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20

Daniel said:

“Blessed be the name of God from age to age,

for wisdom and power are his.

21

He changes times and seasons,

deposes kings and sets up kings;

he gives wisdom to the wise

and knowledge to those who have understanding.

22

He reveals deep and hidden things;

he knows what is in the darkness,

and light dwells with him.

23

To you, O God of my ancestors,

I give thanks and praise,

for you have given me wisdom and power,

and have now revealed to me what we asked of you,

for you have revealed to us what the king ordered.”


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20. answered—responded to God's goodness by praises.

name of GodGod in His revelation of Himself by acts of love, "wisdom, and might" (Jer 32:19).

21. changeth … times … seasons—"He herein gives a general preparatory intimation, that the dream of Nebuchadnezzar is concerning the changes and successions of kingdoms" [Jerome]. The "times" are the phases and periods of duration of empires (compare Da 7:25; 1Ch 12:32; 29:30); the "seasons" the fitting times for their culmination, decline, and fall (Ec 3:1; Ac 1:7; 1Th 5:1). The vicissitudes of states, with their times and seasons, are not regulated by chance or fate, as the heathen thought, but by God.

removed kings—(Job 12:18; Ps 75:6, 7; Jer 27:5; compare 1Sa 2:7, 8).

giveth wisdom—(1Ki 3:9-12; Jas 1:5).

22. revealeth—(Job 12:22). So spiritually (Eph 1:17, 18).

knoweth what is in … darkness—(Ps 139:11, 12; Heb 4:13).

light … him—(Jas 1:17; 1Jo 1:4). Apocalypse (or "revelation") signifies a divine, prophecy a human, activity. Compare 1Co 14:6, where the two are distinguished. The prophet is connected with the outer world, addressing to the congregation the words with which the Spirit of God supplies him; he speaks in the Spirit, but the apocalyptic seer is in the Spirit in his whole person (Re 1:10; 4:2). The form of the apocalyptic revelation (the very term meaning that the veil that hides the invisible world is taken off) is subjectively either the dream, or, higher, the vision. The interpretation of Nebuchadnezzar's dream was a preparatory education to Daniel himself. By gradual steps, each revelation preparing him for the succeeding one, God fitted him for disclosures becoming more and more special. In the second and fourth chapters he is but an interpreter of Nebuchadnezzar's dreams; then he has a dream himself, but it is only a vision in a dream of the night (Da 7:1, 2); then follows a vision in a waking state (Da 8:1-3); lastly, in the two final revelations (Da 9:20; 10:4, 5) the ecstatic state is no longer needed. The progression in the form answers to the progression in the contents of his prophecy; at first general outlines, and these afterwards filled up with minute chronological and historical details, such as are not found in the Revelation of John, though, as became the New Testament, the form of revelation is the highest, namely, clear waking visions [Auberlen].

23. thee … thee—He ascribes all the glory to God.

God of my fathers—Thou hast shown Thyself the same God of grace to me, a captive exile, as Thou didst to Israel of old and this on account of the covenant made with our "fathers" (Lu 1:54, 55; compare Ps 106:45).

given me wisdom and might—Thou being the fountain of both; referring to Da 2:20. Whatever wise ability I have to stay the execution of the king's cruel decree, is Thy gift.

me … we … us—The revelation was given to Daniel, as "me" implies; yet with just modesty he joins his friends with him; because it was to their joint prayers, and not to his individually, that he owed the revelation from God.

known … the king's matter—the very words in which the Chaldeans had denied the possibility of any man on earth telling the dream ("not a man upon the earth can show the king's matter," Da 2:10). Impostors are compelled by the God of truth to eat up their own words.




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