Daniel 2:34-49 You saw till that a stone was cut out without hands, which smote the image on his feet that were of iron and clay… What are we to understand by the stone? Many commentators expound it of Christ's person. Others, with whom we agree, understand it not of Christ's person, but of His Kingdom. We cannot conceive how it is possible, by any known law of exposition, to arrive at the conclusion that the stone means our Lord himself. How, for example, could our Lord be said to become a great mountain, and fill the whole earth? Christ himself cannot become more exalted. He has already ascended far above all heavens. The stone, therefore, must denote the visible Kingdom of Christ upon earth, which is inseparably connected with Christ, but which, at the same time, is neither His mediatorial person nor His mystical body. Let us ask the prophet himself what the stone means, and he gives us a plain, decisive answer. He tells us that the stone signifies a kingdom, which the God of Heaven was to set up, "In the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed." And what is the kingdom which the Cod of Heaven was to erect? It is just the church under the New Testament dispensation. Hence, both John the Baptist and our Lord came proclaiming "the kingdom of heaven is at hand." It is worthy of remark that the stone is altogether distinct and separate from the image. The metals in the image were all distinct from one another, but they were all parts of the same structure. Not so the stone. It was not only distinct from the various metals in the image, it was distinct from the image itself. It had a separate and independent existence. The stone and the image were contiguous to one another, they are represented as having comb into contact, but their contact was that of collision, and not of incorporation. In its nature, origin, and privileges, the Church of Christ is distinct from, and independent of, the kingdoms of this world. The existence of the church is contiguous to that of temporal states and kingdom They have many things in common. The same individuals may be the subjects of both. The glory of God, and the good of man, are the common ends of both. Conformity to the will of God is the common rule of both. Notwithstanding all those points of agreement, the Church of Christ and the kingdoms of this world are so distinct from one another that they never can be incorporated, never can be blended into one society, nor subjected to one legislative head, without imminent danger to the best interests of man, and a total disregard of the authority of God. They differ in their origin. Earthly kingdoms derive their origin from God as the Creator and Supreme Ruler of the world. The Kingdom of Christ derives its origin from God as the God of grace, having been instituted with the view of promoting the salvation of that chosen company whom Grid, from all eternity, purposed to call, justify, sanctify, and bring to eternal life. They differ in respect of their constitution. The supreme power of administration in earthly states is placed in human hands; the supreme power of administration in the church is placed in the hands of our Lord Jesus Christ. There is no Divinely-given code of civil law, and, therefore, every temporal state possesses a power of legislation. It has authority to make, repeal, and modify its laws; and in so doing it is limited only by the obligation of making them in all moral respects conformable to the will of God, so far as known. Neither is there a Divinely-given form of civil government. While the constitutions of other societies originate in human wisdom, and may lawfully be altered by the sagacity or the taste of man, the constitution of the church, having emanated from Christ's will, and bearing on all its parts the impress of His authority, is unchangeable by man. Every alteration is a defection; every change of doctrine is an error; every deviation from the simplicity of instituted worship is a step towards superstition; every change in government and discipline is a movement either towards anarchy or despotism. The Kingdom of Christ also differs from all earthly kingdoms in the end for which it was erected. The special end of civil government is to promote the temporal welfare of men; the special end of the church is to promote their spiritual welfare. A second thing deserving of notice respecting the stone is the statement that it was "cut out of the mountain without hands." To understand the meaning of this let us reflect that there is no principle more deeply laid in the human intellect than this, that every effect must have a cause. When, therefore, it is said that the stone was cut out of the mountain without hands, this intimates that the kingdom which the stone symbolizes was to be erected in the world by supernatural influence. This is the meaning attached to the symbol by Daniel himself. "In the days of those kings the God of heaven shall set up a kingdom." This does not mean that the kingdom prefigured by the stone would be set up in the world altogether without the use of outward instrumentality, but simply that the mode of its erection would be such as to demonstrate "that the excellency of the power was of God, and not of man." Go back to the days of the apostles and contemplate the mighty fabric of ancient heathenism. It was congenial in itself to corrupt nature, it was hallowed by the veneration of ages, its roots were struck through all the framework of society, it was ramparted around by the terror of authority and the pride of erudition, by the emperor's sword and the philosopher's pen. From the experience of all the ages that had gone before, the inference might have appeared to be warranted that this system would continue until it was subverted by some great political convulsion. "For, pass over the isles of Chittim and see; and send to Kedar, and consider diligently and see if there be such a thing. Hath a nation changed their gods, which are yet no gods?" With Christianity, however, a new era dawned on the human race. The avowed design of it was to overthrow all the systems of religion then existing among mankind. Who that contemplated its apparent resources could have supposed that it would succeed. All power, all passions, all interests, all prejudices, all kindreds and classes of men, Jew and Greek, Barbarian, Scythian, bond and flee, were opposed to the spread of the gospel. To meet this formidable array it had nothing but seeming weakness. Its author was publicly crucified as a malefactor, its apostles were fishermen, its adherents were poor, its doctrines were humbling, its precepts were at war with human corruption, its privileges were purely spiritual, its rewards lay beyond the present life. The entrance to such a religion was by the gate of self-denial. In this triumph of weakness over power, of persecuted truth over fondly cherished errors, in the grandeur of the result compared with the unlikeliness of the original instrument, we discern an effect, to produce which the seeming cause is inadequate, and, therefore, we must admit of apostolic Christianity, that it was "a stone cut out of the mountain without hands." In like manner it could be shown that all the living spiritual churches of Christ upon the earth are like stones cut out of the mountain without hands. They have been placed in the situation they presently occupy by the leadings of Providence rather than by any pro, conceived plan or voluntary choice of their own. The stone that was out out of the mountain without hands is farther represented as coming into collision with the images though it is here predicted that the image will be subverted by the stone, we are not warranted from this to infer that Christ's Kingdom is hostile to the kingdoms of this world. Our Lord, when on earth, yielded obedience to the Roman government, and hath commanded His disciples, after His own example, to "render unto Caesar the things that are Caesar's, and unto God the things that are God's." We ought also to remember that Christ's Kingdom is a spiritual kingdom, and that "the weapons of her warfare are not carnal but spiritual." Far be it, therefore, from us to suppose that the church will have recourse to violent means for the subversion of the civil governments now existing. The stone, as we have already seen, signifies the Kingdom of our Lord Jesus Christ under the New Testament dispensation. But before the erection of Christ's Kingdom, the Babylonian, the Persian, and the Macedonian empires had been already destroyed. Seeing these empires were overturned before the stone was in existence, it could have no direct and positive agency in their subversion. It can, therefore, only be said of these empires that they were destroyed by the stone, in the sense that they were destroyed for the stone — that they were subverted by an all-wise Providence in order to prepare the world for the erection of the church. This interpretation is further confirmed by the fact that all these empires are represented as being destroyed at once — whereas, nearly a thousand years intervened between the overthrow of Babylon and the overthrow of Rome. This shows that the subversion of these empires, though accomplished by various instruments, and in ages remote from one another, was done for the same end, was part of the same work. It shows that they were all overthrown to make way for the kingdom of the stone. Their overthrow took place at different times, but it was for the same end. It was for the church that each of them rose, and for the church that each of them fell. It gives us a striking view of the unity and harmony of Divine providence. It shows us that the world does not move at random. It shows us that God has a definite end in view in His government of the human race. That end is the erection of Messiah's Kingdom. This is the centre in which all the lines of Providence meet. Having destroyed the image, the stone is represented as becoming a great mountain that filled the whole earth. Some commentators make a distinction between the empire of the stone and the empire of the mountain. When the Kingdom of Christ is spoken of as first a stone and then a great mountain, this conveys the same idea as the Saviour did when He compared it to "a little leaven" that in due time leavened the whole lump. It is also the same as the idea conveyed by the parable of the mustard seed which, from the smallest of seeds, gradually expanded into the mightiest of trees. And when the stone is said to become a mountain, and fill the whole earth, this clearly intimates that Christianity will yet be universally disseminated. This, however, is not all If a mountain were to fill the whole earth, this would be like a new earth taking the place of the old. And Christianity will not only be universally diffused, she will become the predominating influence in our world. In no period, in no place, has Christianity been accounted the predominating power. Politics have always had the ascendancy of Christianity. We cannot point to an era in which the principles of the Bible were practically recognised as the supreme law of nations. But when the image of anti-Christian civil government has been destroyed, the stone will then take the place of the gold, the silver, the brass, and the iron. Christianity will then be the predominating power. Politics will be subordinated to religion. When we think of the subversion of the present civil governments, and that in all likelihood this will be by violence, the prospect is gloomy, but there is brightness beyond. If the image be destroyed, it is because the stone is to fill the earth. This will be a great benefit to mankind — first, because it will be the end of anti-Christian governments; secondly, because it will be the means of abolishing tyranny, oppression, slavery, and war, by which the world has been scourged. since the dawn of time; thirdly, because the triumph of Christianity will be the ruin of superstition. And the believers of that time will towen in spiritual stature above those of every former age. Religion will have that place that the world has now, for the stone will occupy the place of the image. And what saints will they be who are as devoted to God as we are to mammon — who are as concerned about the soul as we are about the body. But Christians are required to make efforts for the extension of the church. The stone is here spoken of as possessing an inward principle of vitality by virtue of which it grew and became a great mountain. This principle of vitality is nothing else than the grace of God in the hearts of the true members of the church. This is an aggressive principle. No sooner is it implanted in the soul than it begins to war with corruption, and it will carry on that conflict until innate depravity shall be completely subdued. Fed by gracious supplies from above, and transmitted from one generation of the faithful to another, it will never cease to strive till the whole world is Christianised, and civilised, and saved. The want of this aggressive spirit has been the great sin of the church in past ages. Concerning this kingdom, it is farther said that "it shall never be left to another people, but shall endure for ever." Other thrones may fall, but "to the Son he saith, Thy throne, O God, is for ever and ever." Other crowns may be cast to the ground, but Immanuel's crown will flourish. (J. White.) Parallel Verses KJV: Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. |
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