And just as you saw that the feet and toes were made partly of fired clay and partly of iron, so this will be a divided kingdom, yet some of the strength of iron will be in it--just as you saw the iron mixed with clay. And just as you sawThis phrase indicates a direct connection to the vision that Daniel is interpreting for King Nebuchadnezzar. The vision is a divine revelation, and Daniel's role as an interpreter underscores the prophetic nature of his ministry. The phrase suggests that the vision is not merely a dream but a message from God, requiring careful attention and interpretation. The Hebrew root for "saw" (חָזָה, chazah) implies not just physical sight but spiritual insight, emphasizing the importance of divine revelation in understanding God's plans. the feet and toes
The feet and toes of the statue in Nebuchadnezzar's dream represent the final stage of the succession of kingdoms. In biblical symbolism, feet often denote the foundation or the end of a structure, suggesting that this part of the statue represents the culmination of human kingdoms. The toes, being ten in number, may symbolize completeness or a specific division within this kingdom. Historically, this has been interpreted as a reference to the fragmented nature of the Roman Empire or future divided kingdoms. were partly of potter’s clay and partly of iron
This mixture of materials signifies a kingdom that is both strong and fragile. Iron, known for its strength and durability, represents power and might, while clay, easily broken, symbolizes weakness and instability. The combination of these materials suggests a kingdom that, despite its outward strength, is internally divided and vulnerable. The use of "potter's clay" (חֶרֶשׂ, cheres) highlights the human element, as clay is often associated with creation and humanity in biblical texts, pointing to the flawed nature of human governance. so this will be a divided kingdom
The division within the kingdom is a central theme in this prophecy. Historically, this has been seen as a reference to the Roman Empire, which was known for its vast reach but also its internal divisions and eventual fragmentation. Theologically, it speaks to the impermanence of earthly kingdoms and the ultimate sovereignty of God over human history. The divided nature of the kingdom serves as a reminder of the limitations of human power and the futility of relying on worldly strength. yet it will have some of the strength of iron
Despite its divisions, the kingdom retains some of the strength associated with iron. This suggests that while the kingdom is flawed, it still possesses significant power and influence. The phrase underscores the complexity of human empires, which can be both formidable and fragile. In a spiritual sense, it serves as a warning against placing trust in human institutions, which, despite their might, are ultimately transient and subject to God's will. just as you saw the iron mixed with clay
The repetition of the imagery of iron mixed with clay reinforces the message of the kingdom's dual nature. The mixture is unnatural and unstable, symbolizing the inherent weaknesses in human attempts to create lasting power structures. This imagery serves as a prophetic warning of the inevitable downfall of kingdoms that do not align with God's purposes. It also points to the ultimate establishment of God's eternal kingdom, which will replace all earthly powers. Persons / Places / Events 1. DanielA Hebrew prophet and interpreter of dreams, who is given the ability to interpret King Nebuchadnezzar's dream. 2. NebuchadnezzarThe king of Babylon who has a troubling dream about a statue made of various materials. 3. BabylonThe empire ruled by Nebuchadnezzar, representing the head of gold in the dream. 4. The StatueA symbolic representation of successive kingdoms, with feet and toes of iron and clay symbolizing a divided kingdom. 5. The Divided KingdomRepresents a future kingdom that will be partly strong and partly fragile, as depicted by the mixture of iron and clay. Teaching Points The Nature of Human KingdomsHuman kingdoms, no matter how strong, are inherently unstable and divided. This serves as a reminder of the transient nature of earthly power. God's SovereigntyDespite the apparent strength of human empires, God's ultimate authority and plan will prevail. Believers can trust in God's control over history. The Mixture of Iron and ClayThe combination of iron and clay symbolizes the inherent weaknesses in human alliances and governments. This can be a metaphor for the challenges in maintaining unity in any human endeavor. Spiritual VigilanceChristians are called to remain vigilant and discerning, recognizing that worldly powers are temporary and often divided against themselves. Hope in God's KingdomThe vision ultimately points to the establishment of God's eternal kingdom, which will replace all earthly kingdoms. Believers are encouraged to place their hope in this unshakeable kingdom. Bible Study Questions 1. How does the imagery of iron mixed with clay in Daniel 2:41 reflect the nature of human governments today? 2. In what ways can we see the theme of division and instability in the world around us, and how should this influence our trust in God? 3. How does the vision of the statue in Daniel 2 relate to the vision of the four beasts in Daniel 7, and what does this teach us about God's control over history? 4. How can Isaiah 64:8's depiction of God as the potter inform our understanding of the fragility of human kingdoms? 5. What practical steps can we take to ensure our hope and allegiance are placed in God's eternal kingdom rather than in temporary earthly powers? Connections to Other Scriptures Daniel 7Offers a parallel vision of four beasts representing kingdoms, providing further insight into the nature of these empires. Revelation 17Discusses the ten kings and the beast, which can be connected to the ten toes of the statue, symbolizing divided authority. Isaiah 64:8Refers to God as the potter and humans as clay, highlighting the fragility and malleability of human kingdoms. Psalm 2Speaks of the nations' rebellion against God, which can be related to the divided and unstable nature of human kingdoms. People Abednego, Arioch, Azariah, Belteshazzar, Daniel, Hananiah, Meshach, Mishael, Nebuchadnezzar, ShadrachPlaces Babylon, ShinarTopics Baked, Clay, Common, Divided, Division, Firmness, Forasmuch, Hast, Inasmuch, Iron, Kingdom, Miry, Mixed, Partly, Potters, Potter's, Sawest, Standing, Strength, Toes, Toughness, Whereas, YetDictionary of Bible Themes Daniel 2:17-49 6694 mystery Daniel 2:27-45 7730 explanation Daniel 2:31-45 1409 dream
5305 empires Daniel 2:36-45 5367 kingdoms Daniel 2:37-44 9145 Messianic age Daniel 2:37-45 4971 seasons, of life Daniel 2:38-44 7773 prophets, role Daniel 2:40-43 4336 iron Daniel 2:41-43 5222 baking Daniel 2:41-45 4315 clay Library The Image and the Stone
'This is the dream; and we will tell the interpretation thereof before the king. 37. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. 39. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which …
Alexander Maclaren—Expositions of Holy ScriptureBook and Tract Catalogue.
THE PLAN OF REDEMPTION. BY I. C. WELLCOME AND C. GOUD. "The Plan of Redemption is an earnest book, evidently prepared after no little study, and with a conscientious desire to advance the cause of Christ. The Bible is made the basis of argument; it contains many fresh and well considered suggestions. The careful reader will find much that is valuable."--Watchman and Reflector. "This treatise aims to serve up the gospel scheme in a compact form. It states the plan and work well, and usually correctly. …
Dwight L. Moody—That Gospel Sermon on the Blessed Hope Editor's Preface
Professor Maspero does not need to be introduced to us. His name is well known in England and America as that of one of the chief masters of Egyptian science as well as of ancient Oriental history and archaeology. Alike as a philologist, a historian, and an archaeologist, he occupies a foremost place in the annals of modern knowledge and research. He possesses that quick apprehension and fertility of resource without which the decipherment of ancient texts is impossible, and he also possesses a sympathy …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 1 The Scattering of the People
[Illustration: (drop cap A) The Fish-god of Assyria and Babylonia] At last the full punishment for their many sins fell upon God's chosen people. The words of warning written in the fifth book of Moses had told them plainly that if they turned aside and worshipped the wicked idol-gods of Canaan, the Lord would take their country from them and drive them out into strange lands. Yet again and again they had yielded to temptation. And now the day of reckoning had come. Nebuchadnezzar, the great king …
Mildred Duff—The Bible in its Making That Gospel Sermon on the Blessed Hope
In 2 Timothy, 3:16, Paul declares: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;" but there are some people who tell us when we take up prophecy that it is all very well to be believed, but that there is no use in one trying to understand it; these future events are things that the church does not agree about, and it is better to let them alone, and deal only with those prophecies which have already been …
Dwight L. Moody—That Gospel Sermon on the Blessed Hope Epistle Xliii. To Eulogius and Anastasius, Bishops.
To Eulogius and Anastasius, Bishops. Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch. When the excellent preacher says, As long as I am the apostle of the Gentiles I will honour my ministry (Rom. xi. 13); saying again in another place, We became as babes among you (1 Thess. ii. 7), he undoubtedly shews an example to us who come after him, that we should retain humility in our minds, and yet keep in honour the dignity of our order, so that neither should our humility be …
Saint Gregory the Great—the Epistles of Saint Gregory the Great A Description of Heart-Purity
Blessed are the pure in heart, for they shall see God. Matthew 5:8 The holy God, who is of purer eyes than to behold iniquity' calls here for heart-purity, and to such as are adorned with this jewel, he promises a glorious and beatifical vision of himself: they shall see God'. Two things are to be explained the nature of purity; the subject of purity. 1 The nature of purity. Purity is a sacred refined thing. It stands diametrically opposed to whatsoever defiles. We must distinguish the various kinds …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Wisdom of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. Among the Hebrews, the heart is put for wisdom.' Let men of understanding tell me:' Job 34:44: in the Hebrew, Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, the only wise God.' I Tim 1:17. All …
Thomas Watson—A Body of Divinity The Wicked Husbandmen.
"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto …
William Arnot—The Parables of Our Lord The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision B. Parable of the Sower. ^A Matt. XIII. 3-23; ^B Mark IV. 3-25; ^C Luke VIII. 5-18. ^a Behold, ^c 5 The sower went forth to sow his seed [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally "goes forth" to it]: ^b 4 And it came to pass, as he sowed, some seed { ^a seeds } fell by the way side, ^c and it was trodden under foot, and the birds of …
J. W. McGarvey—The Four-Fold Gospel The Necessity of Regeneration, Argued from the Immutable Constitution of God.
John III. 3. John III. 3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. WHILE the ministers of Christ are discoursing of such a subject, as I have before me in the course of these Lectures, and particularly in this branch of them which I am now entering upon, we may surely, with the utmost reason, address our hearers in those words of Moses to Israel, in the conclusion of his dying discourse: Set your hearts unto all …
Philip Doddridge—Practical Discourses on Regeneration Letters of St. Bernard
I To Malachy. 1141.[924] (Epistle 341.) To the venerable lord and most blessed father, Malachy, by the grace of God archbishop of the Irish, legate of the Apostolic See, Brother Bernard called to be abbot of Clairvaux, [desiring] to find grace with the Lord. 1. Amid the manifold anxieties and cares of my heart,[925] by the multitude of which my soul is sore vexed,[926] the brothers coming from a far country[927] that they may serve the Lord,[928] thy letter, and thy staff, they comfort …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion.
(Galilee.) ^C Luke XII. 1-59. ^c 1 In the meantime [that is, while these things were occurring in the Pharisee's house], when the many thousands of the multitude were gathered together, insomuch that they trod one upon another [in their eagerness to get near enough to Jesus to see and hear] , he began to say unto his disciples first of all [that is, as the first or most appropriate lesson], Beware ye of the leaven of the Pharisees, which is hypocrisy. [This admonition is the key to the understanding …
J. W. McGarvey—The Four-Fold Gospel Annunciation of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^C Luke I. 26-38. ^c 26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The …
J. W. McGarvey—The Four-Fold Gospel The First Sayings of Jesus --His Ideas of a Divine Father and of a Pure Religion --First Disciples.
Joseph died before his son had taken any public part. Mary remained, in a manner, the head of the family, and this explains why her son, when it was wished to distinguish him from others of the same name, was most frequently called the "son of Mary."[1] It seems that having, by the death of her husband, been left friendless at Nazareth, she withdrew to Cana,[2] from which she may have come originally. Cana[3] was a little town at from two to two and a half hours' journey from Nazareth, at the foot …
Ernest Renan—The Life of Jesus The Gospel of the Kingdom.
"This is He whom Seers in old time Chanted of with one accord; Whom the voices of the Prophets Promised in their faithful word." We have seen that, in the providence of God, John the Baptist was sent to proclaim to the world that "The Kingdom of Heaven" was at hand, and to point out the King. And as soon as the Herald had raised the expectation of men by the proclamation of the coming Kingdom, our Lord began His public ministry, the great object of which was the founding of His Kingdom for the salvation …
Edward Burbidge—The Kingdom of Heaven; What is it? Daniel
Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His …
John Edgar McFadyen—Introduction to the Old Testament Links Daniel 2:41 NIVDaniel 2:41 NLTDaniel 2:41 ESVDaniel 2:41 NASBDaniel 2:41 KJV
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