SERMON: “Facing an Impossible Demand” (Dan. 2:1–23)
“Facing an Impossible Demand”
(Dan. 2:1–23)
Series: “Daniel:
God’s Sovereign Plans” #5 Text: Daniel 2:1–23
By: Shaun
Marksbury Date: July 6, 2025
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
Some people thrive on difficult tasks. They love accessing all the parts of their
brain for problem-solving and creativity to devise a method to achieve a goal Others, by contrast, may shut down, becoming overwhelmed
with “what-ifs” or seemingly endless decisions.
Yet, how do you respond when the task is impossible? Whether facing a small, large, or
insurmountable obstacle, we should begin the same way — with prayer to our Lord. One of the great themes of this book is
prayer, and that is what we see as central in this second chapter of Daniel.
In this passage, we will see King Nebuchadnezzar tests the
wise men of Babylon. He will provide
them with an impossible test, one where failure will result in their deaths. Yet, this test is the backdrop for God’s name
to be exalted.
God is glorified in impossible! We’ll note four aspects of this text which
glorify Him. God can trouble kings (vv.
1–3), shame the wise (vv. 4–12), preserve His people (vv. 13–16), and answer
prayer (vv. 17–23). Let’s consider the
first of these:
II.
First, God Can Trouble Kings (vv. 1–3)
Now in the second
year of the reign of Nebuchadnezzar, Nebuchadnezzar had dreams; and his spirit
was troubled and his sleep left him. Then
the king gave orders to call in the magicians, the conjurers, the sorcerers and
the Chaldeans to tell the king his dreams. So they came in and stood before the king. The king said to them, “I had a dream and my
spirit is anxious to understand the dream.”
Some have wondered about the timing presented in this first
verse. That’s understandable, concerning
that the previous chapter said that the youths were captured after Nebuchadnezzar
became king and completed a three-year program (Dan. 1:5, 18). Some have wondered if this text goes back in
time, which may explain why Daniel is absent from the discussion until v.
13.
However, this is just a case of how the ancients counted
time. The Babylonian custom counted the
first full year after the king’s accession as year one, which we would
typically count as the second year today.
Moreover, the Hebrew reckoning of time counted part of a year counts as
a whole; this is the same reason why Scripture records “three days” between
Jesus’s death and resurrection, though His resurrection “was actually on the
third day [1 Co 15:4]).”[1] As such, Nebuchadnezzar’s reign can begin in
605 BC, and the Hebrew youths be captured that year, and 603 BC can mark both
the end of their “three” year training and Nebuchadnezzar’s “second year.”[2] Considering that Daniel is made the chief of
the wise men in 2:48, they must have completed the program.[3]
Nebuchadnezzar is troubled by “dreams” (plural in Hebrew),
though the text later focuses on a single dream (vv. 24–26). The plural may suggest recurring dreams or a
state of dreaming, emphasizing the dream’s significance.[4] These dreams caused his “spirit was troubled” or
“struck,”[5] which
in turn caused his sleep to leave him.
In the ancient Near East, dreams were considered messages
from the gods, as the Reformation Study Bible notes. Indeed, in this instance, they are
right! As Matthew Henry notes, God has
troubled the troubler of Israel,[6]
leaving Nebuchadnezzar unsettled, seeing the repeated dream as ominous.[7]
In reality, God uses this dream to draw
Nebuchadnezzar toward Himself,[8]
revealing His sovereignty over human rulers.
Agitated, Nebuchadnezzar summons his court’s wise men. This includes magicians (likely “soothsayer
priests” skilled in sacred writings[9]),
conjurers (astrologers[10] or
enchanters), sorcerers (who practiced divination or witchcraft[11] and
received power from demons[12]),
and Chaldeans (a class of astrologers or wise men, not just an ethnic group
here[13]). These men were trained in Babylonian lore,
claiming access to divine knowledge. They
understand the king’s anxiety in v. 3 and are willing to use their expertise to
explain the dream’s interpretation.
This account echoes Pharaoh’s distress in Genesis 41:8. He too received dreams and called his
counselors, but none but Joseph could interpret the dreams. Both men show that worldly power cannot bring
peace, but God can work through His servants to help provide true understanding
and comfort. When we face troubling
situations, we must turn to God, not human wisdom, for answers. Worldly thinking will let us down, bringing
us to the next point:
III.
Second, God Can Shame the Wise (vv. 4–12)
Then the Chaldeans
spoke to the king in Aramaic: “O king, live forever! Tell the dream to your servants, and we will
declare the interpretation.” The king
replied to the Chaldeans, “The command from me is firm: if you do not make
known to me the dream and its interpretation, you will be torn limb from limb
and your houses will be made a rubbish heap. But if you declare the dream and its
interpretation, you will receive from me gifts and a reward and great honor;
therefore declare to me the dream and its interpretation.” They answered a second time and said, “Let the
king tell the dream to his servants, and we will declare the interpretation.” The king replied, “I know for certain that you
are bargaining for time, inasmuch as you have seen that the command from me is
firm, that if you do not make the dream known to me, there is only one decree
for you. For you have agreed together to speak lying and corrupt words before
me until the situation is changed; therefore tell me the dream, that I may know
that you can declare to me its interpretation.” The Chaldeans answered the king and said,
“There is not a man on earth who could declare the matter for the king,
inasmuch as no great king or ruler has ever asked anything like this of any magician,
conjurer or Chaldean. Moreover, the
thing which the king demands is difficult, and there is no one else who could
declare it to the king except gods, whose dwelling place is not with mortal
flesh.” Because of this the king became
indignant and very furious and gave orders to destroy all the wise men of
Babylon.
One of the unique features of Daniel is that the book isn’t
written entirely in the Hebrew language.
Here, the text shifts to Aramaic (through Dan. 7:28), reflecting the
language of Babylon’s diplomacy.[14] This is a book about life in a pagan land, and
it is in the language of the Gentiles, a testimony both to God’s people and
them.
The Chaldeans greet the king in v. 4 and ask for the dream. As
one commentary explains, “The advisors expect that Nebuchadnezzar will follow
standard procedure: He will describe his dream, and then they will confer
together to arrive at an interpretation.”[15] Their confidence reflects their reliance on
human wisdom and knowledge, but it’s soon exposed.
Yet, Nebuchadnezzar’s demand in v. 5 is extraordinary: tell
him the dream’s content as well as its meaning. Some interpret this as him saying he has
forgotten the dream,[16] but
he is actually shrewdly testing their claimed supernatural insights.[17]
This shows his determination to receive
a divine interpretation.
If they can’t recount the dream, he threatens to tear them “limb
from limb” and to make their houses a “rubbish heap” (or dunghill, KJV). This is a severe but not an idle threat, given
his later actions (v. 12; cf. 2 Kings 25:7).[18]
Conversely, he promises lavish rewards,
a common motif in ancient treaties. [19] Nebuchadnezzar’s insistence shows both his
intelligence as well as His suspicion of court intrigue, possibly fearing a
coup.
Human wisdom, no matter how polished, fails under divine
scrutiny. This leaves them desperate:
they repeat their request,[20]
revealing their inability to meet the king’s demand. Nebuchadnezzar accuses them of stalling or “bargaining
for time,” likely conspiring to offer “lying and corrupt words.” His suspicion may stem from the dream’s
ominous content — a statue that he associates with himself or his kingdom is destroyed,
a possible omen. Thus, he reasons that
if they can’t recount the dream, their interpretations are untrustworthy,[21] and
that they may even be co-conspirators against him.[22] This exposes the limits of their occult
practices, which the Old Testament condemns (Ex. 22:18; Deut. 18:10).
In vv. 10–11, the wise men admit their powerlessness in a
stunning confession. They begin by
saying no human can meet this demand, going on to say, “and there is no one
else who could declare it to the king except gods, whose dwelling place is not
with mortal flesh.” Ironically, their confession aligns with
biblical truth — only God can reveal such mysteries. Yet, they’ve unwittingly let the cat out of the
bag — they have just admitted that their claims are a sham, exposing the
futility of astrology and sorcery and showing they have no access to divine insight.[23]
So, we read in v. 12 of Nebuchadnezzar becoming indignant. His rage is understandable — he has a court
filled with charlatans! This leads him
to make good on his promise to kill all the wise men, likely meaning those in city
of Babylon itself.[24] He sees through the façade of human wisdom,
but that prepares him to receive God’s wisdom later.
God shames the wisdom of this world to display His glory.
[25] As Paul wrote, “The wisdom of this world is
foolishness before God” (cf. 1 Cor. 1:18–25). When human solutions fail, turn to God, who
alone holds true wisdom. He alone can
preserve His people in an age of violence and deception, as we see next:
IV.
Third, God Can Preserve His People (vv. 13–16)
So the decree went
forth that the wise men should be slain; and they looked for Daniel and his
friends to kill them. Then Daniel
replied with discretion and discernment to Arioch, the captain of the king’s
bodyguard, who had gone forth to slay the wise men of Babylon; he said to
Arioch, the king’s commander, “For what reason is the decree from the king so
urgent?” Then Arioch informed Daniel
about the matter. So Daniel went in and
requested of the king that he would give him time, in order that he might
declare the interpretation to the king.
The king’s decree also threatens Daniel and his friends, even
though they weren’t present at the initial meeting (v. 2). As recent graduates of Babylon’s training
program, [26]
they are counted among the wise men.[27] Satan may be pleased to murder false teachers
to also destroy God’s faithful servants, but God has other plans.[28] This section demonstrates God’s ability to
preserve His people amidst danger.
Arioch, the chief executioner,[29] goes out to arrest and
execute Daniel and his friends. While
this may be a fearful moment, by God’s grace, Daniel responds with “discretion
and discernment.” Unlike the panicked
wise men, he remains calm, reflecting the wisdom God gave him (Dan. 1:17). Perhaps in a further display of God’s grace (cf.
Dan. 1:9), Arioch doesn’t kill Daniel immediately, and explains why the king’s
decree is so “urgent” or “harsh.”[30]
In crises, God’s people can count on God’s grace. We should respond with faith, not fear. Daniel’s calm trust in God models how we
should approach impossible situations, with wisdom and prayer.
We see that faith-filled boldness again in v. 16, as Daniel approaches
Nebuchadnezzar. He requests some time to
provide the dream and its interpretation. Unlike the wise men’s stalling (v. 8),
Daniel’s request is rooted in faith that God will reveal the answer,[31]
perhaps even remembering how God had worked in and through Joseph. His confidence reflects his trust in Yahweh, and
Nebuchadnezzar grants the request, possibly recalling Daniel’s exceptional
wisdom (Dan. 1:19–20).
Of course, this is only a stay of execution. Yet, God will continue to protect His people
as they seek Him. This brings us to the
final point:
V.
Fourth, God Can Answer Prayer (vv. 17–23)
Then Daniel went
to his house and informed his friends, Hananiah, Mishael and Azariah, about the
matter, so that they might request compassion from the God of heaven concerning
this mystery, so that Daniel and his friends would not be destroyed with the
rest of the wise men of Babylon. Then
the mystery was revealed to Daniel in a night vision. Then Daniel blessed the God of heaven; Daniel
said, “Let the name of God be blessed forever and ever, for wisdom and power
belong to Him. It is He who changes the
times and the epochs; He removes kings and establishes kings; He gives wisdom
to wise men and knowledge to men of understanding. It is He who reveals the profound and hidden
things; He knows what is in the darkness, and the light dwells with Him. To You, O God of my fathers, I give thanks and
praise, for You have given me wisdom and power; even now You have made known to
me what we requested of You, for You have made known to us the king’s matter.”
Daniel returns home, where he and his friends likely lived
together.[32] He informs them of the crisis, and they unite
in prayer, seeking “compassion” from the “God of heaven” (a title which emphasizes
God’s universal dominion[33]). The “mystery” they want revealed, of course, is
the dream’s content and meaning.
So, they engage in a prayer that reflects their dependence
on God. This recalls His promise: “Call
to Me and I will answer you, and I will tell you great and mighty things, which
you do not know” (Jer. 33:3). Thus, in
v. 19, God answers their prayer with a “night vision” (not a dream, [34]
distinguishing it from Nebuchadnezzar’s experience). They probably didn’t get any sleep that night,
anyway, but God brought the vision, nonetheless.
How does Daniel respond?
He doesn’t leave immediately, calling for an escort back to the king,
but instead takes time to worship. He blesses
the “God of heaven” who answered their cry, and his praise exalts God’s eternal
nature and attributes. He notes wisdom
and power belong to God alone, and that God grants them to His servants (cf.
Job 12:13).
He also notes God’s sovereignty over “times and epochs” and
kings. This underscores God’s control
over history and rulers, a central theme of Daniel. This also alludes to the dream’s content
itself (Reformation Study Bible), which reveals God’s plan for future
kingdoms. Daniel has the whole picture
in front of him, and he prays accordingly.
God indeed gives wisdom and knowledge, making wise men wiser and men of
understanding more knowledgeable.
He goes on in v. 22 to says God reveals “profound and hidden
things.” This is unlike the wise men who
admitted their limitations (v. 11). God knows
what’s in the darkness (cf. Job 26:6; Ps. 139:12) as well as proving the source
of light (Ps. 36:9). This distinguishes
Yahweh from pagan gods, as He alone unveils divine truth.
Finally, in v. 23, Daniel acknowledges God as the “God of my
fathers.” This connects him to the faith
of Abraham, Isaac, and Jacob. He thanks
God for granting wisdom and power, fulfilling their prayer. This collective language (“we requested,” “to
us”) demonstrates the blessing of corporate prayer, which is one reason we pray
together.
God does answer prayer, and Daniel’s gratitude models how we
should respond to answered prayer (cf. Luke 17:17–18).[35] He can grant His wisdom to those who seek
Him. Never grow weary in prayer, for God
hears and responds according to His perfect will.[36]
VI.
Conclusion
God is glorified in the impossible. He troubles kings to show His power over
them. He shames human wisdom to display
His truth. He preserves His people
through faith. He also answers prayer
with divine revelation. When we face
impossible demands — whether in our work, relationships, or spiritual lives — we
must turn to God in prayer, trusting His sovereignty and wisdom.
Are you facing a difficult situation? Don’t lean on your own wisdom. Follow Daniel’s example: remain calm, seek
God’s wisdom, pray with others, and trust Him to act. And when He answers, give Him the glory. Let’s commit to praying fervently, trusting
our sovereign God to work in ways that exceed our understanding.
[1] Ted Cabal, Chad Owen
Brand, E. Ray Clendenen, Paul Copan, J. P. Moreland, and Doug Powell, The Apologetics Study Bible: Real Questions,
Straight Answers, Stronger Faith, (Nashville, TN: Holman Bible Publishers,
2007), 1269.
[2] John D. Barry,
Douglas Mangum, Derek R. Brown, Michael S. Heiser, Miles Custis, Elliot
Ritzema, Matthew M. Whitehead, Michael R. Grigoni, and David Bomar, Faithlife Study Bible, (Bellingham, WA:
Lexham Press, 2012, 2016), Da 2:1.
[3] Stephen R. Miller, Daniel, The New American Commentary,
(Nashville: Broadman & Holman Publishers, 1994), 18:76.
[4] J. Dwight Pentecost, The Bible Knowledge Commentary: An
Exposition of the Scriptures, 1985, 1, 1332.
[5] Miller, 18:77.
[6] Matthew Henry, Matthew Henry’s Commentary on the Whole
Bible: Complete and Unabridged in One Volume, (Peabody: Hendrickson, 1994),
1429.
[7] Miller, 18:78.
[8] John Calvin and
Thomas Myers, Commentary on the Book of
the Prophet Daniel, (Bellingham, WA: Logos Bible Software, 2010), 1:120.
[9] Earl D. Radmacher,
Ronald Barclay Allen, and H. Wayne House, The
Nelson Study Bible: New King James Version, (Nashville: T. Nelson
Publishers, 1997), Da 2:2.
[10] Ibid.
[11] Miller, 18:78.
[12] Radmacher, et. al., Da
2:2.
[13] Cabal, et. al., 1269.
[14] Miller, 18:80.
[15] Barry, et. al., Da
2:4.
[16] Pentecost, 1333.
[17] John MacArthur Jr.,
Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1228.
[18] Miller, 18:81. Also, Cabal, et. al., 1269.
[19] Barry, et. al., Da
2:6.
[20] “This verse plainly
shows that the wise men were aware that the king remembered the dream, for they
pled with him to reveal it. Why would
Nebuchadnezzar refuse to make known the dream? Evidently he knew that these men would offer
some kind of interpretation, but there would be no way to be certain that it
was correct. However, if the wise men
could tell the king the dream he did know, then he would also believe that they
could accurately make known to him the interpretation he did not know.” Miller, 18:82.
[21] Warren W. Wiersbe, Be Resolute, “Be” Commentary Series,
(Colorado Springs, CO: Victor, 2000), 26.
[22] Miller, 18:82.
[23] Pentecost, 1333.
[24] Radmacher, et. al., Da
2:12.
[25] Wiersbe, 26–27.
[26] Ibid., 27.
[27] Barry, et. al., Da
2:13.
[28] Wiersbe, 27.
[29] Miller, 18:84.
[30] Barry, et. al., Da
2:15.
[31] J Pentecost, 1333.
[32] Barry, et. al., Da
2:17–30.
[33] Radmacher, et. al., Da
2:17–18.
[34] Ibid., Da 2:19.
[35] Miller, 18:88.
[36] Ibid.
