Albert Barnes Commentary Daniel 2:45

"Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure." — Daniel 2:45 (ASV)

Forasmuch as thou sawest that the stone ... — On the meaning of the language used here, see the notes at Daniel 2:34-35. The word “forasmuch” may be taken either in connection with what precedes or with what follows. In the former method, there should be a period at the word “gold” in this verse; and then the sense is, “In those days shall the God of heaven set up a kingdom, etc., because you saw a stone,” etc.; that is, that was a sure indication of it. According to the other method, the meaning is, “Because you saw the stone cut out and demolish the image, the great God has made known the certainty of it;” that is, that is a sure indication that it will be done. The Vulgate reads: “According to what you saw, that the stone was cut out without hands, and reduced the clay, etc., the great God has shown to the king what will be in the future.” The difference in the interpretation is not very material.

Cut out of the mountain — This is not inserted in the statement in Daniel 2:34. It seems, however, to be implied there, as the stone is mentioned as “cut out.” The representation is evidently that of a stone disengaged from its native bed, the side of a mountain, without any human agency, and then rolling down its side and striking the image.

The great God hath made known to the king what shall come to pass hereafter — The margin, the same as the Chaldee, says “after this.” The meaning is simply, in time to come; in some future period. Daniel claims none of the merit of this discovery for himself but ascribes it all to God.

And the dream is certain, and the interpretation thereof sure — That is, it is no vain and airy phantom, no mere working of the imagination. The dream was all that the monarch had supposed it to be—a representation of coming events—and his concern about it was well-founded. Daniel also speaks with the utmost assurance as to its fulfillment. He knew that he had been led to this interpretation by no skill of his own, and his presentation of it was such as to satisfy the monarch of its correctness.

Two circumstances probably made it appear certain to the monarch, as we learn from the next verse that it did: first, that Daniel had recalled the dream to his own memory, showing that he was under divine guidance; and second, the plausibility—the verisimilitude, the evident truthfulness—of the representation. It was such a clear “explanation” of the dream that Nebuchadnezzar, just as Pharaoh had done before him when Joseph explained his dreams, at once admitted the correctness of the representation.

Having now completed the “exposition” of this important passage respecting the stone cut from the mountain, it seems proper to make a few remarks regarding the nature of the kingdom that would be set up, as represented by the stone which demolished the image, and which so marvelously increased as to fill the earth.

That there is a reference to the kingdom of the Messiah cannot reasonably be doubted. The points established concerning that kingdom by the passage now under consideration are the following:

1. Its superhuman origin.

   This is indicated in the representation of the stone cut out of the mountain without hands (Daniel 2:45); that is, clearly not by human agency or in the ordinary course of events. A superhuman power was to be exerted in detaching it from the mountain, as well as in its future growth. What appeared so marvelous was that it was cut from its original resting place by some invisible power and moved forward to the completion of its work without any human agency. There can be no reasonable doubt that this was designed to be significant, for the result is made to depend on this.

   I do not see that any special significance is to be attached to the idea of its being cut from “a mountain,” nor that it is required of us to attempt to refine on that expression, and to ascertain whether the mountain means the Roman kingdom, out of which the gospel church was taken, as many suppose; or the Jewish nation, as Augustine supposed; or that “the origin of Christ was sublime and superior to the whole world,” as Calvin supposes; or to the mountainous country of Judea in which the Messiah was born, as many others have maintained; or to the tomb of Joseph, as a rock from which the Messiah sprang to life and victory, as others have imagined.

   All this belongs to a system of interpretation that is trifling in the extreme. The representation of the mountain here is merely for the sake of verisimilitude, like the circumstances in a parable. If a stone was cut out without hands, it would be natural to speak of it as cut from the mountain or parent rock to which it was attached. The eye is not directed here to the “mountain” as having anything significant or marvelous about it, but to the “stone” that so mysteriously left its bed and rolled onward toward the image. The point of interest and marvel, the mysterious thing that attracted the eye, was that no human agency was employed, that no hands were seen at work, and that none of the ordinary means by which great effects are accomplished among people were seen.

   Now, this would properly represent the idea that the kingdom of the Messiah would have a supernatural origin. Its beginnings would be unlike what is usually seen among people. It is not necessary to state here how appropriately this applies to the kingdom of the Messiah, as having its origin not in human power. Nothing is more apparent, and nothing is more frequently emphasized in the New Testament, than that it had a heavenly origin. It did not owe its beginning to human plans, counsels, or power.

2. Its feebleness in its beginning, compared with its ultimate growth and power.

   At first, it was a comparatively small stone that seemed utterly inadequate for the work of demolishing and pulverizing a colossal statue of gold, silver, brass, and iron. Ultimately, it grew to be mountain-sized itself and to fill the land.

   Now, this representation would undoubtedly convey the fair impression that this new power, represented by the stone, would at first be comparatively small and feeble. There would be comparative weakness in its origin as contrasted with what it would ultimately attain, and it would seem utterly inadequate for performing what it finally accomplished. It is hardly necessary to say that this corresponds entirely with the origin of the Messiah’s kingdom. Everywhere it is represented as having feeble beginnings and, as a system, appearing from a human perspective entirely inadequate for such a great work as bringing other kingdoms to an end and subduing them to itself. The complete fulfillment of the prophetic statement would be found in such circumstances as the following:

   1. The humble origin of the head of this new power Himself—the Messiah, the King of Sion. He was, in fact, from a decayed and declining family, was ranked among the poor, was without powerful friends or political connections, possessed no uncommon advantages of learning, and was regarded with contempt and scorn by the great majority of His countrymen. No one would have supposed that the religion originated by one of such humble origin would have the power to change the destiny of the kingdoms of the earth.

   2. The feebleness of the beginning of His kingdom. His few followers—the small band of fishermen, the slow progress made at first—these were circumstances strikingly in accordance with the representation in Daniel.

   3. The absence in that band of all that seemed necessary to accomplish so great a work. They had no arms, no wealth, and no political power. They had none of what has commonly been employed to overthrow kingdoms, and the band of fishermen sent out for this work seemed as little adequate to the undertaking as the stone cut from the mountain did to demolish the colossal image.

   4. All this feebleness in the beginning was wonderfully contrasted with the ultimate results, just as the stone, when cut from the mountain, contrasted with its magnitude when it filled the earth. The Savior Himself often referred to the contrast between the feeble origin of His religion and what it would grow to be. At first it was like a grain of mustard seed, smallest among seeds; then it grew to be a tree so large that the fowls of the air lodged in its branches. At first it was like leaven, hidden in meal; ultimately it would diffuse itself through the mass, so that the whole would be leavened (Matthew 13:31–33).

3. It would supplant all other kingdoms.

   This was clearly indicated by the fact that the “stone” demolished the image, reducing it to powder, and filled the place that it occupied, and all the land. This has been explained (see the notes at Daniel 2:34-35) as meaning that it would not be by sudden violence, but by a continued process of comminution. There would be such an action on the kingdoms of the earth—represented by gold, silver, brass, and iron—that they would disappear, and the new power represented by the “stone” would finally take their place.

   Since this new power was to be humble in its origin and feeble from a human perspective, and since it had nothing that, to outward appearance, would seem adequate for the result, the reference would seem to be to the “principles” that would characterize it. These principles, as elements of power, would gradually but ultimately secure the changes represented by the demolition of the colossal statue.

   The only question then would be whether the principles in the kingdom of the Messiah had such originality and power as would gradually but certainly change the modes of government existing in the world and substitute another kind of reign. Or, what is the influence it will exert on the nations, causing new methods of government, in accordance with its principles, to prevail on the earth? Though apparently feeble—without arms, wealth, or civil alliances—it has elements of “power” about it that will ultimately subdue all other principles of government and take their place. Its work was indeed to be gradual, and it is by no means accomplished. Yet, its effect has already been mighty on the principles that rule among the nations and will be still more mighty until the laws of the kingdom of the Messiah shall prevail in all the earth. This seems to be the idea that this prophetic image is designed to express.

   If one were asked “in what respects” it is to be anticipated that these changes will be wrought, and “in what respects” we can discern the evidences of such changes already, we might say in such points as the following:

   1. In regard to the methods in which governments are founded. Governments were formerly mostly the result of civil or foreign wars. Nearly all governments of antiquity were originally founded on the “power” of some military leader and then held by power. Christianity originated new views about wars and conquests—views that will ultimately prevail. In nothing are the opinions of mankind destined to be more entirely reversed than in regard to “war”—its glory, its achievements, and the fame of those most celebrated for bloody triumphs.

   2. In regard to the rights of the people. A powerful principle was originated by Christianity regarding the “rights” of people: the right of conscience, the right to the fruits of their own labor, the right to life and liberty.

   3. In regard to oppression. The history of the world has largely been a history of oppression. But all this is to be changed by the principles of the true religion. When the time comes that there will be no more occasion to use the word “oppression” as descriptive of anything that will have an actual existence on earth, this will be a different world. Then the time will have come, appropriately designated by the demolition of the colossal statue—symbolic of all governments of oppression—and the substitution in its place of what was at first insignificant but which had vital energy to supplant all that went before it.

4. This kingdom will be perpetual.

   This is asserted in the unequivocal statements that it shall never be destroyed, and that it shall not be left to other people (Daniel 2:44); that is, it shall never pass into other hands. There could not be a more positive declaration that the kingdom referred to here will continue through all future time. Other kingdoms pass away, but this will not; and amid all the revolutions of other empires, this will remain. The passage of eighteen hundred years since this kingdom was set up has done much to confirm the truth of this prediction.

   Many other kingdoms during that time have disappeared from the earth, but this remains in its full vigor and with extending power. Today, it has an extent of dominion it never had before, and there are clearer indications than ever existed previously that it will spread over all the earth. That this kingdom “will” be perpetual may be argued from the following considerations:

   1. From the promises of God. These are absolute and are attested by Him who has all power and who can, with infinite ease, accomplish all that He has spoken. So in Daniel 7:14, His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.Luke 1:33, And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.Psalms 45:6 (compare the notes at Hebrews 1:8), Thy throne, O God, is for ever and ever. In Hebrews 1:8, it is, But unto the Son he saith, Thy throne, O God, is for ever and ever.Isaiah 9:7, Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.

   2. It may be argued from the fact that the efforts made to destroy it have shown that this cannot be done by any human power. Eighteen hundred years have now passed—a period sufficiently long to test whether it can be destroyed by force and violence, or by argument and ridicule. The experiment has been fairly made, and if it were possible for it to be destroyed by external force, it would have been done. It cannot be imagined that more favorable circumstances for such a purpose will ever occur. The church of Christ has met every conceivable form of opposition that could be made against it and has survived them all. Particularly it has survived the trial which has been made in the following respects:

      1. The Roman power—the whole might of the Roman arms that had subdued and crushed the world—was brought to bear upon the kingdom of Christ to crush and destroy it, but it wholly failed. It cannot be supposed that a new power will ever arise that will be more formidable to Christianity than the Roman was.

      2. The power of persecution. That has been tried in every way and has failed. The most ingenious forms of torture have been devised to extinguish this religion, and all have failed. It has always been found that persecution has only contributed ultimately to the triumph of the cause it was hoped to crush.

      3. The power of philosophy. The ancient philosophers opposed it and attempted to destroy it by argument. This was done early by Celsus and Porphyry, but it soon became apparent that ancient philosophy had nothing that could extinguish the rising religion, and quite a few prominent philosophers themselves were converted and became advocates of the faith.

      4. The power of science. Christianity had its origin in an age when science had made comparatively little progress and in a country where it was almost unknown. The sciences have since made vast advances, and each one in its turn has been appealed to by the enemies of religion to furnish an argument against Christianity. Astronomy, history, the discoveries in Egypt, the asserted antiquity of the Hindus, and geology, have all been employed to overthrow the claims of the Christian religion and have all been compelled to abandon the field. (See this admirably demonstrated in Dr. Wiseman’s “Lectures on the Connection between Science and Revealed Religion.”)

      5. The power of ridicule. At one time it was held that “ridicule is the test of truth,” and this has been applied unsparingly to the Christian religion. But the religion still lives. It cannot be supposed that there will be people endowed with the power of sarcasm and wit superior to those who, with these weapons, have made war on Christianity, or that infidelity has any hope from that quarter.

      It may be inferred, therefore, that there is no “external” source of corruption and decay that will prevent its being perpetual. Other kingdoms usually do, and after a few centuries at most, internal corruption—the defect of the organization—develops itself, and the kingdom falls. But nothing of this kind occurs in the kingdom of Christ. It has now lived through eighteen hundred years, through periods of the world in which there have been constant changes in the arts, sciences, customs, philosophy, and forms of government.

      During that time, many a system of philosophy has been superseded, and many a kingdom has fallen. But Christianity is as fresh and vigorous as it meets each coming generation as it ever was. The past has demonstrated that the enemies of the gospel have no reason to hope that it will become weak with age and fall by its own decrepitude.

5. A fifth characteristic of this kingdom is that it will universally prevail.

   This was symbolized by the stone that became a great mountain, and filled the whole earth (Daniel 2:35). It is also implied in the statement in Daniel 2:44 that it shall break in pieces and consume all these kingdoms. They will cease, and this will occupy their places. The “principles” of the kingdom of the Messiah, whatever may be the external forms of government that will exist on the earth, will everywhere prevail. That this will occur may be argued from the following considerations:

   1. The promises recorded in the Bible. The passage before us is one. Of the same nature are the following: Psalms 2:8, Ask of me, and I shall give thee the pagan for thine inheritance, and the uttermost parts of the earth for thy possession.Malachi 1:11, For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering.Isaiah 11:9, The earth shall be full of the knowledge of the LORD, as the waters cover the sea. (Isaiah 45:22; and Isaiah 60).

   2. The world in its progress “loses” nothing that is of value. Truth is eternal, and when once discovered, society will not let it go. It seizes upon fundamental elements in human nature, and the world will not let it die. This is true with discoveries in science, inventions in the arts, and principles in morals. There is no evidence that anything known to the ancients that was of permanent value to humankind has been lost; and the few things that “were” lost have been succeeded by something better. All that was truly valuable in their science, their philosophy, their arts, their jurisprudence, and their literature, we still possess, and the world will always retain it. And what can ever obliterate from human memory the printing press, the steam engine, the cotton gin, the telescope, the blowpipe, or the magnetic telegraph?

   3. Society is thus making constant “advances.” A position gained in human progress is never ultimately lost. The principles thus accumulated and incorporated into society become permanent. Each age adds something in this respect to the treasures accumulated by all preceding ages, and each one is, in some respects, an advance on its predecessors, making the final triumph of the principles of truth, liberty, and pure religion more sure.

   4. Christianity, or the kingdom of Christ, is “aggressive.” It makes a steady war on the evil customs, habits, and laws of the world. It is in accordance with its nature to diffuse itself. Nothing can prevent its propagation. According to the laws of society, nothing is so certain philosophically regarding the future as the final prevalence of the religion of the Redeemer. It may meet with temporary and formidable obstructions. It may be retarded or extinguished in certain places. But its general course is onward—like the current of a mighty river toward the ocean. The only thing certain in the future is that the Christian religion will yet spread all over the world. There is enough in this to gratify the highest wishes of philanthropy and enough to stimulate to the highest effort to secure so desirable an end.