“Daniel Blessed the God of Heaven” – Daniel 2:1-24 (An Exposition of the Book of Daniel– Part Four)
In this prayer, as we will see, the two themes surface which we have identified earlier as running throughout the entirety of Daniel’s prophecy. First, we see God’s absolute sovereignty over all of human history, including YHWH’s rule over the great empires depicted by the statue in the dream. Second, God’s fatherly care of Daniel and his friends is evident when YHWH protects Daniel and his three compatriots from the king’s wrath. YHWH enables Daniel to do what the Babylonian court experts cannot, that is to recount and then interpret the king’s dream.[3]
Times Have Changed
The mood in the Babylonian court has completely changed between the time Nebuchadnezzar claimed the throne in 605 BC, and the scene which unfolds in Daniel chapter 2. In the opening chapter of his prophecy, Daniel describes Nebuchadnezzar as an all-powerful king, bestowing favors on those servants who have successfully completed their transformation from captured youths into humble and efficient servants in the Babylonian court, young men who come from the various peoples defeated by the Babylonians, now dedicated to serve the king and worship his Babylonian “gods.”
But in chapter 2 (which takes place two years later in 603 BC), the king is troubled and frightened because he has had a dream–the meaning of which escapes him. The royal court which seemed so dominant over its humiliated subjects is now depicted as a place of fear, helplessness, and brutality.[1] Whatever it was that the king had dreamed, coupled with the failure of Nebuchadnezzer’s magicians and astrologers to interpret the dream for him, initially leads to great peril for Daniel and his friends. But then it becomes an opportunity for Daniel to ascend in rank and importance in the court. This comes to pass because YHWH is Daniel’s shield and defender, and the source of both Nebuchadnezzaer’s dream and Daniel’s interpretation.
Chapter Two — The Big Picture
Chapter 2 of Daniel’s prophecy contains a 49 verse story dominated by Nebuchadnezzar’s dream of a bizarre statue composed of four different metals (which represent four different earthly kingdoms), which is then destroyed by a giant rock (which represents an eternal kingdom established by the God of Heaven). The revelation given by the Lord to Daniel regarding the meaning of the king’s dream tempts us to focus entirely upon the sequence of future events revealed. Indeed, the dream contains a fascinating and remarkably accurate prediction of the rise of future empires and their eventual destruction. Yet, we must not overlook the big picture purpose of the story of the king’s dream and Daniel’s interpretation of that dream. Although the details of the vision which follows are interesting and important because the dream predicts the histories of the great world empires, this is not as important to Daniel’s message as the fact that only YHWH knows how the future will unfold, because he is the author of the future. It is YHWH’s kingdom, not any of the four kingdoms which Nebuchadnezzar sees in his dream, which triumphs over all other kingdoms of the world in the end.[2]
The account in Daniel 2 of Nebuchadnezzar’s dream and Daniel’s interpretation of it is a single unit which is best covered in one long essay. But this requires far more space than is usual for a blog post. So rather than skimming over the entire chapter and then hitting the highlights (there are too many and the dream is too important for that), I will break the chapter in four parts. We will spend several posts going through the various parts. The first part is the king’s dream and his challenge to his court magicians to recall and explain it to him (vv. 1-13). The second part is God’s revelation of the dream to Daniel (vv. 14-23). We will cover both of these sections in this exposition. The third part of the chapter is Daniel’s God-given explanation of the dream to the king (vv. 24-45), and then finally, we have the king’s very favorable response after Daniel interprets the dream for Nebuchadnezzar (vv. 46-49).
The Key—Daniel’s Prayer to YHWH
The interpretive key to understanding the whole of the chapter correctly (the big picture) is found neither in the dream, nor in the interpretation of the dream, but in Daniel’s prayer to YHWH as recounted in verses 20-23. In this prayer, as we will see, the two themes surface which we have identified earlier as running throughout the entirety of Daniel’s prophecy. First, we see God’s absolute sovereignty over all of human history, including YHWH’s rule over the great empires depicted by the statue in the dream. Second, God’s fatherly care of Daniel and his friends is evident when YHWH protects Daniel and his three compatriots from the king’s wrath. YHWH enables Daniel to do what the Babylonian court experts cannot, that is to recount and then interpret the king’s dream.[3] As a result (vv. 46-49), Daniel is made a ruler in the province of Babylon, as well as chief prefect over the king’s wise men (counselors). Daniel also secures posts for Shadrach (Hananiah), Meshach (Mishael), and Abednego (Azariah).
We have in this chapter what amounts to a “court tale of conquest.” At first glance, the rivals are Daniel and the king’s advisors, but the real contest is between YHWH and the king’s idols [4]–just as it had been in Egypt in the contest between Moses and Pharaoh’s magicians. When the contest is over, it is clear to all–believer and unbeliever alike–that the Babylonian “gods” are no match for YHWH.
Daniel is the wisest of the so-called “wise men,” because YHWH has given him the wisdom and ability to interpret the king’s dream, while protecting Daniel and his friends.
A Very Bad Dream
When we consider the first 24 verses of Daniel 2, the first thing we notice is the specific time established by Daniel, “in the second year of the reign of Nebuchadnezzar” which would be the spring of 603 BC. We also learn that something was deeply troubling the king. “Nebuchadnezzar had dreams; his spirit was troubled, and his sleep left him.” We do not know what caused the king’s troubles–whether he had too many goat meat Shish Kebabs or too much caffeine late at night–but his sleep was interrupted and after falling back asleep he dreamt (the time when dreams are the most vivid). Before the invention of artificial lighting it was very common for people to go to bed just after dark–then awaken for a time around midnight–and then go back to sleep until first light. This is likely what happened to Nebuchadnezzar. He slept, was awakened, and then upon returning to sleep had his dream.[5] The king was deeply troubled by its content, a great metal statute with clay feet being crushed by a rock made without human hands.
Bring In the Chaldeans
In what appears to be a state of great distress, the king seeks relief from those in the royal court whom the king consulted in such matters. “Then the king commanded that the magicians, the enchanters, the sorcerers, and the Chaldeans be summoned to tell the king his dreams. So they came in and stood before the king.” The list given us by Daniel is important–magicians, enchanters, and sorcerers–men who claim to see the future, talk to the dead, or interpret strange phenomena (storms, earthquakes, droughts, etc.). These men (known as “Chaldeans” as a group) were practitioners of the occult (the demonic). Such men were common in the courts of the ancient world and understand such dreams to have regular patterns which could be discerned so as to “interpret” such dreams correctly. There are even ancient manuals from Babylon (“dream books”) explaining how to do this. But this was such a complicated a “science” that it took much time and study to master these manuals and be admitted to the royal court.[6] The folly of this will be exposed by the young man Daniel, the prophet of YHWH.
With the Chaldeans standing before the distraught and troubled king, we read in verse 3, “and the king said to them, “I had a dream, and my spirit is troubled to know the dream.’” Either the king cannot recall the details of the dream–which is not uncommon–or else (and this is much more likely) the king recalls much of the dream but does not reveal the details so as to test whether or not his “court magicians” are actually interpreting his dream, or are merely offering flattering words meant to gain his favor and not provoke his anger. Nebuchadnezzar was no slouch. He is asking for much more than an interpretation of the dream. He is asking for a recounting of the specifics of what he dreamt, as well as an interpretation. He will put his court magicians to the test. He will not like the outcome.
“Tell Us Your Dream”
An important bit of irony appears in verse 4. “Then the Chaldeans said to the king in Aramaic, “`O king, live forever! Tell your servants the dream, and we will show the interpretation.’” The text of Daniel’s prophecy shifts from Hebrew to Aramaic until the end of chapter 7. The irony is that the king’s subjects begin with the common address offered by servants to someone of Nebuchadnezzar’s great prestige and power. This is a prayer to the “gods” (Bel or Marduk) offered on behalf of the king, who was often associated with the “gods” as though he were one of them. The irony in this is that Nebuchadnezzar is but a mere mortal, whose dream will reveal that his reign and kingdom will come and go. The king will not live forever despite the invocation of pagan “gods.” Some have wondered whether or not this is a bit of satire on Daniel’s part, pointing out the ultimate fate of Nebuchadnezzar and the futile efforts of his court magicians to bring about eternal life through the prayer they offer.[7] But Daniel will both recall and interpret the dream, only to tell the king about an eternal king and a kingdom which will not end, but endure forever (cf. v. 44). The New Testament will identify this kingdom for us (Revelation 11:15) –“The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.”
Likely unable to recall the essence of the dream if not all of its details, the king demands that his “spiritual advisors” tell him both the details of the dream and its interpretation. “The king answered and said to the Chaldeans, `The word from me is firm: if you do not make known to me the dream and its interpretation, you shall be torn limb from limb, and your houses shall be laid in ruins. But if you show the dream and its interpretation, you shall receive from me gifts and rewards and great honor. Therefore show me the dream and its interpretation.’” Serving in the court of someone like Nebuchadnezzar is like being chained to a lion–things are fine while the lion is well fed, in a good mood, and not worried about other lions. But should the lion get hungry . . . Nebuchadnezzar’s dream is much too important to let the Chaldeans get away with mere formalities typical of the royal court.
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The Love of God in the Shepherding of Souls
Christians need pastors and that God loves His people enough to provide for them such godly men. When we neglect this gift, we neglect pastoral oversight of our souls! As if we are strong enough to reject God’s plan for our soul’s protection and fend for ourselves. When we neglect this gift, we neglect personal application when it comes to the proclamation of God’s Word. As if we can survive only on Christian generalities and never need to embrace personal and tangible change.
The undeniable love of God for His people pours forth abundantly from the pages of Scripture. God really loves and cares for the good of the Church. One of the ways this shows itself is in His wise bestowment of godly pastors to His local churches (cf. Eph. 4:11).
Every Christian needs a pastor! And since pastors/elders/overseers/bishops are Christians, this includes them too. Even pastors need pastors, since God displays His love for all of His people by giving them under-shepherds to care for their souls (cf. 1 Peter 5:1-4).
Every Christian needs a pastor. This implies that professing Christians separated from the local church are at best in great danger, but there also exists a very great possibility that those separated from the church for a long time are not Christians at all. For if every Christian needs a pastor, how can one go through life apart from such a vital necessity?
For those separating themselves from the local church, or failing to take seriously membership in the local church, here are some things you are missing out on when it comes to faithful shepherding:
Protection
God loves His local churches enough to give them qualified men charged with “keeping watch over your souls” (Hebrews 13:17). What an amazing thing!
God has provided a means by which your soul can be guarded. This does not do away with personal responsibility, of course. It does, however, supply for us an added defense against the world, the flesh, and the devil because we have godly men involved in our lives who are appointed by God to help keep the sheep from destruction, whether inflicted by self or others.
For officials in high positions, we provide bodyguards. These guards are entrusted with watching over the physical well-being of people, protecting them from sinister plots.
How high a position must every Christian be in since God has provide them with soul-guards! Men entrusted with watching over the spiritual well-being of His people, protecting them from various dangers.
Proclamation
God gives His local churches men who are able to rightly divide the Word of truth and to proclaim that truth to them regularly in the public assembly, i.e. weekly worship (cf. 2 Tim. 2:15, 4:2).
Some would object and say that in such a day of technology we can listen to godly men in a variety of ways via YouTube, Podcasts, Sermon Audio, etc.
But I humbly submit to you that our sovereign God knows what He is doing in giving you godly men who are present with the sheep, and who are preaching the Word to the sheep in both the language and specific context they need to hear.
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Alabama Supreme Court, Embryos, and the Confusing Ethics of IVF
In the Alabama case, the court established that the moral nature of an embryo gives it the same legal protections as a born human under the state’s “wrongful death” statute. Why, then, should the same embryos not be afforded protection from imprisonment, trafficking, experimentation, and eventual destruction? Strictly speaking, IVF can be done in a way that does not lead to the creation of “excess” embryos.
A decision by the Supreme Court of Alabama, that the state’s Wrongful Death of a Minor Act applies to “all unborn children, regardless of their location” including “extrauterine” embryos stored in a “cryogenic nursery,” has resulted in at least three fertility clinics suspending in vitro fertilization (IVF) services. In an interview on The Daily podcast, New York Times reporter Azeen Ghorayshi claimed that the decision “puts all fertility care in Alabama in limbo.”
It sets a huge and quite scary precedent for anyone who is undergoing IVF, anyone who works in the fertility industry in Alabama who is working with these embryos that are suddenly considered children.
That panic, which has been typical of the media coverage about the decision, makes sense given that the court finally addressed the central question of IVF, a question that the IVF industry has largely depended upon not being answered in order to grow and expand. Specifically, the court’s decision has only put a certain kind of fertility care “in limbo”: fertility care that involves the creating, storing, preserving, and destroying of human embryos. Asking the question “what are they?” was long overdue, given that approximately 1.5 million embryos left over from IVF services are currently stored in freezers in the United States, the vast majority of which are destined for either destruction or donation for medical testing,
Even if late in coming, pro-lifers have been right to celebrate this small bit of ethical clarity for an industry with little of it. During IVF, eggs are fertilized with sperm in a lab. Often, multiple embryos are created and tested for viability before being transferred into the uterus of the mother or a surrogate. This is done in rounds of one to five embryos at a time. If a pregnancy occurs, the remaining embryos are frozen.
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When Steve Wants to be Called Sue
There is a time coming very soon that any Christian not willing to lie about gender, and not willing to perpetuate this lie against transgender individuals, is going to be fired for their stand. That’s both a shame and an opportunity. If God’s people are stuck in companies that hate God and promote homosexuality, transgenderism, abortion, feminism, and more, how freeing it will be, and how much louder we will be, when we’re cut loose from these companies!
It had seemed a regular Monday morning before co-worker Steve arrived. Now his outfit had everyone buzzing: instead of his standard slacks/dress shirt combo, he’d paired black pumps with a floral print dress. In the morning staff meeting, the supervisor informed everyone that Steve was now “Sue” and we should start calling him her.
It’s a scene playing out in offices across the West, and for Christians in these companies, it can seem like our choice is between compromising on God’s Truth (Gen. 1:27) by going along with the transgender lie, or compromising on our winsomeness (Col. 4:5-6) by confronting the lie.
So what’s a Christian to do?
I think a middle road of sorts can be charted, one that doesn’t compromise on God’s Truth, but which also shows a willingness to try to get along in as far as we are able. It involves using a person’s chosen new name, while avoiding any use of pronouns for them. So, in the case of Steve/Sue, even as it is odd to call him by a girlish name, we all know names that have gone from being boys’ names to girls’ names and vice versa. It doesn’t need to be our place to designate a name too girlish for a boy to have it. We can show our willingness to get along by agreeing to call our coworker by his new name of Sue.
But if that were all we were to do, that approach might lead to confusion about where God stands on the issue of gender. If we, as Christians, call transgender folk by names that align with their adopted, but not actual, gender, then we would be sowing the seeds of confusion if that was all we were to do. The reason we can go along with using “Sue” is because we’re doing so as part of a package treatment: we’ll explain that we will also be trying to avoid any mention of Sue’s pronouns. It is one thing to call a man by what would be an odd first name for a man, but it is something else to call a him her.
Though it might not be perceived as such, we would explain that this is us doing our best to get along. Sue would see any use of male pronouns for him as offensive. We would understand it to be a denial of God’s revealed truth about gender to use female pronouns for him. Therefore to minimize offense, and yet not lie, we will agree to speak of “Sue” and “Sue’s presentation” and how “Sue did a good job.” It’ll be “Sue this” and “Sue that” but never she or her.
It would be good to make this clear at the start, rather than have it be discovered by coworkers wondering why we seem to be using Sue’s name to excess. Getting ahead of it makes sure that our Christian witness is clear.
Will that satisfy our employers? Perhaps. But whether it does or does not, it shows our willingness to do what we can. In extending ourselves as far as we can go, we speak the Truth as winsomely as it is in our power to so speak it. This approach may or may not please Man, but it does glorify God.
1. Words Have Power
A strange form of encouragement for this approach can be found in the words of those we oppose.
In a recent position statement proposing “chestfeeding” as a possible alternative to “breastfeeding,” the Academy of Breastfeeding Medicine (ABM) began by stating, “We affirm that language has power.” They want to adopt “chestfeeding” to be sensitive to new mothers who don’t identify as being women and who, therefore, might not like to be reminded of their breasts, as those are exclusively female body parts. Language has power, so the ABM’s fix for a woman who doesn’t want to be a woman is to stop reminding her that she is a woman.
Now, as people of the Book, and followers of the Word made Flesh, we agree that “language has power.” Where we differ with the ABM is on how that power should be used.
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