SERMON: “Nebuchadnezzar’s Dream, Part 1” (Dan. 2:24–39)
“Nebuchadnezzar’s Dream, Part
1”
(Dan. 2:24–39)
Series: “Daniel:
God’s Sovereign Plans” #6 Text: Daniel 2:24–39
By: Shaun
Marksbury Date: July 13, 2025
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
There are many nights where you may lie in bed, wondering
about the future. When you’re younger,
maybe it’s a concern about who you will meet and finally marry, and which
career you will choose. As you get
older, it may turn into how you will train up your children, and how you will
pay your growing bills. As your children
become adults, there will be a new time of wondering, with worries that may
keep you up at night unless you turn them over to the Lord.
The Lord is sovereign and in control of the future. That is what King Nebuchadnezzar is
learning. As the ruler of a vast empire,
he also engaged in this kind of thinking.
However, God chose to do something unique in his case, which was to
reveal the future of all of human history!
Needless to say, this was a dream which stuck in the king’s mind
Before we get into the dream, though, we must see how the
resolution to the problem from last week.
You’ll recall that Nebuchadnezzar was greatly troubled by this dream and
wanted to seek its meaning. Of course,
he goes to the wise men of Babylon, those who are supposed to be experts in
dream interpretations. Yet, he sensed
this dream was special, so he set out an impossible demand — they, as experts
in the divine, should be able to reveal to him both the dream as well as its
interpretation. When no one is found who
could meet his demand, he ordered all of the wise men in Babylon to be
executed.
This is where Daniel entered into the narrative. He and his friends were absent from that
original meeting, likely because someone chose not to include them. However, they were to be included in the
executions, so Daniel pled for a chance to beseech the God of Heaven for an
answer. Because of God’s compassion upon
them, he receives a vision, and he’s now able to go before the king with the
revelation of both the dream as well as its interpretation.
God does have a plan for the future, and He is sovereign
over it. We’ll note first that the God
of Heaven reveals dreams (vv. 24–30).
Second, we the God of Heaven reveals His plans (vv. 31–39). Let’s consider the first point.
II.
First, the God of Heaven Reveals Dreams (vv.
24–30)
Therefore, Daniel
went in to Arioch, whom the king had appointed to destroy the wise men of
Babylon; he went and spoke to him as follows: “Do not destroy the wise men of
Babylon! Take me into the king’s
presence, and I will declare the interpretation to the king.” Then Arioch hurriedly brought Daniel into the
king’s presence and spoke to him as follows: “I have found a man among the
exiles from Judah who can make the interpretation known to the king!” The king said to Daniel, whose name was
Belteshazzar, “Are you able to make known to me the dream which I have seen and
its interpretation?” Daniel answered
before the king and said, “As for the mystery about which the king has
inquired, neither wise men, conjurers, magicians nor diviners are able to
declare it to the king. However, there
is a God in heaven who reveals mysteries, and He has made known to King
Nebuchadnezzar what will take place in the latter days. This was your dream and the visions in your
mind while on your bed. As for you, O
king, while on your bed your thoughts turned to what would take place in the
future; and He who reveals mysteries has made known to you what will take
place. But as for me, this mystery has
not been revealed to me for any wisdom residing in me more than in any other
living man, but for the purpose of making the interpretation known to the king,
and that you may understand the thoughts of your mind.
Daniel, having received God’s revelation, wastes no time. He approaches Arioch, the king’s executioner,
with confidence born of divine assurance. Daniel had received the answer from God in prayer
(v. 19), so after taking a moment to praise God, he knew he had to get back to
the king.
Before doing that, he spoke with the executioner, telling
him not to kill the wise men of Babylon.
His plea to spare the wise men reflects a heart of compassion, even for
those steeped in pagan practices. As the
one commentary notes, though such practices might have earned them the death
sentence under Jewish law, they had done nothing wrong according to their own
law and should not die. Thus, “A good
man is a common good.”[1] This echoes Jesus’ call to love even the
unworthy, as God “causes His sun to rise on the evil and the good” (Matt.
5:45). Daniel seeks the well-being of
others, even if they don’t deserve it.
Daniel then requests Arioch to take him back before the king. As he is ready to fulfill God’s purpose, he
also follows the proper protocol for approaching Nebuchadnezzar.[2] This tells us that Daniel’s boldness stems
from his trust in God’s revelation, not personal pride.
Arioch is seemingly excited to bring Daniel along. We read of his “hurriedly” bringing Daniel,
perhaps out of a sense of relief and even self-interest. He says, “I have found a man,” perhaps taking
some credit to himself.[3] Arioch’s introduction here of Daniel seems
unnecessary, since Daniel had just seen the king the previous day (v. 16), but
it was common for all appearances to be announced for the sake of the king’s
memory. The introduction here is
important so the reader remembers that the God of Israel is the revelator.
This is similar to
what happened with Joseph (Gen. 41:14–16).
Nebuchadnezzar addresses Daniel by his Babylonian name, Belteshazzar, and
perhaps with some carries a tone of skepticism.
But Daniel tells the king that it is not he who could interpret the
dream; no human — whether wise men, conjurers magicians, or diviners — could meet
the king’s demand. This is both a
statement of humility (Daniel is not seeking to set himself on a pedestal) and
a statement of the futility of Babylon’s occult practices.
Yet, Daniel
declares, “there is a God in heaven who reveals mysteries.” This bold statement both challenges the king’s
pagan worldview and exalts Yahweh’s sovereignty.[4] As one commentary notes, “Daniel’s statement
‘But there is a God in heaven,’ the overriding theme of the Bible, was a direct
challenge to atheism and agnosticism.
God’s reality is attested by His creation (e.g., Rm 1:19–20), His
wondrous acts in history, His supernatural revelation — the Bible — and the
Spirit’s witness in the hearts of those who know Him (e.g., 1 Co 2:9–10).”[5] Just as Daniel’s focus is not on his own
ability but on God’s revelation for the king’s benefit, we must rest in the
power of our true God in heaven.
Daniel says this
revelation is a special one, one that will cover the future. The phrase “in the latter days” or “last days”
(LSB) obviously points to
future events. It extends from
Nebuchadnezzar’s future, though, to the eschatological climax of history.[6] God has the Jews in exile now, and though they
will return, they will never have full control over their kingdom again. The Jews in the first century were looking
for the Messiah to restore the kingdom, including the disciples (Acts 1). They continued to expect it, but in AD 70,
the Romans laid siege to Jerusalem and destroyed it. Would the Jews forever be without the
kingdom? God has revealed that there
will be completion of the times of the Gentiles coming (Rom. 11:25). It would be with the Messianic kingdom. This is what we will see as we examine
Nebuchadnezzar’s dream.
Daniel proves the
worth of the revelation in vv. 29–30. Daniel
begins, not by revealing just Nebuchadnezzar’s dream, but the thoughts in the
king’s mind before he was even asleep.
(That is going above and beyond the impossible demand!) The king was preoccupied with the future, so God,
the revealer of mysteries, gave Him a vision of history’s trajectory. Daniel says these things “will take place,” emphasizing
God’s control over the future (a comfort for those facing uncertainty).
Daniel knows this
not because of any wisdom he has; he humbly attributes the revelation to God’s
purpose: to inform the king and clarify his thoughts. Like Daniel, we must approach life’s mysteries
with prayerful dependence on God. When
we face uncertainties, we can trust the God who knows the future. Let’s seek His wisdom through His Word and
prayer, knowing He is able to guide us.
God is sovereign
over history. Just as He can give and
reveal dreams, He can reveal His plans.
That’s what we see next:
III.
Second, the God of Heaven Reveals His Plans (vv.
31–39)
You, O king, were
looking and behold, there was a single great statue; that statue, which was
large and of extraordinary splendor, was standing in front of you, and its
appearance was awesome. The head of that
statue was made of fine gold, its breast and its arms of silver, its belly and
its thighs of bronze, its legs of iron, its feet partly of iron and partly of
clay. You continued looking until a
stone was cut out without hands, and it struck the statue on its feet of iron
and clay and crushed them. Then the
iron, the clay, the bronze, the silver and the gold were crushed all at the
same time and became like chaff from the summer threshing floors; and the wind
carried them away so that not a trace of them was found. But the stone that struck the statue became a
great mountain and filled the whole earth.
This was the
dream; now we will tell its interpretation before the king. You, O king, are the king of kings, to whom
the God of heaven has given the kingdom, the power, the strength and the glory;
and wherever the sons of men dwell, or the beasts of the field, or the birds of
the sky, He has given them into your hand and has caused you to rule over them
all. You are the head of gold. After you there will arise another kingdom
inferior to you, then another third kingdom of bronze, which will rule over all
the earth.
As one commentary explains here, “With the court formalities
out of the way, Daniel proceeds to tell the king his dream and its
interpretation.”[7] This section gives us two sections. We’ll deal with the content of the king’s
dream first, and then we will move on to discuss the meaning of the king’s
dream. As you noticed, though, we
stopped short of the full explanation, so we will save that until next week.
A.
First, Note the Content of the King’s Dream (vv.
31–35)
Daniel recounts the dream with vivid detail, confirming
God’s revelation. The statue is massive
and “of extraordinary splendor.” Yet,
Daniel recounts its appearance as “awesome.” While we often describe good things as
“awesome,” the term most often means “full of awe.” The Aramaic word here actually means “frightening,”
from a word which means “to fear.” The statue’s
imposing nature likely evoked awe and dread in Nebuchadnezzar,[8] an
image he likely tries to mimic in the next chapter with his ninety-foot golden
idol.[9]
The statue’s materials were gold, silver, bronze, iron, and
iron mixed with clay. All commentaries
agree that these materials represent the progression of four empires, with the
feet of miry clay representing an extension of the fourth.[10] Yet, the materials decrease in value from gold
to clay,[11]
symbolizing a decline in glory and strength as time goes on and increasing
instability.
The “stone cut out without hands” signifies supernatural
intervention.[12] It arises from some unseen force and crushes
the statue’s feet, and reducing the entire structure to chaff, blown away by
the wind. This imagery recalls Psalm
1:4, where the wicked are like chaff driven by the wind. The statue is no more, leaving only the
stone.
The stone’s transformation into a “great mountain” shows the
greatest kingdom. As one commentary
notes, “In biblical imagery, a mountain is
often a metaphor for a kingdom (see Ps. 48:2; Is. 2:2; 11:9; Jer. 51:25; Ezek.
20:40; Zech. 8:3)”[13] This fifth and final kingdom fills the earth,
and symbolizes God’s kingdom, as confirmed in verse 44. All earthly empires fall before this
kingdom. Thus, this dream assures us
that God’s plan culminates in His victorious reign.
One commentator writes,
Several features of the rock would
have impressed Nebuchadnezzar. (1) Its
origin was supernatural, for it was cut out of the mountain without human
hands. (2) The rock had extraordinary
power, for it annihilated the statue.
(3) Its scope was worldwide as symbolized by the fact that it grew into
a huge mountain and filled the earth. In
vv. 44–45 Daniel identified this great rock as the coming kingdom of God, and
its development into a huge mountain symbolizes its universal dominion (cf. Isa
2:2; par. Mic 4:1).[14]
Of course, on that note, Daniel has fully confirmed what the
king had dreamed. Though the text
doesn’t say, the king must have confirmed, either through a gesture or his
stunned silence, that this was exactly what he had dreamed. He now would anxiously await the
interpretation, undoubtedly with bated breath.
Let’s move onto that next:
B.
Second, Note the Meaning of the First Part of
the King’s Dream (vv. 36–39)
Daniel transitions to the interpretation by saying “we will
tell.” The plural “we” is unexpected,
though. Perhaps it indicates Daniel’s
friends were there, though the text doesn’t note that. Perhaps, then, this emphasizes God’s role
through His servant.[15] This humility keeps the focus on divine
revelation.
Daniel begins by using the term “king of kings” of him. This is a title Ezekiel also uses (Ezek.
26:7), one we would normally reserve for God.
It’s appropriate in this context, since Nebuchadnezzar is the first and
greatest of these kings.
Yet, Daniel clarifies that Nebuchadnezzar’s authority is a
derived authority, like all earthly authority.
It comes from “the God of heaven.”
He says the “God of heaven has given the kingdom, the power, the
strength and the glory,” underscoring God’s sovereignty in granting
Nebuchadnezzar dominion. As Jeremiah
27:6 affirms, God calls Nebuchadnezzar “My servant,” highlighting His ultimate
authority over all rulers. King
Nebuchadnezzar would do well not to become arrogant and remember that he is
responsible to God.[16]
God has made Nebuchadnezzar the head of gold according to v.
38. Babylon, known for its opulence and
golden displays (cf. Jer. 51:7), ruled from 605–539 BC. Nebuchadnezzar’s reign (605–562 BC) was its
pinnacle, as the empire declined after his death.[17] God’s gift of dominion over “the sons of men,”
beasts, and birds emphasizes the breadth of Nebuchadnezzar’s authority, yet it
remains under divine control.
In v. 39, Daniel briefly mentions two subsequent kingdoms.
[18] For the first, as silver is less valuable than
gold, this kingdom will be inferior to Babylon.
It is the Medo-Persian Empire (539–331 BC), lead by Cyrus the Great. It would be stronger in strength and scope,[19] symbolized
by the chest and the two arms. Yet, its
inferiority, as John Calvin suggests, may reflect increasing moral corruption,
despite its greater territorial scope.[20]
The “third kingdom of bronze” is Greece, led by Alexander
the Great (331–146 BC). As one
commentary explains, “In 332 b.c.
the armies of the great conqueror Alexander the Great marched against the
Medo-Persian Empire and defeated it in a series of decisive battles. The Greek Empire dominated for approximately
185 years (331–146 b.c.).”[21] He ruled “over all the earth.”[22] However, after his death, his kingdom was
divided, leaving it prey for another.
So, there is a fourth kingdom, which we will discuss next
time. So far, this passage reveals God’s
sovereign plan for history. The statue’s
declining materials remind us that human kingdoms, however glorious, are
temporary and flawed. Yet, the stone cut
without hands points to the eternal kingdom of Christ, which will one day fill
the earth. As believers, we can rest in
God’s control, knowing that no earthly power can thwart His purposes.
IV.
Conclusion
There is a God who has an eternal plan, set before the
foundation of the world. He can reveal
mysteries and who rules over history. When He wishes, He will disclose dreams. Second, He reveals His plans, orchestrating
the rise and fall of empires to fulfill His eternal purpose. For Nebuchadnezzar, this dream was a divine
gift, revealing the trajectory of human history under God’s sovereign hand.
For us, this text offers profound comfort. First, we can see how this was all literally
fulfilled, giving us comfort that the word of God is reliable. Moreover, when we are uncertain due to personal
anxieties or global upheavals, we can know that we serve a God who knows and
controls our future. Let’s trust Him
with our tomorrows, seeking His wisdom and resting in His unshakable kingdom.
[1] Matthew Henry, Matthew Henry’s Commentary on the Whole
Bible: Complete and Unabridged in One Volume, (Peabody: Hendrickson, 1994),
1431.
[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 2:24.
[3] Stephen R. Miller, Daniel, The New American Commentary,
(Nashville: Broadman & Holman Publishers, 1994), 18:88.
[4] Barry, et. al., Da
2:28.
[5] 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), 1272.
[6] Miller, 18:90.
[7] Barry, et. al., Da
2:31–45.
[8] Miller, 18:91.
[9] Ibid.
[10] Some critical
scholars, those who suggest that Daniel was written in the second century BC,
suggest that these are the empires of Babylon, Media, Persia, and Greece, with
Alexander’s empire divided. However,
there was no separate Media Empire after Babylon, and the evidence is that
Daniel wrote this in the sixth century.
As such, these are the Babylonian, Medo-Persian, Greek, and Roman
Empires. Cf. Cabal, et. al.,, 1272–1273.
[11] Barry, et. al., Da
2:31.
[12] Earl D. Radmacher,
Ronald Barclay Allen, and H. Wayne House, The
Nelson Study Bible: New King James Version, (Nashville: T. Nelson
Publishers, 1997), Da 2:34.
[13] Ibid., Da 2:35.
[14] Miller, 18:92.
[15] Ibid.
[16] Radmacher, et. al., Da
2:37.
[17] “In a very real
sense, however, Nebuchadnezzar was
the Neo-Babylonian Empire, for after his forty-three-year reign the kingdom
endured only about twenty-three years.” Miller,
18:93.
[18] Dale Ralph Davis, The Message of Daniel: His Kingdom Cannot
Fail, eds. Alec Motyer and Derek Tidball, The Bible Speaks Today,
(Nottingham, England: Inter-Varsity Press, 2013), 40.
[19] John MacArthur Jr.,
Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1229–1230.
[20] Miller, 18:94.
[21] Ibid., 18:95.
[22] J. Dwight Pentecost, The Bible Knowledge Commentary: An
Exposition of the Scriptures, 1985, 1, 1335.
