Daniel 2:22
Verse
Context
The Dream Revealed to Daniel
21He changes the times and seasons; He removes kings and establishes them. He gives wisdom to the wise and knowledge to the discerning. 22He reveals the deep and hidden things; He knows what lies in darkness, and light dwells with Him. 23To You, O God of my fathers, I give thanks and praise, because You have given me wisdom and power. And now You have made known to me what we have requested, for You have made known to us the dream of the king.”
Sermons
Carter Conlon
Brian Guerin
Chip BrogdenSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
revealeth-- (Job 12:22). So spiritually (Eph 1:17-18). knoweth what is in . . . darkness-- (Psa 139:11-12; Heb 4:13). light . . . him-- (Jam 1:17; Jo1 1:4). Apocalypse (or "revelation") signifies a divine, prophecy a human, activity. Compare Co1 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 (Rev 1:10; Rev 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 (Dan 7:1-2); then follows a vision in a waking state (Dan 8:1-3); lastly, in the two final revelations (Dan 9:20; Dan 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].
John Gill Bible Commentary
He revealeth the deep and secret things,.... The purposes of his own heart, which are the deep things of God, and the secrets that belong to him, and which are opened in providence by the execution of them; the "arcana imperii", or secrets of state, committed to men designed for government; the secrets or mysteries of grace, the deep things of the Gospel, made known to Gospel ministers; and particularly the deep and impenetrable secret of the king's dream, and the interpretation of it, revealed to Daniel: he knoweth what is in the darkness; the actions of men committed in darkness; the schemes that are drawn in the privy councils and cabinets of princes; yea, the thoughts of men's hearts, which he in the utmost recesses of them, as well as their dreams in the night season; and particularly this of the king's, and which must have been buried in darkness, had he not revealed it: and the light dwelleth with him; he is light itself, and the Father of lights; the light of nature, grace, and glory, is with him, and from him; the light of the word, the light of prophecy, and the light of the glorious Gospel; and also the Light of the world, the sun of righteousness, the Messiah; and of him some of the ancient Jews interpret this passage. R. Aba Serungia (p), mentioning this passage, "and the light dwelleth with him", adds, this is the King Messiah, as it is said, "arise, shine", &c.; and his commentator (q) observes, that the sense of it is, he (God) retains the Messiah with himself, and does not send him forth unto us; see Psa 43:3, and elsewhere (r), in answer to the question, what is the name of the Messiah? among others, this is said, his name is Light, as it is said, "and the light dwelleth with him": and this is a name that is often given to Christ, and he takes to himself in the New Testament; see Joh 1:7 where he is called the "Light", that Light, the true Light, and the Light of the world; as he is both of Jews and Gentiles, even of all his people throughout the world: indeed, the light of nature, which every man has, is from him, as the Creator of all; and the light of grace, and the increase of it, which any are favoured with, is given by him; and all the light of knowledge in divine things, and of spiritual joy and comfort, beams from him the sun of righteousness: the light of the latter day, which will be so very great, as to be as the light of seven days, and to make the sun and moon unnecessary in a figurative sense, will be owing to him; as well as all that light of life and glory, the saints shall possess to all eternity, will be communicated through him: and Christ, who is this light, "dwells" with God; he who is the same with the divine Word, was with God, and dwells with him to all eternity; in the fulness of time this Word or Light was made flesh, or was clothed with it, and dwelt with men; when it was, that be came a light into the world, of which he often speaks; and having done his work, ascended to heaven, and now dwells with God in human nature; and will come again, and dwell with men on earth a thousand years, when he will be the light of the New Jerusalem state; and, after that, will take his people with him to heavens, and dwell with God, and they with him, for evermore. This shows that this Light, or the divine "Logos", is a person distinct from God the Father, with whom he dwells; that he is an eternal one, God never being without this Light and Word; and that he is all abiding light to his saints, and will be for evermore. (p) In Bereshit Rabba, sect. 1. fol. 1, 3. (q) Auctor. Yade Moseh in ib. (r) Echa Rabbati, fol. 50. 2.
Daniel 2:22
The Dream Revealed to Daniel
21He changes the times and seasons; He removes kings and establishes them. He gives wisdom to the wise and knowledge to the discerning. 22He reveals the deep and hidden things; He knows what lies in darkness, and light dwells with Him. 23To You, O God of my fathers, I give thanks and praise, because You have given me wisdom and power. And now You have made known to me what we have requested, for You have made known to us the dream of the king.”
- Scripture
- Sermons
- Commentary
The Heart of God in the Wilderness
By Carter Conlon2.5K50:12WildernessISA 40:5JER 29:11LAM 3:22EZK 36:26DAN 2:22HOS 2:14ROM 1:18In this sermon, the preacher emphasizes the importance of understanding the depth of God's love for humanity. He highlights the lack of revelation and vision in society, which leads to moral decay and lawlessness. The preacher encourages believers to speak up and share the truth in their workplaces and with young people who are searching for answers. He also addresses the lies that society tells about the existence of God and the distortion of His image. The sermon references the book of Hosea and emphasizes the heart of God in the wilderness.
Hidden Manna
By Brian Guerin948:51Intimacy With GodOvercoming Spiritual ComplacencyDEU 29:29PSA 25:14PSA 91:1PRO 25:2DAN 2:22AMO 3:7MAT 6:6MAT 24:4JHN 6:35REV 2:17Brian Guerin delivers a powerful sermon on 'Hidden Manna,' emphasizing the importance of intimacy with God and the necessity of hearing His voice in a personal and profound way. He highlights Revelation 2:17, where Jesus promises hidden manna to those who overcome, urging the congregation to seek a deeper relationship with God through humility and proximity. Guerin warns against complacency in faith, encouraging believers to lean in and listen closely to the whispers of the Holy Spirit, as the time for playing church is over. He stresses that true transformation comes from the hidden, divine bread that God offers to those who earnestly seek Him. The sermon calls for a fresh commitment to prayer and the secret place, where believers can receive their new identity and authority from God.
The Remnant Principle - 2
By Chip Brogden0DAN 2:22DAN 2:441CO 15:57COL 2:151JN 3:8Chip Brogden preaches on the Remnant Principle found in the Book of Daniel, highlighting the importance of maintaining the Testimony of Jesus in the midst of universal compromise and darkness. He emphasizes the need for Overcomers to stand firm in the face of opposition, demonstrating the Truth of Christ through their lives. The sermon delves into the revelation of God's Kingdom and the victory found through Christ, urging believers to pray from victory, not for victory, and to live out the Truth they proclaim.
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
revealeth-- (Job 12:22). So spiritually (Eph 1:17-18). knoweth what is in . . . darkness-- (Psa 139:11-12; Heb 4:13). light . . . him-- (Jam 1:17; Jo1 1:4). Apocalypse (or "revelation") signifies a divine, prophecy a human, activity. Compare Co1 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 (Rev 1:10; Rev 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 (Dan 7:1-2); then follows a vision in a waking state (Dan 8:1-3); lastly, in the two final revelations (Dan 9:20; Dan 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].
John Gill Bible Commentary
He revealeth the deep and secret things,.... The purposes of his own heart, which are the deep things of God, and the secrets that belong to him, and which are opened in providence by the execution of them; the "arcana imperii", or secrets of state, committed to men designed for government; the secrets or mysteries of grace, the deep things of the Gospel, made known to Gospel ministers; and particularly the deep and impenetrable secret of the king's dream, and the interpretation of it, revealed to Daniel: he knoweth what is in the darkness; the actions of men committed in darkness; the schemes that are drawn in the privy councils and cabinets of princes; yea, the thoughts of men's hearts, which he in the utmost recesses of them, as well as their dreams in the night season; and particularly this of the king's, and which must have been buried in darkness, had he not revealed it: and the light dwelleth with him; he is light itself, and the Father of lights; the light of nature, grace, and glory, is with him, and from him; the light of the word, the light of prophecy, and the light of the glorious Gospel; and also the Light of the world, the sun of righteousness, the Messiah; and of him some of the ancient Jews interpret this passage. R. Aba Serungia (p), mentioning this passage, "and the light dwelleth with him", adds, this is the King Messiah, as it is said, "arise, shine", &c.; and his commentator (q) observes, that the sense of it is, he (God) retains the Messiah with himself, and does not send him forth unto us; see Psa 43:3, and elsewhere (r), in answer to the question, what is the name of the Messiah? among others, this is said, his name is Light, as it is said, "and the light dwelleth with him": and this is a name that is often given to Christ, and he takes to himself in the New Testament; see Joh 1:7 where he is called the "Light", that Light, the true Light, and the Light of the world; as he is both of Jews and Gentiles, even of all his people throughout the world: indeed, the light of nature, which every man has, is from him, as the Creator of all; and the light of grace, and the increase of it, which any are favoured with, is given by him; and all the light of knowledge in divine things, and of spiritual joy and comfort, beams from him the sun of righteousness: the light of the latter day, which will be so very great, as to be as the light of seven days, and to make the sun and moon unnecessary in a figurative sense, will be owing to him; as well as all that light of life and glory, the saints shall possess to all eternity, will be communicated through him: and Christ, who is this light, "dwells" with God; he who is the same with the divine Word, was with God, and dwells with him to all eternity; in the fulness of time this Word or Light was made flesh, or was clothed with it, and dwelt with men; when it was, that be came a light into the world, of which he often speaks; and having done his work, ascended to heaven, and now dwells with God in human nature; and will come again, and dwell with men on earth a thousand years, when he will be the light of the New Jerusalem state; and, after that, will take his people with him to heavens, and dwell with God, and they with him, for evermore. This shows that this Light, or the divine "Logos", is a person distinct from God the Father, with whom he dwells; that he is an eternal one, God never being without this Light and Word; and that he is all abiding light to his saints, and will be for evermore. (p) In Bereshit Rabba, sect. 1. fol. 1, 3. (q) Auctor. Yade Moseh in ib. (r) Echa Rabbati, fol. 50. 2.