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THE BOOK OF DANIEL CHAPTER - DANIEL IN CAPTIVITY Characteristics of the Sacred Writings — Five Historical Facts — Prophecy of Jerusalem’s Captivity — The Holy City Three Times Overthrown — God’s Testimony against Sin — Condition and Treatment of Daniel and His Companions — Character of King Nebuchadnezzar — Signification of Pagan Names — Daniel’s Integrity — The Result of His Experiment — Daniel Lives till the Time of Cyrus.

CHAPTER - THE GREAT IMAGE A Difficulty Explained — Daniel Enters upon His Work — Who Were the Magicians? — Trouble between the King and the Wise Men — The Ingenuity of the Magicians — The King’s Sentence against Them — Remarkable Providence of God — The Help Sought by Daniel — A Good Example — Daniel’s Magnanimity — A Natural Character — The Magicians Exposed — What the World Owes to the People of God — Appropriateness of the Symbol — A Sublime Chapter of Human History — Beginning of the Babylonian Kingdom — What is Meant by a Universal Kingdom — Description of Babylon — The Heavenly City — Babylon’s Fall — Stratagem of Cyrus — Belshazzar’s Impious Feast — Prophecy Fulfilled — Babylon Reduced to Heaps — The Second Kingdom, Medo-Persia — Persian Kings, and Time of Their Reign — Persia’s Last King — Alexander the Great — His Contemptible Character — The Fourth Kingdom — The Testimony of Gibbon -Influences which Undermined Rome — A False Theory Examined — What the Toes Signify — Rome Divided — Names of the Ten Divisions — Subsequent History — God’s Kingdom Still Future — Its Nature, Location, and Extent.

CHAPTER - THE FIERY ORDEAL Nebuchadnezzar’s Image vs. God’s — Devotion of Idolaters — The Jews Accused — The King’s Forbearance — The Fiery Furnace — Its Effect on the Chaldeans — The Course of the Three Worthies — The Wonderful Deliverance — Its Effect on the King’s Mind — Integrity Honored.

CHAPTER - NEBUCHADNEZZAR’S DECREE The Oldest Decree on Record — Humiliation Confessed — A Good Example — Nebuchadnezzar’s Condition — God’s Dealing with the King — The Magicians Humbled — A Remarkable Illustration — Mercy in Judgment — An Important Key to Prophetic Interpretation — Angels Interested in Human Affairs — The King’s Acknowledgment — Daniel’s Hesitation — His Delicate Answer to the King — Judgments Conditional — The Lesson Unheeded — The Blow Falls — The King’s Restoration — The End Gained — Nebuchadnezzar’s Death — Summary of His Experience.

CHAPTER - BELSHAZZAR’S FEAST Closing Scenes of Babylon’s History — Celebration of the Conquest of Judea — The Sacred Vessels Desecrated — God Interferes with the Revelry — The Phantom Hand — Change of Scene — Daniel Called — The Lesson to the King — The Writing Interpreted — The Fulfilment Follows — Edwin Arnold’s Prize Poem.

CHAPTER - DANIEL IN THE LIONS’ DEN Date of the Persian Kingdom — Cyrus Sole Ruler — Paul’s Reference to Daniel’s Experience — Extent of the Persian Kingdom — A Fiendish Plot — Righteousness Daniel’s only Fault — False Witness of the Conspirators — Daniel Undisturbed — The Decree Secured — The Victim Ensnared — The King’s Dilemma — Daniel Cast into the Lions’ Den – His Wonderful Preservation — Fate of Daniel’s Accusers — Daniel Doubly Vindicated — The King’s Decree.

CHAPTER - THE FOUR BEASTS Chronological Connection — Rule of Scripture Interpretation — Signification of the Symbols — The Kingdoms Identical with Those of Daniel 2 — Why the Vision is Repeated — Change in Babylonish History — Deterioration of Earthly Governments — The Symbol of the Bear Explained — Grecia the Third Kingdom — Rapidity of Its Conquests — Testimony of Rollin — Signification of the Four Heads of the Leopard Beast — The Nondescript — Signification of the Ten Horns — A Little Horn among the Ten — The Judgment Scene — A Temporal Millennium Impossible — Character of the Little Horn — Gradual Development of the Romish Church — Opposition of the Arians — The Three Horns Plucked Up — Millions of Martyrs — A Feeble Defense — Paganism Outdone — Meaning of Time, Times, and a Half -Date of Papal Supremacy — Date of Papal Overthrow — Rome a Republic — The Power of the Papacy Waning in Its Stronghold — A Later Judgment — The Ecumenical Council — Victor Emmanuel’s United Italy — End of the Pope’s Temporal Power — Its Coming Destruction.

CHAPTER - VISION OF THE RAM, HE-GOAT, AND LITTLE HORN Change from Chaldaic to Hebrew — Date of Belshazzar’s Reign — Date of This Vision — Where was Shushan? — A Prophecy of Isaiah Fulfilled — The Angel Explains the Symbols — How the Goat Represents the Grecians — Alexander the Great — Battle at the River Granicus — Battle at the Passes of Issus — The Great Battle of Arbela — Subversion of the Persian Kingdom, B.C.331 — Alexander’s Famous Reply to Darius — The World Will not Permit Two Suns nor Two Sovereigns — Increase of Power — Alexander’s Disgraceful Death — Division of the Kingdom — The Roman Horn — How It Came out of One of the Horns of the Goat — Antiochus Epiphanes not This Horn — Rome the Power Symbolized by the Little Horn — What is the “Daily”? — Two Desolating Powers Brought to View — When Oppression of the Saints Will End — The 2300 Days not Here Explained — The Sanctuary Explained — What the Cleansing of the Sanctuary Is — The King of Fierce Countenance – By What Means the Romans Prospered — The Explanation not Finished — The Reason Why.

CHAPTER - THE SEVENTY WEEKS The Short Time between the Visions — Daniel’s Understanding of Jeremiah’s Prophecy — Daniel’s Wonderful Prayer — Gabriel again Appears — Vision of Chapter 8 Explained — Connection between Chapters Eight and Nine Established — The Time Explained — The Seventy Weeks — The Meaning of “Cut Off” — Testimony of Dr. Hales — Date of the Seventy Weeks — The Decree of Cyrus — The Decree of Darius — The Decree of Artaxerxes — The Year 457 before Christ — Date of Christ’s Baptism — Date of Christ’s Crucifixion — Invention of the Christian Era — Intermediate Dates — Harmony Established — The Genuine Reading — Ptolemy’s Canon — The End of the Days.

CHAPTER - DANIEL’S LAST VISION Time of Daniel’s Various Visions — How Cyrus Became Sole Monarch — Daniel’s Purpose in Seeking God — Scriptural Fasting — Another Appearance of the Angel Gabriel — The Effect upon Daniel — Daniel’s Age at This Time — The Answer to Prayer Sometimes not Immediately Apparent — Who Michael Is — Daniel’s Solicitude for His People — The Relation of Christ and Gabriel to the King of Persia and the Prophet Daniel CHAPTER - A LITERAL PROPHECY Succession of Kings in Persia — The Rich King — The Largest Army ever Assembled in the World — Meaning of the Phrase “Stand Up” — Alexander in Eclipse — His Kingdom Divided among His Four Leading Generals — Location of the King of the North and the King of the South — Macedon and Thrace Annexed to Syria — The Syrian Kingdom Stronger than the Kingdom of Egypt — Divorce and Marriage of Antiochus Theos — Laodice’s Revenge — Berenice and Her Attendants Murdered — Ptolemy Euergetes Avenges the Death of His Sister — Syria Plundered — 2,500 Idols Carried to Egypt — Antiochus Magnus Avenges the Cause of His Father — Defeated by the Egyptians — Ptolemy Overcome by His Vices — Another Syrian Campaign against Egypt — New Complications — Rome Introduced — Syria and Macedonia Forced to Retire — Rome Assumes the Guardianship of the Egyptian King — The Egyptians Defeated — Antiochus Falls before the Romans — Syria Made a Roman Province — Judea Conquered by Pompey — Caesar in Egypt — Exciting Scenes — Cleopatra’s Stratagem — Caesar Triumphant — Veni, Vidi, Vici — Caesar’s Death — Augustus Caesar — The Triumvirate — The Augustan Age of Rome — The Birth of Our Lord — Tiberius, the Vile — Date of Christ’s Baptism — Rome’s League with the Jews — Caesar and Antony — The Battle of Actium — Final Overthrow of Jerusalem — What is Meant by Chittim — The Vandal War — The “Daily” Taken Away — Justinian’s Famous Decree — The Goths Driven from Rome — Long Triumph of the Papacy — The Atheistical King — The French Revolution of l793 — The Bishop of Paris Declares Himself an Atheist — France as a Nation Rebels against the Author of the Universe — The Marriage Covenant Annulled — God Declared a Phantom, Christ an Impostor — Blasphemy of a Priest of Illuminism — A Dissolute Female the Goddess of Reason — Titles of Nobility Abolished — Their Estates Confiscated — The Land Divided for Gain — Termination of the Reign of Terror — Time of the End, l798 — Triple War between Egypt, France, and Turkey — Napoleon’s Dream of Eastern Glory — He Diverts the War from England to Egypt — His Ambition Embraces all Historical Lands of the East — Downfall of the Papacy — Embarkation from Toulon — Alexandria Taken — Battle of the Pyramids — The Combat Deepens — Turkey, the King of the North, Declares War against France — Napoleon’s Campaign in the Holy Land — Beaten at Acre — Retires to Egypt — Called back to France — Egypt in the Power of Turkey — Tidings out of the East and North — The Crimean War of l853 — Predicted by Dr. Clarke from this Prophecy in 1825 — The Sick Man of the East — The Eastern Question; What is It? — Russia’s Long- Cherished Dream — The Last Will and Testament of Peter the Great — Startling Facts in Russian History — The Prophecy of Napoleon Bonaparte — Kossuth’s Prediction -Russia’s Defiant Attitude in 1870 — The Russo-Turkish War of l877 — The Berlin Congress — Turkey Bankrupt — The Whole Empire Mortgaged to the Czar — Wonderful Shrinkage of Turkish Territory — The Revolution in Turkey — The Eastern Question in the Future.

CHAPTER - CLOSING SCENES The Reign of Christ — The Grand Signal of Its Approach — What Events are Next in Order — The Time of Trouble — The Resurrection — The Key to the Future — Some to Life, Some to Shame — Promised Rewards of the Coming Day — The Sealed Book Opened — Knowledge Wonderfully Increased — The Progress of a Thousand Years Made in Fifty — The Wise Understand — Daniel Stands in His Lot.

THE BOOK OF REVELATION CHAPTER - THE OPENING VISION The Title and Character of the Book — Its Object — Christ’s Angel — His Benediction — The Churches in Asia — The Seven Spirits — Prince of the Kings of the Earth — His Coming Visible — The Church’s Response — John’s Experience — The Cause of Banishment — In the Spirit — The Lord’s Day — Alpha and Omega — The Revelation to be Understood.

CHAPTER - THE SEVEN CHURCHES The Church of Ephesus — Definition — The Cause of Complaint — The Nicolaitanes — The Promise to the Victor — The Tree of Life — The Church in Smyrna — Tribulation Ten Days — The Overcomer’s Reward — The Church in Pergamos — Satan’s Seat — Antipas — The Cause of Censure — The Promise — The New Name — Thyatira — The Woman Jezebel.

CHAPTER - THE SEVEN CHURCHES — CONTINUED Sardis, Definition of — White Raiment — The Book of Life — Philadelphia Defined — The Key of David — Signification of Laodicea — Neither Cold nor Hot — The Counsel — The Final Promise.

CHAPTER - NEW VISION — THE HEAVENLY SANCTUARY Four and Twenty Elders — Seven Lamps of Fire — The Sea of Glass — The Happy Unrest.

CHAPTER - THE HEAVENLY SANCTUARY — CONTINUED The Book — The Angelic Challenge — Christ Prevails — The Anticipation — A Clean Universe.

CHAPTER - THE SEVEN SEALS Symbols Explained — Souls Under the Altar — The Great Earthquake at Lisbon — Darkening of the Sun and Moon — Falling of the Stars — An Objection Answered — The Great Prayer-Meeting.

CHAPTER - THE SEALING Symbols Explained — The Seal of God — The 144,000 — The True Israel — The New Jerusalem a Christian City — Out of the Great Tribulation.

CHAPTER - THE SEVEN TRUMPETS Encouragement for Christians — Complement of Daniel’s Prophecy — Testimony of Standard Historians — Rome Divided — The Western Empire Extinguished — Alaric, Genseric, Attila, and Theodoric.

CHAPTER - THE SEVEN TRUMPETS — CONTINUED Rome and Persia — Chosroes Overthrown — The Rise of Mohammedanism — The Bottomless Pit — The Five Months’ Torment — An Established Date — Surrender to the Turks — Constantinople Taken — The Use of Firearms Foretold — Cessation of the Ottoman Supremacy — A Remarkable Prophecy Fulfilled.

CHAPTER - PROCLAMATION OF THE ADVENT The Book Opened — The Time of the End — Close of the Prophetic Periods — Sounding of the Seventh Trumpet — The Sweet and the Bitter.

CHAPTER - THE TWO WITNESSES An Important Message — The French Revolution of l793 — Spiritual Sodom — Crush the Wretch! — The Bible Triumphant — The Nations Angry — God’s Temple in Heaven Opened.

CHAPTER - THE GOSPEL CHURCH A Wonderful Scene in Heaven — Definite Data — Satan Defeated — The Trial of the Church — The Coming Joy.

CHAPTER - PERSECUTING POWERS PROFESSEDLY CHRISTIAN A Change of Symbols — The Papacy — Comparison with the Little Horn of Daniel 7 — Deadly Wound — How It was Healed — Another Beast — The United States in Prophecy — Character of its Government — Its Wonderful Growth — Threatening Evil — The Catholic Federation — Rise and Progress of Spiritualism — An Image to the Beast — The Federal Council of Churches — The Mark of the Beast — Catholic Authority on the Change of the Sabbath — The National Reform Movement — Christian Endeavor Society — Progress of the Sunday Law Movement — The Number of His Name.

CHAPTER - THE THREE MESSAGES A Glorious Culmination — The 144,000 — The Proclamation of the Advent — A Moral Fall — The Severest Denunciation of Wrath in All the Bible — Chronology of the Messages — Their History — A Mistake Explained — Parable of the Ten Virgins — “Babylon is Fallen” — Babylon Defined — Causes and Results of Babylon’s Fall — Religious Declension in the Popular Churches — Nature and Purpose of the Third Message — Punishment of Beast Worshipers — A Blessing on the Dead — Wickedness Swallowed Up.

CHAPTER - THE SEVEN LAST PLAGUES Preparation for the Plagues — An Impressive Scene — God’s Judgements Righteous — Mercy Withdrawn from the Earth — The Sea of Glass — The Glorious Victory — Well with the Righteous.

CHAPTER - THE PLAGUES POURED OUT The Plagues of Egypt — Death in the Sea — Fountains of Blood — A Scorching Sun — Egyptian Darkness — Decay of Turkey — The Eastern Question — Spirits of Devils — The Battle of Armageddon — The Air Infected — Babylon Judged — Terrific Effects of the Great Hail — Close of the Scene.

CHAPTER - BABYLON — THE MOTHER Church and State — Different Forms of Roman Government — The Eighth Head — Waning Away of Papal Power — Symbolic Waters.

CHAPTER - BABYLON — THE DAUGHTERS A Mighty Movement — Efforts to Reform Popery — Apostate Christendom — “Come Out of Her, My People” — Amazing Judgments.

CHAPTER - TRIUMPH OF THE SAINTS The Marriage of the Lamb — The Bride the Lamb’s Wife — The Marriage Supper — Heaven Opened — Christ and the Armies of Heaven — The Fowls called to Supper — The Beast Taken — The Lake of Fire.

CHAPTER - THE FIRST AND SECOND RESURRECTIONS The Bottomless Pit — Binding of Satan — Exaltation of the Saints — The Second Resurrection — The Second Lake of Fire — The Sentence Executed.

CHAPTER - THE NEW JERUSALEM The New Heaven and Earth — The Holy City — Wonderful Dimensions — Precious Stones — The Rainbow Foundations — No need of the Sun.

CHAPTER - THE TREE AND THE RIVER OF LIFE The Home of Peace — The Tree of Life — John’s Emotions — Without the City — The Gracious Invitation — “Through the Gates” — The Lord’s Promise — The Church’s Response — God All in All.

APPENDIX INTRODUCTION That the book of Daniel was written by the person whose name it bears, there is no reason to doubt. Ezekiel, who was contemporary with Daniel, bears testimony, through the spirit of prophecy, to his piety and uprightness, ranking him in this respect with Noah and Job: “Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast; though Noah, Daniel, and Job were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.” Eze.14:19,20. His wisdom, also, even at that early day, had become proverbial, as appears from the same writer. To the prince of Tyrus he was directed by the Lord to say, “Behold, thou art wiser than Daniel; there is no secret that they can hide from thee.” Eze.28:3. But above all, our Lord recognized him as a prophet of God, and bade his disciples understand the predictions given through him for the benefit of his church: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains.” Matthew 24:15,16.

Though we have a more minute account of his early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, B.C.606. Jeremiah and Habakkuk were yet uttering their prophecies.

Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, B.C.520 — 518, and Malachi, the last of the Old Testament prophets, who flourished a little season about B.C.397.

During the seventy years’ captivity of the Jews, B.C.606 — 536, predicted by Jeremiah (Jer.25:11), Daniel resided at the court of Babylon, most of the time prime minister of that brilliant monarchy. His life affords a most impressive lesson of the importance and advantage of maintaining from earliest youth strict integrity toward God, and furnishes a notable instance of a man’s maintaining eminent piety, and faithfully discharging all the duties that pertain to the service of God, while at the same time engaging in the most stirring activities, and bearing the weightiest cares and responsibilities that can devolve upon men in this earthly life.

What a rebuke is his course to many at the present day, who, having not a hundredth part of the cares to absorb their time and engross their attention that he had, yet plead as an excuse for their almost utter neglect of Christian duties, that they have no time for them. What will the God of Daniel say to such, when he comes to reward his servants impartially, according to their improvement or neglect of the opportunities offered them?

But it is not alone nor chiefly his connection with the Chaldean monarchy, the glory of kingdoms, that perpetuates the memory of Daniel, and covers his name with honor. From the height of its glory he saw that kingdom decline, and pass into other hands. Its period of greatest prosperity was embraced within the limits of the lifetime of one man. So brief was its supremacy, so transient its glory. But Daniel was intrusted with more enduring honors. While beloved and honored by the princes and potentates of Babylon, he enjoyed an infinitely higher exaltation, in being beloved and honored by God and his holy angels, and admitted to a knowledge of the counsels of the Most High.

His prophecy is, in many respects, the most remarkable of any in the sacred record. It is the most comprehensive. It was the first prophecy giving a consecutive history of the world from that time to the end. It located the most of its predictions within well-defined prophetic periods, though reaching many centuries into the future. It gave the first definite chronological prophecy of the coming of the Messiah. It marked the time of this event so definitely that the Jews forbid any attempt to interpret its numbers, since that prophecy shows them to be without excuse in rejecting Christ; and so accurately had its minute and literal predictions been fulfilled down to the time of Porphyry, A.D.250, that he declared (the only loophole he could devise for his hard-pressed skepticism) that the predictions were not written in the age of Babylon, but after the events themselves had transpired. This shift, however, is not now available; for every succeeding century has borne additional evidence to the truthfulness of the prophecy, and we are just now, in our own day, approaching the climax of its fulfilment.

The personal history of Daniel reaches to a date a few years subsequent to the subversion of the Babylonian kingdom by the Medes and Persians. He is supposed to have died at Shushan, or Susa, in Persia, about the year B.C.530, aged nearly ninety- four years; his age being the probable reason why he returned not to Judea with other Hebrew captives, under the proclamation of Cyrus (Ezra 1:1), B.C.536, which marked the close of the seventy years’ captivity.

CHAPTER -“ VERSE 1. In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. 2. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God; which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure-house of his god.” With a directness characteristic of the sacred writers, Daniel enters at once upon his subject. He commences in the simple, historical style, his book, with the exception of a portion of chapter 2, being of a historical nature till we reach the seventh chapter, when the prophetical portion, more properly so called, commences. Like one conscious of uttering only well-known truth, he proceeds at once to state a variety of particulars by which his accuracy could at once be tested. Thus in the two verses quoted, he states five particulars purporting to be historical facts, such as no writer would be likely to introduce into a fictitious narrative: (1) That Jehoiakim was king of Judah; (2) That Nebuchadnezzar was king of Babylon; (3) That the latter came against the former; (4) That this was in the third year of Jehoiakim’s reign; and (5) That Jehoiakim was given into the hand of Nebuchadnezzar, who took a portion of the sacred vessels of the house of God, and carrying them to the land of Shinar, the country of Babylon (Gen.10:10) placed them in the treasure-house of his heathen divinity. Subsequent portions of the narrative abound as fully in historical facts of a like nature.

This overthrow of Jerusalem was predicted by Jeremiah, and immediately accomplished, B.C.606. Jer.25:8-11. Jeremiah places this captivity in the fourth year of Jehoiakim, Daniel in the third. This seeming discrepancy is explained by the fact that Nebuchadnezzar set out on his expedition near the close of the third year of Jehoiakim, from which point Daniel reckons.

But he did not accomplish the subjugation of Jerusalem till about the ninth month of the year following; and from this year Jeremiah reckons. (Prideaux,Vol.I,pp.99,100.) Jehoiakim, though bound for the purpose of being taken to Babylon, having humbled himself, was permitted to remain as ruler in Jerusalem, tributary to the king of Babylon.

This was the first time Jerusalem was taken by Nebuchadnezzar. Twice subsequently, the city, having revolted, was captured by the same king, being more severely dealt with each succeeding time. Of these subsequent overthrows, the first was under Jehoiachin, son of Jehoiakim, B.C.599, when all the sacred vessels were either taken or destroyed, and the best of the inhabitants, with the king, were led into captivity. The second was under Zedekiah, when the city endured the most formidable siege it ever sustained, except that by Titus, in A.D.70. During the two years’ continuance of this siege, the inhabitants of the city suffered all the horrors of extreme famine. At length the garrison and king, attempting to escape from the city, were captured by the Chaldeans. The sons of the king were slain before his face. His eyes were put out, and he was taken to Babylon; and thus was fulfilled the prediction of Ezekiel, who declared that he should be carried to Babylon, and die there, but yet should not see the place. Eze. 12:13. The city and temple were at this time utterly destroyed, and the entire population of the city and country, with the exception of a few husbandmen, were carried captive to Babylon, B.C.588.

Such was God’s passing testimony against sin. Not that the Chaldeans were the favorites of Heaven but God made use of them to punish the iniquities of his people. Had the Israelites been faithful to God, and kept his Sabbath, Jerusalem would have stood forever. Jer.17:24-27. But they departed from him, and he abandoned them. They first profaned the sacred vessels by sin, in introducing heathen idols among them; and he then profaned them by judgments, in letting them go as trophies into heathen temples abroad.

During these days of trouble and distress upon Jerusalem, Daniel and his companions were nourished and instructed in the palace of the king of Babylon; and though captives in a strange land, they were doubtless in some respects much more favorably situated than they could have been in their native country. “ VERSE 3. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; 4. Children in whom was no blemish, but well favored, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. 5. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank; so nourishing them three years, that at the end thereof they might stand before the king.” We have in these verses the record of the probable fulfilment of the announcement of coming judgments made to King Hezekiah by the prophet Isaiah, more than a hundred years before. When this king had vaingloriously shown to the messengers of the king of Babylon all the treasures and holy things of his palace and kingdom, he was told that all these good things should be carried as trophies to the city of Babylon, and nothing should be left; and that even his own children, his descendants, should be taken away, and be eunuchs in the palace of the king there. 2Kings 20:14-18. It is probable that Daniel and his companions were treated as indicated in the prophecy; at least we hear nothing of their posterity, which can be more easily accounted for on this hypothesis than on any other, though some think that the term eunuch had come to signify office rather than condition.

The word children, as applied to these captives, is not to be confined to the sense to which it is limited at the present time. It included youth also. And we learn from the record that these children were already skilful in all wisdom, cunning in knowledge, and understanding science, and had ability in them to stand in the king’s palace. In other words they had already acquired a good degree of education, and their physical and mental powers were so far developed that a skilful reader of human nature could form quite an accurate estimate of their capabilities. They are supposed to have been about eighteen or twenty years of age.

In the treatment which these Hebrew captives received, we see an instance of the wise policy and the liberality of the rising king, Nebuchadnezzar. 1. Instead of choosing, like too many kings of later times, means for the gratification of low and base desires, he chose young men who should be educated in all matters pertaining to the kingdom, that he might have efficient help in administering its affairs. 2. He appointed them daily provision of his own meat and wine. Instead of the coarse fare which some would have thought good enough for captives, he offered them his own royal viands.

For the space of three years, they had all the advantages the kingdom could afford. Though captives, they were royal children, and they were treated as such by the humane king of the Chaldeans.

The question may be raised, why these persons were selected to take part, after suitable preparation, in the affairs of the kingdom. Were there not enough native Babylonians to fill these positions of trust and honor? It could have been for no other reason than that the Chaldean youth could not compete with those of Israel in the qualifications, both mental and physical, necessary to such a position. “ VERSE 6. Now among these were the children of Judah, Daniel, Hananiah, Mishael, and Azariah: 7. Unto whom the prince of the eunuchs gave names; for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.” This change of names was probably made on account of the signification of the words. Thus, Daniel signified, in the Hebrew, God is my judge; Hananiah, gift of the Lord; Mishael, he that is a strong God; and Azariah, help of the Lord. These names, each having some reference to the true God, and signifying some connection with his worship, were changed to names the definition of which bore a like relation to the heathen divinities and worship of the Chaldeans. Thus Belteshazzar, the name given to Daniel, signified keeper of the hid treasures of Bel; Shadrach, inspiration of the sun (which the Chaldeans worshiped); Meshach, of the goddess Shaca (under which name Venus was worshiped); and Abednego, servant of the shining fire (which they also worshiped). “ VERSE 8. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank; therefore he requested of the prince of the eunuchs that he might not defile himself. 9. Now God had brought Daniel into favor and tender love with the prince of the eunuchs. 10. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who had appointed your meat and your drink; for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. 11. Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, 12. Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 13. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat; and as thou seest, deal with thy servants. 14. So he consented to them in this matter, and proved them ten days. 15. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat of the portion of the king’s meat. 16. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.” Nebuchadnezzar appears upon this record wonderfully free from bigotry. It seems that he took no means to compel his royal captives to change their religion. Provided they had some religion, he seemed to be satisfied, whether it was the religion he professed or not. And although their names had been changed to signify some connection with heathen worship, this may have been more to avoid the use of Jewish names by the Chaldeans than to indicate any change of sentiment or practice on the part of those to whom these names were given.

Daniel purposed not to defile himself with the king’s meat nor with his wine. Daniel had other reasons for this course than simply the effect of such a diet upon his physical system, though he would derive great advantage in this respect from the fare he proposed to adopt. But it was frequently the case that the meat used by the kings and princes of heathen nations, who were often the high priests of their religion, was first offered in sacrifice to idols, and the wine they used, poured out as a libation before them; and again, some of the meat of which they made use, was pronounced unclean by the Jewish law; and on either of these grounds Daniel could not, consistently with his religion, partake of these articles; hence he requested, not from any morose or sullen temper, but from conscientious scruples, that he might not be obliged to defile himself; and he respectfully made his request known to the proper officer.

The prince of the eunuchs feared to grant Daniel’s request, since the king himself had appointed their meat. This shows the great personal interest the king took in these persons. He did not commit them to the hands of his servants, telling them to care for them in the best manner, without himself entering into details; but he himself appointed their meat and drink. And this was of a kind which it was honestly supposed would be best for them, inasmuch as the prince of the eunuchs thought that a departure from it would render them poorer in flesh and less ruddy of countenance than those who continued it; and thus he would be brought to account for neglect or ill-treatment of them, and so lose his head. Yet it was equally well understood that if they maintained good physical conditions, the king would take no exception to the means used, though it might be contrary to his own express direction. It appears that the king’s sincere object was to secure in them, by whatever means it could be done, the very best mental and physical development that could be attained. How different this from the bigotry and tyranny which usually hold supreme control over the hearts of those who are clothed with absolute power. In the character of Nebuchadnezzar we shall find many things worthy of our highest admiration.

Daniel requested pulse and water for himself and his three companions.

Pulse is a vegetable food of the leguminous kind, like peas, beans, etc.

Bagster says, “Zeroim denotes all leguminous plants, which are not reaped, but pulled or plucked, which, however wholesome, were not naturally calculated to render them fatter in flesh than the others.”

A ten days’ trial of this diet resulting favorably, they were permitted to continue it during the whole course of their training for the duties of the palace. Their increase in flesh and improvement in countenance which took place during these ten days can hardly be attributed to the natural result of the diet; for it would hardly produce such marked effects in so short a time.

Is it not much more natural to conclude that this result was produced by a special interposition of the Lord, as a token of his approbation of the course on which they had entered, which course, if persevered in, would in process of time lead to the same result through the natural operation of the laws of their being? “ VERSE 17. As for these four children, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams. 18. Now at the end of the days that the king had said that he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. 19. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; therefore stood they before the king. 20. And in all matters of wisdom and understanding that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. 21. And Daniel continued even unto the first year of king Cyrus.” To Daniel alone seems to have been committed an understanding in visions and dreams. But the Lord’s dealing with Daniel in this respect does not prove the others any the less accepted in his sight. Preservation in the midst of the fiery furnace was as good evidence of the divine favor as they could have had. Daniel probably had some natural qualifications that peculiarly fitted him for this special work.

The same personal interest in these individuals heretofore manifested by the king, he still continued to maintain. At the end of the three years, he called them to a personal interview. He must know for himself how they had fared, and what proficiency they had made. This interview also shows the king to have been a man well versed in all the arts and sciences of the Chaldeans, else he would not have been qualified to examine others therein. As the result, recognizing merit wherever he saw it, without respect to religion or nationality, he acknowledged them to be ten times superior to any in his own land.

And it is added that Daniel continued even unto the first year of King Cyrus. This is an instance of the somewhat singular use of the word unto, or until, which occasionally occurs in the sacred writings. It does not mean that he continued no longer than to the first year of Cyrus, for he lived some years after the commencement of his reign; but this is the time to which the writer wished to direct special attention, as it brought deliverance to the captive Jews. A similar use of the word is found in Psalm 112:8 and Matthew 5:18.

CHAPTER - THE GREAT IMAGE “ VERSE 1. And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.” Daniel was carried into captivity in the first year of Nebuchadnezzar. For three years he was placed under instructors, during which time he would not, of course, be reckoned among the wise men of the kingdom, nor take part in public affairs. Yet in the second year of Nebuchadnezzar, the transactions recorded in this chapter took place. How, then, could Daniel be brought in to interpret the king’s dream in his second year? The explanation lies in the fact that Nebuchadnezzar reigned for two years conjointly with his father, Nabopolassar. From this point the Jews reckoned, while the Chaldeans reckoned from the time he commenced to reign alone, on the death of his father. Hence, the year here mentioned was the second year of his reign according to the Chaldean reckoning, but the fourth according to the Jewish. It thus appears that the very next year after Daniel had completed his preparation to participate in the affairs of the Chaldean empire, the providence of God brought him into sudden and wonderful notoriety throughout all the kingdom. “ VERSE 2. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dream. So they came and stood before the king.” The magicians were such as practiced magic, using the term in its bad sense; that is, they practiced all the superstitious rites and ceremonies of fortune-tellers, casters of nativities, etc. Astrologers were men who pretended to foretell future events by the study of the stars. The science, or the superstition, of astrology was extensively cultivated by the Eastern nations of antiquity. Sorcerers were such as pretended to hold communication with the dead. In this sense, we believe, it is always used in the Scriptures. Modern Spiritualism is simply ancient heathen sorcery revived. The Chaldeans here mentioned were a sect of philosophers similar to the magicians and astrologers, who made psychic, divinations, etc., their study. All these sects or professions abounded in Babylon. The end aimed at by each was the same; namely, the explaining of mysteries and the foretelling of future events, the principal difference between them being the means by which they sought to accomplish their object. The king’s difficulty lay equally within the province of each to explain; hence he summoned them all. With the king it was an important matter. He was greatly troubled, and therefore concentrated upon the solution of his perplexity the whole wisdom of his realm. “ VERSE 3. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. 4. Then spake the Chaldeans to the king in Syriac, O king, live forever; tell they servants the dream, and we will show the interpretation.” Whatever else the ancient magicians and astrologers may have been efficient in, they seem to have been thoroughly schooled in the art of drawing out sufficient information to form a basis for some shrewd calculation, or of framing their answers in so ambiguous a manner that they would be equally applicable, let the event turn either way. In the present case, true to their cunning instincts, they called upon the king to make known to them his dream. If they could get full information respecting this, they could easily agree on some interpretation which would not endanger their reputation. They addressed themselves to the king in Syriac, a dialect of the Chaldean language which was used by the educated and cultured classes. From this point to the end of chapter 7, the record continues in Chaldaic. “ VERSE 5. The king answered and said to the Chaldeans, The thing is gone from me; if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. 6. But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honor; therefore show me the dream, and the interpretation thereof. 7. They answered again and said, Let the king tell his servants the dream, and we will show the interpretation of it. 8. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. 9. But if ye will not make known unto me the dream, there is but one decree for you; for ye have prepared lying and corrupt words to speak before me, till the time be changed; therefore tell me the dream, and I shall know that ye can show me the interpretation thereof. 10. The Chaldeans answered before the king, and said, There is not a man upon the earth that can show the king’s matter; therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. 11. And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh. 12. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. 13. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.” These verses contain the record of the desperate struggle between the wise men, so called, and the king; the former seeking some avenue of escape, seeing they were caught on their own ground, and the latter determined that they should make known his dream, which was no more than their profession would warrant him in demanding. Some have severely censured Nebuchadnezzar in this matter, as acting the part of a heartless, unreasonable tyrant. But what did these magicians profess to be able to do? — To reveal hidden things; to foretell future events; to make known mysteries entirely beyond human foresight and penetration; and to do this by the aid of supernatural agencies. If, then, their claim was worth anything, could they not make known to the king what he had dreamed? — They certainly could. And if they were able, knowing the dream, to give a reliable interpretation thereof, would they not also be able to make known the dream itself when it had gone from the king? — Certainly, if there was any virtue in their pretended intercourse with the other world. There was therefore nothing unjust in Nebuchadnezzar’s demand that they should make known his dream. And when they declared (verse 11) that none but the gods whose dwelling was not with flesh could make known the king’s matter, it was a tacit acknowledgment that they had no communication with these gods, and knew nothing beyond what human wisdom and discernment could reveal. For this cause, the king was angry and very furious. He saw that he and all his people were being made the victims of deception. He accused them (verse 9) of endeavoring to dally along till the “time be changed,” or till the matter had so passed from his mind that his anger at their duplicity should abate, and he would either recall the dream himself, or be unsolicitous whether it were made known and interpreted or not. And while we cannot justify the extreme measures to which he resorted, dooming them to death, and their houses to destruction, we cannot but feel a hearty sympathy with him in his condemnation of a class of miserable impostors.

The severity of his sentence was probably attributable more to the customs of those times than to any malignity on the part of the king. Yet it was a bold and desperate step. Consider who these were who thus incurred the wrath of the king. They were numerous, opulent, and influential sects.

Moreover, they were the learned and cultivated classes of those times; yet the king was not so wedded to his false religion as to spare it even with all this influence in its favor. If the system was one of fraud and imposition, it must fall, however high its votaries might stand in numbers or position, or however many of them might be involved in its ruin. The king would be no party to dishonesty or deception. “ VERSE 14. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon. 15. He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then, Arioch made the thing known to Daniel 16. Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation. 17. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions; 18. That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.” In this narrative we see the providence of God working in several remarkable particulars. 1. It was providential that the dream of the king should leave such a powerful impression upon his mind as to raise him to the greatest height of anxiety, and yet the thing itself should be held from his recollection. This led to the complete exposure of the false system of the magicians and other pagan teachers; for when put to the test to make known the dream, it was found that they were unable to do what their profession made it incumbent on them to do. 2. It was remarkable that Daniel and his companions, so lately pronounced by the king ten times better than all his magicians and astrologers, should not sooner have been consulted at all, in this matter. But there was a providence in this. Just as the dream was held from the king, so he was unaccountably held from appealing to Daniel for a solution of the mystery.

For had he called on Daniel at first, and had he at once made known the matter, the magicians would not have been brought to the test. But God would give the heathen systems of the Chaldeans the first chance. He would let them try, and ignominiously fail, and confess their utter incompetency, even under the penalty of death, that they might be the better prepared to acknowledge his hand when he should finally reach it down in behalf of his captive servants, and for the honor of his own name. 3. It appears that the first intimation Daniel had of the matter was the presence of the executioners, come for his arrest. His own life being thus at stake, he would be led to seek the Lord with all his heart till he should work for their deliverance. Daniel gains his request of the king for time to consider the matter, — a privilege which probably none of the magicians could have secured, as the king had already accused them of preparing lying and corrupt words, and of seeking to gain time for this very purpose.

Daniel at once went to his three companions, and engaged them to unite with him in desiring the mercy of the God of heaven concerning this secret.

He could have prayed alone, and doubtless would have been heard; but then, as now, in the union of God’s people there is prevailing power; and the promise of the accomplishment of that which is asked, is to the two or three who shall agree concerning it. Matthew 18:19,20. “ VERSE 19. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. 20. Daniel answered and said, Blessed be the name of God forever and ever; for wisdom and might are his; 21. And he changeth the times and the seasons; he removeth kings, and setteth up kings; he giveth wisdom unto the wise, and knowledge to them that know understanding; 22. He revealeth the deep and secret things; he knoweth what is in the darkness, and the light dwelleth with him. 23. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee; for thou hast now made known unto us the king’s matter.

Whether or not the answer came while Daniel and his companions were yet offering up their petitions, we are not informed. If it did, it shows their importunity in the matter; for it was through a night vision that God revealed himself in their behalf, which would show that they continued the supplications, as might reasonably be inferred, far into the night, and ceased not till the answer was obtained. Or, if their season of prayer had closed, and God at a subsequent time sent the answer, it would show us that, as is sometimes the case, prayers are not unavailing though not immediately answered. Some think the matter was made known to Daniel by his dreaming the same dream that Nebuchadnezzar had dreamed; but Matthew Henry considers it more probable that “when he was awake, and continuing instant in prayer, and watching in the same, the dream itself and the interpretation of it were communicated to him by the ministry of an angel, abundantly to his satisfaction.” The words “night vision” mean anything that is seen, whether through dreams or visions.

Daniel immediately offered up praise to God for his gracious dealing with them; and while his prayer is not preserved, his responsive thanksgiving is fully recorded. God is honored by our rendering him praise for the things he has done for us, as well as by our acknowledging through prayer our need of his help. Let Daniel’s course be our example in this respect. Let no mercy from the hand of God fail of its due return of thanksgiving and praise. Were not ten lepers cleansed? “But where,” asks Christ sorrowfully, “are the nine?” Luke 17:17.

Daniel had the utmost confidence in what had been shown him. He did not first go to the king, to see if what had been revealed to him was indeed the king’s dream; but he immediately praised God for having answered his prayer.

Although the matter was revealed to Daniel, he did not take honor to himself as though it were by his prayers alone that this thing had been obtained, but immediately associated his companions with himself, and acknowledged it to be as much an answer to their prayers as to his own. It was, said he, “what we desired of thee,” and thou hast made it “known unto us.” “ VERSE 24. Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon; he went and said thus unto him: Destroy not the wise men of Babylon; bring me in before the king, and I will show unto the king the interpretation.” Daniel’s first plea is for the wise men of Babylon. Destroy them not, for the king’s secret is revealed. True it was through no merit of theirs or their heathen systems of divination that this revelation was made; they were worthy of just as much condemnation as before. But their own confession of utter impotence in the matter was humiliation enough for them, and Daniel was anxious that they should so far partake of the benefits shown to him as to have their own lives spared. Thus they were saved because there was a man of God among them. And thus it ever is. For the sake of Paul and Silas, all the prisoners with them were loosed. Acts 16:26. For the sake of Paul, the lives of all that sailed with him were saved. Chapter 27:24. Thus the wicked are benefited by the presence of the righteous.

Well would it be if they would remember the obligations under which they are thus placed. What saves the world to-day? For whose sake is it still spared? — For the sake for the few righteous persons who are yet left.

Remove these, and how long would the wicked be suffered to run their guilty career? — No longer than the antediluvians were suffered, after Noah had entered the ark, or the Sodomites, after Lot had departed from their polluted and polluting presence. If only ten righteous persons could have been found in Sodom, the multitude of its wicked inhabitants would, for their sakes, have been spared. Yet the wicked will despise, ridicule, and oppress the very ones on whose account it is that they are still permitted the enjoyment of life and all its blessings. “ VERSE 25. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.” It is ever a characteristic of ministers and courtiers to ingratiate themselves with their sovereign. So here Arioch represented that he had found a man who could make known the desired interpretation; as if with great disinterestedness, in behalf of the king, he had been searching for some one to solve his difficulty, and had at last found him. In order to see through this deception of his chief executioner, the king had but to remember, as he probably did, his interview with Daniel (verse 16), and Daniel’s promise, if time could be granted, to show the interpretation thereof. “ VERSE 26. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? 27. Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, show unto the king; 28. But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these.” Art thou able to make known the dream? was the king’s doubtful salutation to Daniel, as he came into his presence. Notwithstanding his previous acquaintance with Daniel, the king seems to have questioned his ability, so young and inexperienced, to make known a matter in which the aged and venerable magicians and soothsayers had utterly failed. Daniel declared plainly that the wise men, the astrologers, the soothsayers, and the magicians could not make known this secret. It was beyond their power.

Therefore the king should not be angry with them, nor put confidence in their inefficient superstitions. He then proceeds to make known the true God, who rules in heaven, and is the only revealer of secrets. And he it is, says Daniel, who maketh known to the king Nebuchadnezzar what shall be in the latter days. “ VERSE 29. As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter; and he that revealeth secrets maketh known to thee what shall come to pass. 30. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.” Here is brought out another of the commendable traits of Nebuchadnezzar’s character. Unlike some rulers, who fill up the present with folly and debauchery without regard to the future, he thought forward upon the days to come, with an anxious desire to know with what events they should be filled. His object in this was, doubtless, that he might the better know how to make a wise improvement of the present. For this reason God gave him this dream, which we must regard as a token of the divine favor toward the king, as there were many other ways in which the truth involved in this matter could have been brought out, equally to the honor of God’s name, and the good of his people both at the time and through subsequent generations. Yet God would not work for the king independently of his own people; hence, though he gave the dream to the king, he sent the interpretation through one of his own acknowledged servants. Daniel first disclaimed all credit for himself in the transaction, and then to modify somewhat the feelings of pride which it would have been natural for the king to have, in view of being thus noticed by the God of heaven, he informed him indirectly, that, although the dream had been given to him, it was not for his sake altogether that the interpretation was sent, but for their sakes through whom it should best be made known. Ah!

God had some servants there, and it was for them that he was working.

They are of more value in his sight than the mightiest kings and potentates of earth. Had it not been for them, the king would never have had the interpretation of his dream, probably not even the dream itself. Thus, when traced to their source, all favors, upon whomsoever bestowed, are found to be due to the regard which God has for his own children. How comprehensive was the work of God in this instance. By this one act of revealing the king’s dream to Daniel, he accomplished the following objects: (1) He made known to the king the things he desired; (2) He saved his servants who trusted in him; (3) He brought conspicuously before the Chaldean nation the knowledge of the true God; (4) He poured contempt on the false systems of the soothsayers and magicians; and (5) He honored his own name, and exalted his servants in their eyes. “ VERSE 31. 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. 32. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, 33. His legs of iron, his feet part of iron and part of clay. 34. 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. 35. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing- floors; and the wind carried them away, that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth.” Nebuchadnezzar, practicing the Chaldean religion, was an idolater. An image was an object which would at once command his attention and respect. Moreover, earthly kingdoms, which, as we shall hereafter see, were represented by this opposite image, were objects of esteem and value in his eyes. With a mind unenlightened by the light of revelation, he was unprepared to put a true estimate upon earthly wealth and glory, and to look upon earthly governments in their true light. Hence the striking harmony between the estimate which he put upon these things, and the objects by which they were symbolized before him. To him they were presented under the form of a great image, an object in his eyes of worth and admiration. With Daniel the case was far different. He was able to view in its true light all greatness and glory not built on the favor and approbation of God; and