20<\/strong>. answered<\/em> ] In the sense of commencing to speak: so Dan 3:9<\/span>; Dan 3:14<\/span>; Dan 3:19<\/span>; Dan 3:24<\/span>, al.<\/em>; and in the N.T., Mat 11:25<\/span>; Mat 17:4<\/span>; Mat 28:5<\/span>, al.<\/em>: cf. Dalman, Die Worte Jesu<\/em> (1898), p. 19.<\/p>\n Blessed<\/em>, &c.] Cf. Psa 113:2<\/span>; also Job 1:21<\/span>.<\/p>\n for ever and ever<\/em> ] from eternity and to eternity<\/strong>, as Psa 41:13<\/span>; Psa 106:48<\/span>, cf. Neh 9:5<\/span>, also (without the art. in the Heb.) Jer 7:7<\/span>, Psa 90:2<\/span>; Psa 103:17<\/span>, al.<\/p>\n wisdom<\/em>, &c.] Job 12:13<\/span> ‘With him are wisdom and might.’<\/p>\n 20 23<\/strong>. Daniel’s thanksgiving for the great mercy vouchsafed to him.<\/p>\n Daniel answered and said – <\/B>The word answer, in the Scriptures, often occurs substantially in the sense of speak or say. It does not always denote a reply to something that has been said by another, as it does with us, but is often used when a speech is commenced, as if one were replying to something that might be said in the case, or as meaning that the circumstances in the case gave rise to the remark. Here the meaning is, that Daniel responded, as it were, to the goodness which God had manifested, and gave utterance to his feelings in appropriate expressions of praise.<\/P> Blessed be the name of God forever and ever – <\/B>That is, blessed be God – the name, in the Scriptures, being often used to denote the person himself. It is common in the Bible to utter ascriptions of praise to God in view of important revelations, or in view of great mercies. Compare the song of Moses after the passage of the Red Sea, Exo. 15<\/span>; the song of Deborah after the overthrow of Sisera, Judg. 5<\/span>; Isa 12:1-6<\/span>.<\/P> For wisdom, and might are his – <\/B>Both these were manifested in a remarkable manner in the circumstances of this case, and therefore these were the beginnings of the song of praise: wisdom, as now imparted to Daniel, enabling him to disclose this secret, when all human skill had failed; and might, as about to be evinced in the changes of empire indicated by the dream and the interpretation. Compare Jer 32:19<\/span>, Great in counsel, and mighty in work.<\/P> <\/p>\n Dan 2:20-23<\/span><\/p>\n Daniel answered and said, Blessed be the name of God for ever and ever.<\/em><\/p>\n<\/p>\n Daniels Prayer of Thanksgiving<\/strong><\/p>\n Such a prayer sheds a flood of light upon the character of the man who utters it. It was addressed to the God of Heaven, and that title has a peculiar significance when the facts of Daniels history are taken into account. He had been brought up among an idolatrous people, who worshipped gods many and lords many, the sun, moon, and planets, and a host of inferior deities. Despite these influences he had kept untainted the faith of his fathers, God was for him the God, the true, the only existing; and He was the God of Heaven, the Almighty Ruler who had fashioned that mighty host of stars which the Chaldeans adored, and had traced out those courses from which they professed to gain their knowledge of the future. As regards the prayer itself, it will be observed how an ascription of praise both begins and ends it, as with that prayer which the Saviour taught. He changeth the times and seasons–not conjunctions of the planets. He removeth kings and setteth up kings–not human ambitions and earthly armies. He giveth wisdom to the wise –not the exponents of Chaldean lore. He revealeth the deep and secret things–not the astrologers and diviners that call on heathen gods. There is a kind of subdued triumph in the prayer, a spirit of exultation in its language, without any alloy of mere mortal pride, but beseeming one who had trusted so fully and been rewarded so richly. (P<\/em>. H<\/em>. Hunter<\/em>.)<\/p>\n<\/p>\n Daniels Thanksgiving<\/strong><\/p>\n The name of God is an Hebrew form of expression for God Himself. It is, therefore, the same as if He had said, Blessed be God for ever and ever. There is a great difference between the manner in which God blesses us and that in which we bless Him. God blesses us by showing us kindness, and bestowing on us such benefits as tend to promote our present and eternal well-being. In this manner we cannot bless God. To bless God is simply to ascribe to him the glory that is due unto His name, and not to give Him something which we have, and He has not. To be in the frame of mind which leads us to admire and adore the Divine excellency, is to be in the highest state of emotion of which our minds are susceptible. There is no region above this into which our faculties can ascend. To contemplate and adore the Divine character will be the sum of heavenly beatitude, Blessed be the name of God. Let Him be praised, extolled, and magnified. Let earth and Heaven, time and eternity, unite in this exercise. Blessed be the name of God for ever and ever! This implies that God Would deserve to be praised for ever and ever. Human excellencies wither and decay. But the excellencies of the Divine character are everlasting and unchangeable. Blessed be the name of God, for ever and ever, for wisdom and might are His. Wisdom and might are Gods in every sense. He is infinite, eternal, and unchangeable, in wisdom; infinite, eternal, and unchangeable, in power. There is nothing which He does not know; nothing that He cannot do. He is so wonderful in counsel that no flaw deforms His plans; so excellent in working that no obstacle can frustrate the execution of them. Creation, in all its departments, proclaims these attributes. That, however, which called forth the exclamation from the prophets mind was the contemplation of Divine agency, as presented to him in the vision, over-ruling everything connected with the rise, progress, and ruin of the four monarchies, to prepare for the erection of Christs Kingdom over all the earth. We may learn from Daniels example, in reading history, which is just the unfolding of the vision, to look beyond the visible actors unto God. We should not rest content with knowing the exploits of warriors and the plans of statesmen. We should endeavour to see the wisdom and the power of Him who ruleth among the kingdoms of men, and giveth it to whomsoever He will. And if we would see God in history, we must compare causes and effects, events and their consequences. We must not be content with looking to what occurs; we must observe what comes out of occurrences; especially must we take in the whole range of this vision, and consider the effect which every general movement had upon the world, in the way of preparing it for the millennial glory. This is the end in which all the general movements are to issuer Looked upon in this light, history becomes one of the purest fountains of wisdom and devotion–one of the brightest mirrors reflecting the Divine attributes, every page of which may be inscribed, blessed be the name of God, for ever and ever, for wisdom and might are His. Contemplating the changes presented to him by this prophetic vision, that which most impressed itself upon the mind of Daniel was the supreme, universal, uncontrollable sovereignty of God. He changeth the times and the seasons, He removeth kings and setteth up kings. The seasons sometimes signify the marked times and periods of the natural year. In this sense God is the author of all the revolutions of the seasons. It is He who daily teacheth the sun to rise and know his time of going down. But the times and the seasons, in this passage, are to be understood in connection with the four monarchies, and denote the period appointed for the various revolutions they were to undergo. When He is said to change the times and the seasons, this implies that God hath appointed to each of these monarchies the time when it shall rise, the period of its duration, the revolutions through which it is to pass, end that, by His providence, He brings about each of these changes at His own appointed time. He removeth kings and setteth up kings. Kings, as in the following vision, may here be used for kingdoms. The meaning will then be, The rise and fall of empires is from God. While in the rise and fall of empire God is sovereign. His sovereignty in this, as in everything else, is not arbitrary. He removeth kings and setteth up kings, in infinite wisdom. Each of the four kingdoms answered a most important purpose in regard to the human race. This is a very glorious view of God. Independent Himself, all things depend on Him. Unchangeable, He is the author of all changes. The God of order, He is also the author of all revolutions. This is a very comfortable view of the world. It is proverbially said to be a world of change. Nothing in it is fixed–nothing stable. We never lie down and rise up in precisely the same world. But here is an anchor that may stay us in every storm, here is a polar star to steer by in safety, amid the teasings and the hearings of the tempestuous sea of time. All the changes that are in the world come from God, and God is unchangeable. The tide of revolution which at times sweeps with such terrific power across His footstool cannot reach His throne, and the lapse of ages cannot affect His nature. Having adored the Divine character as manifested in the dispensations connected with the four prophetical kingdoms, Daniel now renders thanks for Divine goodness shown in the revelation of the vision unto him. He giveth wisdom unto the wise, and knowledge to them that know understanding, etc.<\/em> While all knowledge comes from God, this is specially true of the knowledge of what is hidden and future. He revealeth the deep and secret things. Whatever glimpses men have gotten into the future, have come from God. And how consolatory is it to reflect that God sees into the darkness of futurity. The throne of providence is often encompassed with clouds and thick darkness. Let us remember that when Daniel disclosed the dream which baffled all the wisdom of Chaldea, he fell down before God in grateful adoration, and, instead of boasting over the wise men, as many of the expositors of prophecy have done over one another, his very first request, as we shall see in the following verses, was in these words, Destroy not the wise men of Babylon. And in all cases the study of prophecy is profitable only when it increases our admiration of the Deity, and our humanity to our fellow creatures. On the other hand, it is a sure proof that they have not studied prophecy aright, who, as the result of it, have increased in dogmatism, and not in devotion–who, as if inspired by misanthropy, become denouncers of wrath upon the world, and seem to exult in fancy over the downfall of nations, and hurl forth their anathemas against all who refuse to receive the wildest wanderings of their imagination as the infallible dictates of Divine truth. (J<\/em>. White<\/em>.)<\/p>\n<\/p>\n Daniel About to Interpret Nebuchadnezzars Dream<\/strong><\/p>\n I cannot but think that the conduct of the prophet will impart, when carefully examined, practical lessons of the widest application. You will none of you be required, as Daniel was, to recall to the memory of another the details of a forgotten dream, and to interpret with accuracy any signification which might be supposed to attach to it; but, nevertheless, you must all of you be tried, as Daniel was, through occurrences the dealing with which will test at once your faith, your gratitude, and your love. <\/p>\n 1. <\/strong>And I apprehend that the narrative ought to prove to you that under the pressure of even the very heaviest afflictions nothing, in a multitude of instances, can be less to the point than inaction or despair. There are, of course, numerous cases wherein the exhibition of a meek resignation involves the sole duty required; but those dispensations are frequent, concerning which it is the appointment of Providence, that men shall help themselves; entreating fervently, indeed, the bestowal of that gracious aid without which their most toilsome exertions must be futile; but still tasking their own energies to the utmost. In the instance before us, prompt action was the primary obligation of the prophet. He accordingly proceeds at once into the royal presence, and undertakes to set at rest, within a reasonable time, the monarchs anxiety as to both of the points specified. But it does not, for a moment, occur to him that he could be competent, in his own strength, to fulfil his engagement; for, together with his three companions, he directly betakes himself to the Divine footstool; and they offer their joint supplications that it may please the Lord to disclose the nature and bearings of the secret. So then, it was no outburst of self-sufficiency which impelled the prophet to apprise the king that in due time he would discover to him all which he desired to know. A more striking illustration of the unlimited possession and of the unbounded influence of faith, than is supplied by the prophets course of action and its consequences, it were hardly possible to conceive. You recollect what strong terms our blessed Saviour employs as descriptive of the mighty effects which would be produced by the manifestation of such a spirit. Faith would even remove mountains, He declares. And you cannot but remark that Daniel seemed to entertain no doubts of the satisfactory accomplishment of the wondrous task undertaken by him; he, without a moments hesitation, assures the king of his ability to perform it. At the same time, I would again remind you that his confidence was strictly connected with his resolution to resort, with assiduity, to the right means of procuring success; and I repeat that the work of earnest supplication to which he betook himself was undeniably the strongest evidence of his faith. His, you see, was not that so-called faith which eventuates in nothing practical; his assurance of the result, unwavering as that was, was nothing else than an assurance that Gods blessing would rest upon the due employment of those fitting means which he was determined not to neglect. It rested with the Almighty to suggest to the mind of the prophet the dream and its interpretation, whilst it devolved upon His servants, with all earnestness, to entreat the bestowal of suggestions which He alone could impart. And may we not succeed in deriving hence a lesson for ourselves? Whilst it should at all times be the highest delight of the Christian to repose on the justifying merits of his Redeemer an unhesitating and a grateful confidence; whilst he should permit no floods to overwhelm, nor fire to consume, nor lapse of time to impair the vigour of his faith; oh! let him ever keep in remembrance the great truth, that the character of his works and his course of life will, after all, stand as the final tests of the genuineness of that faith; and that no mere consciousness or semblance of occasional spiritual fervour can compensate for the absence of all practical evidences of the sincerity of his profession. Like Daniel, he may feel perfectly assured, whilst adopting this course, that the requisite support will be given; and thus is he completely equipped for every enterprise. <\/p>\n 2. <\/strong>But let me now more particularly call your attention to the circumstance that the prophet, when in quest of the inspiration which alone could enable him to perform his task, did not satisfy himself with merely presenting his own supplications, how impassioned soever, before the throne of grace, but desired his companions to mingle their entreaties with his; and thus may be considered to have taken every possible means of obtaining from his Maker a favourable response. And hereby also may we receive instruction–instruction having reference to the value of united prayer. But Daniel did not confine himself to entreaties that God would graciously enable him to disclose the details and import of the dream of Nebuchadnezzar. His supplications having secured the accomplishment of his desire, he omitted not forthwith to tender to the Divine Being the unfeigned and reverential expression of his gratitude. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee; for Thou hast made known unto us the kings matter. And it must at once be admitted that in pursuing the course which he did, the prophet set an example which should be copied even by ourselves, who enjoy the privilege of living under another and far higher dispensation. We complain, and justly, that men do not sufficiently betake themselves to prayer; and yet, after all, they far more frequently cultivate prayer than praise. How many are there who, when visited with afflictions, their deliverance from which appears to be almost hopeless, or when placed in some position of difficulty or danger, where special Divine assistance is absolutely required, will humble themselves in the dust before the Majesty on high–will confess unreservedly and earnestly their sins and shortcomings; and will almost pray without ceasing that they may be guided amid their perplexities or rescued from their perils! Yet let a kindly Providence but accede to their entreaties–let these perplexities be surmounted, or these perils be happily removed, and, in multiplied instances, the warmth and constancy of their devotions survive not the change; the period of distress and trial seems now to be passed; and alas! the very consideration which should call forth the loudest accents of thanksgiving and praise tends only to the renewal of that spiritual indifference which had for the time been parted with. <\/p>\n 3. <\/strong>Let me ask you, in the next place, to observe the mode in which the prophet addresses the Great Being whom, in the words of the text, he was approaching with the voice of thanksgiving. His experience, doubtless, supplied him with many instances of Divine watchfulness, Divine care, and Divine support. That he cherished a most grateful sense of Gods mercies to him is quite undoubted; and we may rest assured that at all times he recognised in the Maker of heaven and earth his Guardian and his Guide. But, nevertheless, it is not as his own God that he addresses the High and Holy One in the passage under consideration. He addresses Him as the God of his fathers, thus showing that his memory was stored with incidents wherein, in former times, God had proved Himself a Shield and a Succour. His words tell that he must have felt, and have exulted in feeling, that–the same yesterday, to-day, and for ever–the eye of that mighty and uncreated Intelligence which had looked down with tenderness and affection upon the ancestry, would continue to beam brightly and benignantly upon the descendant. Oh! that there were more amongst ourselves of such simple but well-founded, beautiful, and heaven-born faith! Oh! that our hope, that our trust, that our joy, that our love, might be inspired, elevated, augmented, as well by the remembered history of the past as by personal and more recent experience! God is still, as in the days of David, a very present Help, a Fortress, and a Deliverer! But the declaration of Daniel that the wisdom and might which then belonged to him had been conferred by God, demands, in another point of view, our attention. I have already admitted that there were, in his case, peculiar circumstances which exist not in our own. But acknowledging that both in the mode of their communication and in the largeness of their amount, as well as in the direction which they took, his endowments differed very widely indeed from any which have ever been bestowed in modern times–throughout which, in fact, there has been no occasion for the exercise,to any extent, of supernatural powers by man–we may contend still for the desirableness of ever cherishing the recollection, that the human faculties have been imparted by a higher Power, as calculated to exert a most salutary influence. It will dispose us to dedicate these faculties to our Makers service, engaging in no pursuit which His statutes have condemned, and devoting ourselves to the practice of every virtue which He enjoins. It will tend to bring home to us the consciousness that we are not our own. It will beget a sense of responsibility to which otherwise we should be strangers. It will check pride, and will thus prepare the heart for profiting by progressive communications of Divine grace. <\/p>\n 4. <\/strong>In conclusion, let me point out to you that the Almighty availed Himself of even the iniquitous decree of a selfish tyrant by producing a most striking display of His omniscience, by making an important addition to the prophetic announcements, and, farther, by promoting the temporal welfare of one of the most devoted and distinguished of His servants. Doubtless, indeed, His providence was at work, suggesting to the monarchs mind the exciting dream. But assuredly the edict by which the dream was succeeded can be regarded as no dispensation of His providence. Yet mark how speedily that providence brought good out of evil! Then, under no circumstances, however apparently untoward or threatening, must the Christian give way to despair. (H<\/em>. B<\/em>. Moffat, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n The Workings of Gratitude<\/strong><\/p>\n Turning to the practical improvement of this narrative, we have: <\/p>\n 1. <\/strong>The value of united prayer. When Daniel undertook the solution of the difficulty, he engaged his three friends to pray earnestly on his behalf, and we may be sure he was fervent in supplication on his own account. He believed in God as the hearer of prayer. The issue showed that he acted wisely. There is a special promise to united prayer. <\/p>\n 2. <\/strong>An illustration of the workings of gratitude. The moment he had received the revelation Daniel poured out his heart in thanksgiving to God. How many, when they have got the blessing for which they asked, forget to be grateful for it! We cry when we are in extremity, but when the terror passes we forget to give thanks to Him who has removed its cause. <\/p>\n 3. <\/strong>An illustration of the devout humility of genuine piety. Daniel is careful to let the king understand that he has not received the secret from God for any excellence about himself. He fears to stand between the king and Jehovah. He gives all the glory to the Most High. There is always a modesty about true greatness, and you may know whether or not piety is genuine by inquiring if it be characterised by humility. The good man will never seek to hide God from the view of his fellow men. <\/p>\n 4. <\/strong>An illustration of faithful friendship. When Daniel was exalted, he did not forget his companions. Knit to Hananiah, Mishael, and Azariah by congenial tastes, as well as by the ties of country and religion, he had become to them a friend indeed; and they had shown their deep interest in and attachment to him, not only in sharing his protest against the diet of the College, but also in praying for him at his special request. It was meet, therefore, that he should remember them in his prosperity. But this conduct is not common. (W<\/em>. M<\/em>. Taylor, D<\/em>.D<\/em>.)<\/p>\n Verse 20. Wisdom and might are his<\/B><\/I>] He knows all things, and can do all things.<\/P> <\/p>\n He blesseth God for two things. <\/P> 1. Wisdom; <\/B>he means chiefly the wisdom God gave him in revealing this great secret to him, which the wise men could not attain to, because they knew not the true God, nor did seek to him for it, this is clear in Dan 2:21-23<\/span>. <\/P> 2. Might is his; <\/B>that is, almighty, above all mighty potentates of the world, above Nebuchadnezzar and all the kings of the earth, for he sets them up and plucks them down at pleasure, Dan 2:21<\/span>, as the interpretation of the dream and vision shows. <\/P> <\/p>\n 20. answered<\/B>responded toGod’s goodness by praises. <\/P> name of God<\/B>God inHis revelation of Himself<\/I> by acts of love, “wisdom, andmight” (Jer 32:19<\/span>).<\/P><\/p>\n Daniel answered and said<\/strong>,…. That is, he began his prayer, as Jacchiades observes, or his thanksgiving, and expressed it in the following manner:<\/p>\n blessed be the name of God for ever and ever<\/strong>: a form of blessing God, or a wish that he may be blessed by men for evermore; for there is that in his name, in his nature, in his perfections, and in his works, which require that praise be given him now, and to all eternity:<\/p>\n for wisdom and might are his<\/strong>; “wisdom” in forming the scheme of things, and “might” or power in the execution of them; “wisdom” in revealing the secret of the dream to Daniel, and “might” to accomplish the various events predicted in it: for what Daniel here and afterwards observes has a very peculiar regard to the present affair, for which his heart was warm with gratitude and thankfulness.<\/p>\n Daniel here pursues his narrative, and thanks God after King Nebuchadnezzar’s dream had been made known to him, while he relates the sense of the words which he had used. May God’s name be blessed, says he, from age to age We ought daily to wish for this; for when we pray that God’s name may be hallowed, continuance is denoted under this form of prayer. But Daniel here breaks forth into the praises of God with greater vehemence, because he acknowledges his singular benefit in being snatched away from death, together with his companions, beyond his expectation. Whenever God confers any remarkable blessing on his servants, they are the more stirred up to praise him, as David says, (Psa 40:3<\/span>,) Thou hast put a new song into my mouth. And Isaiah also uses this form of speech twice, (Isa 42:10<\/span>,) as if God had given him material for a new and unusual song, in dealing so wonderfully with his Church. So also, there is no doubt that Daniel here wished to praise God in a remarkable manner, since he had received a rare proof of his favor in being delivered from instant death. Afterwards he adds, whose (or since his) is the wisdom and the strength; for the relative is here taken for the causal particle, and the sentence ought to be so expressed; the additional particles may avail to strengthen the expression, and be taken exclusively, as if he had said, — to God alone ought the praise of wisdom and virtue to be ascribed. Without him, indeed, both are sought in vain; but these graces do not seem to suit the present purpose; for Daniel ought rather to celebrate God’s praises, through this vision being opened, and this was enough to content him. But he may here speak of God’s glory as well from his power as his wisdom; as, when, re Scripture wishes to distinguish the true God from all fictions, it takes these two principles — first, God governs all things by his own hand, and retains them under his sway; and secondly, nothing is hid from him — and these points cannot be separated when his majesty is to be proved. We see mankind fabricating deities for themselves, and thus multiplying gods, and distributing to each his own office; because they cannot rest in simple unity, when God is treated of. Some fancy God retains but half his attributes; as. for instance, the praters about bare foreknowledge. They admit nothing to be hidden to God, and his knowledge of all things; and this they prove by the prophecies which occur in the Scriptures. What they say is true; but they very much lessen the glory of God; nay, they tear it to pieces by likening him to Apollo, whose office it formerly was, hi the opinion of the heathen, to predict future events. When they sought predictions of future events, they endued Apollo with the virtue of making known to them future occurrences. Many at the present time think God able to foresee all things, but suppose him either to dissemble or purposely withdraw from the government of the world. <\/p>\n Lastly, Their notion of God’s foreknowledge is but a cold and idle speculation. Hence I said, they rob God of half his glory, and, as far as they can, tear him to pieces. But Scripture, when it wishes to assert what is peculiar to God, joins these two things inseparably; first, God foresees all things, since nothing is hidden from his eyes; and next, he appoints future events, and governs the world by his will, allowing nothing to happen by chance or without his direction. Daniel here assumes this principle, or rather unites the two, by asserting Israel’s God alone to deserve the name, since both wisdom and strength are in his power. We must remember how God is defrauded of his just praise when we do not connect these two attributes together — his universal foresight and his government of the world allowing nothing to happen without his permission. But as it would be too cold to assert that to God alone belongs wisdom and strength, unless his wisdom was conspicuous, and his strength openly acknowledged, hence it follows immediately afterwards — <\/p>\n (20) Blessed be the name.<\/strong>Daniels prayer is for the most part framed upon the model of scriptural language, while on the other hand it appears to have been adapted to their own special needs by later pious servants of God. The Doxology, with which it commences, is founded upon the liturgical formula concluding Psalms 41<\/span>, the substance of it being repeated by Nehemiah (Neh. 9:5<\/span>).<\/p>\n 20-23<\/strong>. <\/strong> In a hymn of praise Daniel blesses the all-powerful One (compare Dan 2:11<\/span>), whose name is above the name of Bel, or Nebo, or any other heathen God; who is not dependent on lucky days (Dan 2:9<\/span>), but who changes times and seasons at his will; who controls all earthly sovereigns; who alone has wisdom and who gives it to those who appreciate it and cherish it; who has light in himself (compare 1 Johni, 5); from whom nothing can be hidden ( Psa 139:12<\/span>), and who hath given to his servant the answer to his prayer. Rothi Bibi Sanguria, on the basis of this verse, declared, “Light is his [the Messiah’s] name.”<\/p>\n Dan 2:20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:<\/p>\n Ver. 20. Daniel answered and said, Blessed be the name of God.<\/strong> ] They who are slight in praying are usually as slight in praising; Job 35:13 <\/em> Dan 2:10-12 but Daniel was serious and zealous in both. <\/p>\n <\/p>\n For wisdom and might are his.<\/strong> ] These and all other excellencies are in God originally, eminently, transcendently. Daniel found it in this secret thus revealed to him; how much more may we, in the mystery of the gospel now made manifest. Rom 16:26 <\/p>\n answered and said. See note on Deu 1:41. <\/p>\n for ever and ever = from age to age. See App-151. <\/p>\n Dan 2:20-23<\/p>\n Dan 2:20 DanielH1841 answeredH6032 and said,H560 BlessedH1289 beH1934 the nameH8036 ofH1768 GodH426 for ever and ever:H4481 H5957 H5705 H5957 forH1768 wisdomH2452 and mightH1370 are his: <\/p>\n Dan 2:21 And heH1932 changethH8133 the timesH5732 and the seasons:H2166 he removethH5709 kings,H4430 and setteth upH6966 kings:H4430 he givethH3052 wisdomH2452 unto the wise,H2445 and knowledgeH4486 to them that knowH3046 understanding:H999 <\/p>\n Dan 2:22 HeH1932 revealethH1541 the deepH5994 and secret things:H5642 he knowethH3046 whatH4101 is in the darkness,H2816 and the lightH5094 dwellethH8271 withH5974 him. <\/p>\n Dan 2:23 IH576 thankH3029 thee, and praiseH7624 thee, O thou GodH426 of my fathers,H2 whoH1768 hast givenH3052 me wisdomH2452 and might,H1370 and hast made knownH3046 unto me nowH3705 whatH1768 we desiredH1156 ofH4481 thee: forH1768 thou hast now made knownH3046 unto us the king’sH4430 matter.H4406 <\/p>\n Dan 2:20-23<\/p>\n Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter.<\/p>\n In this prayer of thanksgiving to God, Daniel exhibits a considerable knowledge of old testament scripture. This young man who was probably just barely a teenager when he was deported from Jerusalem, knew the scriptures well. <\/p>\n He changeth the times and the seasons<\/p>\n At this point Daniel knew the dream and what it meant. The dream was all about the changing of times and seasons and rulers over nations. The “times” are the phases and periods of duration of empires (Dan 7:25; 1Ch 12:32; 1Ch 29:30); the “seasons” are the fitting times for their culmination, decline, and fall (Ecc 3:1; Act 1:7; 1Th 5:1). The existence of empires, with their times and seasons, are not regulated by chance or fate, as the pagans thought, but by God alone. <\/p>\n “He removeth kings” (Job 12:18; Psa 75:6-7; 1Sa 2:7-8).<\/p>\n “He giveth wisdom” as He gave it to Solomon when he chose wisdom over riches (1Ki 3:9-12).<\/p>\n “He revealeth the deep and secret things” (Job 12:22, “He discovereth deep things out of darkness”).<\/p>\n “He knoweth what is in the darkness” (Psa 139:11-12, “If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee”<\/p>\n Daniel gave all the glory to God for this revelation. He shows the proper attitude of a man of God. He was not haughty or self-important. He did not use this as an occasion to further his own standing in the eyes of men. Daniel was a true man of God in every sense. The application for us today is that nothing we have or possess came about by the result of our actions apart from the will of God. The New Testament scripture in support of this is found in Jas 1:17 “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.”<\/p>\n Blessed: Gen 14:20, 1Ki 8:56, 1Ch 29:10, 1Ch 29:20, 2Ch 20:21, Psa 41:13, Psa 50:23, Psa 72:18, Psa 72:19, Psa 103:1, Psa 103:2, Psa 113:2, Psa 115:18, Psa 145:1, Psa 145:2 <\/p>\n for wisdom: Dan 2:21-23, 1Ch 29:11, 1Ch 29:12, Job 12:13, Job 12:16-22, Psa 62:11, Psa 147:5, Pro 8:14, Jer 32:19, Mat 6:13, Jud 1:24, Rev 5:12 <\/p>\n Reciprocal: 1Ki 10:3 – hid from the king Job 9:4 – wise in heart Dan 1:4 – and skillful Dan 2:23 – who hast Rom 11:36 – of him 1Co 1:21 – in 1Co 1:30 – wisdom Eph 1:8 – in 2Pe 3:15 – according<\/p>\n Dan 2:20. This verse continues Daniels prayer of thanksgiving for the favor of God in giving him the information asked for. He attributes all wisdom and might to God, and that is more significant than might be realized at first thought. Wisdom would qualify Him to formulate decrees and might would furnish the ability to do them.<\/p>\n Daniel wished that people would bless (praise) God’s name forever because of two of His traits particularly.<\/p>\n "The name<\/span> stands in Holy Scripture for the nature or revealed character of God, and not a mere label or title. It is found very frequently in the Old Testament as synonymous with God Himself in relation to man. . . . In the New Testament the same usage is perfectly clear." [Note: W. H. Griffith Thomas, "The Purpose of the Fourth Gospel," Bibliotheca Sacra 125:499 (July-September 1968):262.] <\/span><\/p>\n Daniel mentioned God’s wisdom and power at the beginning and the end of his praise (Dan 2:20; Dan 2:23), and he illustrated both characteristics in between. This entire book clearly reveals God’s wisdom and power. Evidence of His power is His control of events; He changes times and seasons. In other words, He determines when in history events will happen and how long each process or phase of history will last. The second evidence of God’s power is that He controls the destiny of nations; He sets up kings and deposes them.<\/p>\n "Perhaps the greatest evidence of Yahweh’s lordship in Daniel’s own experience lay . . . in his unswerving conviction that his God was the one who appointed and deposed the monarchs of human kingdoms. Because these kings and their subjects thought they were called to their office and given its privileges and responsibilities by their own gods, [Note: Footnote 42: For many examples, see Bertil Albrektson, History and the Gods, pp. 42-52.] <\/span> Daniel’s assertion that the God of Israel was in fact the originator and grantor of human authority was a tacit denial of any perceived role for the gods of the nations." [Note: Merrill, p. 389.] <\/span><\/p>\n Daniel identified two evidences of God’s wisdom. First, He gives wisdom to the wise; He is the source of all wisdom. Second, He reveals things that would be unknown to humans otherwise. He can do this because He knows what is unknown to people, and the light of knowledge dwells with Him.<\/p>\n Daniel answered and said, Blessed be the name of God forever and ever: for wisdom and might are his: 20. answered ] In the sense of commencing to speak: so Dan 3:9; Dan 3:14; Dan 3:19; Dan 3:24, al.; and in the N.T., Mat 11:25; Mat 17:4; Mat 28:5, al.: cf. Dalman, Die Worte Jesu … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 2:20”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21789","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21789","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21789"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21789\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21789"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21789"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21789"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"