Daniel 4

Daniel 4:1-3

The penman of this chapter is Nebuchadnezzar himself; but Daniel,

a prophet by inspiration, injures it in his before, and is it to beque-

4. 1. Nebuchadnezzar was at rest in mine house, and flourishing in my palace: 5. I saw a dream which made too afraid, and the thoughts upon my bed, and the visions of my head troubled me. 6. Therefore made I a decree to bring in all the wise-sons of Babylon before me, that they might make known unto me the interpretation of the dream. 7. Then came in the magicians, the astrologers, the Chaldeans, and the foothsayers: and I told the dream before them: but they did not make known unto me the interpretation thereof. 8. But at the last Daniel came in before me: who came to Beltehazzar, according to the name of my God, and in whom is the spirit of the holy gods and before him I told the dream, saying, 9. O Beltehazzar, I muster of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubled thee, tell me the visions of my dream that I have seen, and the interpretation thereof. 10. Thus were the visions of mine head in my bed, I saw, and behold, a tree in the midst of the earth, and the height thereof was great. 11. The tree grew, and was strong, and the height thereof reached 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: the 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 watcher, and an holy one came down from heaven. 14. He cried aloud, and said thus, He 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. 15. Nevertheless, leave the stump of his roots in the earth, even with a band of iron and brash, 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. 16. Let his heart be changed from man’s, and let a beasts heart be given unto him, and let seven times pass over him. 17. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know, that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and seteth up over it the beasts of men. 18. This dream I king Nebuchadnezzar have seen: now thou, O Beltehazzar, declare the interpretation thereof, forasmuch as all the wise-sons of my kingdom are not able to make known unto me the interpretation: but thou art able, for the spirit of the holy gods is in thee. 19. Then Daniel (whose name was Beltehazzar) was astonished for one hour, and his thoughts troubled him: the king spake, and said, Beltehazzar, let not the dream, or the interpretation thereof trouble thee. Beltehazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. 20. The tree that thou saweth, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth; 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. It is thou, O king, that art grown, and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. 23. And whereas the king saw a watcher, and an holy one coming down from heaven, and saying, Hear the tree down, and destroy it, yet leave the stump of the roots thereof in the earth, even with a band of iron and brash 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 times pass over him; 24. This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king: 25. That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thine know that the most High ruleth in the kingdom of men, and giveth it to whom-

soever he will. 26. And whereas they commanded to leave the stump of the tree-roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. 27. Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by flowing mercy to the poor: if it may be a lengthening of thy tranquility.

9. 4-27. Returned victorious from his wars, a conquered world at his feet, the mighty Nebuchadnezzar after all his souls less himself down to rest in his palace; flourishing in health of body and vigour of mind, crowned with glory and affluence, and no enemy able to trouble his repose. Then, when most he seemed secure, God’s secret hand dashed all his joys, and one dream filled him with terror and dismay: So easily can God disturb the joyous sinner, and in a moment, even in the midst of his worldly comforts, make him feel the beginning of sorrows.

10. He summoned his magicians and astrologers to attend: repeated his dream, and demanded the interpretation. But though they had boasted, chap. ii. 4, 7. that they wanted nothing more than to bear it, in order to explain it, now their rules of art or magic failed them, and they are obliged to confess their ignorance.

11. When more besides could give the king any satisfaction, at last Daniel appears; whether sent for expecity, or of his own accord coming in at this juncture, is not said. He is called Beltehazzar, from fact, the god of the Chaldeans; and the king, who had before experienced his superior wisdom, addresses him with high respect, as the oaths of the magicians; not as being of their number, but excelling them in knowledge, or as appointed their president, chap. ii. 4. but that for which he most admired him was, that the spirit of the holy gods was in him: either he speaks as a heathen, who believed a multitude of gods, or perhaps he might have learned from the Jews the knowledge of the Elohim, the three Persons in one Godhead, and concluded from what he had experienced before, that under the teaching of God’s spirit, every secret could by him be easily interpreted.

12. He declares to him the dream which troubled him. He beheld a lofty and spreading tree, which reached to the heavens, and was visible to the ends of the earth; the leaves, or branches beautiful, and laden with fruit, affording fleets: and food to all the beasts of the earth, and the fowls of heaven. When to be a watcher, and an holy one came down from heaven, and published aloud the decree of the most High, that the tree must be cut down, its branches broken, its fruit destroyed, and all the beasts and fowls are bid to depart from under it. Yet it is not to be rooted up, but the stump must be left encircled with a band of iron; and this the holy messenger explains of a man, who should be degraded into a brute, exposed to the dew of heaven, and dwell among the beasts during seven years, and this is by the immutable decree of the watchers, and the demand of the holy ones; and the end purported in this whole translation is to magnify the most High, to make his universal power and sovereignty known; who at his pleasure can humble the greatest, and exalt the means of the sins of men. Such was the dream, which since the magicians cannot interpret, he looks to Daniel to explain, confident that he is able to unfold the secret.

13. Daniel, at his command, addresses himself to the task assigned him.

(1.) He appeared at first exceedingly affected with what he heard, aforesaid for one hour, ver. 19. at the heavy judgment contained in the vision. Now, The ministers of God behold, with deepest concern, the miseries impeding over the heads of the wicked, who seem unconcerned and unaffected with any sense of their own danger.

(2.) He introduces with a most respectful compliment the unpleading interpretation. The king had observed his amazement, and bid him not fear to disclose the secret, v. 19. desiring, however terrible, to know the truth: and Daniel, not as a courtier, who meant to flatter, but as one who really wished the prosperity of his prince, intimates how desirous he was, if God so pleased, that the dire contents of this vision had rather respected the king’s enemies than himself. Now, When we are constrained to be the messengers of evil to sinners, we must do it in such a way as to evidence we have not desired the woeful day, and with the evil averted.

(3.) He declares plainly the purport of the dream. (1.) The tree represents this mighty monarch, It is thou, O king, whose conquests had spread on every side; whose growing greatness all adduced; under whose government the nations enjoyed protection, and by him were rendered rich and flourishing. Thus should the kings of the earth be the fathers of their people, protecting them from oppression, and seeking to promote their wealth and prosperity: and they are great indeed who thus improve their divinely-delegated power. (2.) His doom is read, which his pride had provoked, v. 23-25. The watcher and the holy one coming down from heaven, is usually interpreted

of the holy angels, whose ministry God employs in executing the decrees of his providence, and who approve and applaud them as altogether righteous, v. 17. or perhaps it may signify that weather over his Israel, that holy One, the uncreated Angel of the covenant, to whom all judgment is committed, and who in the government of the world fulfills the eternal counsels of the holy One, the persons of the undivided Godhead, the watchers over their peculiar people.

To vast prosperity was Nebuchadnezzar advanced, but the command is, How down the river, and then his greatness and glory would all be laid in the dust; to vain and transitory is all human grandeur, which one blast of the breath of God’s dissuasance destroys in a moment. Fallen from his high-sthen, and struck with muddock, he shall be driven from the abode of men, and make his dwelling seven years with the beasts, himself a krust in human shape, and eating grass like the ox. Note, Among the most deplorable of all judgments is madness; may we never by our pride, and the abode of our reason, provide God to deprive us of it!

The judgment is heavy, yet doth God in the midst of wrath remember mercy. Though cut down, he is not utterly destroyed; though bound as a madman with a band of iron, the race remains, and recovery is not impossible. God’s design in the visitation, however fever, is gracious; even to humble his pride, and make him and all men know God’s power, and own his sovereignty who rules over all, and doth according to the counsels of his own will. And when it shall be thus made manifest that the heavens do ruin, even the God whose throne is there, then shall his senses return, he shall again resume the reins of empire, and give to the most High the glory due unto his name.

5. The prophet finishes his discourse with a word of faithful and reasonable advice. He introduces it with great submission, and begs a kind reception from the king of what was meant purely for his good. Note, We must count sinners to secure their own mercies. His sins were the cause of the threatened judgments; these therefore he exhorts him without delay to forlorn. As his dispoetic power had probably been in many instances abused, to the purposes of injustice and oppression, he urges him to the practice of righteousness, and showing mercy to the poor; many of whom groaned probably under captive bonds, and cried for deliverance. And this he presies as a means, at last, of lengthening his tranquility, though it might not be able to avert the threatened judgment. Note, Without repentance and amendment, there can be no hope of pardon and salvation.

6. ¶ All this came upon the king Nebuchadnezzar. 29. At the end of twelve months he walked in the palace of the kingdom of Babylon. 30. The king’s 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.’ While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, ’to thee it is spoken, The kingdom is departed from thee. 32. And 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, until thou know that the most High ruled in the kingdom of men, and giveth it to whomsoever he will. 33.’ The same hour was the thing fulfilled upon Nebuchadnezzar; and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles feathers, and his nails like birds slews.

Daniel 4:28-33

We find it was not long ere the divine decree took place, and behold here its exact accomplishment.

1. One year God’s patience waited; for he is long-suffering, even towards the most obfituate offenders; but still this monarch’s heart remained unchanged. Walking on the roof of his palace, or on the terrace of those amazing hanging gardens, which overhooked the city, his eyes behold with courteous pride the glorious prospect full in his view; and while his bosom pleaved with self-importance, his tongue betrayed the language of his heart. The king spake and said, either to his nobles around him, or some foreigners whom he took with him, to Survey the vast metropolis, or in a secret whisper of self-applause, Is not this great Babylon that I have built? See. He ascribes the whole to his own power and might, and forgets the God who had given him the ability. No marvel therefore, that the end he proposed was neither God’s glory, nor his people’s good, but the honour of his own majesty. Such self-feekers are all proud men: let us beware of contemplating with self-empacency any thing we have done, least God behold the robbery of his glory, and forbe us for our pride, as he did Nebuchadnezzar.

2. Although as the words dropped from his lips, a voice from heaven pronounced his doom; that he is deposed from his dig-

nity, and the prophecy before spoken, immediately to take place, and this is no sooner spoken than done. On a fudder, his reason is lost; degenerated into a brute in human shape, he is driven from his palace, and herds with the beasts of the forest, feeding with them upon pride as the ox; his body exposed to all the inclementations of the sky, his hair grown like eagles feathers, and his nails like birds claws. Note, God can loom humble the proudest, and make those who were the envy and admiration of mankind, despicable as the worm that crawls.

34. And ‘at the end of the days, I Nebuchadnezzar ’lift up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him ’that liveth for ever, whose dominion is ‘an everlasting dominion, and his kingdom is from generation to generation. 35. And ‘all the inhabitants of the earth are reputed as nothing; and he doth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or cry unto him, ‘What doth thou? 36. At the same time my reason returned unto me, and for the glory of my kingdom, mine honour ‘and brightness returned unto me; and my counsellors and my lords fought unto me; and I was established in my kingdom, and excellent majesty was added unto me. 37. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works ‘are truth, and his ways judgment, and ’those that walk in pride he is able to abate.

Daniel 4:34-37

The prophecy of his humiliation we have seen fulfilled, and may expect in its season to hear of his restoration.

1. At the end of the seven years he lifted up his eyes to heaven, not merely as a man rescued from the herd of bruises, but as a humbled flower looking to a pardoning God. The return of reason itself had not been a blessing, if grace had not opened the eyes of his mind to a discovery of his provocations of the justice of his sufferings, and the glory of the divine majesty. To bring him to this, was the purpose of God’s heavy hand upon him, and then even his mankind was his mercy: he had never truly come to himself if he had not been thus before himself. Thus God sometimes seems to work by contraries; and when, like the patriarch, we may think all these things are against me, they are then working together for our good.

2. The first exercise of his enlightened mind is adoration. I blessed the most High, See. Note, They who live in the habitual neglect of prayer and praise, however wise they may be reputed among men, all more madly than he that catches from like the ox. He acknowledges now the eternal dominion and sovereignty of God, who for ever lives, for ever reigns; for his kingdom is from everlasting to everlasting. Before him all nations are as nothing, and the greatest of men, in comparison with him, infirmity as the drop of the beasts, or the dust of the balance. His kingdom is universal; angels as well as men acknowledge him their Lord, the creatures of his pleasure, and wholly subject to his controul. His power is irresistible, his arm omnipotent; whatever he will is done, nor dare any arraign his proceedings, or challenge an account of any of his matters. Not that he ever doth, or can do wrong; his ways are judgment, perfectly righteous and wise, and his words read, fulfilling with nicest exactness whatever he hath spoken in his word; and those who walk in pride he is able to abate, an eminent instance of which Nebuchadnezzar acknowledged humbly to be, and wishes other proud men to be warned by his example; whilst he extols and praises the king of heaven, who in wrath had still remembered mercy.

3. With his returning reason his majestic countenance returned. He appeared in his former brightness and glory, his lords received him again as their sovereign, probably acquainted by Daniel with the dream, and the expected recovery of their king. Once more he resumed the reins of government, and under the divine benediction excellent majesty was added unto him; he grew more respected than ever, and his latter end was greater than his beginning. He did not however long survive this wondrous change; but, I would hope, continued in the same blessed sentiments, and died a monument of sovereign grace.