Not only was the Messianic prediction unfulfilled in its literal aspect "in the days of these kings,"[317] but even yet it has by no means received its complete accomplishment. The "stone cut without hands" indicated the kingdom, not--as most of the prophets seem to have imagined when they uttered words which meant more than they themselves conceived--of the literal Israel, but of that ideal Israel which is composed, not of Jews, but of Gentiles. The divinest side of Messianic prophecy is the expression of that unquenchable hope and of that indomitable faith which are the most glorious outcome of all that is most Divine in the spirit of man. That faith and hope have never found even an ideal or approximate fulfilment save in Christ and in His kingdom, which is now, and shall be without end.
But apart from the Divine predictions of the eternal sunlight visible on the horizon over vast foreshortened ages of time which to God are but as one day, let us notice how profound is the symbolism of the vision--how well it expresses the surface glare, the inward hollowness, the inherent weakness, the varying successions, the predestined transience of overgrown empires. The great poet of Catholicism makes magnificent use of Daniel's image, and sees its deep significance. He too describes the ideal of all earthly empire as a colossus of gold, silver, brass, and iron, which yet mainly rests on its right foot of baked and brittle clay. But he tells us that every part of this image, except the gold, is crannied through and through by a fissure, down which there flows a constant stream of tears.[318] These effects of misery trickle downwards, working their way through the cavern in Mount Ida in which the image stands, till, descending from rock to rock, they form those four rivers of hell,--
"Abhorrèd Styx, the flood of deadly hate; Sad Acheron of sorrow, black and deep; Cocytus, named of lamentation loud Heard on the rueful stream; fierce Phlegethon Whose waves of torrent fire inflame with rage."[319]
There is a terrible grandeur in the emblem. Splendid and venerable looks the idol of human empire in all its pomp and pricelessness. But underneath its cracked and fissured weakness drop and trickle and stream the salt and bitter runnels of misery and anguish, till the rivers of agony are swollen into overflow by their coagulated scum.
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It was natural that Nebuchadrezzar should have felt deeply impressed when the vanished outlines of his dream were thus recalled to him and its awful interpretation revealed. The manner in which he expresses his amazed reverence may be historically improbable, but it is psychologically true. We are told that "he fell upon his face and worshipped Daniel," and the word "worshipped" implies genuine adoration. That so magnificent a potentate should have lain on his face before a captive Jewish youth and adored him is amazing.[320] It is still more so that Daniel, without protest, should have accepted, not only his idolatrous homage, but also the offering of "an oblation and sweet incense."[321] That a Nebuchadrezzar should have been thus prostrate in the dust before their young countryman would no doubt be a delightful picture to the Jews, and if, as we believe, the story is an unconnected _Haggada_, it may well have been founded on such passages as Isa. xlix. 23, "Kings shall bow down to thee with their faces toward the earth, and lick up the dust of thy feet";[322] together with Isa. lii. 15, "Kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they perceive."
But it is much more amazing that Daniel, who, as a boy, had been so scrupulous about the Levitic ordinance of unclean meats, in the scruple against which the _gravamen_ lay in the possibility of their having been offered to idols,[323] should, as a man, have allowed himself to be treated exactly as the king treated his idols! To say that he accepted this worship because the king was not adoring _him_, but the God whose power had been manifested in him,[324] is an idle subterfuge, for that excuse is offered by all idolaters in all ages. Very different was the conduct of Paul and Barnabas when the rude population of Lystra wished to worship them as incarnations of Hermes and Zeus. The moment they heard of it they rent their clothes in horror, and leapt at once among the people, crying out, "Sirs, why do ye such things? We also are men of like passions with you, and are preaching unto you that ye should turn from these vain ones unto the Living God."[325]