The Book of Daniel
Daniel 4
Chapter IV · Vol. III, pp. 1389–1391
1 Nebuchadnezzar acknowledgeth God's eternal dominion, 4 maketh relation of his dream, which the magicians could not interpret. 8 Daniel heareth the dream. 19 He interpreteth it. 28 The story of the event.
1 Nebuchadnezzar the king, aunto all people, nations, and languages, that dwell in all the earth; Peace1 be multiplied unto you.
A.M. cir. 3442. B.C. cir. 562.
a ch.2.4,29; 3.4,29; 6.25,27. Es.8.9. Ezr.4.17; 5.7. 1 Pe.1.1,2.
1 This is perhaps the most ancient state paper upon record, and, in all probability, is the composition of Nebuchadnezzar himself. See ver. 2, 4, 5, 13, 34, 37. But whether it be his, or that of a secretary, it affords a remarkable contrast with the state papers, and even with the religious proclamations, of modern Christian kingdoms. But the men of Nineveh and of Babylon will indeed rise up and condemn the men of this generation. See Mat.12.41.—C.
2 I thought it good2 to show the signs and wonders that the high God hath wrought toward me.
2 Chald. it was seemly before me, Jos.7.19. Nu.23.5. Ps.105.2,3. Ac.2.22. ch.3.26.
3 Howb great are his signs! and how mighty are his cwonders! his kingdom is an deverlasting kingdom, and his edominion is from generation to generation.
4 I Nebuchadnezzar was gat rest3 in mine house, and flourishing in my palace:
g Ps.30.6,7. Mat.24.43,44. 1 Th.5.2,3. Job 20.5.
B.C. cir. 570.
3 Having in a successful war subdued the surrounding kingdoms, and settled down to the improvement of agriculture and commerce, and the beautifying and fortifying of Babylon.—C.
5 I saw a dream hwhich made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
6 Therefore made I a decree ito bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
7 Thenj came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
8 But at the last kDaniel came in before me, whose name was Belteshazzar, according to the name of lmy god, and nin whom is the spirit of the holy gods:4 and before him I told the dream, saying,
k ch.1.7; 5.12.
n Nu.11.17. ch.2.11; 5.11,14; ver.9. Is.63.11. Ps.25.14. Mat.13.12. Ac.4.13.
4 The original is plural; but may, according to the custom of the language, be translated 'Holy God.'—See Wintle's Translation. Is it not, however, more than probable that the king, having profited by the instructions of Daniel, makes reference to the plural form of the name of God in Ge.1.1, &c., and to the Trinity of persons in the divine Unity, with which the Jews were at all times well acquainted, and many traces of which, though blotted, obscured, and perverted, are also to be found amongst the heathen poets and philosophers? This view is the more confirmed by the fact, that Nebuchadnezzar employs the word 'Spirit' in the uniform sense of the Old and New Testaments.—C.
9 O Belteshazzar, omaster of the magicians, because I know that the spirit of the holy gods is in thee, and no secret ptroubleth thee, 5tell me6 the visions of my dream that I have seen, and the interpretation thereof.
o ch.2.48, with 1.20; 5.11.
5 Ge.40.8-19; 41.15-32, &c.; i.e. interpret it to me.
6 Tell me—explain to me.—C.
10 Thus were the visions of mine head in my bed: I saw,7 and, behold, qa tree in the midst of the earth,8 and the height thereof was great.
7 Chald. I was seeing.
q Ps.37.35. Is.10.34. Eze.31.3-18. Je.12.2. ch.2.37.
8 In the 'midst' of a vast plain, in the centre of the empire.—C.
11 The tree grew, and was strong, and the height thereof rreached unto heaven, and the sight thereof to the end of all the earth.
12 The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: sthe beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.
13 I saw in the visions of my head upon my bed, and, behold, a watcher9 and an tholy one came down from heaven.
14 He cried aloud,1 and said thus, uHew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches.2
15 Nevertheless,v leave the stump of his roots in the earth, even with a band of iron and brass,3 in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:
A.M. cir. 3434. B.C. cir. 570.
v Job 14.7-9. Hab.3.2. Eze.29.13. ch.2.21; 11.27; ver.26. Mar.5.4,5.
3 A band of iron and brass. It is a curious fact that such a band would produce, throughout summer and winter, equal protection, the 'iron and brass' mutually counteracting each other in expansion and contraction.—C.
16 Let his heart xbe changed from man's, and let a beast's heart be given unto him; and let seven times4 pass over him.
17 This matter is yby the decree of the watchers, and the demand by the word of the holy ones;5 to the intent zthat the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it athe basest6 of men.
y ver.13,14,24, with 1 Ki.22.19,20. ch.7.8,22. 1 Ti.5.21. 2 Ti.2.19. Is.46.10. Ac.15.18.
5 See ver.13.—C.
z ver.25,32,35. Ps.9.16,20; 83.18; 75.6,7. ch.2.21; 5.21. Je.27.5-8.
a Ex.9.16. 1 Ki.21.25. 2 Ki.21.6. 2 Ch.28.22. 1 Sa.2.8,9. Job 5.17. Ps.113.7,8; 78.70,71; 12.8. Eze.7.24.
6 The basest. Most probably referring to the usurpers of the throne during the deprivation of Nebuchadnezzar. See ch.5.20,21.—C.
18 This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom bare not able to make known unto me the interpretation: but cthou art able; for the spirit of the holy gods is in thee.
19 Then Daniel, whose name was Belteshazzar, dwas astonied for one hour, and his thoughts troubled him. The king spake and said, Belteshazzar, elet not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, gMy lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.7
d ver.9. Job 18.20. ch.7.28; 8.27; 10.16,17. Je.4.19. Hab.3.16. Ec.8.17. Ro.11.33.
e 1 Sa.3.17.
g 2 Sa.18.32. Mat.10.16. 1 Sa.25.22. Je.29.7.
7 Nebuchadnezzar was a tyrant, yet he had shown kindness to Daniel and his companions. Daniel felt grateful; he became attached to the king. He had a tender heart, and he here shows that he was overwhelmed with grief when, through the medium of this vision, he saw the terrible calamity that was about to fall upon his royal master. It was not fear kept him from speaking; it was sorrow,—'his thoughts troubled him.' When he speaks it is with equal tenderness and truth. And after giving the interpretation of the fearful dream, with what gentle words does he urge the king to repentance:—'Wherefore, O king, break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquillity.'—P.
20 Theh tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
h ver.10-12. Ps.37.35. Is.10.34. Eze.31.3-18. Je.12.2. ch.2.37.
21 Whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:
22 Iti is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven,8 and thy dominion to the end of the earth.
i ch.2.37,38. Is.14.13-17. Je.27.3-8; 25.9-33. Job 20.5, with 1 Sa.13.13. Mat.14.4. Ps.119.46.
8 No greatness of man can literally reach 'unto heaven,' but intentionally it does so, when men, deceived by flattery, and blinded by pride, aim at divine prerogatives and honours as the king of Babylon did (Da.6.7), and, at least, one heathen sovereign (the Grand Lama of Thibet) still does. See ver.25,26,32.—C.
23 And whereas the king saw a watcher and an holy one jcoming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven 9times pass over him;
24 This is the interpretation, O king, and this is kthe decree of the Most High, which is come lupon my lord the king:
k Ps.39.9. Nu.23.19. Is.14.24-27; 46.10.
l Job 34.19. Ps.107.40. Job 9.12,13; 40.11,12; 5.12-14.
25 That they shall ndrive thee1 from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass2 as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, tillo thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
n ch.5.21; ver.14-17,32,33. Ps.106.20.
1 Drive thee. The usurpers, taking advantage of your mental malady, will banish you from Babylon.—C.
2 Grass. The original includes all herbs, whether for men or for cattle, Ge.2.5. Ex.10.12,15.—C.
A.M. cir. 3434. B.C. cir. 570.
o Ps.9.16; 64.9; 83.18; 58.11. ver.17,34,35; ch.2.21; 5.21. Ps.75.7. Je.27.5.
26 And whereas they commanded to leave the stump of the tree-roots; pthy kingdom shall be sure unto thee, after that thou shalt have known that the heavens3 do rule.
p ver.15. Hab.3.2,3.
3 God, Mat.5.34; 21.25. Lu.15.18,21.
27 Wherefore,q O king, let my counsel be acceptable unto thee, rand break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; sif it may be a lengthening of thy tranquillity.4
29 At the end of twelve months5 he walked in6 the palace of the kingdom of Babylon.
5 God spared him 'twelve months' after Daniel's warning.—C.
6 Or, upon.—[He walked not in, but upon, the palace; that is, on its flat but elevated roof, from which, beholding the city, his heart became elated with pride, and the Lord smote him.—C.]
30 Theu king spake and said, Is not this great Babylon, that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?
31 Whilev the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, xto thee it is spoken; The kingdom is departed from thee.
32 Andy they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, zuntil thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
33 The same hour was the thing fulfilled upon Nebuchadnezzar:7 and he was driven from men, and did eat grass as oxen,8 and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws.
7 Nu.25.8. Job 20.5. Ps.33.8,9. 1 Th.5.2,3. ch.5.5; ver.32,25,14-17. He was seized with a strange madness and stupidity.
8 See note * below.
* The testimony adduced by Dr. Pusey in illustration of this remarkable incident is most important. 'There is a distinct form of insanity in which the eating of grass is one of the characteristic features. "In many classes of the insane," the eminent commissioner of the Board of Lunacy for Scotland, Dr. Browne, informs me, "the eating garbage, excrement, even grass, is a symptom both of general debasement and of perverted appetites. I was accustomed to distinguish a class of my patients as . . . phytophagi, who devour grass, leaves, twigs, &c. I have had such cases; as well as stone-swallowers, hair-eaters, &c."'—P.
34 And aat the end of the days I Nebuchadnezzar blifted up mine eyes unto heaven, and mine understanding returned9 unto me; and I blessedc the Most High; and I praised and honoured him that dliveth for ever, whose dominion is ean everlasting dominion, and his kingdom is from generation to generation:
B.C. cir. 562.
a ver.16,26.
9 This returning of the understanding (see also ver. 36), clearly proves that Nebuchadnezzar had been smitten with some such mental malady as physicians call hypochondriasis. In this disease the patient sometimes fancies himself a piece of furniture, a beast, &c. It is most probable that Nebuchadnezzar fancied himself an ox (ver.32), and that some of his deceitful flatterers, taking advantage of his mental aberration, succeeded in driving him from the throne and usurping his authority.—C.
c 2 Ch.20.26. Ps.92.1; 107.8,15,21; 50.14.
d ch.12.7. Re.4.10. Je.10.10. Jn.5.26. 1 Ti.1.17.
e ch.7.14; 2.44; ver.3. Mi.4.7. Lu.1.33. Ps.10.16. Je.10.10. Ps.90.1. Is.9.7.
35 Andg all the inhabitants of the earth are reputed as nothing: and hhe doeth according to his will in the army of heaven, and among the inhabitants of the earth; iand none can stay his hand, or say unto him, What doest thou?
g Is.40.15,17. Ps.39.5; 62.9,10.
i Job 42.2; 9.12; 40.2,11,12; 5.12,13. Is.43.13; 45.9; 46.10. Ro.11.33-36; 9.20. Ac.5.39; 11.17. 1 Co.10.22. Je.32.17,27. Ep.1.11.
36 At the same time my reason returned unto me; and for the jglory of my kingdom, mine honour and brightness returned unto me; and kmy counsellors and my lords sought unto me; and lI was established in my kingdom, and excellent majesty nwas added unto me.
Notes
Ver. 13. A watcher and an holy one. By consulting Ge. 31. 40; Job 14. 16; Je. 31. 28; 44. 27, the providence of God will be found explained by God's 'watching' over human affairs either in relation to good or evil; and as it is evident from ver. 17 that 'the decree of the watchers' is the purpose of providence; and as from ver. 8, 18 it appears that Nebuchadnezzar directly ascribes 'holiness' to God; therefore the conclusion seems manifest, that by 'watcher and holy one,' he meant some such visible manifestation of God, ever watchful in providence, ever holy in nature, as that to which he had previously referred in the miraculous preservation of the three confessors, ch. 3. 25. C.
Ver. 30. He had not founded, but he had extended the city, and greatly beautified it. It might truly be called 'great,' being fifty miles in circumference, surrounded by walls 200 royal cubits high by 50 in breadth, and entered by 100 gates of solid brass, and of prodigious size and strength; around the walls were 250 towers. The whole city was divided into 626 squares, the houses three or four stories in height, and ornamented by all the resources of oriental magnificence. Its tower or temple of Belus has ever been ranked as one of the chief 'wonders of the world,' and its ruins still remain to attest its former greatness—a melancholy example of the vanity of man—an incontestable evidence of the providence of God. C.
Reflections.—Kings, by prayers and good wishes, as well as by good instructions and good deeds, should study to be a blessing to their subjects. If God remarkably rebuke or deliver us, we ought to manifest his dealings to those around us. And the more wisdom and power we discern in his works of creation or providence, the more wonderful will they be in our eyes. God can easily reach the greatest, and make the terrors of mankind tormentors to themselves amidst their nightly repose. It is common for wicked men to apply to the devil, or to anything, rather than to God, for instruction and comfort. But what is the chaff to the wheat? What amazing pomp and grandeur sinners sometimes arrive at on earth! yet saints, angels, and divine persons shall concur to debase them. With deep concern faithful ministers observe ruin impending on the heads of many quite unaffected with it themselves. And with great freedom and prudence ought they to give warning of it; for sinners must be often courted to secure their own mercies. And they who wish to know God's mind, ought to encourage ministers in an unrestrained freedom with them. Perhaps they may have time for repentance allotted them before they are ruined. And in repentance, it is not enough to cease from doing evil; we must also learn to do well.—How strangely pride prevails after the most humbling warnings! and few sins more certainly or fearfully provoke God's judgments than extravagant pride. Easily he can render the self-fancied deity a mad and senseless brute! But if we return to him by penitential acknowledgments, he is ready to restore us our dignity and honour. Our afflictions last no longer than to accomplish God's end of their mission. And therefore all the accounts which we give or receive of God's marvellous works ought to begin and end with his praise.