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A great image - Representing the four great monarchies.

Thou, O king, sawest - Margin, “wast seeing.” The margin is in accordance with the Chaldee. The language is properly what denotes a prolonged or attentive observation. He was in an attitude favorable to vision, or was looking with intensity, and there appeared before him this remarkable image. Compare Daniel 7:1-2, Daniel 7:4, Daniel 7:6. It was not a thing which appeared for a moment, and then vanished, but which remained so long that he could contemplate it with accuracy.

And, behold, a great image - Chaldee, “one image that was grand” - שׂגיא חד צלם tselēm chad s'agı̂y' So the Vulgate - statua una grandis. So the Greek - εἰκὼν μία eikōn mia The object seems to be to fix the attention on the fact that there was but “one” image, though composed of so different materials, and of materials that seemed to be so little fitted to be worked together into the same statue. The idea, by its being represented as “one,” is, that it was, in some respects, “the same kingdom” that he saw symbolized: that is, that it would extend over the same countries, and could be, in some sense, regarded as a prolongation of the same empire. There was so much of “identity,” though different in many respects, that it could be represented as “one.” The word rendered “image” (צלם tselem ) denotes properly “a shade,” or “shadow,” and then anything that “shadows forth,” or that represents anything.

It is applied to man Genesis 1:27 as shadowing forth, or representing God; that is, there was something in man when he was created which had so far a resemblance to God that he might be regarded as an “image” of him. The word is often used to denote idols - as supposed to be a “representation” of the gods, either in their forms, or as shadowing forth their character as majestic, stern, mild, severe, merciful, etc. Numbers 33:52; 1 Samuel 6:5; 2 Kings 11:18; 2 Chronicles 23:17; Ezekiel 7:20; Ezekiel 16:17; Ezekiel 23:14; Amos 5:26. This image is not represented as an idol to be worshipped, nor in the use of the word is it to be supposed that there is an allusion, as Prof. Bush supposes, to the fact that these kingdoms would be idolatrous, but the word is used in its proper and primitive sense, to denote something which would “represent,” or “shadow forth,” the kingdoms which would exist. The exact “size” of the image is not mentioned. It is only suggested that it was great - a proper characteristic to represent the “greatness” of the kingdoms to which it referred.

This great image - The word here rendered “great” (רב rab ) is different from that used in the previous clause, though it is not easy to determine the exact difference between the words. Both denote that the image was of gigantic dimensions. It is well remarked by Prof. Bush, that “the monuments of antiquity sufficiently evince that the humor prevailed throughout the East, and still more in Egypt, of constructing enormous statues, which were usually dedicated to some of their deities, and connected with their worship. The object, therefore, now presented in the monarch‘s dream was not, probably, entirely new to his thoughts.”

Whose brightness was excellent - “Whose brightness “excelled,” or was unusual and remarkable.” The word rendered brightness (זיו zı̂yv ) is found only in Daniel. It is rendered “brightness” in Daniel 2:31; Daniel 4:36, and in the margin in Daniel 5:6, Daniel 5:9; and “countenance” in Daniel 5:6 (text), and in Daniel 2:9-10; Daniel 7:28. From the places where it is found, particularly Daniel 4:36, it is clear that it is used to denote a certain beauty, or majesty, shining forth in the countenance, which was fitted to impress the beholder with awe. The term here is to be understood not merely of the face of the image, but of its entire aspect, as having something in it signally splendid and imposing. We have only to conceive of a colossal statue whose head was burnished gold, and a large part of whose frame was polished silver, to see the force of this language.

Stood before thee - It stood over against him in full view. He had an opportunity of surveying it clearly and distinctly.

And the form thereof was terrible - Vast, imposing, grand, fearful. The sudden appearance of such an object as this could not but fill the mind with terror. The design for which this representation was made to Nebuchadnezzar is clearly unfolded in the explanation which Daniel gives. It may be remarked here, in general, that such an appearance of a gigantic image was well adapted to represent successive kingdoms, and that the representation was in accordance with the spirit of ancient times. “In ancient coins and medals,” says the editor of the “Pictorial Bible,” “nothing is more common than to see cities and nations represented by human figures, male or female. According to the ideas which suggested such symbols, a vast image in the human figure was, therefore, a very fit emblem of sovereign power and dominion; while the materials of which it was composed did most significantly typify the character of the various empires, the succession of which was foreshown by this vision. This last idea, of expressing the condition of things by metallic symbols, was prevalent before the time of Daniel. Hesiod, who lived about two centuries before Daniel, characterizes the succession of ages (four) by the very same metals - gold, silver, brass, and iron.”

Verse 31

Nebuchadnezzar, practicing the Chaldean religion, was an idolator. An image was an object which would at once command his attention and respect. Moreover, earthly kingdoms, which, as we shall hereafter see, were represented by this image, were objects of esteem and value in his eyes. With a mind unenlightened by the light of revelation, he was unprepared to put a true estimate upon earthly wealth and glory, and to look upon earthly governments in their true light. Hence the striking harmony between the estimate which he put upon these things, and the object by which they were symbolized before him. To him, they were presented under the form of a great image, an object in his eyes of worth and admiration. With Daniel the case was far different. He was able to view in its true light all greatness and glory not built on the favor and approbation of God; and therefore to him these same earthly kingdoms were afterward shown (see chapter 7) under the form of cruel and ravenous wild beasts.DAR 41.2

But how admirably adapted was this representation to convey a great and needful truth to the mind of Nebuchadnezzar. Besides delineating the progress of events through the whole course of time for the benefit of his people, God would show Nebuchadnezzar the utter emptiness and worthlessness of earthly pomp and glory. And how could this be more impressively done than by an image commencing with the most precious of metals, and continually descending to the baser, till we finally have the coarsest and crudest of materials, — iron mingled with the miry clay, — the whole then dashed to pieces, and made like the empty chaff, no good thing in it, but altogether lighter than vanity, and finally blown away where no place could be found for it, after which something durable and of heavenly worth occupies its place? So would God show to the children of men that earthly kingdoms were to pass away, and earthly greatness and glory, like a gaudy bubble, would break and vanish; and the kingdom of God, in the place so long usurped by these, should be set up, to have no end, and all who had an interest therein should rest under the shadow of its peaceful wings forever and ever. But this is anticipating.DAR 42.1

The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel's interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil. PK 505.1

From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image. PK 505.2

The appointed day came, and a vast concourse from all “people, nations, and languages,” assembled on the plain of Dura. In harmony with the king's command, when the sound of music was heard, the whole company “fell down and worshipped the golden image.” On that eventful day the powers of darkness seemed to be gaining a signal triumph; the worship of the golden image bade fair to become connected permanently with the established forms of idolatry recognized as the state religion of the land. Satan hoped thereby to defeat God's purpose of making the presence of captive Israel in Babylon a means of blessing to all the nations of heathendom. PK 506.1

This chapter is based on Daniel 3.

The dream of the great image, opening before Nebuchadnezzar events reaching to the close of time, had been given that he might understand the part he was to act in the world's history, and the relation that his kingdom should sustain to the kingdom of heaven. In the interpretation of the dream, he had been plainly instructed regarding the establishment of God's everlasting kingdom. “In the days of these kings,” Daniel had declared, “shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.... The dream is certain, and the interpretation thereof sure.” Daniel 2:44, 45. PK 503.1