Exegetical and Hermeneutical Commentary of Daniel 2:44
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 forever.
44. in the days of these kings ] i.e. of the Seleucidae and Ptolemies, as is implied by the part of the image on which the stone falls ( Dan 2:34). The period in the history of these monarchies which is more particularly referred to is the reign of Antiochus Epiphanes (b.c. 175 164), whose fall, according to the representation of the book of Daniel (cf. Dan 7:25-27, Dan 11:45 to Dan 12:3), was to be succeeded immediately by the establishment of the kingdom of God.
shall never be destroyed ] in contrast to the previous kingdoms, which, from different causes, had all perished. Cf. Dan 7:14.
and the kingdom, &c.] nor shall the sovereignty thereof be left to another people. It will endure for ever; and its power will never be transferred to another people. The expression implies that the Divine kingdom itself is in the hands of a people, viz. Israel.
break in pieces ] cf. Dan 2:34-35.
and it shall stand for ever ] the it is emphatic.
Fuente: The Cambridge Bible for Schools and Colleges
44, 45. The kingdom of God, to succeed these kingdoms.
Fuente: The Cambridge Bible for Schools and Colleges
And in the days of these kings – Margin, their. The reading in the text these kings – is the more correct. The Vulgate renders this, in the days of these kingdoms. The natural and obvious sense of the passage is, that during the continuance of the kingdoms above-mentioned, or before they should finally pass away, that is, before the last one should become extinct, another kingdom would be established on the earth which would be perpetual. Before the succession of universal monarchies should have passed away, the new kingdom would be set up that would never be destroyed. Such language is not uncommon. Thus, if we were to speak of anything taking place in the days of British kings, we should not of course understand it as running through all their reigns, but merely as occurring in some one of them. – Prof. Bush. So it is said in Rth 1:1 : It came to pass in the days when the judges ruled, that there was a famine in the land; that is, the famine occurred sometime under that general administration, or before it had passed away, evidently not meaning that there was a famine in the reign of each one. So it is said of Jephthah, that he was buried in the cities of Gilead; that is, some one of them. Josiah was buried in, the sepulchres of his fathers; that is, in some one of them.
Shall the God of heaven – The God, who rules in heaven; the true God. This is designed to show the Divine origin of this kingdom, and to distinguish it from all others. Though the others here referred to were under the Divine control, and were designed to act an important part in preparing the world for this, yet they are not represented as deriving their origin directly from heaven. They were founded in the usual manner of earthly monarchies, but this was to have a heavenly origin. In accordance with this, the kingdom which the Messiah came to establish is often called, in the New Testament, the kingdom of heaven, the kingdom of God, etc. Compare Mic 4:7; Luk 1:32-33.
Set up a kingdom – Shall cause to arise or stand up – yeqym. It shall not owe its origin to the usual causes by which empires are constituted on the earth by conquests; by human policy; by powerful alliances; by transmitted hereditary possession – but shall exist because God shall appoint and constitute it. There can be no reasonable doubt as to what kingdom is here intended, and nearly all expositors have supposed that it refers to the kingdom of the Messiah. Grotius, indeed, who made the fourth kingdom refer to the Seleucidse and Lagidse, was constrained by consistency to make this refer to the Roman power; but in this interpretation he stands almost, if not entirely, alone. Yet even he supposes it to refer not to pagan Rome only, but to Rome as the perpetual seat of power – the permanent kingdom – the seat of the church: Imperium Romanum perpetuo mansurum, quod sedes erit ecclesice. And although he maintains that he refers to Rome primarily, yet he is constrained to acknowledge that what is here said is true in a higher sense of the kingdom of Christ: Sensus sublimior, Christum finem impositurum omnibus. imperiis terrestribus. But there can be no real doubt as to what kingdom is intended. Its distinctly declared Divine origin; the declaration that it shall never be destroyed; the assurance that it would absorb all other kingdoms, and that it would stand forever; and the entire accordance of these declarations with the account of the kingdom of the Messiah in the New Testament, show beyond a doubt that the kingdom of the Redeemer is intended.
Which shall never be destroyed – The others would pass away. The Babylonian would be succeeded by the Medo-Persian, that by the Macedonian, that by the Roman, and that in its turn by the one which the God of heaven would set up. This would be perpetual. Nothing would have power to overthrow it. It would live in the revolutions of all other kingdoms, and would survive them all. Compare the notes at Dan 7:14; and the summary of the doctrines taught here at the close of the notes at Dan 2:45.
And the kingdom shall not be left to other people – Margin, thereof. Literally, Its kingdom shall not be left to other people; that is, the ruling power appropriate to this kingdom or dominion shall never pass away from its rightful possessor, and be transferred to other hands. In respect to other kingdoms, it often happens that their sovereigns are deposed, and that their power passes into the hands of usurpers. But this can never occur in this kingdom. The government will never change hands. The administration will be perpetual. No foreign power shall sway the scepter of this kingdom. There may be an allusion here to the fact that, in respect to each of the other kingdoms mentioned, the power over the same territory did pass into the hands of other people. Thus, on the same territory, the dominion passed from the hands of the Babylonian princes to the hands of Cyrus the Persian, and then to the hands of Alexander the Macedonian, and then to the hands of the Romans. But this would never occur in regard to the kingdom which the God of heaven would set up. In the region of empire appropriate to it, it would never change hands; and this promise of perpetuity made this kingdom wholly unlike all its predecessors.
But it shall break in pieces and consume all these kingdoms – As represented by the stone cut out of the mountains without hands, impinging on the image. See the notes at Dan 2:34-35.
Two inquiries at once meet us here, of somewhat difficult solution. The first is, How, if this is designed to apply to the kingdom of the Messiah, can the description be true? The language here would seem to imply some violent action; some positive crushing force; something like what occurs in conquests when nations are subdued. Would it not appear from this that the kingdom here represented was to make its way by conquests in the same manner as the other kingdoms, rather than by a silent and peaceful influence? Is this language, in fact, applicable to the method in which the kingdom of Christ is to supplant all others? In reply to these questions, it may be remarked,
(1) That the leading idea, as apparent in the prophecy, is not so much that of violence as that the kingdoms referred to would be uttterly brought to an end; that there would be, under this new kingdom, ultimately an entire cessation of the others; or that they would be removed or supplanted by this. This is represented Dan 2:35 by the fact that the materials composing the other kingdoms are represented before this as becoming like the chaff of the summer threshing-floors; and as being carried away, so that no place was found for them. The stone cut out of the mountain, small at first, was mysteriously enlarged, so that it occupied the place which they did, and ultimately filled the earth. A process of gradual demolition, acting on them by constant attrition, removing portions of them, and occupying their place until they should disappear, and until there should be a complete substitution of the new kingdom in their place, would seem to correspond with all that is essential in the prophetic description, See the notes at Dan 2:34, on the expression, which smote the image upon his feet. But
(2) This language is in accordance with what is commonly used in the predictions respecting the kingdom of the Messiah – language which is descriptive of the existence of power in subduing the nations, and bringing the opposing kingdoms of the world to an end. Thus in Psa 2:9, Thou shalt break them with a rod of iron: thou shalt dash them in pieces like a potters vessel. Isa 9:12, for the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. So 1Co 15:24-25, When he shall have put down all rule, and all authority and power. For he must reign until he hath put all enemies under his feet. These expressions denote that there will be an entire subjection of other kingdoms to that of the Messiah, called in the New Testament the kingdom of God. They undoubtedly imply that there will be some kind of force employed – for this great work cannot be accomplished without the existence of power; but it may be remarked
(a) That it does not necessarily mean that there will be physical force, or power like that by which kingdoms have been usually overturned. The kingdom of the Redeemer is a kingdom of principles, and those principles will subdue the nations, and bring them into subjection.
(b) It does not necessarily mean that the effect here described will be accomplished at once. It may be by a gradual process, like a continual beating on the image, reducing it ultimately to powder.
The other question which arises here is, How can it be said that the new kingdom which was to be set up would break in pieces and consume all these kingdoms? How could the destruction of the image in the Roman period be in fact the destruction of the three previous kingdoms, represented by gold, and silver, and brass? Would they not in fact have passed away before the Roman power came into existence? And yet, is not the representation in Dan 2:35, that the iron, the clay, the brass, the silver, and the gold were broken in pieces together, and were all scattered like the chaff of the summer threshing-floor? Is it supposed that these kingdoms would be all in existence at the same time, and that the action of the symbolic stone was to be alike on all of them? To these questions, we may answer,
(1) That the meaning is, undoubtedly, that three of these kingdoms would have passed away at the time of the action of the stone referred to. They were to be a succession of kingdoms, occupying, to a great extent, the same territory, and not contemporary monarchies occupying distinct territories.
(2) The action of the stone was in fact, in a most important sense, to be on them all; that is, it was to be on what constituted these successive kingdoms of gold, silver, brass, and iron. Each was in its turn an universal monarchy. The same territory was substantially occupied by them all. The Medo-Persian scepter extended over the region under the Babylonian; the Macedonian over that; the Roman over that. There were indeed accessions in each successive monarchy, but still anything which affected the Roman empire affected what had in fact been the Babylonian, the Medo-Persian, and the Macedonian. A demolition of the image in the time of the Roman empire would be, therefore, in fact, a demolition of the whole.
(3) This interpretation is necessary from the nature of the symbolic representation. The eye of the monarch in the dream was directed to the image as a splendid whole. It was necessary to the object in view that he should see it all at a time, that he might have a distinct conception of it. This purpose made it impossible to exhibit the kingdoms in succession, but they all stood up before him at once. No one can doubt that there might have been a different representation, and that the kingdoms might have been made to pass before him in their order, but the representation would have been less grand and imposing. But this design made it necessary that the image should be kept entire before the mind until its demolition. It would have been unseemly to have represented the head as removed, and then the shoulders and breast, and then the belly and thighs, until nothing remained but the feet and toes. It was necessary to keep up the representation of the image of colossal majesty and strength, until a new power should arise which would demolish it all. Nebuchadnezzar is not represented as seeing the parts of the image successively appear or disappear. He does not at first see the golden head rising above the earth, and then the other parts in succession; nor the golden head disappearing, and then the other parts, until nothing was left but the feet and the toes. Such a representation would have destroyed the decorum and beauty of the whole figure; and as it cannot be argued that because Nebuchadnezzar saw the whole image at the outset standing in its complete form, that therefore, all these kingdoms must have been simultaneously in existence, so it cannot be argued because he saw the whole image standing when the stone smote upon it, that therefore, all these kingdoms must have had an existence then.
(4) It may be added, that the destruction of the last was in fact the destruction of all the three predecessors. The whole power had become embodied in that, and the demolition affected the whole series.
Fuente: Albert Barnes’ Notes on the Bible
Dan 2:44
Shall the God of Heaven set up a Kingdom.
The Establishment of the kingdom of Christ
The stone being cut out of the mountain without hands, is a phrase used in Scripture to convey to us the idea of spirituality; as, for instance, our present body represented as the earthly house of this tabernacle, it is material; but the house in the heavens is a house not made with hands, that is spiritual. The cutting out of the stone without hands marks, I apprehend, the spirituality of the kingdom. The material is very unpromising, when compared with the reality. Though the stone is represented here as possessing mighty power, it does not possess that from any inherent property which it possesses, but from the vigour of the arm by which it is employed. The material, too, is utterly contemptible when compared with the others; it is indeed contemptible in the eyes of those who are dazzled with the gold, the silver, the brass, and iron. It is intended by the idea coming under the figure of a stone to be contemptible and despicable; yet to be possessed of such a power as to break the image in pieces. You will look, in the first place, at the circumstances of the increase which is here predicted. The stone came from the mountain–either impelled through the air by an invisible hand or rolling along the plain–smiting the feet of the image, and destroying it; and then the stone gradually increased. Now, I think, the idea here is, gradual advancement. It did not suddenly start up and fill the whole earth; but I apprehend there is the idea of gradual increase. I do not know that in the dream that increase was represented as always advancing with the same rapidity. I do not know whether it was or was not, very likely it was not; and ere it filled the whole earth its increase might be sometimes gradual, and sometimes more rapid. But the idea presented to our attention is, the ultimate effect of the extent of that increase. Then there is its ultimate extent. It increased and increased until it filled the whole earth. I do not know how that was represented in the dream, but certainly the impression was conveyed to the mind of the man to whom God, by this figure, was setting forth what was to come to pass in the latter days. The ultimate extent of the kingdom was exhibited by the stone becoming a great mountain, and filling the whole earth, all other kingdoms and nations being destroyed and superseded, as it were, by it. I do not admit that there is to be such an alteration in the character and form of these kingdoms (Gods Kingdom is in the heart alone) as that there shall be no such things as nations and particular forms of government, or secular societies and confederacies; but, I apprehend, they will be very different sorts of nations to those represented by these metals. Men confederate together generally for the purpose of conquest, or tyranny, or selfishness; for their patriotism is selfishness, and the very profession of liberty among the ancients was the liberty of the few over the many, the liberty of the masters over the slaves. I apprehend, therefore, that though nations will exist to the end of time, yet this spiritual Kingdom of God will co-exist along with them; and it will be the unlimited spiritual reign of truth and piety conveyed to all hearts, operating upon all characters, regulating all movements, private, domestic, social, and public; and thus, while the confederacies of human beings will remain, this will be the grand universal reign of truth, godliness, and peace throughout the whole earth. Then the last idea is its perpetuity. It is to be continued for ever and ever. It is not to be left as these other nations successively were, to other people and other forms of government, or to other secular societies and confederacies; but it is to continue for ever and ever, never to be superseded. Now, I think, we should take this idea along with us; this kingdom that is to continue for ever and ever is to be coextensive with the present system of things, and will continue also throughout eternity. This kingdom which is to last for ever and ever is that very same kingdom which begins in the stone; the kingdom of the mountain is the kingdom of the stone. We learn that this dispensation of ours, the Gospel dispensation, and the Gospel church, as it now exists, is an ultimate dispensation. It is not a preparatory dispensation; it is not to be superseded; it is not introductory to anything else. It is this very kingdom of the stone that is to last for ever and ever. Two or three observations will suffice on the circumstance of its certainty. The dream is certain, and the interpretation thereof sure. Wherever you find mans heart and mans nature, you find something which Christianity is just adapted to meet; adapted to meet its wants, its capacities, and its aspirings, and to satisfy, direct, and cultivate them aright. There is an adaptation to the mind of every individual, and there is an adaptation to their external affairs, an adaptation to men existing under any particular form of government that may be set up in the world, to any particular form of secular administration. There is, therefore, a propriety in our indulging the delightful thought that the interpretation of the dream is sure, and that the Gospel shall go on conquering and to conquer, increasing and increasing until it shall fill the whole earth. Then there is another thought which lies on the surface of Scripture, which meets us perpetually, and is of great practical advantage, that although we admit, most unequivocally, the work to be Gods, we also admit, unequivocally, the mysteriousness of the movement under, as it were, the omnipotence of God, by which the stone is increased. We admit most unequivocally, Not by might, nor by power, but by my Spirit, saith the Lord of Hosts. We admit that God set up the kingdom, that God will carry it on, and that God will complete it; and we delight in thus referring everything to God. But we must never forget that God in his sovereignty, his condescension, and his benevolence, has determined that this shall be accomplished by human instrumentality. God could very easily do without us, He could convert the world without preachers; He could convert the world without Bibles; He could edify the church without the recurrence of Sabbaths and ordinances. God does not need to have His omnipotence aided (the very term is absurd) by your instrumentality. But God has chosen–and there is sovereignty, and condescension, and privilege, and kindness towards us in the very choice–to effect and fulfil His purposes by the instrumentality of His church. God is present, positively and personally present, in every scene of idolatry. God is positively present in every heathen temple; He is present at every idolatrous festival; He is actually present in the very midst of the worshippers of all mans absurd and ridiculous superstitions. Aye, He is in the presence of His whole church; He is observing them, and His eye is upon them all; He is listening to their insults, observing their blasphemies, their fanaticism, their absurdity, and yet He does not put forth directly His power to enlighten, to convert, to sanctify, and to make them all that He could delight in. But He could do that, and why does He not do it? Let us remember always that human instrumentality is necessary in order that the little stone may become a mountain, and fill the whole earth. Now, why has not the stone grown larger? Why does it not fill the whole earth? A great many reasons may be found, some of which we have to refer to the Divine sovereignty, to the secret things that belong to God. But there are other things that belong to us, and causes to which we ought to give the most earnest hood. For my part, I have no hesitation at all about saying that I think the connection, alliance, and confederacy, unnatural and improper friendship of the church with the world has been a great obstacle in the past ages of Christianity, and in the present, to the going forth of Gods chariot in all its freedom and in all its power. Oh, no, the stone was cut out without hands. The Christian Church, before it was encumbered with wealth, went on with God in the midst of her, and the shout of a king accompanied her; and it will do so again! We exult in the thought–we feel confident in it. This great and delightful object has been impeded by the oblivion of the church. The church forgot both the duty and the privilege of the work; she soon forgot when she fell into luxury and ease the solemn obligation resting upon her from Christ, that so long as there was a corner of the earth in which there was not a preacher the command remained to be fulfilled–Go into all the earth, and preach the Gospel to every creature. We are not alive to the fulness and the intensity of this obligation yet. We want our sensibilities refined in order that we may perceive all the goodness of God towards us, in making the conversion of the world to rest upon the church. It will be well, then, to remember that the Gospel dispensation is here spoken of under the idea of a kingdom–the kingdom of God, setting up a kingdom. But if you and I are true Christians, as we profess to be, we are subjects of the Kingdom of God. A kingdom implies laws, authority, duty, respect, reverence for the government under which we live, under which we act, and by which we are protected. Let us feel that, and let us act as obedient, devoted, humble, faithful subjects of Him who is the Head and King of that government under which we live, and by which we are protected. There is something delightful both in thinking that we are under the government of God as subjects and that we have the Kingdom of God within us to give us vigour for the work of Christ. Then I think we may feel from this subject that we need have no fears about the ultimate realisation of the intentions of God, all our fear ought to be with respect to ourselves; our fear should be, whether we are faithful to our trust, faithful to our God, faithful to our country, faithful to our church, faithful to the world, faithful to posterity. (T. Binney, D.D.)
On the Nature and Extent of the Kingdom of Christ
I. We here observe THAT THE KINGDOM OF CHRIST NOT ONLY IS TO CONTINUE, BUT IS TO EXIST IN A STATE OF PROGRESS TO FARTHER DOMINION; STRUGGLING WITH ENEMIES, BUT STILL PREVAILING. It is in a progressive manner that the ordinary plans of Providence are, in most cases, unfolded and accomplished. Almost all the objects around us pass through various states before they arrive at their full maturity and perfection. The same rule of progress is also generally followed, not only in regard to the nature, but the extent of the blessings. The discoveries, for example, of science and learning are at first only known to a few individuals. They afterwards extend to neighbouring communities and nations. From one nation they are communicated to another, and at last, in various degrees of fulness and excellence, they spread throughout the world, and affect the general condition and character of mankind. The Kingdom of Heaven is represented as carrying on, in a similar manner, its operations, and accomplishing its grand designs. It exists in various states of power and extent. Its blessings are experienced in various degrees of fulness and excellence, in different quarters and ages of the world; and the number of its true subjects are seen varying even among the same people, in different periods, during its progress to full glory and universal dominion. We cannot explain all the reasons for this part of the Divine procedure. But whatever difficulties may seem to our short-sighted eyes attending it, you will observe they are not confined to the dispensation of the Gospel; they attend the whole plan of Providence in the communication of its blessings. We are very ignorant of the means which are best for securing most extensively, and most lastingly, the ends of the Divine government. And this method of procedure may be found at the termination of the mighty and complicated plan, to have been the most effectual in producing on the whole, and in the greatest extent and degree, that excellence, and that happiness, which are suited to rational and immortal beings. It is obvious, also, that the blessings of Christs kingdom, being of a spiritual order, the knowledge which it conveys, and subjection of the heart which it requires, necessarily suppose that it may be neglected, perverted, and abused. Nay, the nature and design of the gospel must lead to the expectation that for some period, and on many occasions, it must struggle with difficulties and meet with much opposition. The obstinacy of ignorance; the slavery and errors of superstition; and all the perverted passions, depraved habits, and predominant inclinations of our corrupted race–all of them are opposed to the doctrines, spirit, and precepts of Christianity. In this contest betwixt the empire of darkness and of light, trial is made of the spirits of all flesh. The subjects of the Kingdom of God are trained, and sanctified, and perfected under the Captain of their salvation. The Church of Christ is founded on a rock, and the gates of hell shall not prevail against it. The principle of renovation is infused into the corrupt mass; and by the direction and power of God it will spread throughout the world its heavenly influence. Amidst all the disorders and ragings of the nations, the Son of God is pursuing, with undeviating purpose, His mighty plans nor will He cease from His great undertaking till ignorance and error yield before Him. And thousands, and tens of thousands, are now standing before the throne, whom Jesus hath redeemed, out of every tongue, and kindred, and people.
II. But from this mixed scene of opposition and success, which we now contemplate, LET US TURN TO THE VIEW OF THE KINGDOM OF CHRIST, BRINGING ALL THE KINGDOMS OF THE WORLD UNDER ITS POWER; and Gentile and Jew of every country acknowledging His sway, and experiencing the blessings of His reign. The Gospel has nothing in it of a local and temporary nature, and is fitted and destined for all nations, and for all ages. In the accomplishment of this great dispensation of grace, we thus contemplate the downfall of every system which exalteth itself against Christ, and the universal prevalence of that knowledge which is in Him. In the contemplation of this great renovation, the prophets break forth into strains of rapture, and in beautiful and affecting imagery, foretell its glory and its blessedness. The wilderness and the solitary place shall be glad; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame leap as an hart, and the tongue of the dumb sing; for in the wilderness shall waters break forth, and streams in the desert. As the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth, so the Lord God will cause righteousness and praise to spring forth before all the nations. Were we to confine our attention to those effects of the Gospel and Kingdom of Christ, on the temporal condition of mankind, we should still see a prospect so sublime, a change and amelioration so great, as should awaken our gratitude and admiration. The depravity and vices of men are the chief causes of the disorders which disturb the world, and lay it waste in every quarter. They have ruined the happiness of our race; they have, in various ways, brought misery even on the inferior beings with whom we are connected. Every mean of amelioration ought to be valued and employed; but never, my brethren, let it be forgotten that no mean will avail for our behest which is not accompanied with a change and improvement in our moral and spiritual character–which does not tend to rescue us from the power of sinful passions and indulgencies. The Gospel presents the amelioration of mankind in connection with the only method by which that amelioration can be accomplished–the renovation and improvement of the character. The design of the Gospel and Kingdom of Christ is directed chiefly and ultimately to the salvation and eternal happiness of men. To these all other objects are subordinate and subservient; and faith in the Saviour is the great mean by which His power effectually operates for their accomplishment. In contemplating the progress and power of the Gospel, we contemplate the increasing numbers of our fallen race, delivered from their lost condition, received into the families of God, and raised to the privileges and joys of His children. How worthy are such views to engage your chief affections and your highest admiration! Again, the views which we have been considering should guard against security, and teach us that the progress and final triumph of the Messiahs Kingdom do not prevent the apostasy and the rejection both of individuals and nations calling themselves Christians. But chiefly, and lastly, I observe that we learn from those views the way by which we shall promote most effectually the glory of God and happiness of man. It is by promoting the knowledge of the Gospel, and bringing the minds of men under the dominion of the Son of God. The source of misery is sin, and until Christian knowledge, and Christian holiness, be rendered prevalent among mankind, vain and ineffectual will be every mean to promote their happiness. Let every man do good as God has given him the opportunity–and in his own sphere, and among those over whom his influence extends, promote the cause of Christs Kingdom and oppose abounding iniquity. (S. MacGill, D.D.)
Christianity as a World-Power
A dream, only a dream, is likely to be the mocking language of the so-called practical men of the world, who regard it as an evidence of superior sanity to trust only facts and figures, when this immortal declaration is read in their hearing. True, in the visions of night royal Nebuchadnezzar had seen a gleaming colossus of different metals, not unlike the huge colossi guarding his own palace gates, which had been smitten by the mysterious fragment of rock cut from a mountain without hands, and which Daniel had interpreted in the passage before us. And what then? Are all such disclosures necessarily unworthy of credence? Was not Abimelech Divinely guided through a dream? Was not the immediate future of Egypt accurately foreshown to Pharaoh through the same means? Assyrian cuneiform inscriptions relate the accomplishment of various events that were anticipated in sleep. Thus Gyges, King of Lydia, had been admonished to enter on an alliance with Assurbanipal; and by this method Egypt had been encouraged to unite against the Assyrians. Likewise in Persian history, rulers, such as Afrasiab and Xerxes, were warned and directed when their senses were wrapped in slumber, and the scenes uncurtained were faithful counterparts of approaching realities. And what are all the successes of our modern era, all the conquests over nature, all the triumphs over tyranny, all the vindications of human rights, but the fulfilment of dreams dreamed by saints and sages, poets and philosophers, for the announcement of which they were derided and cursed, were shut up in prison and thrust out of life? My own opinion is, as far as chronology is concerned, that we are taught that during the rise and fall of ancient nations God was cutting out of the mountains a stone, was setting up a kingdom, and is still setting up a kingdom, which, in the fulness of time, shall prevail over all empires and shall fill the entire earth. But I am inclined to believe that the prime intention of the writer was not so much to fix times and seasons as to bring into relief the eternal antagonisms that exist between what the mighty image represents and what the stone denotes; and to create a just conception of the nature and history of Christianity as a world-power. The originality of Christianity as a world-power is worthy of serious thought.
1. This originality appears in the source of its inspiration. Whoever reads carefully the New Testament must have observed the prominence assigned the Holy Spirit. His presence and potency constitute likewise the distinguishing excellency of our faith. With the day of Pentecost came His advent and His incarnation in the church. Revivals of religion are not fresh processions of the Comforter from the Unseen. They are distinct manifestations of what is the perennial possession of Gods people, There are times when the tides of the sea rise higher, but we are not to suppose that there has been a new or larger supply of water, only a peculiar concentration and elevation. So revivals are only higher tides, more overmastering demonstrations of power, and greater exhibitions of fervency; they are not a new descent or coming of the Paraclete. They are often needed, and are needed now, to recall the church to the source of her inspiration. Political world-powers are impelled onward, sometimes by lust of conquest, sometimes by desire for gain, sometimes by glory, or by what they vaguely term, manifest destiny. They are at times governed by the spirit of the Chauvinist, of the French soldier, who could not conceive of anything wrong in the great Napoleon; and thus become fatuous idolaters of country and party. Frequently they are dominated by a Machiavelianism, which seeks, as Richelieu stated, to preserve the unofficial conscience separated from the state conscience, and which forms the habit of acting indirectly and crookedly so that nothing can be done without deception. Their statesmen are often incapable of the great thoughts which are necessary to precede great actions, and listen with ear to the ground for the whisperings of the crowd; or they are unpardonably indifferent to the needs of the people, and betray them when concentrated wealth demands the sacrifice and offers its dirty thirty pieces of silver. And whenever churches, in the remotest degree, approximate to such motives and methods, they lose their unique character. Then their originality is obscured, and the world treats them as they deserve, as mere lath and plaster. The Kingdom of Christ should always be moved from within, from the impulses of the Spirit who hath descended from above. Throughout the New Testament, from the birth of Christ to the separating of Paul and Barnabas to the ministry of missions, the Holy Spirit is the chief actor. Nothing is more impressive in the post-resurrection life of our Lord than His constant breathing of the Spirit on His followers. Without Him Pentecost would have been impossible, and without Him there would have been no adequate momentum toward the evangelisation of Samaria and the regions beyond. Almost every departure in new and aggressive work has been preceded by a spiritual quickening somewhere. It was so when the great missionary organisations came into being. They were not called into existence by human ingenuity to serve as organs for the work of the Holy Spirit; they were themselves begotten by the Holy Spirit. Sometimes, I fear, we forget this. Sometimes we approach the work of the kingdom as though it were identical with that of the world. And soon we are tempted to boast that we administer churches and missions as leading business men manage business. In a sense this is very well; but after all, the kingdom cannot be administered merely as a vast corporation. Indeed, were this ideal paramount, corporations being what they are to-day in fact and in the popular estimate, the sympathies and prayers of the Christian masses would speedily be detached from the cause of Christ. No; it must seek to be guided by the Holy Spirit, to follow His leadings, yield to His inspirations, and become more and more a pliant instrument in His hand; and where this is done, the unique glory by which its Founder designed it to be for evermore distinguished will be displayed and recognised.
2. The originality of Christianity also appears in the power of its assimilation. Usually national types are fixed and definite. It is not an easy thing to overcome them, and after generations of intermarriages they are not always obliterated. What has been accomplished to render homogeneous this heterogeneous mass has been largely the work of the evangelical faith. That faith is like a magnificent furnace in which the representatives of various nationalities are melted down, fused, and are made capable of being moulded. What it has wrought in Fiji, in Polynesia, in Burma, in China, and Japan would have been impossible if Christianity were not wonderfully adapted to all races and tribes, the lowest and the highest. If the day ever comes when differences shall disappear and humanity be as one, it will be in consequence of the transforming grace of the Spirit. This religion alone seems to be gifted with the universal quality. It is broad enough, it is wide enough, it is deep enough. It knows the needs of the common heart of man. In it kings and princes find comfort, and in it barbarians and outcasts find hope. To confer its blessings it asks no man of what house, family, or clime he comes. His needs are recognised, and the provision is Sufficient and abundant. This cannot be said of Hinduism, Brahmanism, Buddhism, and the rest. However numerous their adherents, these creeds nevertheless are provincial and narrow in their scope. They are only accepted by kindred peoples; and the more they are known the less charm they have for the European and American. By this test, if their claims are judged, they must yield to the superior merit of Christianity.
3. The Originality of Christianity appears in the benevolence of its aspirations. This cannot be alarmed of worldly empires of the Babylonian or Roman type. Doubtless some among them in our day justify their interference in the affairs of inferior races on the ground that they would do them good. But every competent judge perceives that all this is reversed in the case of Christianity. Wherever she goes she blesses, and in pagan lands it is only her spirit and influence which mitigate the evils of foreign occupation. Sir Herbert Edwardes testified years since, as the result of his observations in the East: That secular education and civilization will ever regenerate a nation I do not believe; as an able missionary once said, He alone can make a new nation who can form a new man. In the same direction I quote Mr. Hawthorne: The only salvation of India, even from an economic point of view . . . is its Christianisation. And with him the Hon. Mr. Bryce evidently agrees, for he is quoted as saying that the Indian Empire could not last unless it were Christianised, and that nothing else can hold it together. Captain Mahan likewise perceives a peril in bringing together the East and the West on the basis of common material advantages without a correspondence in spiritual ideals. Men like Schwartz, Livingstone, Carey, and Ashmore are the saviours of pagan lands. When their disinterested labours are understood, a new and regenerating idea begins to dawn and an uplift is experienced. Here lies the secret of Christian power. Religion asks for no mans silver and gold, attempts not to rob him of his wealth, brings to bear on him no violence, does not shoot down his children or burn his villages; and the method is so novel, the intent so unselfish, that the hearts of multitudes are moved to repentance and faith. Sovereignty means right, authority, chieftaincy; the right to subdue, overcome, and sweep away whatever wrongfully is arrayed against it. But Christianity has no authority to fall on, to crash and annihilate by sheer force what she may regard as antagonistic to her reign. She is not permitted to appeal to the sword. Christ Himself decreed that the servants of the kingdom should not fight. They were not authorised to invoke the weapons of war for the advancement of the Cross. This inhibition likewise forbids them to encourage others, the secular powers, for instance, to invade distant lands, seizing them and occupying them for the sake of Christian evangelisation. Then the paucity of language appears again in the dream when the idea is suggested that these various empires are so blotted out as to obliterate their inhabitants, and that all human governments are to be supplanted by the church. Interpreting Scripture by Scripture, and symbols by common sense, I understand the action of the stone in falling on the huge form to denote the right of the church to efface and expunge everything in the State that is ungodly, unrighteous, and unjust, so that the actual administration of affairs will come to harmonise with her ideals. In other words, she is to incarnate herself in human society and in all of its mechanism, whether it be the machinery of government, of education, of commerce, or industry. She is not to remain for ever outside, a something distinct from the secular; but she is to take possession of it, transform it, become its very soul, and direct all of its movements from within. As Christianity is not to take the sword, the expression and action of her sovereignty must be moral; and we are to learn from the scene before us that this exceeds all other weapons in potency. We are all slow to learn this truth. And yet not an age passes without being demonstrated anew. A nation rushes into speculations which imperil industry, and encourages business methods which are pernicious, and dazzled by her successes sneers at the conservatives and the moralists. But the day of judgment comes. Some stone–the hard, inexorable law of rectitude asserts itself falls on the entire mass of chicane and deceit, and collapse fallows. It ought also to be noted that these indications which are making for the final triumph of Christianity are usually characterised by suddenness and occasionally even by violence. This violence is the natural overflow of the moral principles which have been generated through religion in the volcanic soul of humanity. The humiliation of Spain is a case in point. The Reformation under Luther was another illustration of what we should learn from this theme. What a crash it was? How unexpected though inevitable? What cruelty and horror it occasioned. And yet what marvellous progress it inspired. It was blowing up the barrier that impeded freedom of thought and the advance of civilization. Thus Christianity goes on demonstrating the sovereignty of the ethical and spiritual over the political and the commercial, developing moral crises in which her own influence comes to be recognised as potent. And it is questionable whether any vast upheaval has occurred since the birth of Christ which has not been in some real sense the result of His teachings and has not contributed to their wider dissemination. This I hold to be alike true of the convulsions that crushed the Roman Empire, of the agitations and struggles that wrecked the dominance of feudalism, of the catastrophies that characterised the French Revolution, and of all the strange and violent antagonisms which have led to the unity of Italy and to the conquest of the Soudan. But it may be asked, Is there to be a final and widespread crisis involving, not isolated nations, but the existing civil order everywhere, both east and west, among civilized and barbarous people alike? The probabilities point in that direction; and the Scriptures seem to be decisively on its side. Sun and moon are to be darkened, the stars of heaven are to fall before the great and notable day of the Lord. Armageddon precedes the millennium. Scenes of conflict and anguish are announced as opening the way to the final Gospel triumph. Anyone can see the utter impossibility of realising the reign of righteousness under present social and political conditions, whether in America or Europe, in lands civilized or lands blighted by heathenism. And there seems to be a growing consciousness that something critical is about to take place, because it ought to take place; and governments and leaders are apprehensive lest they should go down in the crash. They are voting more cannon, new explosives, fresh levies, stronger fortifications, and are encouraging inventors to devise novel means of destruction; but they are not adopting the true defence–righteousness exalteth a nation; God is our refuge, a present help in time of trouble. And yet with all their expenditures and preparations they are not at ease. The hearts of the nations are failing them for fear. Moreover, in all these lands, grave solicitude is felt regarding social inequalities. The control of business is rapidly passing through trusts into the hands of relatively a few chieftains in America, and the result is that opportunities for employment are diminishing, not increasing. Anyone can see that things cannot continue as they are. The social Vesuvius is already in a turmoil, and its fires and lava cannot be eternally suppressed. A crisis is inevitable. Some of the most passionless students of our times perceive the imminence of the danger. They work out this result as coolly and scientifically as a mariner works out his reckoning, and as deliberately as the weather bureau forecasts the atmospheric changes. With them it is not a question of feeling and sentiment, but of strict reasoning and logic. Given rapaciousness, heartlessness, and cold-blooded selfishness on the part of employers as the major premise in the social syllogism, and discontent, discouragement, and the ever-increasing sense of wrong on the part of the employed as the minor, and the outcome can hardly be anything else than chaos, though it may be chaos leading to a new industrial creation. I know that the taunt will not be lacking that I am preaching pessimism. No, I am an optimist and proclaiming optimism. Were I a pessimist, I should now be declaring that the image seen by Daniels sovereign never could be destroyed; and that it would go on trampling beneath its feet of iron and clay–a mixture of militarism and materialism–the best hopes of humanity. But I have no such doleful message to deliver. My song is that of the lark; I herald the flay, not the night; but I dare not hide from myself the fact that night precedes the day. The stone which the builders rejected, aye, the stone cut out of the mountains, shall finally bring to an end all of these mischievous evils, aged shall fill the whole earth. But not without a scene of conflict and experiences of sharp agony. Let us hope and pray that it may be without anarchical riots, incendiary outbreaks, and bloodshed, and may accomplish itself in one of those wonderful upheavals wrought by the patient determination of free peoples, who, enlightened by the Gospel, by their principles and convictions expressed at the polls, will bring down the lofty and exalt the lowly. Thus it may be; but however the result shall be accomplished, the spirit that shall compass it, that antagonises everything wrong at home or abroad has been engendered by Christs Kingdom, and the ultimate deliverance will furnish the crowning evidence of its victorious sovereignty. The responsibility of Christianity as a world-power must now claim our attention, or this discussion would fail of its purpose. The prophet tells us that in the days of the ancient kings God set up a kingdom. To me the beginnings of this creation antedate the appearance of Christ. Every prediction that announced it, every psalm that chanted its glories, and every providence that prepared the world for its manifestations, were as the digging of foundations; or, better still, as the felling of timber in the forests, and the disinterring of reeks in the quarry for the construction of this everlasting sanctuary. And I believe that still the God of Heaven is setting up a kingdom. Generals and soldiers are lauded and rewarded as the builders of empires; but the missionaries and evangelists, with all the lowly souls that are helping in their enterprise, are usually ignored or are misunderstood by society that still walks by the light of its carnal vision. And yet these obscure labourers are building up a kingdom that shall not be moved, and are establishing a world-power whose beneficence and beauty transcends the highest excellencies of all earthly imperialisms. May I not remind you by what God has already wrought through His people that there is a responsibility resting on the kingdom to yet further fall in with His plans, and to co-ordinate itself to His Spirit? If the claims of humanity can appropriately be pressed home on the conscience of a secular power, how much more are they entitled to weight by the spiritual. Responsibility is an attribute of sovereignty. Do we, as Christians, realise ours? What we need to-day is a quickened conscience in our churches. An aroused conscience would solve all difficulties; provide adequate missionary income, supply the brightest type of workers, and provoke an activity at home and abroad which would speedily bring to an end the reign of darkness.
1. This responsibility can only be met by liberality, and not by retrenchment. The church should be as wise as the state. Alas! her financiers have too frequently been given, when financial emergencies have arisen, to talk approvingly of retrenchment. If there is a spectacle offensive to Heaven and contemptible before men, it is that of professed disciples living like Dives and begrudging the crumbs which fall from their affluence into the missionary collection for poor Lazarus. Let us recognise the truth. The truth is, the church has money enough to fulfil her responsibilities at home and abroad. She has not enough for wastefulness or extravagance, or even for sentimental experimenting; but she has ample resources for the evangelisation of the entire world. But this wealth was not bestowed that it might shut God out; and yet it will assuredly do so if it is not expended as He has planned and directed. Its accumulation ought once and for all to teach that the church is bound to prosecute her work, not by the measure of her offerings, but by the measure of her possessions.
2. But more than this, our responsibility can only be honoured by combination, and not by isolation. The unsocial communities have been violently disturbed of late. Chinas great wall has fallen; Japan has emerged from her solitude; and it is claimed that the United States can no longer refrain from joining the European Powers in their confederate activities. The progress of this race is wonderful. It controls ever one-third of the earths surface. Prof. Marsh has said: More than one-half of the letters mailed and carried by the universal postal system are written, mailed, and read by the English-speaking populations; and they distribute more than two-thirds of all Bibles and Testaments published; and in literature and general intelligence they excel all that is found among other people. But it must not be supposed that every aspect of this great branch of the human family is attractive or promising. Far from it. Even now, after centuries of training, it displays much of the spirit of the Vikings and of the Heligoland pirates, and it is constantly in danger of defying force. For the history of its progress and aggrandisement is in no small measure the history of violence and aggression. If isolation is fast becoming impossible between nations, and particularly between Great Britain and the United States, it ought to be equally impossible between denominations. Fast is it becoming so. Missionary congresses and federation of churches are helping to draw into one holy alliance the diverse and separated forces of the living God. Something more than independency of action and enthusiasm of spirit is demanded, if the claims of Christianity as a world-power are to be substantiated. But while I speak thus, I realise that organisations, however complete and indispensable, can never supersede the zeal and personal endeavour of the individual. Man is grander than a machine, and the religious machine is, after all, only a supplement to the man. What we need to-day is, that while we sustain our missionary societies we likewise develop all the resources of the individual. Obligations cannot be vicariously met. The hour has arrived for personal decision and consecration. Two tendencies are observable to-day. The one is toward secular imperialism. It is the dream of nationalities in the old world, and is not without charm for ourselves in the new. Success along this line apart from religion is freighted with ultimate mischief and peril. But the other trend is more encouraging and more ennobling; it is toward the triumphant imperialism of Christianity. For which shall we labour? I am not saying that they are necessarily inconsistent with each other; but so far as grandeur and sublimity are concerned, I would rather devote myself to the second than to the first. Would not you? As for me, I would rather stand with Livingstone, Carey, Marshman, Judson, than I would with Clive, Hastings, and Lawrence; and I would rather in the end be associated with Christ and His apostles than I would with Caesar and the legions thundering at his heels. (J. G. Lorimer, D.D.)
The Kingdom of Christ
This image, then, represents to us the kingdoms of the earth, such as they are without the fear of God, in all their pride and stateliness. You see them, in it, condensed and combined into one vast body, glittering, as we behold them with our eyes, with silver and gold, and lifting up their heads to Heaven itself, with the insolence of a giant strength and the godlessness of an unrebuked security. The eye of flesh and blood, obedient to its instincts, and, ignoble, like them, is dazzled at their looks; and the heart of man, like that of the Babylonish king, is not only moved with a momentary awe, but crouches down with a real servile terror at their outward grandeur. But all this has nothing substantial in it, notwithstanding–no more than the show of solidity which you see in the summer clouds–how suddenly, like them, do they dissolve, nay, consume, perish, and come to a fearful end! The reason is that, being unbased on that reality of power which belongs to God alone, they have no essential and true strength; they stand on feet of iron and clay, unharmonizing materials, ill mixed, and uncompacted. And they break away into a thousand fragments the moment they come into collision with the Almightys purposes, and the smiting of His avenging rod. But, you say, it is difficult to draw a practical lesson from so mystic a warning; true, but the whole Bible is full of such warnings, as well as its great interpreter, the history of the world. When, therefore, learned and worldly men talk of this great kingdom and of that, as being ruined by a mistake in policy, or a mismanagement in war, and so on, and puzzle themselves and others in the vain attempt to unfold, by external and secondary events, what they are pleased to call the real causes of this great ruin; the humblest Christian man, with the Bible in his hand, may say, I cannot deny what you tell me, nor can I, indeed, understand the difficult operation of those fine-sounding things on which you make the adversity or prosperity of kingdoms to depend; but I know this, which is far better than all your science and philosophy put together, that nations, like individual men, only prosper while they love and obey God; and that when they refuse or cease to do so, He punishes and destroys them for their sins. And if you ask me why I dare contradict one so much more learned than myself, and am so sure of this conclusion, touching, as it does, the very mysteries of politics, I have but one reason to give, though that is the best of all–God says so–I find it plainly written in the Bible. Well, then, all the kingdoms of theworld are represented by the prophet Daniel as finally crushed beneath the weight of that everlasting kingdom which God shall set up among the nations, and which they shall resist–not recognising as Divine a power so unlike their own, nor discerning that penal ruin, which, by ways beyond the scan and compass of the carnal politician, its rejection necessarily involves, even during this earthly dispensation. But is not God love, and the Gospel merciful, and Christ,. the Saviour, meek and gentle beyond the meekness of man, not so much as quenching the smoking flax, or breaking the bruised reed? it is not to be denied, so He is; yet He shall tread out, notwithstanding, in His wrath, the wine-press of Almighty God. And, if you will think for a moment of Gods goodness and of mans wickedness, and the exceeding guilt of rejecting such great salvation, you will no longer marvel that the Gospel, with its revelations of unspeakable love, and the blood of the cross, whoso sprinkling cleanseth from all sin, should be presented to us under an aspect so tremendous, or should exercise in the world at large, in its final development, a condemnation so awful, and a ruin so sweeping! And I say a ruin so sweeping, because the words of the prophet seem to indicate that all nations, from the empire of the Chaldees downwards, shall, in their turn, share the same fate; and that our native land, therefore, with all its privileges, may ultimately be added to the catalogue of nations blotted out or tormented in fire for incorrigible wickedness. Our Lord himself, perhaps in intended allusion to these very words of the prophet, describes thus the result of resistance to His eternal kingdom: Whosoever shall fall upon this stone shall be broken, but on whomsoever it shall fall, it shall grind him to powder. A stone cut out without hands; that is, without human and visible agency, any power mensurable by carnal calculation, but by the power of Almighty God himself, operating when and where He wills, with or without the instrumentality of subordinate agents; a stone so guarded and so blessed by all Heavenly graces, as to lay a meet foundation for an everlasting church. Such, then, is the Christian kingdom, coming out from God, and of God; it goes forth, from age to age, in spite of evil spirits and evil men, conquering and to conquer. What though the heathen rage, and the people imagine a vain thing? Nay, but I put it to yourselves; have not the prophets words been gloriously fulfilled? Has not the stone become a mountain, and filled the whole earth? it is the Lords doing, and it is marvellous in our eyes. Who would have ventured to pronounce that the crucified Jesus, hanging between two thieves, on the accursed tree, the despised and rejected of men, would, after a few years had passed, have been worshipped as a God and a Saviour from one end of Heaven to another? O the depth of the riches both of the power and the wisdom of God; how unsearchable are His judgments, and His ways past finding out! Now, all that I have been laying before you of Gods eternal purpose to raise the Kingdom of His Son on the ruins of an unbelieving world, is the clear word of God; so clear that they who run may road, confirmed, too, in the history of the world, by many infallible and terrible proofs; and, therefore, it is as certain to be fulfilled in what is to come, as it has been in all that is past. Moreover, there is not an attribute of Almighty God which is not pledged, and actively engaged in the issue of it. There are His unchangeableness and truth–for, from all eternity He has planned this spiritual kingdom to be carried on in the midst of the kingdom of the prince of this world; and, by no less an oath than His immutable self, hath He sworn to preserve it unto the end. There is His justice, for by the same solemn engagement, He has announced in the oars of Heaven and earth, that He will punish all the guilty, and cast out from that presence, in which alone is light and life, the enemies of Him who reigneth on His hill of Zion. There is His love, and with it, Hid abhorrence of sin; for with such incredible earnestness, and love for man, has He wrought for the establishment of this kingdom that He has given His blessed Son to die for us, and by His death, to open the gates of life. (J. Garbett.)
The Kingdom of the Saints
Daniels interpretation is: 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 those kingdoms, and it shall stand for ever. This prophecy is fulfilled among us at this day. Look into the details of this great providence, the history of the Gospel dispensation.
1. Observe what it was that took place. Many kingdoms have boon set up and extended by the sword. This, indeed, is the only way in which earthly power grows. But the propagation of the Gospel was the internal development of one and the same principle in various countries at once, and, therefore, may be suitably called invisible, and not of this world. Apostolic efforts do not provide adequate explanation. See what really happened. In the midst of a great empire, such as the world had never seen, powerful and crafty beyond all former empires, more extensive, and better organised, suddenly a new kingdom arose. Suddenly, in every part of this well-cemented empire, ten thousand orderly societies, professing one and the same doctrine, and disciplined upon the same polity, sprang up as from the earth. This was a new thing, unprecedented in the history of the world before or since, and calculated to excite the deepest interest and amazement in any really philosophical mind. When men began to interrogate this enemy of Roman greatness, they found no vague profession among them, no varying account of themselves, no irregular and uncertain plan of action or conduct. They were all members of strictly and similarly organised societies. They all refused to obey the laws of Rome, so far as religion was concerned. At the same time they professed a singular patience and submission to the civil powers. They did not stir hand or foot in self-defence. They avowed, one and all, the same doctrine clearly and boldly, and they professed to receive it from one and the same source. They were bound to one another by the closest ties of fellowship. And, in spite of persecutions from without, and occasional dissensions from within, they prospered . . . If there be a moral governor over the world, is there not something unearthly in all this, something which we are forced to refer to him from its marvellousness, something which from its dignity and greatness, bespeaks his hand?
2. Consider the language of Christ and His apostles. From the first they speak confidently, solemnly, calmly, of the destined growth and triumph of the kingdom. Christ contemplated the overshadowing sovereignty of His Kingdom. He spoke also of the disorganisation of society which was to attend the establishment of His Kingdom. In like manner, St. Paul takes for granted the troubles which were coming on the earth, and the rise of the Christian church amidst them, and reasons on all this as if already realised.
3. If the Christian church has spread its branches high and wide over the earth, its roots are fixed as deep below the surface. The intention of Christ and His apostles is itself but the accomplishment of ancient prophecy.
(1) There was an existing belief among the heathen, at the time of its rise, that out of the east a new empire of the world was destined to arise. This rumour was known in Rome, the then seat of dominion; and it is recorded by a Roman historian. It became matter for heathen poetry. Full and varied are the predictions of it delivered by the natives of Judaea themselves. What would be our surprise if we, in the course of our researches into history, found any resemblance to this prophetic forecast in the annals of other kingdoms.
4. The course of providence co-operated with this scheme of prophecy. Gods word and hand went together. Notice the strange connection between the dispersion of the Jews and the propagation of Christianity. Does not such a manifest appearance of cause and effect look very much like an indication of design? (J. H. Newman, B.D.)
Gods Everlasting Kingdom
All that was foretold in this remarkable prophecy in due time came to pass. This universal and everlasting kingdom is distinguished by certain infallible marks and evidences which prevent it from being confounded with human institutions, which may resemble it in some respects.
I. THE FIRST NOTE OF THIS KINGDOM IS ITS VISIBILITY. It has a visible ministry; visible scriptures; visible forms, and ceremonies, and observances; visible sacraments. The very idea of a kingdom implies its visibility.
II. ITS PERPETUITY. It is expressly foretold of it in the text that it should never be destroyed. But that it should stand fast for ever. All temporal kingdoms are exposed to changes and decay. That kingdom, complete in all its parts, and vigorous and active in its operations, must now be found upon this earth. There does exist a great and Divine system, having the properties of vast dominion, distinguished privileges, and eternal endurance.
III. ITS UNITY. This is a distinguishing mark of Gods Kingdom, and good men should never cease to pray that all who profess and call themselves Christians may be led into the way of truth, and hold the Faith in unity of spirit, in the bond of peace, and in righteousness of life.
IV. ITS SANCTITY The Divine Head and Founder of the church gave Himself for His people that he might redeem them from all iniquity, and purify unto Himself a peculiar people, zealous of good works.
V. ITS APOSTOLICITY. In other words, it must have a history, and be able to trace back its origin to the days of the Apostles of Christ. (John N. Norton.)
The Kingdom of Christ
1. The mediatorial action of the Son of God is of the nature of kingly rule. Christ rules in the first place within the church. He is King of Saints. His subjects are hearts willingly submissive to His sway. He rules by His word and Spirit. His dominion extends beyond the church; beyond even the world of men. Nature and the invisible world are beneath His feet.
2. The kingdom is of supernatural origin. The kingdom is one which the God of Heaven set up. It was Divine in its origin, so it was endowed with inextinguishable life.
3. The kingdom was insignificant in its commencement. The stone was small. Look at the Messiah himself, at the veil of obscurity which He assumed. He was of a decayed and delapidated house; was ranked with the poor; was without powerful friends or political connections; of no uncommon advantage of learning; and was regarded with contempt and scorn by the great mass of His countrymen.
4. The kingdom is destined for universal prevalence. It began by casting down that which would and did oppose its way. Significant as the destruction wrought by the stone may be, even more so is the displacement of the image by the stone. Man-created universal empire gives place to a universal empire God-created. The worldly rule gives way that Heavenly rule may speedily appear. That the stone which smote the image will become a great mountain and fill the whole earth we devoutly believe. The truth might be argued from the essentially aggressive character of the Gospel
5. The kingdom is to be everlasting. It has stood for eighteen hundred years. Not, however, because no attempt has been made to annihilate it. Physical force, mental power, transcendent genius, have each and all done their worst. It is the great fact of the world still. (H. T. Robjohns, B.A.)
A Contrast between Paganism and Christianity
You will recall to your minds King Nebuchadnezzars wonderful dream, and the interpretation of it by Daniel. God can touch the heart of a person in sleep. He can touch the heart of a man dead in sin. How easily He gains His purposes–the forgetting of a dream raised Daniel next to the throne. In the dream we find revealed a contrast between paganism and Christianity.
1. Paganism is constructed; Christianity is a growth. The image was builded of gold, of silver, of brass, of iron, of clay. But the little stone grew.
2. Paganism is of human origin; Christianity, like the little stone, is made without hands.
3. Paganism divides men; Christianity unites. Disorganisation is inherent in paganism, and it cannot but crumble. How different with Christianity! Its centre is God, and that Centre is everywhere, and its circumference is nowhere. Every individual in this kingdom is at the very centre of power. We have even no need of one to stand between us and this Centre, for Christ is God. The advance of civilisation is destructive to error; but Christianity is fitted for the highest civilization. The greater the advancement, the more irresistible becomes this stone cut from the mountain. Its development is the crowding out and destruction of all false systems. There need be no fear that science will harm Christianity; it will, in the end, help it, not harm it. Literature is on this side. Never has Christianity exercised so great a power over the press as to-day, Education is also helping, not hindering, religion. Our colleges are nearly all in the hands of Christian people. Nine-tenths of all educational endowments are the gifts of Christian men and women. Art is not hostile to Christianity. The best of painting, the best of sculpture, the best of architecture, the best of music, is helping to roll this stone that is filling the earth.
4. The power which makes this stone irresistible is God. It is omnipotent as is the throne of Jehovah. No man-made power can resist it. Gold, brass, iron, are crushed beneath it. The great movement for the purification of the earth is going forward. God wishes us to Join in this work. Blessed are we if we are found co-workers with Him. (Bishop Simpson.)
The Fifth Monarchy
I. WHAT IS THE KINGDOM? By the kingdom we understand the gospel church or Christian dispensation. When John the Baptist commenced his ministry in the wilderness of Judaea, he preached, saying, Repent ye, for the kingdom of heaven is at hand. In this passage we evidently find the church represented as a kingdom. There are, we apprehend, sufficient reasons why she may be so represented. She has all the qualities peculiar to a kingdom. A kingdom consists of a number of men associated for purposes of mutual benefit, who have ordained a certain code of laws for the regulation of their lives, and who have elected a ruler to preside over their interests–to dispense law and preserve order–to act as a terror to evil-doers and a praise to them that do well. Similar in all these respects is the church. The revealed and written word of God contains the constitution and rules of their society. It contains laws for the regulation of their lives, as individuals, as congregations, as churches, and as nations–rules for all the relations into which man in this life of change can possibly enter. Christ is their King, Lawgiver, and Judge–King of kings, and Lord of lords–Head over all things to the church are titles conspicuously written on His vesture and on His thigh.
II. SOME OF THE MORE OBVIOUS QUALITIES OF THIS KINGDOM. Every man has his distinguishing characteristics. In like manner, every community, every kingdom is distinguished by some special properties. Thus we find Russia, notorious for despotism; Spain, for bigotry; France, for fickleness and instability; Christs kingdom is distinguished by:
1. Its spirituality.
(1) It is entirely spiritual–spiritual as to its Author, spiritual as to its origin, spiritual as to its laws, ordinances, rewards, and punishments. The founders of all kingdoms of this world have been mere men, inheriting the same nature with ourselves. The founder of the kingdom under review is God; and God is a Spirit. Most kingdoms of men have been established by carnal means, by force, by rapine, and by blood. By the same means all false systems of religion. How different from this the manner in which the Prince of Peace extends his regal rule. He establishes His empire by the exhibition of love, by the manifestation of truth, by arguments and persuasion, adapted to operate on mens mental and moral nature. Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.
(2) The laws also of this kingdom are spiritual. They take cognizance more especially of mans moral nature. Human laws can take cognizance of the external conduct alone. The greatest tyrant on earth cannot command the sentiments of the mind, or desires of the heart. God requires the heart: Son, give me thine heart.
(3) The ordinances of this kingdom are spiritual. They are intended and adapted to remove the vices of sin from our nature, and to effect a spiritual change. Ordinances the result of human wisdom, or political sagacity, cannot correct an evil bias nor remove a sinful tendency. Human ordinances are powerless for such purposes. The ordinances of Christs Kingdom exert a higher and more potent influence. When accompanied by the blessing of the Spirit they can transform the whole soul.
(4) The rewards and punishments of this kingdom are spiritual. Earthly rulers can confer only a material or temporal reward for obedience, or inflict a temporal punishment for disobedience. If we obey their mandates, they may confer riches, honours, something agreeable to our sentient nature. If we disobey, they may kill the body, but cannot destroy the immortal spirit. The rewards of Jehovah infinitely transcend temporal advantages however great or desirable. There are pardon of sin and acceptance in His sight, peace and joy in believing, and the crown of glory that fadeth not away. Similar also His punishments. Is not Messiahs Kingdom, therefore, spiritual and consequently different from all worldly monarchies?
2. Light. Scripture informs us that God is light. Being light in himself He can never be the author of darkness. The kingdoms of men are kingdoms of darkness. Satan is the god of this world, and he is the prince of darkness. He knows that Where there is no vision the people perish. Hence he endeavours by all means to keep those subject to his sway in gross moral darkness. Whilst we doubt the Divine existence, or entertain wrong views of His character and law, of our present condition–our wants and requirements–we will never come to God that we may have life. Hence, when Jehovah wills the salvation of any sinner, he commences the work of grace on his heart by spiritual illumination, by opening the eyes of the understanding to see the wonderful things contained in the law. Thus, every believer, on receiving Christ, though formerly darkness, becomes light in the Lord. His soul is filled with light on all subjects affecting his interests for time and eternity.
3. Liberty. Freedom is sweet to every living being–to everything in whose nostrils is the breath of life. The entire animate creation rejoices in the free and unrestrained exercise of every power conferred by the Author of life. By man more especially is liberty prized. The mere mention of its name fills his soul with pleasurable emotions. Christ confers liberty in the highest and most extended sense of the term–liberty infinitely superior to that for which philanthropists have oftentimes sighed and patriots bled. Jesus confers spiritual and a right to temporal liberty on all His followers. These two kinds of freedom are intimately connected. When the former obtains the latter will in due time be sure to follow. When the former has no place the latter cannot possibly exist. When men are spiritually slaves they can neither understand nor enjoy temporal freedom. Jesus delivers all His people from the thraldom of sin and Satan. When Messiah reigns in Mount Sion, and in Jerusalem, and before His ancients gloriously, He shall deliver the needy when he crieth, the poor also, and him that hath no helper. A bright future is, therefore, in reserve for the oppressed nationalities of Europe; for the persecuted and oppressed of every clime.
4. Peace and happiness. Peace and prosperity are intimately connected. Without peace there can be no progress, no enjoyment, personal, domestic, or social. There can be no happiness to the man whose soul is filled with the tumult of contending passions, whose mind is agitated by fear, or distracted with doubt. There is no enjoyment in the family where alienation and strife reign. The kingdom or nation divided against itself will assuredly fall. Peace is thus of paramount importance; but unhappily it has long been banished from the world. The world has long been a scene of violence, of rapine, and of blood. There is no peace on its wide extent but that which prevails in the Kingdom of the Lord Jesus Christ. Christ gives peace to all His subjects–peace with God and peace with man. The enmity of the carnal mind is slain and a spirit of love imparted–love to God as Creator, Preserver, Redeemer, and love to all His people. Such a disposition obtaining in the mind–such a spirit pervading society–peace will prevail, and harmony reign.
5. Universal. It has at all times baffled the highest efforts of human genius to establish a universal empire. The experience of Alexander in ancient, and of Napoleon in modern times, is proof positive on the point. The honour thus denied the most gifted of our race is reserved for Him who is Prince of the kings of the earth. There will never be a universal kingdom but that of Immanuel. We learn from the context, and kindred portions of Inspired Writ, that His empire will embrace all the kingdoms of men.
6. Eternal growth and decay is the order of nature. This holds good both in regard to the animal and vegetable kingdoms. Every plant and every animal, every species of organic existence has its period of development, its period of maturity, and its time of decline. The majestic oak, monarch of the forest, once grew as a tender sapling; gradually and slowly it attained its noble dimensions; after having lifted on high its head for ages, and shaking out its green drapery to the breeze, seeming to bid defiance to the lightnings of Heaven and fury of the blast, at length it becomes gnarled and bare, and yielding to the violence of the storm, falls prostrate on the ground. In like manner with man, lord of the animate creation. As with man individually, so with man collectively, so with nations. Nations as such have their rise, their growth, their maturity, and decline. Thus with all the celebrated kingdoms of antiquity. They all prevailed for a time, and maintained their proud supremacy, but at last the elements of decay contained in their constitution wrought their ruin. Christs Kingdom, however, though it had a commencement, and an increase, will never be destroyed, nor suffer a decline. It is free from all elements of dissolution. Sin is the cause of all death, national as well as individual. The Redeemers Kingdom is distinguished for holiness, hence it shall never be destroyed, but on the contrary, shall stand for ever. The wicked may plot its overthrow; but their devices will redound to their own confusion. Observe:
(1) This kingdom, though long organised, is still in a very immature state. It is still in its infancy every way considered, as regards extent knowledge, liberty, in all the qualities that give dignity and importance to any society. When it may attain its complete development is a subject of uncertainty.
(2) If the last dread conflict between Christ and Belial, light and darkness be not far distant, it is our duty to be preparing for the contest. Jehovah calls all to whom His gospel comes in its fulness and freeness to His help against the mighty. He works by human agency in the prosecution of His plans. (G. Stewart, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Dan 2:44-45
And that it break in pieces the iron, the brass, the clay, the silver, and the gold.
The Image Destroyed
Looking at the image as a whole, notice:
I. ITS UNITY. Four successive empires were not represented by four colossal images, but by one. The figure stood entire to the end, the brightness excellent, the form terrible. The image was the symbol of human power in its highest manifestation, an imperial despotism all but commensurate with the inhabited world. The dynasties, differing in form, were, nevertheless, one and the same in spirit and genius–particularly in alienation from the life of God–and, therefore, in hostiliy to His Kingdom. This need not have been the case. Civil government may be a reflection of the Divine government. It may be rooted in Divine principles. It may be administered in the fear of God.
II. ITS MAJESTY. Just as there may be a certain majesty in mere intellect, apart from its consecration, so may there be in an empire over men, notwithstanding its prostitution to sinful ends. Man was made in the image of God. The dominion of man over nature, over other men, is a shadow of Divine dominion. Of this dominion the image of a human form was a fit symbol; but the image was not of a mere man, but man in colossal majesty. No particular form of government can claim to exist as exclusively of Divine right; but government of some kind, government in the abstract, magistracy of some order, is undoubtedly Divine.
III. ITS WEAKNESS. There is grandeur in this image of worldly power; but the colossus of metal stands on weak feet of clay. It may have been Gods intention that we should note this–how all things human deteriorate unless redeemed from corruption by the saving power of religion. This is as true of government in general, and of particular dynasties and races of kings, as of anything else whatever. Then we may expect Divine intervention to save society by the quickening and regeneration of its members. The process of deterioration is not inevitable. (H. T.Robjohns, B. A.)
The Spiritual Kingdom
As in the symbolical language of the prophetical writers, we have an earthquake for a revolution, a mountain for a kingdom, a star for a prince, a forest for a great city, the treading of the wine-press for desolation and slaughter, and a censer with incense for the offering of prayer; so, in our text, we have the four great empires of the world, like the four ages of the poets of ancient Greece and Rome, represented by the precious and useful metals–gold, silver, brass, and iron; while the enduring empire of the Messiah is expressed by the mountain-stone–that stone which the builders of worldly empires, and of worldly policy, despise. The empire of the Messiah differs from all the others in its nature, origin, extent, and duration. Its spiritual nature our Lord himself signifies, when He says that His Kingdom is not of this world. This empire shall never be destroyed. Corruption, it is true, in the west, and delusion in the east, have marred both the beauty and extent of the present visible kingdom of the Messiah. But notwithstanding these, we must not falsely estimate either the extent or purity of the Kingdom of Christ. Wherever, therefore, our varied lot of life may be placed by the disposal of providence, whether under our native skies, or in lands the most distant from our own; let us all so live as it becomes the subjects of that empire which shall survive in glory when all earthly empires shall have passed away. (T. Aitken, M.D.)
Reserve Power of Christianity yet to be Manifested
All the oxygen breathed into our lungs is not at once expended again. By the complex processes of our human system, no remotest corner of the body but is supplied with this element of the air against such uses as may require it throughout a future more or less extended. Vigour of body, vigour of mind, vigour of soul, are but other expressions to denote the sum of energies which are in reserve in the respective realms of the physical, the mental, and the spiritual. Christianitys power, even at present, it is not possible to estimate, and never will be known unless we can know the reserve of soul which Gods heavenly grace has stored in His childrens hearts. In the final conflict between good and evil, this reserve will doubtless be called upon. Thus, against that day, let us preserve and reserve His grace. (Quiver.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 44. A kingdom which shall never be destroyed] The extensive and extending empire of Christ.
Shall not be left to other people] All the preceding empires have swallowed up each other successively; but this shall remain to the end of the world.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the days of these kings, i.e. while the iron kingdom stood, (for Christ was born in the reign of Augustus Caesar, Luk 2:1)
shall the God of heaven set up a kingdom. Now see the difference of Christs kingdom from all other kingdoms in the world.
1. In the rise of it, it was not by earthly succession, or arms, or policy.
2. It is spiritual and heavenly in the laws and administration of it.
3. Jesus Christ was not a mere man, but God-man, he is the King, the Son of God.
4. It is stronger than all others, because it breaks them in pieces.
5. It is not bounded by any limits as worldly empires are, but truly universal.
6. It shall be for ever, and never destroyed and given to others, as the rest were.
Fuente: English Annotations on the Holy Bible by Matthew Poole
44. in the days of these kingsinthe days of these kingdoms, that is, of the last of the four. SoChristianity was set up when Rome had become mistress of Judea andthe world (Lu 2:1, c.) [NEWTON].Rather, “in the days of these kings,” answers to “uponhis feet” (Da 2:34) thatis, the ten toes (Da 2:42),or ten kings, the final state of the Roman empire. For “thesekings” cannot mean the four successional monarchies, as they donot coexist as the holders of power; if the fourth had beenmeant, the singular, not the plural, would be used. Thefalling of the stone on the image must mean, destroying judgmenton the fourth Gentile power, not gradual evangelization of it bygrace; and the destroying judgment cannot be dealt by Christians, forthey are taught to submit to the powers that be, so that it must bedealt by Christ Himself at His coming again. We live under thedivisions of the Roman empire which began fourteen hundred years ago,and which at the time of His coming shall be definitely ten.All that had failed in the hand of man shall then pass away, and thatwhich is kept in His own hand shall be introduced. Thus the secondchapter is the alphabet of the subsequent prophetic statements inDaniel [TREGELLES].
God of heaven . . .kingdomhence the phrase, “the kingdom of heaven” (Mt3:2).
not . . . left to otherpeopleas the Chaldees had been forced to leave their kingdomto the Medo-Persians, and these to the Greeks, and these to theRomans (Mic 4:7; Luk 1:32;Luk 1:33).
break . . . all(Isa 60:12; 1Co 15:24).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And in the days of these kings, c. Not of the Babylonian, Persian, and Grecian kings nor, indeed, of the old Roman kings, or emperors; but in the days of these ten kings, or kingdoms, into which the Roman empire is divided, signified by the ten toes, of different power and strength. Indeed the kingdom of Christ began to be set up in the times of Augustus Caesar, under whom Christ was born; and of Tiberius, under whom he was crucified; and was continued and increased in the reigns of others, until it obtained very much in the times of Constantine; and, after it suffered a diminution under the Papacy, was revived at the Reformation; but will not be set up in its glory until Christ has overcome the ten kings, or kingdoms, and put it into their hearts to hate and burn the antichristian whore; and when she and all the antichristian states will be destroyed by the pouring out of the vials: and then in their days
shall the God of heaven set up a kingdom which shall never be destroyed; this is the kingdom of the Messiah, as is owned by both ancient and modern Jews: so it is said in an ancient book p of theirs,
“in the time of the King Messiah, Israel shall be one nation in the earth, and one people to the holy blessed God; as it is written, in the days of these kings shall the God of heaven set up a kingdom, c.”
and in another of their writings q, esteemed very ancient, it is said,
“the Ishmaelites shall do fifteen things in the earth in the last days; the last of which mentioned is, they shall erect an edifice in the temple; at length two brothers shall rise up against them, and in their days shall spring up the branch of the Son of David; as it is said, in the days of these kings, c.”
and both Jarchi and Aben Ezra interpret this kingdom of the kingdom of the Messiah; and so Jacchiades, a much later writer, says the last kingdom is that of the Messiah: and another modern Jewish writer says r, in the time of the King Messiah there shall be but one kingdom, and but one King; and this the King, the true Messiah; but the rest of the kingdoms and their kings shall not subsist in his time; as it is written, “in the days of these kings c.” which kingdom is no other than his church on earth, where he reigns; has his throne; holds forth his sceptre; gives out his laws, and is obeyed: and, though this is already in the world, yet it is not so visible, stable, and glorious, as it will be at the close of the fourth monarchy, which is meant by its being set up, confirmed, and established; and this will be done by the God of heaven, the Maker and possessor of it, and who dwells in it, and rules there, and over all the earth; and therefore Christ’s church, or kingdom, is often called the kingdom of heaven; and when it is thus established, it will ever remain visible; its glory will be no more eclipsed; and much less subverted and overthrown, by all the powers of earth and hell. Christ was set up as King from everlasting, and the elect of God were appointed and given him as a kingdom as early; and in and over these he reigns by his Spirit and grace in time, when they are effectually called, and brought into subjection to him; these are governed by laws of his making: he is owned by them as their Lord and King, and they yield a ready and cheerful obedience to his commands, and he protects and defends them from their enemies; and such a kingdom Christ has always had from the beginning of the world: but there was a particular time in which it was to be set up in a more visible and glorious manner: it was set up in the days of his flesh on earth, though it came not with observation, or was attended with outward pomp and grandeur, it being spiritual, and not of this world; upon his ascension to heaven it appeared greater; he was made or declared Lord and Christ, and his Gospel was spread everywhere: in the times of Constantine it was still more glorious, being further extended, and enjoying great peace, liberty, and prosperity: in the times of Popish darkness, a stop was put to the progress of it, and it was reduced into a narrow compass; at the Reformation there was a fresh breaking of it out again, and it got ground in the world: in the spiritual reign it will be restored, and much more increased, through the Gospel being preached, and churches set up everywhere; and Christ’s kingdom will then be more extensive; it will be from sea to sea and from the river to the ends of the earth; it will be more peaceable and prosperous; there will be none to annoy and do hurt to the subjects of it; it will be no more subject to changes and revolutions, but will be in a firm and stable condition; it will be established upon the top of the mountains, and be more visible and glorious, which is here meant by its being “set up”: especially this will be the case in the Millennium state, when Christ shall reign before his ancients gloriously and they shall reign with him; and this will never be destroyed, but shall issue in the ultimate glory; for now all enemies will be put under the feet of Christ and his church; the beast and false prophet will be no more; and Satan will be bound during this time, and after that cast into the lake of fire and brimstone, with all the wicked angels and men:
and the kingdom shall not be left to another people; as the Babylonian monarchy to the Medes and Persians; the Persian monarchy to the Greeks; and the Grecian monarchy to the Romans; but this shall not be left to a strange people, but shall be given to the saints of the most High; see Da 7:27:
but it shall break in pieces and subdue all these kingdoms; the Babylonian, Persian, Grecian, and Roman; the three former in the latter, which has swallowed them up; besides, the rest of these monarchies, which are all signified by beasts in an after prophecy, are said still to live, though their dominion is taken away, Da 7:12, the same nations are in being, though not as monarchies, and have not the same denomination, and are in other hands; now these, and whatsoever kingdoms shall exist, when this shall be set up, shall be either broke to pieces, and utterly destroyed, or become subject to it; see
1Co 15:24:
and it shall stand for ever: throughout time in this world, and to all eternity in another; it will be an everlasting kingdom; which is interpreted by Irenaeus s, an ancient Christian writer in the second century, of the resurrection of the just; his words are,
“the great God hath signified by Daniel things to come, and he hath confirmed them by the Son; and Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and bring in an everlasting one, which is the resurrection of the just; for he saith, the God of heaven shall raise up a kingdom which shall never be destroyed;”
this is the first resurrection, which brings on the personal reign, in which the righteous shall reign with him a thousand years; see
Re 20:5.
p Zohar in Gen. fol. lxxxv. 4. q Pirke Eliezer, c. 30. fol. 31. 2. r R. Isaac, Chizzuk Emunah, par. 1. p. 45. s Adv. Haeres. l. 5. c. 26.
Fuente: John Gill’s Exposition of the Entire Bible
BEGINNING AND END OF FINAL WORLD EMPIRE
(The Kingdom of Heaven To Supplant It)
Verses 44, 45:
Verse 44 asserts that “in the days of these kings,” those kings who were subjects of the Roman Emperor of the fourth “one world government,” when Herod was king in Judea, “the God of heaven,” Jesus Christ Himself, “shall set up a kingdom,” “which shall never be destroyed.”
Note: God the Father sent two persons from heaven, “to prepare” and to institute, set up, or establish a new order of government, “which should never be destroyed.” This alludes to: 1) First, the sending of John the Baptist to prepare a way and a people for the Lord, Isa 40:3; Mal 3:1; Luk 1:76-79; Joh 1:6; Joh 1:33; Mat 3:1-2) Second, Jesus who is here called “the God of heaven,” did set up, institute, or establish “the kingdom of heaven,” Himself, in person, Mt ch. 13, referred to as “my church,” Mat 16:18; Which He chose and called, “from among the Gentiles,” as a people for “His name’s sake,” Mat 4:13-22; Joh 15:16; Joh 15:27; Act 10:37; Act 15:13.
Of this people, new order of “worship and service,” which He called “from among the Gentiles,” as cited above, then sent to the Gentiles, as a witness to Him, among all nations; It is called “the kingdom of heaven,” set up by Jesus, the God of heaven, more than 30 times by Matthew; The Kingdom of heaven parables of Mat 13:1-52, all allude to the church that Jesus set up, for which He will one day return, Joh 14:1-6; Rev 19:7-9. It is asserted, pledged, or covenanted that “It shall never be destroyed,” Mat 16:18; Mat 28:20; Eph 3:21.
As a “prepared people” for His church, His name’s sake it was composed of saved, and baptized, and committed followers of Him, not of the sum total of the saved, as “the kingdom of heaven” is generally interpreted to be, by protestants and “protestant-baptists.”
Observe that the kingdom that the “God of heaven” was to, and did, “set up”, institute, or establish would not only “never be destroyed,” but also it was not to be “left to other people,” to establish or administer. He did not leave it to be “set up by proxy,” on Pentecost; Hebrews 1) set it in order, as king; 2) gave it laws to guide it; 3) promised to send the Holy Spirit; His vice-gerent to empower it, and 4) convenanted to be with it to the consummation of the age, among the broken and scattered nations of the Gentiles of the Roman Empire that was to be disintegrated.
As J.R. Graves held, four things only are necessary to the existence and function of a kingdom: 1) a king, 2) subjects, 3) laws, and 4) a territory; Jesus a King established and left such a people, His church, with a world-wide mandate to preach to the scattered Gentiles in all nations, with a pledge to return to and receive her unto Himself, for special honors and service in the golden millennial age when as King of kings and Lord of lords He shall sit on David’s throne, establishing His earthly reign over Israel and the Gentile kingdoms, for the “restitution of all things,” to the Father, Act 3:21; 1Co 15:23-28.
This first established “Kingdom of heaven,” the church, with one province, at Jerusalem, where it was empowered, Act 2:1-4; was to “break in pieces, and be scattered,” was to divide, establishing local witnessing bodies, churches through all nations, as a witness to Jesus, till He returns, after which, under Him, it will consume, (subdue) all these gentle kingdoms, in the millennial era. And it shall stand forever, or exist forever, Joh 15:16; Joh 15:27; Eph 3:21.
Verse 45 summarizes, explaining that as Nebuchadnezzar and Daniel had seen first, the “stone” (Jesus Christ) “cut out of the mountain without hands,” in a supernatural way, even by the virgin birth, as the seed of woman, as prophesied and certified, Gen 3:16; Isa 7:14; Mat 1:18-25; Luk 1:30-35; Gal 4:4-5; Second, that as it brake in pieces the monstrous image, from the feet up, causing the Gentile governments from Babel to Rome, the iron, brass, silver, and gold empires to be scattered over all the earth, that the church, “kingdom of heaven” of heaven’s origin, with heaven’s laws, heaven prepared people, and heaven empowerment, called from all nations, among the Gentiles to preach the gospel, might witness to all nations, among the Gentiles, till the king returns to set up, not the kingdom of heaven, but the Davidic Kingdom, using 1) the church and 2) the 12 apostles in His millennial labors, Luk 22:28-30. Jesus said to this church people, “I appoint to you all a kingdom,” present tense, to eat and drink and do my labors, in this age among the Gentiles, and in the millennial era to “sit on twelve thrones,” with me, adjudicating over the twelve tribes of Israel.
Daniel then concluded to Nebuchadnezzar that “the dream is certain and the interpretation thereof sure.”
Let it be observed that the God of heaven, Jesus Christ, did set up, institute, or establish His kingdom of heaven or church; It has borne His new covenant, ambassadorial message to the scattered nations. Note protestantism has made “the kingdom of heaven” to mean “all the saved,” a universal church, and too many protestantbaptists have been influenced by it. Let such a position be reexamined, in the light of this passage, as interpreted in contextual setting. For when a major (first premise) is misinterpreted such leads to later perversions, distortions, and misapplications of Divine truth. Much of the universal church heresy originates from a misapplication of this passage of Daniel’s prophecy.
Fuente: Garner-Howes Baptist Commentary
The Jews agree with us in thinking this passage cannot be otherwise understood than of the perpetual reign of Christ, and willingly and eagerly ascribe to the glory of their own nation whatever is written everywhere throughout the Scriptures; nay, they often cry down many testimonies of Scripture for the purpose of boasting in their own privileges. They do not therefore deny the dream to have been sent to King Nebuchadnezzar concerning Christ’s kingdom; but they differ from us, in expecting a Christ of their own. Hence they are, compelled in many ways to corrupt this prophecy; because, if they grant that the fourth empire or monarchy was accomplished in the Romans, they must necessarily acquiesce in the Gospel, which testifies of the arrival of that Messiah who was promised in the Law. For Daniel here openly affirms that Messiah’s kingdom should arrive at the close of the fourth monarchy. Hence they fly to the miserable refuge that by the fourth monarchy should be understood the Turkish empire, which they call that of the Ishmaelites; and thus they confound the Roman with the Macedonian empire. But what pretense have they for making only one empire out of two such different ones? They say the Romans sprang from the Greeks; and if we grant this, whence did the Greeks spring? Did they not arise from the Caspian Mountains and Higher Asia? The Romans referred their origin to Troy, and at the time when the prophecy ought to be fulfilled, this had become utterly obscure — but what is this to the purpose when they had no reputation for a thousand years afterwards? But the Turks a long time afterwards, namely 600 years, suddenly burst forth like a deluge. In such a variety of circumstances, and at such a distance of time, how can they form one single kingdom? Then they shew no difference between themselves and the rest of the nations. For they recall us to the beginning of the world, and in this way make one kingdom out of two, and this mixture is altogether without reason, or any pretension to it. There is no doubt then, that Daniel intended the Romans by the fourth empire, since we yesterday saw, how in a manner contrary to nature, that empire ultimately perished by intestine discord. No single monarch reigned there, but only a democracy. All thought themselves to be equally kings, for they were all related. This; union ought to have been the firmest bond of perpetuity. But Daniel here witnesses beforehand, how, even if they were intimately related, that kingdom would not be social, but would perish by its own dissension’s. Finally, it is now sufficiently apparent that the Prophet’s words cannot be otherwise explained than of the Roman empire, nor can they be drawn aside, except by violence, to the Turkish empire.
I shall now relate what our brother Anthony has suggested to me, from a certain Rabbi Barbinel, (163) who seems to excel others in acuteness. He endeavors to shew by six principal arguments, that the fifth kingdom cannot relate to our Christ — Jesus, the son of Mary. He first assumes this principle, since the four kingdoms were earthly, the fifth cannot be compared with them, except its nature is the same. The comparison would be, he says, both inappropriate and absurd. As if Scripture does not always compare the celestial kingdom of God with those of earth! for it is neither necessary nor important for all points of a comparison to be precisely similar. Although God shewed to the king of Babylon the four earthly monarchies, it does not follow that the nature of the fifth was the same, since it might be very different. Nay, if we weigh all things rightly, it is necessary to mark some difference between those four and this. last one. The reasoning, therefore, of that rabbi is frivolous, when he infers that Christ’s kingdom ought to be visible, since it could not otherwise correspond with the other kingdoms. The second reason, by which he opposes us, is this, — if religion makes the difference between kingdoms, it follows that the Babylonian, and Persian, and Macedonian are all the same; for we know that all those nations worshipped idols, and were devoted to superstition! The answer to so weak an argument is easy enough, namely, these four kingdoms did not differ simply in religion, but God deprived the Babylonians of their power, and transfer-red the monarchy to the Medes and Persians; and by the same providence of God the Macedonians succeeded them; and then, when all these kingdoms were abolished, the Romans possessed the sway over the whole East. We have already explained the Prophet’s meaning. He wished simply to teach the Jews this, — they were not to despair through beholding the various agitation’s of the world, and its surprising and dreadful confusion; although those ages were subject to many changes, the promised king should at length arrive. Hence the Prophet wished to exhort the Jews to patience, and to hold them in suspense by the expectation of the Messiah. He does not distinguish these four monarchies through diversity of religion, but because God was turning the, world round like a wheel while one nation was expelling another, so that the Jews might apply all their minds and attention to that hope of redemption which had been promised through Messiah’s advent.
The third argument which that rabbi brings forward may be refitted without the slightest trouble. He gathers from the words of the Prophet that the kingdom of our Christ, the son of Mary, cannot be the kingdom of which Daniel! speaks, since it is here clearly expressed that there should be no passing away or change of this kingdom, it shall not pass on to another or a strange people. But the Turks, says he, occupy a large portion of the world, and religion among Christians is divided, and many reject the doctrine of the Gospel. It follows, then, that Jesus, the son of Mary, is not, that king of whom Daniel prophesied — that is, about whom the dream which Daniel explained occurred to the king of Babylon. But he trifles very foolishly, because he assumes, what. we shall ever deny — that Christ’s kingdom is visible. For however the sons of God are dispersed, without any reputation among men, it is quite clear that Christ’s kingdom remains safe and sure, since hi its own nature it is not outward but invisible. Christ did not utter these words in vain, “My kingdom is not of this world.” (Joh 18:36.) By this expression he wished to remove his kingdom from the ordinary forms of government. Although, therefore, the Turks have spread far and wide, and the world is filled with impious despisers. of God, and the Jews yet occupy a part of it, still Christ, kingdom exists and has not been transferred to any others. Hence this reasoning is not only weak but puerile.
A fourth argument follows: — It seems very absurd that Christ, who was born under Octavius or Augustus Caesar, should be the king of whom Daniel prophesied. For, says he, the beginning of the fourth and fifth monarchy was the same, which is absurd; for the fourth monarchy ought to endure for some time, and then the fifth should succeed it. But here he not only betrays his ignorance, but his utter stupidity, since God so blinded the whole people that they were like restive dogs. I have had much conversation with many Jews- I have never seen either a drop of piety or a grain of truth or ingenuousness — nay, I have never found common sense in any Jew. But this fellow, who seems so sharp and ingenious, displays his own impudence to his great disgrace. For he thought the Roman monarchy began with Julius Caesar! as if the Macedonian empire was not abolished when the Romans took possession of Macedon and reduced it to a province, when also Antiochus was reduced into order by them — nay, when the third monarchy, namely, the Macedonian, began to decline, then the fourth, which is the Roman, succeeded it. Reason itself dictates to us to reckon hi this way, since unless we confess the fourth monarchy to have succeeded directly on the passing away of the third, how could the rest follow on? We must observe, also, that the Prophet does not look to the Caesars when he treats of these monarchies; nay, as we saw concerning the mingling of races, this cannot in any way suit the Caesars; for we shewed yesterday how those who restrict this passage to Pompey and Caesar are only trifling, and are utterly without judgment in this respect. For the Prophet speaks generally and continuously of a popular state, since they were, all mutually related, and yet the empire was not stable, through their consuming themselves internally by intestine warfare. Since this is the case, we conclude this rabbi to be very foolish and palpably absurd in asserting the Christ not to be the son of Mary who was born under Augustus, although I do not argue for the kingdom of Christ commencing at his nativity.
His fifth argument is this: — Constantine and other Caesars professed the faith of Christ. If we receive, says he, Jesus the son of Mary as the fifth king, how will this suit? as the Roman Empire was still in existence under this king. For where rite religion of Christ flourishes, where he is worshipped and acknowledged as the only King, that kingdom ought not to be separated from his. When therefore Christ, under Constantine and his successors, obtained both glory and power among the Romans, his monarchy cannot be separated from theirs. But the solution of this is easy, as the Prophet here puts an end to the Roman Empire when it began to be torn in pieces. As to the time when Christ’s reign began, I have just said it ought not to be referred to the time of his birth, but to the preaching of the Gospel. From the time when the Gospel began to be promulgated, we know the Roman monarchy to have been dissipated and at length to vanish away. Hence the empire did not endure through Constantine or other emperors, since their state was different; and we know that neither Constantine nor the other Caesars were Romans. From the time of Trojan the empire began to be transferred to strangers, and foreigners reigned at Rome. We also know by what monsters God destroyed the ancient glory (164) of the Roman people! — for nothing could be more abandoned or disgraceful than the conduct of many of the emperors. If any one will but run through their histories, he will discover immediately that no other people ever had such monsters for rulers as the Romans under Heliogabalus and others like him, — I omit Nero and Caligula, and speak only of foreigners. The Roman Empire was therefore abolished after the Gospel began to be promulgated and Christ became generally known throughout the world. Thus we observe the same ignorance in this argument of the rabbi as in the others.
The last assertion is, — The Roman empire as yet partially survives, hence what is here said of the fifth monarchy cannot belong to the son of Mary; it is necessary for the fourth empire to be at an end, if the fifth king began to reign when Christ rose from the dead and was preached in the world. I reply, as I have said already, the Roman empire ceased, and was abolished when God transferred their whole power with shame and reproach to foreigners, who were not only barbarians, but horrible monsters! It would have been better for the Romans to suffer the utter blotting out of their name, rather than submit to such disgrace. We perceive how this sixth and last reason vanishes away. I wished to collect them together, to shew you how foolishly those Jewish reasoners make war with God, and furiously oppose the clear light of the Gospel.
I now return to Daniel’s words. He says A kingdom shall come and destroy all other kingdoms I explained yesterday the sense in which Christ broke up those ancient monarchies, which had come to an end long before his advent. For Daniel does not wish to state precisely what Christ would do at any one moment, but what should happen from the time of the captivity till his appearance. If we attend to this intention, all difficulty will be removed from the passage. The conclusion, therefore, is this; the Jews should behold the most powerful empires, which should strike them with terror, and utterly astonish them, yet they should prove neither stable nor firm, through being opposed to the kingdom of the Son of God. But Isaiah denounces curses upon all the kingdoms which do not obey the Church of God. (Isa 60:12.) As all those monarchs erected their crests against the Son of God and true piety, with diabolical audacity, they must be utterly swept away, and God’s curse, as announced by the Prophet, must become conspicuous upon them. Thus Christ rooted up all the empires of the world. The Turkish empire, indeed, at this day, excels in wealth and power, and the multitude of nations under its sway; but. it was not God’s purpose to explain future events after the appearance of Christ. He only wished the Jews to be admonished, and prevented from sinking under the weight of their burden, since they would be in imminent danger through the rise of so many fresh tyrannies in the world, and the absence of all repose. God wished, therefore, to brace their minds by fortitude. One reason was this — to cause them to dwell upon the promised redemption, and to experience how evanescent and uncertain are all the empires of the world which are not founded in God, and not united to the kingdom of Christ. God, therefore, will set up the kingdoms of the heavens, which shall never be dissipated. It is here worthwhile to notice the sense in which Daniel uses the term “perpetuity ” It ought not to be restricted to the person of Christ, but belongs to all the pious and the whole body of the Church. Christ is indeed eternal in himself, but he also communicates his eternity to us, because he preserves the Church in the world, and invites us by the hope of a better life than this, and begets us again by his Spirit to an incorruptible life. The perpetuity, then, of Christ’s reign, is twofold, without considering his person. First, in the whole body of believers; for though the Church is often dispersed and hidden from men’s eyes, yet it never entirely perishes; but God preserves it by his incomprehensible virtue, so that it shall survive till the end of the world. Then there is a second perpetuity in each believer, since each is born of incorruptible seed, and renewed by the Spirit of God. The sons of Adam are now not mortal only, but bear within them heavenly life; since the Spirit within them is life, as St. Paul says, in the Ephstle to the Romans. (Rom 8:10.) We hold, therefore, that whenever Scripture affirms Christ’s reign to be eternal, this is extended to the whole body of the Church, and need not be confined to his person. We see, then, how the kingdom from which the doctrine of the Gospel began to be promulgated, was eternal; for although the Church was in a certain sense buried, yet God gave life to his elect, even in the sepulcher. Whence, then, did it happen that the sons of the Church were buried, and a new people and a new creation required, as in Psa 102:18 ? Hence it easily appears that God is served by a remnant, although they are not evident to human observation.
He adds, This kingdom shall not pass away to another people. By this phrase the Prophet means that this sovereignty cannot be transferred, as in the other instances. Darius was conquered by Alexander, and his posterity was extinguished, till at length God destroyed that ill-fated Macedonian race, until no one survived who boasted himself to be sprung from that-family. With respect to the Romans, although they continued to exist, yet they were so disgracefully subjected to the tyranny of strangers and barbarians, as to be completely covered with shame and utterly disgraced. Then, as to the reign of Christ, he cannot be deprived of the empire conferred upon him, nor can we who are his members lose the kingdom of which he has made us partakers. Christ, therefore, both in himself and his members, reigns without any danger of change, because he always remains safe and secure in his own person. As to ourselves, since we are preserved by his grace, and he has received us under his own care and protection, we are beyond the reach of danger; and, as I have already said, our safety is ensured, for we cannot be deprived of the inheritance awaiting us in heaven. We, therefore, who are kept by his power through faith, as Peter says, may be secure and calm, (1Pe 1:5,) because whatever Satan devises, and however the world attempts various plans for our destruction, we shall still remain safe in Christ. We thus see how the Prophet’s words ought to be understood, when he says that this fifth empire is not to be transferred and alienated to another people. The last clause of the sentence, which is this, it shall bruise and break all other kingdoms, and shall stand perpetually itself, does not require any long exposition. We have explained the manner in which Christ’s kingdom should destroy all the earthly kingdoms of which Daniel had previously spoken; since whatever is adverse to the only-begotten Son of God, must necessarily perish and utterly vanish away. A Prophet exhorts all the kings of the earth to kiss the Son. (Psa 2:12.) Since neither the Babylonians, nor Persians, nor Macedonians, nor Romans, submitted themselves to Christ, nay, even used their utmost efforts to oppose him, they were the enemies of piety, and ought to be extinguished by Christ’s kingdom; because, although the Persian empire was not in existence when Christ appeared in the world, yet its remembrance was cursed before God. For Daniel does not here touch only on those things which were visible to men, but raises our minds higher, assuring us most clearly that no true support on which we can rest can be found except in Christ alone. Hence he pronounces, that without Christ all the splendor, and power, opulence, and might of the world, is vain, and unstable, and worthless. He confirms the same sentiment in the following verse, where God shewed the king of Babylon what should happen in the last times, when he pointed out a stone cut out of the mountain without hands We stated Christ to be cut out of the mountain without hands, because he was divinely sent, so that men cannot claim anything for themselves in this respect, since God, when treating of the redemption of his own people, speaks thus, by Isaiah, — Since God saw no help in the world, he relied upon his own arm and his own power. (Isa 63:5.) As, therefore, Christ was sent only by his heavenly Father, he is said to be cut out without hands
Meanwhile, we must consider what I have added in the second place, that the humble and abject origin of Christ is denoted, since it was like a rough and unpolished stone. With regard to the word “mountain”, I have no doubt Daniel here, wished to shew Christ’s reign to be sublime, and above the whole world. Hence the figure of the mountain means, in my opinion, — Christ should not spring out of the earth, but should come in the glory of his heavenly Father, as it is said in the Prophet. And thou, Bethlehem Ephratah, art the least among the divisions of Judah; yet out of thee shall a leader in Israel arise for me, and his reign shall be from the days of eternity. (Mic 5:2.) Daniel, then, here condescends to those gross imaginations to which our minds are subjected. Because, at the beginning, Christ’s dignity did not, appear so great as we discern it in the kings of the world, and to this day it seems to some obscured by the shame of the cross, many, alas! despise him, and do not acknowledge any dignity in him. Daniel, therefore, now raises aloft our eyes and senses, when he says this stone should be cut out of the mountain Meanwhile, if any one prefers taking the mountain for the elect people, I will not object to it, but this seems to me not in accordance with the genuine sense of the Prophet. At length he adds, And the dream is true, and its interpretation trustworthy Here Daniel securely and intrepidly asserts, that he does not bring forward doubtful conjectures, but explains faithfully to King Nebuchadnezzar what he has received from the Lord. Here he claims for himself the Prophetic authority, to induce the king of Babylon to acknowledge him a sure and faithful interpreter of God. We see how the prophets always spoke with this confidence, otherwise all their teaching would be useless. If our faith depended on man’s wisdom, or on anything of the kind, it would indeed be variable. Hence it is necessary to determine this foundation of truth, — Whatever the Prophets set before us proceeds from God; and the reason why they so constantly insist on this is, lest their doctrine should be supposed to be fabricated by men. Thus also in this place, Daniel first says, the dream is true; as if he said, the dream is not a common one, as the poets fable concerning a gate of horn; the dream is not confused, as men imagine when scarcely sane, or stuffed with meat and drink, or through bodily constitution, either melancholy or choleric. He states, therefore, the king of Babylon’s dream to have been a true oracle; and adds, its interpretation is certain Where, as in the next clause, the Prophet again urges his own authority, lest Nebuchadnezzar should doubt his divine instructions to explain the truth of his dream. It now follows, —
(163) The Rabbi Barbinel, to whose opinion Calvin’s attention was drawn, was the celebrated Jewish statesman and commentator, Isaac Abarbanel. He claimed descent from the family of King David, being born in Lisbon 1437, and died at Venice 1508. From Dr. M’Caul’s preface to Tegg’s Prideaux, (1845,) we learn that his “Commentary to Daniel” was entitled Mayene ha-yeshuah, and published after his death in 1551, 4to, and also at Amsterdam, 1647. The younger Buxtory translated it into Latin, and it was refuted at length by Carpzov, Hulsius, and Varenius. Several of his works are still unprinted. He was a strong opponent of the Christian interpretation of Daniel, and an equally determined combatant of the rationalistic views of Moses the Egyptian, the son of Maimon.
(164) This word is omitted in the edition published at Geneva A.D. 1667, but is correctly inserted in that of Bart. Vincentius, A.D. 1571. — Tr.
Fuente: Calvin’s Complete Commentary
c. FINAL KINGDOM
TEXT: Dan. 2:44-45
44
And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, or shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand forever.
45
Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the sliver, and the gold; the great God hath made known to the king what shall come to pass hereafter: that the dream is certain, and the interpretation thereof sure.
QUERIES
a.
In the days of which kings will Gods kingdom be set up?
b.
When will it break in pieces and consume all the kingdoms?
c.
Why tell Nebuchadnezzar of things far in the future?
Fuente: College Press Bible Study Textbook Series
(44) In the days of these kings.Yet no kings have been mentioned hitherto. They must therefore correspond to the toes of the image. (Comp. Dan. 7:24.) It appears therefore that while this fourth kingdom still contrives to exist in some modified form, while its component parts are in a state of war and turmoil, the kingdom of God shall come. (Comp. Dan. 7:25-27.)
God of heaven.(See Dan. 2:18).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
44. In the days of these kings That is, the kings of the fourth empire and, as all the symbols indicate, at the end of the empire and after the dividing process had greatly weakened it. At this period a new kingdom, like a mountain cliff, is to show itself for the first time and take the place of the artificially constructed kingdoms which had preceded it. This kingdom is to be an everlasting kingdom; it shall break in pieces and consume all these kingdoms. This cannot be taken literally. The Messianic kingdom did not literally break in pieces the Babylonian or the Medo-Persian or the Greek kingdom, for these had all been broken in pieces and destroyed ages before, as the book itself elsewhere states (Dan 7:7; Dan 7:11; Dan 7:23; Dan 11:4). These successive empires were not literally broken to pieces “together” (Dan 2:35) but successively. This seeming discrepancy merely shows that symbols must not be pressed too far. The statue really represented successive and not contemporaneous empires, but when a statue, struck upon the feet, falls, it necessarily falls altogether. So, literally, the Messianic kingdom did not arise “in” the days of the Seleucid kings, but shortly after the dissolution of that empire (cir. B.C. 60). So, literally, it was not Christianity, but the power of Rome as the agent of Providence which smote the already crumbling toes of this image of successive world-empires. The emphasis, as is shown by the other symbols used, is not upon the direct assault of the new kingdom upon all these kingdoms (that is, the Babylonian, Medo-Persian, Greek, and Syrian), but upon the fact that it was to immediately follow these other world-empires from which the Jews had suffered so greatly, and to take their place. As Cowles says, the kingdom of Messiah was set up in the days of those kings “only in the sense of preparatory work done by the agencies of divine providence. The demolition of those kingdoms prepared the way for the formal, visible inauguration of Messiah’s kingdom. The visible inauguration and setting up followed this demolition, and was not strictly simultaneous. The language, which is very general, certainly admits this construction. The sense of the symbols seems to require it, and the genius of the entire vision sustains it.” Terry profoundly observes, “The truth is that in the overthrow of all those kingdoms Babylon as well as Persia or Greece the Most High God was setting up his kingdom by preparing the way of his Messiah.”
Fuente: Whedon’s Commentary on the Old and New Testaments
“And in the days of those kings will the God of heaven set up a kingdom which will never be destroyed, nor will its sovereignty be left to another people. But it will break in pieces and consume all these kingdoms, and it will stand for ever. Forasmuch as you saw that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver and the gold, the great God has made known to the king what will come about hereafter. And the dream is certain and its interpretation sure.”
‘In the days of those kings.’ This naturally refers back to the previous verse. The final empire is ruled by a number of kings, including kings of the empires described. But in their day a kingdom will be set up, a kingdom, which replaces theirs, which will never be destroyed. Nor will it make alliances with the other kingdoms, yielding its sovereignty to them. It will have total liberty and freedom. It will ‘strike’ all these empires, and by hitting their weakest point will bring them crashing down. Notice that all collapse, from the gold downwards. The whole basis of these empires, their might, their arrogance, their disunity, their representing false religion, all collapse at together. Truth will triumph. Faith in the God of heaven.
Perhaps Nebuchadnezzar saw the stone as referring to his descendants (possibly hinted at in chapter 3). Daniel does not disillusion him. But there is no doubt what Daniel means, as he makes clear later on. This is the kingdom of the people of God, the kingdom of the Messiah, the everlasting kingdom set up in heaven before the throne of God, and yet making its decisive impact on earth as world empire is destroyed (Dan 7:13-14; Dan 7:18; Dan 7:27). It will not be vulnerable. Its triumph is guaranteed. And it will finally shatter all the other kingdoms, and fill the whole earth (compare Mat 13:31-33).
‘Forasmuch as you saw that a stone was cut out of the mountain without hands.’ ‘Cut out without hands’ refers to the activity of God (compare Mar 14:58. See also Isa 51:1). ‘The stone’ was a regular symbol of the Messianic idea, both as a foundation stone or cornerstone (Isa 28:16; Psa 118:22), or as a stone that tripped men up and by which they were broken (Isa 8:14 compare Zec 12:3). It was not a far cry from that for the Messianic prince to become a destroying stone, demolishing the power of empire by striking at its foundations and making it topple (Dan 7:26), once He had received the kingdom (Dan 7:13-14). Isa 17:10; Isa 32:2 associate the Rock with God’s protection of His people, which was the second stage for ‘the stone’.
Alternately we may see the stone as the Kingly Rule of God. But really the two go together. The King represents His Kingdom.
This working away at its weakest point, its roots of disunity and idolatry, until it toppled, was what the Kingly Rule of God and the Messiah accomplished for the Roman Empire. They smote its uncertainty, its dependence on idolatry, and it toppled and yielded, at least outwardly, to the Messiah. And this was what the stone accomplished in many kingdoms. They too were toppled and became outwardly God’s people. And in the end the world will topple, and Christ’s kingdom will become all in all. For its final fulfilment awaits His final triumph, when He comes in power and the kingdoms of the world finally collapse before Him, and what is outward is done away, and what is true shines through. Then will the righteous shine forth as the sun in the kingdom of their Father (Mat 13:43), and all evil will be done away. The empires will have vanished like the chaff from the threshingfloor, and His people will be with him in the everlasting kingdom in the new heaven and the new earth.
In the dream the smiting of the stone came almost instantaneously, for it was an apocalyptic vision. It was depicting the intervention in world history of God. But in the purposes of God it could happen over time. The collapse of empire would not necessarily come overnight. The arrival of the Kingly Rule of God was in one sense sudden. But the day of God, and the growth of the stone into a mountain, could take a thousand years or more (Psa 90:4; 2Pe 3:8). That would be instantaneous to God.
We can finally compare the idea here with the great millstone, picked up by the strong angel and cast into the sea, preparing for the destruction of Babylon, the great city, which itself represented empire (Rev 18:21). There too such a stone was a symbol, but there it was of the judgment of God upon what was ungodly, for it was a millstone that ground things to powder, while this was a mighty rock hewn from the mountain of God (Isa 2:2-4).
‘The great God has made known to the king what will come about hereafter. And the dream is certain and its interpretation sure.’ So Nebuchadnezzar was privileged by God to see the hopelessness of trusting to world empire. He could have found out what the stone represented. But his eyes were closed and instead he built a great image for men to worship. He had totally missed the point. And even though he was informed that the dream was certain, and that what it signified was true, he did not sufficiently seek its truth. The opportunity passed him by.
Fuente: Commentary Series on the Bible by Peter Pett
Dan 2:44. In the days of these kings That is, in the days of some of them. As in the days when the judges ruled, Rth 1:1 signifies, “In the days when some of the judges ruled;” so in the days of these kings, signifies, “In the days of some of these kingdoms:” and it must be during the days of the last of them, because they are reckoned four in succession, and consequently this must be the fifth kingdom. Accordingly, the kingdom of Christ was set up during the days of the last of these kingdoms; that is, the Roman. This kingdom was set up by the God of heaven; and hence the phrase, of the kingdom of heaven, came to signify the kingdom of the Messiah; and so it was used and understood by the Jews, and is applied by our Saviour in the New Testament. Other kingdoms were raised by human ambition and worldly power; but this was the work not of man, but of God: this was truly, as it is called, the kingdom of heaven, and Joh 18:36 a kingdom not of this world; its laws, its powers were all divine. This kingdom was never to be destroyed, as the Babylonian, the Persian, and the Macedonian empires have been, and in great measure also the Roman. This kingdom was not to be left to any other people; it was to be erected by God, in a peculiar manner; to extend itself over all the nations, and still to consist of the same people, without any alteration or change of their name. What this people were to be, and by what name to be called, the prophet expressly declares, ch. Dan 7:17-18.they were to be the saints of the Most High. Of such was this kingdom to consist, and never to depart from them; a character which expressly determines the nature of the kingdom, and by whom it was to be created and governed. This kingdom was to break in pieces, and consume all the kingdoms; to spread and enlarge itself, so that it should comprehend within itself all the former kingdoms. See Bishop Newton, and Dr. Chandler’s Defence of Daniel, p. 127.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1123
THE STONE THAT BECAME A MOUNTAIN
Dan 2:44. 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.
THE various revolutions of kingdoms, how casual and contingent soever they may appear, all are fore-ordained in the inscrutable counsels of the Deity, and made subservient to the accomplishment of his eternal purpose; indeed they seem to be marked in Scripture solely in reference to the Church of God; as though the rise and fall of empires were scarcely worth a mention, except as they accelerate or retard the progress of true religion. In the time of the Babylonish captivity God gave to Nebuchadnezzar a very remarkable dream, and interpreted it to him by the Prophet Daniel. There appeared to him an image, whose head was of gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, the feet of iron and clay; on the feet of which a stone fell, that utterly demolished the whole. This foretold the succession of four great monarchies, and the erection of the Messiahs kingdom upon the ruins of them all.
For the elucidation of this subject, it will be proper to consider,
I.
The prophecy itself
In which we notice,
1.
The time and manner of its establishment
[The time of its establishment is here clearly marked. The Babylonish, Persian, and Grecian monarchies., were to rise in succession, each on the ruins of that which preceded it; and at last the Roman empire was to swallow up, as it were, and comprehend them all. And in the time of the kings belonging to this last kingdom, even while they should enjoy the utmost plenitude of their power, another kingdom was to arise, the kingdom of the Messiah. This was accurately accomplished; for Christ was born in the reign of Augustus Caesar, when the Roman empire was at the summit of its strength and grandeur: and, within the space of about fifty years from that time, his kingdom was spread, not only over Juda, but over a great part of the known world.
The manner of it is also plainly declared. It was foretold that a stone which should he cut out without hands, should break in pieces this vast image; that the God of heaven should set up a kingdom solely by his own power, without the intervention of human force or policy; or, to use the words of another prophet, Not by might nor by power, but by my Spirit, saith the Lord of Hosts. This also was remarkably fulfilled in the establishment of Christs kingdom in the world. The persons who were his principal agents, were a few illiterate fishermen, alike untutored in philosophy, and unassisted by the authority of earthly magistrates. They were expressly forbidden to use the sword [Note: Mat 26:52.]; and the most learned of all the apostles suppressed every thing that savoured of carnal wisdom, lest he should make the cross of Christ of none effect [Note: 1Co 1:17; 1Co 2:1.]. Yet, notwithstanding their weapons were not carnal, they were mighty through God to the pulling down of the strong holds of sin and Satan [Note: 2Co 10:4-5.]. And indeed the heavenly treasure was committed thus to earthen vessels, on purpose that the excellency of the power might more evidently appear to be of God [Note: 2Co 4:7.].]
2.
The extent and duration of its power
[It was to have the pre-eminence above all other kingdoms in respect of its extent. All the monarchies referred to by the prophet were great and powerful; but this far excelled them all. The stone cut out without hands fell upon the feet of the image which were of iron and clay, and broke the whole image in pieces; intimating that the kingdom of Christ should prevail over the Roman empire together with the other monarchies which were comprehended in it: all the powers of the world were to be as nothing before it. This was represented in the vision by the stone becoming a mountain, and this mountain filling the earth. Christianity is to prevail over the whole earth. The idolatries of Pagan Rome yielded to the sublimer principles of the Gospel; and the superstitions of antichrist, which for a long season obscured divine truth, have in a measure fallen, and shall in due time vanish before its light and influence. Nor shall the authority of Christ extend, like that of earthly monarchs, merely over the bodies of men: it shall reach unto their souls, and bring into subjection the very thoughts and desires of their hearts. There shall not be one disaffected subject in his whole empire: the happiness of all his people shall be bound up in their Prince, whose will shall be their only law, and whose honour their only aim.
It was to excel all others also in its duration. All other kingdoms have fallen, and shall fall; nor can the best constituted governments maintain their stability beyond the time allotted them in the Divine counsels. But the kingdom of Christ shall stand for ever; his power shall never be transferred to other hands; nor shall any revolutions shake the foundations of his throne. He shall put down all rule and all authority and power, and reign till all his enemies are become his footstool [Note: 1Co 15:24-25.]. The precise mode of administering his kingdom will indeed terminate when there shall be no more subjects upon earth to govern: but the kingdom itself will exist in heaven to all eternity, when it shall be delivered up into the Fathers hands, and God shall be all in all [Note: The perpetuity of this kingdom was afterwards revealed to Daniel, with some additional circumstances, in a vision similar to that before us. The four great monarchies appeared to him as four great beasts, the last of which had ten horns, corresponding with the ten toes of Nebuchadnezzars image, and intimating that ten smaller powers should grow out of that fourth monarchy, all of which should in due season fall before the kingdom of Christ, which was then to become universal in its extent, and everlasting in its continuance. Dan 7:3-7; Dan 7:14.].]
To improve this subject aright, we must distinctly mark,
II.
The practical use of the prediction
Whilst it prepares us to expect the perfect triumph of Christianity, to the enemies of Christs kingdom it speaks terror
[Persons may be enemies of Christs kingdom either by denying the truth of Christianity, or by resisting its influence. But whether we be professed infidels or merely nominal Christians, the subject before us is highly proper for our consideration. Whence carne this marvellous correspondence between the predictions and the accomplishment of them, if Christianity be not of divine original? was it not established at the very time that was fixed in this prophecy? And has it not prevailed, not only without the aid of human authority, but in direct opposition to ali the power and policy of the confederate world? And if it have broken in pieces so many adverse powers, and made them even as the chaff of the summer threshing-floors, shall any of us withstand it with impunity? Our Lord, in reference to this very passage, has assured us, that on whomsoever this stone shall fall it shall grind him to powder [Note: Mat 21:43-44. See also Isa 60:12.]. But remember, it is not a feigned or forced sub-mission that is required of us: Christ reigns over a willing people, and must be enthroned in their hearts. Let such be his influence over you, my Brethren Let every high thing that exalts itself against the knowledge of Christ be put down. Let his law be your only rule, his honour your highest aim, and his service your supreme delight.]
To the friends and subjects of Christ, on the other hand., it is replete with comfort
[As Christianity has not prevailed in the world without much opposition, so neither will it gain a complete ascendency over the heart without many conflicts. But should any one despond because his adversaries are mighty? We need only look at the prevalence of Christianity in the world, and we may see what shall be accomplished in our hearts. Are we destitute of any power in ourselves? Be it so: yet the stone which was cut out without hands, and became a great mountain, shall crush our enemies, and bring our inmost souls into subjection to Christ. If the gates of hell have not been able to prevail against the Church at large, neither shall they against the weakest member of it. If the greatest empires have yielded to the influence of the Gospel, so shall also the most inveterate lusts. Let Christians then lift up their heads with joy: their conflicts may be severe, but victory is assured to them by the promise and oath of an unchanging God [Note: Heb 6:17-18.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Dan 2:44 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.
Ver. 44. And in the days of these kings, ] i.e., Of this fourth monarchy; for the Roman emperors were kings, as Peter also calleth them, 1Pe 2:17 though they, to avoid the hatred of the people, refused so to be styled. The Pope, by a like hypocrisy, calleth himself the servant of God’s servants, but yet stamps upon his coin, “That nation and country that will not serve thee, shall be rooted out.”
Shall the God of heaven set up a kingdom.
But it shall break in pieces.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
these kings. Represented by the ten toes: i.e. in their days, at the end of the time of the fifth power. Compare Rev 17:12-18. That is the moment of the great stone, and of the coming of Messiah.
for ever = to the ages. See App-151.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 2:44
Dan 2:44 And in the daysH3118 ofH1768 theseH581 kingsH4430 shall the GodH426 of heavenH8065 set upH6966 a kingdom,H4437 whichH1768 shall neverH3809 H5957 be destroyed:H2255 and the kingdomH4437 shall notH3809 be leftH7662 to otherH321 people,H5972 but it shall break in piecesH1855 and consumeH5487 allH3606 theseH459 kingdoms,H4437 and itH1932 shall standH6966 for ever.H5957
Dan 2:44
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.
In the days of the kings of the iron age, the Roman Empire, God will set up a kingdom which shall never be destroyed and it will stand forever. The God who revealed the secret of Nebuchadnezzar’s dream to him through Daniel is telling Nebuchadnezzar that his kingdom will pass, then the next three kingdoms after him will pass and that He, God, will set up a kingdom that will never fall.
Those who believe in and teach Premillennialism today teach that Jesus Christ was rejected by the Jews when He came to establish his kingdom in the first century. They teach that Jesus will return again some day and set up his earthly kingdom, rebuild the temple and reign from Jerusalem for a thousand years. The immediate problem with this belief in the face of Daniel’s interpretation is that for this to be true, then this prophecy of God has to fail. The burden now lies on the Millennialists to demonstrate that the iron kingdom in Nebuchadnezzar’s dream was not the Roman Empire. The next burden for the Millennialists is to demonstrate from scripture that there is not now a kingdom and that Jesus Christ is not reigning over it in the face of clear inspiration that indicates there is a kingdom that Christ reigned over in the first century (Col 1:13, Heb 12:28, Rev 1:9, 1Co 15:24-25). This kingdom which scripture clearly identifies did indeed outlast the Roman Empire and all the other great empires, nations and kingdoms since then. For 2000 years now this kingdom spoken of in NT scripture is enduring and Christ is still reigning over it from the right hand of God the Father in Heaven (Heb 1:3; Heb 10:12).
Millennialists also need to locate those who were in the presence of Jesus Christ when He declared that the kingdom of God would come during their lifetimes (Mat 16:28, Mar 9:1, Luk 9:27) and must still be alive today and will continue to live until Jesus’ next coming if what Jesus Christ said, by inspiration in the first century is true. We know there is nobody alive today on earth who lived in the first century. Thus the only possible conclusion is that God’s kingdom came in the first century and is the spiritual body of Christians who serve Jesus as their King, otherwise known as the church. Jesus Christ is reigning over the collective group of His people who are in the body of Christ. This body of Christ is the spiritual kingdom of God and is identified as the church in scripture (Col 1:18).
Daniel said of this kingdom that was to come that it would not “be left to other people”. Scripture elsewhere is quite conclusive that God is the one who sets up kings and kingdoms on earth. Nebuchadnezzar himself affirmed that in his narrative as recorded by Daniel in chapter 4 verses 25 and 32. Later in chapter 5, Nebuchadnezzar’s son, Belshazzar, heard the same thing from God through Daniel in an interpretation of the writing on the wall in chapter 5, verse 21. Jeremiah affirmed the same thing in Jer 27:6-7. God gives the kingdoms of the earth to who he chooses, but the kingdom that God will set up will not be overseen or ruled by men. This kingdom will consume all other kingdoms and stand forever. This is of course the kingdom of God, established in the days of the kings who were represented by the feet and toes of the great figure in Nebuchadnezzar’s dream.
Fuente: Old and New Testaments Restoration Commentary
and in the days
The passage fixes authoritatively the time relative to other predicted events, when the kingdom of the heavens will be set up. It will be “in the days of those kings,” i.e. the days of the ten kings (cf. Dan 7:24-27 symbolized by the toes of the image. That condition did not exist at the advent of Messiah, nor was it even possible until the dissolution of the Roman empire, and the rise of the present national world system. See “Kingdom (O.T.)”; Gen 1:26; Zec 12:8 “Kingdom (N.T.)”; Luk 1:31-33; 1Co 15:28, (See Scofield “Mat 3:2”) note (defining “kingdom of heaven”). Dan 2:45 repeats the method by which the kingdom will be set up. (Cf) See Scofield “Dan 2:31”; Psa 2:5; Psa 2:6; Zec 14:1-8; Zec 14:9.
Fuente: Scofield Reference Bible Notes
in the days: Chal, in their days, That is, in the days of one of these kingdoms – see Rth 1:1, i.e, the Roman; in which the “God of heaven set up” the spiritual kingdom of the Messiah, which shall yet “become a great mountain, and fill the whole earth.”
the God: Dan 2:28, Dan 2:37
set up: Gen 49:10, Psa 2:6-12, Psa 72:1-20, Psa 89:3, Psa 89:4, Psa 89:19-36, Psa 110:1-4, Isa 9:6, Isa 9:7, Mat 3:2, Mat 3:3, Mat 28:18, Eph 1:20-22
which shall never: Dan 4:3, Dan 4:34, Dan 6:26, Dan 7:13, Dan 7:14, Psa 145:13, Eze 37:25, Mic 4:7, Luk 1:32, Luk 1:33, Joh 12:34, Rev 11:15
kingdom: Chal, kingdom thereof
break: Dan 8:25, Psa 2:9, Psa 21:8, Psa 21:9, Isa 60:12, 1Co 15:24, 1Co 15:25, Rev 2:27, Rev 19:15-20
Reciprocal: Gen 22:17 – thy seed Gen 24:7 – Lord Gen 27:29 – Let people Exo 15:18 – General Num 23:24 – he shall Num 24:7 – his kingdom Jos 6:2 – I have 2Sa 3:1 – David waxed 2Sa 5:10 – General 2Sa 7:16 – General 1Ch 17:12 – I will 1Ch 28:7 – Moreover Job 34:20 – without Job 34:24 – break Psa 29:10 – King Psa 45:6 – throne Psa 72:5 – as long Psa 72:7 – abundance Psa 89:29 – throne Psa 96:10 – the Lord Psa 146:10 – reign Isa 60:22 – little Jer 33:14 – General Lam 5:19 – thy throne Eze 17:22 – upon Eze 21:27 – until Dan 2:34 – a stone Dan 7:9 – till Dan 7:27 – whose kingdom Oba 1:21 – and the Jon 1:9 – the God Mic 2:13 – breaker Mic 4:1 – the mountain Mic 4:3 – and rebuke Mic 4:8 – the first Mic 4:13 – thou shalt Hag 2:7 – I will shake Hag 2:22 – overthrow Zec 12:3 – a burdensome Zec 12:6 – they Zec 14:3 – General Zec 14:9 – the Lord Mat 6:10 – Thy kingdom Mat 8:11 – That Mat 12:28 – then Mat 13:32 – the least Mat 21:5 – thy King Mat 21:44 – but Mat 25:1 – the kingdom Mar 1:15 – The time Mar 4:31 – is less than Luk 10:9 – The kingdom Luk 11:2 – Thy kingdom Luk 11:20 – the kingdom Luk 13:19 – and it Luk 17:20 – observation Luk 20:18 – shall fall Luk 22:18 – until Luk 24:44 – in the prophets Joh 3:30 – must increase Joh 18:36 – My kingdom is Act 1:3 – speaking Act 5:24 – this Act 12:24 – General Act 26:6 – the promise Rom 14:17 – kingdom Rom 15:12 – and he 1Co 1:28 – to bring Eph 1:10 – in the Phi 2:9 – God 1Ti 1:17 – the King 1Ti 6:15 – who Heb 10:13 – General Heb 12:28 – a kingdom 1Pe 1:10 – which 1Pe 1:11 – the glory Rev 12:10 – the kingdom Rev 16:11 – the God Rev 17:14 – the Lamb shall Rev 20:4 – and they
Fuente: The Treasury of Scripture Knowledge
Dan 2:44. A question that is susceptible of two answers calls for the consideration of both. These kings could mean those represented by the ten toes, or the entire four kingdoms represented by the giant man considered as a whole. Both would be correct, but the first is more specific since it was literally in course of the ten smaller divisions of the Roman Empire that the event occurred just here being predicted. One very important item which must not be overlooked is that She mentioned event was to take place while the Roman Empire was in its full power, not after it ceased to be. The great event consisted of the setting up of another kingdom, and its character is indicated by the fact that the Ood of heaven was to set it up, whereas the four world powers of the image had been set up by man. It would seem scarcely necessary to state that this institution that was to be set up is the church or kingdom of Christ, set up by the God of heaven and delivered to His well beloved Son. Not left to other people was said in contrast with these kingdoms of the image, concerning which it was said that one was to come after the other, and history shows that was accomplished by the one in power being given over to another. The kingdom of Christ will have no successor and hence it will stand forever. Break in pieces and consume all these kingdoms. Note that it was to destroy all these kingdoms, not just destroy kingdoms. True that is a distinction of Qnty one word, hut there is a vast amount of meaning in the distinction, for without it the prediction would be that all temporal governments were to be overthrown by the kingdom of Christ. That not only is not the prediction here, but it would contradict the teaching of the New Testament. Without taking apace by quoting the many lines that are in point, I shall Cite references that prove beyond any doubt that Christ endorses and expects man to have his own governments and that His servants are to be in subjection thereto. (See Romans 13: 16; 1Ti 2:13.) It is an unavoidable conclusion that God would not ask His servants to pray for an institution if the very one of which those servants are members was divinely intended to destroy the one to be prayed for. But the key thought in the noted passage is that the kingdom that God was to set up would destroy these kingdoms, which means it would bring about the end of worldwide empires such as the four represented by the giant man. Neither does it mean that the church would destroy such empires by a direct and arbitrary attack on the very existence of such governments, but it was to accomplish that end through the principles of individual responsibility, and the inherent right of all human beings to have a part in their own government, that were to be taught by this kingdom of God and Christ, In proportion as men received this teaching thus offered to them through the kingdom which the Cfod, of heaven set up, they were to see that worldpowers with their stifling of individual rights were improper and they would rebel against them, which would result in their overthrow. Such was the prediction which Daniel made and it was fulfilled according to history and other authentic sources to which the attention of the reader is next invited. 1 shall first make a quotation from Myers Ancient History (page 495) to show the influence that Christianity had on the Roman Empire. “It was in the midst of the reign of Tiberius that, in a remote province of the Roman Empire, the Saviour was crucified. Animated by an unparalleled missionary spirit, his followers traversed the length and breadth of the empire, preaching everywhere the glad tidings/ Mens faith in the gods of the old mythologies, the softening and liberalizing influence of Greek culture, the unification of the whole civilized world under a single government, the widespread suffering and the inexpressible weariness of the oppressed and servile classes,-all these things had prepared the soil for the seed of the new doctrines. In less than three centuries the pagan empire had become Christian not only in name but also very largely in fact. This conver sion of Rome is one of the most important events in all history. A new element is here introduced Into civilization. an element which has given color and character to the history of all succeeding centuries. The next, historical information will be from Edward Gihbon, author of the famous Decline and Fall of the Roman Empire. Gibbon was an infidel and would not write anything with the motive or corroborating the scriptures. But he was an authentic historian, and any testimony that comes from him that is favorable to the claims of the Bible will be valuable. In the first paragraph of his great history is the following statement: “During a happy period of more than fourscore years, the public administration was conducted by the virtue and abilities of Nerva, Trajan, Hadrian, and the two Antonines. It is the design of this, and of the two succeeding chapters, to describe the prosperous condition of their empire; and afterwards, from the death of Marcus Antonius, to deduce the most important circumstances of its decline and fall; a revolution which will ever be remembered, and is still felt by the nations of the earth.” (Emphasis mine, E.M.Z.) My purpose in this quotation is to show that the succeeding chapters of Gibbon’s work are histories of facts that he regarded as causes of the fall of the Roman Empire, the event that Daniel said was foreshown by the dream of Nebuchadnezzar. Among the causes of that “decline and fall, Gibbon devotes two lengthy chapters (35 and 16) to the Progress of the Christian Religion, and “The Conduct of the Roman Government Towards the Christians.” The mere fact of his devoting these t ,o chapters to an end which he declares is to show the causes of the fall of the Roman Empire is very significant, and impresses us with the truth of Daniel’s prediction. However, I deem it helpful to quote from the first paragraph of the 15th chapter: A candid but rational inquiry into the progress and establishment of Christianity may be considered as a very essential part of the historv of the Roman empire. While that great body was Invaded by open violence, or undermined by slow decay, a pure and humble religion gently insinuated itself into the minds of men, grew up in silence and obscurity, derived new vigor from opposition, and finally erected the triumphant banner of the Cross on the ruins of the Capitol.” in the third paragraph of this 15th chapter is tlie following: Our curiosity is naturally prompted to inquire by what means the Christian faith obtained so remarkable a victory over the established religions of the earth. To this inquiry an obvious but satisfactory answer may be returned; that it was owing to the convincing evidence of the doctrine itself, and to the ruling providence of its great Author. The foregoing citations to history are sufficient to show that the principles brought to the world through the church or kingdom of Christ resulted in the downfall of the Roman Empire as predicted by Daniel. That was the fourth of the worldwide empires and it was to be tbe last. Not that no one would ever desire and try to set up another; Napoleon, the German Kaiser and Hitler thought they could accomplish a universal rule, but all of them failed. And any other man or group of men who attempt to accomplish such a worldwide government are doomed to failure.
Fuente: Combined Bible Commentary
Dan 2:44-45. And in the days of these kings That is, kingdoms, or during the succession of these four monarchies; and it must be during the time of the last of them, because they are reckoned four in succession, and consequently this must be the fifth kingdom. Shall the God of heaven set up a kingdom This can only be understood with propriety, as the ancients understood it, of the kingdom of Christ. Accordingly, his kingdom was set up during the days of the last of these kingdoms, that is, the Roman. The stone was totally a different thing from the image; and the kingdom of Christ is totally different from the kingdoms of this world. The stone was cut out of the mountain without hands, as our heavenly body is said (2Co 5:1) to be a building of God, a house not made with hands, that is, spiritual, as the phrase is used in other places. This the fathers generally apply to Christ himself, who was miraculously born of a virgin, without the concurrence of man: but it should be rather understood of the kingdom of Christ, which was formed out of the Roman empire, not by number of hands, or strength of armies, but without human means, and the virtue of second causes. This kingdom was set up by the God of heaven, and from hence the phrase of the kingdom of heaven came to signify the kingdom of the Messiah; and so it was used and understood by the Jews, and so it is applied by our Saviour in the New Testament. Other kingdoms were raised by human ambition and worldly power; but this was the work not of man, but of God: this was truly, as it is called, the kingdom of heaven, and (Joh 18:36) a kingdom not of this world; its laws, its powers were all divine. This kingdom was never to be destroyed, as the Babylonian, the Persian, and the Macedonian empires have been, and in a great measure also the Roman. This kingdom was not to be left to any other people; it was to be erected by God in a peculiar manner, to extend itself over all the nations, and still to consist of the same people, without any alteration or change of their name. What this people were to be, and by what name to be called, the prophet expressly declares Dan 7:17-18; they were to be the saints of the Most High. Of such was this kingdom to consist, and never to depart from them; a character which expressly determines the nature of the kingdom, and by whom it was to be erected and governed. This kingdom was to break in pieces and consume all kingdoms To spread and enlarge itself, so that it should comprehend within itself all the former kingdoms. This kingdom was to fill the whole earth, to become universal, and to stand for ever. As the fourth kingdom, or the Roman empire, was represented in different states, first strong and flourishing, with legs of iron, and then weakened and divided, with feet and toes part of iron and part of clay; so this fifth kingdom, or the kingdom of Christ, is described likewise in two states, which Mr. Mede rightly distinguishes by the names of regnum lapidis, the kingdom of the stone, and regnum montis, the kingdom of the mountain. The first commenced when the stone was cut out of the mountain without hands, while the statue continued on its feet, and the Roman empire was in its full strength, with legs of iron: the second, when the stone began to increase into a mountain, and to fill the earth, the Roman empire being in its last and weakest state. The image is still standing upon its feet and toes of iron and clay; and the kingdom of Christ is yet a stone of stumbling and a rock of offence. But the stone will one day smite the image upon the feet and toes, and destroy it utterly, and will itself become a great mountain, and fill the whole earth: or, in other words, The kingdoms of this world will become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever. We have, therefore, seen the kingdom of the stone; but we have not yet seen the kingdom of the mountain. Some parts of this prophecy still remain to be fulfilled; but the exact completion of the other parts will not suffer us to doubt of the accomplishment of the rest also in due season: see Bishop Newton.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:44 And in the days of these kings shall the God of heaven set up a kingdom, which {z} 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.
(z) His purpose is to show that all the kingdoms of the world are transitory, and that the kingdom of Christ alone will remain forever.
Fuente: Geneva Bible Notes
These verses explain what the "rock" signifies, that crushed the feet and toes of the image and destroyed it completely. It is a fifth kingdom that God Himself will establish, following the final phase of the fourth kingdom (Rome; cf. Psa 2:7-9; Rev 11:15). The "Rock," a frequent symbol of God and Jesus Christ in Scripture (cf. Psa 18:2; Isa 8:14; Isa 28:16; Zec 3:9; 1Pe 2:6-8), evidently represents the King as well as His kingdom (cf. Dan 2:38: "You are the head of gold"). The mountain out of which the rock comes is evidently God (cf. Deu 32:18; Psa 18:2; Psa 31:2-3), though a mountain is also a common figure for a kingdom or government in the Bible (cf. Isa 2:2; Isa 27:13; Jer 51:25; Mic 4:1; et al.). "Those kings" evidently refers to the 10 kings represented by the 10 toes. They are quite clearly contemporaneous with one another, not sequential rulers. God’s kingdom, the mountain of Dan 2:35, will fill the earth and will last forever (cf. 2Sa 7:16). It will never suffer destruction or be succeeded by another kingdom, as all the preceding kingdoms had. It will begin with the Millennium and continue forever in the eternal state.
"The major burden of the book of Daniel is the tension and conflict between the kingdom of God and the kingdoms of this world." [Note: Eugene H. Merrill, "Daniel as a Contribution to Kingdom Theology," in Essays in Honor of J. Dwight Pentecost, p. 217. See also Lourdino A. Yuzon, "The Kingdom of God in Daniel," South East Asia Journal of Theology 19 (1978):23-27.]
"Though the differing metals within the image represent four chronologically successive kingdoms, the single statue suggests that these kingdoms, though diverse in their identity, actually comprise one entity, a world empire opposed to God. This explains why the entire statue is depicted as destroyed by the rock with a single blow delivered to the feet (Dan 2:34-35; Dan 2:44 b) and why this event is said to occur ’in the times of those kings,’ that is, the kings of the four kingdoms symbolized in the vision (Dan 2:44 a)." [Note: Robert B. Chisholm Jr., Handbook on the Prophets, p. 297.]
Whereas almost all expositors agree that the kingdom of God is in view, they disagree on the nature of that kingdom. They also disagree on how it will destroy the preceding kingdoms, and when this destruction will happen. Amillenarians, and some postmillenarians and some premillenarians, believe that Jesus inaugurated this kingdom when He came to earth. They view the church as this kingdom that defeated Rome.
"The disintegrating and corrupt empire crumbled through decay from within as well as through the impact of the sound morals and the healthy life of Christianity that condemned lascivious Rome. . . . Christianity was in a sense God’s judgment upon sinful Rome." [Note: Leupold, p. 121. Cf. Young, p. 78.]
The term "premillennial," of course, refers to the view that Jesus Christ will return to the earth before He inaugurates His millennial (thousand-year) rule on the earth. The term "amillennial" refers to the view that there will be no literal millennial rule of Christ on earth. His present rule over His church, or His future eternal rule in heaven, is all the rule we should anticipate, according to its supporters. The "postmillennial" view sees the present church age as the millennium. Advocates of this view believe that Jesus will return at the end of the present age in which the church is presently and increasingly overcoming all ungodliness. Amillenarians and postmillenarians believe in a spiritual kingdom, but to be consistent with the imagery of this vision, it seems that the fifth kingdom must be an earthly kingdom-just as the preceding four kingdoms were. Daniel saw that it "filled the whole earth" (Dan 2:35).
Many students of this passage, including myself, find the amillennial and postmillennial interpretations unsatisfying. First, Rome did not fall because of Christianity primarily, but because of its own internal decay. Eventually Visigoth invaders from the North defeated it. Second, the effects of the Roman Empire, the fragments of the legs and toes if you will, remained for hundreds of years after Jesus Christ’s first coming. Yet the vision pictures all vestiges of this kingdom and its predecessors disappearing, apparently fairly soon. "The wind carried them away so that not a trace of them was found" (Dan 2:35). Third, few people today would say that the kingdom of God has in any sense, certainly not politically, conquered the world. The popular title for our age as the "post-Christian era" testifies to this truth. Fourth, God gave prophecies after Jesus Christ’s ascension that He would return to the earth as King of Kings, smite the nations, and rule them with a rod of iron (Rev 19:11-21).
"Nothing is more evident after nineteen hundred years of Christianity than that the stone, if it reflects the church or the spiritual kingdom which Christ formed at His first coming, is not in any sense of the term occupying the center of the stage in which Gentile power has been destroyed. As a matter of fact, in the twentieth century the church has been an ebbing tide in the affairs of the world; and there has been no progress whatever in the church’s gaining control of the world politically. If the image represents the political power of the Gentiles, it is very much still standing." [Note: Walvoord, p. 76.]
Seeing the destruction of the final stage of the fourth kingdom as future seems more in harmony with the facts of history and with other Scriptures (cf. Dan 7:24; Rev 17:12). This premillennial view sees the kingdom that Jesus Christ will set up on earth, following His second advent, as the first stage of His endless rule. The stone in Nebuchadnezzar’s vision represents that Ruler and His kingdom.
Daniel concluded by explaining to Nebuchadnezzar that the sovereign God had revealed to him what would happen in the future. He further affirmed that the dream represented reality, and that the interpretation that Daniel had given was reliable.
If the stone from heaven represents the kingdom of God thoroughly destroying all earthly kingdoms when Messiah comes, as seems true, then it appears inconsistent to view that kingdom as beginning with Christ’s first coming. Rather, it fits better Christ’s second coming. If so, the establishment of God’s kingdom on earth must begin with Christ’s second coming, not His first coming. This is the view of normative dispensationalists, in contrast to progressive dispensationalists and historic premillennialists. These latter two groups see the church as the first stage in the kingdom of God, the second stage being the millennial reign of Christ.
"Dan 2:31-45 indicates that the Aramaic word for ’kingdom’ may include the concept of a kingdom with both earthly/temporal and heavenly/eternal aspects. The context in Daniel 2 allows for one kingdom beginning on earth and continuing into the eternal state. This kingdom is established by God, fills the whole earth after destroying all other earthly kingdoms, and will never be destroyed." [Note: Kenneth L. Barker, "Evidence from Daniel," in A Case for Premillennialism: A New Consensus, p. 134.]
Wiersbe noted four implications of this vision: God is in control of history; human enterprises decline as time goes by; it will be difficult for things to hold together at the end of the age; and Jesus Christ will return, destroy His enemies, and establish His kingdom. [Note: Wiersbe, pp. 260-61.]
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Nebuchadnezzar’s Dream of the Statue |
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The materials |
Their interpretation |
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Gold |
Nebuchadnezzar and the Babylonian Empire |
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Silver |
The Medo-Persian Empire |
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Bronze |
The Greek Empire |
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Iron |
The Roman Empire of the past |
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Iron and Clay |
The Roman Empire immediately before Christ’s second coming |
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Rock |
The messianic kingdom of Christ |