HOMILETICS
SECT. VIII.—THE DREAM (Chap. Daniel 2:31-35)
With the confidence of a man inspired and commissioned by the Most High, Daniel proceeds to declare the king’s dream. The dream one of no ordinary character. Exhibited the fate, not only of the empire of Babylon, but of those which should succeed it. Foreshowed their destruction and the means by which it should be effected. A little mysterious stone, with which the history of the world was bound up, was to accomplish the whole. The dream further unfolded what should ensue after the destruction of those empires. That stone should itself become an empire, and as such should fill the whole earth. A fifth monarchy, totally unlike its predecessors, should take their place, and last for ever. Thus the history of the world to the end of time was summarily comprehended in that dream. It is accordingly receiving its fulfilment at the present moment. Most of it has already been accomplished. The image has long ago been smitten, though not entirely destroyed. A little while and the whole shall be fulfilled. The stone is enlarging and will soon fill the earth. The time not distant when the predicted cry shall be heard in heaven, “The kingdoms of this world are become the kingdoms of our Lord and of His Christ” (Revelation 11:15). A vague impression both of the import and importance of the dream made on the king’s mind in his sleep, probably the occasion of his perturbation when he awoke. The dream in itself fitted to alarm. A gigantic, dazzling, and terrible image stood before his eyes; then smitten on its feet by an insignificant-looking stone, mysteriously cut out of a mountain without hands; then broken in pieces till it disappeared “like the chaff of the summer threshing-floor.” The dream all the more likely to alarm in a country where dreams were believed to have frequently an important meaning, and to foreshow future events, the interpretation of which formed one considerable branch of Chaldee learning. Natural for the king to feel that his dream had a meaning and a mission—a feeling which it was part of the divine purpose to produce, and to which his previous thoughts about the future had doubtless contributed (Daniel 2:29). No wonder the king was deeply concerned to discover what that meaning was. The dream consisted of four parts—
I. The Image. Images of animal forms familiar to the heathen world, especially in Babylon at that time [43]. The figure here a human one. In a corresponding vision afforded to Daniel himself (chap. 7.), the figures those of wild beasts. The kingdoms of the world symbolised in both cases, but as naturally presenting different aspects to a worldly ruler and a servant of God [44]. The image in the king’s dream not unlikely the original idea of that which he afterwards erected on the plains of Dura (chap. 3.). An image the appropriate symbol of the world which men worship. The image in the king’s dream possessed of five leading features. It was—
[43] “A great image.” The predominance of symbolism characteristic of the Chaldeans, especially a preference for symbolising by means of animal forms. “If Daniel sees a vision (or the king has a dream) in which animal forms denote kingdoms, symbolic shapes of that kind must have been no strangers to the waking world; for we dream only of forms which we see when awake, and in our dreams give them new and various combinations.”—Herder, quoted by Hengstenberg.
[44] “Whose brightness was excellent.” “To Nebuchadnezzar, who aspired only after human power and glory, the various empires that were in their order to succeed his own and tyrannise over the world, were represented by a splendid image. But in the prophetic vision of the man of God, they appeared in other colours and assumed a very different form. And under the appropriate symbol of wild beasts, varying in fierceness and cruelty, and distinguished by monstrous peculiarities, the successive empires of Babylon, Persia, Macedon, and Rome, the future promoters of idolatry and oppressors of man, were aptly characterised.”—Kitto.
1. Gigantic in its dimensions. “A great image.” That afterwards erected by the king sixty cubits or about thirty yards in height, probably, however, including the pedestal. Figures of monstrous proportions familiar to the eye in Chaldea as in Egypt [45]. A gigantic human figure an appropriate symbol of the world, with its great and universal monarchies succeeding each other. Yet how little that world when compared with the value of a man’s own soul, or the grandeur of eternity! An image indeed, and “vain show.”
[45] “The form thereof teas terrible.” It was also characteristic of the Chaldeans to affect the gigantic and grotesque. This taste found throughout the book. “Great, high, and dreadful to behold is the figure which appears to Nebuchadnezzar; just as huge as the figure which he in reality set up.”—Hengstenberg, who also remarks that this mode of representation points to a Babylonian origin of the book, and is only to be explained on that supposition.
2. Various in its composition. The head of gold [46], the breast and arms of silver, the belly and thighs of brass, the legs of iron, terminating in feet and toes partly of iron and partly of clay. The great empires to have a diversity of character, distinguishing them from each other, while that character was uniform in each, except in the last, in which a diversity was to take place in the latter part of its existence. Some were to be conspicuous for splendour, riches, and show; others to be remarkable for strength, power, and destructiveness. The first the most splendid, the last the most powerful, though degenerating into a mixture of weakness and strength. The golden head contrasted with the feet of iron and clay.
[46] “This image’s head was of fine gold.” “Thou art that head of gold.” Dr. Rule observes: “Nebuchadnezzar and Babylon are addressed as one; the “oppressor” and “the golden city” are identified (Isaiah 14:4). “The epithet “golden” is descriptive, for it is historically certain that Babylon was מַדְהֵבָה (madhhebahh), “an exactress of gold,” as it is rendered in the margin of our Bibles, beyond any other ruling city in the world.” It is noticeable that Achan’s wedge of gold is coupled with the Babylonish garment (Joshua 7:21).
3. Terrible in its aspect. An object of terror notwithstanding its brilliancy. The form no further indicated than that it was that of a man. Dr. Rule observes that it would not be “sculptured in relief, but in the full round, and not connected with any other object. It was in form terrible and majestic, and we may also be almost certain that it was in a sitting posture, like the statues of Shalmanezer in the British Museum.”
4. Resplendent in its appearance. Its “brightness was excellent.” The metals composing it, for the most part, such as to dazzle the eyes of the beholder. So the tempter showed to the Saviour “all the kingdoms of the world and the glory of them.” This world and its kingdoms something dazzling to the carnal eye. Its contents “the lust of the flesh, the lust of the eye, and the pride of life” (1 John 2:16). Hence its witchery and its worship.
5. Symbolical in its character. This the king’s own conviction. Hence his desire for the interpretation of his dream. Dreams in ancient times often partaking, or believed to partake, of this character. Hence the class of wise men in Babylon whose business it was to interpret them [47], The dreams interpreted by Joseph in Egypt of this class, as well as his own in his father’s house. Not uncommon also to represent kingdoms and countries under the figure of a human being [48]. The great object to decipher the symbols. So in the Book of Revelations, “Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man” (Revelation 13:18).
[47] Hengstenberg remarks that “the division of the wise men into distinct classes amounted merely to this, that by rule each should particularly excel in only some one department, as, according to chap. Daniel 1:17, Daniel excelled in interpreting dreams; and hence when anything belonging particularly to that department occurred, he was specially asked for or associated with the number destined for this branch.” It is distinctly mentioned, however, as God’s special gift to Daniel, that he “had understanding in all visions and dreams.” Daniel did not appear with those summoned by the king, the gift not having yet manifested itself in him, and indeed his three years’ course of study being barely completed.
[48] “The human figure,” observes Adam Clark, “has been used both by historians and geographers to represent the rise, progress, establishment, and decay of empires, as well as the situation and importance of the different parts of the government.” Floras, in the Proœmium to his Roman History, represents the Romans under the form of a human being in its different stages from infancy to old age. The representation by the ancient poets of the four ages of the world, as those of golden, silver, brass, and iron, is well known.
II. The Stone. Probably to Nebuchadnezzar the most remarkable object in his dream. To him the most alarming; to us the most comforting. That for which the whole dream was given. The stone that on which the happiness of the world and of the universe depends. Six features noticeable in the stone. It was—
1. Mysterious in its origin. “Cut out of a mountain” or rock “without hands.” No human power or instrument visible in its extraction. Its existence supernatural, and the result of an invisible superhuman agency. The very existence of Christianity a miracle.
2. Small in its beginning. Smites the image not on the head, nor on the body, but on the feet. From a small beginning it was to grow into a mountain. God’s great works generally small in their commencement. The grain of mustard-seed.
3. Humble in its appearance. A rough stone taken out of a quarry, mean and unattractive to look at. Striking contrast in its appearance with that of a dazzling image of gold, silver, brass, and iron. Things not to be judged according to outward appearance.
4. Wonderful in its growth. Stones not naturally things that grow. The peculiarity of this stone that it expanded in its dimensions till it became “a great mountain,” filling the whole earth. Progress and ultimate greatness its leading features.
5 Mighty in its effects. Small as at first it was, yet even then mighty enough to break, initially at least, the gigantic image in pieces. This amazing power of the stone doubtless the great disturbing element in the king’s dream. The stone given us to rest our hopes for eternity upon, powerful enough to grind the world to powder.
6. Lasting in its duration. No end is ascribed to the stone. That which it symbolised to “stand for ever” (Daniel 2:44). Contrasted with the image. That, notwithstanding its dazzling glory and apparent strength, is broken in pieces, carried away by the wind, and vanishes like the chaff of the summer threshing-floor. This, notwithstanding its small beginning and humble appearance, not only outlives the image, but lasts for ever.
III. The Action of the Stone upon the Image. The stone smote the image on its feet and “brake them to pieces” (Daniel 2:34). This probably to the king the most alarming part of his dream. Observe in it—
1. The part smitten. “Smote the image on its feet.” The blow to be given during the last of the empires symbolised by the image, and that in the period of its mixture and decay, the iron legs having been succeeded by feet of iron and clay. From the corresponding image of the four beasts, the stroke might appear to fall rather on the toes, into which the feet are divided (chap. Daniel 7:7-26).
2. The completeness of the destruction. The image was “broken to pieces together, and became like the chaff of the summer threshing-floor; and the wind carried them away, that no place was found for them” (Daniel 2:35). The effect like that of the corner-stone on its rejecters, “It shall grind him to powder” (Matthew 21:44). The same effect indicated by the angel in the Revelation taking up a great stone like a millstone and casting it into the sea, saying, “Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all” (Revelation 18:21). So in the corresponding image of the four beasts, “The beast (the fourth one, corresponding with the legs and feet of the image) was slain, and his body destroyed and given to the burning flame” (chap. Daniel 7:11).
IV. The Growth of the Stone. “The stone that smote the image became a great mountain and filled the whole earth” (Daniel 2:35). This perhaps the most conspicuous and wonderful part of the dream, with which it closes, leaving nothing to be seen by the king but the mysterious mountain-stone now filling all the earth. This the grand development of the dream, and that for which all the rest was intended. This glorious result the hope of the Church and the expectation of a groaning creation (Romans 8:21-22). The finishing of the mystery of providence and redemption. Observe—
1. The character of the growth. Growth either slow and gradual or sudden and rapid. Here not said which. Probably both. Slow and gradual for a time, and then towards the end sudden and rapid, when the stone assumes its mountain proportions. So in the vision of the beasts, it is after the destruction of the fourth beast that the Son of Man appears to be brought before the Ancient of Days, and to have given to Him “dominion and glory and a kingdom, that all people, nations, and languages should serve Him” (chap. Daniel 7:13-14). The growth into a mountain apparently following upon the destruction of the image, though commencing with the first smiting of it. So in the Revelation with reference to the same event, when the seventh angel sounded, announcing the third and last woe, great voices were heard in heaven, saying, “The kingdoms of this world are become the kingdoms of the Lord and of His Christ, and He shall reign for ever and ever” (Revelation 11:15).
2. The completeness of the growth. “It became a mountain and filled the whole earth.” No stop to its growth till then. The growth from its commencement not however necessarily uniform. Its earlier period slow, interrupted, and uneven. Often greatly hindered by the image itself. One among the ten toes, or the Little Horn in the head of the fourth beast, its great antagonist. This and the beast itself, or the great image having been destroyed, the growth of the stone rapid and onward till it fills the earth. The growth of the stone as complete as the destruction of the image. “The earth shall be filled with the glory of the Lord, as the waters cover the sea.” “The glory of the Lord shall be revealed, and all flesh shall see it together” (Habakkuk 2:14; Isaiah 40:5).