Daniel 2:31-33 You, O king, saw, and behold a great image. This great image, whose brightness was excellent, stood before you… and the World: — The general condition of the Church, in reference to the world, urges to the consideration of large and fundamental principles. There is in the prophetical image a very exact picture of the condition of the world in a Pagan state, and, to some extent, of what it is in every state, short of moral perfectness; and there is, in the stone cut out of the mountain without hands, an equally exact picture of the Christian Church working out the renovation of the world. I. THE IMAGE. We are not left to conjecture the meaning, either of the whole or of its separate parts (v. 36-43). The head of gold meant the Babylonish empire, especially during the reign of Nebuchadnezzar (v. 37, 38). The breast and arms, which were of silver, are understood to mean the Medo-Persian empire (v. 39); the belly and thighs of brass, the Grecian, particularly under Alexander the Great (v. 39); and the legs and feet, these last being divided into ten toes, the Roman, in the different conditions of an empire and of the ten kingdoms into which it was afterwards divided (v. 40-43); all of this is commonly understood, and so generally allowed, as to warrant our omitting any special or detailed proof. It will also be observed that these different empires are introduced as occurring in succession, and as bringing before us the condition of the world continuously, during a very long period. But there remaineth another characteristic of this vision. The object revealed is an image. The word translated image is indeed something employed to signify merely a figure or resemblance of something. But its more ordinary meaning, and that which the circumstances seem to require, is that of an idol. The object introduced is in the form of a man, the materials employed are like those of idols, and the greatness and strange mixture of the figure do also correspond. But the nations of the world, and especially those introduced, must in this way somehow or other be idolatrous; and the idolatry will require to be such as may be reached, as will afterwards appear, by the progress of Christianity. Thus far we are carried by the image itself; and now we are led to look around, and to ask whether the kingdoms of this world be really such as is here supposed — whether all Pagan nations are essentially idolatrous, and whether all others not yet perfect are in the sight of God chargeable with less or more of the same offence? 1. Now, first of all, it will be recollected that the same corruption which exists in the individual affects society. Speaking of man as an individual, sin was first introduced into his heart; but out of the heart proceed evil thoughts, murders, adulteries, etc.; and thus the whole man becomes defiled. Then families made up of such individuals must also be impure; and this not merely as regards the conduct of particular members, but as respects domestic habits, and the authority of those who are heads of families. But families grow into tribes, and tribes have laws and law-givers exercising authority over them. But again, tribes become nations, and nations, whether by conquest or federal union, become empires; and in this state the evil is still worse. The contagion is greater, and the laws and customs, if supported by public opinion, are almost irresistible; and what now would the world itself be, if left to its own corruption, but one common though varied mass of moral evil. 2. The reasoning employed in these remarks is fully borne out by facts. The sin originally introduced into the breasts of our first parents soon discovered itself in their offspring; Cain slew Abel, and because his own works were evil and his brother's good. In the course of a few generations the Church had to be separated from the world on account of the prevalence of iniquity. The same thing again occurred after the flood. It occurred to such an extent that in the days of Abraham, who was only the tenth from Noah, special provision had again to be made for the preservation of religious truth. And we have, if possible, a still stronger proof in the description furnished by an Apostle, as applicable to the world at the fulness of time. This account contains an explanation also of the corrupting principles. In different countries there are different forms of superstition, different kinds of prevailing indulgences, and laws, and customs having different tendencies; but in all, the corruption of the human heart is seen festering in society, and pervading all its arrangements. It is not merely that there is the oozing forth of the corruption of the heart, and this as defiling all things, but that all the influence of power, all the authority of laws, and strong current of public opinion, are wholly impure, unrighteous, and irreligious. And what, in like manner, are the sympathies of such a people, but sympathies in favour of corruption, of immoral indulgences, and unrighteous laws. 3. But there is another view of this subject, necessary to the filling up of our prophetical delineation. We understand the image to be representative of idolatry, and in correspondence with this we believe the world, in its unbelieving state, to be essentially idolatrous. It will be generally admitted that Pagan nations are for the most part idolaters. The true history of man's condition religiously is this: Religion is of God — is communicated by His Spirit to the individual inwardly; and to the world by the revelation of His will outwardly. It is itself pure in either way; but on coming into contact with the corruption of the human heart, and of a world lying in sin, it becomes impure, and if left alone would grow into corruption itself. Confining our illustration to the world collectively, the history of nations has only to be read that it may be seen. But this very tendency to corrupt, tends also to an ultimate annihilation of religion itself. The same alienation of mind from God, which veils in forms adapted to the human heart, leads to an utter forgetfulness of God, and distaste for everything proper to His worship. Even ancient Greece and Rome had almost reached this very condition, when Christianity stepped in and saved these nations from absolute infidelity. It will be observed that in all this we have spoken only of Paganism, but the same principle extends to corruptions of every form. The very same tendency of our corrupt nature, which converted the simple faith of the Patriarchs into Paganism, changed the doctrines and worship of the Apostles and first Christians into Mohammedanism, Popery, and other forms of error less generally known. In these residers, therefore, nearly all will admit that the nations of the world are for the must part idolaters. But there is another sense in which the nations of the world are fitly represented by the prophetical image; and although this is certainly the more abstract, it is nevertheless that which seems mainly intended. The head of gold directly pictured the King of Babylon and the glory of his reign (v. 37, 38), not the priests of Bel, or anything proper to the idolatry of Babylon; and so was it of the other parts of the image (v. 39-43). These were like the head, all severally descriptive of the nations they represented politically. And politically, therefore, must these nations be held as idolatrous. The principle arrived at in the other case will assist us. Idolatry is the giving of that honour and glory to any other which is due only to God. And so, when the flatterers of Herod shouted, "It is the voice of a god and not of a man, immediately the angel of the Lord smote him because he gave not God the glory!" (Acts 12:22, 23). And this was the very sin of the King of Babylon, and no doubt that which rendered the head of gold a part of the image (v. 28-30 and 34-37). And this is the master sin, first of the human heart, then of each family, and lastly of kingdoms and empires, including their laws and customs, and whatever else may direct or control society. And curious enough it is, that here also the corrupting tendency diverges into two separate currents, the one ending in an entire absence of everything like an acknowledgment of God, and the other in the embodying of interested and corrupt ends under the cover of Divine authority. The latter, as in forms of worship, is greatly more common than the other. Most nations embody their faith in their constitution, and some even allege the authority of the State to be Divine; nevertheless that it is in all its leading features opposed to the will of God, and essentially an organized form of oppression, and thus instrumental in promoting rather than restraining wickedness. This alliance nevertheless gives stability to such governments, and, on the principle already referred to, namely, that the ends so served are natural to man, and are sought by him. And the analogy holds equally good in the other branch, for what is a government, simply expressive of a nation's will, and without any acknowledgment of God, or any observance of His laws, but infidel? Now, both of these tendencies, it will be observed, manifest themselves in Christian as well as Pagan nations. They are the concomitants of moral corruption, the one generally in circumstances of popular ignorance and superstition, and the other in nations distinguished for intellectual attainments, or at least activity, with a less amount of practical religion. The rapid survey which we have thus taken of what may be called political idolatry, is perhaps enough to show the truth of the principle proceeded upon; and there is only one other element in this condition of the world which we shall stop to notice. It is the well ascertained fact that no nation has the power of reforming itself. No barbarous nation, for example, has ever been known to become civilized except through the interference of some other nation already in that state. All intellectual improvement originates with religion — with revealed truth. This at least may be proved, that the introduction of religion to any nation is ever followed by intellectual improvement. And it is all but proved that nothing but religion will so humanise the mind of any nation as to give it a taste for general knowledge. And so far as the lights of history guide us, we are farther induced to believe that the early improvement even of heathen nations, such as that of Greece, was brought about by the importation of knowledge from countries which had not yet wholly lost an acquaintance with Divine truth. The prophetical image was thus literally descriptive of the condition of the world. The head was of gold, and is passed downwards into silver, and brass, and iron mixed with clay; but still it was a piece of dead matter, undergoing indeed changes, but these were all downward. They were as nations themselves, still becoming more and more debased, and yet, in no stage of this progress, discovering aught of a redeeming tendency. This, be it observed, is the character under which all nations, unblessed with the Gospel, are to be seen, and in so far as any nation is wanting in moral and religious influence, it is under the same taint, and is subject to the same progress. This, therefore, is the aspect under which the world ought to be contemplated, apart from the effects of Gospel truths, or short of their full and transforming power. II. THE STONE CUT OUT OF THE MOUNTAIN WITHOUT HANDS. The cutting of this stone out of the mountain was not coeval with the commencement of the succession of kingdoms set forth in the image. "Thou sawest till that a stone was cut out," which is explained in the 44th verse thus: "And in the days of these kings shall the God of Heaven set up a kingdom." Then, as to the execution of the threatening that this stone should smite the image, it is said in the vision, "which smote the image upon his feet," that is, during the continuance of the Roman empire; and yet, in doing this, it is added that not only the iron and clay, but also "the brass, the silver, and the gold" were to be broken to pieces together. This leads us at once to the time of the cutting out of the stone. It was to be looked forward to during the times of the Babylonish, the Medo-Persian, and the Grecian Empires; but it was to occur under the Roman. And how is it then possible for anyone to doubt as regards the fulfilment? The explanatory description is, "In the days of these kings shall the God of Heaven set up a kingdom which shall never be destroyed." The figure introduced is in many respects fitted to bring before us the leading characteristics of the Church aa regards the world. 1. And first, as to its origin. Quarries were of old frequently in mountains, and there is nothing perhaps in this beyond a proper keeping with the imagery employed; but its being cut out of the mountain "without hands" was no doubt intended to point at the Divine origin of Christianity, and this as distinguishing, it from every other form of religion. It was literally of God. Its foundation stone was His own incarnate Son — its first propagaters were His inspired Apostles — the first Christian Church was born under the special power of Pentecostal influence. Such an institution is eminently of God, and must, from its very nature, endure for ever. 2. Another of its characteristics is set forth in the power of the stone to break the image. We all know that among the rude implements of ancient times employed in breaking any piece of carved work, a mass of stone was the most natural, and that which was most frequently used. Now, be it remembered, that the prophetical image has been explained as meaning not the abstract constitution and power of nations, but their idolatrous character — and this, whether it respects the moral condition of their superstitious and polluted worship, or their self-willed and unrighteous, if not also impious, governments. The thing to be broken, therefore, and reduced to powder, is not the ordinance of government, which is of God, but the idolatry of nations, which is wholly of man. And now it will be seen that Christianity, as taught by the Apostles, was eminently fitted to effect this — was so fitted as simply by its progress to carry out all that is here meant. But allow conscience to be once awakened — let the individual once feel himself restrained from wonted habits, and compelled to unwonted causes of conduct — and even he will be brought into collision with his fellow men. His own family will take offence, and his neighbours will eye him askance, and by and bye an arm of power will be lifted up against him. But allow the one to become a thousand, and the thousand to become many thousands, and now the cry will be raised of "turning the world upside down." It will now become a matter of necessity, either that such parties shall be freed from sinful laws and customs, or that they shall be put down by the hand of power. What reason would thus pourtray, history narrates. The day of Pentecost was but as yesterday, when the doctrines of Peter and John gave offence, and they were called before the Jewish Sanhedrim, and taught as they had been by the Master himself to "render unto Caesar the things which are Caesar's," they were nevertheless compelled to say to the High Priest and his Council, "whether it be right in the sight of God to hearken unto you more than unto God judge ye, for we cannot but speak the things which we have seen and heard" (Acts 4:19, 20); and on another occasion, "we ought to obey God rather than men" (Acts 5:29). This of itself affords proof as well as illustration; but the instructions of the Saviour, originally given to His Apostles, are more direct and certain. (Matthew 10:16-18, 34-36.) Nothing can more Clearly show that the Church was to be brought into collision with the idolatry of the world, and that it was in the first place to suffer. 3. It may, however, be well to rest here for a little, so as to look at what is said of this smiting of the image even on the feet, that the whole image was thereby reduced to powder. In this we have just another proof of the principle on which we are proceeding. Suppose mere idolatry, as known under some particular form, to be meant by the image, then would the stone require to have been applied to the head of gold, as well as to the feet of iron and clay. But if the idolatry meant, be as we have been alleging, that alienation from God, and substitution of the corrupt will of the creature for the unerring will of the Creator, then will the idolatry brought before us be one as the prophetical image, no matter that the head and the other parts are of diverse materials. It will be thus seen that the kingdom of Satan is one, though of many successive ages, and that it remained in power down to the time of the first planting of Christianity. And it conveys to us this farther idea, which is of some practical importance, namely, that whatever remains of national alienation from God, is in reality a part of the kingdom of Satan, and such as ought to be kept under the power of the stone. And what would you more? it will be said. Would you have her to do as she had been dealt by? Would you have her to persecute? By no means. And what would you then? Simply to carry forward the work in which she had been engaged, with all the advantages of her acquired power; not to rest, but to carry forward the work of Christ as regards Scriptural instruction, till, by the blessing of God, the remaining outfield be as the vineyard of the Lord; and not to rest as regards laws, and customs, and authority, till these be severally based on the Word, and imbued by a spirit of piety. 4. But this carries us forward to another and most important branch of this subject; we mean the stone becoming the mountain and filling the whole earth. It is altogether too large to be received merely as one characteristic; and, therefore, we shall speak of it in parts. It will be observed, then, from the vision, that the pounding of the image and the enlargement of the stone, so as to become a mountain and to fill the earth, were not strictly consecutive, that is, the stone did not first become a mountain filling the earth, and then smote the image, neither that the stone first broke to pieces the image, and that when this was quite done it became a mountain, for the co-existence of the stone and the image for some considerable time is clearly implied (v. 44). The thing meant was, that the stone, when first cut out of the mountain, and when still portable, was employed in pounding the image, and that as this went on, so it grew, till by a diminution of the image and an enlargement of the stone the one took the place of the other. The one disappeared and the other became a mountain, filling the whole earth. And this we have in part seen. As Christianity grew, Paganism and Pagan rule decayed, and nominally at least, Christianity is even now seen as some lofty mountain towering over all human institutions, and as it grows applying its weight — its influence — to the demolition of another and another position of the fabric of Paganism. 5. But we ought not, perhaps, to conclude this series of remarks without adverting to an interpretation of this and similar passages, which has, in different ages, been the cause of great social mischief, and which ought to be guarded against. When the Reformation in Germany had well-nigh reached a state of general diffusion, there broke out among the half-instructed people an opinion leading to revolution and bloodshed. Galled with the continuance of political grievances, they sought to obtain deliverance under the influence of religious motives. They fancied themselves entitled to revolutionise states and overturn governments, for the purpose of erecting in their room others more in accordance with what they believed to be the will of God. And the effect was, first a civil war, and afterwards the destruction of the parties engaged, and last of all the hindrance of religion, as regarded its progress and also its legitimate influence. On these accounts it may be well very distinctly to guard whatever is said on a subject of this kind. This is due to Society — it is due to as many as would be instructed and act on their belief; but it is due also to religion. And it is a matter of satisfaction that this may be done simply by pointing back to the doctrine of the vision. It is not, then, be it remarked, that the Church is to interfere with the affairs of the State, and far less that Church members are to draw the sword, and thus forcibly to alter the laws and constitution of kingdoms. The Church is spiritual, and it is to carry on its pounding process only by spiritual means. It is to shed abroad the light of the Gospel on society, and thus to dispose the nation to righteous laws and right government. (D. Macfarlan, D.D.) Parallel Verses KJV: Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. |
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