Chapters 3 And 4
The campaign of Nebuchadnezzar in Egypt had been an outstanding success, and while there he would see the colossal statues which the Pharaohs had erected of themselves. Evidently this fired the imagination of Nebuchadnezzar. Why should not he erect a statue of himself? This forms the subject of chapter 3 of Daniel. He made an image of gold (it is hardly likely that it would be solid gold unless it was just a thin shell) and the height was 60 cubits and the breadth 6 cubits. From these proportions it is evident that the 60 cubits would include the pedestal on which the image would stand, 60 cubits would be in the region of 100 feet, a cubit being variable between 18 and 21 (or even 24) inches.
For the dedication of this image, representatives from all over the empire were required to be present. When all were assembled on the plain of Dura, the herald announced that when the orchestra sounded, all should prostrate themselves before the image, and the penalty for failure to do so was to be cast into “a burning fiery furnace” — probably one of the many brick kilns which were necessary for the king’s building programme.
Daniel’s three friends did not fall down and worship, and “certain Chaldeans” were not slow to inform the king. The charge was “… these men, 0 king, have not regarded thee, they serve not thy gods, nor worship the golden image which thou hast set up”. Nebuchadnezzar was furious. He had the three brought before him. “Is it true, do ye not serve my gods, nor worship the golden image which I have set up?” The king gave them a further opportunity. “… if when ye hear the sound of… all kinds of music, ye fall down and worship the image… well; but if not… ye shall be cast into the midst of a burning fiery furnace… and who is that god that shall deliver you?”
We can greatly admire the reply of the three to Nebuchadnezzar, for he was one of the mightiest monarchs who has ever lived, and they knew his power was absolute. “… our God, whom we serve, is able to deliver us out of thy hand, and he will deliver us out of thy hand. But if not, be it known unto you, 0 king, that we will not serve your gods, nor worship the golden image which you have set up.” Nebuchadnezzar was, understandably, furious. He commanded the furnace to be heated seven times normal, and he commanded certain men to bind the three and to cast them into the furnace. The fierce flame slew the binders when they cast them into the furnace, all bound as they were in their clothing. Nebuchadnezzar looked. Instead of the three cast in, there were four, loose, walking in the midst of the fire, and the fourth one like a son of the gods. Then the king called upon them to come out. Not only were they unhurt, but no smell of fire had clung to their clothing. Nebuchadnezzar recognised that he was beaten by a higher power. “Blessed be the God of Shadrach, Meshach and Abed-Nego, who has sent his angel and delivered his servants who trusted in him, and set at naught the king’s command and yielded up their bodies rather than serve and worship any God except their own God. Therefore I make a decree, that any people, nation or language that speaks anything against the God of Shadrach, Meshach and Abed-Nego shall be torn limb from limb and their houses laid in ruins, for there is no other God who is able to deliver in this way.”
Nebuchadnezzar had another dream. From all these experiences he was learning that there was a God in heaven who was all powerful. He could tell to him the destiny of nations and reveal the future. He could deliver his servants when they cried to him, and now Nebuchadnezzar was going to learn, by sad and bitter experience, that the Heavens do rule and that the Most High setteth up whomsoever He will.
He had a dream and it made him afraid. He commanded all the wise men to come before him. This time he told them the dream, but despite their previous assurance that if they did but know the dream they could supply the interpretation, they were quite unable to give the king the satisfaction he required.
At last he got Daniel, and he told him the dream, assuring Daniel that he knew the “spirit of the Holy Gods was in him, and that no mystery was too difficult for him.” This was the dream. He saw a great tree. The top reached to heaven, and it was visible to the ends of the earth. It bore abundant fruit and food for all. The beasts sheltered in its shade; the birds dwelt in its branches. A holy one came down and cried “Hew down the tree, cut off its branches. Scatter its fruit. Drive away the birds and beasts. Leave the stump in the earth, bound with iron and brass. Let him be wet with the dew of heaven; let his lot be with the beasts in the grass of the earth. Let his mind be changed from a man’s and let a beast’s mind be given to him, and let seven times pass over him. The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules in the kingdom of men, gives it to whom He will, and sets over it the lowliest of men… You, oh Belteshazzar, declare the interpretation.” The wise men were utterly unable to help. Temporarily Daniel was at a loss, and he was momentarily alarmed. The king reassured him, for Daniel realised what an unpleasant task he had to perform. He softened the meaning by telling the king “May the dream be for those who hate you and its interpretation for your enemies!” Daniel then told the king the meaning of his dream.
The tree represented Nebuchadnezzar. He had grown strong and powerful. His greatness reached to heaven, and his dominion to the ends of the earth. But despite his greatness, madness was to come upon him, and he was to dwell with the beasts for seven years. By this time he would be prepared to recognise that the Most High rules in the kingdom of men and gives it to whomsoever He will.
Daniel counselled him to break off his sins by righteousness to avert the distressing future that awaited him. For twelve months it was averted. Then looking abroad over Babylon, pride filled his heart. “Is not this great Babylon that I have built, by the might of my power, for the glory of my majesty?” (No mention of the God of Heaven!) Whilst he was speaking the words, the voice from heaven said “To you it is spoken, the kingdom has departed from you, you shall be driven from among men and dwell with the beasts of the field… seven times (years) shall pass over you, until you have learned that the Most High rules in the kingdom of men and gives it to whomsoever He will.” This came to pass immediately and his madness lasted for seven years. Then his reason returned, and a chastened and humiliated Nebuchadnezzar gave praise and honour to the God of Heaven. His former position was restored to him, and still more greatness was added to him.
Now, however, he could say “I praise and honour the King of Heaven, for all His works are right and His ways are just, and those who walk in pride he is able to abase.”
Before we leave this chapter, let us note the following: The stump was banded with iron and brass, which reverts to chapter 2. Wood articles are banded with either iron or brass to preserve them from wear and rotting. The iron is Rome. The brass represented Greece. This dominion of man was to extend through the Grecian portion, right into the iron portion, which portion is still with us, although in its final phase. The tree, then, represents initially Nebuchadnezzar personally, but the later aspects broaden out the meaning to represent the kingdoms of men.
Just as the madness of the king was limited to seven years, so the kingdoms of men have the periods of their “madness” restricted to seven prophetic times, a “time” being 360 days. Seven “times” = 2520 days, or 2520 years. Babylon was overthrown by Cyrus in 538 B.C. Will the dominion of man be overthrown 2520 years after this event? We do not know.
We do note in passing that 2520 years after 538 B.C. brings us to 1982, which is quite close to our own day. We are not prepared to say anything beyond the fact that this is very interesting for it brings us right into our own times and our own generation.
The Admonition Is WATCH!
Nebuchadnezzar was firmly convinced that “the heavens do rule” and that God setteth up whomsoever He will, and it would appear that he also realised how God did these things. In chapter 3, when he looked into the furnace after he had cast in the three Hebrews, he saw not three, but four, and they were loose from their bonds, and Nebuchadnezzar said “… the fourth is like a son of the gods… ” Then later on he said “Blessed be the God of Shadrach, Meshach and Abed-nego, who has sent his angel, and delivered his servants… ” Not only had the angel liberated them, but he had so protected them that no smell of fire had passed upon their garments.
Similarly in chapter four, when he had his vision, “… behold a watcher, a holy one, came down from heaven.” and this holy one, who was, of course, an angel, pronounced what should be done if the king did not amend his ways. Daniel said this was “a decree of the Most High.” At the end of twelve months the king’s pride manifested itself, so we read “while the words were still in the king’s mouth, there fell a voice from heaven, 0 king Nebuchadnezzar, to you it is spoken, the kingdom is departed from you… ” The word of this angel was immediately fulfilled, madness came upon Nebuchadnezzar until he learned that God was all powerful, and that none can stay his hand. As we proceed through this book we shall come across further examples of the angels controlling the affairs both of Babylon, and also of all the kingdoms of men, and we will examine them carefully when we come across them.
The angels are described as “ministers of his that do his pleasure”. Paul describes them as “Ministering spirits sent forth to minister to those who shall be the heirs of salvation.” He also says that “The world to come hath he not put into subjection to the angels” which inferentially means that the present world is under their jurisdiction.
Jesus, speaking of his little ones, said “Their angels do always behold the face of my Father which is in heaven.” Jesus holds out the promise that those who are approved will be “equal to the angels, neither can they die anymore.”
To be “equal to the angels” will be a very great thing. Perhaps we have noticed that when an angel speaks he says, “I am the God of Abram, Isaac and Jacob… ” whereas when a prophet speaks he says “Thus saith the Lord”. The prophet speaks for God, but the angel speaks as God, which means that not only have they been elevated to the Divine Nature, but they have also been incorporated into it.
So we can (to a limited degree) realise what Peter means when he says “we shall be partakers of the Divine Nature, having escaped the corruption which is in the world through lust.”
Although angels are not in evidence now we can rest assured that they are there behind the scenes. The Psalmist says “The angels of the Lord encamp around those who fear him” and also “The eyes of the Lord run to and fro to shew themselves strong on behalf of those who put their trust in him.” The angels are “the eyes of the Lord” and when required they are still “strong” to guide and direct and manipulate the affairs of those who hope to be addressed finally by one of these messengers of God in terms “Oh man, greatly beloved… ” The whole of the book of Daniel is very helpful in the understanding of this wonderful subject, and the greatest wonder of it all is the reality of it — it is a fact, and not a pious fiction.
Daniel The Prophet – (Part 3)