The Stone
(THURSDAY. 16 JANUARY)
The focus of the dream is on what will happen in the “latter days” (Dan. 2:28). As powerful and rich as they may have been, the metal (and clay) kingdoms are nothing but a prelude to the establishment of the stone kingdom. Whereas to some extent metals and clay can be products of human manufacture, the stone in the dream comes untouched by human hands. In other words, although each of the previous kingdoms eventually comes to an end, the kingdom represented by the stone will last forever. The metaphor of the rock, then, often symbolizes God (for example, Deut. 32:4, 1 Sam. 2:2, Ps. 18:31), and the stone likewise may be a representation of the Messiah (Ps. 118:22; 1 Pet. 2:4, 7). Thus, nothing is more appropriate than the figure of a stone to symbolize the establishment of God’s eternal kingdom.
Some argue that the stone kingdom was established during Jesus’ earthly ministry, and that the propagation of the gospel stands as an indication that the kingdom of God has taken over the entire world. Yet the stone kingdom comes into existence only after the four main kingdoms have fallen and human history has reached the time of the divided kingdoms, represented by the feet and toes of the image. This fact rules out the fulfillment during the first century, because Jesus’ earthly ministry took place during the dominion of Rome, the fourth kingdom.
But the stone gives way to a mountain. That is, “the stone that struck the image became a great mountain and filled the whole earth” (Dan. 2:35, NKJV). A mountain such as this evokes Mount Zion, the place where the temple stood, the concrete representation of God’s earthly kingdom in the Old Testament times. Interestingly, the stone cut from the mountain becomes a mountain itself. This mountain, which according to the text is already in existence, most likely points to the heavenly Zion, the heavenly sanctuary, whence Christ will come to establish His eternal kingdom. And in the Jerusalem that will come down from heaven (Rev. 21:1-22:5), this kingdom will find its ultimate fulfillment.
Daniel 2 has been correct on all the kingdoms so far. Why, then, is it so logical and wise to trust its prophecy about the coming of the final kingdom, God’s eternal one? Why is it so irrational not to believe the prophecy?
Additional Reading: Selected Quotes from Ellen G. White
Our kingdom is not of this world. We are waiting for our Lord from heaven to come to earth to put down all authority and power, and set up His everlasting kingdom. Earthly powers are shaken. We need not, and cannot, expect union among the nations of the earth. Our position in the image of Nebuchadnezzar is represented by the toes, in a divided state, and of a crumbling material, that will not hold together. Prophecy shows us that the great day of God is right upon us. It hasteth greatly.—Testimonies for the Church, vol. 1, p. 360.
Moses pointed to [Christ] as the rock of Israel’s salvation (Deuteronomy 32:15); the psalmist sang of Him as “my Redeemer,” “the rock of my strength,” “the rock that is higher than I,” “a rock of habitation,” “rock of my heart,” “rock of my refuge.” …
Isaiah describes Him as the “rock of ages,” and “the shadow of a great rock in a weary land.” Isaiah 26:4 (margin); 32:2.—The Desire of Ages__, p. 413.
Jesus invited [the people] to come and drink of the fountain of life, of that which would be in them a well of water, springing up unto everlasting life.
The priest had that morning performed the ceremony which commemorated the smiting of the rock in the wilderness. That rock was a symbol of Him who by His death would cause living streams of salvation to flow to all who are athirst. Christ’s words were the water of life. There in the presence of the assembled multitude He set Himself apart to be smitten, that the water of life might flow to the world. In smiting Christ, Satan thought to destroy the Prince of life; but from the smitten rock there flowed living water. As Jesus thus spoke to the people, their hearts thrilled with a strange awe, and many were ready to exclaim, with the woman of Samaria, “Give me this water, that I thirst not.” John 4:15.—The Desire of Ages, pp. 453, 454.
“And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken… .”
“In the days of these kings 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. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.”—Prophets and Kings, pp. 498, 499.
(THURSDAY. 16 JANUARY)
Read Daniel 2:34, 35, 44, 45. What do these verses teach us about the ultimate fate of our world?
The focus of the dream is on what will happen in the “latter days” (Dan. 2:28). As powerful and rich as they may have been, the metal (and clay) kingdoms are nothing but a prelude to the establishment of the stone kingdom. Whereas to some extent metals and clay can be products of human manufacture, the stone in the dream comes untouched by human hands. In other words, although each of the previous kingdoms eventually comes to an end, the kingdom represented by the stone will last forever. The metaphor of the rock, then, often symbolizes God (for example, Deut. 32:4, 1 Sam. 2:2, Ps. 18:31), and the stone likewise may be a representation of the Messiah (Ps. 118:22; 1 Pet. 2:4, 7). Thus, nothing is more appropriate than the figure of a stone to symbolize the establishment of God’s eternal kingdom.
Some argue that the stone kingdom was established during Jesus’ earthly ministry, and that the propagation of the gospel stands as an indication that the kingdom of God has taken over the entire world. Yet the stone kingdom comes into existence only after the four main kingdoms have fallen and human history has reached the time of the divided kingdoms, represented by the feet and toes of the image. This fact rules out the fulfillment during the first century, because Jesus’ earthly ministry took place during the dominion of Rome, the fourth kingdom.
But the stone gives way to a mountain. That is, “the stone that struck the image became a great mountain and filled the whole earth” (Dan. 2:35, NKJV). A mountain such as this evokes Mount Zion, the place where the temple stood, the concrete representation of God’s earthly kingdom in the Old Testament times. Interestingly, the stone cut from the mountain becomes a mountain itself. This mountain, which according to the text is already in existence, most likely points to the heavenly Zion, the heavenly sanctuary, whence Christ will come to establish His eternal kingdom. And in the Jerusalem that will come down from heaven (Rev. 21:1-22:5), this kingdom will find its ultimate fulfillment.
Daniel 2 has been correct on all the kingdoms so far. Why, then, is it so logical and wise to trust its prophecy about the coming of the final kingdom, God’s eternal one? Why is it so irrational not to believe the prophecy?
Additional Reading: Selected Quotes from Ellen G. White
Our kingdom is not of this world. We are waiting for our Lord from heaven to come to earth to put down all authority and power, and set up His everlasting kingdom. Earthly powers are shaken. We need not, and cannot, expect union among the nations of the earth. Our position in the image of Nebuchadnezzar is represented by the toes, in a divided state, and of a crumbling material, that will not hold together. Prophecy shows us that the great day of God is right upon us. It hasteth greatly.—Testimonies for the Church, vol. 1, p. 360.
Moses pointed to [Christ] as the rock of Israel’s salvation (Deuteronomy 32:15); the psalmist sang of Him as “my Redeemer,” “the rock of my strength,” “the rock that is higher than I,” “a rock of habitation,” “rock of my heart,” “rock of my refuge.” …
Isaiah describes Him as the “rock of ages,” and “the shadow of a great rock in a weary land.” Isaiah 26:4 (margin); 32:2.—The Desire of Ages__, p. 413.
Jesus invited [the people] to come and drink of the fountain of life, of that which would be in them a well of water, springing up unto everlasting life.
The priest had that morning performed the ceremony which commemorated the smiting of the rock in the wilderness. That rock was a symbol of Him who by His death would cause living streams of salvation to flow to all who are athirst. Christ’s words were the water of life. There in the presence of the assembled multitude He set Himself apart to be smitten, that the water of life might flow to the world. In smiting Christ, Satan thought to destroy the Prince of life; but from the smitten rock there flowed living water. As Jesus thus spoke to the people, their hearts thrilled with a strange awe, and many were ready to exclaim, with the woman of Samaria, “Give me this water, that I thirst not.” John 4:15.—The Desire of Ages, pp. 453, 454.
“And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken… .”
“In the days of these kings 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. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.”—Prophets and Kings, pp. 498, 499.
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