Daniel 4

have an answer ready at hand, that we ought to obey God rather than man Vcr. 17. Our God whom tve serve is able to deliver us — and he will deliver us out of thine hand.* As wo are firmly persuaded of his power to deliver us, so we trust in his mercy and goodness that ho will deliver us out of this imminent danger. This they speak out of a well-grounded hope, not from a certain foresight of being delivered; for such an assurance would have defeated the worth of their courage and constancy in despising the dangor which threatened them. A recital of Nebuchadnezzar’s dream, which foretold the loss of his kingly power, and his being driven from human society, as it was explained by Daniel, and fulfilled in the event. With a band of iron and brass, in the tender grass of the field.’] To denote that while the king was deprived of his reason, and lived among the beasts of the field, he was bound with fetters and chains, as madmen usually are. (See Mark v. 4.)

Daniel 4:1

NEBUCHADNEZZARtheking,untoallpeople, nations, and languages, &c. This chapter contains a recital of the very words of that edict or proclamation which Nebuchadnezzar published after his restoration, for the greater confirmation of the truth of the event here related.. Vcr. 3. His kingdom is an everlasting kingdom.] He exercises an uncontrollable dominion over all the world, and even over the greatest princes. (See ver. 17. 34, 35.) Vcr. 4. I Nebuchadnezzar was at rest in my house, and flourishing in my palace.] Ithought myself secure in my enjoyments, and at full ease and prosperity in my palace at Babylon, which was built with that state and magnificence, as to be reckoned one of the wonders of the world, (vcr. 30.) God’s particular judgment often resembles the general one, in their coming suddenly and unexpectedly, when men indulge themselves in their carnal security. (See Psal. xxx. G, 7. Matt. xxiv. 43, 44. 1 Thess. v. 2, 3.) Vcr. (>. T/ierefore I made a decree to bring in all the wise men of Babylon before me.] As he did before upon a like occasion: (ii. 2.)

Daniel 4:8

Whose name was Belteshazzar, &c. Sec the note upon i. 7. And in whom is the spirit of the holy gods.] Who is enlightened by the gods, or heavenly powers, with a supernatural degree of knowledge, such as none of the wise men of Babylon can attain to. (See ii. 11. v. 11. 14.)

Daniel 4:9

O Belteshazzar, master of the magicians. See ii. 48. and the note upon i. 20. Tell me the vision of my dream that I have seen, and the interpretation thereof] Nebuchadnezzar tells the dream himself in the following words: so the meaning of this sentence must be, Tell me the dream, that is, the interpretation thereof; in which sense the copulative particle is often used. (See the note on i. 3.) The Greek translate it thus, Hear the visions of my dream, and tell me the interpretation tJiei’eof.

Daniel 4:10

I saw, aud behold a tree in the midst of the earth. Princes and great men are often represented by fair and flourishing trees. So the king of Assyria is described, Ezek. xxxi. 3. 18. (Compare Isa. x. 34. Zech. xi. 2.)

Daniel 4:12

The beasts of the field had shadow under it. All the subjects of that large empire thought themselves safe under his protection. (Compare Ezek. xvii.23. xxxi. G. Lam. iv. 20.)

Daniel 4:13

Behold, a watcher and [or even. a holy one came from heaven.] The conjunctive copulative is used here by way of explication. (See ver. 9.) The word watcher is understood of some principal angel: the angelical orders being described as always attending upon God’s throne, to receive and execute his commands. (See Psal. ciii. 20. Matt. xviii. 10. and the notes upon Ezek. i. 11. 24.) For the same reason they are called the eyes of the Lord, Zcch.iv. 10.) In the fragments of that ancient book, called The Prophecy of Enoch, quoted in the Epistle of St. Jude, the angels are called’Eypijyopoi, the Greek word which answers to Eir in the text; and some critics derive the Irismi the poets, whom they describe as the messenger of the gods, from the word Eir: though others take the word Eir to differ only in the Chaldee dialect from the Hebrew Tseir, a messenger. The word holy one denotes such of the angels who kept their station, and were not seduced from their obedience, when the evil angels fell. (See viii. 13.) In the same sense the word is taken, Jude ver. 14. The Lord comethwith ten thousands of his saints, or holy ones. (Compare Dcut. xxxiii. 2. Zech. xiv. 5. 1 Thess. iii. 13.)

Daniel 4:14

Let the beasts yet away from under it, &c. Let his subjects not rely upon bis protection. (Compare Ezek. xxxi. 12.) Vcr. 15. Nevertheless leave the stump of his roots in the earth.] As when the root of a tree is still alive, there is a possibility of its flourishing again: so there should still be hopes that the king may recover his former state and dignity. (Sec ver. 26.)'

Daniel 4:16

Let his heart be changed from man’s, and let a beast’s heart be given unto him. Let him lose the use of his reason. (See ver. 34. 36.) Scaliger thinks this madness of Nebuchadnezzar is obscurely hinted in a fragment of Abydeneus, produced by Eusebius, Praep, Evang. lib. ix. cap. 41. where having represented the king from the Chaldean writers to have fallen into an ecstacy, and to have foretold the destruction of that empire by the Medes and Persians; the author adds, that immediately after uttering this prophecy he disappeared, which Scaliger expounds of his being driven from his kingly state and the society of men. (See Scaliger’s notes upon the Ancient Fragments, in the appendix to his work de Emendatione Temporum.) And let seven times pass over him.] That is, seven years: so the expression is taken xi. 13. whero the Hebrew reads, The king of the north shall come at the end oj times, that is, years. So the time, times, and a half, mentioned vii. 25. xii. 7. signify three years and a half; and aro accordingly explained by forty-two montlts, Rev. xi. 2. and by one thousand and sixty days, Rev. xii. 7. both which reckonings of time are equivalent to three years and a half.

Daniel 4:17

This matter is by the decree of the watchers, and the demand by the tvord of the holy ones. It is called the decree of the 3Iost High, ver. 24. So the expression of the text is an allusion to the proceedings of earthly princes, who publish their decrees with the advice of their chief ministers. Thus God is described as summoning all the host of angels, and taking resolutions’ according to their advice, 1 Kings xxii. 19. and Christ is represented as attended with angels and saints as his assessors at the day of judgment. (See vii. 22. of this prophecy, 1 Cor/vi. 2, 3. 1 Tim. v. 21. Rev. xx. 4.) The words are capable of another sense; viz. that this sentence was pronounced at the request of those angels whom God had appointed to’ preside over the affairs of the Babylonish empire. (See the note upon x. 13.) Watchers and holy ones are here spoken of in the plural number, whereas the words are in the singular, ver. 13. which difference may thus be accounted for; that the sentence was pronounced at the joint request of many, but was to be put in execution by one single angel. To the intent that the living may know the Most High ruleth in the kingdom of men, &c] See ii. 21. And setteth up over it the basest of men.] This regards Nebuchadnezzar, cither with respect to his present condition, whose pride and cruelty rendered him as despicable in the sight of God, as his high estate made him appear honourable in the eyes of men; and therefore was justly doomed to so low a degree of abasement: or else it may be understood of his wonderful advancement and restoration, after he had been degraded from his dignity, and sent to herd with the beasts of the field. God thereby asserting that prerogative of his, of bringing loiv and lifting up; and of raising the beggar from the dunghill, to set him among princes. (1 Sam. ii. 8, 9. Psal. cxiii. 7, 8.)

Daniel 4:18

For the spirit of the holy Gods is in theeJ. See ver. 8.

Daniel 4:19

Tlien was Nebuchadnezzar full of fury, and the form of his visage teas changed against Shadrach, &c. He discovered in his looks the signs of his fierce anger against these three persons, whom he was incensed against, not only as guilty of disobedience, but likewise of the highest ingratitude towards him, who had preferred them to places of trust and honour. Tlien Daniel was astonished for one hour, &c] Both at the surprising circumstances of the judgment denounced against the king; and likewise out of a tender regard and respect for his person, who had bestowed so many favours upon him. The dteam be to them that hate thee, &c] The words are spoken by the figure called euphemismus, when we would avert an ill omen from ourselves or friends, by wishing it may light upon our enemies. See a like instance, 1 Sam. xxv. 22. So and more also do God unto the enemies of David. At the same time, Daniel expresses his dutiful concern for the safety of the king’s person and government. Jeremy had before advised the Jewish captives at Babylon to wish and pray for the prosperity of the government under which they lived, Jer. xxix. 7.

Daniel 4:22

It is thou, O king— for thy greatness is grown, and reacheth unto heaven. See ii. 38.

Daniel 4:25

And the form of the fourth is like the Son of God.*. Like that of an angel. (See ver. 28.) Angels are called the sons of God, Job i. 6. xxxviii. 7. TJiey shall drive thee from men, &c] See ver. 16.

Daniel 4:26

Ye servants of the most high God. This miracle calls to the king’s mind that confession he had formerly made of tho true God, (ii. 47.) After that thoushalt have known that the heavens do rule.] Heaven is put for God, as Matt. xxi. 25. Luke xv. 18. 21.. • *

Daniel 4:27

Break off thy sins by righteousness, &c. Become a new man/ The Greek translates it, Redeem thy iniquities by alms-deeds: making this sentence equivalent in sense to the following words: and it is true that righteousness is often taken for mercy. (See Psal. xxxi. 2. cxii. 9.) Nor does this sense of the words favour the doctrine of merit, any more than those words of Solomon, Prov. xvi. 6. By mercy and truth iniquity is purged, or expiated: as the Hebrew verb caphar properly signifies. To the same sense St. Peter saith, Charity shall cover a multitude of sins, 1 Pet. iv. 8. viz. as it is a testimony of unfeigned repentance or conversion. Thus Salvian, descantingupon’ this text, and speaking of works of charity, as proper evidences of true repentance, saith of the sinner, " Offerat cum compunctione, cum lacrymis: alitor quippe oblata non prosunt; quia non pretio, sed affectu placent." We ought to make such oblations with all the signs of true contrition, or else they will not be accepted; because it is not the value of the things themselves, but the disposition of the giver, which renders them acceptable. (Salvian. ad Eccles.Cathol. lili.i.) It may be a lengthening of thy tranquillity.] God sometimes defers his judgments upon men’s shewing signs of repentance. (See 1 Kings xxi. 29.)

Daniel 4:28

Blessed be the God of Shadrach, &c. So Darius offers up his acknowledgments to the God o/l>amW 5 (vi.2G.) looking upon him as superior to other gods, but not as the only true God. * IVJio hath sent his angel.] So Daniel ascribes his deliverance from the lions to an angel, vi. 22. (Compare Acts xii. 11.) And have changed the king’s word.] Have rendered his command of none effect, God himself having suspended the execution of it.

Daniel 4:29

Shall be cut in pieces, and their houses shall be made a dunghill. See ii. 5. -

Daniel 4:30

Then the king promoted Shadrach, &c. Or restored them to their former places and dignities: so Lud. de Dieu explains the Chaldee verb hatselach. The Greek interpreter adds, at the end of the verse, And he advanced them to be governors over all the Jews who were in his kingdom. Is not this great Babylon, which I have built; &c] Though Babylon was one of the oldest* cities in the’ world, yet Nebuchadnezzar had very much improved, and made it one of the wonders of the world, upon account of the largeness and height of its new walls, the temple of Belus, his own palace, and the hanging gardens belonging to it; the banks of the river, and the canals made for the draining of it: all which were the works of this king, and an exactdescription of them may be seen in Dr. Prideaux’s Script. Connex. par. i. p. 94, &c. The words of Nebuchadnezzar here recited savour of great pride and arrogance, and are therefore justly punished by that judgment pronounced upon him in the following verses. (Compare v. 20.)

Daniel 4:31

While the word was in the king’s mouth, there fella voice from heaven, &c. So Herod’ was struck immediately, because he gave not God the glory, (Acts xii. 23.)

Daniel 4:34

At the end of the days I Nebuchadnezzar lifted up