In my interpretation, her burden in this chapter is to show how history is a medium through which God's character is revealed in the historical forces that lie behind the rise and fall of nations.
Using Nebuchadnezzar as an example, she decries his arrogance and pride in speaking and acting as if he were the source of his power and greatness. These character defects led the formerly great king to gave himself over greed, resulting in the oppression of those he was given that power to protect.
To each the words spoken to Nebuchadnezzar of old are the lesson of life: 'Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquility.' Daniel 4:27.
To understand these things,—to understand that 'righteousness exalteth a nation;' that 'the throne is established by righteousness' and 'upholden by mercy' (Proverbs 14:34; 16:12; Proverbs 20:28); to recognize the outworking of these principles in the manifestation of His power who 'removeth kings, and setteth up kings' (Daniel 2:21),—this is to understand the philosophy of history.
In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God's purpose" (174–175).God acted to remove the abusive king's power, and those who believe in Daniel's God can still fall into the same trap by arrogantly imagining that the outcome of tomorrow's election is up to the electorate. If it were, our "strength" would be "found in" a human source, namely, the number of people who vote like we do. Rather, our strength as a individual voters and as a nation "is measured by the fidelity with which" the choices we make in deciding the leadership of our nation, "fulfill God's purpose."
We have a role to play, but it is God who ultimately permits one candidate or the other to inhabit the White House. Thus, divine supervision of history frees us from the burden of making Machiavellian political calculations entirely within the "immanent frame," as if God were not an active agent in history.
This brings all the options political pragmatists insist we must ignore back on the table. But, it also brings an even greater burden on us who must choose whether to vote and whom to vote for, because history is not only the medium in which God's character is revealed, but also our own.
We need to study the working out of God's purpose in the history of nations and in the revelation of things to come, that we may estimate at their true value things seen and things unseen; that we may learn what is the true aim of life; that, viewing the things of time in the light of eternity, we may put them to their truest and noblest use. Thus, learning here the principles of His kingdom and becoming its subjects and citizens, we may be prepared at His coming to enter with Him into its possession (184).