Divine might and Divine wisdom.
We have here a model of the highest form of worship—a prayer which is wholly adoration and thanksgiving. The importance of this is emphasized by the circumstances. Daniel's life is threatened; he has just received the Divine assistance by which he can give the king his dream and secure his own escape; yet he stays to utter a full expression of praise for the greatness and goodness of God, with the sentence of death still hanging over him. For the most part, if people find scant time for prayer, they have still less for praise (Philippians 4:6). It is well to rise from the receipt of Divine mercies to the worship of the Divine excellences out of which they flow. Thus Daniel, having received a special Divine inspiration, at once contemplates and adores the might and wisdom of God which it reveals. Consider the manifestation of these two Divine attributes in the present instance.
I. MIGHT. The earliest Semitic name for God was "the Strong One," and the idea of the might of God lies at the root of the scriptural conception of his nature. He is not only revealed as glorious in being and wonderful in thought, but he is always seen to be active, working, exercising power. He is not a Platonic supreme idea, nor an epicurean Divinity, far off and unconcerned about us, but a living energizing Presence. Here we see:
1. Divine might is manifested in human affairs. "He changeth the times and the seasons: he removeth kings, and setteth up kings" (verse 21). God is spoken of in the present tense. He created the world in the past (Psalms 102:25); but his power is still manifested in maintaining the life of the world (John 5:17). His hand is seen in the fields of nature (Psalms 104:1-35.); it is equally present in human life. God is the greatest factor in history.
2. Divine might is most apparent in times of change. "He changeth the times and the seasons." It is present at all times, but it is evident in the crises of history. The volume of water in the stream is the same while it flows quietly as when it breaks into a torrent; but the roar and flash of the torrent appeal to our senses with a vehemence of their own.
3. Divine might is strikingly evident in overruling the greatest human powers. "He removeth kings, and setteth up kings." The old pagan tyrants thought to set their will up as a god, but they were made to feel at times that there was a "King of kings" above them. The greater the powers that are made to bow before God, the more stubborn their self-will or the more blind their ignorance, the more fully is the power of God revealed in overruling them.
4. Divine might is especially revealed in overthrowing the evil to stablish the good. Creating power is greater than destructive power. If certain kings are removed, other and better kings are to be set up. Destruction is not the end of the exercise of God's might; it only prepares the way for fruitful creative energies.
II. WISDOM.
1. This is seen in the Divine actions—first in the process, by the arrangement that makes "all things work together;" and then in the result which is aimed at, because it is seen to be the wisest end. Power without wisdom would be brutal, and therefore wisdom is needed, not to make up for the deficiency of power by its adaptations and contrivances, but to direct power to its best exercise.
2. This wisdom is seen in the Divine bestowal of it upon men. Daniel traces human wisdom up to the diving: "He giveth wisdom unto the wise" (Exodus 28:3; Deuteronomy 24:9; Ephesians 1:17). In direct opposition to the godless magic of the Chaldeans (verses 10, 11), he tells Nebuchadnezzar that "there is a God in heaven that revealeth secrets" (verse 28). We may learn from this that revelation is the result of inspiration; i.e. it is received through the gift of Divine wisdom; it is not flashed upon us apart from spiritual experience. It is the opening of the eyes to see truths which were in existence before, but which were unrecognized for want of a Divine wisdom to discern them.
Daniel 2:22 (last clause)
Divine omniscience.
God knows what is darkness to us, because in him dwells the eternal light which penetrates all darkness. This supreme knowledge is essential to his perfection. Without it infinite power and perfect goodness could only issue in fearful disasters to the universe; and therefore the order and progress of all things bear witness to its existence. Consider—
I. THE FACT OF THE DIVINE OMNISCIENCE AND WHAT THIS IMPLIES.
1. The knowledge of God comprehends all things. None are too great for its grasp, none too small for its notice. The regions of the telescope and of the microscope come equally under its notice (Job 28:24; Luke 12:6, Luke 12:7).
2. It penetrates the deepest mysteries. Our most secret thoughts are known to God, and he knows us better than we know ourselves (Psalms 139:1, Psalms 139:2; Hebrews 4:13).
3. It reaches forward to the whole future. God's knowledge of the future can be to some extent explained on two grounds.
II. THE PRACTICAL INFERENCES TO BE DRAWN FROM A CONSIDERATION OF THE DIVINE OMNISCIENCE.
1. It should lead to sincerity. The hypocrisy which may seem to help us in our relations with me,, is useless before God. The really important question is, not—What does the world think of us? but—What is our character in the sight of God? because our life and all its destinies depend on him (Ecclesiastes 12:14)
2. It should strengthen our faith in the providential care of God. He must know better than we know; therefore it is foolish to fear and wrong to complain. We must even expect that, with his supreme knowledge, he will not act just as we should act with our very imperfect knowledge (Job 34:33).
3. It should encourage our hope in the ultimate well-being of the universe. No one would commence a work if he knew it would end in failure. No benevolent pessimist would create a universe. Before be made the world, God foresaw the fall of man; before he sent his Son, he saw how sadly he would be rejected. If he so acted, knowing all the future, it must bare been because he knew that, after all the sin and sorrow, righteousness and peace would finally triumph, so that the ultimate blessedness of existence should amply compensate for all its earlier misery (Isaiah 53:11).
4. It should lead us to seek our highest knowledge in him. All true discovery comes by revelation. "He revealeth the deep and secret things." In his mind are the archetypal ideas of all things. The knowledge of God is the highest knowledge.