HOMILETICS
SECT. XI.—DANIEL’S ELEVATION (Chap. Daniel 2:46-49)
The king was convinced that Daniel had given a true description and interpretation of his dream. The truth also which the youthful prophet declared concerning the true God, approved itself to his understanding and conscience, and for a time at least was powerfully felt. Under the power of his convictions he confesses himself a believer in Daniel’s God (Daniel 2:47) [79]. This all the more remarkable as the interpretation of his dream seemed opposed to all his worldly projects and ambitious aims. Daniel’s faithfulness in confessing God and His truth before the king is rewarded by his hearing the same confession from the king himself. The result as important to Daniel’s future position and influence, as it was to the interest of God’s truth, honour, and kingdom in Babylon and in the world. The more immediate results were—
[79] “Your God is a God of gods” (Daniel 2:47). “God must, by great revelations, lay open His omnipotence and omniscience, and show He is infinitely exalted above the gods and wise men of this world, and above all the world-powers. The wise men of the Chaldean world-power, that is, the so-called magi, maintained that they were the possessors of great wisdom, and such they were indeed celebrated to be, and that they obtained their wisdom from their gods. The Lord must, through great revelations of His omniscience, show that He alone, of all the possessors of knowledge, is the Omniscient, while their knowledge and the knowledge of their gods is nothing. He must lay open to the world-power the whole future, that He may show to it that He knows it all, even to the very minutest events, that all lies like a map before His eyes, and that to Him it is history. For He who fully knows the whole future must also be the same who forms the whole development of the world. Omnipotence cannot be separated from omniscience.”—Caspari, quoted by Keil.
I. Daniel received the highest honour (Daniel 2:46). The prostration of the king and oblation presented to Daniel according to Oriental custom. Uncertain whether civil or religious obeisance intended—probably only the former; indicates, however, the proneness of fallen man to idolatry. Nebuchadnezzar ready to worship Daniel as a god, probably from seeing so much of God in him [80]. So the Lycaonians and Melitians in regard to Paul (Acts 14:11; Acts 14:15; Acts 28:6). Nothing said as to what Daniel did on the occasion. Perhaps he did what Peter did in regard to Cornelius in similar circumstances—“Stand up, for I also am a man” (Acts 10:25-26); or what the angel did in regard to John when offering similar obeisance—“See thou do it not; for I am of thy brethren the prophets: worship God” (Revelation 22:8-9). Those who cordially accept God’s message not slow to honour the messenger. Daniel had honoured God by his faithful testimony before the king; God now honours Daniel by the king’s grateful tribute to himself: “Them that honour me I will honour.”
[80] “Fell upon his face and worshipped Daniel” (Daniel 2:46). Dr. Rule thinks that the king believed some god or genius to be present with the interpreter of his dream; and in its honour, or in honour of the God of heaven Himself, without intending to worship His servant, he might have caused the “sweet odours” to be poured out before him.
II. Daniel elevated to a lofty position in the State (Daniel 2:48). Made governor of the province of Babylon, and president of the Magian College [81]. The king made Daniel “a great man;” but not so great as God had already made him, both by His grace and gifts. This official elevation of Daniel a wonderful movement in providence on behalf of the Jewish exiles. In accordance with God’s gracious promise regarding them: “I will be to them as a little sanctuary in the countries where they shall come” (Ezekiel 11:16). An important step to their ultimate deliverance. An enlargement also of Daniel’s sphere of usefulness. Found faithful in that which is least, he is now to be entrusted with much. “To him that hath, more shall be given.” His position as president of the “wise men” a precious opportunity for communicating to them a purer doctrine than their own. The light thus graciously made to shine in the darkness, whether or not the darkness comprehended it. Daniel’s place in the king’s gate [82], perhaps as one of his councillors, such as to give him ready access to the king’s person and influence in the king’s councils. Like Joseph, taken as a slave from prison to the right hand of Pharaoh as ruler of Egypt, Daniel is on a similar account taken as a captive exile, and placed next to Nebuchadnezzar over the province of Babylon. “He that humbleth himself shall be exalted.” The elevation of Daniel as well as Joseph the foreshadowing of a still more important one (Philippians 2:7-10).
[81] “Chief of the governors over all the wise men” (Daniel 2:49). “Wise men” (חַכִּימִין, khakkimin), here the general name of the members of the Babylonian or Chaldean priest-caste. So in Isaiah 44:25; Jeremiah 50:35. The presidents of the particular classes called here סִגְנִין (signin), and the grand president of the entire establishment, רַב סִגְנִין (rab signin). So Daniel is called here. He appears as at the same time invested with important secular power. So Diodorus Siculus speaks of Belesys, who wrested Babylon from the Assyrians, as at once chief president of the priest-caste and governor of Babylon. And according to Jeremiah 39:3; Jeremiah 39:13, the same chief president, called there רַב מָג (rab mag), or chief magus, belonged to the magnates of the kingdom, and was a member of the Council of State, and as such even took the field.—Hengstenberg. According to Kiel, סִגְנִין (signin) is the pural of an Aryan word incorporated into the Hebrew, and denoting “vicegerent “or “prefect.” Hengstenberg remarks that the writer’s exact acquaintance with the Babylonian customs and institutions, as shown in this and other instances, affords no small confirmation of the genuineness of the book. A Jew living in the time of the Maccabees not likely to possess such knowledge.
[82] “Daniel sat in the gate of the king” (Daniel 2:49). Gates and gateways of Eastern cities anciently held an important place. Among other purposes, they served as places of public deliberation, administration of justice, and royal audiences (Deuteronomy 16:18; Deuteronomy 21:19; Deuteronomy 25:7; Joshua 20:4; Judges 9:35; Ruth 4:1-11; 1 Kings 22:10). The gate of a royal residence seems to have been used for similar purposes. Thus Mordecai, like Daniel, sat in the king’s gate as one of the king’s councillors. An existing trace of this use remains in the name given to the Turkish court, the “Porte,” simply signifying the gate, that part of the palace where the court was originally held. Keil on the passage says, “Near the gate,” that is, at the court of the king, the gate or door named for the building (Esther 2:19; Esther 2:21). According to Gesenius, Daniel was made prefect of the palace. Junius and others think that his place was in the king’s gate, as having the power committed to him of admitting people into the king’s presence.
III. Daniel’s Elevation shared in by his Three Friends (Daniel 2:49). At his request they are invested with a charge over the affairs of the province of which he himself was made ruler. Sharers in his prayers, they are made sharers in his promotion. Unlike the chief butler in Egypt, Daniel in his elevation forgat not former friends. So Jesus associates His faithful followers with Himself in His future kingdom. “Ye are they that have continued with me in my temptations, and I appoint unto you a kingdom, even as my Father hath appointed unto me” (Luke 22:29). “Thou hast made us unto our God kings and priests, and we shall reign upon the earth.” “They lived and reigned with Christ a thousand years” (Revelation 5:10; Revelation 20:4; Revelation 20:6). We may notice from the passage—
1. Prayer often the path to promotion. The elevation of Daniel and his three friends the result of their united prayer for divine illumination. Earnest and believing prayer sooner or later turned into thankful praise. “They that sow in tears shall reap in joy.” “Promotion cometh neither from the east, nor from the west, nor from the south; but God is the judge: He putteth down one and setteth, up another” (Psalms 75:6-7). That God also the hearer of prayer (Psalms 65:2).
2. Believers’ trials only temporary. Daniel and his three friends involved in the trouble and dangers of the wise men in Babylon. Their sorrow soon turned into joy. “To the upright there ariseth light in the darkness” (Psalms 30:5; Psalms 112:4). “Ye fearful saints, fresh courage take,” &c.
3. The troubles of God’s people overruled for good to themselves and others. “Daniel’s captivity and the trouble in which the king’s dream involved him, overruled to his being made ruler over Babylon, and a blessing to his people. Joseph a similar example.” “Ye thought evil against me, but God meant it for good” (Genesis 50:20). The comfort of God’s people in affliction and trouble, that “all things work together for good to them that love God, that are the called according to His purpose” (Romans 8:28). The loss of earthly things, as in the case of Saul and his father’s asses, often the gaining of a kingdom.