demise was not owing to a dreadful curse placed upon him by an angry Daniel.

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SEVEN YEARS WITH THE BEASTS

“ 23 And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him; 24 This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king.”

Again, Daniel recounts every detail of the dream, leaving nothing out. The king must not get the impression this is a contrived message, or that Daniel is speaking of some vague generalities. The point is to bring understanding to the king and world. Thus he mentions what the king himself had seen. Allow me to briefly recount those things once again.

• Divine Intervention. A watcher and holy one came down from heaven.
• Benefits terminated. The watcher said to hew down the tree and destroy it.
• Hope remains. The stump with its roots were to remain in the earth.
• Protection. A band of iron and brass were to be placed around the stump.
• Isolation. The stump was to remain in the open field, in the tender grass.
• Sustenance. The dew of heaven would drench the stump.
• Humiliation. The person represented by this tree would have his portion with the beasts of the field.
• Duration. The judgment would last for seven years.

THIS IS THE DECREE

“This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king.” Remember, this is a “decree,” not merely something the Omniscient God saw coming in the future. God is not a prognosticator or a fortune teller, but the “Governor among the nations.” He elevates men to places of rulership, and puts them down – all at His will, and without consultation with men.

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The dream, then, is the announcement of a judgment God has determined upon NebuchadNezzar. It is as sure as the judgment pronounced upon Adam and Eve (Gen 3:16-19), the world of Noah’s day (6:3; 6:17), and Sodom and Gomorrah (Gen 19:13). It was as certain as the judgment of Tyre (Isa 23:1), the Babylonian captivity (Isa 39:6), and the destruction of Jerusalem (Lk 19:43-44).

What is determined in heaven cannot be thwarted by those on earth. Nor, indeed can it be diverted by Satan and his hosts.

Divine determinations are not always made known to men. Nevertheless, epochal changes among men, whether the establishment or demise of powers, are to be traced back to heaven. In every sense, it is God with whom men have to do (Heb 4;13)!

UNTIL YOU KNOW

“ 25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will.”

If you have ever been tempted to think God has no dealings with the heathen, forever put that imagination away from you. There are no nations or men that are not answerable to God, or of whom God does not take account. Nebuchadnezzar was not in covenant with God, yet was accountable to Him. He was not a worshiper of God, yet was judged by Him. I say these things because some affirm the First Covenant indicated God had no dealings with anyone other than Israel. Such sophists declare the Law was for no one except Israel – even though the Spirit says it was given that “ every mouth might be stopped, and all the world become guilty before God” (Rom 3:19). Such reasoning has no place among people of faith. Here is a heavenly decree passed against a Babylonian king who had other gods, and made no pretense of being subject to God.

DRIVEN FROM MEN

“That they shall drive thee from men . . . ” Other versions read, “You will be driven away from people,” NIV “they shall cast thee out from among men,” DOUAY and “You will be driven from human society.” NLT God would make Nebuchadnezzar unsuitable to dwell among men – like the Gadarene demoniac (Matt 8:28). The king would be, so to speak, dehumanized – by God ! His presence would be so intolerable he would be driven from society like a wild and unruly beast.

The thought has occurred to me that men have reason to be thankful this is not the normal manner in which God works. Notwithstanding, the record has been given to us in order that we might

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know this option is at His disposal.

MADE TO EAT GRASS

“ . . . and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven . . . ” Note the finality of this judgment. This is not something that might happen – it WILL take place. There was coming a time when Nebuchadnezzar would no longer eat the dainties of the king’s table, partaking of royal fare (Dan 1:5). Instead, he would graze with the oxen, competing for the grass of the field.

You see with what extreme shame God can judge a person. It would have been severe enough, in some people’s eyes, to have the kingdom taken from Nebuchadnezzar, like it was ripped from king Saul. But this king would be MADE to eat grass, whether he thought such a thing possible or not. God could so change his appetite that he actually craved grass, and thought it to be his proper food.

Right here, it would be beneficial to mention how God can send such strong delusion to people that they will believe a lie. In truth, the Spirit witnesses that the Lord does, in fact, do this wherever men do not receive a love for the truth. “And for this cause [because they received not the love of the truth, v 11] God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness” (2 Th 2:12).

Men do well to treat the truth of God with respect, heartily embracing it. God can cause them to feed on the withering grass of lies, and then condemn them because they did so. If men doubt this, they are standing in a jeopardy far more serious than the judgment that is being pronounced upon Nebuchadnezzar.

The dew of heaven would settle upon the humiliated Nebuchadnezzar. There would be no shelter for him during the cool of the night or the blast of the noon day sun.

SEVEN TIMES

“ . . . and seven times shall pass over thee . . . ” This judgment was not a brief one. It would not last for three days, like the blindness of Saul of Tarsus (Acts 9:9). It would not last three days like the grievous pestilence God sent upon Israel when David numbered them (2 Sam 24:10-15). It would not even last three years and six months like the drought of Elijah’s day (James 5:17). This would last seven long years. Seven years he would not have the mind of a man, but one of a beast. Seven years he would eat the grass of the field. Seven years he would have no place among men. Seven years he would be drenched with the dew of heaven.

Truly, “the way of transgressors is hard” (Prov 13:15), and “It is a fearful thing to fall into the

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hands of a living God” (Heb 10:31). This is an aspect of the fear of the Lord that is scarcely known among the churches of our land.

UNTIL YOU KNOW

“ . . . till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will.” From one point of view, the duration of this judgment would be seven years. From another, it would be until he knew something of critical importance. “ . . . until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes.” NASB Other versions read, “until you acknowledge,” NIV “until you have learned,” NRSV and “til you are certain.” BBE Both of these objectives will be met.

One might well ask, “How important is it that a person learns this?” This would be an appropriate question to ask Nebuchadnezzar. I am quite sure he would tell you it was not an optional bit of Bible knowledge. Yet, I fear there are multitudes in the church who presently know even less about this matter than Nebuchadnezzar learned in a field of grass! I can tell you that in all of my Christian education, I heard precious little on this subject. Those who did speak about it were generally viewed as “Calvinists,” and their thoughts were forthwith dismissed as worthless.

Better to thrust your fingers into your ears when people like that spew their theological venom on you. I am sure Nebuchadnezzar will publically judge them on the day of judgment. It will be similar to the Queen of Sheba, who will speak to those who did not extend themselves to hear the truth of the Gospel, or Nineveh, who repented after hearing one negative sermon (Matt 12:41-42). It is better to learn from this text!

THY KINGDOM SHALL BE SURE

“ 26 And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.” The judgment of the king is harsh, but it is mingled with mercy. The words of Habakkuk the prophet come to mind. “O LORD . . . in wrath remember mercy” (Hab 3:2). Here, the mercy of God is made known. The judgment, while lengthy, would have a merciful conclusion. This too is an aspect of Divine judgment that is often made known. The Babylonian captivity lasted seventy years, and then it ended (Dan 9:2-3). After being judged by God, Manasseh had his kingdom restored (2 Chron 33:13). Of the fierce judgment of Jerusalem Jesus said, “ Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:24). And again, “For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord” (Mat 23:39). Thank God for His mercy!

LEAVE THE STUMP AND THE ROOTS

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“And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee . . . ” Here is the meaning of the stump remaining in the ground, banded with iron and brass, and sustained by the dew of heaven. Nebuchadnezzar’s kingdom would not fall apart during his absence. Further, it would eventually be restored to him. The Lord would not instantly slay Nebuchadnezzar as He did Herod. Nor would He permanently depose him as He did Saul. The king would not die from this judgment like Asa, and his kingdom would not degenerate to a unrecoverable state. Another king would not be set up in his place. When restored to him, the kingdom would be firm and stable.

AFTER YOU KNOW

“ . . . after that thou shalt have known that the heavens do rule.” This was the limiting factor. As soon as this was known, as God intended for it to be known, the judgment would cease. Seeing it took seven years for this to be learned, it is apparent that acknowledging this was attended with considerable difficulty.

Now, Nebuchadbezzar would not actually learn this in the field, for there he had the heart of a beast, not that of a man. However, God knew when sufficient time had passed so that, given his right mind, the king would instantly confess the heavens rule. At that precise moment, he would again receive his right mind.

Once again, I want to draw to your attention how little the matter Nebuchadnezzar was required to know, is acknowledged in our time. Every time you hear someone say they are angry with God, you are hearing a confession that this truth is not known. When some soul asks “Where was God?” when this or that happened, you have heard the expression of someone who does not know “the heavens do rule.” Every person who refuses to obey God, balks at His commandments, or rejects His direction, does not know “the heavens do rule.” That is a most serious condtion!

It is possible to so effectively learn from this text that we never again doubt the fact that “the heavens to rule.” They do not monitor, they rule! They do not suggest, they rule! They do not merely observe, they rule! That rule can be for us or against us. It can be to establish us or to bring us down. In view of this, “Humble yourselves in the sight of God” (James 4:10).

BREAK OFF THY SINS

“ 27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy

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tranquillity.”

Now, in the true spirit of a prophet, Daniel pleads with the king. He exhorts him to receive what he says to him. He urges him to cease sinning by devoting himself to righteousness. He even holds out a word of hope. Daniel knows how to “handle the Word of truth” (2 Tim 2:15). He knows how to apply the message, using it as a basis for godly pleading. There are surely valuable lessons to be learned in his words.

ACCEPT THE COUNSEL

“Wherefore, O king, let my counsel be acceptable unto thee . . . ” Other versions read, “let my advice be acceptable to you,” NKJV and “may my advice be pleasing to you.” NASB

This is Daniel’s personal advice to the king. It is not included in the interpretation of the dream, but is the spiritually logical conclusion to it. Daniel knows how to use the Word of God. He has understanding of the implications of Divine judgment, and knows what results they should produce. He now pleads for the king to accept what he is about to say. He is speaking out of a genuine concern for the king, as well as a profound love for God.

The art of pleading with people after a godly manner is not common in our time. Salesmanship seems to have upstaged exhortation, admonition, and reasoning. You may recall that Paul “reasoned” with Felix “ of righteousness, temperance, and judgment to come” (Acts 24:25). Joshua pressed the people to make a decision. If it did not seem appropriate to them to serve the God of Abraham, then he pressed them to choose that very day which idol they would serve. “And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD” (Josh 24:15). Elijah did the same thing, asking the people why they hesitated between two opinions. “How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.” (1 Ki 18:21).

There is room for decided improvement in this area. Too often men and women are left to drown in their own surmising, rather than being urged to do what is right. It is proper to move people to do what is right. Our text is an excellent example of this.

BREAK OFF YOUR SINS

“ . . . and break off thy sins . . . ” Other versions read, “break away now from your sins,” NASB “Renounce your sins,” NIV “atone for your sins,” NRSV and “stop sinning.” NLT

The words are strong, and thus they should be. No person living in sin ought to be left

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comfortable in it. The church is told, “Awake to righteousness, and sin not ” (1 Cor 15:34) . “Be angry, and sin not ” (Eph 4:26). “I write unto you that ye sin not ” (1 John 2:1). Jesus told one blind man He healed, “ sin no more , lest a worse thing come unto thee” (John 5:14). He said to the woman taken in adultery, “Neither do I condemn thee: go, and sin no more ” (John 8:11). Weak believers in Ephesus who were stealing were admonished, “steal no more ” (Eph 4:28).

Refraining from sin requires spiritual violence: “ break off thy sins,” or “break away now from your sins.” The church of our day needs to hear admonitions like this frequently and in power. If Nebuchadnezzar was not justified in continuing in sin, how much more is this true of those living in the great day of salvation.

BY RIGHTEOUSNESS

“ . . . by righteousness, and thine iniquities . . . ” The way to separate from sin involves more than simply refraining from transgression. There is to be a corresponding involvement in and commitment to righteousness. Thus Daniel calls upon Nebuchadnezzar to quit sinning by giving himself to righteousness. He more precisely states how to accomplish this in the next phrase.

SHOWING MERCY TO THE POOR

“ . . . by showing mercy to the poor . . . ” Other versions read, “by being kind to the oppressed,” NIV and “by pitying the poor.” YLT The indications are that the great architectural wonders of Babylon were built by poor and oppressed people – like Egypt used the poor Israelites to build “Pitham and Raamses” (Ex 1:11).

We know from Scripture that God has a particular regard for the poor. Under the Law, the Israelites were commanded to let their fields, vineyards, and olive yards lie idle every seventh year so the poor could eat from them (Ex 23:11). When they harvested their crops, they were to leave the corners of their fields for the poor to harvest (Lev 19:9-10). Jesus counseled a rich young ruler, “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me” (Mat 19:21). The only counsel that James, Cephas, and John gave to Paul and Barnabas was, “remember the poor” (Gal 2:10).

Thus, Daniel’s counsel was in complete harmony with God’s previous and following dealings with His people. Nebuchadnezzar’s sins could be broken off by him showing mercy and kindness toward the poor. We should not be surprised by this, for God honored Cornelius by opening the door of faith to him because of his prayers and alms (Acts 10:1-4). Acts of kindness are not despised in the heavenly chambers. For some, that introduces problems. For others it moves them to holy activity.

TRANQUILITY LENGTHENED

“ . . . if it may be a lengthening of thy tranquillity.” An element of hope is seen here, and a precious one at that. Other versions read, “Perhaps there may be a lengthening of your prosperity,” NKJV and “so that the time of your well-being may be longer.” BBE He does not say the judgment will

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not happen, but that it might very well be postponed, or delayed for a season. A few more years of tranquility might very well occur.

This is precisely what God did for Solomon, even though he was not worthy of such consideration. After telling Solomon the kingdom was doing to be taken form him, the Lord added, “Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son” (1 Ki 11:12).

A similar thing happened to Hezekiah, who did conduct himself more honorably in the closing of his life than Solomon. When told of the Babylonian captivity, it was made clear to Hezekiah that it would not occur in his days./ He responded, “Good is the word of the LORD which thou hast spoken. And he said, Is it not good, if peace and truth be in my days?” (2 Ki 20:19).

Thus Daniel urges Nebuchadbezzar to change the way in which he lived, thereby opening the door for a few more tranquil and peaceful years. This is a marvelous display of mercy!

We should learn from this that God is not eager to judge, and will make provision for men to change their ways. The Lord even said to Cain, “If thou doest well, shalt thou not be accepted?” (Gen 4:7). Let all take these things to heart.

IT CAME TO PASS

“ 28 All this came upon the king Nebuchadnezzar.” In confirmation of the Word of the Lord, the decree of the watchers, and the word of the holy ones, all of these things came upon king Nebuchadnezzar. They were fulfilled to the finest and most exacting detail. All of this will be made known in the passage that follows.

Thus we learn that “Where the word of a King is, there is power: and who may say unto him, What doest thou?” (Eccl 8:4). Again it is written, “Behold, He taketh away, who can Hinder Him? who will say unto Him, What doest Thou?” (Job 9:12). And again, “If He cut off, and shut up, or gather together, then who can hinder Him?” (Job 11:10).

Let us hear the testimony of God Himself. “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (Isa 46:10). This is all confirmed in Nebuchadnezzar.

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CONCLUSION

The Lord said of evil Pharaoh, “And in very deed for this cause have I raised thee up, for to show in thee My power; and that My name may be declared throughout all the earth ” (Ex 9:16). That surely came to pass. Who in all the world has not heard of the overthrow of Pharaoh and his armies? Jethro, the priest of Midian and father-in-law to Moses heard (Ex 18:1). In Jericho, Rahab said they had heard (Josh 2:10). The inhabitants of Gibeon said they had heard (Josh 9:9). Balak, king of the Moabites, said he had heard (Num 22:5). Indeed, Divine objectives were realized.

Now, just that surely, God has raised up Nebuchadnezzar to testify of God’s greatness to the nations. In our text, he had published a proclamation to all nations, testifying to the manner in which God worked with him. They learned that God raises up kings, and brings them down at will. He chastens, and even recovers them. He can drive them out from among men, and bring them back again. He can make them great or humiliate them. He is “the Most High God,” and has demonstrated Himself to be so.

This is a God you can trust – yea, must trust! It is one who can hold you up, strengthen you, guide you, and cause you to stand. Can you believe that?

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The Prophecy of Daniel

NEBUCHADNEZZAR, FILLED WITH PRIDE, THEN HUMBLED

• Lesson
• 15

INTRODUCTION

Our text deals with one of the singular temporal judgments of God against a man. In the realm of flesh and blood, it has no equal. Never before or after was a mortal so significantly altered in appearance and mind as king Nebuchadnezzar. His judgment was to individuals what the flood was to the all of the world’s history – unparalleled.

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God has dealt with certain individuals in most unique and arresting ways, setting them apart from all others. This has been done for our learning, that we might become more familiar with His ways. A few examples will suffice to bring this home to our conscience. It is imperative that we see how eager God is to show Himself to us.

• An entire world. In the days of Noah, God revealed how extensive His judgment can be. The entire world, saving for eight souls, was destroyed by water (Gen 7:21).
• Entire nations. The nation of the Amalekites provides an example of Divine judgment against an entire nation, blotting out even its remembrance from under the sun (Deut 25:19).
• Entire Cities. In Sodom and Gomorrah the Lord made known that His judgment can fall upon entire cities, even to the point of utterly removing them from the face of the earth (Deut 29:23).
• Adam. An entire race was judged because of his single act of disobedience (Rom 5:12-19).
• Cain. A punishment of such magnitude was given to him because of his murder of Cain, that he thought it impossible to bear (Gen 4:13-14).
• Job. Here was a single example of how much a person can suffer, and yet maintain his integrity (Job 1:22; 2:3).
• Abraham. One person was so blessed as to impact the entire world (Gen 12:1-3).
• Joseph. In a single individual, adversity was shown to be inferior to blessing (Gen 50:20).
• Pharaoh. Unparalleled judgments were rendered against this man and his nation in order to make God’s power known (Ex 9:16).
• David. Although he lived in inferior times, this man was made superior by his closeness to and appetite for the Living God (1 Sam 13:14).
• Solomon. In this man God revealed how much wisdom can be given to a single individual, independent of the ordinary earning process (1 Kgs 4:29).
• Nebuchadnezzar. Here we see how awful the judgment of God can be, and how long it can be endured (Dan 4).
• Paul the Apostle. Here was a single man, so blessed with spiritual understanding, that he affected an

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entire world (Acts 26:17-18).

God Tries the Hearts of Men

Now, in king Nebuchadnezzar, we behold the remarkable extent to which Divine judgment can be poured out on a single individual – and yet a recovery still be experienced . The manner in which God dealt with this man stands alone in the annals of history – absolutely unique. This is intended to confirm to our hearts that the eyes of the Lord are upon the whole earth. As it is written, “The LORD is in his holy temple, the LORD'S throne is in heaven: his eyes behold, His eyelids try, the children of men ” (Psa 11:4). Because He is “the Lord of all the earth” (Zech 6:5), no person is exempt from God’s scrutiny, judgment, and correction.

There is a notion among men that God does not concern himself with the affairs of the ungodly, or those who are not in covenant with Him. Thus some view the Law as having to do only with Israel – as though God would allow other men to transgress that Law with impunity. Nothing could be further from the truth! God extended mercy to Cornelius because he walked in accord with His Law (Acts 10:1- 4). Now He will judge Nebuchadnezzar for walking contrary to it, by not loving and honoring the God of heaven.

We Can Learn From Others

There is no need for every individual to have to “learn the hard way.” All of these things are written for our learning (Rom 15:4). In fact, the Spirit declares things “ happened ” to Israel “as examples, and were written down as warnings for us, on whom the fulfillment of the ages has come” NIV (1 Cor 10:11).

PROFITING FROM THE WORD

Our faith can take hold of these accounts and gain all of the benefits realized by the very people who experienced them. In some cases, what happened to others is more profitable for us than it was for them. The saints can personally profit from the experiences of their predecessors.

View Scripture Properly

For this reason, the people of God must exercise themselves to avoid treating Scriptural accounts as mere historical records or stories. The involvement of God with men, whether for blessing or cursing, is always deliberate, and with a mind to make His nature and will known. Every Scriptural account of Divine interposition in the affairs of men reveals the character of God, as well as that of men. The seeds of understanding are sown in them all. Each record is like a container in which indispensable lessons can be learned, insights received, and direction experienced.

At their heart, the Scriptures are an exposition of God Himself. They delineate His Person and His will, and that for a reason. If God is not seen in Scripture, nothing is seen at all. In all of these things, the Scriptures are making us “wise unto salvation” (2 Tim 3:15). This marvelous wisdom is not

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only realized by the directives of Scripture, and the duties of men. It is also seen in God’s response to the various attitudes of His creation.

The text before us shows the Divine manner toward the proud, and those who exalt themselves. It reveals principles that apply to the lowly beggar as well as the impressive king. Whether it is Korah, Nebuchadnezzar, or Herod, the proud will not go unpunished. No person is exempt from Divine scrutiny. There is no such thing as a person God does not evaluate and judge. His eyes are always upon the sons of men.

AT THE END OF TWELVE MONTHS

“ 4:29 At the end of twelve months he walked in the palace of the kingdom of Babylon. 30 The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?”

As is the manner of the Spirit, He moves along as though leaping from one mountain peak to another – from one Divine work to another. He never is bogged down with meaningless details. The particulars of what occurred between the king’s global proclamation and the eruption of his pride are incidental. They are not profitable for edification, and would only tend to distract us from the real benefit.

Those who handle the Word of God must take due note of this Divine manner. With care those who speak in behalf of the Lord must avoid meaningless and profitless details that only stir up godless curiosity. The bane of raw scholasticism is that it tends to appeal to human curiosity, while starving the soul and ignoring faith. It is not unusual to see academicians who are expert in trivia, but unlearned in matters of eternal consequence. This condition is the result of not being able to properly navigate in the truth of God. Such poor souls cannot leap from mountain to mountain, gaining the benefit of Divine perspective. They do not have “hinds feet ” (2 Sam 22:34), and thus are actually spiritually crippled.

More specifically, the historical peaks of which I speak are occasions in which the Lord is working more prominently, shaping history for His glory in a distinct way. They are points of Divine focus, when He is carrying out His purpose.

While the Lord is “Lord over all,” managing the affairs of this world for His own glory, there are matters in which He is particularly active. There are individuals with whom He especially works, and in whom He reveals more of Himself. Nebuchadnezzar is such a person.

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AT THE END OF TWELVE MONTHS

“At the end of twelve months he walked in the palace of the kingdom of Babylon.” This event takes place twelve months after Daniel interpreted his dream, announcing that Divine judgment was going to fall upon him. It will at once become evident that he has all but forgotten what was so forcefully declared to him twelve months earlier. Remember how precisely God had spoken to him through Daniel. A remarkable number of details were given to him.

• He had grown and become strong (4:22a).
• His greatness grew, reaching into heaven, and his dominion to the end of the earth (4:22b).
• He would be driven from men (4:25a).
• His dwelling would be with the beasts of the field (4:25b).
• He would eat grass as the oxen (4:25c).
• He would be wet with the dew of heaven (4:25d).
• He would be in this state for seven long years (4:25e).
• He would come to know the Most High rules in the kingdom of men, giving it to whomever He wills (4:25f).
• After he knew the heavens do rule,. His kingdom would be restored to him (4:26).
• He was counseled to renounce his sins and do what is right, in hope the judgment would be delayed (4:27).

The message was certainly arresting! It should have provoked firm resolve and a change of life. But now, twelve short months later, the authoritative word he heard was all but forgotten.

The Manner of the Flesh

As I have indicated before, it is the manner of the flesh to forget the Word of the Lord. It cannot learn the truth of God, for such things are foolishness to the flesh. As it is written, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:14).

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It simply is not possible to train the flesh so it retains the Word of the Lord. It can neither receive nor profit from the revelation of God. This is why Jesus said “the flesh profiteth nothing” (John 6:63). It contributes nothing to matters of eternal consequence.

This is why Israel forsook the Lord, provoking Him to abhor His own inheritance (Psa 106:40). It is why Solomon departed from God in his latter years, angering the Lord because He had appeared to him “twice” (1 Kgs 11:9). It is why the disciples were spiritually obtuse prior to the exaltation of Christ and the coming of the Holy Spirit (Matt 14:31; 21:20; John 20:9; Mk 9:32).

“The flesh profiteth nothing.” It cannot learn and retain the things of God. The flesh is a bag filled with holes that cannot store up the things of God, or realize lasting benefits from His revelations. It cannot be trained to consistently do what it right, nor can it be changed for the good. Blessed is the person who learns this, and ceases to rely upon the flesh. Remember, “The flesh profiteth nothing” (John 6:63).

Whatever one may think about the fallen condition of man, his depravity, etc. – apart from a new birth, it is not possible to see or enter the kingdom of God (John 3:3-5). Men haggle about HOW a person is born again. Too often, they have not been convinced of the necessity of the new birth . Once that conviction comes, they will more readily receive what the Lord has clearly made known. There is no question that the new birth is realized in an ordained procedure. However, in Scripture, the procedure is not the emphasis, but the necessity of the new birth.

The conduct of Nebuchadnezzar in our text confirms all of this to be true. He had witnessed the working of the Lord through Daniel. Twice God had revealed things to him that concerned his own person and kingdom. The first time, the destiny of all world kingdoms was even made known to him. He personally saw the deliverance of Shadrach, Meshach, and Abednego, and attested to their “clean escape.” Yet, these things passed through him leaving no Divine residue upon his soul. The carnal mind is truly “enmity against God” (Rom 8:7). That “enmity” is made known in forgetfulness as well as aggressiveness against the Lord’s people.

THIS GREAT BABYLON

“ Is not this great Babylon . . . ” As the king walked on the top of his magnificent palace, the dazzling city of Babylon stretched out before his eyes. Its hanging gardens were one of the wonders of the world. Splendor and unparalleled grandeur were found in every facet of what he saw.

Historical Account

History tells us Nebuchadnezzar regarded this city as the apple of his eye, and that the palace was its most glorious ornament. It was the center of the whole country, covered a vast space, and was visible far and wide. It was built of brick and bitumen (an asphalt of ancient times used as a cement and mortar). It was enriched with cedar and iron, and decorated with countless inscriptions and paintings. The tower contained the treasures of Nebuchadnezzar’s royalty, with silver, gold, metals, gems, and

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immense treasures of rare value. It walls were three hundred and eighty feet high, and eighty-five feet thick. Each side of the quadrilateral they enclosed was fifteen miles in length. The mighty Euphrates flowed through the midst of the city, which is sad to have covered a space of two hundred square miles. On its farther bank, terrace upon terrace was seen up to its central altar, where the huge Temple of Bel with all of its dependent temples and palaces resided. The vast circuit of the walls enclosed not only houses, but contained interspaces of gardens, palm-groves, orchards, and corn-land sufficient to sustain the entire population. Here and there were temples to Nebo, Sin the moon god, Mylitta, Nana, Samas, and other Babylonian deities. There were also numerous aqueducts, or conduits for water, forts, and palaces. The walls themselves contained one hundred brazen gates. DEAN F.W. FARRAR, Expositor’s Bible

From the standpoint of appearance, the grandeur of Babylon is beyond all controversy impressive. Although this city was originally built by Semiramis, Nebuchadnezzar had so enhanced and adorned it that its total appearance had been altered. Now the king peruses the large and ornate city and is filled with pride. This is a city that would be an unique and impressive today as it was in Nebuchadnezzar’s time.

BUILT BY MY POWER AND FOR MY HONOR

“ . . . that I have built for the house of the kingdom by the might of my power , and for the honor of my majesty ?” Other versions refer to “the house of the kingdom” as “a royal dwelling,” NKJV “a royal residence,” NASB and “a royal capital.” NRSV

Previously, when Nebuchadnezzar had dreamed of the great multi-metaled statue, Daniel told him, “Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory” (Dan 2:37). Twelve months earlier Daniel said the king would be punished until he knew “that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will ” (Dan 4:25). But now, he has forgotten those solemn words, and begins to boast as though his own hand had wrought all of these things.

From the viewpoint of men, there is not a single worldly historian who would not have concurred that the king’s judgment was right. Any newspaper reporter would have agreed. Any earthly politician would have said “ Amen” – for that is the way it appeared. But the appearance led both Nebuchadnezzar and all flesh to the wrong conclusion. The “invisible” God was behind it all. His omnipotent hand may not have been apparent, but men would be held in strict account for not recognizing it. If God had not given the king his kingdom and all of its glory, he could not have planted a single shrub that would have flourished. All of his accomplishments sprang from God’s beneficent hand.

NO ORDINARY CIRCUMSTANCE

But this is no ordinary circumstance! One year earlier, every detail that will now occur was spelled out to Nebuchadnezzar. He was without excuse! Sufficient warning had been given to the king to make some correction in his ways. Daniel had even counseled him to separate himself from sin and do what was right. He had apparently ignored the warning.

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ALL MEN ARE WITHOUT EXCUSE

Herein is a marvelous consideration. Although “the flesh profiteth nothing,” and cannot retain the things of God, men are responsible to do so. For some, this appears unfair, but it is not. It is possible for men with no strength of themselves to cry out as David did, “Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression” (Psa 19:13).

A Principle to be Seen

There is a vital principle to be seen in all of this. At the every moment men are apprised of the truth of God, they should set themselves to conform to it, calling upon the name of the Lord. Such responses are what especially endeared men like Abraham, Jacob, Joseph, Moses, Samuel and David to the Lord. They were men who instantly responded to the God of heaven. Those who delay their response to God, thrusting the Word of the Lord from themselves, immediately begin to walk under His wrath, which hovers over them.

There are many disadvantages in the current generation. However, none of them are as serious as the notion that God gives men a lot of time to think about their relationship to Himself . I find this imagination being perpetrated in nearly the whole manner of contemporary Christianity. It is in the preaching and the music, the church programs, and religious education. There is a remarkable lack of a sense of urgency and immediacy. A awareness of the importance of responding in faith to God is rarely seen. These are, indeed, “perilous times.”

All men must draw near to this text, and learn intently of the ways of the God to whom they owe everything.

IMMEDIATELY, A VOICE FROM HEAVEN

“ 31 While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.”

Does the Lord really take note of what men say? Gentile men? Those who are not in covenant with Him? Kings of heathen nations? The text suggests that Nebuchadnezzar was alone when the notion of his own greatness was expressed by him. However, his words were not hidden from God. There is a sense in which all of our words are public. We must not allow ourselves to slip into spiritual slumber so that this truth eludes us! Solomon once said of those who spoke against the king, “Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter” (Eccl 10:20). How much more is this true of those who rob God of His glory by taking credit for what he has done!

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You may recall that Jesus spoke of a person who was blessed with an abundance. Instead of giving God glory, he determined to build more warehouses, making provisions to consume all of the benefits himself: “And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry” (Luke 12:19). Jesus does not say the man was a Jew or a Gentile, in covenant with God or not. That was not even the point. This man had received blessing from God, but treated it as though he was the source and chief beneficiary of it all. No sooner had this thought arisen in his heart, than God responded. “But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?” (Luke 12:20).

WHILE IT WAS IN HIS MOUTH

“While the word was in the king's mouth . . . ”Other versions read “While these words were still on the king’s lips.” NAB/NIV The idea is, “While he was still speaking these words.” NLT The king had not even finished speaking when his words evoked a response from heaven! To put it another way, words from heaven drowned out and terminated the words of the king. Heavenly interruptions bring the expressions of the flesh to a grinding halt. The Sovereign God of heaven will not sing a duet with the kings of the earth. He will rather cause their arrogant words to cease by thundering at them from heaven.

THERE FELL A VOICE

“ . . . there fell a voice from heaven . . .” So far as the record is concerned, God had never before spoken directly to Nebuchadnezzar. He had sent dreams and thoughts into his head while he was upon his bed. But the messages themselves were delivered to the king by Daniel – at least up to this point. Now God speaks more directly to the king, and with less tolerance than before.

It is ever true, “He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy” (Prov 29:1). It is true that the judgment of Nebuchadnezzar was not, from one point of view, “without remedy.” Yet, from another view, it was, indeed, “without remedy,” for it could not be averted, or even postponed for a single hour. Daniel had told the king he might be able to prolong the judgment by breaking off his sins and doing righteously (4:27). Having ignored that counsel, the word of his demise now comes directly from heaven to Nebuchadnezzar.

THE KINGDOM IS DEPARTED

“ . . . saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.”

This Is For You!

Other versions read, “King Nebuchadnezzar, to you it is declared ,” NASB “This is what is decreed for you, King Nebuchadnezzar,” NIV and “O King Nebuchadnezzar, this message is for you !” NLT There is no vagueness or ambiguity. The message is to the point and arresting. In the very midst

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of carnal boasting, a voice from heaven breaks through the delusion of the king and declares the wrong one is talking. Heaven will not allow the king to speak any longer. The heavens do rule, and they will do the speaking.

The Kingdom Is Departed

Other versions read, “sovereignty has been removed from you,” NASB “royal authority has been taken from you,” NIV “You are no longer ruler of this kingdom,” NLT and “the empire has been taken from you.” NJB

You may recall that a similar word was spoken to king Saul. “But now thy kingdom shall not continue : the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee ” (1 Sam 13:14). In the case of king Saul, by a word from heaven, the kingdom was wrested from and given to David. God “rejected” Saul from being king (1 Sam 15:23; 16:1).

Now, the Lord who gave Nebuchadnezzar his kingdom takes it from him. Unlike Saul, it will not be given to another, but will be held in tact until God is satisfied the king has learned what is intended by this judgment.

This is an incident in which we are apprised of the cause of the king’s fall. This is not, however, always the case. That is, we are not always told of the specific reason for the thrusting down of a powerful ruler. But in all cases, and with no exceptions, “God is the judge: He putteth down one, and setteth up another” (Psa 75:7).

This is such a prominent thread of truth that Mary, the mother of our Lord, confessed it in her marvelous response to the revelation of God. “He hath put down the mighty from their seats” (Luke 1:52). Jesus also reminded us, “every one that exalteth himself shall be abased” (Lk 18:14). David said, “He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way” (Psa 107:40). In keeping with the imagery of the tree in the king’s dream, Ezekiel spoke of the Lord bringing down “the high tree” (Ezek 17:24).

A Western World Inhibition

We give thanks for the congenial government under which we live, not taking the liberties we enjoy for granted. There is, however, a certain inhibition related to democracy of which we do well to be aware. Too often, God is not acknowledged in the process of Presidents being raised up or deposed. The raising up and putting down of rulers is not limited to the kings of ancient times, or to governments ruled by a single individual. While we may not be able to precisely identify the hand of the Lord, we are to believe it is present in affairs of the State. A strong and healthy awareness of the Lord in all things will contribute to the peace and tranquility of the soul. Whether it is Babylon or the United States, it is

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God who raises up rulers and casts them down. God has not abdicated to democracy! An understanding of this will serve to promote humility. It will also build confidence in those who believe.

THEY SHALL DRIVE THEE FROM MEN

“ 32 And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will.”

In the matter of WHEN this judgment would come, the king had a choice. Daniel counseled him, “Therefore, O king, may my advice be pleasing to you: break away now from your sins by doing righteousness, and from your iniquities by showing mercy to the poor, in case there may be a prolonging of your prosperity ” (4:27). But the king will have no choice in this matter. Here is a judgment that will be imposed upon him, like the dethroning of king Saul was imposed upon him. Those who are admonished by God will be given time to respond. But that is not a perpetual privilege. When God’s Spirit ceases to strive with men, the opportunity of choice is brought to a grinding halt.

We do not know the precise time when the privilege of choice will be withdrawn from men, but we do well to not tempt the Lord our God on the matter. In Noah’s day, the destruction of the world was decreed following a long period of Divine longsuffering. The hundred and twenty years that were given were not time for the world to repent, but for Noah to complete the ark by which he saved his house. Whether we are speaking of those in the days of Noah, Nebuchadnezzar, or those who are meandering through this day of grace with no interest in eternal things, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31).

THEY SHALL DRIVE THEE FROM MEN

“And they shall drive thee from men . . . ” The NRSV reads, “you will be driven away from human society.” Although he was an offspring of Adam, the king would no longer have a place among his peers. That is how precise God can be in His righteous judgments.

Once again, there is no choice here – no summons to repent, no plea for awakening. The time of longsuffering had ended, and Nebuchadnezzar would not be allowed to dwell among men – even though he himself was a man. Even sinful men, idolaters, magicians and sorcerers would not want him around. That is how repulsive God can make a person!

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You may recall that a judgment of this manner was brought upon Cain. Although it was not precisely the same as that of Nebuchadnezzar, it was similar in some respects. After the Lord had imposed His judgment upon Cain, he responded, “My punishment is greater than I can bear. Behold, Thou hast driven me out this day from the face of the earth; and from Thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth ; and it shall come to pass, that every one that findeth me shall slay me” (Gen 4:13-14). In a singular act of mercy, God pronounced a judgment upon any who would take the life of Cain.

If you have ever had a fear of being isolated from everyone, with no place among the living, you do well to ponder the judgment of king Nebuchadnezzar. That is precisely what happened to him. Be responsive to God. He is able to keep you from such a state, as well as put you into it

DWELLING WITH THE BEASTS

“ . . . and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee . . . ” The words “beasts of the field” are translated “wild beasts ” in the NIV. Other versions read the same way: “”wild beasts of the field,” Septuagint “wild animals,” NLT/NJB/DOUAY

The term “ beasts of the field” generally denote undomesticated animals, as distinguished from “flocks” and “herds” tended by an individual. When Israel entered Canaan, the Lord drove out the nations occupying the land “little by little,” “lest the beasts of the field increase” upon the land, becoming too numerous for them to handle (Deut 7:22). When David faced Goliath, the giant said he was going to feed David’s flesh to “the fowls of the air, and to the beasts of the field” (1 Sam 17:44). David also declared “the wild beasts of the field” belonged to God (Psa 50:11).

Nebuchadnezzar, therefore, would not be simply put among the domesticated and well cared for cattle of the country. He would be “in the wild,” so to speak, with no certain dwelling place – wandering here and there, searching for sprigs of grass for which he would now have a hearty appetite.

Men would no longer be able to tolerate his presence, but he would fit in well with the untamed and impersonal creatures of the wild. Now he would compete with beasts for the grass of the field, until seven long years had passed.

I can only imagine what fear must have struck the heart of Nebuchadnezzar when he heard these words. Ample time was given to the king to know full well what was coming upon him from the Lord.

UNTIL YOU KNOW

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“ . . . until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will.”

Here again, the words spoken to him previously by the prophet Daniel, fall from heaven upon his ears. Here are two matters he has forgotten, though told them twice: “the Most High is Sovereign over the kingdoms of men,” and He gives those kingdoms “to anyone He wishes.” NIV He heard a watcher from heaven say these words in his dream (4:17), and Daniel repeated them in the interpretation of that dream (4:25).

The word “know,” therefore, does not mean a mere increase in factual knowledge. It involves more than being exposed to the truth of reference, for Nebuchadnezzar had already been exposed to this. However, this had not sunk down into his ears (Lk 9:44). The words had not registered upon his heart or dawned upon his conscience. He could not associate his own state with the fact of God’s universal and unquestionable dominion.

An Example of Obtuseness

Nebuchadnezzar was, at this point, like the disciples who had not yet seen the significance of Jesus feeding the multitude – that is, they could not apply it to their circumstance. Here is a most excellent example of NOT knowing something to which you were knowledgeably exposed. You may recall this incident. It is full of instruction for us. On one occasion, Jesus departed from the multitudes and entered into a ship with His disciples. In their haste, the disciples forgot to bring bread, and consequently had no more than “one loaf.” As they proceeded on their journey, Jesus “charged them saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.” The disciples reasoned among themselves saying, “It is because we have no bread.” Jesus then upbraided them because of their hardened hearts, asking why they did not understand. He then reminded them of events in which they themselves had been involved. “When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.” One can almost see the Lord shaking His head saying, “How is it that ye do not understand?” (Mark 8:13-21).

The disciples were not able to handle the truth that was revealed in the feeding of the multitudes. They could not relate it to their present circumstance. Academically, they knew the answers to Christ’s questions, and would have received the highest grade in a worldly classroom. But they failed the Divine examination because they really did not know.

This is the situation with the king. He had been told the Most High ruled over all, and could no doubt have recited those words in an academic environment. But God does not make things known so we can recall them from an academic point of view. Therefore, Nebuchadnezzar will learn this truth by personal experience. Then it will register more fully upon his understanding.

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APPLICATION

This judgment fell upon the king when he was lifted up in pride. The Scriptures make clear how God regards the proud – those who boast of their own achievements while they are occupying the Lord’s world and living under His government.

• “Thou hast rebuked the proud that are cursed , which do err from thy commandments.” (Psa 119:21)
• “Though the LORD be high, yet hath he respect unto the lowly: but the proud He knoweth afar off .” (Psa 138:6)
• “The LORD will destroy the house of the proud : but he will establish the border of the widow.” (Prov 15:25)
• “And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease , and will lay low the haughtiness of the terrible.” (Isa 13:11)
• “He hath showed strength with his arm; He hath scattered the proud in the imagination of their hearts.”. (Luke 1:51)
• “But he giveth more grace. Wherefore he saith, God resisteth the proud , but giveth grace unto the humble.” (James 4:6)
• “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud , and giveth grace to the humble.” (1 Pet 5:5)

The proud are those who conduct their lives as though there was no God – no one to whom they were accountable, and from whom every single benefit they have was derived. Like Nebuchadnezzar, they imagine their successes are their own doing, and therefore are not noted for thanksgiving or praise.

One of the great jeopardies of our time is the promotion of pride. Nearly the entire fabric of Western society encourages and feeds pride. Little in the social structure encourage humility or discourage pride. Too often, the dreadful propensity to human pride is not checked within the church. With its inclination toward entertainment, organization, and institutionalism, pride easily surfaces and flourishes among the very people who have been called to humility and the knowledge of God.

We do well to tune our hearts to learn from king Nebuchadnezzar! The record of his experience can be an effective teacher, if we will allow it. It can effectively warn, admonish, comfort, and instruct us in the ways of the Lord. Sit at these blessed table and feed your soul. It will do you good.

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THE SAME HOUR

“ 33 The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws.”

The events that follow are the fulfillment of a heavenly decree. They were not the result of any natural process of degeneration, but were imposed upon the king by the God of heaven. This is something God can do whenever He wills. The fact that He does not do so repeatedly confirms He is longsuffering. Nevertheless, men are not to abuse that longsuffering. The proud will be abased in due season with a punishment far worse than that endured by Nebuchadnezzar.

THE SAME HOUR

“The same hour was the thing fulfilled . . . ” The judgment was swift – within a matter of minutes. There was time to anticipate the dreadful curse, but no time or ability to avert it. There was time for terror to fill the heart, but no time for peace to enter. Solomon once said, “Because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil” (Eccl 8:11). But that is not the case here. God does not always delay His judgments, and men should not proceed through life as though He did.

• When Elisha’s servant took a reward from Naaman – a reward the prophet had rejected – he was instantly stricken with leprosy (2 Kgs 5:27).
• When Uzziah took it upon himself to burn incense as though he was a priest, leprosy rose up in his forehead that very instant (2 Chron 26:19).
• When Uzzah put forth his hand to steady the ark of the covenant, which was not to be touched, he was immediately struck dead by the Lord (2 Sam 6:7).
• When Herod received the praises of the people as though he was a god, the angel of the Lord immediately smote him, and he died (Acts 12:23).
• When Ananias and Sapphria lied about their giving, the Lord instantly struck Ananias dead, and three hours later when Peter confronted Sapphira, she was instantly struck dead also (Acts 5:5,10).

Thus the king was judged immediately – “the same hour.” Serious people must recognize God is

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quite capable of instant judgment. Such knowledge will promote both fear and humility in those possessing it. It will provide them with another reason for not sinning, and another cause for resisting the devil and quenching his fiery darts with the good shield of faith.

DRIVEN FROM MEN

“ . . . and he was driven from men . . . ” In precise fulfillment of the Word of God, the king was thrust from the society of men, who bear God’s image, taking up residency with the beasts who do not bare that image. Just as surely as Lot’s wife was turned into a pillar of salt (Gen 19:26), Nebuchadnezzar was so altered as to forfeit a right to dwell among men.

He Did Ea t Grass

“ . . . and did eat grass as oxen . . . ” It is clear that he now ate grass out of preference – that is how God “made” him do it. His heart was changed from that of a man to that of a beast (4:16). Thus his manners were so altered that grass became his food of choice.

His Body Was Wet

“ . . . and his body was wet with the dew of heaven . . . ” That is, he was without any clothing – stripped of every vestige of his kingly dignity, as well as the normal respect afforded to men. Imagine the most significant king in all of the earth, stripped of his royal apparel, and lying naked in the open field. Truly, “whosoever shall exalt himself shall be abased” (Matt 23:12). This will eventually happen to all who exalt themselves. God provided us a preview of this determination in king Nebuchadnezzar. If we will allow it to do so, his record will promote humility within us.

His Hairs Grew Like Eagles Feathers

“ . . . till his hairs were grown like eagles' feathers . . . ” There was such an alteration in Nebuchadnezzar’s physical constitution that his hair grew long like an eagles’ feathers. His hair was not cut for seven years, and during that long period probably grew thick, black, and strong. This is a detail that was not included in Daniel’s interpretation. We see, therefore, that the judgment of God was even worse than described by the prophet of God.

His Nails Were Like Birds’ Claws

“ . . . and his nails like birds' claws.” There are some who believe “seven times” means seven days, seven weeks, or seven months – but not seven years. This passage confirms this could not have been the case. Nebuchadnezzar was not instantly transformed into the form of a beast. His hair grew into the likeness of eagles’ feathers, and his nails grew into the likeness of a birds claws – long and sharp. In other words, over the period of his judgment, his condition grew worse, not better.

At least two valuable lessons can be learned here. First , that God’s judgments are sever, and do not become better or less severe with the passing of time. That is another reason “it is a fearful thing to fall into the hands of the living God” (Heb 10:31). Second , pride is not easily subdued within men. Those who allow it to rise in their hearts will find it does not leave easily. In the case of

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Nebuchadnezzar, it took seven years to root it out of him.

In order to illustrate the depths to which a person can descend when deprived of their mind, I provide the following excerpt from The Second Annual Report of the Prison Discipline Society. It describes the condition of patients before being admitted to an insane asylum, and reflects conditions in the state of Massachusetts during the nineteenth century.

“ No. 1. Had been in prison twenty-eight years when he was brought to the Institution. During seven years he had not felt the influence of fire, and many nights he had not lain down for fear of freezing. He had not been shaved for twenty-eight years, and had been provoked and excited by the introduction of hundreds to see the exhibition of his raving.

No. 2. Had been in one prison fourteen years: he was naked — his hair and beard grown long — and his skin so entirely filled with the dust of charcoal as to render it impossible, from its appearance, to discover what nation he was of. He was in the habit of screaming so loud as to annoy the whole neighborhood, and was considered a most dangerous and desperate man.

No. 3. An old man of seventy years of age or more; had been chained for twenty-five years, and had his chain taken off but once in that time.

No. 4. A female: had so long been confined with a short chain as wholly to lose the use of her lower limbs. Her health had been materially impaired by confinement, and she was unable to stand, and had not walked for years.

No. 8. Had been ten years without clothes: a most inconceivably filthy and degraded being: exceedingly violent and outrageous.

No. 9. Another female, exceedingly filthy in her habits, had not worn clothes for two years, during which time she had been confined in a filthy cell, destitute of everything like comfort, tearing everything in pieces that was given her.

No. 10. Had been insane eight years: almost the whole of the time in jail and in a cage.” BARNES COMMENTARY ON DANIEL

If the above things could take place over 1,800 years after Jesus had spoiled principalities and powers, one can only imagine to what extent they could have occurred to Nebuchadnezzar – particularly since his was a focused and purposeful judgment from God Himself.

It is sobering to think of these things. You must not retire at the end of the day without thanking God for a sound mind. Truly, it is a blessing to have one!

AT THE END OF THE DAYS

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“ 34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honored Him that liveth for ever, whose dominion is an everlasting dominion, and His kingdom is from generation to generation . . . ”

It is apparent that Nebuchadnezzar recalled nothing of that dreadful time in the open field. He was given the heart of a beast, and his reason departed from him. The only semblance of humanity that remained with him was his body – and that was greatly distorted in both appearance and manners.

But now, Nebuchadnezzar is proclaiming to whole world what happened to him, and what he has learned from it. He is doing this so that God may be the better known. He was surely God’s servant when he came against Judah (Jer 27:6). Now he is serving God in an even more lofty capacity, declaring that He rules over the affairs of men, whether they recognize it or not.

AT THE END OF THE DAYS

“And at the end of the days . . . ” The phrase “end of the days” denotes the end of the appointed period in which he was driven from among men. The total length determined was fulfilled – seven years. From one point of view, it was an appointment of seven years. From another, those seven years were made up of days – one miserable day at a time!

Neither Satan nor man could make it shorter or longer. Truly, “times” are in the hand of the Lord, whether for blessing or cursing, benefit or judgment (Psa 31:15; Acts 1:7).

In Scripture, “times” speak of Divine determinations and control. They are epochs that are managed by the Lord. Some of them include “the times of the Gentiles” (Lk 21:24), “times of refreshing” (Acts 3:21), “the times of the restitution of all things” (Acts 3:21), and “the times of ignorance” that preceded the coming of Christ (Acts 17:30). It is the business of God’s people to “know the times,” not having to be taught as Nebuchadnezzar (Matt 16:3; Rom 13:11).

I LIFTED UP MY EYES

“ . . . I Nebuchadnezzar lifted up mine eyes unto heaven . . . ” Other versions read, “lifted my eyes to heaven,” NKJV “raised my eyes toward heaven,” NASB and “looked up to heaven.” NLT He went to graze in the field against his will – driven from among men. However, at the conclusion of his judgment, he voluntarily and insightfully looked up into heaven – more precisely, to the “God of heaven” (2:18,19,27,44).

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You may recall that Jesus is said to have done this precise thing in the garden: “These words spake Jesus, and lifted up His eyes to heaven ” (John 17:1). This is an act of recognition, and denotes a sense of dependency as well as understanding.

MY UNDERSTANDING RETURNED

“ . . . and mine understanding returned unto me . . . ” Other versions read, “my reason returned unto me,” NASB “my sanity was restored,” NIV “my sense was restored to me,” DOUAY For seven years God took all rationality from the king, and now He had given it back.

I have often pondered how Nebuchadnezzar felt when he suddenly came to himself while grazing in a field. Perhaps it was during the night, when the dew of heaven was heavy upon him. Whenever it was, a sudden transition was made from having no mind to having a clear mind, from having the senses of a beast to being keenly aware of the God of heaven. Perhaps his reason returned to him when he began to look toward the heavens, from whence all help comes. Before this time, he may have pointed toward heaven and howled with the other beasts. But this time his reason returned to him.

I BLESSED THE MOST HIGH

“ . . . and I blessed the most High . . . ” As soon as his reason returned to him, Nebuchadnezzar’s mind went back to the voice he heard just prior to being driven out from men. It appears to me that he was instantly able to associate where he was and how he looked with the message he received from heaven seven years earlier. We understand this to have occurred in the forty-second year of his reign, and approximately 1-2 years before his death.

It seems reasonable to say the king had been cavorting about on all fours, eating grass with the wild beasts, for seven years. But now, it is as though he rose to his full height as a man and looked up into heaven. The brightness of the sun was superceded by the gracious return of his powers of reason. He therefore “blessed God,” from a thankful heart.

The possession of a “sound mind” is something for which God is to be blessed! He experienced what the Gadarene demoniac did when he came to possess - a “right mind” (Mk 5:15). On an even grander scale, he “came to himself” like the prodigal (Lk 15:17). There was only one proper reaction. BLESS GOD! Extol Him, and give Him thanks! And, bless God, the king knew what to say!

I PRAISED AND HONORED HIM

“ . . . and I praised and honored Him that liveth for ever . . . ” Other versions read “honored and glorified,” NIV “praised Him . . . and gave Him glory,” Septuagint and “praised and worshiped.” NLT

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Perhaps the beasts of the field heard him – the ones with whom he had been grazing for seven long years. The judgment was over, and Nebuchadnezzar could instantly, rationally, and effectively, give praise and honor to God. Even though he had been out of commission, so to speak, for seven years, he did not need a praise leader to get him started. A person with understanding can move into the praise and honor of God instantly, for such are aware of His Person and power. Only those who lack this perception are tardy in their responses to the Lord.

You will note that at the very instant the king’s understanding returned, his praise and honor of God began. It took a while for his hair to look like eagles’ feathers. To required a season before his nails looked like the claws of a giant bird. But it did not take long for his tongue to be loosed when understanding was restored to him.

“Praise” and “honor” are similar words, though not identical. Both have to do with the perception of the Person and purpose of God. “Praise” accentuates the adoration of God, while “honor” stresses giving Him glory through articulation.

AN EVERLASTING DOMINION

“ . . . whose dominion is an everlasting dominion . . . ” Other versions read, “His dominion is an eternal dominion,” NIV “His sovereignty is an everlasting sovereignty,” NRSV “His power is an everlasting power,” DOUAY “whose rule is an eternal rule,” BBE and “His empire is an everlasting empire.” NJB

The dominion of God included Babylon. His Sovereignty was over the Chaldeans. His power was over the Assyrian empire. His rule included the vast area over which Nebuchadnezzar was king. His empire included Babylon, Nebuchadnezzar and his armies! There is no place or time, past, present, or future, in which God does not have absolute and total dominion. Every other form of authority is under Him, answerable to Him, and dominated by Him. It is in this sense that we read, “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom 11:36).

When it comes to adversarial or heathen powers, whether Satan, principalities and powers, or some form of human government, God disposes of them at will. When, for example, His purposes for the world have been fulfilled, and we embark on “the ages to come,” God will simply take the devil, his hosts, and every form of wicked influence, and cast them into the lake of fire (Rev 10:10). It will happen as suddenly and incontrovertibly as Nebuchadnezzar being driven away from human society. Of course, in that case, no one will recover as Nebuchadnezzar did. However, and make no mistake about this, if the God of heaven had not willed for the king of Babylon to recover, there is no possible way that a recovery could have been effected.

All of that, and more, is involved in God’s “dominion” being an “everlasting dominion.”

HIS KINGDOM FROM GENERATION TO GENERATION

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“ . . . and His kingdom is from generation to generation . . . ” The Kingdom of God IS, and in all of history there was never a time when it was not. When we read of His Kingdom coming (Matt 6:10; Mark 9:1; 12:28; Luke 10:9), or being “at hand” (Matt 3:2; 4:17; 10:7; Luke 21:31), we are reading of the revelation of the Kingdom, and not the Kingdom itself.

There is no generation over which the God of heaven does not preside. There are no time-gaps in His Kingdom, no generation that has been strictly on its own. Even a reprobate generation like that of Noah’s day found that “the heavens do rule” (Matt 24:39). The energetic builders in a plain in the land of Shinar found that God is “over all” (Gen 11:2-9). The defiled cities of Sodom and Gomorrah found out that God’s “dominion” was in their generation also (Gen 19:25,29).

Candidly, I do not know why more of this is not declared in the contemporary church. To many, this is a first-time message. Such things ought not to be, Rest assured, the dominion of God has extended into our generation, and prevails at this time. It took seven years in the field, deprived of all reason, for Nebuchadnezzar to learn this. Those in Christ can learn it more fully and profitably, being given many details about the reign of God through Christ Jesus. Furthermore, the knowledge of His dominion and kingdom generates strong hope in the heart of the believer.

THE INHABITANTS OF THE EARTH FROM HEAVEN’S VIEW

“ 35 And all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou?”

It is possible for a person to speak highly of God, but simply do it by rote. Or intellectual; mechanics – like reciting a speech, or answering a test question. But that is not how Nebuchadnezzar is speaking. He is speaking from the well of understanding, not the broken cistern of memory. His words are the result of Divine learning, or enlightenment, not an pedantic process.

The words now confessed by Nebuchadnezzar ought to be most common within the church – but they are not. I know from experience that many are unable to frame these words, or say them without an elaborate explanation of what they do NOT mean.

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You must aggressively push such notions from you. Nebuchadnezzar did speak these words, but they are as surely inspired by God as anything could possibly be. There is no way the king of Babylon could have known these things, or have been able to put them into words, apart from the inspiration of the Almighty. Further, the Holy Spirit would not have allowed these words to be written in Scripture if they were not precisely correct.

Remember, Nebuchadnezzar is proclaiming these words throughout the entire world. This is one reason God raised him up, and seven years in the open field has prepared him to say these words with power and conviction.

REPUTED AS NOTHING

“And all the inhabitants of the earth are reputed as nothing . . . ” Other versions read, “are accounted as nothing,” NASB “are regarded as nothing,” NIV and “count for nothing.” NJB Here a comparison is being made with God Himself, who has the dominion and owns the kingdom. The king does not make a comparison with himself and God. Nor, indeed, does he group himself with all of the nobles of Babylon and make the comparison. He takes all of the inhabitants of the world together. He gathers them from all ages, and puts them on the Divine scales together.

And what is the result of placing all “the inhabitants of the earth” on the scales with God Almighty? The scales do not even move! Together, earth’s inhabitants as are a weightless mote of dust! Their combined names are nothing, Their united power is nothing. Their aggregate will is nothing.

Isaiah said it this way, “Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, He taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before Him are as nothing; and they are counted to Him less than nothing , and vanity” (Isa 40:15-17).

Hear the prophet again as he declares one of the heavenly perspectives of humanity. “It is He that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers ; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: That bringeth the princes to nothing; He maketh the judges of the earth as vanity. Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and He shall also blow upon them, and they shall wither , and the whirlwind shall take them away as stubble” (Isa 40:22-24).

On yet another occasion, the Lord told Isaiah to cry out. When Isaiah asked what he should shout out, God told him precisely what to say. “The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field : The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass . The grass withereth, the flower fadeth: but the Word of our God shall stand for ever” (Isa 40:6-8).

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When, therefore, we speak of the dignity of man, it is only within the purpose of God that such dignity exists. Apart and alienated from God, man obtains no significance whatsoever. If there is any goodness in him, it is because of the grace of God (1 Cor 15:10).

Remember, we are viewing “the inhabitants of the earth” in comparison to the mighty God of heaven. If you were to assign a numeric value to every personality from Adam to the end of the world, giving that number according to inherent worth, the sum total of humanity would be “0" – nothing! They were all created by God and are answerable to God. They can cause nothing that will endure, and cannot change one jot or tittle that the Lord has spoken. All of them have been deceived. All of them have sinned and come short of the glory of God. All of them need deliverance. They are together “reputed as nothing.”

HIS WILL IN THE ARMY OF HEAVEN

“ . . . and He doeth according to His will in the army of heaven . . . ” Other versions read “the host of heaven,” NASB “the powers of heaven,” NIV “the forces of the heavens,” YLT and “the angels of heaven.” NLT

Elsewhere this amalgamation of heavenly personalities is called “the host of heaven.” Micaiah the prophet saw them all standing on the right and left hand of God Almighty (1 Kgs 22:19; 2 Chron 18:18). Nehemiah affirmed this vast host worshiped the Lord (Neh 9:6). When Jesus was born, a multitude of these hosts were heard praising God (Lk 2:13). No less than two-hundred and forty-four times God is referred to as “the LORD of hosts” (ex, 1 Sam 1:3; 2 Sam 6:2; 1 Kgs 18:15; 2 Kgs 19:31; 1 Chron 11:9; Psa 24:10; Isa 1:9; Jer 6:6; Micah 4:4; Nahum 2:13; Hab 2:13; Zeph 2:9; Hag 1:1; Zech 1:3; Mal 1:13). Isaiah mentions this phrase fifty-three times, Jeremiah seventy-one times, Zechariah fifty- three times, and Malachi twenty-four times. The book of Haggai contains only 38 verses, yet refers to “the LORD of hosts” fourteen times.

There is a vast sea of personalities in the heavenly realms. They include cherubim (Psa 80:1) – mentioned sixty-four times in Scripture, seraphim (Isa 6:2,6), arch-angels (1 Thess 4:16), living creatures (Rev 4:6), an innumerable company of angels (Heb 12:22), and principalities and powers (Eph 3:10).

These all do the bidding of the Lord. They were present at Sinai, and even spoke the Law (Deut 33:2), and one slew Sennacherib’s army of 185,000 (2 Kgs 19:35). An angel went before Israel to drive the inhabitants out of Canaan (Ex 33:2). Two of this number utterly destroyed Sodom and the cities of the plain (Gen 19:1-15). Some of this number are charged with the care of little ones (Matt 18:10). The entire body of holy angels are charged with ministering to those who shall be heirs of salvation (Heb 1:13-14).

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This illimitable host is for the saints and against the wicked. They will pluck up the wicked from the earth at once, and gather all of the saints to be joined forever with the Lord. They are, in every sense, an “army,” and with one heart they do the will of God. He alone can marshal them, send them, order them, and command their attention. It is good they are for the saints!

We all do well to be more mindful of this remarkable multitude of spirits than puny man, “whose breath is in his nostrils” (Isa 2:22).

HIS WILL AMONG THE INHABITANTS OF THE EARTH

“ . . . and among the inhabitants of the earth . . . ” God also has His will among “the peoples of the earth.” NIV As in the case of Nebuchadnezzar, that will can be imposed upon men – but it will be done . When Jesus instructed us to pray for the will of the Lord to be done on earth, He was speaking the manner in which it was done: “as it is in heaven.” That involves willingness on the part of earth’s inhabitants. But whether they are willing or not, the will of the Lord will be done. It may involve giving Nebuchadnezzar the heart of a beast, causing Pharaoh and his armies to be overthrown, or striking Herod dead – but it will be done!

God does desire to show mercy, which is His preference. But if men will not receive that mercy, they will be the victims of God’s will, not its beneficiaries.

When it comes to the clash of the human will with the will of God, let none be so foolish as to imagine God will not prevail! That is the sense of our text. In the end, someone’s will must prevail. A state of conflict between the Divine will and the opposing will of man cannot continue.

In the end, all opposing desires will be violently cast down, and the will of God alone will be left standing. He has His will among the inhabitants of the earth. It only remains for us to be in accord with that will. God be praised for a glorious Gospel that provides a means for us to be “willing in the day of His power” (Psa 110:3)! In a way, considering the rudimentary knowledge Nebuchadnezzar had, it is remarkable that he saw this truth. Yet, from another perspective, considering the extent to which God has revealed Himself in Christ Jesus, it is even more remarkable that it is so little known in our day!

NONE CAN STAY HIS HAND

“ . . . and none can stay His hand . . . ” Other versions read, “No one can restrain His hand,” NKJV “No one can ward off His hand,” NASB “No one can hold back  His hand,” NIV “there is none who shall withstand His power,” Septuagint , and “No one can stop Him.” NLT

It is true that Moses so moved God as to delay the punishment of the unbelieving and wicked Israelites (Ex 32:1-14). Even in this case, Moses himself did not stay the judgment, but did so by

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appealing to God’s nature, and His good promise to Abraham.

However, our text is not speaking of that type of circumstance. Rather, it is referring to Divine determinations that are, as it were cast in stone. Once the determined Word of God goes out for judgment or for blessing, none can turn that decree aside. Whom God has blessed cannot be cursed, and whom God has cursed cannot be blessed. As corrupt as Balaam was, even he knew this (Num 23:19-23).

When God sent the flood, it was not possible for any to resist it. When the Lord caused the work at Babel to cease, no person or group of persons could keep it going. When God delivered Israel from Egypt, it was not possible for that deliverance to be stopped. When God gave Goliath to David, none could stay His hand. When He set Himself against Sihon and Og, it was not possible for them to stand. When He decreed that Nebuchadnezzar overthrow Judah and take the people captive, no one could stop it from happening. When He sent His Son into the world, none could thwart it. And, when, in the end, Jesus sends the angels to gather out the wicked and bring the sons to glory, it simply will not be possible to interfere with that work. None can stay His hand!

NONE SAN SAY “WHAT DOEST THOU?”

“ . . . or say unto Him, What doest Thou?” Other versions read, “What have you done?” NKJV “What are you doing?” NRSV and “What do you mean by doing these things?” NLT

This is what Isaiah would call “striving with your Maker” (Isa 45:9). Such questions are foolish, and provoke the Lord, for He does not give account of any of His matters (Job 33:13). This is equivalent to Moses’ expression, “the secret things belong unto God” (Deut 29:29). Paul would say it this way, “For who hath known the mind of the Lord? or who hath been his counselor?” (Rom 11:34).

I realize it has become quite fashionable these days to say one is angry or upset with God. But it is most foolish to speak in this manner. Solomon warned men of speaking foolishly before an angel. “Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands?” (Eccl 5:6). If this is true of God’s messenger, how much more of God Himself?

When the text states no one can say to God, “What are You doing?” it does not mean these words cannot erupt from man’s mouth. Rather, it means such responses are never legitimate and are always in vain . Man is to yield to the will of God, not question it!

A FINAL WORD ON THIS

Although I have made mention of this once before, I again want to declare how this type of teaching is not found in the church-circles in which I traveled. With the exception of my good father, I

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have heard very few men declare this aspect of God with power. During our times, the situation has become much worse. Whole congregations are being fed with miserably meager spiritual diets. The bent of the preaching and teaching is leaving the people thinking more of their circumstances than of God’s Person and purpose. I am going to wax bold and say that the preaching of our day is responsible for the fallen state of the church. It is no wonder people often lack a strong faith. They hear precious little about the One in whom their faith is to be placed. Consequently, at best, they have “little faith” and “slow hearts.”

What Nebuchadnezzar found so difficult to lean is quickly and pleasantly learned at the feet of Jesus. The Gospel of Christ contains infinitely more than Nebuchadnezzar’s dream or what he learned at the end of seven long years. Nebuchnezzar’s knowledge was like the border of the promised land. In Christ Jesus we come into the heart of land, where rich and satisfying fruits are found. Be discontent if you have less understanding of God than Nebuchadnezzar did! You have been given more, and God expects more from you.

Rest assured, if God wanted Nebuchadnezzar to know what he has just confessed, it is profitable to you also. This is an aspect of His Person concerning which we dare not be ignorant. It is something all the world must know.

THE RETURN OF THE KING’S REASON

“ 36 At the same time my reason returned unto me; and for the glory of my kingdom, mine honor and brightness returned unto me; and my counselors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me.”

All of this marvelous change began when Nebuchadnezzar looked up to heaven. In a moment of time he went from looking at grass to looking up to heaven. He heart went from that of a senseless beast, to one of high reasoning, the likes of which precious few men had seen at that time. This is the fulfillment of Daniel’s interpretation, “And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule” (4:26).

In this we have a singular display of the mercy of our God. You sense that Nebuchadnezzar saw something of this mercy, and we do well to see it also. You will find precious few heathen kings that recovered from Divine judgment. Search and see. Pharaoh (Ex 14:28), Sihon (Num 21:21-35), Og (Num 21:33-35), Arad (Num 21:1-3), Agag (1 Sam 15:8,33), Sennacherib (Isa 37:37-38), and Herod (Acts 12:22-23) – they all went down in shame and defeat, and did not recover. Nebuchadnezzar did!

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MY REASON RETURNED UNTO ME

“At the same time my reason returned unto me . . . ” Other versions read, “my sanity was restored,” NIV “my sense returned to me,” DOUAY and “understanding returned unto me.” DARBY

Here Nebuchadnezzar appears to repeat what he had said previously: “And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me ” (4:34). Now he says, “At the same time my reason returned unto me.” He said this, no doubt, to ensure the multitudes hearing his proclamation that it was not a rash or fearful outburst. This was a word framed by an understanding heart, not a manipulated vassal. Also, however, it seems to me that the king’s understanding was being enhanced. First and preeminently, understanding was given to him in order to properly assess the God of heaven. Then, and only then, would he receive wisdom to once again administer his kingdom , for that is what immediately follows.

I cannot imagine the exhilaration of Nebuchadnezzar at the return of his understanding. For one made in the image of God to be deprived of understanding is a most severe judgment. To receive it back again is a most wonderful mercy. No doubt the former demoniac of Gadera experienced similar feelings of joy and freedom.

THE GLORY OF MY KINGDOM

“ . . . and for the glory of my kingdom,
mine honor and brightness returned unto me . . . ” Other versions read, “And my majesty and splendor were restored to me for the glory of my kingdom” NASB and “my honor and splendor were returned to me for the glory of my kingdom.” NIV

In my judgment, the real sense of this text is better captured by some of the more free translations. “I came to the honor and glory of my kingdom: and my shape returned to me ,” DARBY and “I came to the honor of my kingdom; and  my natural form returned to me. ” Septuagint In a sense, Nebuchadnezzar was reborn. The long hair like eagles’ feathers, the nails that were like birds claws, and other beastly aspects of his person went away, and the majestic appearance he had as a king returned. Some of his beastly features were apparently developed over a long period, but they went away suddenly. His new appearance, strictly speaking, was not the result of special grooming, but of special grace. The same Divine hands that had wounded him, made him whole. As it is written, “I wound and I heal” (Deut 32:29).

This was in order to the restoration of the glory of his kingdom, which had remained in tact during his exile by the decree of God. It would be uncomely for a majestic kingdom to be administered by one who appeared as a beast of the field. Therefore, because Nebuchadnezzar had learned the intended lesson, his comeliness was restored. He looked like a king!

MY COUNSELORS AND MY LORDS

“ . . . and my counselors and my lords sought unto me . . . ” Other versions read, “resorted to me,”

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NKJV “began seeking me,” NASB and “sought me out.” NIV

What a marvelous act of mercy is revealed in this verse. Ordinarily, deprived of their leader for seven years, politicians would consider themselves released from the cause of restraint. They might have formed some sort of conspiracy, and taken the kingdom for themselves, as Absalom was wont to do. But this did not happen. This is why the king’s dream included a solemn decree to leave the stump and its roots, binding it with a band of iron and brass. Keeping the kingdom in tact involved subduing ambitious thoughts, and seeing to it that opportunists did not arise. All of this was the working of the Lord, who can turn men’s hearts like a river of water (Prov 21:1).

Note, the king did not resort to the counselors and nobles to be caught up on the affairs of the kingdom. Rather, they sought him. Remember, the king was “driven from among men.” Perhaps, beholding the madness of the king, some of these men did the driving. However, it appears to me that they had actually maintained the kingdom in keeping with Nebuchadnezzar’s known desires. Now, they return to him, showing their allegiance to him, and making themselves subject to him. All of this was of the Lord.

Surely a God who can do such things is worthy of our trust. He is able to so order our lives as to be a blessing. We do well to live by faith and walk in the Spirit. In Christ God is more kindly disposed toward men than He was, even to Nebuchadnezzar. Believe that!

ESTABLISHED IN MY KINGDOM

“ . . . and I was established in my kingdom, and excellent majesty was added unto me.” Other versions read, “so I was reestablished in my sovereignty, and surpassing greatness was added to me,” NASB “and I was restored to my throne and became even greater than before ,” NIV and “I was reestablished over my kingdom, and still more greatness was added to me.” NRSV

Thus Nebuchadnezzar did not simply resume where he left off. Now that He knew the Most High ruled in the kingdoms of men, his kingdom was enhanced, expanded, and obtained even more glory. The word of Bildad the Shuite was fulfilled in king Nebuchadnezzar: “thy latter end should greatly increase.” He had the same experience as Job, “So the LORD blessed the latter end of Job more than his beginning” (Job 42:12). As with Israel, the Lord humbled the king “that he might prove thee, to do thee good at thy latter end” (Deu 8:16). The saying of Solomon, another king with whom God dealt, came to pass in the king of Babylon. “Better is the end of a thing than the beginning thereof” (Eccl 7:8). This also is A Divine manner, and is to be duly noted by All believers.

We are not provided the details of Nebuchadnezzar’s latter glory. In fact, with the exception of Daniel’s words to Belshazzar in the next chapter, this is the last we hear of Nebuchadnezzar in all of the Bible. The purpose of his record is not to comment on the greatness of his kingdom, as men are wont to do. Rather, it is to reveal the greatness of God, who dealt so graciously with him.

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HONORING THE LORD

“ 37 Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and His ways judgment: and those that walk in pride He is able to abase.”

The attention of Nebuchadnezzar has certainly been arrested! The last time we heard him speaking, he was boasting about what he thought he had done. But he is not doing that now – not now that he has understanding, and sees the truth about the Lord. The theme of his speech has turned from himself to the One who made, chastened, and restored him.

PRAISE, EXTOL, AND HONOR

“Now I Nebuchadnezzar praise and extol and honor . . . ” Other versions read “praise, exalt, and honor,” NASB “praise, exalt, and glorify,” NIV “praise, magnify,” and glorify,” DOUAY and “worship, praise, and honor.” BBE

You sense these are words pregnant with meaning. Yet, their meanings are not within precisely defined borders, but seem to spill over into one another, like great streams of truth emptying themselves into one majestic ocean. There is some redundancy in the words, but it is meaningful redundancy, and not vain repetition.

The word “praise” emphasis adoration – being captured, as it were, by the beauty of the Lord. “Extol” places the stress on exaltation – making the Lord known above all other things – even above His own works: lifting Him up, and bringing Him to the attention of men. “Honor” accentuates glorifying God, or declaring the aspects of His Person that He has revealed.

This is the language of a person who has seen the Lord as over all. Self glory has been swallowed up by the glory of the Lord, and in His Divine light lesser lights are seen more clearly (Psa 36:9). The Lord is the theme of his talk!

THE KING OF HEAVEN

“ . . . the King of heaven . . . ” There is a King in heaven – one who rules in heaven, who is “over all.” He is Sovereign: that is, there is no place where His rule is not applicable, and no competitors that can question or nullify it.

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As you might suppose, a King in heaven is quite different from a king on earth, for “the heavens do rule” (Dan 4:26).

God is referred to as “King” numerous times in Scripture. David referred to Him as “my King and my God” (Psa 5:2). Four times He is called “the King of glory” (Psa 24:7,8,9,20). He sits “forever” as a “King” (Psa 29:10).

But this is not David, the “sweet Psalmist of Israel” speaking. This is not one of the holy prophets, speaking to the people of God. This is a king of Babylon, a heathen, who has spent seven years under the rod of God. There is not the slightest ambiguity in his words. He does not stammer, stutter, or speak haltingly. He seems to speak with more authority concerning the Living God than many who wear the very name of Jesus. Hear what he has to say! He has been taught by God, and God can teach you more in Jesus than He ever taught Nebuchadnezzar.

WHOSE WORKS ARE TRUTH

“ . . . all whose works are truth . . . ” Other versions read, “all His works are true,” NASB “everything He does is right,” NIV and “all His works are right.” RSV Nothing God does is inconsiderate, unfair, unjust, or without proper reason. He never acts out of caprice, or with improper motives. His anger does not flash out uncontrollably, and His mercy is always extended thoughtfully and with sound purpose. To question God, therefore, is a sin of the greatest magnitude. It is the opposite of extolling God, and the antithesis of praising Him. The psychiatrists may tell men they are doing the natural thing when they are upset with God, or question what He is doing. But that is not the truth. Such responses are actually murmurings, like those of the children of Israel. Preachers and teachers should remind the people “Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer” (1 Cor 10:10).

Keep in mind, this a man who has just spent seven years in the open field with wild beasts. He has eaten grass for that entire period, during which his hair grew long like an eagles’ feathers, and his nails became long and sharp like the claws of a bird. He had been deprived of his mind, his kingdom, and his comely appearance. See how he speaks when he is of sound mind! He says what God has done is right. No doubt he will be called to the witness stand in the day of judgment to condemn those who had so much more than he, yet still did not come to the right conclusion about God.

HIS WAYS ARE JUDGMENT

“ . . . and His ways judgment . . . ” Other versions read, “His ways justice,” NKJV “His ways just,” NASB “all His ways are just,” NIV and “all His ways are right.” NJB

This is not a mere repetition of the previous thought. His WORKS are true , His WAYS are just ! This is almost exactly what Moses said: “His work is perfect, for His ways are judgment” (Deut 32:4). There is a difference between the works of God and the ways of God. His works are WHAT He does, His

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ways are WHY He does them. The closer a person is to the Lord, the more he can learn of His ways. The more we know of His ways, the more sense we make of His works. His ways are the foundation of His works.

The Psalmist expressed it beautifully. “He made known His ways unto Moses, His acts unto the children of Israel” (Psa 103:7). Israel saw WHAT the Lord did. Moses understood WHY He did it. This is precisely why Moses could effectively intercede for Israel. He knew God’s ways. That is another way of saying He comprehended God Himself. You may recall that God showed Moses His glory. He caused “all” of His goodness to pass before Moses, and expounded His glorious Person to His servant (Ex 33:18- 19; 34:5-7).

The wonder of our text is that something of God’s ways and works had been revealed to Nebuchadnezzar – a heathen – and Nebuchadnezzar had not asked for such a revelation . What person, therefore, could possibly come to the conclusion that God cannot be more fully known by those who have believed the record He has given of His Son?

THOSE WHO WALK IN PRIDE

“ . . . and those that walk in pride . . . ” Walking in pride is living with an inflated notion of self. It is conducting one’s life as though there was no God, no Divine will, no appointed purpose for human life. From the heavenly perspective, pride is the epitome of ignorance. Man was made by God, and everything he possesses was obtained from God.

In spite of the fact that all men live in God’s world, with the resounding testimony of God’s eternal power and Godhead sounding in their ears, “all have sinned and come short of the glory of God” (Rom 3:23). The devil has “deceived the whole world” (Rev 12:9), and all are “by nature children of wrath” (Eph 2:1-3). The ONLY people who are no longer in this category are those who have been delivered, or saved, by Jesus. He is the One who defeated their enemy. He is the One who reconciled them to God. God is the One who put them in Jesus, and washed them from their sins. What possible reason can be adduced for “walking in pride?”

You see how utterly foolish it is to “walk in pride.” If such a walk is out of order for a king God called a “head of gold,” the most illustrious of all worldly rulers, how much more is it completely wrong for any of us!

HE IS ABLE TO ABASE

“ . . . He is able to abase.” And what will God do with those who “walk in pride,” whose heads are lifted higher than they ought to be? Eventually, all of them will be “abased,” “humbled,” NIV or “brought low.” NRSV The universal humbling will take place when the Lord Jesus appears in all of His glory. There will certainly be no boasting then.

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In the meantime, God is fully able to “abase” the prideful one at a time – just like He did Nebuchadnezzar. At one time, I suppose, Nebuchadnezzar could not conceive of this being possible. After all, he was the king of all the world. Massive armies and other resources were at his command. He appeared secure enough, having been in his position for more than four decades. That would be like being the President of the United States for ten full terms. Yet, in a solitary hour, that very king was brought low! He descended from the height of the throne of Babylon to the open fields, naked, and at the mercy of the elements. In a single hour he went from feasting on Babylonian dainties to eating grass with wild beasts. God KNOWS how to “abase” those who “walk in pride.”

He can tailor the abasement so it will yield good knowledge to the one who once walked in pride. Then, he can move that humbled person to declare how he was humbled to the entire world through a proclamation that will be read. The Lord knows HOW to abase those who walk in pride.

And, He is ABLE to accomplish this abasement. He does not have to ask permission to do it, appeal to a human council, or have the consent of the one He will abase. Men may boast of their free will, free moral agency, volitional freedom, and the likes. But when God sets out to abase someone, of what value is all of that supposed freedom? Where is the right of choice then? See, God is ABLE to bring low those who walk in pride.

A FINAL OBSERVATION

As you read this text, you get a keen sense of Nebuchadnezzar’s acute consciousness of God. In a few moments he has gone from concentrating on grass to contemplating God! In the expressions following the return of his understanding (vs 34-37), his references to the Lord are most remarkable.

• “The Most High.”
• “Him that liveth for ever.”
• “Whose dominion is an everlasting dominion.”
• “His kingdom is from generation to generation.”
• “He doeth according to His will in the army of heaven.”
• “He doeth according to His will among the inhabitants of earth.”
• “None can stay His hand.”

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• “None can say unto Him, What doest Thou?”
• “The King of heaven.”
• “Whose works are truth.”
• “Whose ways are judgment.”
• “Those who walk in pride He is able to abase.”

Is it possible that this Babylonian king learned more about the Living God than you? You are not living in the blazing glory of the exalted Son of God. He is the “ Sun of righteousness,” who has risen “with healing in His wings” (Mal 4:2). He has come as the Divinely appointed Expositor of God Himself. He comes to show us the Father, and to take us to Him as well. How do you suppose it will be for those on the day of judgment who lived and died with less of an understanding of God than Nebuchadnezzar of old – even though they lived during great illumination?

CONCLUSION

You must remember that this account, like all Scriptural accounts, was “written for our admonition, upon whom the ends of the world are come:” (1 Cor 10:11). It has been “written for our learning, that we through patience and comfort of the Scriptures might have hope” (Rom 15:4). Like all of Scripture, it is “profitable for doctrine, for reproof, for correction, and for instruction in righteousness” (2 Tim 3;16-17). Consider the treasures of wisdom and knowledge that have been opened in this fourth chapter of Daniel.

• God works powerfully toward individuals (4:3).
• His signs are great (4:3a).
• His wonders are mighty (4:3b).
• His kingdom is everlasting (4:3c).
• His dominion is from generation to generation (4:3d).
• He can arrest the attention of a person on his bed (4:5).
• He can confirm the absolute poverty of worldly wisdom (4:7).
• He can confirm the superiority of heavenly wisdom (4:8).
• He can move a king to precisely know the dream He gave to him (4:10-17).
• He can dry up human wisdom, so that the meaning of God’s message must be derived from another

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• (4:18-19).
• God sees the details of pride (4:20-23).
• He can instantly remove one from people, isolating him (4:25).
• He can deprive men of understanding (4:16, 25).
• Flesh forgets what God has revealed (4:29-30).
• God does not forget what He has declared (4:31).
• The Lord can instantly move a person from the peak of power to the depths of depravity (4:33).
• He can make a person more like the beasts of the earth than like men (4:33).
• He can restore lost years, and recover those He has abased (4:34-37).
• As compared with the King of heaven, all humanity put together is nothing (4:35a).
• God does according to His will in the army of heaven (4:35b).
• God does according to His will among the inhabitants of the earth (4:35c).
• No one can hold back the hand of God (4:35d).
• No one can question what God does (4:35e).
• All of God works are done in truth (4:37a).
• All of God’s ways are just and right (4:37b).
• God is able to abase those who walk in pride (4:37c).

And to think, God so moved the King of Babylon that he proclaimed this throughout the entire world! Perhaps the Gentile world is not really innocent!

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The Prophecy of Daniel

BELSHAZZAR IS BROUGHT DOWN BECAUSE HE DID NOT LEARN

• Lesson
• 16

INTRODUCTION

I have mentioned before that accounts of Scripture that are generally familiar to people tend to be glossed. By “generally familiar,” I mean accounts that are commonly known. Unless a person has a love for the truth, and a lives by every Word of God, he will be tempted to regard such accounts with a minimum of interest. One of the effects of sin is the dreadful propensity to fleshly curiosity – like the Athenians and Stoics, delighting to hear “some new thing” (Acts 17:21). All too often, an attitude accompanying this frame of mind is the assumption that things already introduced to the intellect have been grasped by the heart. It is imperative that we thrust such an posture from our thinking, for it will

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rob our souls.

For that very reason, we should not expect that things we have heard from our youth are clear to our understanding. Also, care must be taken not to regard them as children’s stories, as though they had nothing of value for those who are mature. The Word of God is to be taught to children, but it was not written for children.

No word of God is without significance. No record of God’s dealings among the sons of men is incidental. Divine interpositions have always had succeeding generations in prospect, as well as those who experienced the events themselves. Circumstances like that of our text actually happened for our instruction, and were written for our learning. Thus it is written, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Cor 10:11). Again it is written, “For whatsoever things were written aforetime were written for our learning , that we through patience and comfort of the scriptures might have hope” (Rom 15:4).

From the Divine point of view, history is deliberate – orchestrated so as to bring instruction to the sons of men. For this reason, Scripture is not a mere chronological history of the world. Rather, it is a record of God’s deliberate dealings among men – transactions that paved the way for the introduction of the Savior.

THE RECORD BEFORE US

The record before us provides the details of the fall of Babylon – the most illustrious of all world empires. This fall was prophesied previously and repeatedly.

• DAVID . “O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us. Happy shall he be, that taketh and dasheth thy little ones against the stones.” (Psa 137:8-9)
• ISAIAH. “The burden of Babylon, which Isaiah the son of Amoz did see. . . . Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it . . . Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it . . . And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah . . . and her time is near to come, and her days shall not be prolonged.” (Isa 13:1-22; 14:4-26; 21:1-10; 46:1-24; 47:1-15; 48:14-20)
• JEREMIAH. “And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath

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prophesied against all the nations.” (Jer 25:12-13)

“The word that the LORD spake against Babylon and against the land of the Chaldeans by Jeremiah the prophet. Declare ye among the nations, and publish, and set up a standard; publish, and conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces. For out of the north there cometh up a nation against her, which shall make her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast.” (Jer 50:1-16)

“Thus saith the LORD; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise up against me, a destroying wind; And will send unto Babylon fanners, that shall fan her, and shall empty her land: for in the day of trouble they shall be against her round about.” (Jer 51:1-64)

• DANIEL. “Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth.” (Dan 2:37-39)
• HABUKKUK. “For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs. They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it. Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.” (Hab 1:6-11)

Now, the time has come for these prophecies to be fulfilled. The kingdom of Babylon will fall, just as the Lord has said it would.

A POINT TO PONDER

There are some who are persuaded those in the favor of God can never fall out of that favor. The demise of Nebuchadnezzar and the fall of Babylon confirm the folly of such reasoning.

Nebuchadnezzar was the “servant” of God (Jer 27:6). The Lord gave him a kingdom, power, strength, and glory (Dan 2:37). The nations of the world, and even the beasts of the field were given to him (Jer 27:5-7; Dan 2:38). Babylon is called “a golden cup in the Lord’s hand” (Jer 51:7).

Yet, all of this was taken from Nebuchadnezzar. And now, Babylon itself will fall, even though it was a golden cup in the Lord’s hand. It is no wonder that those in Christ are admonished, “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Cor 10:12). Theologies that cast men into a

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state of spiritual slumber are all about us. It is our business to see to it we do not in any way embrace them. The just live by faith, not by privilege and honor.

THE KING MAKES A FEAST AND REVEALS HIS INSOLENCE

“ 5:1 Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. 2 Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. 3 Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. 4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.”

Once again, the Spirit rapidly moves over a significant period of time without commenting on its historical details. Although chronology and historical thoroughness are important to some, they are not the hallmarks of revelation. The Spirit has moved holy men to record the workings of the Lord – particularly as they pertain to His “eternal purpose.” In this, iIncidentals are often omitted.

If men are to be edified by the Scriptures, and if they are to live by every word of them, the Scriptures themselves must have focus, for life cannot be maintained by mere randomness. There is a sort of spiritual highway upon which the Word of God is carried. It is narrow in that it is restricted to Divine intentions and objectives. It is wide in that it reveals the vast scope of the work of the Lord. It is high in that is contains lofty perspectives that make no place for worldly prominence or values. It is deep in that it promotes extended thought and meditation.

Therefore, as we consider the account of Belshazzar, we should not expect him to be the preeminent consideration. In fact, of all of the days of this man, Scripture records only one segment of the last day of his life – nothing more. That is how significant he was in the purpose of God. He was a mere period – not an exclamation point – in the sentence of Babylonian supremacy.

CAUSES AND THE DIVINE MANNER

We will also see that nothing God does is without a cause (Ezek 14:23).As the time draws closer for the appointed demise of the Babylonian kingdom, it will be found in a state of degeneracy. This also is a Divine manner.

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• As the time drew near for Israel to be delivered from Egypt, “it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob” (Ex 2:24).
• As the time approached for the conclusion of the Babylonian captivity, “In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes” (Dan 9:2-3).
• When the fulness of time approached, when God would send His Son into the world, there were those “that looked for redemption in Jerusalem” (Luke 2:38)
• When the time came for John to give place to the ministry of Jesus, having prepared the way for Him , “the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not” (Luke 3:15).

Now that the time has arrived for the fall of Babylon, unparalleled spiritual debauchery will break out. God will not bring Babylon down while it is in a state of comeliness, or when it is giving advantages to His people, like Daniel and his three friends.

BELSHAZZAR

“ 5:1a Belshazzar the king . . . ” This chapter is the only place in Scripture that refers to the actions of Belshazzar. Later in this book, Daniel will recall some visions he had during the first and third years of Belshazzar’s reign. “In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters.” “In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first” (7:1; 8:1) However, Daniel makes no reference to the king himself in chapters seven and eight.

His Name

The name “Belshazzar” means “Bel (another name for the idol Marduk) has protected the king.” Our text will show how utterly false that name was. The false god Bel could not protect this king for a single second. Historically, we understand Belshazzar was a joint king with his father Nabonidus, yet was subordinate to him.

Technically, a Grandson

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Technically, Nebuchadnezzar was his grandfather, although he is referred to as Belshazzar’s father in this text (5:2,11,13,18). This is not an unusual manner of Scriptural reference, and we certainly should not balk at the language as some critics of Scripture have done. A few examples will serve to confirm this use of the word “father.” In fact, the word “grandfather” does not even occur in the KJV, and only once in the other major versions (2 Sam 9:7). The KJV translates the word “father,” as indicated below, which is a proper translation. This word is more closely paralleled with “ancestor” than the ordinary domestic meaning of the word “father.”

A few examples will serve to confirm this use of the word “father.”

• Jacob referred to both Abraham and Isaac as his “father.” “And Jacob said, O God of my father Abraham, and God of my father Isaac, . . . ” (Gen 32:9).
• When speaking to Mephibosheth, David referred to Jonathan as his “father,” and to Saul (Jonathan’s father) as his “father” also (2 Sam 9:7).
• Jews referred to Abraham as their “father.” “And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham” (Mat 3:9).
• Ahaziah, the son of Jehoram king of Judah, is also called the son of Ahab’s house by marriage. “And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab: for he was the son in law of the house of Ahab” (2 Kgs 8:27).

Nebuchadnezzar’s Son’s Son

On his prophecy of the fall of Babylon, Jeremiah refers to the duration of Nebuchadnezzar’s kingdom. The final king is referred to as Nebuchadnezzar’s “son’s son,” or, as we would say, grandson (Jer 27:7). Suffice it to say, Belshazzar was Nebuchadnezzar’s grandson in the flesh. However, as regarding the dynasty or paternal view, Nebuchadnezzar was Belshazzar’s father.

From the standpoint of history, the immediate successor of Nebuchadnezzar was not Belshazzar, but Evil-Merodach, as noted in 2 Kings 25:27 and Jeremiah 52:31-33. The duration of this man’s reign is open to question. Some take the view he reigned for only two years, others as long as thirty years. This son is the one who released Jehoiachin after he had been incarcerated for thirty-seven years (2 Kgs 25:27). This was during the first year of his reign after Nebuchadnezzar’s death. Historians generally consider Belshazzar to have reigned for between four to eight years.

What Difference Does It Make?

While all of this may seem quite inconsequential, I do have a point for bringing it to your

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attention. This is a point of interest, but contains food for serious thought. Using the most conservative figures, at the time of our text, forty-seven years had passed since Daniel was taken into captivity. Using the larger figures, around seventy-two years had passed since he was taken captive.

To get more to the point, the event we will now review took place at least eleven years after Nebuchadnezzar’s humbling experience in the field. It could also have been as long as thirty-eight years after that time. At any rate, it was long enough for men to forget what had happened. However, God will not allow men to forget His great works, and will judge them when they do.

A Brief Thought

Here is a mighty king of Babylon with considerable influence, and a number of subordinates. Yet, from the heavenly perspective the only consideration given to him was his last evening on earth. The ONLY reason he is mentioned is because he was a fitting conclusion to the great Babylonian empire. Otherwise, his name would never have occurred in Scripture.

A FEAST, LORDS, AND WINE

“ 5:1b . . . made a great feast to a thousand of his lords, and drank wine before the thousand . . . ” Other versions read, “for a thousand of nobles.” NASB/NIV

The Significance of a Person

The thought has occurred to me that this is the ONLY thing we know Belshazzar did. However long he lived, whatever the length of his reign as king of Babylon, this is heaven’s commentary on his life: “he made a great feast.” The only thing the Holy Spirit tells us about this man occurred at this feast. His name is mentioned eight times in Scripture, and two of them have nothing to do with his works, other than the fact that he reigned. Compare that with the Scriptural references to Abraham, “the father of all them that believe.” As “Abram,” he is mentioned fifty-four times. As “Abraham,” he is referred to two hundred and thirty-one times. “Abram’s” is mentioned seven times, and “Abraham’s” nineteen times. That is three hundred and eleven references to Abraham, as compared with eight to Belshazzar. Further, one hundred years of Abraham’s life are covered – from seventy-five to one hundred and seventy-five (Gen 12:4; 25:7). Only a few hours of Belshazzar’s life is covered.

The worth of a person is measured by their faith – by their ability and inclination to believe God and lean wholly upon Him. Although men may dispute over the inherent worth of individuals, the Scriptures make no such representation. God did “so love the world” (John 3:16), and provided a Propitiation for “the whole world” (1 John 2:2). That magnanimous display of Divine goodness, however, is consistently traced to His great love and mercy, not the inherent, or constitutional worth of humanity.

When comparing the value of men, we read such statements as, “How much then is a man better than a sheep ?” (Mat 12:12), and “Fear ye not therefore, ye are of more value than many sparrows ” (Mat

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10:31). Further Divine consideration is also traced to our frailty, not merely our worth. As it is written, “For He knoweth our frame; He remembereth that we are dust . As for man, his days are as grass: as a flower of the field, so he flourisheth. For the wind passeth over it, and it is gone; and the place thereof shall know it no more. But the mercy of the LORD is from everlasting to everlasting upon them that fear Him, and His righteousness unto children's children; To such as keep is covenant, and to those that remember His commandments to do them” (Psa 103:13-18).

This certainly is not intended to produce calloused and insensitive views of people. It is, however, meant to encourage us to obtain godly views of men, and of ourselves as well. There ARE people of whom it is said, “Since thou wast precious in my sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life” (Isa 43:4). Belshazzar was not such a person – but there is no reason why you cannot be one. Your faith in God and belief of the record He has given of His Son will make you precious in His sight also.

A Thousand of His Lords

Nothing in the text suggests the group for which the feast was prepared included all of the Babylonian nobles. It was for one thousand of them. In order to get a grasp of the size of his empire – and Belshazzar was actually a second ruler – the United States Government has approximately one hundred Senators and four hundred and sixty Representatives. That is, in the language of our text, around five hundred and sixty “nobles” - a little over one half of the number attending the great feast prepared by Belshazzar.

He Drank Wine Before Them

Other versions read, “and he was drinking wine in the presence of the thousand,” NASB and “and drank wine with them.” NIV The idea here is that the events that follow occurred whole Belshazzar and his host were imbibing wine. As some would consider things, that would make the multitude less accountable, for they would not tend to be in full possession of their faculties. However, that is not how heaven will view this revelry. We will also see how Belshazzar had enough presence of mind to conduct himself foolishly, making a decision to do something that no one in Babylon had ever done before. In the act that follows, this wicked king stoops to further depths than Nebuchadnezzar did before him – and heaven will take due notice of his deeds.

BRING THE VESSELS

“Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein . . . ”

Somewhere between fifty and seventy years earlier, Nebuchadnezzar took “part of the vessels of the house of God, ” and brought them “into the land of Shinar,” putting them in “the house of his God.” The Spirit declares that God “gave” these vessels into Nebuchadnezzar’s hand (Dan 1:2). The Chronicles

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declare, “Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon, and put them in his temple at Babylon” (2 Chr 36:7). The record of the Kings reads, “And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said” (2 Kgs 24:13). God did NOT do this, however, for the vessels to be desecrated. Rather, this was His way of keeping them safe until they would later be returned to His house in Jerusalem by Cyrus, whom God raised up to rebuild His temple (Ezra 1:7; 5:14).

Now, in an act of obloquy and utter disregard for the name of the Lord, Belshazzar gives “orders to bring the gold and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem, in order that the king and his nobles, his wives, and his concubines might drink from them.” NASB He does this while he was “drinking his wine.”

Those who imagine God has no regard for things that have been consecrated to Him, do well to give heed to this account. God is showing Himself to us in this text – unveiling an aspect of His Person of which we cannot afford to be ignorant.

Some have thought Belshazzar was drunk when he gave this order, and that may very well be true. However, his drunkenness will not excuse his behavior before God. He will be held in strict account for his orders. Sin is never excusable or glossed by the Lord. That is involved in the revelation of Himself to Moses: “and that will by no means clear the guilty” (Ex 34:7). Nahum also says, “and will not at all acquit the wicked” (Nah 1:3). It is true, as David confessed, “But there is forgiveness with Thee, that Thou mayest be feared” (Psa 130:4). But Divine readiness to forgive (Psa 86:5) makes no provision for ignoring sin, or treating iniquity as though it was inconsequential. If a heathen king, without a covenant with God, takes it upon himself to disrespect the God of heaven, his action will not be ignored.

A Wretched Group

The Spirit mentions the wretched group that were set to desecrate vessels that had been dedicated to the Lord of glory. They included Belshazzar, his nobles, his wives, and his concubines. It appears as though his wives and concubines came in when the revelry began, for the feast had been made for his nobles, not his wives.

DRINKING AND PRAISING

“. . . Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.”

The text before us is most appropriate in a day when a sense of sacred things has all but been obliterated by an insensitive society. The name of the Lord, His great salvation, His word, and His

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people are frequently held in disregard. It is not uncommon to hear professed believers jest about holy matters, as though it was superstitious to hold them in high regard. Those who imagine God has no interest in external matters do well to give due heed to this text. In it the “God-loves-you-no-matter- what-you-do” mentality is exposed for the gobbledygook that it is.

They Brought the Vessels

This was a most foolish thing to do, and that will shortly be made quite clear. For the first time since Nebuchadnezzar had placed these holy vessels in the house of his god, they were brought forth. Their original area is specified: “ the temple of the house of God which was at Jerusalem.”

The pillage of the house of God by Nebuchadnezzar is detailed in the book of Second Kings. What he took from the temple was most significant.

• They broke in pieces the pillars of brass in the house of the Lord, their bases, and the brazen sea (laver), carrying the bronze back to Babylon.
• They confiscated the pots, shovel, snuffers, spoons, and vessels of brass associated with the altar.
• The fire pans, bowls, and such things as were of gold and silver – everything made of pure silver and gold – were taken.
• We are told that the bronze used in the pillars and laver was “beyond measure,” NKJV or “more than could be weighed.”
• Each pillar was eighteen cubits high (twenty-seven feet), and the bronze capital on the top of one of the pillars was three cubits (four and a half feet), with elaborate decorations. The other pillar was similar to it (2 Kings 25:13-17). To give an idea of the number of vessels that were taken from Jerusalem, Ezra provides an inventory of them when they were returned to their rightful place. “Now this was their number: 30 gold dishes, 1,000 silver dishes, 29 duplicates; 30 gold bowls, 410 silver bowls of a second kind, and 1,000 other articles. All the articles of gold and silver numbered 5,400. Sheshbazzar brought them all up with the exiles who went up from Babylon to Jerusalem” NASB (Ezra 1:9-11).

It was quite possible every person at the feast was provided one of these holy vessels      for their night of revelry.

They Drank From Them

Now the vessels that had been dedicated to the Lord were employed for unholy purposes – a drunken feast.

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The book of Hebrews refers to these, and other articles, as “vessels of the ministry,” which were sanctified by the blood of the covenant (Heb 9:21). Moses also anointed these vessels with oil, setting them apart for Divine service (Ex 40:9-11; Lev 8:11). These vessels were handled only by the Levites, who had the charge of them (Num 1:50).

But now the king, his nobles, his wives, and his concubines “drank wine” from them. The seriousness of this offense will be seen in God’s judgment against it.

They Praised Their Gods

The sin of Belshazzar is now compounded. It was wicked enough to take the vessels dedicated to the God of heaven, and dare to indulge their fleshly appetites with them. However, while they did so, “They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.”

By praising their false gods, particularly Bel, in whose house the vessels had been retained, this motley Babylonian crew was giving their gods the glory for their victory. Bel, however, had not given these sacred vessels into the hand of Nebuchadnezzar. Rather, it is written “And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God” (Dan 1:2).

God had also extended the empire of Babylon in the days of Nebuchadnezzar (Jer 27:6-7). Now Belshazzar insults the God of heaven. In his mind, he thought nothing of giving glory to his own lifeless gods. However, his insolence will not go unnoticed by the God he is refusing to honor.

There is something of significance to be seen in this text. Drinking wine and drunkenness fit well together as a background for praising gods of gold, silver, brass, iron, and of stone. Such behavior is forthrightly rejected by the true God, but is received by false ones.

It is also worthy of note that the Babylonian gods were made of the same materials contained in the image of Nebuchadnezzar’s first dream: gold, silver, bronze, and iron. Other lifeless materials are added: wood and stone. O, the irony of making god’s of such things.

But there is something else to note. The materials of their gods are listed in a degenerative sequence: gold, silver, bronze, iron, wood, and finally stone. Just as surely as God’s glory shines brighter and brighter, the glory of false gods grows dimmer and dimmer, until finally they are nothing more than lifeless rocks.

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GOD BREAKS INTO THE FEAST

“ 5 In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaster of the wall of the king's palace: and the king saw the part of the hand that wrote. 6 Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.”

Are all things known to God? Does the Lord have interest in isolated events in the earth – events that are private in nature? Indeed, this record confirms “Nothing in all creation is hidden from God's sight Everything is uncovered and laid bare before the eyes of Him to whom we must give account” NIV (Heb 4:13).

The scene takes place in the king’s royal palace, a structure renown for its immensity and excellence. It is a night of revelry – wine-drinking and loud praise to gods of gold, silver, bronze, iron, wood, and stone. Into this drunken revelry the holy vessels from the house of God Almighty have been brought, and now the heathen crowd is drinking wine from them as they praise their idols. Such blatant mockery will not go unnoticed by heaven.

It is quite true that God does not react to all mockery in this manner. However, this record is designed to teach us the truth about how He regards such profanity. It may appear that man’s disdain for the things of God is not duly noted. But that is not the case. Those who desecrate the things of God, or conduct themselves in disdainful ways, “are storing up wrath against” themselves “for the day of God's wrath, when His righteous judgment will be revealed. God will give to each person according to what he has done” (Rom 2:5-6). In the case before us, the judgment comes immediately.

THE SAME HOUR

“ 5a In the same hour came forth fingers of a man's hand . . . ” Other versions they this occurred “suddenly” NASB/NIV “immediately.” NRSV “in that very hour,” BBE and “at that very moment.” NLT The idea is that as soon as they began to drink wine from the Lord’s golden vessels, a Divine intrusion occurred. While their contemptuous hands held vessels dedicated to the Lord, a hand appears, bringing a message.

A whole man does not appear, nor the upper torso of a man, or even the arm of one. Rather, only the fingers of a human hand appeared. Just as surely as “the finger of God” wrote the tables of the Law (Ex 31:18; Deut 9:10), so a Divine message was now delivered to the thoughtless and insolent king of Babylon.

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WRITING IN THE KING’S PALACE

“ 5b . . . and wrote over against the candlestick upon the plaster of the wall of the king's palace: and the king saw the part of the hand that wrote.”

The king had dared to desecrate the vessels of the Lord, now the Lord will desecrate the walls of his palace. On the walls that were filled with splendid images of Chaldaean and idolatrous representations, a supernatural hand began to write. Among all the Babylonian paraphernalia space was found for a special message from God Almighty. It wrote “opposite the lampstand,” NASB so the king could more readily see it. Some feel the hand extended from the lampstand itself. It is as though the light intended to illuminate the banquet hall was now focused on the writing on the wall. God has drawn the attention to His message!

What is more, “the king watched the hand as it wrote .” NIV It was an arresting sight, indeed, and would have a most sobering effect upon him. The king did not spot the writing later, for then it might have been supposed that some mortal had inscribed it on the wall. Rather, Belshazzar saw the fingers of the hand as they wrote words upon the wall.

Make no mistake about this! God is fully capable of getting an individual’s attention. He can break through the monotony and routines of life, and cause the individual to focus his attention upon the Lord. He may do it by smiting the firstborn in all of Egypt (Ex 12:29), or driving Nebuchadnezzar into a field, deprived of his mind, and with a beast’s heart (Dan 4:33). He can send venomous serpents among a crowd of murmurers (Num 21:6), or a destructive storm where a runaway prophet is asleep in a ship (Jonah 1:4). He may block the wayward path of a person as He did with Balaam (Num 22:27), or strike a persecuting Pharisee down to the ground as He did Saul of Tarsus (Acts 9:3). Do not doubt for a moment that God can make Himself known in unquestionable and attention-getting ways.

THE KING SAW, AND WAS CHANGED

“ 6 Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.”

It took no time at all for sobriety to grip the heart and mind of the king. He was instantly alert, fully aware of what was happening, even though he was indulgently drinking wine. There is no record of anyone else being aware of this sign from heaven. It was a message tailored for him, and it appears as though he alone was captured by this vision, though others might well have seen it also.

His Countenance Was Changed

Other versions read, “his face turned pale,” NIB “the color went from the king’s face,” BBE and “his face blanched.” NAB The king was not bold now. There was not the faintest presence of humor or

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satisfaction seen in his countenance. He was now dominated by fear and confusion , having no choice in the matter at all. The God of heaven, whose vessels he was presently desecrating, had his full attention.

His Thoughts Troubled Him

Thinking can be an asset or a liability, a source of encouragement or a cause for deep concern. Suddenly, the king could think of nothing comforting, nothing joyful, nothing that included the bright prospect of hope. The sight of the writing hand pushed all pleasant thoughts from him. Now his mind became his foe, pummeling him with thoughts that only brought trouble, agitation, and turmoil to him. Now his thoughts were alarming, sending ripples of fear throughout his entire person. A sanctified mind can be like a refreshing well to the believer. However, a troubled mind is like a poisoned spring that will not allow the entrance of anything pleasant or that brings relief. Keep in mind, God has caused this with a single arresting sight.

The Joints of His Loins Were Loosed

Other versions read, “the joints of his hips were loosened,” NKJV “his hip joints were slack,” NASB “his legs gave way,” NIV “his hip joints shook,” NAB and “his limbs gave way.” NRSV

The idea is that his legs no longer supported him. He can no longer stand as a monarch, or rise to his feet demanding respect and honor. God has brought him down, and done so quickly and decisively At this level of Divine working, there is no difference in natural men. All distinction is superficial.

One short vision of the working of the Lord, and all his strength was gone! We learn from this that men are insolent and disrespectful of the Lord because of what they do NOT, or even CANNOT, see.

His Knees knocked Together

I prefer the strength of the KJV here: “his knees smote one against the other.” It is as though his own body began striking itself, unable to maintain any semblance or dignity or control.

As though in the grip of an overpowering seizure, “his knees began knocking together.” NASB Terror has so gripped him that he has lost all control over his body. He is literally shaking with fear. There is not an ounce of pride in this king now!

In the Lord’s most abbreviated and limited appearances, He is able to completely dissipate all human pride, and cause terror to grip the heart. It is well for us to remember this. It will assist to keep us from being foolish ourselves. It will also bring comfort to us concerning those who despitefully use or persecute us. There is no need for us to be vindictive against our enemies. The Lord can bring them down suddenly and thoroughly. We never need to take matters in our own hands.

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FLESH MAKES A VAIN ATTEMPT

“ 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 show 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. 8 Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof. 9 Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.”

We will first see that the supernatural hand did not write in the Chaldaean language. The message was therefore not discernible. Someone with greater expertise will have to decipher the writing for the king. It will do him no good to lean to his own understanding on this matter.

BRING IN THE ASTROLOGERS

“ 7a The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers . . . ”

Cried Aloud

Other versions read, “called out,” NIB “called aloud,” NAU “cried out aloud,” DOUAY “call mightily,” YLT and “shouted out.” NAB This was no casual call, but was rather the eruption of fear. It is what the prophet’s of Baal did when they were trying to illicit an answer from their dumb god (1 Kgs 18:28).

To cry “aloud” means to lift up the voice mightily, or with power. He shouted out the order, not willing to allow for any delay. His entire personality had been altered! He no longer had drinking on his mind, much less drinking out of the vessels taken from the house of God.

The Lord does not have to bring men along gradually until their attitudes are changed. He can do so instantly – with something that transcends nature, and something they do not understand.

Bring Them In!

As with Nebuchadnezzar, his first recourse is to the Babylonian wise men. Even at that, he does

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not simply call for scholars, or experts in language. Rather he seeks to take hold of a supernatural realm: “the astrologers, the Chaldeans, and the soothsayers.” These are the same classes of men Nebuchadnezzar called in when he had a dream he could not remember (2:2). He called for them again when he had the dream of the mighty tree, that he could remember (4:6-7). Now, Belshazzar calls for this group of dabblers in the dark arts.

This feast started with Belshazzar and his lords, or nobles. Then his wives and concubines were added. Now a host of heathen wise men will be called in. It is as though God was setting the stage for His word to be heard, that all might know the penalty for desecrating what has been dedicated to His service.

An Application

I cannot leave this section without noting the distinction of faith. Faith moves the individual to seek FIRST from God, while the flesh has no capacity to think in this way. If there is a single thing that reveals the spiritual depravity of our times, it is the inclination of professed Christians to seek help first from the flesh. God once chided Israel because they sought help from everyone but Him. “And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God ? for the living to the dead?” (Isa 8:19). The latter phrase means, “Should they consult the dead on behalf of the living?” NASB

The church of the Living God should not be anywhere near the position of Belshazzar! The trend of seeking counsel from worldly motivators, financial experts, and the likes, is not innocent. It is a manifestation of the meager diet upon which believers have been fed. Just as surely as Belshazzar was not God-conscious, so we have a modern church on our hands that is largely in the same position. It is not unusual to find churches that put their confidence in board meetings, with little or no thought being given to the Lord and those He has endued with knowledge. This is a sad condition. While it is ordinarily not perceived as a serious matter, heaven views is in a most critical way.

READ THIS AND SHOW ME

“ 7b . . . And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show 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 . . . ”

In a sense, this writing was much like Nebuchadnezzar’s first dream. The message itself was not known, and thus its interpretation was beyond reach. Before a Word of God can be understood, it must first be known what has been said.

Some surmised the writing was in Hebrew, because Daniel was able to read it. I doubt this was the case, however, for if that is true, any Hebrew, or one with knowledge of the Hebrew language could

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have been called in to read the words.

A Magnificent Reward Is Offered

To be “clothed in scarlet” was to wear the robes of royalty – to be recognized as having unique privileges. When they mocked Jesus, you will recall, they “put a scarlet robe on Him” (Matt 27:28). The blasphemous church, which usurps the Lord Jesus, is depicted as woman sitting upon a “scarlet beast,” and “arrayed in purple and scarlet color” (Rev 17:3-4).

Having “a chain of gold about his neck,” was also indicative of rank and authority. When Pharaoh exalted Joseph, he “put a gold chain about his neck” (Gen 41:42), which was a symbol of his greatness.

To be made “the third ruler in the kingdom” means the one deciphering the writing would be made the third highest official in the kingdom. Some have questioned why such a person would not be made “second” in the kingdom, as Joseph was (Gen 41:40-44). A number of explanations have been put forward. One is that Belshazzar himself was the first ruler and the queen the next, leaving the next position as a reward. Another explanation is that Belshazzar was a ruler with his immediate father, himself being the second ruler, and leaving only the third position as one he could give. While the second appears the most plausible, the matter is of no great consequence.

THEY COULD NOT DO IT

“ 8 Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof.”

One can only imagine the effect of such an offer in our day. There would doubtless be a great eagerness to provide what the king demanded. However, great incentives can bring nothing from the flesh. Nature cannot uncover what has been revealed supernaturally! That ought to be apparent, but to this day, many remain unable to receive it. The flesh profits nothing, and no amount of reward can make it yield what it does not have.

Thus, for the third time in this book, the Babylonian wise men fail the test. They could not tell Nebuchadnezzar his first dream or its interpretation (2:10-11). They could not tell him the meaning of his second dream (4:7). Now, they fail once again, for “they could not read the writing or tell the king what it meant.” NIV

Once More

While it may appear redundant, allow me to once again affirm this. It is not possible for the flesh to comprehend what the Lord has said. To put it another way, natural means cannot be employed to uncover the meaning of a supernatural message. This is fundamental to sound spiritual thought.

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If this postulate is correct, and I believe it to be beyond all controversy, several things necessarily follow.

• There is no such thing as a hermeneutic , or science of interpretation, that can clarify Scripture.
• It is not possible for spiritual meanings to be rooted in the soil of “the original language ,” or linguistics, philology, or etymology.
• Human logic , however revered, is not capable of unraveling what God has declared.

If this is not true, the following must be concluded.

• None of Christ’s parables would have required interpretation (Matt 13:36; 15:15).
• The prophets would have understood the message they were inspired to declare (1 Pet 1:10-11).
• There would be no need for holy angels, who are wiser than men, to desire to look into the glories of the Gospel (1 Pet 1:12).
• It would not be possible for God to hide His truth from the wise and prudent (Matt 11:25).
• There would be no need to ask for understanding concerning the Scriptures (Psa 119:34,73,125,144, 169).

The God of heaven can so work as to obscure what He Himself has had written in a book. As it is written, “For the LORD has poured over you a spirit of deep sleep, He has shut your eyes, the prophets; And He has covered your heads, the seers. And the entire vision shall be to you like the words of a sealed book, which when they give it to the one who is literate, saying, ‘Please read this,’he will say, ‘I cannot, for it is sealed’” (Isa 29:9-11).

One of the chief reasons for the inordinate popularity of the worldly wise within the church is the near-total absence of a quest to know “the deep things of God” (1 Cor 2;10). Where men are satisfied with surface views of Scripture they will leave room for those who are wise in this world. But when they sense the importance of a word from God, and that their eternal destiny can hinge on a proper understanding of it, the greater significance will be given to the Spirit of God and those in whom He is evidently at work.

I say this with great caution, yet it does need to be said. Perhaps one of the reasons for the spiritual decline of our times is the judgment of God. It may very well be that He has poured out the

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spirit of sleep upon the professed church, just as He did upon Israel. Maybe they do not understand because the Lord will not let them understand. Possibly their love for and alliance to the world has brought this condition upon them. It may be that He has sent a spiritual famine upon the land because of the disregard and lack of love for His Word. As it is written, “Behold, days are coming," declares the Lord GOD, "When I will send a famine on the land, Not a famine for bread or a thirst for water, But rather for hearing the words of the LORD. And people will stagger from sea to sea, And from the north even to the east; They will go to and fro to seek the word of the LORD, But they will not find it” NASB (Amos 8:12).

If God would not allow Belshazzar to forget the truth to which he was exposed, and do so with impunity, what form of reasoning would lead men to conclude He would allow the church to do so?

TROUBLE, CHANGE, AND ASTONISHMENT

“ 9 Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. ” Other versions read, “Then King Belshazzar was greatly alarmed , his face grew even paler , and his nobles were perplexed ,” NASB and “So King Belshazzar became even more terrified and his face grew more pale . His nobles were baffled .” NIV

The first thing you must see here is that God was working in a particular way, and would not allow His message to be overlooked or placed to the side. There are times when God allows people to ignore His Word, as with Felix and Agrippa (Acts 24:25; 26:28-31). But there are other times when God will not allow His Word to be buried in neglect, or placed upon the shelf of procrastination. This was such a time.

Thus, the already unsettled king became even more unsettled. He sensed the gravity of the message, even though it had not yet been interpreted to him. He became even more frightened, for he knew this must be a portent of things that w ere not good. His nobles were also “perplexed,” totally incapable of giving so much as a single word of comfort.

The writing of four words upon the wall had completely dried up the well of human wisdom. A dominating sense of futility swept over the entire court of the king. Within that palace there was not a solitary person who could give a single word to alleviate the fear and astonishment that suddenly fell upon that reveling crowd.

The God of the Hebrews had invaded the great palace of Babylon. Without an army or sound, he had caused their pride to melt, their fear to rise, and a sense of utter helplessness take hold of them. One minute they were drinking and praising their gods. The next minute, they were sitting fearful and dumbfounded. We do well to exercise ourselves to avoid such an experience! It is possible to effectively learn from this very record.

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THE QUEEN REMEMBERS, AND DANIEL IS CALLED

“ 10 Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed: 11 There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; 12 Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation.”

God is at work in the heathen palace, fulfilling His good pleasure amidst a group of reveling heathen. In the midst of their drinking and praising gods of gold, silver, bronze, iron, wood, and stone, He will so orchestrate the affairs, that His own man will be summoned to the feast. It is a man who has apparently been forgotten by many, yet the memory of one will be stirred up about that man. The queen will speak to the king like Pilate’s wife spoke to him. God will give her words that will be appropriate for the occasion. She will be moved to speak truthfully about Daniel, and in a way that will constrain the king to call for him.

Do not think for a moment that God has ceased to work in this manner. He still can work in the midst of unlikely situations to make His will known.

BY REASON OF THE WORDS

“ Now the queen by reason of the words of the king and his lords came into the banquet house . . . ” Other versions read, “The queen entered the banquet hall because of the words of the king and his nobles,” NASB “The queen, hearing the voices of the king and his nobles, came into the banquet hall,” NIV “The queen, when she heard the discussion of the king and his lords, came into the banqueting hall,” NRSV “But when the queen mother heard what was happening , she hurried to the banquet hall,” NLT and “When the queen, attracted by the noise made by the king and his noblemen, came into the banqueting hall.” NJB

You get the impression that things had fallen apart at the feast. Confusion, mingled with fear, had erupted in cries of perplexity, and the queen heard about it. Behold how God is bringing things together. First, the king has his nobles come to the feast. Then his wives and concubines join the gala affair. Next all of the wise men are brought to the palace. And now, the queen also makes an entrance. The Lord is orchestrating events for the appearance of His man, Daniel, who will declare words that will be passed to succeeding generations. These will be words that will bring comfort to those who are

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afflicted, and sobriety to those who dare to tamper with the things of God. They will unveil the temporality of the most illustrious worldly empires, confirming that it is “The Most High” that rules amidst the sons of men.

THERE IS A MAN

“ . . . and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed . . . ”

The queen suggests this is not the time to be troubled or to tremble, but to listen. A message has been delivered to the king, and it is vital that he hear what it has to say. All of his nobles must hear it also, as well as his wives and concubines. Her words also suggest the king should not think the words cannot be interpreted to him. Although the most significant of all of Babylon’s wise men had not the remotest notion of their meaning, all was not hopeless. She had been sitting, so to speak, on a choice bit of knowledge that had suddenly become relevant.

There Is A Man In The Kingdom

“There is a man in thy kingdom . . . ” Right there, in his own kingdom, and under his nose, so to speak, there was a man suited for the hour. The king had not thought of him. His nobles had apparently forgotten all about him. His wives and concubines had no thoughts of him. But the queen knew about him, and the events of the evening brought him to her attention.

It is the nature of the unregenerate to forget the people of God until the hour of crisis. During the normalities of life, they are pushed back into the recesses of the mind, with no thought of them being helpful. However, godly people are to be considered a resource when things are going well. In fact, honest consultation with them will help men avoid many crises and trying times.

Light, Understanding, and Wisdom

“ . . . in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him . . . ”

Thus the queen informs the flushed and fearful king there is a man in his very kingdom who has access to supernatural knowledge. He is not a mere scholar, as ordinarily conceived. His true expertise is not found in his knowledge of the language and literature of the Chaldeans, although he did have such knowledge (1:4). This is not a noted linguist, or a specialist in foreign writing. The task of interpreting the message on the wall had already been given to such men, and they could offer no help.

This man, like Caleb of old, had “another spirit” (Num 14:24). The “spirit” he possess was not

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simply related to the gods, but to “the holy gods.” At this point the language of the queen is not precise, because her understanding was very rudimentary. Being a polytheist, she thought there were many gods. But what she did know, is that the man of whom she spoke was associated with holiness, uprightness, and moral rectitude.

The expression of the queen (i.e., “the spirit of the holy gods” ) is a pagan way of referring to holy things. Although it was the common way in Babylon of referring to a spiritual reality, it was a wholly inappropriate way for spiritually informed people to speak. Those who insist on reducing the Word of God to the language of the street must tell us why it would not be appropriate to use this kind of language to refer to the Spirit of God. And, if this kind of language is unacceptable, what could possibly make worldly expressions proper containers for the truth of God under any circumstances?

This man was discovered several years before, during the reign of Nebuchadnezzar, father of the dynasty in which Belshazzar was involved. He was ignored at that time also, until times arose when someone with unusual wisdom and insight was required. The qualities found in him were “light,” “understanding,” and “wisdom.” There were at least three notable occasions when these characteristics were displayed.

• First, when, as a young man, he displayed wisdom that was “ten times better than all the magicians and astrologers that were in the realm” (1:20).
• Second, when Nebuchadnezzar had the dream of the great image that was destroyed by a supernatural stone (2:31-46).
• Third, when Nebuchadnezzar had his second dream of the great tree that was hewn down (4:10-27).

Now, a circumstance has arisen that has moved the queen to recall this most unique man.

It has been conjectured that Daniel was retired when Nebuchadnezzar died, which may very well be true. If so, he had been inactive in the affairs of state for about eight years, during the succeeding reigns of Evil-Merodach and Belshazzar.

Made Master

“ . . . whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers . . . ”

This exaltation was declared in the second chapter. “Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the

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governors over all the wise men of Babylon” (2:48). In the fourth chapter, Nebuchadnezzar referred to Daniel in his exalted capacity as “master of the magicians” (4:9). But, alas, this was all in the past, and Daniel had, for the most part, been forgotten – for eight years !

It is apparent that at the time of Belshazzar. Daniel was not occupying this position, for he was not brought in when the king called for all of the Babylonian astrologers, Chaldeans, and soothsayers. But now, God has stirred the memory of the queen, and will bring Daniel back into prominence.

A QUALIFIED MAN

“ . . . Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation.”

The queen points out how well suited Daniel is for the occasion. He possesses abilities that are most appropriate for this very time.

Excellent Spirit

Other versions read “extraordinary spirit,” NASB “keen mind,” NIV “greater spirit,” DOUAY “a most special spirit,” BBE “a sharp mind,” NLT and “a marvelous spirit.” NJB

Daniel had an excellent mind, and excelled in the qualities of discernment and perception. He was not referred to as “brainy,” a “nerd,” or “real intellectual” – terms that tend to be derogatory in our society. In our time, a person gifted in mind must stand behind those with good looks, fine personalities, and physical abilities. But it will not do for Belshazzar to call such people before him now. The challenging handwriting on the wall cannot be met by an actor, athlete, humorist, or motivator. This requires someone with a mind that has been touched by the Spirit of God.

Knowledge and Understanding

One with “knowledge and understanding” can profitably process information. In the context of Scripture, “knowledge and understanding” involves clarifying and applying what God has revealed, or made known.

This is more than mere intellectual acumen, or possessing a trained and disciplined mind. While these qualities were doubtless possessed by Daniel, the “knowledge and understanding” he possessed were given to him by the Living God. It is said of Daniel that God gave him “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams” (1:17). Confirming this knowledge and understanding to be an addition to mere human capabilities, Daniel had told

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Nebuchadnezzar that God “gives wisdom to the wise and knowledge to those who have understanding” NKJV (2:21). Natural aptitude and human disciplines are not sufficient to unravel messages from the Living God.

Interpreting Dreams and Showing Hard Sentences

Other versions read, “interpreting dreams, solving riddles,” NKJV “explaining enigmas,” NASB and “explanation of enigmas.” DOUAY An enigma is an obscure speech or writing, or something hard to understand or explain – like the handwriting on the wall. It is something that has to be unraveled.

In addition to interpreting God-sent dreams, Daniel could also unravel difficult problems – and one certainly was confronting Belshazzar. I want to again emphasize that this remarkable ability was a special gift from God. It was not the result of human analysis, natural endowments, or disciplined learning.

Dissolving of Doubts

Other versions read, “solving riddles,” NKJV “solving difficult problems,” NASB and “unfolding dark sayings.” BBE

The idea is that some sayings are like a tight knot that must be loosened, or undone, before they can be understood. Daniel, according to the gift of God, was able to take things that were in the realm of mystery, and make them clear to the understanding.

Thus the queen has introduced Belshazzar to a person within his realm who is noted for his accomplishments as well as his supernatural ability. Further, in the past, he was duly recognized by king Nebuchadnezzar, and will be no stranger to the environment of a king’s court. The stage is now set for the message of the Lord to be given.

APPLICATION ONE

We must learn from this event to call upon the Lord FIRST. He is to be our first recourse, not the last. It is the tendency of man to look to the Lord only after all other resources have proved futile. While this is common, it is completely wrong, and can in no way be justified. This is particularly true for the people of God – those in Christ Jesus. When they seek help from other sources first, they have betrayed an intolerable level of unbelief.

APPLICATION TWO

It will become apparent that Daniel kept his mind and heart in tune with the Lord. This was not a time for a backslidden or forgetful prophet to come into view. During a possible eight-year period of political inactivity, his heart and mind were maintained by faith. In him we find a confirmation that spiritual aptitudes can be kept in a state of maturity and growth, even when there is no public requirement for them. Those who are capable of handling and expounding the truth of God may go through periods of time when they are not asked to use their kingdom skills. But they must keep them in good order.

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THE KING SPEAKS TO DANIEL

“ 13 Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? 14 I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. 15 And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: 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.”

It appears that Daniel lived in Babylon, although he was in relative obscurity. Some have suggested the queen may have maintained an acquaintance with the prophet. At any rate, it was known where he could be found, for he came to the palace that very night. A lengthy and exhaustive search for him was not required. Of course, after all of the surmising of men, it is the Lord who is arranging this entire sequence of events. He will use the knowledge of men, their acquaintances, etc., but it is Him that is doing the work.

ARE YOU THE ONE?

“Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry?”

From this we see that Belshazzar was not personally acquainted with Daniel – even though that opportunity had been available to him. Notice that he makes no reference to Daniel’s former exalted position in the kingdom of Babylon, but condescendingly refers to him one of the “children of the captivity of Judah.” He seems to have no sense at all of the inadvisability of speaking down to Daniel as though he was one of his vassals.

Even though the queen had introduced Daniel as in every way a superior man, Belshazzar does not address him as a man of distinction. Not only does he refer to him as a captive of Judah, but as one whom Nebuchadnezzar brought to Babylon out of Jewry, or Judah. In my judgment, he is displaying a haughty and arrogant spirit, as though he was superior to Daniel and the people of Judah. However, before the might is over, he will find how wrong he was to speak in such a disdainful manner.

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Not a few of God’s people have experienced such treatment from the world – both the secular and the religious segments. Upon hearing Paul’s defense, wicked Felix cried out in a loud voice, “Paul, you are beside yourself! Much learning is driving you mad!" (Acts 26:24). Indeed, it is ever true, even as the songwriter Isaac Watts put it: “Is this vile world a friend to grace, to help me on to God?” Indeed, it is not!

If you choose to live for the Lord, you will encounter much of this arrogant talk from your peers. But it is all short lived, just as surely as that of Belshazzar toward Daniel.

I HAVE HEARD OF YOU

“I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. 15 And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: 16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts . . . ”

I Have Heard

How often and when he had heard of Daniel, we do not know. It appears, however, that the word of the queen has suddenly stirred his memory. If that is the case, he had not called for him until this very hour, which shows what little regard he had for this man of God.

There is something noticeable about how he describes Daniel – doubtless referring to what the queen has just told him. The queen had said the “spirit of the holy gods” was in Daniel. Belshazzar eliminated the word “holy,” saying only that “the spirit of the gods” was in him.

In my judgment, the king should have availed himself of the acquaintance of the prophet long before this time. Daniel was readily accessible to him, being within his kingdom, and apparently in the city of Babylon itself. How unlike the queen of Sheba he was! Jesus said of her, “The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here” (Mat 12:42). Surely that queen will do the same toward Belshazzar, who also was exposed to one, who though inferior to Jesus, had wisdom that surpassed that of Solomon.

Those who have access to men and women of God are responsible for taking advantage of that benefit. It will not do to simply say they did not have the time, or were unacquainted with the nature of the benefits they could have obtained. The Lord has never taken the neglect of His prophets lightly – and He has not changed.

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They Could Not

As Nebuchadnezzar did, Belshazzar admits that those whom he had trusted, and who were prominent in his kingdom, could not decipher the message he so sorely wanted to understand.

Although he did not know why, we do well to consider it. A message that comes from God cannot be understood with worldly wisdom. Today, we are faced with a flood of theologians who prattle about the things of God as though they were mere novelties. They spout personal opinions, and the most foolish of notions, because they only possess worldly knowledge. They are like Belshazzar’s wise men and astrologers. They cannot open for us he one thing we sorely need – God’s Word.

The time has come for them to be cast out of the church, and men brought in who possess “spiritual understanding” (Col 1:9), and “speak in words that the Holy Spirit teaches” (1 Cor 2:13).

I Have Heard You Can

Still speaking to Daniel in an arrogant manner, Belshazzar repeats that he has heard of Daniel that he can “make interpretations and dissolve doubts.” However, he makes no claim to believe these reports. Instead he says, “ IF you can read this writing and tell me what it means.” NIV In this he had fallen beneath Nebuchadnezzar, who, when he had dreamed of the great tree, simply told Daniel, “declare the interpretation thereof , forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able ; for the spirit of the holy gods is in thee” (Dan 4:18). But this night, the king cannot think in this manner.

Belshazzar, however, still puts a question mark upon Daniel:. His unbelief still has a grip upon his heart. “ IF you are able to read the inscription and make its interpretation.” NASB

REWARDS ARE OFFERED

“ . . . 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.”

Now the king offers a reward to the prophet Daniel. But it is exactly the same reward he offered this impotent astrologers, Chaldeans, and soothsayers (5:7). Even though he had heard of Daniel’s greater ability, he does not offer him anything more than those of his own court who had failed so miserably. Thus, the disdain that the world has for the people of God is once again confirmed.

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DANIEL ANSWERS IN WISDOM AND CONVICTION

“ 17 Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. 18 O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor: 19 And for the majesty that He gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. 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: 21 And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that He appointeth over it whomsoever He will.”

As you might expect, Daniel answers with spiritual insight. He also accents the glory of God and minimizes the glories and advantages of this present evil world. His answer has perspective, power, and conviction in it. He speaks forthrightly and with no ambiguity. He is obviously confident – full of faith and insight. He is not “rusty” because of any formal inactivity. His spiritual abilities are honed to a fine edge. Notice the authority in his words.

• Keep your gifts for yourself.
• I will read the writing.
• I will make known the interpretation.
• God gave Nebuchadnezzar what he had.
• Because, and only because, of what God gave him. Nebuchadnezzar could do whatever he wanted.
• Nebuchadnezzar was lifted in pride.
• He was removed from his throne.
• His glory was taken from him.
• He was driven from among men.
• His heart was made like the beasts.
• His dwelling was with wild beasts.
• They fed him with grass.
• His body was wet with dew.
• He learned God ruled in the kingdoms of men, appointing over them whomever He willed.

That was not a dissertation, developed over a few weeks, but an instant answer. It brought the past to bear upon the present, and was administered in wisdom and precision.

KEEP YOUR GIFTS

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“ 17 Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another . . . ”

Unlike wicked Balaam, Daniel will not prophesy “for wages” (2 Pet 2:15). He has no regard for earthly incentives. In this way, he was responding appropriately to the arrogance of king Belshazzar. Daniel did not speak in this way to Nebuchadnezzar (4:19). He had even evidenced some regard for Nebuchadnezzar, declaring he wished the grievous message he had to give was for the king’s enemies, and not for the king himself. But this is not the way he speaks to Belshazzar. Why?

Because that very night this king had desecrated the holy vessels of the house of God. He had drank wine from those vessels while praising gods of gold, silver, bronze, iron, and wood. His sin was even worse than that of Nebuchadnezzar. God’s word to him would not allow for any recovery, as was given to Nebuchadnezzar.

Here again we see that all sin is not alike. There are transgressions that are more serious, and thus more weighty punishments are reaped because of them.

Like Abraham

Daniel’s response was much like that of Abraham to the king of Sodom. After a conspiracy of kings had come up against the kings of Sodom and Gomorrah, and captured Lot, Abraham’s nephew, word got back to Abraham (then “Abram” ). He armed three hundred and eighteen of his servants, and pursued those kings. After smiting them all , “he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people” (Gen 14:16).

The king of Sodom went out to meet Abram, saying to him, “Give me the persons, and take the goods for yourself.” The booty was significant, but did not attract the heart of the great patriarch. He responded, “And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich ” (Gen 14:22-23).

Like Elisha

The mighty prophet Elisha responded in a like manner to Naaman the Syrian, who he healed of leprosy. When Naaman offered the prophet “a blessing,” Elisha replied, “But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused” (2 Kgs 5:16).

Like Peter

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When Simon the sorcerer sought to purchase with money the ability to confer the Holy Spirit upon others, Peter replied with convicting power. “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God” (Acts 8:20-21).

One of the sure marks of a man or woman of God is their preference for the praise of God rather than the praise of men. Thus, in his response to Belshazzar, Daniel has shown his faith in God, who alone can exalt and reward with true benefit.

I WILL READ THE WRITING

“ . . . yet I will read the writing unto the king, and make known to him the interpretation.”

Daniel will read the message because God has given him the understanding, and it must be said. He will read it out of a formal respect for the king’s office. He will read it because of his reputation as a man of God who delivers the word of God.

He does not need to go home and pray, as he did with Nebuchadnezzar’s first dream (2:17-18). He does not sit astonished for an hour as he did with his second dream (4:19). He gets to the work immediately, because what he says is to be fulfilled that very night.

REMEMBER NEBUCHADNEZZAR

“O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor . . . ” This is precisely the message that Daniel had given Nebuchadnezzar some years earlier. “Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory” (2:37). But the message bears repeating, for its truth had been forgotten, first by Nebuchadnezzar himself, and now by Belshazzar.

The Extent Of Nebuchadnezzar’s Power

“And for the majesty that He gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down.”

Here Daniel elaborates on Nebuchadnezzar’s reign, showing what absolute dominion had been given to him by the God of heaven. Just as surely as Pilate received his power from God – even power to have Jesus crucified (John 19:11) – so the Babylonian monarch had received his authority from God also. Note the extent of that power.

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• All people were under him.
• All nations were responsible to him.
• All languages served him.
• The whole world trembled before him.
• Whoever he desired, he killed.
• Whoever he wanted to live, did so.
• He elevated whoever he wanted.
• He deposed whoever he desired.

This is some of the detail included in Daniel’s word to Nebuchadnezzar: “O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth” (Dan 4:22). It fulfilled what God told Jeremiah He would do with Nebuchanezzar. “I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him . And all nations shall serve him, and his son, and his son's son, until the very time of his land come” (Jer 27:5-7).

That is the kind of power God can give a single individual while he is a heathen! To this very day, this remains an exceedingly difficult thing for men to learn, even as it was for Belshazzar.

His Heart Was Lifted Up

“But when his heart was lifted up, and his mind hardened in pride . . . ” Even though God did not tell Nebuchadnezzar this until he was well established in his reign, he was nevertheless held responsible for remaining humble.

Note how precisely Daniel describes the self-exaltation of Nebuchadnezzar.

• His heart was lifted up in pride. In this way, man begins to think more highly of himself than he ought to think. Self is viewed as though there were no God, and the seeming successes of life were the product of human ingenuity alone. This is the way God frequently describes human vanity. When Israel forgot God, it was because their heart was lifted up (Deut 8:14). After a sterling reign, Uzziah’s heart was “lifted up to his destruction” (2 Chron 26:16). The same thing happened to Hezekiah, bringing the wrath of God upon him (2 Chron 32:25). This is the very transgression that caused the demise of the devil (Ezek 28:17). Thus, the humiliation of Nebuchadnezzar is also traced to the very moment he was “lifted up” (4:30).
• His mind was hardened in pride. Pride cannot coexist with humility. As soon as it rises within a person, the mind becomes like an impenetrable stone. Soon pure thoughts can no longer enter the mind. The thought processes become corrupt, and the individual becomes calloused and

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unreasonable. A society in which pride is cultured and rewarded eventually becomes one in which God cannot work. For Nebuchadnezzar, a chastening came upon him that was without parallel in all of history.

Any individual, regardless of the advantages of direct or declared revelation, should conclude that prosperity cannot be induced by man alone. The words “all men are created equal” may have a pleasant enough ring to the political ear, but they are not altogether true. Some men have been “raised up” like Pharaoh (Ex 9:16). Others are given dominion for no apparent reason, like Nebuchadnezzar (Dan 2:37). Others are elevated to places of prominence in a strange land, like Joseph, Daniel, and Shadrach, Meshach, and Abednego (Gen 41:41; Dan 2:48,49).

When, however, men are “lifted up” in pride, whether they be heathen or Jew, unbeliever or believer, they immediately become answerable to the God who alone can exalt. It must be remembered that one of the seven things God is said to hate is a “proud look” (Prov 6:17).

He Was Deposed

“ . . . he was deposed from his kingly throne, and they took his glory from him: 21 And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven . . . ”

Again, Daniel speaks with remarkable precision, accenting all of the right things, and drawing attention to mighty work of God. Notice the emphasis on what was MADE to happen to him – what was forced upon him.

• He was deposed from his throne.
• They took his glory from him.
• He was driven from the sons of men.
• His heart was made like a beasts heart.

It is a fearful thing, indeed, “to fall into the hands of a living God!” (Heb 10:31). Woe to the person who adopts a theology so insipid that he imagines he can tamper with God, provoke Him, or tempt Him! With all of the talk these days about God’s love of everyone, someone needs to raise their voice and declare how God regards the pride of man.

Until He Knew

“ . . . till he knew that the most high God ruled in the kingdom of men, and that He appointeth over it whomsoever He will.”

This reality is referred to a number of times in the book of Daniel. It constitutes one of the primary proclamations of this book.

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• “Blessed be the name of God for ever and ever: for wisdom and might are his: and he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding” (Dan 2:20-21).
• “ . . . to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will, and setteth up over it the basest of men” (Dan 4:17).
• “ . . . till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will” (Dan 4:25).
• “ . . . until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will” (Dan 4:32).

It is well to keep this thought uppermost in our minds as we go through the book of Daniel. I have given you four places where it is specifically stated. It will be declared countless times in other ways, confirming that this world is being governed by God Almighty, not by man, “whose breath is in his nostrils” (Isa 2:22). Just as surely as Nebuchadnezzar and Belshazzar were responsible to learn this reality, so are we. I will go so far as to saw faith more firmly establishes this to our hearts than any dream or judgment could possibly do. In fact, it is only such an all powerful God that can be fully trusted.

KNOWLEDGE WITHOUT HUMILITY

“ 22 And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; 23 But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified.”

In a most powerful way, we will see that all men are responsible for glorifying God and being thankful. Even before there was any extensive revelation from God – when only the natural order lisped to men of His “eternal power and Godhead” – men were held accountable for their response to God.

• Although the knowledge of God was rudimentary and wholly without details, God darkened the hearts

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of men “because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations” (Rom 1:21).

• The living God gave men over to “vile affections,” thus causing them to degenerate into unnatural behavior, because they “changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed for ever” (Rom 1:25).
• Men were given over to reprobate minds, to do things that were not proper, because “they did not like to retain God in their knowledge” (Rom 1:28).

No one should marvel at the Lord’s reaction to Belshazzar’s brazen insolence. He had a greater advantage than those prior to the flood. He had access to greater revelation than anyone from the flood until Moses. Coupled with that, God had worked among the very people over whom he presided. The knowledge of that working was a matter of public record.

YOU KNEW THIS!

“And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this . . . ”

See, all people are responsible for the truth that has been both declared and demonstrated in their presence. Until this point, God had not directed a specific word to Belshazzar. He had sent him no prophet with a message tailored for him. The king might very well have said, “God did not send me a dream. He did not send me a prophet, or make me eat grass in a field. How was I to know what he wanted of me ?”

There is no validity to that kind of reasoning. Men are held accountable for what they CAN know as well as what is particularly addressed to them. God had worked in Babylon, and it was Belshazzar’s responsibility to inquire into His workings – to ask about why the father of his dynasty was driven into the field. He should have sought out the proclamation Nebuchadnezzar had sent throughout the whole world, and looked into it with intense interest and humility.

It is apparent that the knowledge of God’s workings were at some time generally known within the royal family. That knowledge should have impacted the understanding and behavior of Belshazzar. He was inexcusable.

An Application

When considering the condition of our own country in general, and the church in particular, this passage is unusually instructive. Think of the great men of God that have lived in our country – the great awakenings, consciousness of God, and spreading of the Word that has occurred in history. This is

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to say nothing of God’s historical working among Israel – both His blessing and chastening of them. Detailed records of the church of the Lord Jesus have been with us, recounting how Jesus has reacted to both faithfulness and unfaithfulness, to pride and humility. The abundance of knowledge available to us vastly surpasses that which was available to Belshazzar.

Do not think for a single moment that God will not hold this generation in strict account for how it has handled this knowledge. He will be more exacting about it than He was with Belshazzar, because it is more abundant, and is characterized by greater light. Those who remain abysmally ignorant of God and His reactions to men are more guilty than Belshazzar. They have ignored mountains of truth, and pushed warehouses of available knowledge away from them.

Truly, “the times of this ignorance” are no longer tolerable. “Now,” God “commands all men everywhere to repent” (Acts 17:30), and they must be about doing it. It is the church’s business to call men into accountability, and then proclaim repentance and remission of sins (Lk 24:47).

LIFTED UP AGAINST GOD

“But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know . . .”

Now Daniel gets to the matter at hand – the single thing that has brought the judgment of God upon Belshazzar. For Nebuchadnezzar, this happened when he boasted of his own achievements while surveying the great city of Babylon. For Belshazzar, it occurred when he dared to bring God’s holy vessels into his palace and drink wine from them. Then he compounded his transgression by praising “ the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know ,” while he yet held the dedicated vessels of God’s house in his hand. He did not do this privately, but publically, before “thy lords, thy wives, and thy concubines.”

His deed will not be excused because he may have been drunk. He was sobered by the sight of a hand writing on the wall. A holy remembrance of what had happened to Nebuchadnezzar would have sobered him as well. He has no excuse for being obtuse.

YOU HAVE NOT GLORIFIED GOD!

“ . . . and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified.”

Are people really responsible for glorifying God? Indeed they are, even if they are a Babylonian!

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Keep in mind, Belshazzar had not been sent to a special theological school to learn these things. He was responsible for what he could have known. He could have inquired of the Jews that were in his city. He could have read the proclamation Nebuchadnezzar sent into all the world. He could have asked the queen about the matter, or even called for Daniel. But whether he did or not, he was responsible for knowing his breath was in the hand of God. By God’s word he could either live or die – but neither could happen independently of Him.

All of Belshazzar’s ways were in the hand of God, so that he could not even rule unless the God of heaven had given him to do so. He was totally responsible for recognizing that! Other versions of this passage read, “But you did not honor the God who holds in his hand your life and all your ways,” NIB “But the God in whose hand is your life breath and the whole course of your life, you did not glorify,” NAB “But you have not honored the God who gives you the breath of life and controls your destiny!” NLT

And what may be said of this generation? If a Babylonian heathen was judged for not giving God honor and glory, what of those who have been subjected to the Gospel of Christ? What of those who are within walking distance of a fuller knowledge of God, yet have chosen to fritter their time away with entertainment and various forms of fleshly gratification? Are we to imagine that they are innocent? Indeed, they are no more innocent than this Babylonian king!

• This was the curse of the whole Gentile world – they did not give God glory (Rom 1:21-23).
• It was the curse of many generations of the Israelites (Judges 3:7; 1 Sam 12:9; Psa 78:11; 106:13,21; Hos 2:13).
• It was the cause of rebuke and possible judgment against the churches (Rev 2:5,16,21-22; 3:3,19).

Remember, the name of the Lord is “Jealous” (Ex 34:14). The more He gives, the less tolerant He is of those who do not give Him glory. After lavishing His love upon men, He will not overlook those who ignore Him. It is no wonder that the Apostle wrote to a recalcitrant Corinthian church, “Are we trying to arouse the Lord's jealousy? Are we stronger than He?” NIV (1 Cor 10:22). We are not to tempt the Lord our God, putting Him to the test, and trying His forbearance!

THE MESSAGE FROM GOD

“ 24 Then was the part of the hand sent from Him; and this writing was written. 25 And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. 26 This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. 27 TEKEL; Thou art weighed in the

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balances, and art found wanting. 28 PERES; Thy kingdom is divided, and given to the Medes and Persians.”

Now, after an appropriate introduction, Daniel comes to the matter of the writing on the wall. First, he had to set the stage for the word. We should not expect this message to be one of blessing or hope. This is, as will be confirmed in the following verses, a circumstance of great importance.

SENT FROM HIM

“Then was the part of the hand sent from him ; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.

God has sent this message through “the part of the hand.” That “part” was identified as “fingers of a man’s hand” in verse five. Other versions read, “the fingers of the hand.” NKJV This most unusual thing was sent from God: i.e., “So from His presence the hand was sent and this writing was inscribed.” NRSV It was not, therefore, a vision, but a visible and tangible occurrence. The handwriting remained on the wall for all to see. It only consisted of four words, but it had mystified the wisest men in the empire. Four times Daniel alludes to it was writing – visible writing: “this writing was written . . . the writing that was written .”

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YOUR KINGDOM NUMBERED AND

FINISHED

“This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it . . . ” Other versions read, “God has numbered your kingdom and put an end to it,” NASB “God has numbered the days of your reign and brought it to an end,” NIV and “God has measured your sovereignty and put an end to it.” NJB

Note, this first word, or message, is repeated twice. It is similiar to Christ’s “Verily, verily ” (John 1:51). It is given, as I understand it, as a confirmation. This is an irreversible judgment from heaven. It is not possible for it to be called back, and it will happen shortly.

Your Kingdom Is Numbered

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That is, the full days allotted to his kingdom had been completed. This was to Belshazzar what “the fulness of the Gentiles” will be to the Jews (Rom 11:25). This perfectly accords with Job’s assessment of life in general. “Seeing his days are determined, the number of his months are with Thee, Thou hast appointed his bounds that he cannot pass” (Job 14:5). The Kingdom of Belshazzar had reached its appointed conclusion. To be more particular, the kingdom of Babylon itself had reached its conclusion, and would pass to the Medes that very night. That is how precisely God is governing this world.

Your Kingdom Is Finished

Technically, this is not the meaning of the word MENE. That means, “Your kingdom is numbered.” This is Daniels inspired interpretation of the word. The kingdom of Babylon in general, and the kingdom of Belshazzar in particular, would be brought to a grinding conclusion that very evening.

I want to keep before you that this was not a linguistic interpretation of the writing. This is an inspired message with a meaning that only one to whom God had revealed it could translate .

This word is the fulfillment of the prophecy of Jeremiah. “And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations” (Jer 25:12). However, to show that God does nothing without a cause, this demise is also said to have resulted from the insolence of king Belshazzar, who dared to defile something that had been dedicated to God.

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WEIGHED AND FOUND WANTING

“TEKEL; Thou art weighed in the balances, and art found wanting . . . ” Here God is pictured as carrying a balance in his hand – one in which men and their actions are weighed. Thus it is written, “Talk no more so exceeding proudly; let not arrogance come out of your mouth: for the LORD is a God of knowledge, and by Him actions are weighed ” (1 Sam 2:3). Again it is written, “The way of the just is uprightness: Thou, most upright, dost weigh the path of the just ” (Isa 26:7).

In this case Belshazzar himself was placed in the Divine scales, as well as his kingdom in general, and the blasphemous deed he had committed that evening. The Lord does, indeed, weigh the “actions” of men as well as their persons. The solemn consideration of this reality is calculated to have a sobering effect on us.

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The interpretation of this message is then given. Belshazzar was “found wanting.” Other versions read “found deficient, ” NASB “found lacking,” YLT and “have failed the test.” NLT In other words, in the eyes of God, Belshazzar had no genuine worth. There was no further reason for his kingdom to continue. In fact, there was no reason for him to remain alive. He was, in fact, worthless. He had proved himself to be hardhearted, foolish, and insolent – even though marvelous advantages were given to him.

From this we learn there are certain Divine expectations – things He expects to find within and from men. No person is exempt from being “weighed” in the Divine balances in this world. Eventually, all men will be weighed in them at the day of judgment.

Whatever you may think of the Lord and your responsibility to Him, I urge you to live with your “weighing” in mind. Eventually, you will be put in the Lord’s balance. Your peers may be tolerate of foolish behavior from you, and you may appear for a while to be free from all assessment. But that is not the case, and only a fool would dare to think in such a manner.

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THE KINGDOM IS DIVIDED AND GIVEN TO OTHERS

“PERES; Thy kingdom is divided, and given to the Medes and Persians.”

The word “peres” means divided – something that is forcibly split up or divided up. It is a different form of the word “upharsin,” which is used in verse twenty-five. “Upharsin” is the plural form of “peres,” which accented a single kingdom being divided to two other kingdoms. Thus “peres” emphasizes a single judgment, while “upharsin” accents the result of that judgment.

Even though the kingdom of Babylon appeared stable, and even invincible, it was toppling on the precipice of disaster. Its marvelous unity was about to end, and that by Divine mandate. Not only would the kingdom be taken from Belshazzar, it would be divided among others. In this case, one kingdom would be replaced by two.

In interpreting this division, Daniel is very specific. The kingdom would be “ GIVEN to the Medes and the Persians.” God would give it to them! He is, after all, a God who sets kings up and takes them down He gives kingdoms to whomever He desires.

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In the first dream of Nebuchadnezzar, this very division was prophesied. Nebuchadnezzar was the “head of gold,” and the inferior kingdom that would replace him was represented by two arms of silver. Later, in the eighth chapter, this division is viewed from the standpoint of its rulers. They are depicted as two horns of s single ram. “The ram which thou sawest having two horns are the kings of Media and Persia ” (Dan 8:20). In particular, they were “Darius the Mede” (5:31; 11:1) and “Cyrus the Persian” (6:28).

Thus the writing has been read and interpreted. The actions of Belshazzar have been duly noticed in heaven, and have provoked a judgment against him and his entire kingdom. The seriousness of his foolish deed will be confirmed by the immediacy of its judgment.

ONE IS EXALTED, THE OTHER IS SLAIN

“ 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. 30 In that night was Belshazzar the king of the Chaldeans slain.”

The response of Belshazzar is not what one would expect. Some form of extreme response would be thought appropriate – like crying out in repentance, or lashing out in condemnation against Daniel like Herod did against John the Baptist. However, we must take care not to take what has been placed in Divine balances, and put it in the scales of men!

We are witnessing the result of a Divine mandate – something God is causing to happen. It should not surprise us, therefore, that the king reacts as he does. Is it not written, “The king's heart is in the hand of the LORD, as the rivers of water: He turneth it whithersoever he will” (Prov 21:1). I take it that the Lord is turning the king’s heart toward Daniel. It is true, the king had made a sort of commitment to Daniel, but it is better to view the fulfillment of that commitment as the work of God, not the kindness or faithfulness of the man God has judged.

DANIEL IS EXALTED

“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.”

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After a season of relative inactivity, Daniel is suddenly vaulted into prominence once again. He is given the appropriate attire, a recognized symbol of authority, and a position that will be honored.

Perhaps Belshazzar in his wickedness imagined this might secure his kingdom a little longer. If so, that had no real bearing on the case. God was actually preparing Daniel to extend his prominence to another dynasty.

BELSHAZZAR IS SLAIN

“In that night was Belshazzar the king of the Chaldeans slain.” Other versions read, “that very night,” NKJV and “that same night.” NASB

Daniel does not describe the particulars of how Belshazzar was slain. It was enough that his reign had been concluded by heaven’s decree. As a matter of interest, history records the following.

In that night was Belshazzar, the king of the Chaldeans, slain . Not by a servant of his own, as Jacchiades; or by an eunuch, one of his guards, as Saadiah and Joseph ben Gorion; but by Gadales and Gobryas, who led Cyrus’s army up the river Euphrates into the city of Babylon, its course being turned; the inhabitants of which being revelling and rioting, and the gates open, these men went up to the king’s palace; the doors of which being opened by the king’s orders to know what was the matter,

they rushed in, and finding him standing up with his sword drawn in his own defence, they fell upon him, and slew him, and all about him, as Xenophon relates; and this was the same night the feast was, and the handwriting was seen, read, and interpreted. XENOPHON, Cyropaedia, 1.7 sect 22,23

Thus ended the night of Belshazzar’s blasphemous deed. Daniel was exalted, and he was slain.

CONCLUSION

The event we have reviewed fulfills the first part of Nebuchadnezzar‘s first dream. The Babylonian empire falls in order that it might be replaced with the inferior Medio-Persian empire.

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It is very rare that two kingdoms join in a single rule. This is, of course, the Lord’s doing, “and it is marvelous in our eyes” (Psa 118:23). The prophesy of Isaiah was also fulfilled. “Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it. Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children. And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah” (Isa 13:19).

We should learn from this that the world is precisely ordered by the Lord, with no aspect of it being out of control. There are at least two things we should conclude from this.

• That nothing is out of control, and hence we should not allow worry or anxiety to take hold of our hearts and minds.
• That having faith in God is the wisest thing a mortal can do. A God who governs the whole world is worthy of our trust. However, when we add to that the consideration that His government has been placed upon Jesus, and that He is ruling the world for His people, it becomes a sin of the greatest magnitude to fail to believe and trust Him.

Do not hesitate to place your faith in God, refusing to lean to your own understanding. Just as surely as the Lord considered Daniel, so will He consider all who believe on His Son.

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The Prophecy of Daniel

DARIUS AND THE THIRD TESTING OF DANIEL

• Lesson
• 17

INTRODUCTION

In five chapters, we have moved from the overthrow of Jerusalem and the capture of Daniel, Hananiah, Mishael, and Azariah, to the slaying of Belshazzar, final king of the Babylonian empire. Some most intriguing facts were revealed in this section, each one designed to teach us of the meticulous workings of the Lord. The kingdom belongs to Him, and He is the “Governor among the nations” (Psa 22:28). Lest we forget these instructive facts, a brief rehearsal of them will be in order. I will only list the things specifically said about the Lord Himself, although He was unquestionably in everything that took place.

• The Lord gave Jehoiakim king of Judah into Nebuchadnezzar’s hand (1:1a).
• The Lord gave part of the vessels of the house of God into the hand of Nebuchadnezzar (1:1b).
• God brought Daniel into favor and tender love with the prince of the eunuchs (1:9).

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• God gave the four children of Judah knowledge and skill in all learning and wisdom (1:17a).
• God gave Daniel understanding in all wisdom and dreams (1:17b).
• God revealed the secret of Nebuchadbnezzar’s dream (2:19).
• Daniel saw that God changes times and seasons (2:21a).
• Daniel saw that God removes kings and sets up kings (2:21b).
• Daniel saw that God gives wisdom to the wise and knowledge to them that know understanding (2:21c).
• Daniel saw that God reveals the deep and secret things, and knows what is in darkness, or shrouded (2:22).
• God gave Daniel wisdom and might, answering the prayer of Daniel and his friends for mercy to know the king’s dream and its meaning (2:23).
• There is a God in heaven that reveals secrets (2:28a).
• In a dream and visions, God made known to Nebuchadnezzar what would be in the latter days (2:28b).
• The God of heaven gave Nebuchadnezzar a kingdom, strength, power, and glory (2:37).
• The Lord made Nebuchadnezzar ruler over men, the beasts of the field, and the fowls of the heaven (2:38).
• God would set up a kingdom that would never be destroyed or succeeded by another (2:44a).
• The kingdom God set up would break in pieces and consume all other kingdoms, standing forever (2:44b).
• The God of heaven made known to Nebuchadnezzar what would come to pass hereafter (2:45).
• God is the God of gods, Lord of kings, and revealer of secrets (2:47).
• Shadrach, Meshach, and Abednego confess God is able to deliver them from the fiery furnace, and will do so (3:17).
• God sent His angel and delivered the three from the fiery furnace. Not a hair was singed, no hurt was found on them, and the smell of fire was not one their clothes (3:27-28).
• Nebuchadnezzar confesses there is no God who can deliver like this (3:29).
• Nebuchadnezzar proclaims to the world the signs and wonders God wrought toward him (4:2).
• God revealed to Nebuchadnezzar that he was going to punish him for his pride and insolence (4:9-24).

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• God had the king driven from among men (4:25a).
• God gave the king a beast’s heart, so that he ate the grass of the field (4:25b).
• God decreed the king would stay in the field for seven years, until he learned what God intended for him to know (2:25c).
• The Most High rules in the kingdoms of man (2:25d).
• The Most High gives kingdoms to whomever He wills (2:25e).
• The heavens do rule (2:26).
• A voice from heaven informed Nebuchadnezzar he had been deposed of his kingdom, which was fulfilled that very hour (4:31).
• God lives for ever (4:34a).
• God’s dominion is an everlasting dominion (4:34b).
• God’s kingdom is from generation to generation (4:34c).
• God fulfills His will in the army of heaven (4:35a).
• God fulfills His will among the inhabitants of the earth (4:35b).
• None can stay the hand of God (4:35c).
• None can ask God what He is doing (4:35d).
• God is the “King of heaven” (4:37a).
• All of God’s ways are truth (4:37b).
• All of God’s ways are judgment (4:37c).
• God is able to abase those who walk in pride (4:37d).
• God gave Nebuchadnezzar a kingdom, majesty, glory, and honor (5:18).
• God appoints whomever He wills over kingdoms, even the basest of men (5:21).
• The breath and ways of Belshazzar were in God’s hand (5:23).

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• God numbered and finished Belshazzar’s kingdom (5:26).
• God weighed Belshazzar in the Divine scales and found him wanting (5:27).
• God divided Belshazzar’s kingdom, giving it to the Medes and the Persians (5:28).

There are forty-eight declarations of the capability and will of the God of heaven – all within the first five chapters of Daniel. This is by no means an exhaustive list, but has been gleaned by merely glancing over the text.

The point is that these affirmations provide a background for the text before us. The great faith of Daniel that will be made known was founded upon the apprehension of these things. His perception of these realities is what enabled him to trust in the Lord with all of His heart, not leaning to His own understanding.

FAITH IS NOT SIMPLE

When people speak of “simple faith,” or “simply trusting God,” They are not speaking wisely. There is nothing simple about faith. That is why it has to “come” to us from God (Rom 10:17; Eph 6:23). Faith is marvelous, not simplistic. It postulates some knowledge of God that has enabled the believer to cast down all fear and doubt. One might cite Abraham, who believed God although he knew relatively little of Him. Yet, God had revealed Himself to Abraham in most unusual ways.

• He “said” to Abram “Get thee out of thy country . . . ” (Gen 12:1-4).
• God “appeared” to Abram, declaring He would give him the land of Canaan (Gen 12:7-8).
• The Lord “plagued Pharaoh And his house with great plagues” because he had presumed to take Abram’s wife for his own (Gen 12:17).
• The Lord destroyed Sodom and Gomorrah after divulging to Abram what He was going to do, and hearing Abram’s plea to save the city for the sake of at least ten righteous (Gen 13:10).
• God spoke to Abram after Lot departed from him, promising to give him all of the land he could see, and that He would multiply his seed (Gen 13:14-16).
• Melchizedec blessed Abram in the name of the Most High God, declaring He possessed heaven and earth, and had subdued Abram’s enemies (Gen 14:18-20).
• God appeared again to Abram, declaring he himself would bear a son, who would be his heir (Gen 15:1-5). It was at this point that “believed” is used for the first time in Scripture. “And he believed in the LORD; and He counted it to him for righteousness” (Gen 15:6).

I give this brief account to confirm that Abram did not “simply believe” God. He had considerable exposure to the Lord, had heard much from Him, and Melchisdek had declared the Lord to him. It was after this exposure – after his acquaintance with the Lord – that he “believed in the Lord.”

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IN A HEATHEN REALM

I want to underscore that all of the marvelous working of the Lord in this book occurred in a heathen realm, over which a heathen monarchs presided. The conditions were anything but favorable. From the standpoint of a Divine covenant, Daniel was living under the inferior covenant, that was destined to be replaced by a better one. The events took place during a time of Divine chastening – the seventy-year Babylonian captivity. Daniel, who is the principle mortal in this book, although eventually exalted, was among “the captives of Judah.” He was away from his homeland, had no access to the temple, and from a tender age was exposed extensively to Babylonian wisdom. He was not appreciated by his peers, and at the time of this chapter begins to serve under a third king. He has consistently been brought into the limelight when a crisis arose. His life has been threatened and, at this point, appears to be dwelling alone. It is difficult to conceive of anyone being in more a challenging situation.

The knowledge of these circumstances should bring great hope to the heart of all believers. If you live by faith, where could you possibly be placed where the Lord could not work through you? What is there that can justify losing hope, being overly discouraged, or thinking you have been left alone?

DARIUS TAKES THE KINGDOM

“ 5:31 And Darius the Median took the kingdom, being about threescore and two years old.” The very night Belshazzar was slain, the kingdom was wrenched from the Babylonians and given to the Medes and the Persians. This is one of several instant judgments in Scripture, and is designed to assist us in fearing the Lord. We should be repulsed by any teaching, emphasis, or view of life that thrusts the knowledge of Divine judgment into the background. It is possible to obtain a view of Scripture that rarely, if ever, gives due thought to the Lord and His throne of judgment. I fear this is altogether too popular in our time. However, no such view will be received when we take this passage of Scripture seriously, embracing what it says.

ABOUT DARIUS

“Darius the Median . . . ” There has been a great deal of controversy concerning this man. This is largely owing to the absence of his name in profane history. Of course, throughout history there have been a number of Scriptural people whose existence was questioned because known historical records had not mentioned them. Their names, however, were eventually discovered in historical records or monuments, at which time they were recognized as valid. I will not take the time to mention these occurrences here, as knowledge of them is available to those considering the pursuit of such knowledge worthy of their time.

In my judgment, however, such quests are out of order. The Word of God is not to be measured by the writings and analyses of mortals. Rather, the opposite is to be the case. If the Scriptures were written by “holy men” who spoke as they were “moved by the Holy Spirit” (2 Pet 1:21), what possible reason can be adduced for engaging in an effort to determine if they are true or not? And where do such efforts end? Are they adequate to confirm the existence of the holy angels, Gabriel or Michael, who were high ranking angels, the devil, demons, Adam, Eve, Cain, Abel, or others? And what about the twelve Apostles, Paul, Barnabas, Timothy, Luke, and other key figures. Or, the giving of the Law at Sinai, the ascension of Jesus, or the creation of the world itself?

Are we to believe such accounts must be attested by the literature and records of this world? Is the validity of the accounts of the flood, the scattering at Babel, and the destruction of Sodom and Gomorrah to be gauged by the writings of mortal men? And what of the atoning death of Christ, His resurrection, His enthronement in glory, and His present intercession for the saints? Where does human history stand on these persons and events?

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Such thinking is too absurd to be dignified by research, or the imagination that anything valuable can be obtained by comparing them with Scripture. Those who wish to defend such a procedure are engaged in a losing effort.

It should not surprise us that God speaks of people largely omitted from worldly history: i.e., Moses, the holy prophets, John the Baptist, the Lord Jesus, and Paul. Thus, when someone raises the objection that worldly history makes no mention of Darius the Mede, we simply reply “So what!” What matter does that make. It only means they either called him by another name, or did not see him as important in history. We either believe “all Scripture is given by inspiration of God,” or we do not (2 Tim 3:16). If we believe this, we have no interest in whether world history is in synch with Scripture or not. In the end, all of the words of men will be judged by the Word of God in the presence of God.

Distinguished from Darius the Persian

This “Darius,” by being called “the Median,” or “Mede,” NKJV is distinguished from “Darius the Persian,” mentioned by Nehemiah (Neh 12:22).

The Son of Ahasuerus

Later, Daniel refers to this man as “Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans” (Dan 9:1 – 538 BC). This Ahasuerus was not the husband of Esther, mentioned throughout that book and was a Persian king (i.e., Esth 1:1,2,9 – 480 BC). Nor, indeed, was it the Ahasuerus mentioned in the book of Ezra (Ezra 4:6 – 458 BC).

Babylonian Captivity Ended

During the first year of Darius’ reign, Daniel understood from the books of Jeremiah that the Babylonian captivity was ended (Dan 9:1-2).

Thus we see that Darius is more noted for the time marked by his appearance rather than his kingly exploits. The captivity ended in his reign, and the Babylonian empire was ended by him also. Were it not for that, he probably would not even be mentioned.

HOW THE KINGDOM WAS TAKEN

“ . . . took the kingdom.” Other versions read, “received the kingdom,” NKJV/NASB/NRSV and “took over the kingdom.” NIV Earlier, Daniel said the kingdom would be “given to the Medes and the Persians” (5:28). Therefore, the only reason Darius was able to take the kingdom is because it had been given to him by God.

Historians date this fateful evening as October 12, 539 B.C.

Some Records

The following is a brief description of the fall of Babylon from McClintok and Strong’s Cyclopedia of Biblical Knowledge.

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“Under the last king, B.C. 538, Babylon was taken by Cyrus, after a siege of two years, in the dead of the night. Having first, by means of its canals, turned the river into the great dry lake west of Babylon, and then marched through the emptied channel, he made his way to the outer walls of the fortified palace on its banks, when, finding the brazen gates incautiously left open by the royal guards while engaged in carousals, he entered with all his train; ‘the Lord of Hosts was his leader,’ and Babylon, as an empire, was no more.”

The Bible Knowledge Commentary includes the following.

“The city had been under assault by Cyrus. In anticipation of a long siege the city had stored supplies to last for 20 years. The Euphrates River ran through the city from north to south, so the residents had an ample water supply. Belshazzar had a false sense of security, because the Persian army, led by Ugbaru, was outside Babylon’s city walls. Their army was divided; part was stationed where the river entered the city at the north and the other part was positioned where the river exited from the city at the south. The army diverted the water north of the city by digging a canal from the river to a nearby lake. With the water diverted, its level receded and the soldiers were able to enter the city by going under the sluice gate. Since the walls were unguarded the Persians, once inside the city, were able to conquer it without a fight.”

Isaiah’s Prophecy

Isaiah spoke of the demise of Babylon in violent and abrupt words. “Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate. Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers. Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man. As for our redeemer, the LORD of hosts is his name, the Holy One of Israel. Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms” (Isa 47:1-5).

Other prophecies of Isaiah concerning the fall of Babylon are found in chapters 13, 14, and 21 of his prophecy. God revealed much to Isaiah on this point. Those texts contain these salient expressions. “The burden of Babylon, which Isaiah the son of Amoz did see. Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles. I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness . . . They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land . . . And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah . . . That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! The LORD hath broken the staff of the wicked, and the sceptre of the rulers . . . And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground” (Isa 13:1-3,5,19; 14:4-5; 21:9).

Jeremiah’s Prophecy

Jeremiah also foretold the fall of Babylon. “Declare ye among the nations, and publish, and set up a standard; publish, and conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces. For out of the north there cometh up a nation against her, which shall make her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast . . . For, lo, I will raise and cause to come up against Babylon an assembly of great nations from the north country: and they shall set themselves in array against her; from thence she shall be taken: their arrows shall be as of a mighty expert man; none shall return in vain. And Chaldea shall be a spoil: all that spoil her shall be satisfied, saith the LORD . . . I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the LORD . . . Thus saith the LORD; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise up against me, a destroying wind; And will send unto Babylon fanners, that shall fan her, and shall empty her land: for in the day of trouble they shall be against her round about . . . Thus saith the LORD of hosts; The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labour in vain, and the folk in the fire, and they shall be weary” (Jer 50:2-3, 9-10,24; 51:1-

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2,58).

Concluding Remarks

As ingenious as the military strategy against Babylon was, that is not the reason for its success. The fall of Babylon had been determined by God Himself, who alone is “the Governor among the nations.” He used Darius and the Medes, but it was His judgment that brought the city down. God uses means, but it is HE that uses them!

Thus, the traits that have been ascribed to the Living God in the book of Daniel, have been marvelously displayed in His dealings with Babylon and its kings. The revelations He has given of Himself, whether in bold proclamations or dreams, are actually lived out before us and its kings. In the recorded events themselves God is more clearly seen.

• “Wisdom and might are His” (2:20).
• “He changes times and seasons” (2:21a).
• “He removes and raises up kings” (2:21).
• God gives men kingdoms, “power, and strength, and glory” (2:3).
• He is a “God of gods, and Lord of kings” (2:47).
• His “signs” and “wonders” are great (4:3).
• “The Most High rules in the kingdoms of men” (4:25a).
• God gives the kingdoms of men to “whomever He chooses” (4:25b).
• God’s “dominion is an everlasting dominion” (4:34a).
• God’s Kingdom is “from generation to generation” (4:34b).
• God does according to His will in “the army of heaven” (4:35a).
• God does according to His will “among the inhabitants of the earth” (4:35b).
• No ne can “restrain” God’s hand or say to Him, “What have you done?” (2:35c).
• God gives “peoples” and “nations” to rulers (5:19).
• God “finishes” kingdoms (5:26).

It is imperative that we comprehend the working of the Lord in this book. If we fail to do so, it will not edify us. At the root of edification is the perception of the hand of the Lord. If that is not seen, the soul simply cannot be fortified and made mature. The soul cannot be fortified by mere academic observations.

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DANIEL IS AGAIN EXALTED

“ 6:1 It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; 2 And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage.”

According to the prophecies of the Lord, Babylon is fallen, and is now brought into the Media-Persian empire. In His inscrutable wisdom, and in righteousness, he has shuffled the kingdoms of men. On the surface, this shuffling appeared to be the result of Median military shrewdness and Babylonian obtuseness. However, it was actually God intruding into the affairs of men, forcing Himself among them And moving history along to the fulfillment of His own purpose.

I want to ever keep this before you because of the general lack of awareness of these things among professed church. During the past few decades a remarkable ignorance of God has developed among the churches. It is so remarkable that scarcely a person can be found that has a spiritual grasp of the nature and purpose of God Almighty. The wisdom of men has been so vaunted God can hardly be seen. For this reason trust is being put in men, procedures, and purported principles of thought and life rather than in the Living God. This circumstance mandates a serious perusal of this book.

Darius the Mede now begins his reign. Once again, the exact time of the events that follow is not made known, for that is not the point. Divine involvements are the issue, and the accomplishment of His purpose is the focus. Therefore, the Spirit moves to the next significant event in view of these things.

THE HIERARCHY OF MEDIAN POWER

“ 6:1 It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; 2 And over these three presidents . . . ”

Our attention is immediately turned to Daniel, God’s man for the occasion. It is apparent that Darius, although taking the political rule, is actually incidental. The facts that are given concerning him are but a context in which Daniel will become the prominent man in the new political regime. Further, that prominence will be primarily spiritual – a prominence that remains profitable to the saints to this very hour.

An Hundred and Twenty Princes

Other versions refer to the “princes” as “satraps.” NKJV,NASB,NIV These were Persian viceroys over provinces into which the Persian empire was divided. Governors were under them (such as Zerubbabel and Nehemiah, Ezra 4:3,6; Neh 2:9). We might think of them as rulers over regions. This form of Persian rule is mentioned in the book of Esther. “Now it came to pass in the days of Ahasuerus, (this is Ahasuerus which reigned, from India even unto Ethiopia, over an hundred and seven and twenty provinces )” (Est 1:1).

I understand “the whole kingdom” to refer to the newly acquired kingdom of Babylon, and not to the whole Persian empire, of which Babylon was but a part.

Three Presidents

Other versions refer to these “presidents” as “governors,” NKJV “commissioners,” NASB “administrators,” NIV “princes,” DOUAY , “supervisors,” NAB and “chief rulers.” BBE These “presidents” would be much like the “secretaries”

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in our own government (i.e., Secretary of State, Secretary of the Treasury, etc.). The one hundred and twenty “princes” were answerable to these “presidents,” who presided over them.

DANIEL WAS FIRST

“ . . . of whom Daniel was first . . . ” This is why God moved Belshazzar to exalt Daniel, although he himself would be killed on the very night he did so. He was compelled by God to do so. Thus, when Darius took over, he first saw Daniel clothed in royal apparel with the golden chain of authority about his neck. While this is a mere conjecture, I do not doubt that Darius heard something of Daniel, his prophecies and wisdom. Perhaps he even heard of his declaration of the fall of Babylon, and it being given to the Medes and the Persians.

Aside from these speculations, God was working through Darius, elevating Daniel to a place of prominence. This was done in order that the Word and purpose of God might be the better known. From yet another perspective, this was God working all things together for the good of Daniel (Rom 8:28).

This should bring great encouragement to every child of God. If God can exalt a captive Jew in a new government, and through a king who did not know him, what can be done with those whose lives are “hid with Christ in God” (Col 3:3).

NO DAMAGE

“ . . . that the princes might give accounts unto them, and the king should have no damage.” Other versions read, “so that the king would suffer no loss,” NKJV “might have no trouble,” DOUAY “Should not be troubled,” Septuagint and “to safeguard the king’s interests.” NJB

This could include the loss of revenue, tolls, taxes, and the likes (as illustrated in the charge leveled at the Jews in the book of Ezra 4:13). “Damage,” or “loss,” would also refer to any failure to carry out the king’s objectives, or allowing any opposition to him.

The government of Darius was not principally provided for the people themselves, but in order to the execution of the king’s will. That is the manner of worldly rule, and that is why God’s Kingdom will eventually crush all worldly kingdoms.

DANIEL FINDS FAVOR, AND IS PREFERRED

“ 3 Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.”

Introductory Thought

Our text immediately deals with the elevation of Daniel and the trials associated with that elevation.

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Additionally, I want to set this whole matter in proper perspective. It was during the first year of Darius’ reign that Daniel “understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem” (Dan 9:2). Those books were the writings of Jeremiah the prophet (Jer 25:11,12; 29:10). God opened them up to Daniel’s understanding.

Thus, while Daniel’s rapid elevation was going on, his heart and mind were still set upon the Word of the Lord. The words that follow reflect the effect of Daniel’s faith and focus.

DANIEL IS PREFERRED

“Then this Daniel was preferred above the presidents and princes . . . ” Other versions read, “Daniel distinguished himself above the governors and satraps,” NKJV “Daniel began distinguishing himself among the commissioners and satraps,” NASB “ Soon distinguished himself above all the other presidents and satraps,” NRSV “Daniel excelled all the princes and governors,” DOUAY “Daniel surpassed the presidents and the satraps,” DARBY and “Daniel did his work better than the chief rulers and the captains.” BBE

In this verse, the word “preferred” means to become chief. The idea is that he immediately began to rise to the top because of the way in which he fulfilled his duties. He was not deterred by a change in the government. The fact that he had been in relative obscurity after the death of Nebuchadnezzar, and prior to Belshazzar’s feast, had not eroded his confidence, zeal, or excellent manner of work.

Thus, the king’s decision to make Daniel the “first” of the three presidents was justified. The work of Daniel confirmed he was suitable to hold that position. All of this was the product of his faith in and commitment to the living God. He excelled because God blessed him.

A Lesson to be Learned

When we live by faith and walk in the Spirit, we will become better at what we do in this world. Faith is in no way divorced from the every-day routines of life. No person in Christ should be noted for being a bad worker, or for laziness, or for not executing their duties with faithfulness and wisdom. Nor, indeed, should any of them be advanced to places of responsibility, only to prove unworthy of such advancement. Faith must characterize all of life!

AN EXCELLENT SPIRIT

“ . . . because an excellent spirit was in him . . . ” Other versions read, “because he possessed an extraordinary spirit,” NASB “by his exceptional qualities ,” NIV “there was a special spirit in him,” BBE “his great ability ,” NLT and “was so evidently superior .” NJB

Daniel was not distinguished by academic credentials (although he did have them, 1:4). Rather, it is what he accomplished in the execution of his duties that marked him out.

This is wholly at variance with the norm of the business, academic, and religious worlds. Men are too often elevated, or given responsible positions, purely upon the basis of their academic achievements and credentials. This was not the case with Joseph, Daniel, Shadrach, Meshech, or Abednego. It is not why the Apostles and Prophets were given their positions. It was not the criteria the early church used for recognizing elders, deacons, or any other God-ordained office. Neither should it be the means the church of our day uses to make critical determinations. To do so is to demonstrate a wisdom that is beneath that of Darius the Mede. This is not comely for a person in Christ.

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When it came to the handling of the affairs of the kingdom, Daniel proved to be more competent, more expert, more skillful, and more proficient. He was superior in every aspect of his duties. He did his job better, carrying out the king’s will in a more precise and profitable manner. The king did not prefer him because of his looks, his education, or his professional demeanor before the people. Rather, it was because of his aptitude – an “excellent spirit.” That aptitude was the result of Daniel’s consistent faith, coming to him from God.

Solomon said, “a man of understanding is of an excellent spirit” (Prov 17:27). Once before, Daniel was referred to as one in whom an “excellent spirit” was found (5:12). In that verse, another translation reads “keen mind.” NIV He was noted for his quick perception.

DARIUS CONSIDERS

“ . . . and the king thought to set him over the whole realm.” Other versions read, “the king gave thought to setting him over the whole realm,” NKJV “the king planned to appoint him over the entire kingdom,” NASB “the king planned to set him over the whole kingdom,” NIB and “and it was the king's purpose to put him over all the kingdom.” BBE

From the king’s point of view, it was the “excellent spirit” of Daniel that moved Darius to purpose this promotion. But actually, God was behind it. I understand “the whole realm” to pertain to the Babylonian kingdom Darius had conquered, and not to the whole Persian empire.

Keep in mind that Daniel is not a young man. He is now advanced in years. The end of the Babylonian captivity is in site (Dan 6:1), which probably puts Daniel in his seventies. His age, however, has not dulled his “excellent spirit.” He still excels his peers, regardless of their age, or lack of official activity. In this regard, he is much like Moses.

It is a great point of concern that the modern church is often less discerning of the capacities of men of faith than Darius the Mede! I have no doubt that Daniel’s resume, should it be submitted for an official position, would be considered by few, if any, modern churches. Such attitudes have robbed the church, making it more reliant upon the world and its vain wisdom than upon the God of heaven. Jesus and the Holy Spirit have actually been upstaged by the world’s paltry wisdom. It is difficult to conceive of a condition being more serious than that.

THE STAGE IS SET

Thus the stage has been set for another display of Divine power. As is elsewhere declared, “For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His" (2 Chr 16:9). The Lord is eager and most serious in this quest for one through whom He can work. He has found such a person in Daniel, and will now “strongly support” him. He will so work in Daniel’s behalf, that throughout the remainder of history, his favor of Daniel will be declared to both young and old. Wherever the Scriptures are known, the record that follows will also be known. It constitutes a proclamation of God’s power, and is a tribute to a man of faith and patience.

AN OCCASION SOUGHT AGAINST DANIEL

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“ 4 Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.” At once we see the Babylonian wise men had no love for Daniel. This was particularly brought to the surface when they heard Darius was determined to make him the head over the whole kingdom. They now became his persecutors. They knew they could not oppose Daniel openly, so became creative in their efforts to bring him down.

SEEKING A FAULT CONCERNING THE KINGDOM

“ 4 Then the presidents and princes sought to find occasion against Daniel concerning the kingdom . . . ” Other versions read, “sought to find some charge,” NKJV “trying to find a ground of accusation,” NASB “tried to find grounds for complaint,” NIV “were looking for some cause for putting Daniel in the wrong,” BBE “began searching for some fault.” NLT

These men were provoked by Darius’ intention to make Daniel the head over the whole realm. Although many of them knew of his spotless character, and the precision with which he declared the future, they could not bring themselves to love a Jew. Of course, tactics like this are still common in political circles. However, this is not a mere political issue. This will prove to be an occasion where God will make known HIS preferences, and at the same time eliminate some of these pretentious Babylonian wise men.

Concerning the Kingdom

These wicked men were not simply looking for some moral flaw in Daniel. They knew they could not find such a defect. Rather, they sought to discredit him in matters of the State: “concerning the kingdom,” NKJV “in regard to government affairs,” NASB “in his conduct of government affairs,” NIV and “in connection with the kingdom.” NRSV

Will Daniel’s faith and faithfulness transport over to his daily job? This is an area where many professed believers fail miserably, and there is no satisfactory excuse for it. Like Daniel, those who serve the Lord are to be exemplary in their worldly affairs, whether domestic, social, or political. Even if the circumstances are not favorable, or disruption of significant proportion has occurred, the child of God is to be found faultless – “blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Phil 2:15). Daniel will serve as a godly example for us in this matter.

THEY COULD FIND NOTHING

“ . . . but they could find none occasion nor fault . . . ” Other versions read, “they could find no charge or fault,” NKJV “they could find no ground of accusation or evidence of corruption,” NASB “they could find no corruption in him,” NIV and “they could find nothing to his discredit, and no case of negligence; he was so punctilious that they could not find a single instance of maladministration or neglect.” NJB

This is the Spirit’s tribute to the impeccable character, faithfulness, and diligence of Daniel. It also opens up something of the meaning of “ excellent spirit.” If there had been the slightest evidence of corruption, Daniel’s opponents would have found it. Their aim was to have him deposed from office by proving he was corrupt like themselves.

Judas, you may recall, did not conduct himself flawlessly in the business affairs of Jesus and His disciples. It is written of him, “But one of his disciples, Judas Iscariot, who was later to betray him, objected, "’hy wasn't this perfume sold and the money given to the poor? It was worth a year's wages.’ He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it ” (John 12:4-6). No one can afford to take their relationship to Christ for granted, or imagine they are exempt from falling!

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Learning from this Event

I have often heard Christians complain because their colleagues at work sought for a fault in them. It is not unusual to hear such people say they are not perfect, or that we all make mistakes. But Daniel will not have the luxury of excusing his critics so easily. The truth of the matter is that believers are to see to it their enemies can find no fault in them.

We are admonished to have “sound speech, that cannot be condemned ; that he that is of the contrary part may be ashamed, having no evil thing to say of you ” (Titus 2:8).

Hear the word of exhortation, “Do all things without murmurings and disputings: that ye may be blameless and harmless , the sons of God, without rebuke , in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Phil 2:14-15). Such things are to be taken seriously by us.

One more word on this matter will suffice. “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ ” (1 Pet 3:15-16).

If the light of believers is to shine before men, it will do so when their affairs are all in order, and their lives are conducted with obvious integrity. God is not honored when our enemies find glaring deficiencies in our lives.

HE WAS FAITHFUL

“ . . . forasmuch as he was faithful, neither was there any error or fault found in him.” Other versions read, “because he was trustworthy, and neither corrupt nor negligient,” NIV and “they could not find a single instance of maladministration or neglect.” NJB

After a punctilious search for some failure pertaining to his work, it became obvious that Daniel conducted himself with total integrity and trustworthiness. He had not withheld any revenues from the king. His accounts were all in order – no sloppy bookkeeping or manners that would embarrass the king or cause reproach to him. He did not mishandle any of the affairs of State, or blunder, acting foolishly in matters of management. There simply was not a single thing they could find against him! God was glorified by his conduct.

THE ONLY WAY

“ 5 Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.”

The wicked do not cease to plot against the righteous when they can find nothing against them – even when they are ashamed of their false accusations. In the case of Jesus, His enemies sought false witnesses to buttress their

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fabricated case against Him (Matt 26:59-60). The Jewish council “suborned men” to speak against Stephen (Acts 6:11). Jewish opponents of the Gospel began spreading the word that Paul taught, “Let us do evil that good may come” (Rom 3:8). It is the manner of the ungodly to work at reproaching the people of God. They are creative, diligent, and consistent in their effort.

Thus we should not think it a strange thing that Daniel’s foes refuse to abandon their efforts to discredit him.

WE WILL NOT BE ABLE

“Then said these men, We shall not find any occasion against this Daniel . . . ” Other versions read, “We shall not find any charge,” NKJV “We shall not find any ground of accusation,” NASB and “We will never find any basis for charges against this man.” NIV

Any effort to find fault in Daniel’s presidency was totally vain. Nothing could be found. He was consistent and faithful in all things. He was totally trustworthy, seeking the interest of the king, and never allowing reproach to be brought against him. When they say “this Daniel,” they are speaking with utter contempt and disdain. They have no respect or regard for him, even though his life is spotless. Believers do well not to expect their enemies to honor them when their conduct is flawless and marked with obvious integrity and faithfulness. The world does love “its own,” but has no regard for the children of God. It has always been true, “If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:19). Believers must not be naive in this regard. Even spotless conduct in the saints cannot move the world to love them.

EXCEPT

“ . . . except we find it against him concerning the law of his God.” Other versions read, “unless it has something to do with the law of his God,” NIV “unless we try something to do with the law of his God,” NJB and “Our only chance of finding grounds for accusing Daniel will be in connection with the requirements of his religion.” NLT

These wicked men did not think for a single moment they could induce Daniel to break the Law of his God – and that is not how they reasoned. Rather, they were banking on the fact that he would NOT violate the Law of His God, or in any way alter the manner in which he served Him. They knew Daniel would not forsake or abandon any form of his allegiance to God. He would fulfill all his vows to the Lord, keep His commandments, and conduct his life with His God at its center.

Application

I have often pondered with what ease some souls are moved away from their commitments to God. All too often the slightest pressure, the most casual suggestion, or the most minute interruption moves them to turn from their dedication to the Lord. It may take the form of moving them to forsake the assembling of themselves together (Heb 10:25), devoting themselves to the reading of Scripture, or praying. Under worldly pressure, however, they soon forget their promises to God – when He took away their sins and accepted them in Christ.

All of this may seem quite innocent, and wordy explanations may be offered for abandoning a commitment to the Lord. However, after all has been said and done, we have the example of Daniel before us. We do well to take heed to his manners. He was living under an inferior covenant with inferior promises (Heb 8:6). Yet, under those circumstances he towers above great numbers of professing Christians.

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Such things ought not be, and no amount of fancy philosophizing can dignify the conduct of those who carry on their lives with less consistency and integrity than Daniel. We have been given more, and more is required of us.

A CRAFTY PROPOSAL IS SUBMITTED

“ 6 Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever. 7 All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions . 8 Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. 9 Wherefore king Darius signed the writing and the decree.”

Now the wicked join “hand in hand ” (Prov 11:21; 16:5) against the man of God. It is a well thought conspiracy, and Daniel’s enemies are persuaded it will work for their good. However, there is one thing they have failed to take into consideration – and that because they were not able to do so. They failed to reckon upon the God of Daniel. They knew Daniel was devoted to his God, but had no idea of how God was devoted to Daniel!

WE HAVE ALL CONSULTED

“Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever. All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains, have consulted together . . .” Other versions refer to “All the governors of the kingdom, the administrators and satraps, the counselors and advisors,” NKJV “All the commissioners of the kingdom, the prefects and the satraps, the high officials and the governors,” NASB and “The royal administrators, prefects, satraps, advisers and governors.” NIV

Everyone is said to be represented except Daniel – the chief president of them all. So “all” the presidents were not there, only two of them. However, they spoke as though Daniel had concurred with the proposal they are about to make. They had met together and drawn up a bill for the king’s signature. It would be presented as though the king’s best interests were being considered. There was, supposedly, perfect unanimity among the appointed officials, and thus the proposal is submitted in a context of seeming interest and unity. However, it is not at all what it appears to be.

A ROYAL STATUTE

“ . . . to establish a royal statute, and to make a firm decree , that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king . . . ”

A Royal Statute

A “royal statute” is an edict from the king – a sovereign decree to be imposed upon the people. Among men, it carries unquestionable authority.

A Firm Decree

A “firm decree” is an edict that will be enforced. Some form of legal monitoring will accompany the decree, and

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those who violate it will be punished.

A Thirty-day Law Concerning Petitions

Other versions read, “whoever petitions any god or man for thirty days, except you, O king” NKJV “anyone who prays to any god or man during the next thirty days, except to you, O king, shall be thrown into the lions' den,” NIV and “Give orders that for the next thirty days anyone who prays to anyone, divine or human-- except to Your Majesty.” NLT

Behold how cunningly the petition is presented. His enemies did not condemn Daniel, his practice, or his God. Also, this was the beginning of a new reign. Therefore the petition is presented so as to draw attention to the new king, and away from any competing interests.

These wicked men were not testing Daniel to see if he would really pray to his God. They already knew he would. This was designed to cast a different light upon his devotion, making it appear as though it was rebellion.

Here was a royal statute, bound upon the entire realm because of a single man. The aim of this proposal was not to uncover others in the realm who prayed to God. The sole purpose of this recommendation was to condemn Daniel. From the standpoint of the officials who put it forward, there was no other reason for it.

We see here to what length the devil will go to harass and condemn the people of God. This provides some further insight into the Apostolic warning. “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet 5:8).

THE PENALTY ESTABLISHED

“ . . . he shall be cast into the den of lions . . . ” Thus the proposal provides for the sure death of anyone who violates the imposed decree. A request cannot be presented to anyone other than Darius the king. No supplication of any sort can be made of any God or man. Only Darius may be asked for anything.

The decree was for a thirty day period, for Daniel’s enemies knew there was no possible way for him to refrain from praying for that length of time. Also, there was no need to make the law perpetual. These men were not seeking to establish a governmental policy. Rather, they were seeking to rid themselves of the presence of Daniel. It made no difference to them if anyone else prayed to the God of heaven or not.

SIGN THE WRITING

“Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. Wherefore king Darius signed the writing and the decree.”

Establish and Sign the Decree

Like all executive orders, it must have the royal signature upon it. The signature of Darius would make the matter law. Immediately, Daniel’s enemies would engage in a vigil to catch Daniel praying to his God. They knew he could not change his manner, not even because of a king’s decree!

The Law of the Medes and Persians

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A similar representation of the law of the Medes and Persians is found in the book of Esther. “Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse ” (Esth 8:8).

The signed decree, therefore, was cast in stone, and could not, under any circumstances, be reversed. The foes of Daniel knew they had to have a law like this in order to condemn the man of God. Now they were confident of realizing success in their diabolical plan. Their hearts must have leaped with carnal joy.

DANIEL’S RESPONSE

“ 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. 11 Then these men assembled, and found Daniel praying and making supplication before his God.”

Now comes the third test of Daniel’s faith. It is different than the other tests. In the first test, when but a young man, his faith was tested when an unlawful diet was imposed upon him (1:3-8). In the second test, he was condemned along with all the other wise men of Babylon when king Nebuchadnezzar dreamed a dream he could not remember (2:13- 18). Now, his faith is tested by a mandate that forbids him to pray to his God – a decree that outlaws asking anything from the God of heaven. Is there anything familiar about a law like this? Has not our own government passed a similar law – except it is not for a mere thirty days!

The record of Daniel’s response is written for our learning. It is designed to teach us that no person or law can be permitted to mitigate or modify our devotion to the Lord of glory. In Daniel we will see faithfulness and steadfastness lived out to the finest detail.

WHEN DANIEL KNEW

“ 10a Now when Daniel knew that the writing was signed . . . ” Other versions read, “Now when Daniel learned that the decree had been published,” NIV and “when Daniel learned that the law had been signed.” NLT

Daniel was not, therefore, present when this whole matter was presented to the king. He heard of the decree only after it had been signed into law. How will such an imposition impact upon his manner of life? How will it effect the aged prophet?

The Impact of the Decree

Lest we overlook the impact of the king’s decree, consider its import. No one could ask God for help for thirty days. For one full month, by law, Daniel could not ask God for understanding or wisdom . Grace could not be requested from God, nor direction , for thirty days. No forgiveness could be sought, no “ daily bread, ” and no deliverance requested. All such requests must be addressed to Darius. All of these things were needed – even on a daily basis. For all practical purposes, Daniel was being asked to forget God for thirty days. By the law of the Medes and the Persians, for thirty days,

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he could not associate a single one of his needs or quests with the God of heaven.

For some, that would not be too unreasonable. How will such a demand be regarded by a man who lives by faith?

THREE TIMES A DAY

The edict covered a period of thirty days. Within that time frame a single violation will result in the violator being thrown into a den of lions. The threat is very real, and there is no court of appeals, or provision for registering a complaint about the injustice of the decree. There are no “civil rights,” and no organization to plead the case of the people to the king. In fact, according to the law of the Medes and Persians, it is not possible for the signed proclamation to be reversed. Now, how will a decree like that effect the prophet Daniel?

We must remember that “All scripture is given by inspiration of God,” and that “prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” NKJV (2 Tim 3:16; 2 Pet 1:21). In this text, therefore, the Holy Spirit moves Daniel to write about himself. This is not something he took upon himself. Rather, his response was so notable before the Lord, that the Holy Spirit moved him to write it in Scripture for our admonition, upon whom the ends of the world are come.

I say this because some sophists have stumbled at men writing about themselves in Scripture. Other examples include Moses, who wrote that he was “very meek, above all men which were upon the face of the earth” (Num 12:3). John also wrote that he was “that disciple whom Jesus loved” (John 19:26; 20:2; 21:7,20). These accounts, as well as that of Daniel, were not self-assessments. They were written by Divine inspiration, and must be so regarded.

He Went Into His House

“ 10b . . . he went into his house. . .” Immediately we see the decree had not the slightest impact upon Daniel’s demeanor. It is as though he held utter disdain for a decree that forbade him to ask a petition of his God for thirty days. He did not go into the market place, or the king’s palace, but to into his own house. That is where he was accustomed to praying, and he will not alter his manner.

Toward Jerusalem

“ 10c . . . and his windows being open in his chamber toward Jerusalem . . . ” Daniel does not hide what he is doing. He does not close the windows so none can see him praying, for that was not his custom. He would rather lose his life than alter a single facet of his life toward the Living God. He will not bow to the king’s decree, just as Shadrach, Meshach, and Abednego would not bow to Nebuchadnezzar’s image. He will not dishonor his God by closing his windows, but he has no compunctions about dishonoring the kingly edict by leaving them open.

However, his windows are not merely opened, they are open “toward Jerusalem.” There is no question about Daniel’s familiarity with Scripture. He was doubtless fully acquainted with Solomon’s prayer at the dedication of the Temple. There the wise king besought the Lord to remember prayers that were prayed toward their land, and particularly facing the Temple of God. That marvelous prayer contained at least five references to such prayers.

• IN THE NORMALITIES OF LIFE. “And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive” (1 Kgs 8:30).

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• IN TIMES OF CALAMITY. “When heaven is shut up, and there is no rain, because they have sinned against thee; if

they pray toward this place , and confess thy name, and turn from their sin, when thou afflictest them; Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance” (1 Kgs 8:35-36).

• A SEEKING STRANGER. “Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake; (For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house ; Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as do thy people Israel; and that they may know that this house, which I have builded, is called by thy name” (1 Kgs 8:41-43).
• IN TIMES OF BATTLE. “If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name: Then hear thou in heaven their prayer and their supplication, and maintain their cause” (1 Kgs 8:44-45)
• WHILE CAPTIVES IN ANOTHER LAND. “Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; And so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name : Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause” (1 Kgs 8:47-49)

David also mentioned this manner of praying – toward Jerusalem and the Temple. “But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple ” (Psa 5:7). Jonah also did the same. “Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple ” (Jonah 2:4).

Thus Daniel, in the land of captivity, did precisely what Solomon had presented to the Lord. He prayed “toward Jerusalem,” the holy city, and toward the Temple of the Lord. Although he was in a strange land, his heart was in his homeland. He adjusted his circumstances to assist him to remember the city where God had placed His name (1 Kgs 11:36). By so doing, Daniel demonstrated that although he was in Babylon, and had been for many years, yet he remained a stranger in it. His citizenship was elsewhere.

Daniel was not praying to be seen of men, but was praying according to his usual manner. He did not alter it in any way – even though he was breaking the law of the land in doing so.

Upon His Knees

“ 10d . . . he kneeled upon his knees . . . ” The posture of the aged prophet reminds me of Solomon’s prayer at the dedication of the Temple. Then Solomon “ kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven” (2 Chr 6:13). Following his prayer Solomon “arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven” (1 Kgs 8:54).

This is a standard posture for people of God, and has been throughout history. Traditionally, and in hours of great need, godly men have humbled themselves before the Lord by kneeling.

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• EZRA. “And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees , and spread out my hands unto the LORD my God” (Ezra 9:5).
• JESUS. “And he was withdrawn from them about a stone's cast, and kneeled down , and prayed” (Luke 22:41).
• STEPHEN. “And he kneeled down , and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep” (Acts 7:60).
• PETER. “But Peter put them all forth, and kneeled down , and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up” (Acts 9:40).
• PAUL. “And when he had thus spoken, he kneeled down , and prayed with them all” (Acts 20:36). “And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed” (Acts 21:5). “For this cause I bow my knees unto the Father of our Lord Jesus Christ” (Eph 3:14).

Three Times A Day

“ 10e . . . three times a day, and prayed . . . ” Daniel’s prayers were formal as well as fervent, and frequent as well. He not only refused to alter the manner in which he prayed, he did not reduce the number of his daily prayers. Like the parents of Moses, he was “not afraid of the king’s command” (Heb 11:23). He could confess with David, “I will not fear what flesh can do unto me” (Psa 56:4), and “I will not fear what man can do unto me” (Psa 118:6). He had the spirit of Isaiah, who was inspired to write, “Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread” (Isa 8:13).

Three times a day Daniel faced Jerusalem, knelt before the Lord, and prayed. Throughout Scripture there are frequent references to three-fold prayers.

• When Elijah raised the widows son from the dead, he prayed “three times” (1 Kgs 17:21).
• David prayed three times a day: “evening, morning, and noon” (Psa 55:17).
• Jesus prayed the same prayer three times in Gethsemane (Matt 26:39-44).
• Paul prayed three times that his thorn in the flesh might be removed (2 Cor 12:8).

In praying three times a day, Daniel confirmed his dependency upon the Lord as well as His familiarity with Him. He was not willing to forfeit one of these times in order to please the king or save his life. I cannot conceive of him doing this out of a sense of obligation. Rather, this was an aspect of Daniel living by faith. He would not exclude the Lord from a solitary segment of a single day.

Application

Most Christians could have a great deal more discipline when it comes to the matter of prayer. They are too slipshod in this aspect of the faith-life, praying only in times of crisis. Such individuals would find it easy to acquiesce with the laws of the land against prayer. They could no doubt cite many practical reasons for giving in to the pressure of

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the government. But when all is said and done, God has provided us a record of a man unwilling to yield the smallest allegiance to the king at the expense of his life Godward. That is the circumstance the Lord chose to sanctify to our minds.

There are numerous incidents in Scripture of people who refused to obey the laws of the land – laws that went against the God of heaven and trust in him.

• The Egyptian midwives refused to obey the king in killing the newborn Hebrew males (Ex 1:17).
• Moses’ parents refused to obey the king’s command, sparing and protecting the infant Moses (Ex 2:2-10; Heb 11:23).
• Shadrach, Meshach, and Abednego refused to bow before Nebuchadnezzar’s golden image (Dan 3:18).
• The Apostles, when commanded to do so, refused to stop preaching in the name of Jesus (Acts 4:18-20).

When the government requires believers to alter their faith-life, it is not to be dignified with obedience. It is ever true, “We ought to obey God rather than men” (Acts 5:29).

He Gave Thanks as Before

“ 10f . . . prayed, and gave thanks before his God, as he did aforetime. . . .” Even though a law had been passed specifically against him , Daniel not only prayed but was “giving thanks to his God, just as he had done before .” NIV

A Unique Kind of Prayer

Here is a view of prayer not generally found among the heathen. There are some few occasions in Scripture of wicked men praising their gods. Belshazzar and his wicked host did this (Dan 5:4,23). The Philistines sacrificed to their god and rejoiced saying, “Our god hath delivered Samson our enemy into our hand” (Judg 16:23,24).

Most of the prayers to false gods are for deliverance – and they are all vain (Judges 10:14; Isa 44:17; 45:20; 46:7; Jonah 1:5). Thanksgiving is not normal for idolaters. Even when it is offered, it is based upon delusion, for their false gods are “the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell” (Deu 4:28). In fact, the heathen, who know not God, are noted for a their lack of thanksgiving (Rom 1:21).

Thanksgiving is the acknowledgment of a living and powerful God, whose will is executed for the benefit of His people. Therefore, Daniel not only prayed with “supplications,” but gave thanks as well – even under great duress and relentless opposition.

THEY FOUND HIM PRAYING

“ 11 Then these men assembled, and found Daniel praying and making supplication before his God.”

This was the hour Daniel’s enemies had been waiting for. They knew Daniel would not stop praying. They were fully aware that the powerful edict from one of the most influential kings of history would not move him to make the slightest alternation in practice.

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As a group, they came and witnessed the prophet praying before his open window three times a day, while facing Jerusalem. The law they had drawn up and had the king sign forbade any petition to be made to anyone but Darius for thirsty days. When they came to Daniel’s house, they heard him “praying and asking God for help.” NIV I gather from this that Daniel was lifting up his voice. Now, his enemies have heard him.

AN APPLICATION

There are still people within the church who alter their manners, once dictated by their faith, to please men. Some do it because they are afraid of the repercussions of godly manners. Others do it to court the friendship of those who have actually rejected the Son of God and prefer this world to the world to come. Such people would think nothing of closing their window, or ceasing the customs they once thought necessary. It would never enter their minds to refuse to acquiesce with the judgment of sinners.

We are living in a time when the church is more and more altering its manner. Gradually its quest to please God is be supplanted an accommodation to this present evil world. It is caving in to the threats of the world, and catering more and more to its demands. These constitute “perilous times.”

Unless these trends are abandoned, the judgment of God in some form will be forthcoming. God will not long endure those who are more afraid of men than of Him, and who alter their manners to please their foes instead of to serve Him – particularly when they have identified themselves as His people.

THE ENEMIES REPORT

“ 12 Then they came near, and spake before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. 13 Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.”

Daniel’s enemies do not wait for the word to get back to the king. They eagerly rush to him with their facts in hand, thinking to at last rid themselves of the man of God. They have the spirit of the raging kings of the Second Psalm. “Let us break their bands asunder, and cast away their cords from us” (Psa 2:3).

They do not have the slightest notion that they are opposing God, and heaping up His wrath against themselves. They do not believe Daniel’s God can protect him. They actually believe they have struck upon an sure way to bring Daniel down to disgrace and death. But they are wrong, and so is every person who thinks they can devise successful devices against the people of God. It has always been true, “If God be for us, who can be against us?” (Rom 8:31).

Sometimes it may appear as though this is not true. The prophet Zechariah may be killed in the very sanctuary of God (2 Chron 24:20-22; Lk 11:51). John the Baptist may be beheaded (Matt 14:10). Stephen may be stoned (Acts 7:58). In

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those case, what seemed to be successful was only possible because the work of those dear brethren had been completed. As we will see, Daniels’ work is not yet finished, and therefore this malicious plot will not be successful.

Thus the people of God must not fear what men can do unto them. Rather, they are to devote themselves to the work they have been given to do, trusting in the Lord with all of their heart, and seeking help from Him as Daniel did.

CONCERNING THE KING’S DECREE

“ 12a Then they came near, and spake before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions?”

Behold their subtlety. At first they make no mention of Daniel, but draw attention to the kingly edict, as though the whole thing was Darius’ idea. First they will ensure the king’s mind is turned toward his own decree and his own power.

Do Not Underestimate the Enemy!

It is imperative that the saints refuse to underestimate the craftiness or commitment of their enemies. They are so cunning and so insistent that it will require God to deliver us from them!

See how quickly Daniel’s enemies run to the king, wasting no time. They do not wait for the next day to level their charge, but get to the evil work immediately. They do not enter the king’s court in a flush of rage, but with seeming interest for the welfare of the kingdom, and with the king’s reputation apparently held high. In so doing, they are following the manner of their father the devil, who also endeavors to present a sound case against the people of God (Job 1:11; 2:5; Zech 3:1; Matt 4:6).

These shrewd opponents of the man of God are very thorough in their presentation. Did the king sign the decree? Did the decree forbid every man to ask a petition of any God or man for thirty days? Were not all petitions to be addressed to him, and that without fail? Was not the penalty clearly established that all violators would be thrown into a den of lions?

Application

Many a professed believer has been overcome because he confronted the enemy in his own strength, thinking himself equal to the adversary of our souls. Whether we are considering the devil himself, or those who are working in league with him, we must take seriously the word of the Lord. “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world” (1 Pet 5:8-9).

It is good to remember that your enemies will lose no time in opposing you. If you make a practice of delaying your prayers, being “slow of heart,” and tardy in your responses to God, you WILL be overcome.

IT IS TRUE

“ 12b . . . The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.”

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The king answering immediately, affirms this had been done in strict accord with the law of the Medes and the Persians. He also declares that was a law that could not under any circumstances be altered, nullified, or changed. It appears he has no idea that there has been any violation of his decree. In fact, he may have even thought these counselors were going to ask for some sort of modification of the law. Therefore, he quickly reminds them it is unchangeable.

That is precisely what Daniel’s enemies wanted to hear. Now they will present their charge against Daniel.

DANIEL IS CHARGED

“ 13 Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.”

“That Daniel”

Behold with what utter disdain they refer to the man of God: “THAT Daniel.” This is the Daniel the king had exalted to be over them. It is the Daniel the king had planned to place over the whole kingdom. Now “that Daniel,” upon whom such favor had been placed, had been found in violation of the unchangeable law of the land!

Of the Captivity of Judah

Further attention is drawn to Daniel by pointing out he is really not one of “us” – he is a foreigner in the land. But he is no mere visitor or sojourner. He is one of the “captives” of a military campaign. Disobedience to the king would not be allowed from any Mede or Persian. It surely would not be allowed from any Babylonian, whose nation had recently been conquered by Darius. Much less, therefore, should insolence be tolerated from a captive man from Judah.

Does Not Regard Thee

Thus Daniel is represented as having no regard or respect for the king. All the more, considering his position, should Daniel be required to honor the word of the king! He had been exalted and given special favor. Now he has shown his true colors by thinking more of his God than of the one who exalted him to prominence and favor. According to his enemies, Daniel “pays no attention to you . . . or to the decree you put in writing.” NASB These words are calculated to stir up the anger of the king, whose authority, it is affirmed, has been deliberately challenged by Daniel.

Three Times a Day

These foes are not presenting a single violation of the law, although that would be sufficient to incur condemnation. Daniel has not disobeyed the king once, but is doing so three times every day! In a month he would break the law ministry times! He is, according to these men, living in a state of rebellion against the king, disdain for his person, and disobedience to his law. Surely, the enemies must reason, this will turn the king against Daniel.

FOOLISH FOR THE FLESH,

BUT AN OPPORTUNITY FOR GOD TO WORK

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“ 14 Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he labored till the going down of the sun to deliver him. 15 Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed.”

Now the king suddenly perceives he has, in fact, been trapped – moved to make a foolish decree. He should have been more alert to the vileness of these counselors – but it was too late now. A real dilemma has now been created by a foolish decree.

DISPLEASED WITH HIMSELF

“ 14 Then the king, when he heard these words, was sore displeased with himself . . . ” The words of the decree, actually framed by the officials and designed to make the king displeased with Daniel, instead made him displeased with himself – “sore displeased,” or “deeply distressed.” NASB Other versions read, “the king was very angry with himself for signing the law,” NLT and “The king was deeply grieved at this news.” NAB

The king had acted in haste, relying too much on the wisdom of his counselors. His pride had gotten the best of him, moving him to make a foolish decree, like Jephthah made a foolish vow (Judges 11:30-36). It is interesting that the king was not displeased with his wicked counselors who put forth the suggestion in the first place. However, because he is the king, and because he should have been more wise, he is presently “sorely displeased” with himself. The great weight of responsibility rested upon him, and he knew it.

At this point, the king does not yet see the intentions of the counselors was not ton bring the king’s honor, but rather the destruction of Daniel. However, this will become apparent to him later (6:24).

Application

King Darius was not the last person to become displeased when facing the consequences of his own decision. At some time, nearly all people have had to face the results of foolish decisions, words, and deeds. We do well to learn from accounts like this to live in the power of faith instead of the wisdom of men, or the emotion of the moment.

There is a natural decline in the human capacity to think, respond, and purpose. When men are not motivated by faith and the fear of the Lord, they tend to become foolish. When they move away from thought and due consideration into the realm of feeling and emotion, they become more foolish still. If they are moved by the thoughts and emotions of others rather than their own, they fall into a bottomless pit of corruption. It is time to bring faith, and thinking that is motivated by faith, into a prominent position in the churches. There is no need for those in Christ to fall into the same snare as Darius the Mede.

HE TRIED TO DELIVER DANIEL

“ . . . and set his heart on Daniel to deliver him: and he labored till the going down of the sun to deliver him.” Other versions read, “ set his mind on delivering Daniel; and even until sunset he kept exerting himself to rescue him,” NASB “he was determined to rescue Daniel and made every effort until sundown to save him,” NIV and “he tried to find a way to save Daniel. He spent the rest of the day looking for a way to get Daniel out of this predicament.” NLT

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Within a very brief period of time, Daniel had fully justified the king’s trust in him. You may recall Nebuchadnezzar made no effort to save Shadrach, Meshech, and Abednego from the fiery furnace. Nor, indeed, did he seek a way to exonerate them or change the law he had made. But this was not the case with Darius. He was diligent to find any way possible to “get Daniel out of this predicament.” This reveals what a high estimation he placed upon the man of God.

We are not told what measures he sought. Perhaps he tried to find some technicality in the law that would allow for the edict to be changed. Maybe he sought a precedent for treating an exceptional man differently. At any rate, no way was found.

This is a most remarkable incident. Here was a monarch with unspeakable power, yet he could not set aside the law of the land. Not only that, this law had been devised by calculating men, who were seeking the removal of a single individual.

In some ways, the incident is similar to Pilate’s trying of Jesus Christ. After being warned by his wife to have nothing to do with “this just man,” Pilate sought to find a convenient way to release Jesus, but could find none that suited him. In his case, the law of the land was not the point, but the will of the people. However, in both the case of Pilate and that of Darius, the Lord was working being the scenes. The mighty God of heaven was orchestrating the affairs of men in order to bring glory to His holy name.

A SAD REMINDER

“ 15 Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed.”

When the men realized the king was having second thoughts on the matter, they gathered together for the final assault. They threw the law of the Medes and Persians in his face. “Then the men went as a group to the king and said to him, ‘Remember, O king, that according to the law of the Medes and Persians no decree or edict that the king issues can be changed.’” NIV Now they press the battle, showing the wickedness of their own hearts. They are intimidated by the presence and person of Daniel, and will spare no effort to get rid of him.

In giving this subtle reminder, these men are suggesting Darius’ reputation will be tarnished if he goes against the law of his own people. As the rumor of his vacillation circulated through the empire, a great disrespect would no doubt be developed for him. How are people to feel about a king who changes his mind, and does not abide by the law he himself professes to honor?

Thus right and wrong are not longer the issue. The law, in this case, has superceded morality. It now requires the death of a man who has done nothing that is of itself wrong or immoral.

That, of course, is the nature of the governments and kings of this world. Eventually, they are willing to do what is wrong in order to maintain their own popularity and position among men. Thus in the Revelation, John is shown a depiction of world government that shows it to be a ruthless “beast” (Rev 13:1-2). That is precisely why the Kingdom of God will decimate every single one of them, just as God has declared. “And in the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush

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and put an end to all these kingdoms, but it will itself endure forever” (Dan 2:44). Those who have an inordinate affection for the governments of this world, regardless of their origin and present manner, do well to remember this.

THE STAGE IS SET

Thus the stage is set for the working of the Lord. He has dried up every human resource, and taken away every conceivable way to deliver Daniel in the flesh, or by human authority. Now, the events are set for the Lord to work for His own glory, the deliverance of Daniel, and the edifying of His people. The Lord will reveal His devotion to and consistent love for His people.

CONCLUSION

Is it really true, “Blessed are they       which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Mat 5:10-11)? Indeed it is! This passage will affirm that the decisions of our enemies are not the final word . The laws of the land, corrupt though they may be and powerful though their rulers may be, are not the determining factor . God IS the “Governor among the nations” (Psa 22:28). He does according to His will “among the inhabitants of the earth,” which before Him “are reputed as nothing” (Dan 4:35). The Lord DOES “know how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished” (2 Pet 2:9). That is a reality our hearts must grasp.

Even though Darius was kindly disposed toward Daniel, it would have been entirely out of order for the prophet to trust him, or put his confidence in him. It is still true, “It is better to trust in the LORD than to put confidence in man” (Psa 118:8). That is true even if men are inclined toward us, and energetically seek ways to benefit us. Eventually, all men are like Darius – they are helpless to do what God alone can do. No amount of earthly learning or influence can change that condition. They cannot effect deliverance, even though they are in positions of authority and have great influence and power. Faith must be in God, with whom all things are possible! It is marvelous to be persuaded of this.

Daniel knew this, and depended upon it. Darius did not. Daniel knew this, the Babylonian wise men did not. The question is, do you know it in your heart and by faith?

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The Prophecy of Daniel

DANIEL PASSES THE TEST IN FAITH

• Lesson
• 18

INTRODUCTION

After a period of obscurity, Daniel was called to a nighttime feast that was interrupted by a Divine intrusion. That very night he was exalted, and the one who exalted him was slain. Also, during that eventful evening, the kingdom of Babylon fell, as the city was besieged by a horde of Medes. Darius, fulfilling the prophecies of Isaiah and Jeremiah, took the kingdom, which was given to him by God Almighty.

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Although Belshazzar lost his life, and Babylon its supremacy, Daniel was suddenly vaulted to the leading official of the land. He was the chief president among three, to whom all of the princes of the land reported. In the wake of his sudden promotion, king Darius made plans to promote him over the whole realm. The news of this moved Daniel’s enemies to draft a special law, suited for him alone, and deliver it to the king for signature. That law forbade anyone to ask a petition of any deity or man for thirty days. The penalty for breaking that law was to be thrown into a den of lions.

With the opening of this text, Daniel has been found guilty of praying to His God in spite of the king’s decree. He has not prayed one time, but three times a day. Darius has made every effort to find a way to deliver Daniel, but was not able to do so. Now, from a human point of view, all hope has withered and died. Yet, faith is not cast down to the ground.

THIS IS NOT THE FIRST TIME

This is not the first time in this book that no hope could be seen from the human point of view. It is the Divine manner to remove all hope in the flesh before delivering His people. This is seen in Noah and the ark (Gen 6), Abraham offering up Isaac (Gen 22), the deliverance of Israel from Egyptian bondage (Ex 12), the crossing of the Red Sea (Ex 14-15), and the sustaining of the Israelites in the wilderness (Deut 8:15-16). But it has also been seen repeatedly in this book.

• Daniel, Hananiah, Mishael, and Azariah are taken captive to Babylon, and placed under the control of a Babylonian prince (1:-6-7).
• Azariah, prince of the eunuch, turns down Daniel’s request for a special diet, that he not defile himself (1:10).
• The four children of Judah must appear physically and mentally better before the king, although they limited themselves to a plain diet (1:16).
• Although young Hebrews, these four were compared with the wisest men in Babylon (1:19-20).
• Daniel asks for time to obtain insight into the dream of Nebuchadnezzar – what the king dreamed, and what it meant (2:16-17).
• As a young man, Daniel is made ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon (2:48).
• Shadrach, Meshach, and Abednego refuse to bow to the golden image set up by Nebuchadrezzar, even though they would be thrown into a burning fiery furnace as a result (3:12-18).
• Daniel is asked to interpret another of Nebuchadnezzar’s dreams after all others had failed (4:18).

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• Daniel is asked to read and interpret supernatural writing that appeared on the palace wall at Belshazzar’s feast (5:13-15; 25;28).
• Daniel is exalted the same night Belshazzar is killed and Babylon is overthrown (5:30-31).

Which of these events could be successfully addressed in the flesh? What natural ability could possible have made Daniel and his colleagues equal to these challenges? Every possible fleshly advantage was taken away, and only hope in God remained.

Only faith was adequate for these occasions, and only faith will be adequate for the situation Daniel now faces.

Because this point is so rarely emphasized in our religious culture, I must take a moment to further develop it. Faith does what nothing else can do. It does not combine with any other human quality to accomplish its work, but rests in God alone. How poignantly this is brought out in the eleventh chapter of Hebrews. The following things were accomplished “by faith,” which is the engine that drives the soul.

• Abel offered a more excellent sacrifice than Cain, thereby obtaining witness that he was righteous (11:4).
• Enoch was translated without experiencing death (11:4).
• Noah prepared an ark to the saving of his house, thereby condemning the world and becoming an heir of righteousness by his faith (11;7).
• Abraham left his home land, and journeyed to a land, not knowing whither he went (11:8).
• Abraham journeyed in a promised land as in a strange land, looking for a city whose builder and maker is God (11:9-10).
• Sarah received strength to conceive a child in her old age, even though she was barren (11:110.
• Ancient believers died in faith, not having seen the promise of God fulfilled, yet were persuaded of its truth (11:13).
• Abraham moved to offer up Isaac as he was commanded, even though God had promised to bless the

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• world through that very son (11:17-18).
• While in a strange land, Jacob blessed Jacob and Esau concerning things to come (11:20).
• When he was dying, Jacob blessed the sons of Joseph while worshiping God (11:22).
• Moses’ parents hid the infant Moses, keeping him alive, even though the king had ordered him to be killed (11:23).
• When he came of age, Moses refused to be called the son of Pharaoh’s daughter, choosing suffering over temporary exaltation (11:24-25).
• Moses forsook Egypt, was not afraid of the king, and endured while seeing Him who is invisible (11:27).
• The Israelites passed through the Red Sea on dry land (11:29).
• The walls of Jericho fell down flat after Israel walked around them for seven days (11:30).
• Rahab survived the destruction of Jericho, even though she lived there, and God had commanded it be thoroughly destroyed (11:31).

Who is the person willing to affirm such things are in any way possible to the flesh? Who cannot see that all hope in the flesh had disappeared when these things were accomplished?

Now we will behold yet another example of the invincibility of faith. It is still “the victory that overcometh the world” (1 John 5:4-5) – in fact, it is the ONLY victory that overcomes the world.

Whatever neutralizes faith, or pushes it into the background, jeopardizes the saints, robbing them of their resources! There are no Divine resources that are not appropriated by faith, and faith alone can hold them and use them. See now how Daniel will live this out, and take to heart what is declared. This is an example of living by faith – an example that can, if received, bolster confidence and assurance, and strengthen the spiritual fabric of your character.

DANIEL IS CAST INTO THE DEN OF LIONS

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“ 6:16 Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, He will deliver thee.”

The king has been shaken by the persistence of his nobles. Although he personally regrets the dilemma of Daniel, he can find no legal way to deliver him from the judgment he has pronounced.

Some Preliminary Observations

It should be obvious that care must be taken not to allow others to frame the decisions we make, and the circumstances under which they are to be carried out. That is to be our normal demeanor. However, as in our text, there will be times when adverse circumstances have actually been orchestrated by God Himself. I want to draw attention to this reality because of the nature of our text.

We are reading of the working of the Lord, not the mere reaction of God to the working of Darius and his nobles. From the highest perspective, the affairs of men are being managed from heaven. I do not care to say that every single detail of human existence is determined by God. However, insofar as the activities of mortals bear upon the purpose of God, they are under His immediate management. A few examples will suffice to buttress this point to our hearts. I will confine these examples to occasions that are specifically declared to have been caused by God.

• REHOBOAM rejected the counsel of older and wiser men, “for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat” (1 Kgs 12:15).
• JOSHUA is said to have made war for a long time against the kings of Canaan, because there was not a city that made peace with them. The Holy Spirit explains that circumstance in these words: “For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favor, but that he might destroy them, as the LORD commanded Moses” (Josh 11:20).
• SAMSON once sought a wife from among the Philistines. His parents rebuked him, saying he should seek a wife from among the chosen people. Once again, the Spirit explains the situation: “But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel” (Judges 14:4).
• DAVID once numbered Israel, causing a great plague to come against them. One text affirms that Satan “provoked David to number Israel” (1 Chron 21:1). Another credits the deed to David’s own will (2 Sam 24:3-4). However, over and above it all, the Lord was at work. It is written, “And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah” (2 Sam 24:1).

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• AHAB once called his prophets to inquire about where he should go. The prophets all united, telling him to go up to Ramothgilead and surely he would prosper (1 Kgs 22:12). However, an inspired prophet named Micaiah revealed what had really occurred. “Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee” (1 Kgs 22:20-23).

Thus God is represented as working “all things according to the counsel of His own will” (Eph 1:11). This is a high view, and relates to the execution of an eternal purpose, not the mere minutia of daily life. In this text, God is ordering the affairs of Darius’ kingdom in order to provide His people a lasting example of His power and protection. This is an example of God working all things together for the good – not only the good of Daniel, but ours as well.

DANIEL IS CAST IN THE DEN

“Then the king commanded, and they brought Daniel, and cast him into the den of lions.” Another version reads, “So the king gave the order, and they brought Daniel and threw him into the lions' den." NIV

The word of the king was carried out immediately. You will note they had no difficulty finding Daniel. He did not hide, or flee from the country. There are times when leaving the country is proper, as when Moses fled from Egypt (Ex 2:15). There are times when the city must be left, as when Saul left Damascus by being lowered over the wall in a basket (Acts 9:25). In both of those cases, however, the work of the individuals was intended to be in another area. In our text, the work of Daniel has not yet been completed in Babylon. He sensed this, and therefore stayed where he was.

This is the same attitude Paul promoted to those who were caught in the dilemma of slavery. “Let every man abide in the same calling wherein he was called.

Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather ” (1 Cor 7:20-21). Until the Lord calls us to another area, it is wise to remain where we are! This is precisely what Daniel does. He abides with God where he is.

A WORD OF COMFORT FROM THE KING

“Now the king spake and said unto Daniel, Thy God whom thou servest continually, He will deliver thee.”

Before the sentence is carried out, Darius has a word for Daniel. It is a good word, and was obviously given to the king by God Himself, though Darius probably was not aware of it. Before Daniel is thrown into the den of lions, God gives him a word, speaking it through the very king through whom his sentence had been issued.

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Thy God

Darius recognized the God of heaven as Daniel’s God. He was not Daniel’s God by ownership, but by profession and service. Darius was aware of Daniel’s devotion to the Lord by his refusal to cease to pray because of a kingly edict. Over and above the country in which he lived, and the king whom he served, Daniel had a God.

Serving Continually

Other versions read, “whom you constantly serve,” NASB and “ . . . whom you serve continually,” NIV “whose servant you are at all times ,” BBE and “whom you have served so faithfully .” NJB

Daniel would not alter his life toward God because of the demands of men. He constantly, or continually, served God. Great men and women of faith do not serve God by fits and starts. Faith must be consistent to be effective, and faith alone can empower a person to serve God “continually.”

You will note this was a trait for which Daniel was noted. This was the sense in which the Lord was Daniel’s God. He was the One Daniel chose to serve, willingly, heartily, and continually.

Deliverance Will Come

Other versions read, “ will Himself deliver you,” NASB “May your God . . . rescue you,” NIV and, “ will have to save you.” NJB

As you can see, there is a wide variety of meanings conveyed in the various translations. In the KJV and NASB versions, the implication is that Darius affirmed God would, in fact, deliver Daniel from the lions. In the NIV, NRSV, and RSV, the deduction is that Darius was expressing his personal desire that this would happen. In the NJB, the suggestion is that only Daniel’s God is capable of delivering him from this judgment. There is a significant difference in these meanings. Was Darius confident God would deliver Daniel? Or, was this a mere wish he entertained because of the blunder he had made in passing the law? Or, was he saying all human hope was lost, and only a Deity could now deliver him?

Again, we must bring the Lord into our thinking. This book is about His working, and the central man in the text is Daniel, whom God has supported and vindicated until this very moment. If Daniel is merely recounting an historical record, then we might well imagine this was an expression of Darius’ desire: i.e., “I hope your God will deliver you.” However, if this word is actually said for Daniel’s benefit, then it is God speaking to the prophet through the king. Whether Darius was fully aware of the capabilities of Daniel’s God is really beside the point. What he desired for Daniel is also beside the point. This word was spoken for Daniel’s benefit, and as a prelude to his deliverance.

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We know from what follows that Darius was not himself confident God would deliver Daniel. He spent a sleepless night over this whole incident, thus confirming he had no confidence Daniel would be delivered (v 18). He also arose the next morning, going quickly to the den and asking if God was, in fact, able to deliver Daniel (v 20). I conclude, therefore, that God spoke these words through Darius, without his full knowledge of their significance. They were not the expression of a mere wish. In this case, the Lord spoke through Darius like he did through Caiaphas. Neither Caiaphas nor Darius spoke on their “own initiative” NASB (John 11:49-51). God was working things together for Daniel’s good.

The nobles were against Daniel alone. Therefore, the decree that went out was against him. The judgment of the king was against the man of God. Yet, God was for Daniel, and therefore none could effectually be against him. Thus the Lord got this word of comfort to Daniel, uttering it through the very man who was condemning him. God was working for Daniel’s good.

THE DEN IS SECURED, AND ALL FLESHLY HOPE IS LOST

“ 17 And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.”

Here the Lord sets the stage for the furtherance of His own glory. He will confirm the foolishness of the wisdom of men, and the ultimate futility of their power and authority. He will also show us the effectiveness of faith, which connects us with Omnipotence.

A proper understanding of this will confirm to our hearts that “It is better to trust in the LORD than to put confidence in man” (Psa 118:8), and “vain is the help of man” (Psa 60:11). The awareness of this will move the believer to say with David, “In God have I put my trust: I will not be afraid what man can do unto me” (Psa 56:11).

A STONE AND A SIGNET

“And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords . . . ”

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A Stone

Every seeming advantage will now be taken from Daniel. Not only is he thrown into a den of hungry lions, he will be sealed in the tomb by a large stone. You will remember the tomb of Jesus also had a stone placed over its entrance. It was, however, different from this stone. The stone of Jesus tomb was “rolled” over the door, signifying it stood vertically over an entrance into which one walked (Matt 27:60). You may recall the women entered the tomb of Jesus, as well as Peter and John (Mk 16:5; John 20:3-6).

But the “den of lions” was different from the sepulcher of Jesus. The stone as “laid upon the mouth of the den,” indicating it was a pit in the ground. Evidently the den was deep enough the lions could not leap out of it, nor Daniel climb out of it. Nevertheless, to make it even more secure, a stone was placed over the opening, removing all human hope of escape by Daniel, or rescue by any friends.

His Own Signet

A signet was a sort of royal signature that confirmed the validity of a decree or act. Its affixation on a document or article meant the power and authority of the king was behind the matter. Any violation of a decree that bore the king’s signet was considered treason against the king. Men who had signet rings include Judah (Gen 38:18), Ahasuerus (Esth 3:10,12), Pharaoh (who gave it to Joseph – Gen 42:42), and Ahab (1 Kgs 21:8).

Christ’s tomb was also marked with a seal (Matt 27:66).

The Signet of His Lords

Each of the nobles who had drafted the law against Daniel, also put their official consent to the deed. Although subordinate to the king, each of these nobles, or “lords,” had an area of authority. Their “signets” carried all of the power of their office. Thus the deed of Darius also became theirs. They officially validated the judgment against Daniel.

SEEMING UNCHANGEABILITY

“ . . . that the purpose might not be changed concerning Daniel.” The purpose of the stone and its sealing was “so that Daniel's situation might not be changed.” NIV

Thus, from the human point of view, all hope has been removed. Daniel has been cast into a den of ravenous lions. A stone had been laid upon the mouth of the den, and the official signs of authority have been stamped upon the stone. As in the case of Paul the prisoner, and those on the ship with him, “all hope was taken away” (Acts 27:20).

You must see that this is God’s way of working. His deliverances are preceded by the removal of

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any hope of rescue from another quarter or person. In this way He receives the proper glory. It is also necessary for deliverance to come in this way because only faith can take hold of such a salvation. Human reasoning cannot do it, nor any form of intellectual superiority.

THE KING SPENDS A SLEEPLESS NIGHT

“ 18 Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep went from him.”

The Word of God reminds us, “the way of transgressors is hard” (Prov 13:15). Here is a case where the king has upheld an unjust law, allowing it to condemn an innocent man. He had even had twinges of conscience about it, yet has held fast to his decision. Law, while it is to be duly honored, is not above morality. It is not possible to justly defend and uphold an unjust law.

Darius will later overturn the law he passed under pressure from his nobles. From the standpoint of morality, he should have overturned it as soon as he found it unjust. But, alas, he did not, and now he will toss and turn during the night because of it.

As a consequence of his unjust decision, the king will spend a restless night. It is as though the Lord will not allow him to be comfortable while Daniel, who has faithfully served him, remains in the den of lions.

A NIGHT IN FASTING

“Then the king went to his palace, and passed the night fasting . . . ” The NIV reads, “Then the king returned to his palace and spent the night without eating.” His deed has caused Darius to lose his appetite. First, he regretted signing the decree in the first place. Second, he lamented that he could not find a way to conveniently deliver Daniel. Third, he was filled with brokenheartedness over the whole matter. Food no longer had any appeal to him – at least not for that night.

Darius did not fast because of repentance, or in an effort to seek the God of Daniel. It was not until after Daniel is delivered that he speaks in defense of Daniel’s God. Rather, he fasted because of sorrow, and his was not sorrow “after a godly manner.” His was the “sorrow of the world” (2 Cor 7:9,10). In some respects it was comely, but only according to the flesh. Some are of the opinion that Darius spent all night in prayer for Daniel’s deliverance. I do not believe such a notion can be supported. He did

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not know the God of Daniel, else he would never have chosen to uphold his decree against God’s man.

NOTHING PLEASANT

“ . . . neither were instruments of music brought before him . . . ” The king refused any music, “entertainment,” NIV or other aids for sleep. He mind was dwelling on other things, and distractions were not appealing to him.

God has so made men that fundamental needs, like food and sleep, can be willingly forfeited because of thoughts being entertained by the mind. This circumstance is brought to its highest level when thoughts and words of God are embraced by the heart and mind. It is tragic that many poor souls in our culture rarely entertain such thoughts.

SLEEP COULD NOT BE HAD

“ . . . and his sleep went from him.” Other versions read, “sleep fled from him,” NASB and “he could not sleep.” NIV

In some respects, Darius does exhibit a sensitivity that is not common in our day. The thought of an innocent men suffering took his appetite and sleep from him. His mind was so full of sorrowful thoughts he could not sleep. Certainly this is just reprisal for the thoughtless decree he issued.

I see this as the hand of God upon him, and not a mere exhibition of humanness. Here is something that can bring us consolation in the time of opposition. God can cause the thoughts of people to dwell upon their mistakes, and live in deep regret of them. If it is true that He “gives His beloved sleep” (Psa 127:2), it is also true that he can take it from those who have opposed Him, whether wittingly or unwittingly. Darius is a case in point.

THE KING GOES TO THE DEN

“ 19 Then the king arose very early in the morning, and went in haste unto the den of lions. 20 And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?”

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Keep in mind that these events are being worked together by the Living God. They are all being channeled toward the revelation of the power and glory of God.

TO THE DEN WITH HASTE

“Then the king arose very early in the morning, and went in haste unto the den of lions.” The king did not rush to the tomb during the evening, or in the darkness of the night. Sufficient time must be given to confirm the greatness of God. Therefore, I conclude the Lord withheld Darius from going prematurely to the den, lest Daniel’s deliverance be credited to something other than his God.

Examples of Divine Withholding

The fact that Almighty God can interfere with the decisions of men and natural occurrences should not surprise us. He has declared this aspect of His workings in His Word.

• God withheld Abimelech from touching Sarah, even though he intended to make her his wife. “And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her ” (Gen 20:6).
• The Lord shut up the womb’s of all of the women in Abimelech’s house because of Sarah. “For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife” (Gen 20:18).
• God did not allow Laban to harm Jacob. “And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me” (Gen 31:7).
• As Jacob and those with him traveled, God did not allow the heathen to pursue them. “And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue  after the sons of Jacob” (Gen 35:5).
• When Joseph was in prison, God made everything he did to prosper. “The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper” (Gen 39:23).
• When the men of Israel left the camp to meet with God three times a year, God did not allow any person to desire their land. “For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land , when thou shalt go up to appear before the LORD thy God thrice in the year” (Exo 34:24).
• The Lord withheld David from shedding blood and avenging himself. “Now therefore, my lord, as the

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LORD liveth, and as thy soul liveth, seeing the LORD hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal ” (1 Sam 25:26).

• The Lord turns the king’s heart wherever He wills. “The king's heart is in the hand of the LORD, as the rivers of water: He turneth it whithersoever He will” (Prov 21:1).
• The Lord made it impossible for Israel to find the right path, even moving them to pursue false gods, yet never find them. “Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths . And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now” (Hosea 2:6-7).

Why Say These Things?

Why is it necessary to remind the people of God of these things? Why read a text like this and then go into what appears to be a theological bypath? There are sound reasons for recalling these things to our minds.

• There is not a lot of teaching these days about this aspect of God’s working among the sons of men.
• God receives the greater glory when He is more clearly and extensively seen in the record.
• The Lord has gone to great lengths to publish among the nations His greatness. He has made Himself known as a God who makes, or causes, things happen, both for good and for evil. This has been made known in the expulsion of Adam and Eve from the garden, the cursing of Cain, the flood, the stopping of the building of the tower of Babel, Israel’s deliverance from Egypt, the judging of Nebuchadnezzar and Belshazzar, and countless other events.
• Faith in God presumes a personal persuasion of His power.

Therefore, I am affirming that Darius got up early in the morning and went to the den of lions because he was moved by God to do so. His sleepless night and pondering whether or not Daniel would be dead was owing to Divine influence, not mere natural thought.

According to the flesh, there was no reason to expect Daniel to survive the lion’s den. The king could no doubt have readily forgotten any other person thrown to those ferocious lions. Indeed, he will not have a moment of worry about some others he will throw into this den shortly.

Thus, like the women who came early to the tomb, Darius arose at the dawning of the day. The

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women went to honor their Lord with spices, not knowing he had risen form the dead. Darius went to see what had happened during the night hours, during which he could not sleep.

This event is being managed by the mighty God. That is precisely why it has such edifying power. It is not possible for the people of God to be edified by random and unpurposeful events. It is the objective and result of the events that give them power to edify.

A LAMENTABLE VOICE

“And when he came to the den, he cried with a lamentable voice unto Daniel . . . ” Other versions say he cried out with a “troubled voice,” NASB “an anguished voice,” NIV “anxiously,” NRSV “a loud cry of grief,” BBE “a mournful voice,” DARBY and “a grieved voice.” YLT

Notice, as Darius approaches the den, he has no thought of the nobles, who had formerly threatened his reputation if he did not carry out the decree they invented. On the other hand, he has exhibited no indignation with the nobles because of the decree they moved him to sign. Right now, his sole concern is Daniel, who dominates his mind. This too is the working of the Lord.

IS GOD ABLE?

“ . . . and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?”

Darius knows there is no chance the lions’ demeanor could have changed apart from Divine intervention. He also knows Daniel possessed no natural ability to deal with lions, tame them, or subdue them. If Daniel is alive, there is only one reason for him being so – he had been delivered by God. If he was dead, there would also be only one reason: God did NOT deliver him.

Servant of the Living God

To my knowledge, no idol or false god is ever called “living.” The thirty references to “the living God” all refer to the God and Father of our Lord Jesus Christ (Deut 5:26; Josh 3:10; 1 Sam 17:26,36; 2 Kgs 19:4,16; Psa 42:2; 84:2; Isa 37:4,17; Jer 10:10; 23:36; Dan 6:20,26; Hos 1:10; Matt 16:16; 26:63; John 6:69; Acts 14:15; Rom 9:26; 2 Cor 3:3,16; 1 Tim 3:15; 4:10; 6:17; Heb 3:12; 9:14; 10:31; 12:22; Rev 7:2). On the other hand, it is said of idols that they have “no breath” (Jer 10:14; 51:17; Hab 2:19).

The “living God” is active, has a purpose, and is noted for His words and counsel. When, therefore, Darius says Daniel a “servant of the living God,” he is not referring to a mere religious profession. Daniel’s life was characterized by purpose – the doing of the revealed will of God. His heart and mind were devoted to the things God had revealed, for that is how you serve “the living God.”

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Whom Thou Servest Continually

Daniel’s service was not sporadic, or non-continuous. He did not blow hot and cold, but was constant in his service to the Lord. When the will of the Lord was known, Daniel shaped his life to that “will” refusing to be turned from it.

While the wicked, like those of Noah’s day, have thoughts that are “only evil continually” (Gen 6:5), those with faith continually serve the Lord.

When the Lord instituted the tabernacle service, a shadow and type of what we have in Christ Jesus, He instituted continual service (Ex 28:29,30,38; Lev 24:2-4). The sacrifices were to be offered “continually.” The lamp was to burn “continually.” The showbread was to be on the table “continually.” The truth of the matter is that God does not accept irregular or inconsistent service.

Daniel knew this, and served the Lord continually. No aspect of his life was lived independently of God. Darius had seen this, and was duly impressed by it.

Was God Able?

Other versions read, “has your God . . . been able to deliver you from the lions?” NASB “been able to rescue you from the lions?” NIV and “able to keep you safe from the lions?” BBE

There is an obvious tone of doubt in the words of Darius. This is how we know he did not intentionally declare God was going to deliver Daniel when he consigned him to the den of lions (verse 16). Yet, there is a sort of spiritual instinct in Darius that moves him to inquire further into the matter of Daniel’s God. From the higher perspective, he is being moved along by the Lord. From the lower view, this is the marred, yet present, Divine image reaching out.

Darius does not have a knowledge of the Lord as Shadrach, Meshach, and Abednego did. They affirmed, “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.

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” (Dan 3:14-18). The ability of the Almighty is not exclusively revealed through immediate rescue. Rather, deliverance depends upon His ability – and there is a vast difference between the two.

If Daniel was NOT miraculously delivered, suffering death like John the Baptist (Matt 14:10) and James (Acts 12:2), it was only because God did not will to do so. It would have nothing whatsoever to do with God’s ability. Abel was killed (Gen 4:8), Joseph was spared (). Several prophets were slain by

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Jezebel (1 Kgs 18:4), yet Elijah survived her malice (1 Kgs 19:10). Zechariah the prophet was stoned to death (2 Chron 24:21-22), while Elijah was miraculously translated into heaven without seeing death (2 Kgs 2:12). Stephen was stoned and died (Acts 7:59), Paul was stoned and lived (Acts 14:19-20). God’s ability is NOT measured by human experience, and those who attempt to do so are in serious error. Some experience appears to contradict Divine purpose. That appearance, however, is the reflection of human frailty, not Divine intent.

As we will see, there is a heavenly objective being served by this event. God is not merely reacting to the foolish edicts of a king, or the false charges of Daniel’s enemies. This whole incident is designed to teach us about the Lord, about faith in Him, and about His preeminence among the sons of men. The whole earth is “full of His glory” (Isa 6:3), and we will now be afforded a glimpse of some of that marvelous glory.

DANIEL RESPONDS

“ 21 Then said Daniel unto the king, O king, live for ever. 22 My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.”

How will Daniel respond to the king’s interrogation? His reply will testify to us of the nature of faith, and the effect of faithfulness. We will see what it means to “wait upon the Lord” (Psa 123:2), trust in Him with all of your heart (Prov 3:5-6, and be anxious for nothing (Phil 4:6). This is how faith works, how it impacts upon the heart of the believer, and how it enables the trusting one to frame his speech. We are witnessing faith in action. Let us give heed to its testimony.

A RESPECTFUL REPLY

“Then said Daniel unto the king, O king, live for ever . . .”

Daniel has spent the night with lions, but we find him calm and respectful in his answer to the king. He has not been seething in anger through the night because of the injustice and malice that has been exhibited toward him. He is not prepared to plead his case and demand vengeance upon his accusers. Instead, he speaks with the due respect for the very man who consigned him to the lion’s den.

He seeks the welfare of the king, desiring that his life be unencumbered with the sort of trials he

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himself has endured during the night – “O king, live for ever!”

An Example for Us

This is an excellent example of being “careful for nothing,” or being “anxious for nothing” NKJV (Phil 4:6). Care or anxiety can precede affliction, occur during difficulty, or be in the aftermath of the trial. For Daniel, it did not occur in any of those phases. He conducted himself honorably BEFORE redemption in Christ, regeneration, reconciliation to God, the new birth, the destruction of the devil, or the spoiling of principalities and powers. Daniel is among those of whom it is said, “God having provided some better thing for us, that they without us should not be made perfect” (Heb 11:40). This is precisely why this account is so relevant to us.

The Relevance of the Account

The above circumstance is what makes this account so pertinent to us. The power of faith prior to the New Covenant is a confirmation of its potency under Christ, where it has been brought to its vertex. While the trial of the den of lions is unique, trial itself is not. The personal trials you undergo will be as challenging to your faith as Daniel’s was to his. For that reason, you have every right to expect a strong faith to sustain you just as surely as it did him. Your response to trial can be as positive as Daniel’s was to his. You have the same God, and the same faith. The difference is that in Christ you have the even greater advantages of an interceding Savior (Isa 53:12; Rom 8:34; Heb 7:25) and the indwelling Spirit who also intercedes for you (Rom 8:26-27).

AN ANGEL WAS SENT

“ My God hath sent His angel , and hath shut the lions' mouths, that they have not hurt me . . .” Note, Darius had asked “is thy God, whom thou servest continually, able to deliver thee from the lions?” (V 20). Now Daniel affirms the living God to indeed be his own – his own by profession, by service, and in trust.

His Angel

Certain students of Scripture are fond of identifying “the Word” (the Person of Jesus prior to His enfleshment, John 1:1,14) with various angels mentioned in the Old Covenant writings: “angel of the Lord” (Ex 3:2), “His angel” (Dan 3:28), “angel of His presence” (Isa 63:9), “The Angel” (Gen 48:16), etc. There is neither express Scriptural teaching nor suggestion that Jesus was a servant or messenger of God to humanity prior to His entrance into the world as “Jesus,” the Savior. Angels are “ministering spirits” (Heb 1:13-14), and such an appellation is wholly inappropriate for He who was “with God and was God” (John 1:1).

• While I have dealt with this subject already (Lesson
• 12), a single comment will suffice to affirm this angel was not the pre-incarnate Lord Jesus Christ.

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“ It is expressly stated that Savior “took not on Him the nature of angels” (Heb 2:16). This has particular regard to the redemption of humanity in whose likeness He came. Thus other versions read, “For indeed He does not give aid to angels, but He does give aid to the seed of Abraham” (Heb 2:16). The relevance to the matter we are discussing is apparent. The Word, as Jesus was referred to prior to becoming flesh (John 1:14), only took the form of those He came to help. If at any time He had taken the form of an angel, as some affirm, it could only have been to give assistance to angels, not men. That is something He is nowhere represented as doing. Additionally, to be made a messenger, which is the meaning of “angel,” the Word would be required to humble Himself, taking a lower position. To affirm that such a thing took place comes very close to blasphemy. The pre-incarnate Word is never depicted as in any way humbling Himself prior to becoming flesh in order to the salvation of men. There is not a syllable in Scripture that justifies such a conclusion.” Lesson 12

Angels Are Dispatched from Heaven

Angels do not operate on their own, but are sent from heaven and by God on special missions. They are said to “excel in strength,” “do His commandments,” and are noted for “hearkening unto the voice of His word” (Psa 103:20).

The words “He sent His angel” are found four times in Scripture.

• The deliverance of Shadrach, Meshach, and Abednego. “Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God” (Dan 3:28).
• Daniel’s deliverance from the den of lions. “My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt” (Dan 6:22).
• Peter’s deliverance from prison. “And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews” (Acts 12:11).
• The Revelation given to John on the Isle of Patmos. “And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done” (Rev 22:6; 1:1).

Other instances of the commission of an angel from God to earth include:

• Israel’s deliverance from Egypt. “And when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt” (Num 20:16).
• The deliverance of Hezekiah from the invading hordes of Sennacherib. “And the LORD sent an angel, which cut off all the mighty men of valor, and the leaders and captains in the camp of the king of Assyria” (2 Chr 32:21).

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The presence of an angel is always dictated by the will and purpose of Almighty God. They are never said to come by, or be controlled by, the words of a mortal man. Those who speak of commanding angels and the likes have only betrayed the wickedness of their own hearts. Only God sends angels, and they only respond to His command, or those of the Son of God.

The presence of an angel in the den, therefore, confirms the Lord’s personal interest in and love for Daniel. No angel ever comes to the aid of the saints without first being sent forth by the God who beholds and cares for them.

Power Over the Lions

In all of its varied forms, nature has never proved to be a problem or challenge for the holy angels. In this case, the angel simply “shut the lions’ mouths.”

He did not have to wrestle them down and kill them as David and Samson did (Judges 14:5-6; 1 Sam 17:34-36). The lions yielded to the angel, just as surely as Balaam’s ass did (Num 22:23). The Lord says of even the wild and uncaptured beasts, “the wild beasts of the field are mine” (Psa 50:11) – and angels are empowered by God.

How this was accomplished is not explained. Perhaps they lost their hunger. The Lord might have made them afraid of Daniel, reversing the course of nature. Maybe they did not even see Daniel, but were made completely oblivious of his presence. It is even possible that they saw him, maintained their hunger, but had no zeal to attack him. Whatever explanation may be preferred, it was still the angel that brought the result, not the course of nature, or a sudden twist in nature that occurred independently of Divine intervention.

Whether Daniel saw the angel, as did Shadrach, Meshach, and Abednego, we do not know. Whether he did or not, his familiarity with the Living God brought him to the conclusion his deliverance had come from heaven. Nature does not change its course by itself. Whenever there is a departure from the course of nature, the hand of God has been present. It may be that He has allowed Satan to cause a sudden storm (Job 1:19). It may be the instant quelling of a fierce storm on the sea (Matt 8:26), or giving a man supernatural strength pull up the posts with the gates of Gaza, “bar and all,” and carry them on his shoulders to the top of a hill (Judges 16:3). It is God who rules “in the kingdom of men” (Dan 4:17) , whether it is a wilderness in which Israel is journeying, a sea upon which Paul is sailing, a king’s palace like that of Nebuchadnezzar, or a den of lions.

The Relevance of It All

Surely any situation that has proved to be a challenge or test to you is not greater than those recorded in scripture! This is one reason why the Word of God does not major on small incidentals, daily problems, and tests that are common to all men. Rather, the Holy Spirit places before us extreme

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situations, hopeless dilemmas, and uncommon challenges, to assure our hearts that our trials are quite controllable. The children of God must learn to reason from the greater to the lesser , and not vice versa. It is in the strength of the greater than the lesser loses its power over us. But when we make an attempt to begin with life’s incidentals and reason up to the higher matters of the Kingdom, we enter into confusion, and lose all confidence .

The tendency to be occupied with incidentals is a fundamental weakness in contemporary religion. Such minutia is the subject of almost all professed expertise, workshops, seminars, and the likes. It is imperative that believers become adept at living on a higher plain! You may never experience anything of the magnitude of Daniel’s lions’ den experience. However, if you will duly consider what happened to him, God will give you strength to honorably respond to what happens to you.

INNOCENCY BEFORE GOD

“ . . . forasmuch as before him innocency was found in me . . . ” Other versions read, “I was found innocent before Him ,” NKJV “I was found innocent in His sight ,” NIV “I was found blameless before Him,” NRSV and “before Him purity hath been found in me.” YLT

First, there are some who may affirm such a state is not possible – a state of innocency before the Lord. After all, is it not written, “all have sinned and come short of the glory of God” (Rom 3:23), and “there is none righteous, no not one” (Rom 3:10)? Those affirmations are true. And yet, the man of God must be noted for “handling accurately the Word of truth” NASB (2 Tim 2:15). Too often novices spout the Word of God through a maze of ignorance rather than an illuminated mind.

While it is true that no sin is recorded against Daniel, that by no means suggests he was free from all guilt. In his prayers he identified himself with those who had transgressed: “ we have sinned” (9:5,8,11,15). “Innocency” being found in Daniel, therefore, does not mean he was morally and spiritually perfect – a state Paul declared he had not reached while he remained in the body (Phil 3:12).

There are several senses in which Daniel’s innocency is declared.

• He was innocent concerning the charge brought against him: namely that Daniel had no regard for the king, or had committed a deed worthy of death. This is how God saw him – and God sees things the way they are.
• In general, his life was free from morel taint. He lived consistent with his faith, and sought no occasions to violate the will of either God or man.
• He had chosen to honor God, rather than yield to the flawed and unrighteous edicts of men.

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• In heaven, Daniel was not noted for departing from the Lord or violating His will.

Note the Reasoning

It is important that we take note of Daniel’s reasoning. It is the reasoning of faith, and thus can instruct us. The reason for his deliverance was his “innocency.” Those who imagine that human conduct has no bearing on whether or not they receive Divine assistance do well to ponder this text.

David once said he would compass the altar, or come before the Lord, in a state of “innocency” (Psa 26:6). It is the business of every believer to put a deliberate distance between themselves and sin. There is, in God’s estimation, such a thing as “the innocent and righteous” (Ex 23:7), and an “innocent person” (Deut 27:25). This is a moral condition in which men have “no evil thing to say of you” (Tit 2:8). It is being “blameless and harmless, the sons of God without rebuke” (Phil 2:15).

I fear there is altogether too much flawed thinking and speaking on this subject. This condition is betrayed by such aphorisms as “nobody is perfect,” “we all sin,” “we are only human,” “we all sin a little every day,” and the likes. No person living by faith will speak in such a slip-shod manner. While no understanding and truthful person will say they “have no sin” (1 John 1:8), neither will they devote themselves to sin or give an excuse for personal transgression.

If Daniel, prior to Christ and the New Covenant, could be innocent before God, how much more can this be said of those who are in Christ Jesus. Such have “peace with God” (Rom 5:1), “no condemnation” (Rom 8:1), and access to continual cleansing (1 John 1:7,9).

INNOCENCY BEFORE THE KING

“ . . . forasmuch as before him innocency was found . . . also before thee, O king, have I done no hurt.”

Daniel’s innocency extended to the king as well as to his God. His failure to obey the king’s edict was not an act of rebellion, but one of honoring his God. He has “committed no crime” against the king, as Barrabas did in his insurrection against the government (Mark 15:7).

It is true that he had refused to obey the decree made by Darius. However, he did so because he had no other acceptable alternative. The truth of the matter is that God is not a vassal of some other deity. Nor, indeed, are there any equals to Himself (Isa 44:8). Therefore, it follows that there are both moral and spiritual obligations to “obey God rather than men” (Acts 5:29). Daniel was, in fact, yielding to Darius’ superior. Should Darius see fit to receive this, it certainly would yield no hurt to him, and Daniel knew it. Daniel therefore acknowledges the truth before the king fearlessly and in faith.

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A Final Word

Before leaving this section, we ought to once again note how kindly Daniel responded to the king. He did not choose to speak out against the king, drawing attention to his unjust law, contrived by Daniel’s enemies. Flesh could certainly build a strong case for responding in such a manner to a king – particularly a heathen king.

By drawing attention to his own integrity and noble motives, both of which had been fully established, Daniel made a place for the Lord to work with Darius. It is better for the “ignorance of foolish men” to be “put to silence” with “well doing,” rather than eloquent arguments (1 Pet 2:15).

The Lord does come to the aid of those who think enough of Him to conduct their lives within the light of His countenance. That is something you do well to believe, for it is the truth, as confirmed in this very account. It is never vain to serve the Lord, and it is never right to cease to do so! Those who seek for an excuse to avoid serving the Lord betray their unbelief, and are immediately placed in jeopardy. Our servitude must be continuous.

THE KING IS GLAD, AND DANIEL IS TAKEN OUT OF THE DEN

“ 23 Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.”

Much will be learned from the response of Darius to Daniel’s words. The extent to which God supports the godly will also be perceived, as the heart of a heathen king is seen to be in the hand of the Lord (Priv 21:1). The Lord alone can shape and control how men respond to His people. Faith is willing to depend upon that reality, refusing to move those who believe to take matters into their own hands.

THE KING WAS GLAD FOR HIM

“Then was the king exceeding glad for him . . . ” Other versions read, “very pleased,” NASB and “then was the king overjoyed.” NIV

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Like a spring of water, the king’s joy overflowed. He was transcendently elated that his edict had been reversed by the God of Daniel. His own folly, which resulted from him being snared by his nobles, had been negated by the Living God. He saw it and was glad.

A Different Response

See how radically this king differed from Pharaoh. After witnessing the powerful working of the Lord, it is thrice said of him, “he hardened his heart” (Ex 8:15,32; 9:34).

After Israel had been singularly blessed by God, He said of them: “But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation” (Deu 32:15).

Do Not Take Them for Granted

Favorable responses to Divine manifestations are not to be taken for granted. The people of God should never allow an institutional mind-set to cause them to despise honorable responses to the Word of God among a people they do not think are thoroughly informed. Good responses may not always be thorough ones. Sometimes they are like beginnings that should not be despised.

TAKE HIM OUT!

“ . . . and commanded that they should take Daniel up out of the den . . . ” Another version reads “gave orders to lift Daniel out of the den.” NIV

The den, then, was a sort of pit that apparently was beneath the ground. With a great stone having been laid upon the mouth of the den, there can be little doubt that great darkness was there, where neither hand nor lions could be seen with any clarity.

Like Jeremiah

The experience of Daniel is something like that of Jeremiah. He also was raised up out of a dungeon into which he had been thrown. In his case Ebedmelech took some “old rags and worn out clothes,” telling Jeremiah “Put these old rags and worn-out clothes under your arms to pad the ropes" NIV (Jer 38:11-12). I do not know if similar consideration was given to Daniel, but do not doubt such was the case. After all, God was taking care of him, not Darius!

One small note. Observe that the law against Daniel was passed in consultation with Darius’ nobles. But this is not the case Daniel’s deliverance . There is no consultation with the nobles on this matter. Again, it is because God is in it.

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Like All Believers

In a sense, Daniel’s deliverance was much like that of all believers – a sort of type or shadow of Divine deliverance. David put it in most comforting words. “ He brought me up also out of an horrible pit , out of the miry clay, and set my feet upon a rock, and established my goings. And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD” (Psa 40:2-3).

Our own situation was much like that of Daniel, whether in initial salvation or succeeding deliverances. We had to be “raised” from our situation, miraculously delivered from it – else we would have remained there until we died.

NO MANNER OF HURT

“ . . . and no manner of hurt was found upon him . . . ” Other versions read, “no injury whatever was found on him,” NKJV “no wound was found on him,” NIV “no kind of harm was found on him,” NRSV and “he was seen to be untouched .” BBE

Daniel had not been bruised by the plummet into the den. Nor, indeed, was there any evidence of so much as one lion touching him. It goes without saying, that this was not “luck,” “happenstance,” or the result of Daniel’s dexterity – i.e., being able to land on his feet and avoid the hungry lions through some expert movement. This was not a young man, but old man. The fall could not hurt him, nor could the lions’ paws or teeth. In fact, there was absolutely no evidence that he had been in a pit or among ravenous lions. He had no marks or scars, no torn parts in his clothing, or bleached out facial expressions.

As with the three Hebrew children, an examination was made of Daniel. The king did not take his deliverance for granted, for it has been ascribed to God, who sent His angel and shut the lions’ mouths. It was necessary for the evidence to support such a claim – and it most assuredly did!

A Principle to be Seen

God is honored when claims of His deliverance are supported by evidence of the same. He is dishonored when there is some boast of rescue that appears to contradict that claim. Those who affirm they are “saved,” or have access to and fellowship with God, ought not to have the “spot” of the world upon them (James 1:27). Their “garment,” so to speak, should not be “spotted by the flesh” (Jude 1:23).

The failure of this condition to accompany claims of Divine deliverance is like Daniel saying the mouths of the lions had been shut, while having the teeth marks of lions upon his body. It would be like

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Daniel saying the angel of the Lord had shut the lions’ mouths, while standing in garments that had been obviously shredded by those very lions.

BECAUSE HE BELIEVED

“ . . . because he believed in his God.” Other versions read, “because he had trusted in his God,” NASB and “because he had faith in his God.” BBE

The idea is that WHILE he was in the den, he trusted in, or depended upon, his God. His was not am empty profession, but the genuine profession of faith (Heb 10:23).

Living Faith?

Because of a word written by James, some have assumed there are two kinds of faith – living faith and dead faith. James’ words are, “But wilt thou know, O vain man, that faith without works is dead? . . . For as the body without the spirit is dead, so faith without works is dead also” (James 2:20,26). In this sense, the view is taken that works are a mere technicality. Faith that lacks works is, in such a case, merely a deficient faith. Those who have works, therefore, have excelled in faith, moving beyond mediocrity.

But this is not what James is saying. Faith without works is no faith at all. Such a person is not relying upon the Lord or believing on the Lord Jesus Christ. Rather, that individual has risen no higher than the demons, who also have no works, even though they are surely convinced of the existence of God (James 2:19).

Just as a body without a spirit has no utility whatsoever, and is no person at all, so faith without works is no faith at all. When James speaks of the “body without the spirit,” he is not speaking of a body in the grave, or the body after the spirit has left it. Rather, he is speaking of a living person – one that is moving about and active in this world. In this case, for there to be a body walking about in which no human spirit resided is an absurdity of the greatest magnitude. There simply is no such thing, nor can there be. Neither is there such a thing as having faith without also possessing its accompanying works.

In Daniel’s case, his faith was accompanied by a refusal to stop praying. It was also attended by submitting to be thrown into the lions’ den. Additionally, it was attached to a trust that continued through the dark night among ravenous and heartless beasts. That is the way faith works – all the time. Blessed are the people who have “obtained” it.

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THE KING DEALS WITH THE ACCUSERS

“ 24 And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.”

There is an unalterable law in the Kingdom of God. “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Gal 6:7). It is not possible avoid this law, or principle. The only issue is WHEN the reaping will occur. Fortunately for the believing ones, God graciously grants “space to repent” (Rev 2:21), in order that men might sow differently, and thus reap a good harvest. Since the Median nobles are so wicked, no such space is given to them. They will now reap what they have sown – but it will not be by themselves. Their transgression will have an impact upon their families also.

THE EVILDOERS ARE PUNISHED

“And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives . . . ”

Darius was not indifferent to those who had falsely charged Daniel, even shaping a law so as to misrepresent him to Darius. Like the devil himself, they had “accused” the man of God, cooking up a law that would cause a distorted view of his person. The king gave them no thought when he called for Daniel. They were not in his mind when he commanded that Daniel be thrown into the lions’ den. Neither, indeed, was he thinking about them during his previous restless night. However, now he will deal with them. He will do so because God is in the matter. The Lord is vindicating his servant, just as he did in the case of Shadrach, Meshach, and Abednego.

Their children and Their Wives

Not only are the nobles consigned to the den of lions, but their families as well: “their children and their wives.” Admittedly this causes the tender person to cringe. It is most gruesome and heartless – at least from one point of view.

On the surface, this appears to violate a law God gave to Israel. “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers : every man shall be put to death for his own sin” (Deu 24:16). Thus, it is reasoned, this is purely an act of Darius, and a ruthless one at that.

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While we do have occasion to rejoice this is not the consistent Divine manner, yet God has revealed such punishments do come from Him.

• ACHAN. The case of Aachan provides another example of an entire family suffering for the consequences of the father. “And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones” (Josh 7:24-25).
• HAMAN. The wicked man who sought to expunge the Jews in Esther’s day also caused the death of his sons. Hos malicious deed extemnded beyond his person. “Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them . . . The ten sons of Haman the son of Hammedatha, the enemy of the Jews, slew they; but on the spoil laid they not their hand” (Esth 9:5,10).
• ISRAEL AND KING SIHON. When Israel sought to go through the territory ruled by king Sihon, the Lord hardened his heart so he would not let them pass through the land. He then delivered him into the hand of Israel. “Then Sihon came out against us, he and all his people, to fight at Jahaz. And the LORD our God delivered him before us; and we smote him, and his sons, and all his people. And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain” (Deu 2:32-34).

Why??

Why are such accounts recorded in Scripture? It is certainly not because God takes delight in such things, for He does not. As it is written in Ezekiel, “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked. ” The Lord prefers and delights to show mercy (Mic 7:18). However, there are other things to consider, and the passage in Ezekiel points us to one of those additional considerations: “but [I prefer] that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die , O house of Israel?” (Ezek 33:11).

OTHER EXAMPLES. There are other examples of wholesale punishment. The flood (Gen 7:21), the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and the Jebusites (Deu 7:1), and the Amalekites (1 Sam 15:3). Make no mistake about this, there were children and wives in those incidents.

Sin has no anesthetized men’s hearts and minds they imagine they can sin with impunity. Add to that the fact that a considerable amount supposed Christian theology understates the seriousness of sin, and the situation becomes greatly compounded. How can men be awakened to the gravity of sin, and the sureness of its penalty? How can they be made to see the seriousness of sin?

The answer is found in the recording of spiritually jolting accounts, such as the one before us. The fact that they are not the consistent way in which God has dealt with sin confirms He does not

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simply desire to destroy people – else He would.

Rather than speculating about the nature of this judgment, our hearts are to be turned toward the gravity of rejecting the truth of God or opposing His people. Such things are not to be taken lightly. Eventually God will bring such actions into judgment. Unless there has been appropriate repentance from such things, the consequences will be eternal. In the meantime, let us avail ourselves of “space to repent,” and determine not to “fall into the hands of the Living God” (Heb 10:31).

BEFORE THEY CAME TO THE BOTTOM

“ . . . and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.” Other versions read, “the lions overpowered them , and broke all their bones in pieces before they ever came to the bottom of the den,” NKJV “they had not reached the bottom of the den before the lions overpowered them and crushed all their bones ,” NASB and “The lions leaped on them and tore them apart before they even hit the floor of the den.” NLT

The lions had been deprived from having Daniel as a meal. Their mouths had been shut by the Lord’s angel. However, that angel is no longer there, but has departed from the lions’ den like the angel departed from the fiery furnace when the three children of Judah walked out of it.

Notice the radical difference in the behavior of the lions. While Daniel was in the den, they rested quietly all night with their mouths shut. Now their horrible nature is awakened, and they utterly crush the bones of multiple people before they hit the floor of the den. We do not know the number of people cast into the den, but it could well have been a considerable number.

It is as though the lions leaped up to catch the victims in their mouths, and had well consumed them before their carcases reached the floor of the den. In a sense, this was a mercy, so that a severe penalty was paid quickly.

In view of this incident, we do well to ponder several questions.

• How serious is it to oppose a person who puts their trust in God?
• How weighty is it to become creative in opposing those who live by faith and refuse to honor the flesh?
• How crucial is it to seek ones own way at the expense of those who believe in God?

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• How pivotal is it when people attempt to create circumstances that cause the people of God to appear

in an unfavorable light?

• What good thing can come from hating, despising, or looking down upon the soul who trusts in God?

Wise, indeed, is the individual who takes such matters seriously.

ANOTHER WORLD-WIDE PROCLAMATION

“ 25 Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. 26 I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for He is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. 27 He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions.”

Now we get to the heart of this entire incident. The Lord is making a name for Himself throughout the world. So far as the book of Daniel is concerned, this is the THIRD global proclamation of the greatness of God. Nebuchadnezzar published the first when Shadrach, Meshach, and Abednego were delivered form the fiery furnace (3:29). He also delivered the second upon his recovery from a seven-year lesson on theology, when he had the heart of a beast and ate grass (4:1-3, 34-35).

As Paul said, God “left not Himself without witness” – GLOBAL witness (Acts 14:17). While nature is one of those witnesses, there have been multiple attestants to the Divine nature – words that have been addressed to rational men by reasoning people.

• THE FLOOD. Every nation in the world came from the descendants of Noah, from which the knowledge of Divine judgment and intolerance with iniquity was declared (Gen 9:18-19).
• THE TOWER OF BABEL. This magnificent project was aborted by a God who was grieved by the whole work. The people were then scattered abroad “upon the face of all the earth.” They knew of Divine judgment, and doubtless spoke of it. The population of the while earth was affected by this judgment (Gen 11:8).
• DELIVERANCE FROM EGYPT. Word of this mighty deliverance spread throughout the world (Josh 2:10; 4:24; Num 22:5; 2 Sam 7:22-23).

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• CONQUERING CANAAN. Word of the triumph of Israel over the seven nations of Canaan was universally known (1 Chron 17:20).
• ISRAEL THRUST FROM THE LAND OF CANAAN. Because of their sin, the Lord thrust Israel from the land of promise, particularly in the Babylonian captivity and the destruction of Jerusalem. This was done that all nations might know Him (Deut 29:23-24).
• THE DECREE OF CYRUS. God stirred up the spirit of Cyrus the Persian to build the Temple of God, moving this world ruler to speak about it (Ezra 1:2; 6:3-6).
• NEBUCHADNEZZAR’S TWO PROCLAMATIONS. (Dan 3:29; 4:1-35).
• DARIUS’ PROCLAMATION (6:25-27).

Without Excuse

Add to this the consistent testimonies of nature (Rom 1:20; Psa 19:1-3) and the human conscience (Rom 2:15) , and you can see why it is inexcusable to fail to seek the Lord! Still more, consider that on the day of Pentecost there were “devout men out of every nation under heaven” (Acts 2:5), who heard and obeyed the Gospel, ultimately returning to their own lands.

One other factor accents this truth. God has deliberately placed men in geographical places, and determined the exact time in which all men exist. His reason for doing this is that they might seek after Him. As it is written, “From one man He made every nation of men, that they should inhabit the whole earth; and He determined the times set for them and the exact places where they should live. God did this so that men would seek Him and perhaps reach out for Him and find Him, though He is not far from each one of us” (Acts 17:27).

ALL PEOPLE, NATIONS, AND LANGUAGES

“Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth;
Peace be multiplied unto you . . . ”

It is not the manner of the Holy Spirit to exaggerate. We do well to take His words precisely as they are stated, not resorting to language like “then known earth,” and the likes. This is a large declaration, and should be so regarded. Everyone is included – “all people.” All political bodies are included – all “nations.” Every cultural body is embraced – all “languages.”

Nebuchadnezzar had addressed his decrees to “every people, nation, and language” (Dan 3:29), and “all people, nations, and languages that dwell in all the earth” (Dan 4:1). Pharaoh was raised up that God’s name might be declared “throughout all the earth” (Ex 9:16). Israel was thrust out of Canaan that “all nations” might say, “Wherefore hath the LORD done thus unto this land? what meaneth the

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heat of this great anger?” (Deu 29:24). What will king Darius write to “all people, nations, and languages?”

PEACE BE MULTIPLIED

“Peace be multiplied unto you!” These are the same words Nebuchadnezzar used to introduce his decree (Dan 4:1). This was not, therefore, a declaration of war, but a summons to sobriety and recognition of the God of Daniel. The thoughts of the king were to be embraced without being intimidated by his authority. He was not writing as a mere ruler, but as one who had seen something of the greatness of the God of Daniel. More precisely, he was being moved by the Lord to accent things the world is intended to know.

TREMBLE AND FEAR BEFORE GOD

“ . . . I make a decree, That in every dominion of my kingdom men tremble and fear before . . . God . . . ” Other versions read “must tremble and fear,” NKJV “must fear and reverence,” NIV “should tremble and fear,” NRSV “dread and fear,” DOUAY

It is as though Darius was warning the people not to oppose this God or those who served Him. He does not summon men to love Daniel’s God, but to be afraid of Him – afraid to contradict Him, set about to harm His people, or speak in a derisive manner about Him.

An Application

Here is an aspect of our relationship to God that could well be clarified to the hearts of believers. Solemnly the Lord Jesus said, “fear Him which is able to destroy both soul and body in hell” (Mat 10:28). And again, “But I will forewarn you whom ye shall fear: Fear Him, which after He hath killed hath power to cast into hell; yea, I say unto you, Fear Him” (Luke 12:5). Peter admonished us, “Fear God!” (1 Pet 2:17).

On Patmos, John heard a voice from heaven saying, “Fear God, and give Him glory” (Rev 14:7).

Lest anyone imagine they are close enough to the Lord to ignore this admonition, the church at Philippi, noted for its consistent and growing faith, were told, “work out your own salvation with fear and trembling ” (Phil 2:12). The modern church would do well to hear the decree of Darius the Mede, even though it sharply contrasts with current thrusts.

THE GOD OF DANIEL

“ . . . the God of Daniel . . . ” That is, the God Daniel served continually, and whose Law he refused to transgress. This is the God that sent His angel and delivered Daniel. The language is not philosophical, but has resulted from what Darius has himself witnessed – the working of the Lord.

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HE IS THE LIVING GOD

“ . . . for He is the living God . . .” This description of God is given two times in Daniel, and both times they are spoken by Darius (vs 20,26).

Elsewhere in Scripture this expression is found twenty-eight times.

• It is associated with God speaking (Deut 5:26)
• Driving out the enemy (Josh 3:10).
• Standing for the people who served Him (1 Sam 17:26,26)
• Meeting the desires of a thirsty and longing soul (Psa 42:2; 84:2).
• Implementing His indignation against His opponents (Jer 10:10).
• Having sons among men (Hos 1:10).
• Being the Father of Christ (Matt 16:16; John 6:69).
• The creation of the heaven, earth, sea, and everything in them (Acts 14:15).
• Having a Spirit that accomplishes things in men (2 Cor 3:3).
• Walking and dwelling in His people (2 Cor 6:16).
• Having a church which is the “pillar and ground of the truth” (1 Tim 3:15).
• Being the Savior of all men, especially those who believe (1 Tim 4:10).
• He gives us richly all things to enjoy (1 Tim 6:17).

The “living God” is associated with life, activity, initiative, and purpose. Let men cease to speak impersonally about “the living God,” couching their thoughts in philosophical speech and human tradition.

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HE IS STEADFAST FOREVER

“ . . . and steadfast for ever . . .” Other versions read, “enduring forever,” NASB “unchanging forever,” BBE “eternal God forever” DOUAY and “abiding to the ages.” YLT

“Steadfast forever” equates to “eternal God” (Deut 33:27), or “the everlasting God” (Gen 21:33). It speaks of a God that “changes not” (Mal 3:6), has no need to repent (Num 23:19; 1 Sam 15:29), and is “the same” (Psa 102:26). It is said of the God who is “steadfast forever,” “great is Thy faithfulness” (Lam 3:23). With Him there is “no variableness, neither shadow of turning” (James 1:17). His Word is sure, and His promises cannot fail. It means His counsel stands (Isa 46:10), and His Word always accomplishes what He sends it to do (Isa 55:11).

Faith requires a “steadfast” God! No person, regardless of intellectual acumen or disciple, can knowingly and deliberate trust a vacillating and inconsistent god. Before Satan himself can constrain an individual to serve false god, he must first convince them he can be trusted – even if that god is the devil himself.

HIS KINGDOM SHALL NOT BE DESTROYED

“ . . . and His kingdom that which shall not be destroyed . . .” This truth was also revealed to Nebuchadnezzar – “shall never be destroyed” (2:44). In the seventh chapter of Daniel, this aspect of God’s Kingdom is again revealed to Daniel – “His Kingdom that which shall not be destroyed” (7:14). It is another way of saying God’s Kingdom is “an everlasting Kingdom” (Psa 145:13; Dan 4:3; 2 Pet 1:11). Isaiah spoke of this Kingdom, stating the Messiah would assume its reins: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder . . . Of the increase of his government and peace there shall be no end ” (Isa 9:6-7).

It is not possible for the Kingdom of God to be upstaged, rendered inadequate, or passed on to someone else. Those who “enter” this Kingdom now, through the new birth and the redemption that is in Christ, will transfer their membership into the world to come. It truly is an “everlasting Kingdom” (Dan 7:27).

HIS DOMINION SHALL BE UNTO THE END

“ . . . and His dominion shall be even unto the end.” Other versions read, “His dominion shall endure to the end,” NKJV “His dominion will be forever,” NASB “His dominion will never end,” NIV “His dominion has no end.” NRSV

The words used in the KJV and NKJV ( “unto the end,” and “to the end” ), do not suggest “the

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end” is the terminal point of Divine dominion. The Holy Spirit has assigned to the words “the end” a significant meaning. While there is not perfect consistency in this matter, there is a level of truth at which this meaning IS perfectly consistent.

• Jesus spoke of enduring to “the end” (Matt 10:22).
• The final “harvest” of souls is said to be at “the end of the world” (Matt 13:39).
• Jesus confirms believers “unto the end” (1 Cor 1:8).
• The time when all authority and power is obviously under the feet of Jesus is identified as “the end” (1 Cor 15:24).
• Those in Christ are to “hold fast the confidence and rejoicing of the hope firm unto the end” (Heb 3:6).
• We are admonished to “hold the beginning of our confidence steadfast unto the end” (Heb 3:14).
• The “full assurance of hope” is to be maintained “unto the end” (Heb 6:11).

In this sense, therefore “the end” refers to the termination of time and this world as we know it. Apart from unique phrases like “the end of the Law” (Rom 10:4), “the end of the commandment” (1 Tim 1:5), “the end of your faith” (1 Pet 1:9), “the end” refers to the conclusion of time.

However, this is not the intention of our text, and it ought not to be so considered. It is true that the “dominion.” or rule, of the Lord will continue to that time. But it will also extend out into eternity. Thus it is said of the Lord Jesus, “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father . . . And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all ” (1 Cor 15:24-28). That is the sense in which God’s dominion “will never end.” NIV

This is a cardinal aspect of the truth that is proclaimed throughout Scripture. It is a particular point the Lord impressed upon both Nebuchadnezzar and Belshazzar. It should be well known among those professing the name of Christ. There is no need for the comprehension of the church to be dwarfed by that of Darius the Mede !

HE DELIVERS AND RESCUES

“ . . . He delivereth and rescueth.” Other versions read “rescues and saved,” NIV “gives salvation and makes men free from danger,” BBE “saves and sets free.” NJB Although it may appear there is a small redundancy in these words (deliver and rescue), there is a slight, yet powerful, difference in them. “ Deliver” puts the accent on the effect of being saved – being left free. “Rescue” emphasizes the

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deliverance itself , like being removed from the danger without experiencing any of its intended effects – i.e., leaving the furnace of fire or den of lions.

Daniel was “delivered” from the den in the sense of never again having to experience it. He was “rescued” from it in sense of being removed from it.

Now Darius had, to some measurable degree, seen that God can raise people out of things that would otherwise mean their termination. He has also seen that God can keep them from going back into that situation .

As with David, Daniel was “delivered” from his “enemies” – from their intentions, and the means through which they thought to eliminate him (Psa 18:48). Like David, he was “rescued” from the ravages of his enemies – the snares and traps they had laid for him (Psa 35:17).

In making this grand proclamation to all of the world, Darius speaks of a delivering and rescuing God. All the world hears about it, and Daniel himself is the evidence of the message.

Application

Our concept of salvation must include both deliverance and rescue – getting us out of the devils domain and keeping us out. In my judgment, there is a lop-sided teaching in our day that has inordinately emphasized getting out of the “den,” so to speak, without due recognition that we can be kept out of it.

One Further Thought

The intention of Divine deliverance and rescue is not the mere extrication of people from trouble. Rather, we are delivered and rescued in order that we might serve the Lord. Thus it is written, “That He would grant unto us, that we being delivered out of the hand of our enemies might serve Him without fear, in holiness and righteousness before him, all the days of our life ” (Luke 1:74-75).

Where God is not served without fear, and in holiness and righteousness all the days of our life, there has been no purpose served by salvation – by either deliverance or rescue. For men to fail in this service and still reign with Jesus in glory would mean God would be mocked. That simply will not happen, and we do well to ponder that reality.

SIGNS AND WONDERS IN HEAVEN AND EARTH

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“ . . . and He worketh signs and wonders in heaven and in earth . . .” Other versions read, “ performs  signs and wonders in heaven and on earth,” NASB “ does signs and wonders in heaven and earth,” BBE “ doing signs and wonders in heaven, and in earth,” DOUAY and “ doer of signs and wonders in the heavens and in earth.” YLT

In Heaven

There are things God does in heaven that no one else can do! Whether we are speaking of the starry heavens, or where the Father resides, the meaning is the same. Lofty angels like Michael and Gabriel can do great things – things transcendent to nature. However, their power and ability has a terminal point. There are signs and wonders at which those mighty angels marvel – and they are all done by God! God has effected a salvation, and inspired a Gospel that has intrigued the holy angels themselves (1 Pet 1:12). He does signs in heaven! Jesus said he beheld Satan as lightning “fall from heaven” (Lk 10:18). God performs signs in heaven. We are even told the blood of Christ was so effective, heavenly things were purified by it (Heb (9:23). God does signs in heaven!

If you want to view “heaven” as the higher portion of creation, God does signs there also. He caused a deluge to fall from heaven, the firmament emptying its copious waters upon the earth, for forty days and forty nights (Gen 7:11-12). God works signs and wonder in heaven! God is said to cause hail stones to fall from heaven that weighed one hundred pounds each (Rev 16:21). Once God “hurled” large hailstones from heaven, killing the armies of the Amorite kings (Josh 10:11). God does signs in heaven! Another time he caused the sun to stand still in order that Israel might win a battle (Josh 10:12). God performs signs and wonders in heaven. On another occasion, He caused the sun to go backward ten degrees (Isa 38:8). He does signs and wonders in heaven!

In Earth

God not only does according to His will in heaven, but among “the inhabitants of the earth” as well (Dan 4:35). Time would fail to speak of the mighty signs and wonders our God was wrought upon the earth. The cursing of Cain (Gen 4:7), the flood (Gen 7), the scattering of Babel (Gen 11), a smoking lamp and a burning furnace that passed through Abraham’s divided sacrifice with miraculous fire (Gen 5:17). Then there was the conception of Isaac (Gen 21:2), the destruction of Sodom and Gomorrah (Gen 19), and Lot’s wife turning to a pillar of salt (Gen 19:26). He closed all of the wombs of Abimelech’s house (Gen 20:17-18), and opened Hagar’s eyes to see a well (Gen 21:19). He cause a bush to burn, yet not be consumed (Ex 3:2), changed Moses’ rod into a serpent, then turned it back to a rod when he seized it by the tail (Ex 4:3-4). The Lord does signs and wonders in the earth.

Who can forget the stilling of the tempest (Matt 8:23-27), the feeding of the five thousand (Matt 14:15-21), and the countless healings performed by our Lord (Matt 12:15; Lk 6:19)! He does signs and wonders in the earth! And what of Christ’s resurrection from the dead (Acts 10:40), His ascension before the disciples (Acts 1:10-11), and the sending of the Spirit on the day of Pentecost (Acts 2:1-4). He works signs and wonders in the earth! Then there were the miracles of the twelve disciples (Mark 6:7), the seventy disciples (Lk 10:17-20), and other disciples (Mark 9:39). He performs signs and wonders in the earth!

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This Is God’s Nature

However, the point here is not merely to enumerate the signs and wonders God has wrought in both heaven and earth. That is not the point of Darius’ proclamation either. This is a declaration of the nature and character of God! It is God Himself that is being proclaimed, not merely what He does. His Person, without exception, accounts for what he does. It is true, the Lord is known by what He does. The point here, however, is that He Himself DOES signs and wonders in heaven and earth. That is His nature!

Ponder the other things that Darius affirms of the Living God. He is “living” and “steadfast.” His kingdom will “never be destroyed,” and His dominion is “will be forever.” He “delivers and rescues” as well. That is what God does. That is His nature. He does all of these things according to His will – but He does them, and that is the point. For God NOT to do them would require that He deny Himself.

What would move anyone to take the last two things said of God – “He works signs and wonders in heaven and on earth” – and affirm God no longer does this! What principle of interpretation or form of sound reasoning would lead anyone to such a conclusion?

It is time for the church to at least come up to the level of Darius. So far as we know, he had only seen one display of these qualities – at least only one he had recognized. No doubt he had also heard what happened to Nebuchadnezzar, as well as the writing on Belshazzar’s palace wall and its interpretation. Yet he associated what he saw with who God is, not something He did periodically, or on a temporary basis.

Application

When it comes to God Almighty, even Darius the Mede knew He was not confined to nature, but rather was inclined to work in a manner that is transcendent to it. The frequency of those workings, as well as their magnitude, is not the point. Rather, it is that God’s nature moves Him to work signs and wonders above and beneath, in heaven and on earth.

These things are intended to spawn hope in the faithful, confirming to their hearts that they will never pass through a circumstance God does not control. Neither, indeed, will they ever be in a situation from which God cannot extricate them.

With great care, believers must avoid the attempt to formulate lifeless dogmas and powerless systems that attempt to explain what God can and cannot do – or once did and no longer does. These packaged theological systems might serve human purposes well, but they do nothing for those who have put their faith in God.

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God’s nature has not changed. Not even the most rabid contender for the cessation of miracles is willing to affirm that – and Darius is speaking of the Divine nature.

It is quite possible that men may live in a period of time when Divine workings are not evident. Gideon lived in such a time. He asked the message-bearing angel, “where are all His miracles which our fathers told us about” (Judg 6:13). Gideon was living in dry times.

For that matter, when the Lord Jesus was making His entrance into the world, the miracles of God had not been seen in a long time. The people were sitting “in darkness” (Lk 1:79), “looking for redemption in Jerusalem” (Lk 2:38). When the mighty prophet John the Baptist came on the scene, he “did no miracle” (John 10:41). It was a period of time in which the “mighty works of God” had not been seen for a long time. I suppose it might have been argued that God no longer worked in supernatural ways. After all, the circumstances certainly seemed to justify such a conclusion – at least from a human point of view. Thank God some of our twentieth century theologians were not there to further muddy the water for the people!

Take It to Heart

Whatever you may think about signs, wonders, miracles, and the likes, you need to take to heart what Darius published throughout the world. His message is intended for the United States of America, as well as Persia, India, and Assyria.

When you consider the Lord, think of Him as alive, active, and doing His will – “ the living God.” Think of Him as being “enduring for ever,” faithful, true, and unwavering in His commitments – “steadfast for ever.” Consider His Kingdom as a reign that will never be destroyed, rendered obsolete, or overshadowed by a greater one – “His kingdom that which shall not be destroyed.” Ponder His dominion, or rule, as extending into eternity, with no interruption whatsoever – “His dominion will be for ever.” When you think of the Lord, see Him as the One who delivers, and is inclined to do so – “He delivers!” See Him as the One who rescues, removing people from danger, bondage, and the threats of the ungodly – “He rescues!” Think of Him as the One who performs works that are transcendent in heaven, and supernatural upon the earth – who causes both angels and men to marvel – “He works signs and wonders in heaven and on the earth.”

You have not sinned in thinking of God in this manner, for this is how He has revealed Himself. In our text, He does so through Darius. Earlier in Daniel He did it through Nebuchadnezzar. He also did the same through Daniel the prophet. You have violated no principle of interpretation by embracing such things, Nor, indeed, have you become foolish for doing so.

If you have not already been rendered utterly helpless by circumstance, it will probably not be long until you are. When you are in the bottom of the pit (Psa 40:2), or experiencing the waves of trouble (2 Sam 22:5; Psa 42:7), tell me if you do not derive comfort from the proclamation of that Median king

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Darius. Such comfort testifies to the truth of what he declared – truth God moved him to speak to the whole world.

DELIVERED FROM THE POWER OF THE LIONS

“ . . . who hath delivered Daniel from the power of the lions.” There have been a few men who have survived en encounter with lions – very few. David did (1 Sam a7:34-36), as well as Samson (Judges 14:5-6). Benaiah tracked a lion through the snow to a pit, into which he entered, killing the lion (2 Sam 23:20).

A certain prophet who lied about his mission did not do so well. When he met a lion, the lion killed him (1 Kgs 13:24). Another man who refused to hearken to a son of the prophets, was found by a lion, which slew him (1 Kgs 20:36). Once the Lord sent lions among those who failed to fear Him, and the lions killed some of them (2 Kgs 17:25-26). Facing a single lion generally meant death, unless there was a miraculous deliverance from the Lord.

But in the case of Daniel, Darius proclaims, multiple lions were faced who were unusually powerful – at the peak of their strength. The man of God did not face them on a road, or in the wilderness, but in a den prepared for them. The area was confining, the lions were ferocious, and they had all night to do their work. Yet “God delivered Daniel from the power of the lions.” The deed was done in Babylon, but proclaimed to the world. The proclamation did not come from a bystander, but from the world ruler, and personal eye witness of the work.

I ask you, is it not marvelous that the Lord moved Darius to cause this decree to be published throughout the whole world? Then, as though that was not enough, He inspired Daniel to recall all of the details, writing them in a book for His people.

DANIEL PROSPERS ONCE AGAIN

“ 28 So this Daniel  prospered in the reign of Darius, and in the reign of Cyrus the Persian.” Other versions read, “So this Daniel enjoyed success in the reign of Darius and in the reign of Cyrus the Persian,” NASB “So this Daniel did well in the kingdom of Darius and in the kingdom of Cyrus the Persian,” BBE “This Daniel flourished in the reign of Darius and the reign of Cyrus the Persian,” NJB

This is a brief summation of Daniel’s success during the dominance of the Medio-Persian empire. This was the divided kingdom represented by the arms of silver in Nebuchadrezzar’s dream (2:32). It was the kingdom represented by a ram with two horns (8:20). God had “divided” the Babylonian, or Chaldean, kingdom, and “given it to the Medes and the Persians” (5:28).

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Many of the nobles did not survive the transfer of power, but Daniel did. He not only survived, he “prospered in the reign of Darius, and in the reign of Cyrus.” This implies that he was restored to his place of prominence – perhaps even elevated higher.

DANIEL PROSPERS

Even though I have addressed this subject in an earlier lesson, it is appropriate to say a few words about it here as well. Among the unlearned “prosper” is often taken to mean become wealthy, or in some sense well-to-do. Thus, when we read of prospering and being in good health (3 John 1:2), some think of health and wealth,. But that is not the Scriptural use of the word “prosper.” In our parlance, the common word for “prosper” is succeed, or successful. Thus a persons “way,” or journey, is said to prosper, enabling him to fulfill his mission (Gen 24:40,42). As in the case of Joseph, whatever he did prospered, or was successful. He did not fail to accomplish what he set out to do, or come short in any assignment given to him (Gen 39:3,23). It is said of the righteous man, “whatever he does shall prosper” (Psa 1:3). When it comes to prospering in the world and increasing in riches, the Psalmist says of such, “these are the ungodly” (Psa 73:12). In so speaking, he speaks of life’s normalities. This is not the normal status of the people of God – but true prosperity can be.

During the reigns of Darius and Cyrus, whatever Daniel put his hand to prospered, whether in the area of prophecy or executing governmental affairs. The book of Daniel will especially highlight his activity in the kingdom of God. We will learn very little concerning his activities in the government of the Medes and the Persians. The thrust of the emphasis from this point on will be the prophetic utterances of Daniel.

• The seventh chapter will detail a vision Daniel had during the first year of the reign of Belshazzar (7:1).
• The eight chapter will unfold a vision that appeared to him during the third year of Belshazzar’s reign (8:1).
• In the ninth chapter Daniel will declare what he came to understand from Jeremiah’s books of the Babylonian captivity during the first year of the reign of Darius. He will record a lengthy prayer and the answer brought to him by Gabriel (9:1-2, 21). In this chapter he also gives a remarkable and pointed prophecy of the Messiah and His appointed death (9:25-26).
• The tenth chapter will delineate something revealed to Daniel during the third year of the reign of Cyrus (10:1). This is the chapter that speaks of his twenty-one day prayer – a prayer that was heard the first day, yet answered twenty one days later, and the restraining influence of a spiritual force that ruled over Persia.
• In the eleventh chapter Daniel recounts how he stood to encourage and protect Darius. He does so by opening the future of Persia as it has been revealed to him by God (11:1-2). In this chapter he speaks of “the time of the end,” and the jostling of political powers under the mighty hand of God

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• (11:40-45).
• The twelfth chapter unfolds a time when the mighty angel Michael will stand up for the Jews, the children of God’s people (12:1). He speaks of unparalleled trouble, the resurrection of the dead, and glorification of the saints of God (12:1-3).

This is the Divine commentary on the prospering of Daniel during the reigns of Darius and Cyrus. There is not so much as a syllable about him accumulating wealth, houses, lands, or the likes. There is no more talk about political promotions or the execution of governmental responsibilities. We will never again hear of the nobles, wise men, or sorcerers that were Daniel’s contemporaries – never again.

Up until this time, Daniel only opened what other people had received. He related and interpreted Nebuchadnezzar’s dream of the great image (chapter 2). He interpreted Nebuchadnezzar’s image of the flourishing tree that was cut down (chapter 4). He interpreted the handwriting on the wall that was addressed to Belshazzar (chapter 5).

From this point on Daniel will receive special revelations. He will not be required to interpret what someone else experienced! Six chapters have been devoted to his involvement with others through Divine power. The closing six chapters will focus on him and God alone. The latter prosperity of Daniel will be greater than his former. He will rise higher in the Spirit than he did in the flesh.

A SPECIAL OBSERVATION

Although Daniel was elevated under both Nebuchadnezzar and Belshazzar (2:48; 5:29), it is never said that he “prospered” during heir regimes. During Nebuchadnezzar’s reign Daniel appeared to have been nearly forgotten (Dan 2:26; 4:9). The same occurred during the reign of Belshazzar (5:10-16). But now, in the divided kingdom, Daniel “prospers,” apparently doing so without interruption.

The Last Is Better

Many of God’s people should take great consolation in this record. In the Divine economy the latter is always more glorious than the former. The “Second Man” is more glorious and effective than the “first man” (1 Cor 15:47). The “second” covenant is better than the “first” (Heb 8:7). The “new man” is superior to the “old man” (Col 3:9-10). The new body will be vastly superior to our present one (1 Cor 15:42-44). The “first man Adam” is inferior to the “last Adam,” Jesus (1 Cor 15:45). The “new creation” far exceeds the natural creation, which came first (2 Cor 5:17). The “new heavens and earth” will be infinitely better than the “first heaven and the first earth” (Rev 21:1).

All of this is marvelously confirmed in the latter part of Daniel’s life. Here is a prophet of singular note, who closed out his life relativelyalone.

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CONCLUSION

The sixth chapter of continues to expound the wonderful works of God. As it is written, “He hath made His wonderful works to be remembered ” (Psa 111:4). In keeping with that revelation, Darius was raised up to proclaim what God did in the province of Babylon. The work was not intended to be a private and undeclared one. That is not God’s manner. The Lord did not depend upon a random sharing of these events from person to person.

Whatever may be said of person-to-person witnessing, it is not always the most powerful method of getting the word out.

• In Daniel, the Lord used the decrees of global rulers (Nebuchadnezzar and Darius) to make his workings known.
• When it came to the dissemination of the Law of God, it was “given by Moses” (John 1:17).
• Among the Israelites, He used the mighty Prophets, who put matters in perspective and declared the determined purpose of God (Jer 7:25; Heb 1:1).
• The introduction the Savior did not come through individuals passing among each other, declaring that He was coming. Instead, God sent a “the voice of ONE, crying in the wilderness,” John the Baptist (Isa 40:1-3; John 1:23).
• When the Lord’s hand was extended to the Gentiles, He sent a man to “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” (Acts 26:18).

I certainly am not suggesting there is no place for individual witnessing. God forbid that such a thought should ever be entertained. What I am affirming is that God has NEVER left the spreading of the message in the hands of the multitudes. He has consistently used individuals to push the knowledge of Himself into the world’s extremities.

This is how we account for the prominence of Abraham, Isaac, and Jacob. It accounts for the time of the Judges, as well as the time of the kings. David, the “sweet Psalmist of Israel” (2 Sam 23:1) was used of God to put into precise words the feelings of a soul that is sensitive to God. Job was elevated to testify to the power of even a rudimentary faith, to show how much a man can endure, and yet not sin with his mouth or against God. Solomon was raised up to testify of the utter futility of world wisdom –

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even when it comes from God Himself. John the Baptist confirms how excellent and spiritually influential a man can be without any known earthly advantage. Paul was raised up to show how thoroughly a person can be committed to the Lord, and how much one person can do.

At some point, the people of God must see the kingdom of God as bigger than their own group. Nebuchadnezzar had to extend his thoughts beyond the empire of Babylon. Belshazzar had to be forced to think beyond enjoying a time of fleshly indulgence. Darius was brought to see his own foolishness and impotence, and the wisdom and omnipotence of the Living God. In all three cases, they were brought to see how great God is. The first and the last kings were used to proclaim this to the whole world.

That is how God works. What is declared in secret is to be proclaimed from the housetops. As our Lord Himself said, “What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops” (Mat 10:27). In His great Kingdom, God is looking for those who are willing to abandon everything for Him – men and women who are willing to speak by faith before having to learn the hard way like Nebuchadnezzar and Darius. Such sensitive individuals bring glory to God.

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The Prophecy of Daniel

DANIEL’S FIRST VISION OF FOUR BEASTS FROM THE SEA

• Lesson
• 19

INTRODUCTION

With this chapter we enter into the most controversial part of the book of Daniel. All manner of strange doctrines and erroneous emphases have been hawked among believers concerning the last six chapters of this book. In order to prepare our minds for what is revealed in this text, it is necessary to recall what has been affirmed to this point. The first six chapters of Daniel are the context in which the second six chapters can be profitably understood. I say “profitably understood” because a considerable amount of teaching relating to Daniel has little beneficial and gratifying value. It either tends to minimize the teaching by accenting history, or render it powerless by disassociating it from living by faith, and assigning it only to the future.

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The Lord has revealed a lot of Himself in the first six chapters, much of which was proclaimed to the entire world by Nebuchadnezzar and Darius. While I have already itemized some of these things, I must again draw attention to them. It is in the light of these things that the text before us will have particular relevance and value to us. These all involve direct statements concerning the Lord.

• The Lord gave Jehoichim king of Judah into Nebuchadnezzar’s hand (1:2a).
• The Lord gave “part of the vessels of the house of God” to Nebuchadnezzar (1:2b).
• God brought Daniel into favor with the prince of the eunuchs (1:9).
• God gave “knowledge and skill in all learning and wisdom” to the four children of Judah (1:17a).
• God gave Daniel understanding in all visions and dreams (1:17b).
• God revealed Nebuchadnezzar’s dream and its meaning to Daniel (2:17-19).
• Wisdom belongs to God (2:20a).
• Might, or power, belongs to God (2:20b).
• God changes times and seasons (2:21a).
• God removes kings (2:21b).
• God sets up kings (2:21c).
• God gives wisdom to the wise (2:21d).
• God gives knowledge to those men who have understanding (2:21e).
• God reveals deep and secret things (2:22a, 28,29,47).
• God knows what is in the darkness (2:22b).
• The light, or illumination, dwells with God (2:22c).
• God gave Daniel wisdom and might (2:23a).

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• God made known to Daniel what he and his friends prayed for (2:23b).
• God made known to Nebuchadnezzar what would take place in the latter days (2:28,45).
• God gave Nebuchadnezzar his kingdom (2:37a; 5:18, 21).
• God gave Nebuchadnezzar power (2:37b).
• God gave Nebuchadnezzar strength (2:37c).
• God gave Nebuchadnezzar glory (2:37d; 5:18).
• God gave Nebuchadnezzar beasts of the earth and fowls of heaven (2:38a).
• God made Nebuchadnezzar ruler (2:38b).
• The kingdom of the God of heaven will never be destroyed (2:44a; 6"26).
• The Kingdom of God will not be left to another successor (2:44b).
• The Kingdom of God will break all other kingdoms in pieces (2:44c).
• The Kingdom of God will stand forever (2:44d).
• God the God of gods (2:47a).
• God is the Lord of kings (2:47b).
• God is able to deliver His people (3:17a).
• God will deliver His people (3:17b).
• God sent His angel and delivered Shadrach, Meshach, and Abednego from the fiery furnace (3:28).

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• There is no god who can deliver like God (3:29).
• God wrought signs and wonders to Nebuchadnezzar (4:2).
• God’s signs are great (4:3a).
• God’s wonders are mighty (4:3b).
• God’s kingdom is everlasting (4:3c).
• God’s dominion is from generation to generation (4:3d, 34).
• God rules in the kingdom of men (4:17a, 25, 32).
• God gives kingdoms to whomever He wills (4:17b, 25, 32; 5:21).
• God sets over kingdoms the basest of men (4:17c).
• God decreed what came upon Nebuchadnezzar (4:24).
• God’s dominion is everlasting (4:34).
• All the inhabitants of the earth are reputed as nothing before God (4:35a).
• God does according to His will in the army of heaven (4:35b).
• God does according to His will among the inhabitants of the earth (4:35c).
• No one can restrain God’s hand (4:35d).
• No one can ask God what He is doing (4:35e).
• The Lord gave Nebuchadnezzar majesty (5:18a, 19).
• The Lord gave Nebuchadnezzar honor (5:18b).

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• Belshazzar’s breath was in God’s hand (5:23).
• God numbered Belshazzar’s kingdom and finished it (5:26).
• God weighed Belshazzar in the balances and found him deficient (5:27).
• God gave the Babylonian kingdom to the Medes and the Persians (5:28).
• God is the Living God (6:20, 26).
• God sent His angel and delivered Daniel from the lion’s den (6:22).
• God is steadfast forever (6:26a).
• God’s dominion will be unto the end (6:26b).
• God delivers (6:27a).
• God rescues (6:27b).
• God works signs and wonders in heaven (6:27c).
• God works signs and wonders in earth (6:27d).
• God delivered Daniel from the power of the lions (6:27).

There are SIXTY-FIVE specific affirmations concerning the God of heaven – all mentioned in chapters one through six! Daniel is mentioned fifty-eight times. Shadrach, Meshach, and Abednego are mentioned fifteen times. Nebuchadnezzar is mentioned thirty-two times. Babylon is mentioned sixteen times. Belshazzar is mentioned six times. Babylon’s wise men are mentioned thirteen times.

“God” is mentioned 39 times, “Lord” 3 times, “Most High” 3 times, “He” (referring to Deity) 24 times, “Him” (referring to Deity) 6 times . . . etc. – all in the first six chapters of Daniel.

Tell me, who is emphasized in this book? Who protected the four children of Judah? Who gifted them? Who delivered them? Who raised up Nebuchadnezzar, humbled him, and restored his kingdom to

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him? Who brought Belshazzar down? Who gave Babylon to the Medes and the Persians? Who revealed Nebuchadnezzar’s dreams? Who revealed the writing on Belshazzar’s palace wall? This is a book that declares the working of the God of heaven, His Sovereignty, His purpose, and His will. The earth is the Lord’s, as well the fulness of it (Psa 24:1). It is still “HIS ” field (Matt 13:24) – the place where He is working out His purpose regarding mankind, created in His own image.

WE CANNOT FORGET

We cannot forget how God has spoken to this point. Things that have been declared concerning the Lord have prepared us for this section of Daniel. Scripture is not random in its presentation. It has focus – Divine focus, and objective as well. The Spirit has shaped and cultured our thinking in the first six chapters. If we have received His message and perceived His intention, we have become acutely conscious of the God of heaven. We have seen the inferiority of earthly governments and rulers. The impotence of mere circumstance has also been established. The earth, even though defiled by the fall, remains the arena in which the God of heaven works. It is still true, “the whole earth is full of His glory” (Isa 6:3).

THE NATURE OF THE PROPHECIES

The prophecies before us have a certain characteristic that is worthy of note. Both kings and kingdoms will be described according to their character, as well as times and circumstances. They will be called by names that describe character, not outward appearance: i.e., “winds,” “sea,” “beasts,” “lion,” “eagles’s wings,” “feet of a man,” “a man’s heart,” “bear,” “three ribs in the mouth,” “leopard,” “four wings of a fowl,” “four heads,” “great iron teeth,” “ten horns,” “little horn,” “eyes like the eyes of a man,” and “a mouth speaking great things.” These are found in the text we are presently considering (verses 1- 8).

THE EMPHASIS

Scripture was never written to provide a mere historical record of the past, or a chronology of events for the future. Of themselves, such facts are powerless, and often even detract from the God who inspired them to be recorded. The emphasis of this part of Daniel is not what will happen, but WHY things will take place. The point will not be who is involved, but the nature of those involved. We will behold the utter futility of opposing the God of heaven, or operating in the earth by any agenda other than His. This world DOES belong to God, and those residing in it are answerable to Him.!

In addressing this text, I will confine myself to what I perceive to be God’s intention. My objective is not to attach names, governments, and times to the text where God Himself has not done so, or apparently so implied. The secret to avoiding confusion in this passage is not forgetting what has been declared concerning the God of heaven to this point. This is a record of His working, His purpose, and His will! The invincibility of His will is affirmed.

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A DREAM DURING THE FIRST YEAR

“ 7:1 In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters.”

As you can see, the book of Daniel is not written chronologically. After recounting the “lion’s den” experience, the prophet now reaches back several years to recount things the Lord had made known to him. There is a reason for this. In the first part of his book, Daniel recounts the dreams and visions given to others – all of which were interpreted and expounded by himself. Now we begin a section of the book that focuses on things made known to Daniel alone. This is the Lord’s personal ministry him.

The matters now made known and expounded to Daniel are more for the body of Christ than anyone else. Worldly empires are mentioned, but the matters revealed extend far beyond them – even into eternity itself.

THE FIRST YEAR OF BELSHAZZAR

“In the first year of Belshazzar king of Babylon . . . ” The “first year” of Belshazzar’s reign was approximately fourteen years before the “lion’s den” experience – somewhere between 556-553 B.C. It is estimated Daniel was about 65-68 years old when he had this dream, or about 52 years after he had been taken captive to Babylon. We cannot be sure of these numbers, but they provide a sort of index of the span of time during which God worked with and through Daniel. If these figures are correct, Daniel was about eighty-two when he was thrown into the lion’s den. Previously I mentioned he could have been no less that seventy years of age when Darius had condemned him. At any rate, it is rather remarkable to consider these things.

This is the ONLY thing God noted that occurred during the first year of Belshazzar’s reign. The eighth chapter notes another dream Daniel had during the third year of Belshazzar’s reign (8:1). The only other Divine comment on Belshazzar related to his last hours upon the earth. He received a message from God early in the evening, and was killed later than night. In heaven’s eyes, this man was wholly insignificant. I do not doubt that countless other individuals also fall into this category.

Daniel’s Ministry

According to accepted Bible chronology, Daniel’s ministry occurred during especially dry and desolate spiritual times. His ministry, starting with his captivity, extending from around 606 B.C. until 535 B.C. – a period of seventy-one years. To provide a context for what we will now behold, a table of the Prophets living during that time is provided below. These dates are not intended to be precise, but are generally correct.

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• Zephaniah - 618 B.C. - ?
• Habakkuk - 606 B.C. - ?
• Ezekiel - 596 B.C. - 571 B.C.
• Joel - 592 B.C. - ?
• Jeremiah - 627 B.C. - 560 B.C. (Writes Lamentations around 586-583 B.C.)
• Zerubbabel begins rebuilding the Temple - 536 B.C.
• Ezra - 536 B.C. - 458 B.C.
• Haggai and Zechariah - 520 B.C. - ?
• Esther - 480 B.C. - ?
• Malachi - 450 B.C. - ?
• Nehemiah rebuilds the walls - 444 B.C.

A Lesson to be Learned

There is surely a lesson to be learned in this perspective. Spiritually dry times are not impossible times! The eyes of the Lord are still ranging throughout the whole earth, seeking to show Himself strong toward those whose hearts are perfect toward Him (2 Chron 16:9). Such a man was found in Daniel. Not only was He given to see something from God, what he was given was extraordinary. The revelations given to Daniel are still challenging to those who are in Christ Jesus and can handle the Word of God.

The people of God are not to complain about the spiritually depraved times and places in which they find themselves. Rather, maintaining their integrity, they are to seek for fresh manna from above. We have Daniel as an example that such efforts are not in vain.

Today, the church has been captivated by spiritual Babylon. All manner of abuses and corruption are about us – just as they were about Daniel. But all is not lost. If we have a heart for the things of God, we can receive from God, even as Daniel did, during “the first year of Belshazzar!” This is not intended to be a mere negative view.

DANIEL HAD A DREAM

“ . . . Daniel had a dream and visions of his head upon his bed . . . ” Other versions read, “saw a dream and visions in his mind,” NASB “had a dream and visions passed through his mind,” NIV and “saw a dream, and visions came into his head.” BBE

The dream to which Daniel refers consisted of a series of visions – like chapters in a book. This was an extended revelation from God in which much was made known. The manner in which He governs the world will be revealed.

While Daniel’s body was heavy with sleep, his mind was productive, receiving from God and personally taking due note of what was seen.

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The Same Four Kingdoms

The four kingdoms that were the subject of this dream and visions are the same four depicted by Nebuchadnezzar’s dream . Here, however additional insights will be given. Nebuchadnezzar’s dream revealed the deteriorating nature of the kingdoms of the world, confirming they must all eventually give way to the Kingdom of God. Thus, the most significant kingdoms of the world went from gold to iron mixed with clay – from a solitary political entity to divided kingdoms that could not stand.

This vision will show the character of earthly governments – that they are beastly, devouring, and highly oppressive. They are a depiction of the ultimate expression of “flesh,” or the fallen nature. In them we will behold how sin dominates the race, even when “the flesh” is in its most refined, organized, and illustrious state.

The Dream Was Written

“ . . . then he wrote the dream . . . ” Daniel apparently recorded the dream when he received it. Unlike Nebuchadnezzar who dreamed of the same four kingdoms, Daniel awakened to recall in perfect detail what had been made known to him in a dream. This was owing to his affiliation with God through faith. The record he gave of the dream was precise in every way, for “no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Pet 1:20-21).

The Dream Was Summarized

“ . . . and told the sum of the matters.” Other versions read, “telling the main facts,” NKJV “related the following summary of it,” NASB “wrote down the substance of the dream,” NIV “he wrote down the dream,” NRSV Daniel was empowered by heaven to write this record.

The idea of the word “sum” is that Daniel wrote down the chief components of the dream. It is not that he wrote only those main points. Rather, his record was like building a house. First he erected the foundation and its pillars, then suspended the details of the dream upon them. To put is another way, he first stepped back and wrote an overview of the whole matter, then proceeded to open up the various components of the dream.

Daniel’s words are intended to confirm that he wrote the dream in its entirety, missing none of its details, capturing all of its message, and recording the heavenly perspective.

FOUR WINDS FROM HEAVEN

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“ 2 Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea.”

A VISION BY NIGHT

“I saw in my vision by night . . . ” Daniel receives this vision, by means of a dream, when his flesh was at its weakest point . He obtained it when the world has lost its distracting power, and his enemies were at rest. Yet, when he awoke, he had perfect recollection of what he had seen, and the lucidity to write it down in precise summary and detail. This was of the Lord, and unveils some of the involvements of inspiration.

WINDS FROM HEAVEN

“ . . . behold, the four winds of the heaven strove upon the great sea.” Other versions read, “the four winds of heaven were stirring up the Great Sea,” NKJV “the four winds of heaven churning up the great sea,” NIV “the four winds of heaven brake forth upon the great sea,” ASV “four winds of heaven violently moving the great sea,” BBE and “the four winds of the heavens are coming forth to the great sea.” YLT

In addition to this text, there are frequent references in Scripture to “four winds.”

• DIVINE JUDGMENT. “And upon Elam will I bring the four winds from the four quarters of heaven ,

and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come” (Jer 49:36).

• A HEAVENLY QUICKENING. “Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live” (Ezek 37:9).
• THE RISE OF A GREAT POWER. “Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven ” (Dan 8:8).
• DIVINE JUDGMENT. “And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven ; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those” (Dan 11:4).
• DIVINE JUDGMENT. “Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I

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have spread you abroad as the four winds of the heaven, saith the LORD” (Zec 2:6).

• THE GATHERING OF THE SAVED. “And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other” (Mat 24:31).
• THE GATHERING OF THE SAVED. “And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven” (Mark 13:27).
• DIVINE CONTROL. “And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree” (Rev 7:1).

The Lesson to be Learned

Each of these texts are declarations of the rule of heaven. As Daniel previously affirmed to Nebuchadnezzar, “the heavens do rule” (Dan 4:26). This was the single lesson Nebuchadnezzar had to learn, and it required seven years in the open field with the wild beasts to do so. However, Nebuchadnezzar is not the only one intended to learn this lesson. Belshazzar was judged because he did not learn “the most high God rules in the kingdoms of men, and appoints over it whomever He chooses” NKJV (5:21).

The fact that Daniel recorded these things confirms that God intends for us to learn this as well . This world is not governed by its princes, but by God Almighty. Nations neither rise nor fall independently of Him. Kings are not elevated or deposed without Him. They do not come and go under their own power!

Whatever freedom men possess terminates abruptly at the determined purpose of God. There is a level of Divine activity that stands apart from human involvement – an aspect of Divine rule that is executed without any possibility of being thwarted or contravened. Examples of such works include the creation (Gen 1:1) the deposing of Satan in the beginning, and his bruising through Christ’s death (Heb 2:14). There is also spoiling of principalities and powers through the cross (Col 2:15). Then there was the raising up of Pharaoh (Ex 9:16), the calling of Abraham (Gen 12:1-3), the sending of the Messiah (Gal 4:4), and the birth of the church (Acts 2:1-41).

The four winds of heaven speak of powerful and irresistible Divine workings. This text contains some similarities to the Spirit of God moving upon the face of the waters, or the chaotic deep, prior to creation (Gen 1:2). In this text, as Divine influences move upon the troubled sea of humanity, four governments will surface. They will be the same four governments revealed in Nebuchadnezzar’s dream of the multi-metaled image. Now, however, their character will be revealed, as well as the manner in which they will develop their various and appointed rules.

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The Sea

The “great sea” is the considered to be the Mediterranean Sea upon whose coast Babylon, Persia, Greece, and Rome were located – the four empires that will now be expounded, and which were introduced in the second chapter of Daniel under the figure of a single image.

Out of social and political trouble and turmoil, and under the government of God, four powerful nations will arise. They will not appear simultaneously, but will come in succession. Their appearance, however, though from a troubled environment, will be under the strict control of God Almighty, and they will not continue one single second past the boundary of His purpose.

Remember, God is the “Governor among the nations” (Psa 22:28), and the “Lord of kings” (Dan 2:47). For some, this means everything appears to be. Or is obviously under the control of God. However, that is not the case at all. According to appearance, things seem out of control and chaotic. That is precisely why the Sovereignty of God is repeatedly affirmed, lest we become confused by visual aspects.

Worldly Governments

Almost all worldly governments have originated as the result of social unrest and agitation, whether they be altogether new, or representative of political change.

The Church

It is the wicked who are “like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked” (Isa 57:20-21). Mark it well, the church is not like a troubled sea, it is the wicked who are so. Before Jesus comes to people in power, they are like the sea of Galilee amidst a violent storm (Mark 4:37-38). After He comes, they are like a vast sea that has been put to rest and thus experiences a placid calm (Mark 4:39). But the world is not so. Outside of Christ its people are like a turbulent and restless sea, foaming out its shame in distress and social agitation.

It is out of this unrest that these four great beasts rise, one after another. They are all brutal, destructive, and violent. They get their way by force, and thus all of them are said to have animalistic traits.

FOUR GREAT AND DIFFERENT BEASTS

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“ 3 And four great beasts came up from the sea, diverse one from another.” Out of the turbulence of humanity and political unrest, four awesome beasts appear. They have no perfect parallel in the natural creation.

GREAT BEASTS

“ . . . four great beasts . . . ” The word “great” means domineering in character and eminent in power, doing great things. From the standpoint of headship, these beasts “are four kings” (7:17). From the standpoint of their operation, they are four kingdoms, or global powers (7:23,24) – governments that reigned over the world, subjecting it by political strength, not arbitration.

Therefore, as in the previous part of Daniel, kings stand for the kingdom over which they preside. Thus, in the image of Nebuchadnezzar’s first dream, the various components of the image stood for kingdoms (2:37,39,40,41,42,44), yet also stood for kings (2:37,44). These beasts, therefore, are four specific kingdoms ruled by specific kings. Again, we will find they are the same kingdoms and kings as were introduced in the second chapter of Daniel.

Wild, Yet Governed

While they were governed by God, they did not know it, just as the beasts of creation are ruled by God, yet know it not. As it is written, “The wild beats of the field are mine” (Psa 50:11). God has often destroyed people and lands by means of wild and untamed creatures. He sent devouring locusts upon Egypt (Ex 10:14-15), and spoke of causing wild beasts to pass through a country, leaving it desolate (Lev 26:22; Ezek 14:15). He also sent lions among certain nations to destroy some of them because they did not fear the Lord (2 Kgs 17:25).

A Perspective from Revelation

The book of Revelation also speaks of beastly like powers, or governments. Spoken within the framework of the New Covenant, one of these beasts is said to ascend from “the bottomless pit” (Rev 11:7). By this, the Spirit means this power is animated by the devil, though under the ultimate control of God. John also saw another beast “rise up out of the sea, having seven heads and ten horns” (13:1). This beast will parallel the fourth beast of our text. Still another beast was seen “coming out of the earth,” docile like a lamb, yet speaking as a dragon, with Satanic tones and emphasis (13:11). This beast represents the false church, which functions organizationally after the manner of the governments of this world.

Without being unduly distracted by these considerations, there is a point to be made before proceeding any further. Earthly governments, or the attempts of men to govern, have a beastly quality about them. Eventually, all such governments come against God, repudiating His truth and opposing His people – even though government has been ordained by God (Rom 13:1-7). We have unfortunately seen this inevitable tendency in our own nation. This circumstance is precisely why the Kingdom of God will devastate all other kingdoms (Dan 2:44). They have the seed of mortality in them , and

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consequently gravitate to the earth, and tend to be a locus for Satanic activity.

CAME UP FROM THE SEA

“ . . . came up from the sea . . . ”

The natural creation had its origin by the Word of the Lord speaking over a chaotic domain, where darkness covered the face of the deep (Gen 1:2). These beasts, or kingdoms, surfaced from a turbulent and restless sea of fallen personalities – nations of men who were dominated by sin, ruled by the devil, and ultimately controlled by the God of heaven.

These kings rise out of great civil and political commotion and unrest. Whereas the heavenly kingdom comes from a peaceful and unagitated environment – like a stone cut out of a mountain without hands (2:34,35) – the governments of the world are spawned in agitation and fermentation.

The sea is inconsistent, often moving from placid calm to treacherous tempest with little warning. It is restless, having been in continuous motion and agitation from the moment of its creation until now. It also is potentially destructive. When it throws its stormy waves against the shore, there is little that can stand in its wake. This is all a fitting picture of the sea of humanity out of which these kings and kingdoms arose.

Under Divine Control

Yet, while all of this is certainly true of humanity, yet in the matter of kingdoms surfacing from this sea of personalities, the Lord is ever present. Divine activity is seen in the “four winds of heaven” striving upon the sea. These winds were under the control of heaven, and were working upon the sea of humanity cause kingdoms to both rise and fall. Later in this book, specific mention will be made of two spiritual forces that were associated with two of the kingdoms to be revealed in this text: “the prince of Persia,” and “the prince of Greece” (10:20). While these were not holy forces, they were in subjection to the holy angels, as that text indicates. The point to see here is this: while, according to appearance, the world appeared to be in total chaos and agitation, the Most High was still ruling over it, working all things together for the good of those who love Him, and fulfilling His purpose to the finest detail. We must not fail to see this. It is critical to the understanding of this book.

DIVERSE FROM ONE ANOTHER

“ . . . diverse one from another.” Other versions read, “different from one another,” NKJV and “each different from the others.” NIV

These are not normal beasts, and have no perfect parallel in nature. They are aberrations of what is normal. That is why they are pictured in such a unique way. They are to governments what Solomon was to wise men, Job was to suffering men, and Paul was to the Apostles. They stand out,

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being unique and excelling. In them we will see the utter futility of opposing God – even in a well organized manner – for all of these governments took their stand against the Lord. Through them, we will be shown the absolute superiority of the kingdom of God. The best, most organized, most ruthless, and most cunning of all human conglomerations cannot stand before the God of heaven! His Kingdom reigns over all other kingdoms, and will be so revealed (4:3).

Further, these all stand alone by their description. They are not the same, but each one is unique, and different from the others. One is not the governmental clone of the other, or just another of the same kind. None are a mere continuation of the one preceding them. All are the same in that they are domineering and destructive. The nature, manner, and objective of their dominion, however, will differ.

THE FIRST BEAST

“ 4 The first was like a lion, and had eagle's wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man's heart was given to it.”

The first government that is depicted is the Babylonian, headed up by Nebuchadnezzar. It is more than interesting that Nebuchadnezzar is referred by both Jeremiah and Ezekiel as a devouring lion and a great eagle with great wings.

• “ The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant” (Jer 4:7).
• “Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me?” (Jer 49:19 with 46:26 and 49:28,30).
• “And say, Thus saith the Lord GOD; A great eagle with great wings , longwinged, full of feathers, which had divers colors, came unto Lebanon, and took the highest branch of the cedar” (Ezek 17:3 with verse 12).

In the second chapter of Daniel Nebuchadnezzar and the Babylonian kingdom were viewed as a “head of gold.” There, the majesty of the kingdom was viewed. Here, its nature is revealed.

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This approach to Divine description should not confuse us, for it is the manner of the Lord to so instruct us. Thus Jesus is viewed as “the Lamb of God” (John 1:29), “the great Shepherd of the sheep” (Heb 13:20), “King of kings” (1 Tim 6:15), “the Deliverer” (Rom 11:26), and “the Head of every man” (1 Cor 11:3). His church is described as His “body” (Eph 1:22-23), “the pillar and ground of the truth” (1 Tim 3:15), and His “bride” (Rev 21:9). Satan is said to be “that old serpent” (Rev 12:9), “the dragon” (Rev 20:2), “a king,” and “Apollyon” (Rev 9:11). In using this type of language the Spirit shows us the nature or character of the person or persons being described. This is called apocalyptic language, and is quite prominent in both Daniel and Revelation. It is intended to instruct us, not intrigue us, tutor us, not tantalize us.

LIKE A LION

“The first was like a lion . . . ” This is the first beast to rise out of the sea – the first of the four prominent empires. This is a heavenly view, not a strictly historical one as perceived by men. The Egyptian empire, for example, existed before the Babylonian one. It was, indeed, a prominent one when Israel is the focus of our attention. However, Daniel is giving a much higher perspective of the purpose of God, in which Egypt is not as prominent. The Babylonian, or Assyrian empire, was founded by Nimrod (Gen 10:8-10), and increased by the Assyrians (2 Kgs 19:35-36). However, it was brought to its apex through Nebuchadnezzar and the Chaldeans. Therefore, the Spirit begins with Babylon, when the Assyrian empire was at its fullest and strongest. At that point, it was like a mighty lion, ruling all lesser kingdoms. With a dignified presence it strode upon the earth, noted for its majesty, glory, and power.

Nebuchadnezzar and Babylon were unique – like gold among metals, a lion among beasts, and an eagle among birds.

EAGLE’S WINGS

“ . . . and had eagle's wings . . . ” This refers to the swiftness with which this kingdom swept other kingdoms under its dominion. Lands were given to Nebuchadnezzar, and “all nations” served him (Jer 27:6). While all of this happened swiftly, it was actually due to the working of God who “put a yoke of iron” upon the neck of the nations, causing them to serve Nebuchadnezzar (Jer 28:14). Egypt was also given to him for wages (Ezek 29:19).

Thus, the imagery of a lion with eagles’ wings depicts the rapid and ruthless devouring of many nations. The Babylonian empire spread quickly and effectively.

THE WINGS WERE PLUCKED

“ . . . I beheld till the wings thereof were plucked . . . ” Other versions read, “its wings were plucked off,” NKJV “Its wings were torn off,” NIV and “its wings were pulled off.” BBE

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The ability to move swiftly in conquering other nations was thus removed – like pulling the wings off of a swift and high flying eagle. They were pulled off by the Lord, not men. The same God who gave Nebuchadnezzar the power to move across the landscape of the world with little or no resistence, took that ability from him and his kingdom.

It is as though God drew a boundary line beyond which Nebuchadnezzar could not pass. The Babylonian empire, therefore, ceased to be an aggressive and conquering one. I do not question this involves the time when Nebuchadnezzar was driven from among men and made to eat grass with the beasts of the field. His eagles’ wings were pulled off!

A Lesson

We must learn not to put our trust in seeming successes. The same God who causes men to increase and flourish can take away that ability – like tearing the wings off of a mighty eagle.

LIFTED UP FROM THE EARTH

“ . . . and it was lifted up from the earth . . . ” Other versions read, “lifted up from the ground.” NIV and “lifted off from the earth.” Septuagint The idea is that the lion-like beast was lifted up from all fours, ceasing to be like a lion. The next phrase affirms it was replaced upon earth as a mere man. Thus, all of its dominance was lost. In other words, the Babylonian kingdom came to an end.

MADE TO STAND ON FEET LIKE A MAN

“ . . . and made stand upon the feet as a man . . . ” Being lifted up from its stance as a devouring lion, the Lord put the Babylonian, or Chaldean, kingdom back on earth as a weak man – as compared to a dominating lion. Now the empire became subservient to another kingdom, just like other kingdoms had once served it. The phrase “like a man” does not emphasize man’s glory, but his inherent weakness. This is the sense in which several texts speak of “man,” as the following texts indicate.

• “What is man, that he should be clean? and he which is born of a woman, that he should be righteous? ” (Job 15:14)
• “Can a man be profitable unto God, as he that is wise may be profitable unto himself?” (Job 22:2)
• “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him? ” (Psa 8:4).

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• “LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account

of him! Man is like to vanity: his days are as a shadow that passeth away” (Psa 144:4).

A MAN’S HEART WAS GIVEN TO IT

“ . . . and a man's heart was given to it.” Other versions read, “a human mind was also given to it,” NASB “and given the mind of a man.” TNK

As I have already noted, this is not intended to show the superiority of man over the kingdom of beasts. Rather, it accentuates the humiliation of a once proud empire to the state of a solitary and weak ordinary man. The king and his kingdom went from being bold as a lion to being fearful and intimidated as a mortal would be before a ferocious lion or other wild and powerful beast of the field.

Do not fail to note this heart was “GIVEN” to the beast. That is, it was assigned to him by the God of heaven. The same God who caused this kingdom to became prominent brought it down to the ground. The same God who raised up a king of prominence and power, brought him down in infamy and shame.

Thus something of the details of the demise of the Babylonian empire are provided. In the vision of the great image, it was only revealed that another inferior kingdom would succeed the Babylonian empire. In this vision, the Lord more precisely reveals to Daniel that all of this would be accomplished by the government of God Himself. He would tear off the wings that enabled the empire to spread. He would change the posture of the government from that of a domineering lion to that of a weak man. He would also take away the lust for power and make that kingdom a servant of another kingdom, as declared in the triumph of Darius (5:31). He would change the nature of that once powerful government from that of domination to one of servitude. This reveals something of HOW the God of heaven governs His world.

THE SECOND BEAST

“ 5 And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh.”

This will be a depiction of the Medo-Persian empire, headed up by Darius and Mede and Cyrus the Persian. The particular emphasis will be on the Persians, for that aspect of the kingdom became the dominant one, with the Median kingdom gradually being absorbed by it. This is the kingdom that was

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represented by the “chest and arms of silver” of Nebuchadnezzar’s first dream (2:32). That former representation emphasized the inferiority of the Medo-Persian empire to that of Babylon: i.e., “and after thee shall arise another kingdom inferior to thee” (2:39). Just as silver is inferior to gold, so this second kingdom is inferior to the first. Secondly, this is the kingdom that would receive the fallen kingdom of Babylon, as God revealed to Belshazzar in the mysterious writing on the wall: “PERES; Thy kingdom is divided, and given to the Medes and Persians ” (Dan 5:28).

LIKE A BEAR

“ And behold another beast, a second, like to a bear . . . ” The inferiority of this second kingdom is not meant to suggest it lacked power or influence. Therefore, it is pictured as a bear, noted for its strength and agility, though not for any majesty. Coincidentally, the largest species of bears are said to be found in Media, “a mountainous, cold, and rough country covered with woods.” ADAM CLARKE

The bear is noted for being both cunning and ferocious. Lamentations 3:10 refers to the cunning nature of the bear, who lies in wait for its prey. The bear is also renown for being fierce when it is hungry or robbed of its young. Thus God speaks through Hosea, “I will meet them like a bear deprived of her cubs; I will tear open their rib cage” NKJV (Hosea 13:8). Other texts also make reference to the savage nature of the bear (2 Sam 17:8; Prov 17:12). Perhaps it is more than coincidence that young David protected his flock by killing both a lion and a bear (1 Sam 17:36-37).

The figure of a bear emphasizes the cruelty of the Medo-Persians , for which they were especially noted. Isaiah prophesied of the Medes defeating Babylon, and emphasized their bear-like cruelty. “Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it. Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb ; their eye shall not spare children . And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah” (Isa 13:17-19).

A Clarification

It might appear confusing that Isaiah speaks of the Medes (Isa 13:17), Daniel of the Medes and the Persians (5:28), and the overthrow of this kingdom as that of Persia (10:20). This was a combined kingdom, depicted by two arms of silver. At the forefront of their dominion, the focus is upon Darius the Mede. At the latter, it is upon Cyrus the Persian. Yet, it was a single empire. For example, when Darius the Mede drafted a law, it was in strict accord with “the law of the Medes and Persians” (6:8,12,15). In this vision, Daniel will be shown the particular prominence of the Persians.

An Example of Persian Barbarity

We have an example of the execution Persian law in the sixth chapter of Daniel. There, because of the false charges of Daniel’s accusers, their children and their wives were thrown into the lions’ den with them (Dan 6:24). Compare the reaction of Darius the Mede to Daniel’s accusers, with that of

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Nebuchadnezzar toward those who accused Shadrach, Meshach, and Abednego (Dan 3:24-29). He asked his counselors concerning who was cast into the fire. They were also among those who examined the three delivered men, confirming there was no hurt upon them. But they were not apparently thrown into the fire. The Medes and Persians possessed no such civility.

Here was a kingdom that was noted for being ruthless, particularly when resisted. It was savage in war, having no mercy upon its enemies. Jeremiah also spoke of this kingdom, with particular regard to its overthrow of Babylon. He refers to them as “spoilers,” or “plunderers,” causing all the wounded of Babylon to “groan” (Jer 51:48-56).

Something to Note

In Nebuchadnezzar’s dream, four kingdoms were seen. They were successive kingdoms noted for deterioration in value: gold, silver, brass, iron, and iron mingled with clay. In Daniel’s vision of the same four empires, they are seen as ferocious, and increasing in their ferocity : lion, bear, a leopard with wings and four heads, and a “great and terrible” beast, unusually strong, with iron teeth, breaking in pieces, trampling the residue with its feet. Thus, as value decreased, ruthlessness increased. As majesty faded, cruelty and pitilessness grew. Just as it is the nature of human kingdoms to deteriorate in value, so it is also their tendency to increase in ruthlessness and opposition to God. That is the nature of worldly power.

You can see, therefore, what a serious transgression it is for the church of the Living God to adopt the manners of the world. When such a thing occurs, worth immediately begins to degenerate, and heartlessness begins to dominate. Both Daniel and John (in the Revelation) identify the corrupt church with its adoption of the ways of the world – particularly that of the governments of the world. Daniel will deal extensively with this corruption in the ninth and tenth chapters. That, in fact, is the reason for this and the following visions. It is preparing us for the introduction of the church, its corruption, and the ultimate triumph of the Lord Jesus and those aligned with Him. In order to truly profit from this section of scripture, it is imperative that we remember these things.

RAISED ITSELF ON ONE SIDE

“ . . . and it raised up itself on one side . . . ” Other versions read, “it supported itself on one side,” Septuagint “It was rearing up on one side,” NLT and “It was rearing up on one side.” BBE

Here is the depiction of a bear with four legs, raising itself up to stand on two. The immediate image that comes to mind is that of a bear standing on its hind legs. The other is that of a bear lying down raising itself up on one side – the right or the left.

Precisely how the bear raised itself up is really not the point. What is intended here is that one part of the government represented by the bear became dominant. Remember, this represents “the

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Medes and the Persians,” the two silver arms of the image in Nebuchadnezzar’s image. This is intended to confirm there came a point in time when the Persian part of the government took the control, becoming dominant. This occurred with the prominence of “Cyrus the Persian” (6:28). The reference to his reign in the last verse of the preceding chapter refers to his prominence , not the beginning of his political power.

From one point of view, Cyrus became prominent in order that he might be used by God to rebuild the Temple, destroyed by Nebuchadnezzar. Of that occasion, the last verse of Second Chronicles reads, “Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me ; and he hath charged me to build him an house in Jerusalem, which is in Judah” (2 Chron 36:23). This was done in order to fulfill the word prophesied by Jeremiah – a word fulfilled by God stirring up the spirit of Cyrus the Persian (2 Chron 36:22). Concerning the work of rebuilding the Temple, God referred to Cyrus as “My shepherd,” declaring he would perform everything God had pleased (Isa 44:28). He also referred to Cyrus as His “anointed” (Isa 45:1).

In order to equip Cyrus for his work, the Lord gave him power to subdue nations , stripping kings of their power, and opening the gates of their cities to defeat. The testimony of this empowerment is quite vivid. “Thus saith the LORD to His anointed, to Cyrus , whose right hand I have holden, to subdue nations before him ; and I will loose the loins of kings , to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight : I will break in pieces the gates of brass , and cut in sunder the bars of iron : And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD , which call thee by thy name, am the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else” (Isa 45:1-6).

Isaiah’s prophecy, as well as that of Second Chronicles 36:22-23, is another portrayal of the “bear” raising up on one side – the Persian portion of the government becoming dominant through Cyrus. In history, this man is known as “Cyrus the Great, conqueror who founded the Achaemenian empire, centred on Persia and comprising the Near East from the Aegean Sea eastward to the Indus River. He is also remembered in the Cyrus legend – first recorded by Xenophon, Greek soldier and author, in his Cyropaedia – as a tolerant and ideal monarch who was called the father of his people by the ancient Persians.” BRITANNICA ENCYLOPEDIA, 2002

THREE RIBS BETWEEN ITS TEETH

“ . . . and it had three ribs in the mouth of it between the teeth of it . . . ” The ribs were “between” the bears teeth, as though violently torn out of its victims. An angry bear is represented as doing precisely this by Hosea, which text I have already mentioned. “I will meet them like a bear deprived of her cubs; I will tear open their rib cage ” (Hosea 13:8). Other versions read, “I will tear open their chess,” NASB and “I will attack and rip them open.” NIV

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This imagery depicts the violent overthrow of three other inferior, yet beastly, kingdoms. It is generally understood that these kingdoms are “Babylon, Lydia, and Egypt,” which were conquered by the Medo-Persians. DELITZSCH and KEIL , CLARKE, and many others Whether the text is intended to be this precise or not, I am not sure. The point being made is that this empire, through aggressive violence, literally chewed up other nations, bringing them under its rule. We know from history that all of Asia Minor finally acknowledged Cyrus and Persia to be their head. As I have already mentioned, from the higher perspective, the God of heaven gave Cyrus this power in order that the Temple in Jerusalem might be built without any effective opposition. That is how precisely the Lord governs this world!

ARISE AND DEVOUR

“ . . . and they said thus unto it, Arise, devour much flesh.” Having overthrown at least three nations, the Medo-Persian “bear” was not satisfied. This compulsion, however, comes from the heavens, which do rule. The word “they” refers to angelic powers, not the voices of men, for men have no power to give such a command.

Something to Consider

One must remember the type of world during which all of this took place. It is vividly described in the first chapter of Romans, which paints the picture of the Gentile world without any acknowledged Divine influence. The dominance of sin is so compelling it staggers the sensitive heart.

• They knew not God (21a).
• They glorified Him not as God (21b).
• They were not thankful (21c).
• They became vain in their imaginations (21d).
• Their foolish heart was darkened (21e).
• They became fools, although they thought themselves to be wise (22).
• They changed the glory of the incorruptible God to corruptible likenesses of man and beast (23).
• God gave them up to uncleanness, to dishonor their bodies among themselves (24).

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• They changed the truth of God into a lie (25a).
• They worshiped and served the creature more than the Creator (25b).
• God gave them up to vile affections, causing sodomy to erupt (26-27).
• They did not like to retain God in their knowledge (28a).
• God gave them over to a reprobate mind, so that they did things that were not proper (28b).
• They became filled with unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murder, debate, deceit, and malignity (29a).
• They became whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenantbreakers, without natural affection, implacable, and unmerciful (29b-31).
• Although they knew the judgment of God through the flood and the tower of Babel, they continued to practice things deserving of death, also approving of others who did the same (v 32).

The condition of humanity was not excusable. It is my judgment that God used Cyrus to chastise the world, thus reducing how much they could devote themselves to the fulfillment of their lusts, and indulging in all manner of depraved living. From the standpoint of Cyrus and the Persians, they were extending their empire and gratifying their insatiable lust for power. From heaven’s viewpoint, the wickedness of man was being restrained in order that the wrath of God might not be the more stirred up, as it was in the flood. The fact that God promised He would never again destroy the world with water did not mean He would take no measure to restrain the wickedness of men.

Over and above the manipulations of kings and kingdoms, the God of heaven was moving toward redemption.

THE THIRD BEAST

“ 6 After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it.”

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As Daniel continues to behold the vision, a third beast rises out of the turbulent waters of humanity. When the second beast appeared, the reason for the demise of the first beast was given: its wings were torn off, it was made to leave the posture of lion, standing like a man and becoming comparatively docile like a man. This time, however, the demise of the second kingdom is not delineated. Rather, the Spirit immediately moves to the third kingdom.

This kingdom was also identified in Nebuchadnezzar’s dream. It was represented by “its belly and thighs of brass” NKJV (2:32). This is the kingdom of Greece, as was revealed in a later vision given to Daniel (10:20). From the perspective of that first vision, it represented a decline in worth from the kingdom preceding it. In this vision, it is seen as increasing in violence and aggressiveness. This is the nature of all earthly kingdoms. They decrease in worth, and consequently become more aggressive to fulfill their own will.

LIKE A LEOPARD

“ . . . lo another, like a leopard . . . ” This is the Grecian, or Macedonian, empire, which is represented as a gross monster: a swift leopard with four wings and four heads.

The leopard is such a ferocious animal that it is considered a mighty work of God if it chooses to lie down with a young goat (Isa 11:6). Jeremiah depicts a leopard as an animal who watches with a keen eye, ready to devour whenever the opportunity occurs (Jer 5:6). Hosea presents the leopard in a similar way, saying he waits in the way to devour (Hos 13:7). Thus, the leopard is noted for its cunningness and agility – moving swiftly, and devouring its victim. It is an animal of prey, looking for things to devout. Some observations concerning this animal are in order.

• It is next in dignity to the lion.
• It is distinguished for its fierce nature.
• It is swift, moving rapidly.
• It patiently waits for its victims, suddenly springing upon them. We may look, therefore, for this third king and kingdom to be noted for the rapid defeat of its enemies – an empire than quickly and effectively extends its borders with great wisdom and ingenuity.

This is a representation of Alexander the Great (356-323 B.C.), who completely conquered the Medo-Persian empire between 334 and 330 B.C., when only a little over twenty years of age. This kingdom came into being nearly two hundred years after Daniel’s vision. At the time of this revelation, there were no apparent indications that Greece would become supreme, or a world power.

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FOUR WINGS ON ITS BACK

“ . . . which had upon the back of it four wings of a fowl . . . ”

Not the powerful wings of the eagle, as Babylon, but four wings of a lower order of fowl. Yet, these enabled the leopard-like power to move with extraordinary swiftness. In twelve short years, Alexander conquered much of Europe, and all of Asia from the Adriatic Sea near Italy, to the Ganges River in Northern India – all of this before he was thirty-three years of age.

Yet, all of this is not intended to give glory to young Alexander, for he was but a pawn on the trestle board of eternal purpose. Here was a man – a young man – whom God raised up and empowered. He gave him the ability to conquer quickly and effectively. He was able to throw down the seemingly invincible Medo-Persian empire, and sweep kingdoms from Italy to India under his wing. Yet, even this rapidly-spreading empire will come to an end, and will be replaced by another.

FOUR HEADS

“ . . . the beast had also four heads . . . ” Here Daniel speaks of a beast with “four heads.” The book of Revelation speaks of one with “seven heads” (Rev 13:1). In both instances, the “heads ”speak of different kings that are resident within a single empire (Rev 13:7-8). Later in the book of Daniel, these same four heads will be identified as “four notable ones” (8:8), and “four kingdoms” that shall “stand up out of one nation” (8:22). Daniel eleven speaks of this kingdom being “divided” into four parts (11:4).

Historically, these “four heads” came into existence after the death of Alexander. The chief generals of his army, eager for power, seized differing parts of the kingdom. The four divisions, and their rulers, were,

• Thrace and Bithynia under Lysiamchus .
• Syria and the East under Seleucus .
• Egypt under Ptolemy .
• Macedonia under Cassander .

The Grecian, or Macedonian, kingdom continued under these four divisions until it was overcome and replaced by the Roman empire.

DOMINION GIVEN TO IT

“ . . . and dominion was given to it.” Other versions read, “it was given authority to rule,” NIV “and the power of a ruler was given to it,” BBE “was granted authority,” NJB and “Great authority was given to this beast.” NLT

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Remember, “For there is no authority except from God, and the authorities that exist are appointed by God” NKJV (Rom 13:1). Greece did not get its power from men. Even the lofty spiritual ruler that dominated this kingdom could not commence the domination until the power of God was exerted against Persia (10:20). God is at the helm of politics and government! He is the One who “gives” various powers and authority. Behold how often the Spirit makes a point of this.

• A man’s heart was GIVEN to it (the lion – 7:4).
• Dominion was GIVEN to it (the leopard - 7:6).
• The Son of man was GIVEN dominion, and glory, and a kingdom (7:14).
• Judgment was GIVEN to the saints of the Most High God (7:22).
• An army was GIVEN over to the horn to oppose the daily sacrifices; and he cast truth down to the ground. He did all this and prospered (8:12).
• A crown was GIVEN to a heavenly conqueror (Rev 6:2).
• Power was GIVEN for one to take peace from the earth (Rev 6:4).
• Power was GIVEN to death and hell over a fourth part of the earth, to kill with sword, hunger, death, and beasts (Rev 6:8).
• Power was GIVEN four angels to hurt the earth and the sea (Rev 7:2).
• An angel was GIVEN much incense to offer with the prayers of the saints (Rev 8:3).
• A fallen personality was GIVEN the key to the bottomless pit (Rev 9:1).
• A swarm of locusts were GIVEN power upon the earth to do precisely what God wanted (Rev 9:3-5).
• A spiritual despot was GIVEN a mouth to speak great and blasphemous things (Rev 13:5).
• This same entity was GIVEN power to make war with the saints and overcome them. Power was also GIVEN him over all kindreds, tongues, and nations (Rev 13:7).

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• Power was GIVEN to an angel to scorch men with fire (Rev 16:8).
• Judgment was GIVEN to those enthroned by the Lord (Rev 20:4).

These are only things pertaining to historical occurrences, as prophesied by Daniel and John. There is, however, an emphasis on this sort of teaching throughout Scripture.

• It is GIVEN to some to know the mysteries of the Kingdom of God (Matt 13:11).
• There are some lofty sayings that can only be received by those to whom it is GIVEN (Matt 19:11).
• On the behalf of Christ, it is GIVEN to us to believe, and also to suffer for His sake (Phil 1:29).
• The “outer court,” or matters relating to entrance into the Kingdom of God, has been GIVEN to the Gentiles (Rev 11:2).
• The Holy Spirit is GIVEN to us (Rom 5:5).
• Particular and empowering grace is GIVEN to everyone in Christ (Rom 12:6). All of these are intended to confirm to our hearts that this world, and all that is within it, are under the control of Almighty God. None of these things, regardless of their seeming threat, are meant to frighten those with faith. Rather, they confirm that God is in control, and that He is, in that control, working all things together for the good of those who love Him, and are called according to His purpose (Rom 8:28).

In this particular passage, the Lord is assuring our hearts that He is moving things toward their appointed culmination. There is a Divine purpose that is driving the events of this world. Nothing is out of control.

Be Aware of These Things

Every person must give diligence to take heed to these things. They have been written for our admonition, upon whom the ends of the world are come. Those who are eager for power and influence must take due note of this circumstance! God will not allow any kingdom to supplant His own. Ultimately, no purpose will flourish but His own, and all who are not in agreement with Him will be ground into powder. There is no way for worldly kingdoms to survive.              The ultimate King is Jesus, and no other king can remain for long. The ultimate kingdom is the Kingdom of God, and no other kingdom will finally remain.

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THE FOURTH BEAST

“ 7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.”

Remember, just as these kingdoms decreased in value, they are also increasing in ferocity and their opposition to the Most High God. Now we come to the fourth beast – and it is the worst and most devouring of all. This is the kingdom that succeeds the Grecian kingdom, and begins to extend itself even further than that historically remarkable kingdom. This beast has no parallel in any of the others, but stands absolutely unique.

This kingdom is the fourth one seen in Nebuchadnezzar’s dream. If you recall that kingdom, and how it was represented in the great image, you will at once see some meaningful parallels. In the king’s dream, this kingdom was represented by “legs of iron, and feet part of iron and part of clay” (Dan 2:33). In opening this matter up, the following was revealed to Daniel. “And the fourth kingdom shall be strong as iron : forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these,  shall it break in pieces and bruise . And whereas thou sawest the feet and toes , part of potters' clay, and part of iron, the kingdom shall be divided ; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes  of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay” (2:40-43).

Divisions

As each succeeding kingdom appeared, division became more prominent – and division is the prelude to demise. The Babylonian, or Chaldean, kingdom was undivided. The Medo-Persian had two divisions. The Grecian kingdom had four divisions. This kingdom has ten division. Thus, while on the one hand kingdoms are becoming more fierce in their appearance, they are becoming more weak in their basic constitution, being divided.

Not A Particular Beast

The first kingdom was like a lion. The second was like a bear. The third was like a leopard. But there is no beast to which this kingdom is likened. That is because there was never anything like this before . This was the introduction of a different form of government – one that would afterwards be used by Satan to impose upon the professing church. In all of the preceding governments there was something natural, though parts were exaggerated: i.e., lion, bear, and leopard. But here, in this fourth beast, is something altogether unnatural.

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This is the Roman Empire

The Roman empire is depicted by this fourth dreadful and terrible beast, the likes of which had never before been seen. The Babylonian, Chaldean, or Assyrian empire lasted around 230 years. The Medo-Persian empire extended over approximately the same number of years – 229. The Grecian kingdom lasted as long as 400 years. The Roman empire lasted for fourteen centuries. It was more extensive, more powerful, and more awesome than all the kingdoms before it. While Western civilization has been patterned after the social and political innovations of Rome, it is important to recognize heaven’s assessment of this empire. It has no equal. It is more brutal and inhumane. It is the one that crucified the Lord of glory!

Not only does history attest that the Roman empire succeeded that of the Medo-Persian kingdom, Daniel is shown one other vital fact. This was the kingdom during which God would set up His everlasting kingdom (2:44). In this particular passage, the Son of man is introduced (v 13), and the giving of the Kingdom to Him (v 14).

DREADFUL AND TERRIBLE

“ . . . behold a fourth beast, dreadful and terrible . . . ” Other versions read “dreadful and terrifying,” NASB , “terrifying and frightening,” NIV and “a thing causing fear and very troubling.” BBE

The idea is that this kingdom struck terror into the hearts of those who confronted it. In strict accordance with the flesh, kingdoms were growing “worse and worse,” not only decreasing in moral worth, but increasing in all forms of debauchery and violence.

STRONG EXCEEDINGLY

“ . . . and strong exceedingly . . . ” This expression means the strength of this empire exceeded the strength of all that it opposed. None could withstand it.

IRON TEETH

“ . . . and it had great iron teeth . . . ” Other versions read “huge iron teeth,” NKJV and “large iron teeth.” NASB Once this kingdom got hold of its victims, there was no hope for them. It not only had the desire to destroy, but the means to do so as well.

IT DEVOURED

“ . . . it devoured . . . ” Other versions read, “it hath consumed,” YLT “it ate its victims,” NJB and “eating.” DOUAY

The idea is that this kingdom rendered its enemies powerless and useless. They were reduced to nothingness by their encounter with this despotic power.

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IT BRAKE IN PIECES

“ . . . and brake in pieces . . . ” Other versions read, “crushing some of it to bits,” BBE “crushing to atoms,” Septuagint and “it doth break small.” YLT

The three preceding empires were assimilated by the Romans, without maintaining their separate identity. They were swallowed up by the Roman empire, and beaten into oblivion, so they could not rise again.

Here was a ruthless empire that was hardened in heart, so that no mercy was found in it. Later in this chapter Daniel will be told of this very kingdom, “The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces” (Dan 7:23).

STAMPED THE RESIDUE WITH ITS FEET

“ . . . and stamped the residue with the feet of it . . . ” Other versions read, “trampled down the remainder with its feet,” NASB “trampled under foot whatever was left,” NIV and “trampled their remains underfoot.” NJB

The imagery is mind-boggling! With iron teeth this beast eats its opponents. What falls from his mouth is crushed into small pieces. Whatever is left from that is then trampled underfoot, as though pulverizing it into dust. Remember, this is heaven’s assessment of this government, which I believe is Rome, as attested by both history and the revelations associated with this “fourth beast.”

Kingdoms subdued by the Romans included Asia Minor, Syria, Cilicia, Greece and Macedonia, Spain, Gaul, Illyricum, part of Germany, and Britain. They were chewed up and rendered impotent by Rome’s invading armies, and made to pay obeisance to Rome as though they were nothing more than vassals.

DIFFERENT FROM ALL THE BEASTS

“ . . . and it was diverse from all the beasts that were before it . . . ” Other versions read, “it was different from all the beasts that were before it,” NKJV “it was different from all the former beasts,” NIV “it was different from all the beasts that preceded it,” NRSV and “it was unlike to the other beasts.” DOUAY

There may have been some similarities between the first three kingdoms, depicted as a lion,

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bear, and leopard. All were strong and predators. All were marked by a certain cunning nature. However, this fourth beast stands apart from them all. We should expect, therefore, that considerable commentary will be made concerning this beast, or kingdom. In fact, it will introduce some considerations that will bear directly upon the coming of the Lord Jesus, and the saints of the Most High God.

This is the beast concerning which Daniel will seek a special understanding (7:19). Much of our comments on this matter, therefore, will be reserved for later, when the Lord addresses this subject with extended teaching.

IT HAD TEN HORNS

“ . . . and it had ten horns.” Here is something that was not said of any of the other beasts – at least not in this vision. Later, the Medo-Persian empire will be depicted as a ram with “two horns” (8:3). These are described as “the kings of Media and Persia” (8:20).

In this text, however, there is a certain uniqueness concerning this beastly government that does not allow for a comparison of it with the second beast. Therefore, only it is said to have “horns,” and it has ten of them. These “ten horns” are mentioned two other times in this chapter.

• “ And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows” (Dan 7:20).
• “And the ten horns out of this kingdom are ten kings that shall arise : and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings” (Dan 7:24).

I understand these ten horns to parallel the ten toes of the image seen in Nebuchadnezzar’s dream. In that dream, they were seen as a point of weakness. Here they are seen as a point where the power of the beast is exerted. On the one hand, these ten divisions would ultimately be the point from which the kingdom would be toppled. On the other hand, here they are represented as the means through which the government exercises it authority.

The passage also is to be considered in view of the Revelation given to John on Patmos. There he also saw a beast rise up out of the sea having “ten horns” (Rev 13:1). Later John is told these horns are “ten kings” (Rev 17:12), as depicted by “ten crowns” which sat upon them.

Daniel is also told these horns are “ten kings” that will rise out of the kingdom in question. Daniel prophesied at least 630 years before John, yet saw some of the very things John saw – Divinely ordained events on the calendar of heavenly purpose. The same God was speaking to them both – about

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the same purpose, designed before the world began.

Something to Remember

Keep in mind, the first emperor of Rome was Augustus, who began his reign in B.C. 31, even though considerable influence had been exercised by the Roman government prior to that. Daniel’s prophecy of the rise of Rome, therefore, preceded that rise by no less than 500 years!

I must reserve further comments on this beast until later, when the Holy Spirit will give an extended revelation of some of the appointed involvements of this beast within God’s purpose.

I CONSIDERED THE HORNS

“ 8 I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.”

The uniqueness of this beast demanded further consideration. In God’s kingdom, singularity is not to be ignored, but is always significant – either for good or evil. Blessed is the person who perceives this and inquires into things that appear mysterious at the first.

Many souls turn away from things that are different, or that soar above the norm. But this is not comely for the child of God. There are matters that require more attention, more thought, more meditation. The honey of truth that they contain cannot be casually drawn out, but must be obtained like sucking honey out of a rock (Deut 32:13).

I CONSIDERED THE HORNS

“I considered the horns . . . ” Other versions read, “I was considering the horns,” NKJV “While I was contemplating the horns,” NASB “While I was thinking about the horns,” NIV and “I was watching the horns with care.” BBE

The next part of this vision occurred WHILE Daniel was pondering “the horns.” As he looked at them intently, he saw something taking place that could not have been seen unless he had been

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concentrating on those horns, which depicted “ten kings.”

A Principle Seen Here

Suffice it to say, there are things that cannot be seen unless our hearts and minds are focused upon the truth. This is particularly true of those unusual and intriguing proclamations that stand out to the heart and mind. For those in Christ Jesus, these things relate to such things as justification, the imputation of righteousness, the sanctification of the Spirit, and the eternal purpose of God, to name a few. As we gaze upon such lofty things, something more will be shown to us. It is “in light” that we come to “see light” (Psa 36:9), or within illumination that we are illuminated.

ANOTHER LITTLE HORN

“ . . . and, behold, there came up among them another little horn . . . ” Other versions read, “and there was another horn, a little one, coming up among them,” NKJV “and behold another little horn sprung out of the midst of them,” DOUAY “I saw another horn sprouting among them, a little one,” NJB and “suddenly another small horn appeared among them.” NLT

While he was looking upon, and considering, the ten horns, Daniel saw another little horn suddenly spring up, or sprout, in the midst of the ten. This is a new thing – something that will be given extensive attention in the remainder of this book. The word “little” applies to the beginning of this horn. Though little at the first, this “little horn” will become prominent.

Whatever is intended by this “little horn,” its presence was not to be found at the first. It came into existence during the prominence of this “fourth kingdom” (v 23), which was noted for having “ten kings” (v 24). What is represented by this “little horn” came from the same source as the other ten horns, and pertained to the same kingdom. It was unique, with some differing characteristics, yet operated on the same principle as the governments of the world – particularly this fourth, and most terrible and ruthless government.

Later in this chapter, the significance of this “little horn” will be made more clear. It will play a significant role in the purpose of God. Here is what is said of this horn: “And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. I beheld, and the same horn made war with the saints, and prevailed against them ” (verse 21).

Keep in mind, all of this is occurring under the sovereign rule of the God of heaven, for “the heavens do rule” (4:26). It is God who is “the Lord of kings” (2:47), even the ten that are associated with this fourth kingdom, and the spouting horn that will focus on troubling the saints of God.

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I understand this to mean that a kingdom would spring out of this fourth kingdom – one that was different in some respects, yet the same in principle. Further, it would develop gradually, for a while allowing for the continuance of all ten of the kings among whom it had its beginning.

THREE HORNS PLUCKED UP

“ . . . before whom there were three of the first horns plucked up by the roots . . . ” Other versions read, “before whom three of the first horns were plucked out by the roots,” NKJV “ and three of the first horns were pulled out by the roots before it ,” NASB “ to make room for it, three of the earlier horns were plucked up by the roots ,” NRSV “ and three of the first horns were plucked up at the presence thereof ,” DOUAY “Three of the first horns were wrenched out, roots and all, to make room for it,” NLT and “ and three of the first horns have been eradicated from before it .” YLT

In order to make room for this “little horn,” three of the other horns were uprooted – i.e., they were uprooted by the development of this “little horn.”

It was the growth, or development of this little horn that caused the uprooting of three other horns. It would take the place they once occupied. This suggests the uprooting would not be by violence, or military action – something for which the fourth beast was particularly noted.

Thus we have in this “little horn” a different kind of king and kingdom, accomplishing its objectives in a different manner. Yet, it operates on the same principles of the kingdoms of this world, although it appears different from the other kingdoms.

THE HORN HAD THE EYES OF A MAN

“ . . . and, behold, in this horn were eyes like the eyes of man . . . ” Other versions read, “in this horn, were eyes like the eyes of a man,” NKJV and “eyes like human eyes in this horn” NRSV

The four kingdoms introduced in this vision were noted for their beast-like qualities and behavior. They were ruthless, devouring, and forceful in their expansion. Crudeness characterized them all, as they implemented their rules by coercion, pounding their enemies into subjection.

Here, however, we have a new kind of power introduced. In many respects it is related to the ruthless kingdoms before it, yet it appears to be more human, being noted for its intelligence. It has “the eyes of a man.” I understand this to refer to a Satanic substitute for God , whose kingdom is depicted as a wheel within a wheel, moving without restriction throughout the world – wheels whose rims were “full of eyes all around” NIV (Ezek 1:15-18). Thus the Kingdom of God is seen as proceeding with purpose and objectivity, characterized by magnificent wisdom.

The “eyes of a man” in this “little horn” suggest an emulated objectivity , that is, a purpose which appears to be like that of God Himself. It represents corrupted intelligence and depraved

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understanding. Yet, in the context of the world, it will appear impressive. This kingdom, which will come against the saints of God, will be noted for its shrewd, yet defiled, administration. In other words, rather than coercive power being the means it employs, deception, deceit, and misrepresentation will be employed to overcome men. This is confirmed in a further description of this “little horn.”

One further thing should be said about the phrase “the eyes of a man.” Over and above a comparison to the brutality of the “four beasts,” there is an analogy here of inferiority. That is, this king and kingdom will be inferior to the kingdom of God, with which it intends to compete . While it will take upon itself traits that are quite impressive, and will appear to be most successful in its objectives, it is more like man than it is like God, and therefore destined to fail.

THE HORN HAD A MOUTH SPEAKING GREAT THINGS

“ . . . and a mouth speaking great things.” Other versions read, “and a mouth speaking pompous words,” NKJV “ a mouth uttering great boasts,” NASB “a mouth speaking arrogantly,” NRSV “a mouth full of boasting,” NJB and “a mouth that was boasting arrogantly.” NLT

The “great things” spoken by this “little horn” are not good things. Later, Daniel will be told these “great words” would be spoken “against the Most High” (verse 25). The words, then, will actually be blasphemy, intended to overthrow the purpose of God and bring His people into bondage.

I understand this to be a religious power, that assumes the prerogatives of God, and even comes in the name of Christ. It represents Satan’s effort to overthrow the purpose of God, and defeat the saints of the Most High. The fact that such an extensive section of Scripture deals with this “little horn” shows how important it is that we obtain some grasp of its significance. It is mentioned again in verses 20-25, where the taking of its dominion is declared to be the time when the saints of God will take the kingdom.

This passage is no doubt the one to which Paul referred when he spoke of the rise of “the man of sin,” who would be associated with a great “falling away” (2 Thess 2:3). John the beloved may also had it in mind when he wrote, “you have heard that the Antichrist is coming” NKJV (1 John 2:18). It is also related to the a beast of the revelation given to John on Patmos, that was animated by the devil. That beast is also noted for his mouth: “And there was given unto him a mouth speaking great things and blasphemies” (Rev 13:5). Additionally, just as Daniel’s “little horn” was given to wear out the saints (7:25), so the beast of Revelation is said to “make war with the saints, and to overcome them: and power was given him over all kindreds” (Rev 13:7). There can be no question that Daniel and John are speaking of same foreboding events. Yet, both of them, under the inspiration of the Holy Spirit, take care to assure our hearts that God is in absolute control of the situation, and that the saints will ultimately triumph over it all.

I must reserve further comments on this “little horn” for our review of the verses that follow. The Lord unfolds this matter further to Daniel, providing additional details of both the nature and effectiveness of this deceptive power.

A WORD OF CAUTION

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It is apparent that the passage before us is one that can awaken lifeless, and often damaging, human curiosity. It is also a text that has been subjected to all manner of human opinion and corruption. The net result of this has been that the text is often viewed as though it is beyond comprehension, or had no relevance for the people of God. I am going to suggest that those circumstances are themselves the result of the reign of the “little horn.”

One of the telling effects of religious delusion is the minimization of Scripture. When corruption in teaching takes place, the doctrines of men always upstage the Word of God. Human traditions are thus vaulted into prominence as the exceeding great and precious promises of God are pushed into the background of theological thought – if not eliminated altogether. This was precisely the circumstance that prevailed when Jesus entered into His ministry. Men were transgressing God’s commandments because of traditions, making them of “none effect” (Matt 15:3,6).

No person should imagine such a condition cannot occur in our day. We are, indeed, living in perilous times, when a person can maintain the identity of “Christian,” while wholly lacking the fruits thereof (2 Tim 3:1-5).

There are specific details given in this vision, as well as great Kingdom principles. None of them must be treated as though they were inconsequential, or unrelated to life in Christ. They all relate to the great salvation we enjoy in Christ Jesus. There is no such thing as an irrelevant word from the Living God! We must labor to take hold of the message being delivered by the Lord.

CONCLUSION

The extent of this vision confirms its importance. Daniel could not get it out of his mind, and we must not allow it to leave ours. In it the purpose of God is unfolded from the standpoint of its foes. We will behold how Satan seeks to undermine the purpose of the Lord, and how he will be completely frustrated in all of his efforts. God will unfold to Daniel the principle means by which Satan seeks to oppose the people of God. That revelation will be in perfect agreement with Apostolic insights and proclamations.

The importance of this vision is also seen in the fact that is unveils more of the very kingdoms introduced to us in the second chapter – in Nebuchadnezzar’s dream of the great image. Something important enough to require extended revelation is important enough for extended meditation. We must not allow the message of this text to escsape us!

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THE KINGDOMS OF THE WORLD

All of the world’s kingdoms have certain things in common.

• At their best, they are inferior to the Kingdom of God.
• They eventually oppose the God of heaven and His people.
• They tend to be ruthless, executing their own will at the expense of the well being of the people and the glory of God.
• They will all be swallowed up by the Kingdom of God, being terminated, and never able to rise again.

In view of these things, the worst of all social corruption is religion that functions according to the principles of worldly governments. This is particularly true in view of our Lord’s words, “My kingdom is not of this world” (John 18:36). While it is not popular to speak of this circumstance, it is imperative that we do so, alerting people to real conditions.

• The Lord Jesus is chosen us “out of the world” (John15:9).
• God has given all believers to Jesus “out of the world” (John 17:6).
• Concerning Gentile nations (to which all of the beasts belonged), God is taking “out of them a people for His name”( Acts 15:14).
• In redemption, “we have received, NOT the spirit of the world” (1 Cor 2:12).
• God has “made foolish the wisdom of this world” (1 Cor 1;20), bringing both its wisdom and its princes to nought, or nothing (1 Cor 2:8).
• At its finest, the wisdom of this world is “foolishness with God” (1 Cor 3:19).
• The “fashion of this world,” even in its most illustrious and impressive appearance, is “passing away” (1 Cor 7:19).
• Satan himself is “the god of this world,” working through its ways and manners, and blinding the hearts of men (2 Cor 4:4).
• The “course of this world,” or its ways, enslave men to sin, and cause them to be dominated by the

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devil (Eph 2:2-3).

• Wicked spiritual powers, operating under the auspices of the devil himself, rule the “darkness of this world” (Eph 6:12).
• The world in its totality, will be “condemned” by God. Salvation and chastening are both intended to extricate us form the world (1 Cor 11:32).
• Those who are united to Christ confess with Paul, “the world is crucified unto me, and I unto the world” (Gal 6:14).
• Jesus died to deliver us from “this present evil world,” according to the will of God (Gal 4:4).
• It is “the world to come” that is the focus of redemption, not this one (Heb 2:5).
• Whoever is a “friend of the world is the enemy of God” (James 4:4).
• Salvation is nothing less than escaping “from the corruption that is in the world through lust” (2 Pet 1:4).
• All that is in the world, “the lust of the flesh, the lust of the eyes, and the pride of life, are not of the Father” (1 John 2:16).
• The world “passes away, and the lust thereof” (1 John 2:17).
• In Christ, we become citizens of heaven, where our names are written (Phil 3:20-21; Heb 12:23). That circumstance makes us “strangers and foreigners in this world” (1 Pet 2:11).

These things point out the seriousness of alignment with this world – a condemned order. When the church takes to itself the manners of the world, it begins at once to drift away from God. The wrath of God begins to awaken against such people, and they are less inclined to seek mercy and find grace to help in the time of need.

What we will in the remainder of Daniel is the rise of corrupt religion – religion that is patterned after the world’s idea of organization and power. It will at once become apparent to you that we are living in a time when this approach dominates the Gentile church. That makes the passage all the more relevant to us. It is a compelling argument to separate from all such religion.

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The Prophecy of Daniel

DANIEL’S VISION OF DIVINE JUDGMENT

• Lesson
• 20

INTRODUCTION

Daniel has been given to see the rise of four great empires – global governments. The sight has been awesome, and hardly one that could be easily forgotten. How will the Lord proceed with His revelation to Daniel? How will He move Daniel to consider the kingdoms to which he has been introduced. The manner in which the Lord unfolds these things to His prophet is critical. In it we behold not only the Divine way of making truth known, but the great care that is taken to maintain proper Kingdom priorities.

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One of the great weaknesses of contemporary religion is its proneness to lose Divine perspective. It is too easily drawn aside to political and social issues, and too inclined to passing fads. This tendency (which is heavily promoted) causes men to live so close to the earth that they become unaware of who governs the world, as well as their personal accountability to Him. This is why much that comes in the name of Christ actually speaks very little of Him or His Father. During the past few decades there has been a marked absence of Christo-centricity – Christ-centeredness. With this absence has come a devaluation of such books as Daniel and Revelation, to say nothing of doctrinal treatises like Romans, Hebrews, and the other Epistles. The purpose of God as made known in Scripture is scarcely known. Further, the considerations of man’s strict and inevitable accountability to God, and “eternal judgment” are subjects that are rarely expounded these days.

The effects of this have been staggering. There is a tidal wave of Scriptural ignorance that is sweeping over the professing church. We now have an entire Christian generation which, with few exceptions, is incapable of handling the Word of the God to whom they have been reconciled in Christ Jesus.

THE BEARING UPON OUR TEXT

Let it be clear that these observations are not mere theological contentions. The text before us provides an example of spiritual thinking – of the manner in which the Holy Spirit directs our minds. He will not allow us to linger long upon historical or future earthly events without bringing us to consider heavenly ones. Ponder what has been made known in Daniel’s vision thus far.

• Four winds of heaven strove upon the sea (7:2).
• Four great beasts came up from the sea, each one different from the other (7:3).
• The first beast was like a lion and had eagle’s wings (7:4a).
• The wings of the first beast were torn off (7:4b).
• The first beast was lifted up from the earth, made to stand like a man, and given a man’s heart (7:4c).
• A second beast rose out of the sea that was like a bear (7:5a).
• The second beast raised up on one side and had three ribs in its mouth (7:5b).
• A word was given to this beast to “Arise, devour much flesh” (7:5c).
• A third beast rose out of the sea that was like a leopard, having four wings of a fowl on its back, and four heads (7:6a).

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• Dominion was given to this third beast (7:6b).
• A fourth beast rose out of the sea that was dreadful, terrible, and exceedingly strong (7:7a).
• This fourth beast had teeth of iron (7:7b).
• This beast devoured what he grasped, breaking in pieces, and pulverizing the residue with its feet (7:7c).
• This beast was different from all of the other beasts before it (7:7d).
• The fourth beast had ten horns.
• As Daniel pondered the ten horns, a little horn came up among them (7:8a).
• Three of the ten horns were pulled out by the roots to make room for the little horn (7:8b).
• The little horn had eyes like a man, and a mouth speaking great things (7:8c).

As you can see, the things that have been cited thus far tend to awaken human curiosity. Indeed, many a soul has read these things and forthwith been immersed in all manner of profitless research. With great care, the Spirit keeps us from going into meaningless bypaths. He has no sooner related this remarkable vision until He projects us forward to the end of time.

It is essential that we view these governments from the proper perspective. As great and impressive as they are, they are in strict subjection to the Kingdom of God – even though they are not aware of this circumstance. However, there is an appointed time when their subordination will become very apparent. Daniel is now shown that time – a time which precious view souls were given to see prior to the coming of Jesus Christ . It has to do with the consummation of the ages, and will assist us to properly consider the kings and kingdoms of this world.

It is essential to remember that the earth view is a blinding one. By contrast, the heavenly view is a clarifying and invigorating one. It has more of an appeal to faith and its manner of reasoning than to human rationality – and there is a vast difference between the two. This text will summon us to a higher way of thinking.

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WHEN THRONES WILL BE CAST DOWN

“ 7:9a I beheld till the thrones were cast down . . . ” In a grand panoramic vision, the prophet is propelled beyond the time during which these four kingdoms – one at a time – would be prominent. Remember, these are Babylon, the Medo-Persians, Greece, and Rome. As great as they are from earth’s perspective, however, Daniel is to consider them from a higher point of view. They are temporal, and the time of their domination is wholly inconsequential as regards the Kingdom of God and eternity. The saints of God, or those who live by faith, are the real objects of Divine attention. All other will be thrown down, and their purposes utterly frustrated.

I BEHELD

“I beheld . . . ” Other versions read, “I watched,” NKJV “I kept looking,” NASB and “As I looked.” NIV

Here the matter begins to unfold as Daniel watches the vision intently. He refuses to be turned from the vision, or to be occupied with other things. As Daniel gazed upon the scene, the whole picture began to change. Suddenly there was a shift from earth to heaven, and from the kings of this world to the King of heaven. Before any more is shown to Daniel of these four kingdoms and their exploits, he will be given to see afresh that “the heavens do rule” (Dan 4:26).

A Principle to Be Seen

There is a kingdom principle to be seen here. It is as we look intently into the truth, that insight is granted to us. No person grows in spiritual understanding who has a divided mind, or who does not concentrate on the things of God. A double minded person is “unstable in all of his ways” (James 1:8), and the Lord will not grant such a person to be a custodian of His truth. This is why Peter affirmed, “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts ” (2 Pet 1:19).

This circumstance is precisely what prompted David to pray, “Open Thou mine eyes, that I may behold wondrous things out of Thy law” (Psa 119:18). These “wondrous things” are perceived as we look into, ponder, and meditate upon the Word of God. Even the holy angels desire to “look into” the glorious Gospel that is preached to the world (1 Pet 1:12).

There has never been a person with spiritual understanding who did not extend himself to think upon the Word of God. This accounts for the remarkable level of Scriptural ignorance that exists in our country. The Christian masses are not occupied with the Word of the Lord. They are not pondering it, meditating upon it, or looking into it. Further, multitudes of them are hearing sermons and lessons that

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do not encourage them to do so. It is a most tragic situation, and should provoke lamentation in discerning hearts.

Daniel was not such a person, and neither should we be so identified. Daniel was given to behold high and lofty things that make for peace because he kept looking, kept beholding, and continued to consider.

This Is NOT Mere Precognition

It is vital to see this prophecy is not mere precognition – or God seeing what is going to happen on the earth. I use the word “precognition” because the Spirit applies the word “foreknowledge” (Acts 2:23; 1 Pet 1:2) and “foreknow” (Rom 8:29) in a unique way. “Foreknowledge” is associated with God’s “determinate counsel” and “purpose.”

However, there remains a tendency in students of Scripture to see prophecies as God merely seeing what is going to happen, and declaring it. In order to subscribe to such a view, prophecy must erroneously be divided into two categories.

• First , there are matters God declares He will cause to happen. On the side of calamity, there are the flood and the destruction of Sodom and Gomorrah. On the side of blessing, there is a nation springing from Abraham (Gen 12:2), the birth of the Savior (Gen 3:15; Isa 7:14; 9:6-7), the making of a New Covenant (Jer 31:31-34), and the second coming of Jesus (Heb 9:28). These events, the calamities and the blessings, are generally perceived as wholly the working of the Lord – the Lord affirming what He Himself was going to do. That is, indeed, altogether true. No thinking person will affirm these things happened independently of Divine intervention.
• Second , it is thought there are things that occur upon the earth independent of the government of God. These fall into categories such as “natural disasters,” political upheavals, the spread of iniquity, and apostasy from the Lord. Scriptural statements concerning the rise of such things are thus viewed as God seeing they were going to happen, and inspiring men to write of them.

A Wholly Improper View

This view is wholly improper. God has spoken to the issue of things that occur upon the earth, emphatically declaring they do not occur independently of Him . “The One forming light and creating darkness, Causing well-being and creating calamity; I am the LORD who does all these” NASB (Isa 45:7). The appearance of Pharaoh the despot is said to be the result of God’s work (Ex 9:16). The success of Nebuchadnezzar is credited to the working of the Lord (Dan 2:37). The tragedies that occurred to Job were all under the direct administration of God (Job 1-2). God is said to harden hearts (Ex 10:1; Deut 2:30), raise up adversaries against a certain king (1 Kgs 11:14,23), call for a famine (2 Kgs 8:1; Psa 105:16), and have His way “in the whirlwind and in the storm” (Nah 1:3).

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Additionally, the Lord is “the Governor among the nations” (Psa 22:28), and “His kingdom ruleth over all” (Psa 103:19). He is “a great King over all the earth” (Psa 47:2), and “the whole earth is full of His glory” (Isa 6:3).

There Is No Question

There is no question about Who is ruling this world. God has made clear that He, and He alone, can change both times and seasons. It is He who removes kings and sets them up (Dan 2:21). The difficulty for the flesh is this: “how unsearchable are His judgments, and His ways past finding out ! For who hath known the mind of the Lord? or who hath been His counselor? Or who hath first given to Him, and it shall be recompensed unto him again?” (Rom 11:33-35). The fact that men cannot decipher the ways and judgments of God is certainly no justification for saying things occurring on the earth are independent of His government.

A Fitting Conclusion

The Spirit’s fitting conclusion to the above affirmation is this: “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom 11:36). Confirming the accuracy and power of this verse, other versions read, “ Everything there is comes from Him and is caused by Him and exists for Him. To Him be glory for ever! Amen,” NJB “For everything comes from Him ; everything exists by His power and is intended for His glory . To Him be glory evermore. Amen,” NLT and “ . . . For all things  originate with Him , and come from Him ; all things live through Him , and all things center in and tend to consummate and to end in Him . To Him be glory forever! Amen – so be it!” AMPLIFIED NEW TESTAMENT

I understand this introduces all manner of difficulties for the human intellect. However, it presents no problem for faith! These are Divine affirmations, and they are to be believed. It is ever true that Divine power is realized through affirmation , not human explanation or carnal understanding.

The vision we will now consider takes us beyond casual interest. It moves us into an arena of thought that will demand all of our attention, and all of our ransomed powers. It is lofty, yet powerful. It is profound, yet practical. Here is a heavenly balm to sooth the heart troubled by the rise of beastly and consuming empires.

TILL THRONES

“ . . . till the thrones were cast down .”Other versions read, “till thrones were put in place ,” NKJV “until thrones were set up ,” NASB “thrones were  set in place ,” NIV and “till that thrones have been thrown down .” YLT

As you can see, there appears to be a significant difference in the various translations of this text. One view has thrones being cast down , the other has them being put in place , or established. This condition exists because the word translated “cast down” (remah) can mean to “put in place” as well

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as to “cast down.” Most later versions favor the latter reading: “put in place,” “set up,” “set in place,” etc.

At this point, we should not favor the language experts, although that may seem to be a wise course. The Hebrew word in this text is employed by Daniel ten other times – or more precisely, is used by the Holy Spirit in Daniel. The texts are as follows. I have underlined the translation of the word.

• “And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace”. (Dan 3:6 and 11)
• “Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands?” (Dan 3:15)
• “And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace.” (Dan 3:20)
• “Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were  cast into the midst of the burning fiery furnace.” (Dan 3:21)
• “Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counselors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.” (Dan 3:24)
• “All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions.” (Dan 6:7)
• “Then they came near, and spake before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.” (Dan 6:12)
• “Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.” (Dan 6:16)
• “And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.” (Dan 6:24)

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There is no question in any of these texts of the meaning of the word “cast” or “throw.” It certainly is not used in these texts to mean someone was established or set in place. Rather, it is a term of judgment that involved the denunciation and overthrow of the individuals in question. The first were Shadrach, Meshach, and Abednego , the second Daniel , and the third those who charged Daniel, together with their families .

Yet, even though, up to this point, the Spirit has consistently used this word to depict an overthrow, some have chosen to believe here He uses the word to signify the setting up of thrones. In my judgment, there is no sound basis for such a conclusion. We need more than a lexical definition of a word to derive the meaning of Scripture.

Thrown Down

Using the meaning “thrown down,” or “cast down,” the “thrones” are the four empires that have been described under the figure of four beasts. They stand for all earthly governments, for they are earthly power in its loftiest and most extensive form. The text, in this case, declares Daniel kept looking intently at the vision until all earthly powers were deposed. This would equate with all of Christ’s enemies becoming His “footstool” (Heb 10:13), or the kingdoms of this world becoming “the kingdoms of our Lord and His Christ” (Rev 11:15).

In Apostolic language, this would be the time to which the Spirit refers in First Corinthians 15:24. “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.” No more beastly powers. No more ruthless authority. Never again will one kingdom yield to another, or one kingdom overcome another. This, I believe, is the time to which this text refers.

Set In Place

If one chooses the representation of thrones as being “set in place,” here is the meaning. These thrones belong to the saints of the Most High God, to whom the Kingdom will be given (verses 17, 22, and 25). In this case, the reference is to the time when the saints “judge the world” and “angels” (1 Cor 6:1-2) , “inherit the earth” (Matt 5:8), and “reign with Christ” (2 Tim 2:12; Rev 22:2).

Not A Significant Difference

While it may appear on the surface that this is a significant difference, it really is not. By “significant,” I mean this is not a point that should issue in contention or endless controversy . Both of these – the casting down of earthly thrones, and the setting up of thrones for saints – take place at the same time. In fact, the dissolving of all worldly power is in order that the saints may ”take the Kingdom,” possessing it “for ever and ever” (7:22).

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A Contrast Is Seen

There is a remarkable contrast seen in this text. The first ten uses of the word translated “cast down ”applied to human judgment. The first nine times represented the thorough frustration of political power. The three children of Judah were “cast” into the fiery furnace, but realized no harm whatsoever. They were delivered without any evidence on their persons or clothing they had ever been in that furnace. Daniel was “cast” into the lion’s den, but was also delivered without a solitary indication on his person or clothing that he spent the night with lions. The highest government, and most authoritative persons in the world, could not finalize their judgment against the servants of God. The only case where their judgment prevailed was when the accusers of Daniel were cast into the lions’ den, with their wives and children. That judgment, however, was a reversal of the kings former decree, and the result of Daniel’s deliverance.

Now, however, a kind of judgment is introduced that cannot be controverted. Here is an authority that is superior to the world’s most influential and seemingly successful power. The thrones of our text are “cast down,” never to rise again!

If someone still prefers to think of these thrones as being set up, the essential meaning remains the same. They are set up, never to be removed.

THE POINT

As we will see, however, the real point is not the thrones, but the One whose judgment will now be revealed. Our attention will now be turned to the Lord of glory. The Spirit will not allow our thoughts to be dominated by the rise and prominence of beastly powers. Or worldly empires. He will quickly move us to the consummation of the ages, and the time of judgment. Our hearts will now be turned to the Lord and His prevailing power.

THE ANCIENT OF DAYS – HIS PERSON

“ 7:9b . . . and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool . . . ”

Our consideration is now lifted from four wild and ruthless beasts that rose up and fell, to One who has continued – “the Ancient of days.” Our attention is being shifted from the temporal to the

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eternal, from the transitory to the everlasting. It is in His “light” that we will “see light” (Psa 36:9). That is, things that had to be illuminated by Him will now be made more clear by a consideration of His Person .

The “knowledge of God” is like a key that unlocks great mysteries, enabling us to see them correctly. In this case, seeing correctly is not being intimated or disheartened by the appearance of these four beastly empires. The sight of them is not to induce fear in our hearts, or cause us to be like those of whom Jesus said, “Men's hearts failing them for fear, and for looking after those things which are coming on the earth : for the powers of heaven shall be shaken” (Luke 21:26).

Such fears cannot be allayed by intellectual explanations. Human reason cannot effectively counteract the dominance of fear , even though men continually attempt this method. The ONLY effective way to still the troubled heart is to stand by faith in the presence of the Lord. It is only when we behold Him who is “above all” (Eph 4:6) that the heart is calmed, and the mind is stabilized. It is no wonder that is it written, “Acquaint now thyself with Him, and be at peace” (Job 22:21). A person whose mind is not “stayed on” the Lord (Isa 26:3) cannot be at peace – particularly when governments and events of the magnitude of the first part of our text are declared.

Revelations of God

There have been a few godly men who have been granted visions of God. They are not many, and the visions were few. In each one of them, the vision was majestic. A sense of the absolute dominance of God registered strongly upon all who were granted such visions.

• Micaiah the prophet is the first to say “I saw the Lord.” He saw Him surrounded by a vast host of personalities. “And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left” (1 Kgs 22:19; 2 Chron 18:18).
• Isaiah had an extended vision of God in which heavenly activities were seen. “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke” (Isa 6:1-4).
• Amos the prophet saw the Lord in relation to the altar, ready to judge His people. “ I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered” (Amos 9:1).
• Ezekiel had “visions of God” that were detailed, and characterized by great awe. This prophet recorded

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one of those remarkable visions. “And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the color of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the color of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the color of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the color of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake” (Ezek 1:4-28).

• The Apostle John was also granted to see into the holiest place. “And immediately I was in the spirit; and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come” (Rev 4:2-8). A Thought

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Can you imagine any of these favored men standing in the glory of these revelations and referring to God as “Daddy,” “Friend,” or “the Man upstairs?” Can you picture them beholding the Lord of glory as One upon whose lap they could comfortably sit? Can you see them gawking about with disinterest, or holding some casual conversation with one of the holy angels?

Indeed, such a thought taxes the intelligence and patience of any sober person. There is nothing in any of these visions that was conducive to being casual. They did not promote worldly interests or concerns. People became keenly aware of their own frailty. Isaiah cried out “Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts” (Isa 6:5). Ezekiel said, “I fell upon my face” (Ezek 1:28). Daniel, after confronting the Lord, said “there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength” (Dan 10:8). John , after beholding Divine glory, said, “I fell at His feet as a dead man” (Rev 1:17).

An Application

A casual religious atmosphere is one in which the Lord is not perceived. A soul that entertains no interest for the things of God is one that does not know the Lord, and is not aware of His presence. No one, while being acutely aware of the Lord’s presence and glory, has any thought about other things. In the glow of glory noone has ever spoken glibly about God, or viewed what He said as inconsequential. Such people have never been unduly concerned about earthly powers, and were acutely aware of their own shortcomings. Those are just the facts in the case, and they are beyond all dispute.

The great curse of our time, and especially in our Western culture, is the near-total indifference toward the God of heaven. There is too much love of the world, fear of man, and disinterest in the Word of God. Theological views are developed and hawked that promote distorted views of the Lord. Those who buy these views are prone to excuse sin, feel comfortable in being at a distance from the Lord, and more tolerant of gross corruptions of the truth of God. In such a society Daniel would be wholly out of place. He would have nothing to do with it, and it would have nothing to do with Him.

With all of the professed Christianity about us, people simply are not conscious of God. This is confirmed by the way they live, speak, dress, and work. Their preferences reveal it. Their approach to the Scripture reveals it. Their ignorance of God attests to it.

All of this is intended to confirm that the modern church sorely needs to acquaint itself with God (Job 22:21).

THE ANCIENT OF DAYS

“ . . . and the Ancient of days . . . ” Other versions read “Ancient One,” NRSV “a very old man,” BBE “a most venerable,” NJB From the standpoint of language definition (which is the weakest of all

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approaches to Scripture), the word translated “ancient” means “ancient, advanced, or old,” STRONGS and “days” refers to a twenty-four hour period. STRONGS The technical meaning of the expression is “he who is most ancient as to days,” and is equivalent to the English expression “The Eternal.” BARNES

Only Daniel uses this expression – and he uses it three times – all in this chapter.

• “The Ancient of days did sit” (v 9).
• “The Son of man . . . came to the Ancient of days.” (v 13).
• “Until the Ancient of days came” (v 22).

This Is A Reference to God

The picture is that of judgment about to be ministered by One who is wise and seasoned. The reference is to the Lord God – “the God and Father of our Lord Jesus Christ” (2 Cor 11:31). This is the only place in Scripture where the Mighty God of heaven is represented by a human form. It seems to me that a comparison is being made with wild beasts, some of which had human characteristics – some aspects of wisdom, but extremely limited – with the eternal God, who is altogether wise, stable, and consistent.

A Contrast With Man

Additionally, the language contrasts God with man whose “days are as grass” (Psa 103:15). Of men – even the best and most noble of them – it is said, “his days are as a shadow that passeth away” (Psa 144:4). But as for the Living God, He is “the Ancient of days,” who is “from everlasting” (Psa 93:2; Hab 1:12). There is also the matter of veneration and respect depicted in this imagery.

An Accommodation to Human Frailty

One further thing to consider is this. No man can see God in all of His effulgence and live (Ex 33:20). There is such a sharp contrast between God and man, and such an overpowering glory found in Him, that He must accommodate Himself to man’s frailty in order for men to survive an encounter with Him. Thus He hid Moses in a cleft of the rock and placed His hand over him while He passed before him. Only after He had passed did He remove His hand, allowing Moses to see the afterglow of His magnificent glory (Ex 33:21-23). In view of this perspective, the vision of God in a human form is actually an accommodation to the frailty of Daniel. Were it not for this gracious consideration of the Lord, Daniel would have seen nothing of God at all. Or, if he had seen Him, Daniel would have been consumed by His glory.

Distinguished From the Son of Man

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By referring to God as the “Ancient of days,” He is also distinguished from “the Son of man,” who will be introduced later (7:13). We must remember that “the Head of Christ is God” (1 Cor 11:3). This headship is the consequence of the Word become flesh – a price Jesus willingly paid to redeem us from all iniquity. He did not consider Himself deprived, or “counted it not robbery,” in this arrangement (Phil 2:6).

DID SIT

“ . . . did sit . . . ” Here the Lord is depicted as sitting to judge. It is to be understood that He sits upon the ultimate and dominant throne, which, it is declared, “He has prepared for judgment” (Psa 9:7). It is also affirmed that “justice and judgment are the habitation” of His throne, being integral to it. Again, it is declared that “righteousness and judgment are the habitation of His throne” (Psa 97:2). The fact that the Lord “did sit” indicates His judgment was forthcoming.

This means it is God’s nature to judge, and His judgment is unavoidable. Now, after we have seen the governments of the world ruling and judging, we will be exposed to the One who judges them. He gave them their power, and they are strictly accountable to Him. He will not leave us pondering their ruthlessness, but will bring us to consider the fact of their judgment. Because God is “the Ancient of days,” His judgment will be wise and just. For the same reason, it will also be final and irreversible.

After the Thrones Were Cast Down

It is of significance that the God of heaven appears in the vision after “the thrones were cast down.” Rather than this climactic overthrow affecting God, He is the One who caused the thrones to be dashed to the ground. He remained unchanged by the whole matter.

HIS GARMENT WAS WHILE AS SNOW

“ . . . whose garment was white as snow . . . ” This is not a casual garment, but one depicting the majestic rule of the God of heaven. In the tabernacle service, the priest wore a “robe” when executing his office (Ex 28:4; Lev 8:7). When the ark of the covenant was returned to its place, David accompanied it in his kingly capacity, being “clothed with a robe of fine linen” (1 Chron 5:27). The king of Nineveh wore a robe, which he removed when calling for repentance before the Lord (Jonah 3:6).

A “garment” as “white as snow” depicts impeccable holiness and purity. To be more specific, it declares God is pure and holy in all of His judgments . None of His judgments are tainted with impurity, injustice, haste, or foolishness. As it is written, “the judgments of the LORD are true and righteous altogether” (Psa 19:9). None can say to Him, “What have You done?” (Dan 4:35), question His judgments, or complain because of them.

HIS HAIR WAS LIKE PURE WOOL

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“ . . . and the hair of His head like the pure wool . . . ” This is another depiction of the purity and holiness of God. Here His thoughts and motives are emphasized, as compared with His judgments and deeds, which were denoted by a “garment.” His thoughts are “very deep,” challenging the limited capacities of men (Psa 92:5). Because of their purity, they are also “precious” to those who love Him (Psa 139:17). Because of this circumstance, God’s “words,” which are the communication of His thoughts, “are pure words” (Psa 12:6).

Whether we are considering the ways of the Lord, the manner in which He judges, His thoughts, or His words, “there is no unrighteousness with Him” (Psa 92:15). Everything He says and does is absolutely right, and His intentions are wholly good and just. There was unrighteousness with the beasts Daniel saw, but there is none with God. Therefore, He is the Judge – “the Judge of all the earth” (Gen 18:25).

THE ANCIENT OF DAYS – HIS THRONE

“ 7:9c His throne was like the fiery flame, and his wheels as burning fire.”

Here is where the God of heaven and earth was seated – “His throne.” As we might suppose, the vision is majestic and awe- inspiring. However, this is not a mere literary device, or play upon words. His glory is so magnificent “the whole earth” can be “filled” with it – and there still be sufficient to “cover the heavens” as well (Num 14:21; Psa 72:19; Isa 6:3; Hab 3:3). The purpose of this vision is not to precisely define the appearance of the Lord. Rather, it is to instill in our hearts an awareness of the greatness of God – something that easily eludes those living in an age of cheap and meaningless distractions.

There is a basic postulate in Scripture that is worthy of our consideration. If the Lord can get and keep our attention, He will also have our hearts. That is precisely why He can say, “ Look unto Me , and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isa 45:22). When we can confess with Jehoshaphat, “our eyes are upon Thee” (2 Chron 20:12), a blessing is on the way!

This text is assisting us to focus upon the Lord. It is helping us to consider His ways. It gently and effectively brings us away from being intimidated by the beastly powers of the earth, thereby promoting the cleansing fear of the Lord.

HIS THRONE

The throne of God is repeatedly referenced in the Word of God. It speaks of the Sovereignty, or

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uncontested and effective reign, of the Living God. It is a very real throne, although it is depicted in imagery here in order to assist our understanding.

• Micaiah the prophet “saw the Lord sitting on His throne” (1 Kgs 22:19).
• Isaiah saw the Lord “sitting upon a throne, high and lifted up” (Isa 6:1).
• John the beloved saw the Lord “sitting upon His throne,” surrounded by glory, splendor, and life (Rev 4:2-4). He also saw this throne and He that was upon it, readied for judgment (Rev 20:11).
• God’s throne is said to be “prepared for judgment” (Psa 9:7).
• “Righteousness and judgment are the habitation of His throne” (Psa 97:2).
• He has prepared His throne “in the heavens,” high above the restrictions of this world (Psa 103:19).
• It is written, “the Lord’s throne is in heaven” (Psa 11:4).
• Jesus is presently seated with God “in His throne” (Rev 3:21).
• When Jesus ascended, it was to “God, and to His throne” (Rev 12:5).
• The throne of the Lord, or His unchallenged dominion, is “from generation to generation” (Lam 5:19).
• There is a “throne of iniquity,” and Satan has a “throne” as well, but they are subservient to the throne of God (Psa 94:20; Rev 2:13; Mic 7:19)
• His throne “is for ever and ever” (Psa 45:6).
• “Justice and judgment are the habitation” of His throne (Psa 89:14).
• His throne was “established of old,” and is everlasting as He is (Psa 93:2).
• God’s throne is a “throne of holiness” (Psa 47:8). The book of Revelation, which is a declaration of the reign of the Lord, mentions the throne of God thirty-nine times, consistently associating it with the Lord Jesus, upon whose shoulder the government has been placed (Rev 1:4; 3:21; 4:2,3,4,5,6,9,10; 5:1,6,7,11,13; 6:16; 7:9,10,11,15,17; 8:3; 12:5; 14:3,5; 16:7; 19:4,5; 20:11; 21:5; 22:1,3). It is consistently represented as the place of government, and

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the center-point of praise. The whole world is governed from this throne.

When, therefore, we are confronted with the throne of God, we are immediately brought to consider His rule, dominion, and absolute government. We are not speaking of mere legality, but of Divine power, which is mingled with righteousness and truth.

After showing us the rise of global governments, the Spirit is assisting us to adjust our spiritual vision. We must not allow our perspective of things to be blurred by the consideration of the powers of this world. Everything must be seen within the framework of Divine power , not the power and influence of the wicked one and those through whom he, under Divine control, can work!

Something to Consider

Here, we must come to grips with misconceptions of the final days of the earth. It is true that they will involve “perilous times,” “wars and rumors of wars,” and all manner of spreading wickedness. Nevertheless, the days are controlled by God, not the devil – and much less not by man. When speaking of a time of great social and political upheaval, Jesus said, “For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be” (Mark 13:19). He continued by saying if those days were not cut short, “no flesh should be saved.” Then, in a burst of heavenly light He affirmed, “but for the elect's sake, whom He hath chosen, HE HATH SHORTENED THE DAYS ” (Mark 13:20). The Lord is in control, and governs this world with His people in mind.

Thus, before proceeding further with an explanation of the world’s ruthless empires, the Lord turns our attention to the throne from which the world is governed. If men are impressed by the beastly representations of the world’s governments, the throne of God will prove to be infinitely more impressive. This is the throne from which the governments received their power. And, this is the throne that will dictate their demise. Praise the Lord!

LIKE THE FIERY FLAME

“His throne was like the fiery flame . . . ” Other versions read, “His throne was ablaze with flames ,” NASB “His throne was flaming with fire,” NIV “His throne was fiery flames ,” NRSV “He sat on a fiery throne ,” NLT and “His throne was tongues of flame .” TNK

What an awesome sight! Here is one that sits upon what consumes everything and everyone else. This is the God who strictly controls that which destroys. It has no power over Him, but He has the power over it. No sane person chooses to step into the fiery flames, but the Lord’s throne – where He sits – is ablaze with flames. It is not a smoldering fire, like a “smoking flax,” but a flaming inferno. The throne was bright, glowing, and flashing with flames. Nothing about this throne was static, inactive, or dormant. It was magnificent, like a great and large mass of flame.

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Lest we be tempted to be casual in our views of the Lord, He is consistently associated with fire – fire that can destroy, reveal, or lead.

• God rained fire on Sodom and Gomorrah (Gen 19:24).
• God spoke to Moses out of fire that burned in a bush, yet did not consume it (Ex 3:2).
• He led Israel by a pillar of fire by night (Ex 13:21-22).
• When God descended on Mount Sinai, He did so “in fire ” (Ex 19:18).
• The sight of the Lord upon Mount Sinai was like “a devouring fire ” (Ex 24:17).
• At the presence of the Lord, Mount Sinai “burned with fire ” (Deut 4:11).
• At Sinai God spoke “out of the midst of the fire ” (Deut 4:12,15).
• God Himself “is a consuming fire ” (Deut 4:24; Heb 12:29).
• God called the fire at Sinai “His great fire ”( Deut 4:36).
• At Sinai the people “were afraid by reason of the fire ” (Deut 5:5).
• God said He would destroy the enemies of Israel “as a consuming fire ” (Deut 9:3).
• The wrath of God burns “like fire ” (Psa 89:46).
• It is written, “A fire goeth before Him, and burneth up His enemies round about” (Psa 97:3).

The Point of This Imagery

The point of this imagery is this: wherever there is conflict with God, there will be an inevitable confrontation . That confrontation will result in the overthrow of all competitive influence. Those who imagine they can make war with God are fools in the most despicable sense of the word. Compared to God, man in his most powerful state – like Nebuchadnezzar, Darius, Cyrus, Alexander, and the Caesars – sit upon straw thrones. When God moves against such foes, regardless of their degree of power, they are instantly destroyed, “and that without remedy” (Prov 6:15).

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Let it be clear in our minds. It simply is not possible to survive confronting an angry God! That is the reason for justification from sin, the interceding Christ, and the abundance of grace. These all cause God’s favor to be toward us instead of His wrath. I do not believe this perspective has been made clear to our generation. It seems to me that very little association is made these days, of a God with a throne that is flaming with fire. But that is the reality of the matter, and those who see it will flee “for refuge to lay hold on the hope that is set before us” (Heb 6:18).

Like it or not, it is God’s nature to consume those who are not like Himself. That, of course, is why He has predestinated that those He has foreknown be “conformed to the image of His Son” (Rom 8:29). That is why the Holy Spirit is presently changing us from one degree of glory to another (2 Cor 3:18). That is why, when we see the Lord Jesus as He is, we will “be like Him” (1 John 3:1-3). No one else will be able to survive facing the God of heaven, whose throne “is like the fiery fame.”

WHEELS AS BURNING FIRE

“ . . . and his wheels as burning fire.” Other versions read, “Its wheels a burning fire,” NKJV “its wheels were all ablaze,” NIV and “with wheels of blazing fire.” NLT

A Mobile Throne

Here is a mobile throne – a throne with wheels . The Psalmist pictured the Lord as moving about, exercising His will whenever He pleased. He said the Lord “who maketh the clouds his chariot: who walketh upon the wings of the wind” (Psa 104:3) – Divine mobility!

Ezekiel’s Vision of God

The prophet Ezekiel saw God in a similar way. He testified that while he was among the Babylonian captives, “the heavens were opened, and I saw visions of God” (Ezek 1:1). There, in the heathen “ land of the Chaldeans,” the word of God came “expressly” to him (1:3).

He saw a great whirlwind come out of the North. Within that tempest he saw “a great cloud with fire flashing forth continually and a bright light around it, and in its midst something like glowing metal in the midst of the fire” NASB (Ezek 1:4). Four heavenly personages were within this fire, each one moving straightforward “wherever the Spirit was about to go” NASB (1:5-12). In a vivid depiction of the execution of the will of God, Ezekiel saw “The appearance of the living creatures was like burning coals of fire or like torches. Fire moved back and forth among the creatures; it was bright, and lightning flashed out of it. The creatures sped back and forth like flashes of lightning ” NIV (1:14).

In this marvelous picture of Divine mobility, Ezekiel also saw “wheels.” Each living creature was by a wheel. The prophet describes the wheels in a unique way. “The appearance of the wheels and their

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workings was like the color of beryl, and all four had the same likeness. The appearance of their workings was, as it were, a wheel in the middle of a wheel . When they moved, they went toward any one of four directions ; they did not turn aside when they went” (1:16-17). The movement was a purposeful, or intelligent, movement, as depicted by the rims of the wheels being “full of eyes” (1:18). Without any restriction whatsoever, “Wherever the spirit wanted to go, they went, because there the spirit went” (1:20).

In the throne-visions of both Daniel and Ezekiel, there is an animated presentation of the truth that is elsewhere declared doctrinally – namely that the Lord rules over all and according to His own will.

• “And all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth : and none can stay His hand, or say unto Him, What doest thou?” (Dan 4:35)
• “But He is in one mind, and who can turn Him? and what His soul desireth, even that He doeth .” (Job 23:13)
• “The LORD bringeth the counsel of the heathen to nought: He maketh the devices of the people of none effect . The counsel of the LORD standeth for ever, the thoughts of His heart to all generations.” (Psa 33:10-11)
• “But our God is in the heavens: He hath done whatsoever He hath pleased .” (Psa 115:3)
• “ Whatsoever the LORD pleased, that did He in heaven, and in earth , in the seas, and all deep places.” (Psa 135:6)
• “For the LORD of hosts hath purposed, and who shall disannul it ?   and His hand is stretched out, and who shall turn it back ?” (Isa 14:27)
• “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like Me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure .” (Isa 46:9-10)
• “For of a truth against Thy holy child Jesus, whom Thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever Thy hand and thy counsel determined before to be done .” (Acts 4:27-28).
• “In whom also we have obtained an inheritance, being predestinated according to the purpose of

Him who worketh all things after the counsel of His own will .” (Eph 1:11)

Thus the throne of the Almighty is pictured as moving without restriction wherever He pleases.

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His rule is unfettered and unhindered. If He desires to raise up Pharaoh, He does. When He is finished with him, the Lords him down. If He desires to give the kingdoms of the world to Nebuchadnezzar, He does. If He decides to deprive that very king of his mind, and drive him among the beasts of the field, that is what He does. When He wants to dethrone Belshazzar, giving the kingdom of Babylon to the Medes and the Persians, He does so – in a single night. That is the God who saves and keeps us!

I ask you, what are four beastly governments to compare with that? How significant can ten horns on a ruthless beast be in view of this? And who will tremble before a prideful and boasting “little horn” in view of such an formidable God? See, the Spirit is confirming to our hearts that God is the One to fear, not man. It is His kingdom that is invincible, not those of men.

If you wish to establish a finely tuned theological system, this will not sound good. It requires faith more than human understanding. In fact, it IS disruptive of a significant amount of systematized theology. However, if you are in a strange land like Daniel, a heathen is upon the throne, and the prospect of future violence looms before you, this sounds mighty good! It will sound good to you also when you see this world as it is.

THE ANCIENT OF DAYS – HIS INTRUSION

“ 10a A fiery stream issued and came forth from before Him . . . ” What a picture we have before us! Not only is a wise God sitting upon the throne, that throne is moving about wherever the Lord pleases. He is fulfilling His will among the heathen as well as the Israelites and children of Judah. If the throne rolls into Judah and against Jerusalem, it prevails. If it rolls into Babylon, it conquers. If it comes against the Medes and the Persians, it unquestionably dominates. If it rolls up against Greece, the nation topples. If it comes against the seemingly invincible government of Rome, that government will fall.

Knowing the difficulties associated with seeing these things, the Spirit continues. A “fiery stream” is not seen “coming forth from before Him.” Other versions read, “A river of fire was flowing and coming out from before Him,” NASB “A stream of fire issued and flowed out from his presence,” NRSV “A stream of fire rushed forth before him,” Septuagint “A stream of fire poured out, issuing from his presence,” NJB and “A flood of fire is proceeding and coming forth from before Him.” YLT