Daniel 4

Daniel Chapter FourVerse 1 There are a number of words which Bible critics use which sound innocent enough until one understands what they mean by them. Talmud, Midrash, and Apocalyptic are three such words. For example, when Andrews writes that, “This chapter takes us again into the realm of the Apocalyptic,"[1] such a code cliche means, “Of course, there’s not a word of historical truth in the whole passage!” There is, to be sure, a scriptural meaning of apocalypse. It is a New Testament Greek word which we have been unable to find anywhere in the Old Testament. “It means an uncovering, a revelation. In the New Testament it refers to the drawing away by Christ of the veil of darkness covering the Gentiles."[2] That latter meaning is indeed applicable to this chapter. God here enlightened the governing head of the whole Gentile world.

In keeping with the respect and awe in which the whole pagan world looked upon dreams, God chose exactly that instrument of conveyance for the information that God determined should be imparted to Nebuchadnezzar. It is remembered that the dream was usually the method God chose when speaking to pagans, as for example in the case of Pharaoh. Why should God have done such a thing as to teach Nebuchadnezzar of the existence and power of the one true and Almighty God? He did so in order that the Gentile world could have no excuse for their terrible apostasy during the pre-Christian centuries. As Paul stated it, “That which is known of God is manifest in them (the Gentiles); for God manifested it unto them” (Romans 1:19). Yes indeed the pre-Christian Gentiles knew God (Romans 1:21); and the episodes recorded in Daniel reveal some of the instances in which God “manifested” such knowledge to them. It must be admitted that the Chosen People went into Babylonian captivity; and that the purpose of God required that at the end of seventy years Israel would be delivered from captivity and returned to “their land” until such a time as the Christ should be born of the posterity of Abraham. Given these undeniable facts, it was acutely necessary that God should have so instilled the knowledge of Himself and the fear of His Name in the Babylonian overlords of God’s People that those all-powerful world rulers would have restrained themselves from the utter destruction of the Israel of God, and that, in time, they should have consented to allow the return of Israel to Jerusalem. In these glorious chapters of Daniel, one is permitted to see something of the amazing manner in which God accomplished those very objectives. This chapter has the form of an edict published by Nebuchadnezzar to the whole world of his kingdom, following the “seven times” of his insanity, a sorrow brought upon him because of his pride, and which was revealed to him in advance by a dream interpreted by Daniel. The language of Nebuchadnezzar is a curious mixture of polytheistic and monotheistic expressions; but it gives every impression of being true and accurate in every particular. Outline: the doxology (Daniel 4:1-3), Chaldeans cannot interpret the dream (Daniel 4:4-7); the dream was told to Daniel (Daniel 4:8-18), Daniel’s interpretation of the dream (Daniel 4:19-26); Daniel’s faithful counsel to Nebuchadnezzar (Daniel 4:27); the events foretold indeed occur (Daniel 4:28-33); Nebuchadnezzar restored after his illness passes (Daniel 4:34-36); Nebuchadnezzar praises the True God (Daniel 4:37). Daniel 4:1-3“Nebuchadnezzar the king, unto all the peoples, nations, and languages, that dwell in all the earth: Peace be multiplied unto you. It hath seemed good unto me to show the signs and wonders that the Most High God hath wrought toward me. How great are his signs and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.“THE Some critics are quick to assert that a pagan like Nebuchadnezzar could never have used such language as appears here; but such assertions prove merely that the critics are not nearly as intellectually alert as was Nebuchadnezzar. Nebuchadnezzar learned the lesson that the judgment against him was designed to impart. Although Nebuchadnezzar indeed recognized God as the Most High God and so spoke of him here, it is likely that Nebuchadnezzar still fell short of recognizing God as the one and only God. The conception he apparently had was that the Most High God was “the greatest God of all,” but not necessarily the only God. Such language on the part of Nebuchadnezzar also indicates the influence which Daniel doubtless exercised upon Nebuchadnezzar. Therefore, “The theocratic language here is probably due to the influence of Daniel."[3]The form of the edict as exhibited in these three verses indicates that, “Here is a state paper incorporated into God’s Word; this shows that inspiration of Scriptures is by virtue of the Divine authority of the person at whose direction a given word is included."[4] An ass’s words are even included in Scripture in Numbers 22:28; Numbers 22:30. Owens mistakenly affirmed that these three verses are actually the conclusion of the previous chapter, “They are the happy ending of chapter three."[5] However, Thomson stated that, “It is difficult to see anything that could even seem to be a reason for such a division!"[6] Our own opinion is that the verses appear exactly where they belong. Verse 4 “I, Nebuchadnezzar, was at rest in my house, and flourishing in my palace. I saw a dream which made me afraid; and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the enchanters, the Chaldeans, and the soothesayers; and I told the dream before them; but they did not make known unto me the interpretation thereof.” CANNOT DREAMThe critics are perplexed by the fact that Daniel was not here called in with the rest of the wise men, over whom Daniel was the governor. However, it appears to be certain that Nebuchadnezzar already had a fairly good idea of what this dream indicated. He, no doubt, had already identified that great tree in the middle of the earth with a top reaching to heaven as himself; and he must have suspected that its being cut down signified some disaster coming upon himself.

Under those circumstances, “Nebuchadnezzar wants nothing to do with Daniel’s God, until driven to him by extreme necessity."[7] Having suspected that the real meaning of the dream probably foretold some spectacular humiliation for himself, this call for all the wise men except Daniel was likely an appeal for the pagan magicians, etc., to devise something against it. Also, we should not overlook the fact that the text does not say that Daniel was the last one to be called, but that he was the last one to arrive on the scene. He might have been out of town on official business at first. Concerning the magicians, enchanters, Chaldeans, and soothsayers, Culver stated that, “This school of pompous quacks should long ago have been dismissed."[8]Verse 8 “But at last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and I told the dream before him, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of the dream that I have seen, and the interpretation thereof. Thus were the visions of my head upon my bed: I saw, and, behold, a tree in the midst of the earth; and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth. The leaves thereof were fair, and the fruit thereof much, and in it there was found food for all: the beasts of the field had shadow under it, and the birds of the heavens dwelt in the branches thereof, and all flesh was fed from it. I saw in the visions of my head upon my bed, and, behold, a watcher and a holy one came down from heaven. He cried aloud and said thus, Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruit: let the beasts get away from under it, and the fowls from its branches.

Nevertheless leave the stump of its roots 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 in the grass of the earth: let his heart be changed from man’s, and let a beast’s heart be given unto him; and let seven times pass over him. The sentence is by 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 setteth up over it the lowest of men. This dream I, king Nebuchadnezzar, have seen; and thou, O Belteshazzar, declare the interpretation, forasmuch as all the wise men 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.“THE DREAM TOLD TO DANIELThe fact of Daniel’s hearing in these verses the dream told for the first time surely indicates that he had not been present earlier when the king told his dream to the magicians, etc. There are several guesses as to why Daniel was not then present; but, as far as we have been able to determine, the sacred text has no hint of the reason. Owens complained that the connection between the names Belteshazzar and Nebuchadnezzar’s god “is unsupportable."[9] However, such an opinion is altogether presumptuous because of our total ignorance of which god the name is supposed to suggest. “My god in Daniel 4:8 is of uncertain identity. It may mean Bel as in Belteshazzar, or Nabu as in Nebuchadnezzar, or Marduk, chief patron god of Babylon and of the whole Babylonian pantheon."[10] On this account, we reject the speculative allegations such as that of Jeffery, who ascribed ignorance of the Babylonian language to some “later compiler!"[11] It is sufficient to note that Nebuchadnezzar who gave the name considered the connection genuine. Our ability to understand that connection is immaterial. The suggestion of some commentators that Daniel was brought in last here in order to heighten the effect of his superior wisdom; but this explanation could hardly be correct. “It suggests the shaping of material to produce certain effects rather than the truthful reporting of exactly what happened,"[12] that latter alternative being, as we believe, what Daniel actually did. Barnes discussed the singular mixture of monotheistic and polytheistic language in Nebuchadnezzar’s words in this chapter, pointed out that Nebuchadnezzar had been a heathen all of his life, despite his also having some knowledge of the true God, and concluded that this unusual mixture of heathenism and true religion in the language of Nebuchadnezzar was “neither unnatural nor improbable."[13]The reference to a great tree (Daniel 4:10) is in keeping with the fact that, “Great men and princes are often represented in the language of the prophets under the similitude of trees."[14]; Ezekiel 17:5-6; Ezekiel 31:3;Jeremiah 22:15; Psalms 1:3; and Psalms 37:35 are examples of this. “Let seven times pass over him …” (Daniel 4:16). The personal pronoun “him” indicates that the words passed over the vehicle (the tree) and focused upon the meaning of the symbol as applied to Nebuchadnezzar. There is a similar transition in Daniel 4:15, where, “The language passes from the type to the person represented by it."[15] It is a fact, of course, that “seven times” here has “a variety of possible meanings."[16] The expression appears to be idiomatic and could possibly refer to days, months, weeks, or years. However, there can be little doubt that the expression, as used here, means “seven years.” The Septuagint (LXX) thus renders it.[17] Dummelow gave that as the meaning,[18] as did Jamieson[19] also, and many of the older expositors. Josephus also stated that the expression meant “seven years."[20] Certainly, neither days, weeks, or months would have allowed enough time for the developments that followed. Some critics have a field day declaiming how this dream that came allegedly from God falls into terminology in Daniel 4:17 a which appears to ascribe the decisions regarding the fate of men, not to God Almighty, but to certain ranks of angels said to characterize Babylonian mythology. Even Dummelow thought that the passage teaches that, “Angels are entrusted with the power of deciding the destinies of men."[21] Nothing like that is here. Keil’s explanation of this is perfect: “The heavenly information imparted to the king in this passage regarding the judgement that was to fall upon him from God to humble him for his pride was presented as “the resolution of the watchers,” that it might be announced to him in the way most easily understood by him as a divine judgment."[22]Daniel most certainly corrected any false notion the king might have had about the source of the decision against him in Daniel 4:24-25, where he clearly indicated that the decree came from the Most High. “That the living may know …” (Daniel 4:17). The purpose of God is seen in this, that purpose being to spread the true knowledge of Himself throughout the whole Gentile world of that era. This has a definite bearing upon the need for just such a wonder as is here recorded. The king, of course, cooperated with this by giving the decree the widest possible circulation. The purpose of the king’s dream and the decree that circulated the knowledge of it was that of, “making known the supremacy of the God worshipped by the Hebrews."[23]Translators have had difficulty with “stump of the roots” from the earliest times. Martin Luther’s rendition has been followed by many, making it, “the stump with its roots."[24] Actually, the meaning is clear either way. “The sentence is … 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 setteth up over it the lowest of men …” (Daniel 4:17 b). “This verse which solemnly declares God’s sovereign providential control over the course of human history is the core of the Book of Daniel (Compare: Isaiah 40:15 ff; Proverbs 21:1; Romans 13:1; and Acts 17:24-26)."[25] Nebuchadnezzar indeed could repeat this message even before the interpretation; but, “He was blinded to the fact that he was one of the lowliest of men who acted upon the consent of the Most High."[26] It was only after the “seven times” had passed over him that the king could appreciate the full meaning of the dream. The expression “King Nebuchadnezzar” appears a number of times in this chapter, which is a slight variation from “Nebuchadnezzar the king.” Of course, Biblical enemies would like to make a big issue out of this and postulate various sources, or interpolations, or anything else that might be construed as discrediting the sacred text. Leupold discussed such efforts, concluding that, “Efforts of this sort to cast doubt upon the Biblical text must be branded as what they are, unscientific."[27]Verse 19 “Then Daniel, whose name was Belteshazzar, was stricken dumb for awhile, and his thoughts troubled him. The king answered and said, Belteshazzar, let not the dream, or the interpretation trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries. The tree that thou sawest, which grew, and was strong, whose height reached unto heaven, and the sight thereof to all the earth; whose leaves were fair, and the fruit thereof much, and it was for food for all; under which the beasts of the field dwelt, and upon whose branches the birds of the heavens had their habitation: 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. And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew down the tree, and destroy it; nevertheless 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 times pass over. him; this is the interpretation, O king, and it is the decree of the Most High, which is come upon my lord the king: that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shall be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. And whereas they commanded to leave the stump of the roots of the tree; thy kingdom shall be sure unto thee, after that thou shall have known that the heavens do rule.“THE OF THE DREAMThe king’s edict here used both the Hebrew name and the Babylonian name of Daniel; and critics seize this as a grounds for destructive remarks; but, on the other hand, this use of both names is exactly what should have been expected. “So far from being an objection, it is an undesigned mark of genuineness. In a decree to ‘all peoples’ and one designed to honor the God of the Hebrews, Nebuchadnezzar would naturally have used the Hebrew name (derived from [~‘El], God), the name by which the prophet was best known among his own countrymen."[28]Of special interest is the evidence of mutual love and respect between Daniel and the king in Daniel 4:19. This attitude of the principal characters here is proof that no writer in the days of Antiochus had anything to do with the composition of the prophecy of Daniel. Nebuchadnezzar in this passage is so utterly unlike Antiochus Epiphanes that it must ever remain a mystery why critical scholars are always mentioning Antiochus and the need of the people for encouragement in those times, as being pertinent in any manner whatever to this prophecy. We have already noted that Daniel 4:24-25 were designed to correct the king’s notion about the source of the decree against him. It did not come from angels, but from God. “Thou shalt be driven from men …” The description here of the king’s condition during the days of his punishment should not be pressed as to details. They have the general meaning that, “The king would be in such a state as to be treated like a beast; he would be removed from his ordinary abode, and become a miserable and neglected outcast."[29]The nature of the king’s strange malady is readily identified by a number of writers as “lycanthropy,"[30] a strange form of insanity in which the victim imagines that he is a beast and adopts a form of behavior appropriate to such a delusion. A dissenting view was quoted by Thomson from a famed British medical doctor, David Yellowlees, of the University of Glasgow: “Nebuchadnezzar’s illness was not lycanthropy; it was an attack of acute mania, from which he likely recovered, as usually in such attacks, if uncomplicated, in seven months. In its extreme form, acute mania causes victims to exhibit all kinds of degraded habits such as stripping or tearing of clothes, eating filth and garbage of all sorts, wild and violent gesticulations, dangerous assaults, howling noises, and utter disregard of personal decency."[31]This quotation has been included here not from any personal acceptance of it as true, but as a matter of general interest. Our own viewpoint is that, since the visitation upon Nebuchadnezzar was a heaven sent punishment, it might not have been any particular disease with which men are familiar. We simply do not know what it was. Whatever was the length of time that Nebuchadnezzar was deprived of his throne, the government of Babylon would have been taken care of by a regent. Adam Clarke gives us the name of that regent. “Evil-merodach his son was regent during his father’s insanity."[32]The destructive critics gleefully remark that, “The silence of the inscriptions is inexplicable!"[33] Such a remark is based on the fact that none of the monuments or inscriptions uncovered from the mud of Mesopotamia have any report of king Nebuchadnezzar’s terrible malady. Apparently critics know nothing at all of human rulers. Do they suppose that Senator Ted Kennedy would have a monument erected to his escapade at Chappaquiddick? or that President John Kennedy would have memorialized his sexual escapades in the White House? How can anyone on earth suppose that Nebuchadnezzar would have erected a monument to his status while in the throes of that awful malady? Despite that, however, the king did publish the decree which we have before us in the historic Book of Daniel; and this writer believes, along with a great many other conservative scholars, that the discoveries in the ancient Babylonian area my yet reveal a copy of this very decree. But if and when that should happen, the enemies of the Word would not stop denying it. “Thy kingdom shall be sure unto thee, after that thou shall have known that the heavens do rule”(Daniel 4:26). “Heaven rules is the oldest surrogate for God in the Bible. It was widely used later, as in Luke 15:18."[34] Note that the plural is used here, “the heavens do rule.” In fact the kingdom of heaven as written in the Greek New Testament is actually, “The royal majesty of the heavens has approached”[35] (Matthew 3:2). Verse 27 “Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if there may be a lengthening of thy tranquility.“DANIEL’S GOOD COUNSEL TO THE KINGThe thought here is not that the king’s changing from his sins might avert the experience that had been decreed for him, but that the onset of it might be delayed, referred to here as, “a lengthening of thy tranquility.” Of course, “If righteousness is merely almsgiving or charity, then it is not Biblical righteousness."[36] Keil vigorously complained of a mistranslation here, declaring that: Nowhere in the Old Testament does the expression used here refer to mere almsgiving or charity. It can only mean to throw away sins and to set oneself free from sins."[37]The only way in which men may actually do such a thing is revealed in the New Testament, where is revealed to men for the first time the Sin Bearer, even Jesus Christ the Righteous, in whose name alone is salvation possible. Surely, as Young said, “It is a perversion of the text to force it to teach the doctrine of salvation by human merit."[38]Verse 28 “All this came upon the king Nebuchadnezzar. At the end of twelve months he was walking in the royal palace of Babylon. The king spake and said, Is not this great Babylon which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty? 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; and thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shall be wet with the dew of heaven, and seven times shall pass over thee; until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. 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 hair was grown like eagles’ feathers, and his nails like birds’ claws.“From a human standpoint, Nebuchadnezzar had much of which to boast. Babylon was indeed the wonder of the ancient world; and something of the elaborate and expensive nature of the buildings there may be seen in the fact reported by Josephus, that in order to please his wife who had formerly lived in a mountainous country, he erected for her a mountain in Babylon, composed of magnificent stone terraces with trees, flowers, waterfalls, and many other wonders called “The Hanging Gardens of Babylon."[39] Human pride, however, is terribly sinful; and no man should boast of anything.

Whatever a man is, whatever he may be able to do, however magnificent his achievements, or whatever honors men may be willing to confer upon him, nevertheless no man is or has anything that is not a gift of God. Culver pointed out that, “The king’s last clear minded conscious experience directed his attention upward to that voice from heaven; and his first action following his recovery was to look upward."[40]Millard stated that the boastful words spoken by the king here, “are reminiscent of the words stamped upon the thousands of bricks he used to build Babylon."[41]Verse 34 “And at the end of the days, I, Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth forever; for his dominion is an everlasting dominion, and his kingdom from generation to generation; and all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou? At the same my understanding returned unto me; and for the glory of my kingdom, my majesty and brightness returned unto me; and my counselors and my lords sought unto me; and I was established in my kingdom, and excellent greatness was added unto me.” TO HIS THRONEFrom this chapter it is clear that God will require an accounting of all evil and presumptuous rulers of their blasphemous and wicked deeds. From this, it also appears that, “In that very moment when the king was willing to acknowledge the Most High, his reason returned to him."[42]Verse 37 “Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those that walk in pride he is able to abase.” PRAISES THE TRUE GOD"King of heaven is unique in the Old Testament."[43] “In this final statement, Nebuchadnezzar condemned himself before the world in order to glorify God."[44]The magnificent change wrought in Nebuchadnezzar as a result of his experiences as recorded in Daniel constituted God’s bulwark against any attempted annihilation of the Chosen Race during their Babylonian captivity. It is the relationship that Nebuchadnezzar sustained toward Israel during the fateful years of their captivity that accounts for all of the wonders recorded in Babylon. One may very well believe that without the genuine historical occurrences of just such things as are recorded in Daniel, the Israel of God might have been lost forever. There was no way that God would have tolerated such a disaster. Daniel records the Divine action by which God prevented it.

Commentary On Daniel Four by Eric HallDaniel 4This chapter continues the story of how the mighty ruler Nebuchadnezzar came to capitulate to the God of the captives he brought back from Judea. This chapter is unique in all scripture. It was composed under the authority of a pagan. Apparently what happened is that Nebuchadnezzar authorized Daniel to write up this account, which he then did under the inspiration of God. But the motivation to put the account in writing seems to have come from Nebuchadnezzar and most of the account is written in the first person with Nebuchadnezzar speaking. In Chapter 2, Nebuchadnezzar learned that God was all knowing. In Chapter 3, Nebuchadnezzar learned that God was all powerful and could override the will of even the mightiest rulers. In this chapter, Nebuchadnezzar will learn of his own weakness and folly before God and of his own utter dependence on God. Nebuchadnezzar was but an instrument in God’ s hand. Nebuchadnezzar will come face to face with the theme of this book: The absolute sovereignty of God and God’ s faithfulness to his covenant people. The first part of this theme is repeated three times in this chapter: Daniel 4:17 The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men, and gives it to whom he will, and sets over it the lowliest of men.’ Daniel 4:25 that you shall be driven from among men, and your dwelling shall be with the beasts of the field; you shall be made to eat grass like an ox, and you shall be wet with the dew of heaven, and seven times shall pass over you, till you know that the Most High rules the kingdom of men, and gives it to whom he will. Daniel 4:32 and you shall be driven from among men, and your dwelling shall be with the beasts of the field; and you shall be made to eat grass like an ox; and seven times shall pass over you, until you have learned that the Most High rules the kingdom of men and gives it to whom he will.” Nebuchadnezzar finally learned this. Have we? Warning: This chapter has been called ‘ historically absurd’ by some. The Biblical narrative is the lone witness to most of the events in this chapter. The Babylonian Chronicles end with the 11th year of Nebuchadnezzar’ s reign. Verse 1-3 1 King Nebuchadnezzar to all peoples, nations, and languages, that dwell in all the earth: Peace be multiplied to you! 2 It has seemed good to me to show the signs and wonders that the Most High God has wrought toward me. 3 How great are his signs, how mighty his wonders! His kingdom is an everlasting kingdom, and his dominion is from generation to generation. King Nebuchadnezzar is much like us – his spiritual life has its ups and downs! After Daniel interpreted his first dream, Nebuchadnezzar praised God, but in the very next chapter he made a giant graven image. After God saved Shadrach, Meshach, and Abednego from the fiery furnace, Nebuchadnezzar again praised God. Here in chapter 4, Nebuchadnezzar again praises God but only after he has undergone a very humbling experience about which we will learn more in just a moment. This account of Nebuchadnezzar’ s experience, however, was written after the fact and thus his praise of God at the beginning of the chapter occurred after the experiences the chapter describes. Did he finally learn his lesson? We don’ t know for sure because the book will tell us nothing more about him. Even if Nebuchadnezzar’ s motives are dubious (gratitude or fear of silence?), he speaks the truth about God. His kingdom is an everlasting kingdom. His dominion is from generation to generation. This is what Daniel had told Nebuchadnezzar in Daniel 2:44 about the church. But it also true in a larger sense. God’ s kingdom and dominion are eternal. He has always and will always rule over everyone and everything. Nebuchadnezzar thought his kingdom was eternal, but it was not. Human rule is transient. God’ s rule is permanent. History is full of kingdoms that thought they would be last forever. (Babylon, Greece, Rome, Nazi Germany) There is but one eternal kingdom. Verse 4-7 4 I, Nebuchadnezzar, was at ease in my house and prospering in my palace. 5 I had a dream which made me afraid; as I lay in bed the fancies and the visions of my head alarmed me. 6 Therefore I made a decree that all the wise men of Babylon should be brought before me, that they might make known to me the interpretation of the dream. 7 Then the magicians, the enchanters, the Chaldeans, and the astrologers came in; and I told them the dream, but they could not make known to me its interpretation. Poor Nebuchadnezzar. Every time things seem to be going well, he has a troubling dream. Here we have a repeat of what we saw in Chapter 2. The king was at ease and was prospering. Verse 30 implies that when this occurred, Nebuchadnezzar’ s building activities had been completed. These events probably took place after Egypt had been conquered and Jerusalem destroyed and about 8 or 9 years before the siege of Tyre in 573 mentioned in Ezekiel 26:7. The seven year illness of Nebuchadnezzar in this chapter may have been from 582 to 575, a period in which we know of no military operations. Thus, he was at ease and prospering. This may have been a source of his problems! Recall Jesus’ parable of the rich fool in Luke 12:16-21. There we had a man who had everything but God – and God called him a fool. (If there is any parable that captures the spirit of our own age, it is that one.) Again he makes a decree. (He does this a lot doesn’ t he!) This decree commands that all of the wise men be brought forward to interpret his dream. The ‘ astrologers’ mentioned here were not mentioned in the list found in Chapter 2. The king seems to be grasping at straws in his increasingly desperate attempt to understand his dreams. (He may be ready to call the Psychic Hotline next!) As before, the Chaldean wise men are unable to interpret the dream. Note that this time, Nebuchadnezzar tells them what the dream was. Their inability to interpret it means that it must not have been listed in their dream manuals. Even if they knew or guessed the meaning, they probably would have lacked the courage to tell the king. Even Daniel later hesitates to tell the king what the dream means. Verse 8-9 8 At last Daniel came in before me— he who was named Belteshazzar after the name of my god, and in whom is the spirit of the holy gods— and I told him the dream, saying, 9 “ O Belteshazzar, chief of the magicians, because I know that the spirit of the holy gods is in you and that no mystery is difficult for you, here is the dream which I saw; tell me its interpretation. Daniel comes in last. He was not part of the ‘ group.’ Why was Daniel the last one called and not the first one called? Maybe he was out of town or ill. I think a better explanation is that Nebuchadnezzar didn’ t want to ask him unless it was absolutely necessary. I doubt that Nebuchadnezzar liked having to go to Daniel for answers. Also, unlike the other wise men, he no doubt did not hang around the king like a sycophant. It is clear that Nebuchadnezzar is still a card-carrying polytheist. When he calls Daniel, he reminds us that Daniel’ s Babylonian name is Belteshazzar “ after the name of my god.” Recall from our earlier comments, that Nebuchadnezzar’ s ‘ god’ was presumably Nebo. Belteshazzar means ‘ Nebo, protect my life.’ But, he assures the reader, Daniel has the “ spirit of the holy gods.” The ‘ name of my god’ is singular, but the ‘ spirit of the holy gods’ is plural. Nebuchadnezzar is mixing Hebrew terminology with his pagan nonsense. Verse 10-12 10 The visions of my head as I lay in bed were these: I saw, and behold, a tree in the midst of the earth; and its height was great. 11 The tree grew and became strong, and its top reached to heaven, and it was visible to the end of the whole earth. 12 Its leaves were fair and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the air dwelt in its branches, and all flesh was fed from it. The king had dreamed of a giant tree that gave shelter and food to all the beasts and birds of the earth. This looks like a happy dream. What was troubling the king? We are about to find out. Verse 13-14 13 “ I saw in the visions of my head as I lay in bed, and behold, a watcher, a holy one, came down from heaven. 14 He cried aloud and said thus, ‘Hew down the tree and cut off its branches, strip off its leaves and scatter its fruit; let the beasts flee from under it and the birds from its branches. This beautiful tree was going to be cut down and its foliage was going to be stripped away. The order came from “ a watcher, a holy one” who “ came down from heaven.” Who was this? Although the dream was a message from God, it is possible that God was using some imagery from Babylonian mythology to make his point. The Babylonians believed in heavenly beings whose task was to keep watch over the earth. However, this image is not unique to Daniel. A vision in Zechariah 1:10 speaks of those whom the Lord has sent to patrol the earth. The word for ‘ watcher’ or ‘ messenger’ occurs nowhere else in the Bible. It does occur in one of the Dead Sea Scrolls (in a commentary on Genesis), where it is used to denote an angel. This has caused some to believe that this is a special class of angels whose duty is to watch and patrol the earth. They would also seem to be responsible for executing the decrees of God. One effect of cutting down the tree was that the birds and beasts that had found shelter under it would be scattered. Verse 15-16 15 But leave the stump of its roots in the earth, bound with a band of iron and bronze, amid the tender grass of the field. Let him be wet with the dew of heaven; let his lot be with the beasts in the grass of the earth; 16 let his mind be changed from a man’ s, and let a beast’ s mind be given to him; and let seven times pass over him. Although the tree was to be cut down, the stump was to be left, and it was to have a band of iron and bronze placed around it. The purpose of these bands seems to have been to protect and preserve the stump. They would keep the stump from being removed. Although Daniel had not yet interpreted the king’ s dream, I think we can now see why the dream was so troubling to the king. Look very carefully at what the watcher said in verse 15. But leave the stump of its roots in the earth, bound with a band of iron and bronze, amid the tender grass of the field. Let him be wet with the dew of heaven; let his lot be with the beasts in the grass of the earth The watcher begins referring to the ‘ stump’ as a man! It was no doubt very clear to the king which man the watcher had in mind.What was going to happen to this stump/man? The mind of this stump was to changed from that of a man to that of a beast. The word for ‘ mind’ here means ‘ heart.’ It ‘ refers to the inner self as the seat of moral reflection, choice of the will, and pattern of behavior.’ How long was this change going to last? It was to last for ‘ seven times.’ What does that mean? The word ‘ times’ can denotes years or seasons or it can be more general as it is in 2:8 and 3:5. Most commentators translate it as ‘ appointed times’ or ‘ seasons,’ which would mean that it refers to 7 years. Another possibility is that ‘ seven times’ denotes an indefinite period of time that is long enough for the lesson to be learned. As we know, seven denotes perfection. Thus, this period of seven times might denote a period of time that would be just right for Nebuchadnezzar to learn his lesson. This is supported by the wording later in verse 25. Daniel 4:25 that you shall be driven from among men, and your dwelling shall be with the beasts of the field; you shall be made to eat grass like an ox, and you shall be wet with the dew of heaven, and seven times shall pass over you, till you know that the Most High rules the kingdom of men, and gives it to whom he will. This passage seems to stress the meaning of the seven times. The Jehovah’ s Witnesses have an interesting approach to the “ seven times.” The seven times denotes seven years, each day of which also denotes a year. (Thus, we have 2520 years.) This period is the “ times of the Gentiles” – the period of Gentile opposition, which is depicted by Nebuchadnezzar’ s madness. (Doesn’ t it seem odd that a time of Gentile prominence would be symbolized by the insanity of a very prominent Gentile?) This period supposedly began in 607 BC when they say the temple was destroyed. (This actually happened in 587 BC. They give incorrect dates for virtually all of the events that we have been studying.) Counting 2520 years from 607 BC brings us to 1914, which is when they say the kingdom was established. Many textbooks have the answers to certain exercises and problems listed in the back of the book. The purpose of these answers is to allow the students to check their work. However, many students look at the answers first and then work backwards through the problem trying to set things up so that they obtain the answer they started with. This seems to be what the Jehovah’ s Witnesses have done. They started with the answer ‘ 1914’ and then worked backward through history doing whatever they needed to make sure they got the answer they were seeking. Verse 17 17 The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men, and gives it to whom he will, and sets over it the lowliest of men.’ Notice the plural ‘ watchers’ and ‘ holy ones’ here. Although one is mentioned in verse 13, there are apparently more than one involved in this decree. The watcher continues the decree, and gives the reason behind it. The decree was so that “ the living may know that the Most High rules the kingdom of men, and gives it to whom he will, and sets over it the lowliest of men.” That is, the purpose of this decree was to make clear one of the principle themes of this book – the absolute sovereignty of God. The term ‘ lowliest of men’ in verse 17 is interesting from several perspectives. God chooses who will wear the crown and often he has chosen those who are humble and of low social standing. Job 5:11 he sets on high those who are lowly, and those who mourn are lifted to safety. 1 Samuel 2:7-8 The Lord makes poor and makes rich; he brings low, he also exalts. 8 He raises up the poor from the dust; he lifts the needy from the ash heap, to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the Lord’S, and on them he has set the world. Luke 1:51-53 He has shown strength with his arm, he has scattered the proud in the imagination of their hearts, 52 he has put down the mighty from their thrones, and exalted those of low degree; 53 he has filled the hungry with good things, and the rich he has sent empty away.But this term also has a particular application to the history of Nebuchadnezzar (as we mentioned in the introduction). The lowly origin of Nebuchadnezzar’ s family was otherwise unknown until an inscription made by his father Nabopolassar was found in which he was referred to as “ the son of a nobody” (of non-royal birth), “ insignificant,” “ not visible,” “ the weak,” and “ the feeble.” This kind of knowledge (the lowly origin of Babylon’ s greatest king) would have quickly been forgotten – but the author of Daniel knew about it. The decrees of the Babylonian kings in Daniel are remarkably similar to those found inscribed on ancient monuments. How would a Jewish writer produce such an accurate record 400 years after the fact? Verse 18 18 This dream I, King Nebuchadnezzar, saw. And you, O Belteshazzar, declare the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation, but you are able, for the spirit of the holy gods is in you.” The king turns at last to Daniel for the interpretation of the dream because the other wise men could not interpret it. But why couldn’ t they interpret it? The meaning seems very clear. The portrayal of a man in his pride as a lofty tree is common in the Old Testament. Isaiah 2:12-13 For the Lord of hosts has a day against all that is proud and lofty, against all that is lifted up and high; 13 against all the cedars of Lebanon, lofty and lifted up; and against all the oaks of Bashan; Isaiah 10:34 He will cut down the thickets of the forest with an axe, and Lebanon with its majestic trees will fall. Ezekiel used a very similar picture to describe Assyria just a few years before Nebuchadnezzar had this dream. (See Ezekiel 31:3– 17.) Why couldn’ t the other wise men interpret the image? They may not have been familiar with the imagery that must have been very clear to any Hebrew. This is possible but unlikely. The image seems very clear. (Indeed, it was so clear to Nebuchadnezzar that he was terrified by it.) God may have kept them from understanding it so that Daniel would be chosen to explain it to the king. The most likely possibility is that they understood exactly what the dream meant but they were too cowardly to explain it to the king. Verse 19 19 Then Daniel, whose name was Belteshazzar, was dismayed for a moment, and his thoughts alarmed him. The king said, “ Belteshazzar, let not the dream or the interpretation alarm you.” Belteshazzar answered, “ My lord, may the dream be for those who hate you and its interpretation for your enemies! Even Daniel was reluctant to tell the king what his dream meant. The Aramaic here literally reads “ He was stupefied for one hour” but the word for “ hour” can simply mean a period of time. This verse gives us an interesting picture of the relationship between these two men. Daniel was not happy in the least about the bad news he had for the king. Daniel’ s loyalty was genuine. But maybe he just delayed because he was scared? It seems more reasonable to believe that Daniel’ s reluctance arose from his feelings for the king rather than from his fear of the king. Notice the concern of the king for Daniel as well. “ Belteshazzar, let not the dream or the interpretation alarm you.” Their relationship seems to have involved mutual respect and perhaps mutual affection. Their concern seems genuine. When Daniel at last begins to speak, he voices the fruitless wish that the dream might apply instead to Nebuchadnezzar’ s worst enemies. Verse 20-22 20 The tree you saw, which grew and became strong, so that its top reached to heaven, and it was visible to the end of the whole earth; 21 whose leaves were fair and its fruit abundant, and in which was food for all; under which beasts of the field found shade, and in whose branches the birds of the air dwelt — 22 it is you, O king, who have grown and become strong. Your greatness has grown and reaches to heaven, and your dominion to the ends of the earth. Daniel has good news and bad news – and he starts with the good news. The mighty tree represented Nebuchadnezzar in all his military success and genius. His kingdom stretched from the border of Egypt to the kingdom of the Elamites, near the Persian Gulf. Did Nebuchadnezzar’ s dominion extend to the ends of the earth as verse 22 suggests? The scope of the term ‘ earth’ always depends on its context. (Here it refers simply to the Mesopotamian orbit in which the king reigned supreme.) It was common to describe a king’ s dominion in this way even though no earthly king has ever literally ruled the entire earth. (It was simply a hyperbole.) Even in the New Testament, we read in Luke 2:1 that “ In those days a decree went out from Caesar Augustus that all the world should be enrolled” and in Romans 1:8 Paul said “ your faith is proclaimed in all the world.” Verse 23-27 23 And whereas the king saw a watcher, a holy one, coming down from heaven and saying, ‘Hew down the tree and destroy it, but leave the stump of its roots in the earth, bound with a band of iron and bronze, in the tender grass of the field; and let him be wet with the dew of heaven; and let his lot be with the beasts of the field, till seven times pass over him’ ; 24 this is the interpretation, O king: It is a decree of the Most High, which has come upon my lord the king, 25 that you shall be driven from among men, and your dwelling shall be with the beasts of the field; you shall be made to eat grass like an ox, and you shall be wet with the dew of heaven, and seven times shall pass over you, till you know that the Most High rules the kingdom of men, and gives it to whom he will. 26 And as it was commanded to leave the stump of the roots of the tree, your kingdom shall be sure for you from the time that you know that Heaven rules. 27 Therefore, O king, let my counsel be acceptable to you; break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your tranquillity.” Here Daniel gives the interpretation of the more ominous part of the dream. The decree of the watcher, Daniel says in verse 24, is a decree of the Most High. This judgment, whatever it will be, is from God. The bad news is that the king was going to lose his kingdom and his sanity until he understood the lesson that God wanted to teach him – that God rules the kingdom of men and gives it to whom he will. The guarded tree stump represents Nebuchadnezzar’ s kingdom during his illness. The stump was left so that the king would know that his kingdom would not be taken away permanently. Why was this important? If Nebuchadnezzar lost his kingdom while he was out of the picture then that would prove his point. That is, it would show that Nebuchadnezzar was the real power and that it was his genius that kept the kingdom together. God, however, wanted to show him that the opposite was true. Nebuchadnezzar ruled and had his kingdom because it pleased God for him to. If God could keep his kingdom together while he was out in the field living the life of an ox then God did not need a brilliant leader to hold a kingdom together. In the ordinary course of events, any ruler suffering from such an illness would have been deposed and replaced. History tells us that Nebuchadnezzar’ s sons were worthless, and indeed were unable to retain power very long after his death. In any event, however, it was God’ s will that the kingdom would be returned to Nebuchadnezzar after he recovered – so that is what happened. There was still a possibility that Nebuchadnezzar could avoid this misfortune if we would amend his ways and acknowledge the absolute sovereignty of God. What did the king need to do? He needed to adopt two new policies: He needed to renounce his sins and do what was right. He needed to protect the poor in his kingdom and not allow them to be exploited and oppressed. Did he do this? Perhaps he tried. The judgment was delayed for one year. Verse 28-30 28 All this came upon King Nebuchadnezzar. 29 At the end of twelve months he was walking on the roof of the royal palace of Babylon, 30 and the king said, “ Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” Verse 28 gives us the sad news. Everything in the vision came true because Nebuchadnezzar refused to change his ways. Notice that the account changes from the first person to the third person. This makes sense since the king could not have been a sane witness of his own insanity! What was the straw that broke the camel’ s back? The king looked out over his kingdom and said “ Look what I have done!” Herod suffered a similar fate in Acts 12:21– 23. Acts 12:21-23 On an appointed day Herod put on his royal robes, took his seat upon the throne, and made an oration to them. 22 And the people shouted, “The voice of a god, and not of man!” 23 Immediately an angel of the Lord smote him, because he did not give God the glory; and he was eaten by worms and died. Nebuchadnezzar, like Herod, was filled with pride at his own achievements. He had not given glory to God. This is a lesson for us in the church. Often we are tempted to boast about all that we have done and all that we have built in God’ s kingdom. This church is not “ our church” – it is the Lord’ s church (it is the church of Christ!), and any building that goes on is done by him. He adds people to his church – we don’ t add people to our church. He deserves all of the glory. The Bible has much to say about the sin of pride, and we will not repeat it all here. However, it is useful to note that when God listed seven things that he hates, pride was at the top of the list. (Proverbs 6:17) Also, recall what Jesus said: Luke 16:14-15 The Pharisees, who were lovers of money, heard all this, and they scoffed at him. 15 But he said to them, “You are those who justify yourselves before men, but God knows your hearts; for what is exalted among men is an abomination in the sight of God. The first step toward overcoming pride is to learn to see things the way that God sees them. What is exalted among men is an abomination in the sight of God. An inscription has been found in which Nebuchadnezzar boasted “ The fortifications of [the temple of Marduk] and Babylon I strengthened, and established the name of my reign forever.” How do you suppose the author of Daniel knew about Nebuchadnezzar’ s extreme pride if he wrote the book 400 years after the fact? Verse 31-33 31 While the words were still in the king’ s mouth, there fell a voice from heaven, “ O King Nebuchadnezzar, to you it is spoken: The kingdom has departed from you, 32 and you shall be driven from among men, and your dwelling shall be with the beasts of the field; and you shall be made to eat grass like an ox; and seven times shall pass over you, until you have learned that the Most High rules the kingdom of men and gives it to whom he will.” 33 Immediately the word was fulfilled upon Nebuchadnezzar. He was driven from among men, and ate grass like an ox, and his body was wet with the dew of heaven till his hair grew as long as eagles’ feathers, and his nails were like birds’ claws. God interrupts the mighty king while the words were still in his mouth. As McGuiggan points out, he was “ bragging one moment and munching the next!” The humor of this incident is hard to miss. Imagine for a moment how the court must have handled the visit of foreign dignitaries. Poor Nebuchadnezzar. After all that he did, this is what he is most remembered for. Even Shakespeare mentions him with respect to this episode. In “ All’ s Well That Ends Well” , the clown, after being rebuked for his ignorance of herbs, responds by saying “ I am no great Nebuchadnezzar, sir; I have not much skill in grass.” In verse 31, God says that the kingdom “ has” departed from him. So sure was the coming judgment that God used the past tense. When God starts using the past tense, it’ s time to watch out! The sky is about to fall on someone. Verse 33 tells us the condition of Nebuchadnezzar during his insanity.

1. He grazed in the field like a beast.
2. His skin was toughened by the exposure to the extreme heat in the summer (110 to 120°F) with high humidity to well below freezing in the winter.
3. His hair, matted and coarse, looked like eagle feathers. His fingernails and toenails became like claws. This description still points to a long period of time even if “ seven times” does not mean “ seven years.” As we mentioned in our introductory comments, some have said that this description of Nebuchadnezzar is too absurd to be true. But is it really that absurd? Not at all. In fact, it is very similar to a known medical condition – boanthropy. R. K. Harrison speaks of an encounter he had with such a person in a British mental hospital. He ate only vegetation and drank only water. His health was excellent and the only physical abnormality noticed was the length and coarseness of his hair and the thickened condition of his nails. No Babylonian record has been found that mentions any activity by Nebuchadnezzar during the period 582 to 575. What do you think he was up to? (Perhaps he was “ out standing in his field” !) Verse 34-35 34 At the end of the days I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised and honored him who lives for ever; for his dominion is an everlasting dominion, and his kingdom endures from generation to generation; 35 all the inhabitants of the earth are accounted as nothing; and he does according to his will in the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “ What doest thou?” For the third time in as many chapters, King Nebuchadnezzar seems to get the message. His reason returns to him and he realizes just how inappropriate his pride was. Nebuchadnezzar says: God deserves all of the glory and praise because he has an everlasting dominion and an eternal kingdom – unlike the king whose kingdom could be taken from him. No one can stay God’ s hand – as the king had tried to do. No one can question God’ s actions – the way that God had repeatedly questioned Nebuchadnezzar’ s actions. Nebuchadnezzar said “ I blessed and praised the Most High.” Does it seem unreasonable that the pagan Nebuchadnezzar would use this Hebrew terminology? Not at all. He knew Daniel, so he must have been familiar with the terminology that Daniel used to praise God. Verse 36-37 36 At the same time my reason returned to me; and for the glory of my kingdom, my majesty and splendor returned to me. My counselors and my lords sought me, and I was established in my kingdom, and still more greatness was added to me. 37 Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are right and his ways are just; and those who walk in pride he is able to abase. As promised, Nebuchadnezzar’ s kingdom was returned to him and he was returned to power. In fact, he says that even more greatness was added to him. Do you think that this is how he would have expressed his increased greatness before he learned a lesson about pride? That his greatness was added to him? Added by whom?Again, the significant part of this account is that Nebuchadnezzar regained his kingdom. That proved to him and to all that his kingdom was not his because of his own power or genius. His kingdom was a gift from God – and at last he understood that. He finally knew the power of the God of the Hebrews. This is the end of the story as far as Nebuchadnezzar is concerned. Before proceeding to Chapter 5, it will be helpful to briefly consider the history that occurred between the events in these two chapters. Without any warning or explanation, the narrative leaps from the reign of Nebuchadnezzar to the very end (very last day!) of the Babylonian empire. Note: It is clear that a large break occurs between these two chapters. Later we will see other similar large breaks that occur without warning – but they should not come as a surprise since we now know that such breaks occur in the book. Nebuchadnezzar died in 563. He was succeeded by his son Evil– Merodach (Amel-Marduk or man of Marduk), who released Jehoiachin from prison and gave him an honorable place in the court. (2 Kings 25:27– 30) (Perhaps when you name your son ‘ Evil’ you have only yourself to blame when he turns out bad!) Two years later, Amel-Marduk was assassinated by his brother-in-law, who died 4 years later. He was succeeded by his son, who was murdered 9 months later. When the dust cleared, Nabonidus was on the throne. He apparently married a daughter of Nebuchadnezzar to legitimize his claim to the throne. Belshazzar, who we meet in Chapter 5, was the son of Nabonidus. The final year of the Chaldean empire was 539 BC. The ruler who takes charge of the empire is Cyrus. The ruler who takes charge of the city of Babylon is Darius. Note: Neither Nebuchadnezzar, Belshazzar, nor Darius attempted to destroy or severely persecute the Jewish people. Unlike Revelation, courage in the face of persecution is not the point of Daniel. Instead, Daniel is more concerned with how the people of God should live in an ungodly culture and in that sense it has a more important and relevant message for us than Revelation does!

“THE BOOK OF DANIEL”

The Most High Rules In Kingdom Of Men (Daniel 4:1-37)

1. In Daniel 2, Nebuchadnezzar king of Babylon had a dream… a. Involving a large image with head of gold, chest and arms of silver, belly and thighs of bronze, legs of iron with feet of iron mixed with clay - Daniel 2:36-431) Representing four world empires

2. I.e., Babylon, Medo-Persia, Greece, and Rome b. In which the image was destroyed by a small stone made without hands - Daniel 2:44-451) Representing the establishment of a kingdom by the God of heaven
3. A kingdom that would never be destroyed, and would consume the other kingdoms – Prompting the king to praise the God of Daniel - Daniel 2:47

2. In Daniel 3, Nebuchadnezzar made a large image of gold… a. He required all to worship it, under threat of death - Daniel 3:4-6b. Three young men did not, yet survived the fiery furnace - Daniel 3:23-27– Prompting the king to bless the God of Shadrach, Meshach, and Abed-Nego - Daniel 3:28-29
3. From Daniel 4, it appears that Nebuchadnezzar had more to learn about God… a. He knew that God was Lord of kings and a revealer of secrets

• Daniel 2:47b. He knew that God can deliver His servants - Daniel 3:28-29– But now it was time for him to learn that God, the Most High and King of heaven, rules in the kingdoms of men, including his own!

[It was through a second dream and succeeding events that led Nebuchadnezzar to this conclusion. In his own words, the king of Babylon relates how it happened…]

I. THE DREAM, , AND A. ‘S …1. Addressed to all who dwell on the earth - Daniel 4:12. To declare the signs and wonders of the Most High God - Daniel 4:2-3 a3. Proclaiming God’s kingdom to be everlasting, His dominion from generation to generation - Daniel 4:3 b B. ‘S DREAM…1. A dream which troubled him and made him afraid - Daniel 4:4-52. His dissatisfaction with the wise men of Babylon - Daniel 4:6-73. The dream is told to Daniel… a. The king’s confidence in Daniel - Daniel 4:8-9b. Elements of the dream - Daniel 4:10-171) A tree in the middle of the earth, its height reaching to the heavens 2) The decree of a holy one, a “watcher”, concerning the tree a) To be cut down, leaving only the stump and roots b) Bound with a band of iron and bronze c) Wet with the dew of heaven d) To graze with the beasts of the earth e) His heart changed from that of a man to an animal f) And let seven times (years?) pass over him 3) The purpose of the decree is for the living to know: a) The Most High rules in the kingdom of men b) Who gives it to whomever He will, and sets over it the lowest of men c. The king repeats his confidence in Daniel to interpret the dream - Daniel 4:18 C. DANIEL’S …1. Daniel is astonished and troubled by the dream - Daniel 4:19a. Yet the king reassures Daniel to tell the interpretation b. Daniel wished the dream pertained to the king’s enemies 2. Elements of Daniel’s interpretation - Daniel 4:20-26a. The tree which became strong and tall represents Nebuchadnezzar b. The king shall be driven from men, dwell among beasts and eat grass like oxen

1. Seven times (years?) will pass over him
2. Till he knew that the Most High rules in the kingdom of men, giving it to whomever He chooses c. The kingdom shall be returned to Nebuchadnezzar
3. Indicated by the command to leave the stump and roots of the tree
4. Once he comes to know that Heaven rules

3. Daniel’s counsel for the king to be righteous and show mercy

• Daniel 4:27 D. THE DREAM’S …1. It came to pass at the end of twelve months - Daniel 4:28-292. As the king was boasting about his power and majesty - Daniel 4:30-323. That very hour he was driven from men - Daniel 4:33a. He ate grass like oxen b. His body was wet with the dew of heaven c. His hair grew like eagle’s feathers, his nails like birds’ claws

4. And the end of the time, understanding returned to the king

• Daniel 4:34-35a. Prompting him to bless and praise the Most High, who lives forever b. Acknowledging His everlasting dominion and kingdom c. Who does according to His will in the army of heaven and among inhabitants of the earth, and none can restrain or say “What have You done?”

5. Nebuchadnezzar restored - Daniel 4:36-37a. His reason, honor, and splendor returned, his counselor and nobles resorted to him b. But now he praises and honors the King of heaven for His truth and justice, Who is able to humble those who walk in pride

E. THE MAIN POINT OF THE DREAM AND ITS …1. Stated several times in this chapter a. In the dream itself - Daniel 4:17b. By Daniel, in providing the interpretation - Daniel 4:25-26c. As spoken from Heaven when the dream came to pass - Daniel 4:32d. By Nebuchadnezzar when he returned to his senses

• Daniel 4:34-352. To learn that “The Most High Rules In The Kingdom Of Men"a. Which Daniel acknowledged from Nebuchadnezzar’s first dream
• Daniel 2:20-21b. And now does the king, from his second dream!

[The main point is simple enough, but do we acknowledge that it is still true? Do we appreciate that the Most High still rules in the kingdom of men, only now through His Son? Lest we forget, let’s review what the New Testament teaches about…]

II. THE RULE OF GOD IN THE OF MEN A. CHRIST NOW REIGNS AS …1. As claimed before His ascension to heaven - Matthew 28:182. As proclaimed after His ascension - Revelation 2:26-27; Revelation 3:213. As taught by His apostles - Ephesians 1:20-22; 1 Corinthians 15:24-28; 1 Peter 3:22 [So He has the authority, but does He exercise it? Consider the next point…]

B. CHRIST NOW REIGNS IN THE KINGDOM OF MEN…1. As foretold by the prophetsa. In Psalms 2, which speaks of:

1. The attempt of the nations to reject Christ - Psalms 2:1-32) The coronation of Christ despite their efforts - Psalms 2:4-63) The exercise of Christ’s rule over the nations - Psalms 2:7-94) The importance of kings and judges serving the Lord

• Psalms 2:10-12– Acts 4:23-28 confirms that this passage refers to Jesus! b. In Psalms 110, which tells of:

1. The rule of Christ in the midst of His enemies - Psalms 110:1-22) The voluntary service of His people (the church), and the priestly service of their King - Psalms 110:3-43) The exercise of judgment among the nations - Psalms 110:5-7– Acts 2:32-36 confirms that this passage refers to Jesus!

2. As taught by the apostlesa. Governing authorities exist as appointed by God, to serve as ministers of God - Romans 13:1-4b. Why pray for kings and those in authority, that peace may prevail, unless God through Christ can do something about it? - cf. 1 Timothy 2:1-2c. Jesus is the “ruler over the kings of the earth” - Revelation 1:51) He exercised that rule in the destruction of Jerusalem, foretold in Matthew 242) He exercised that rule in destroying the beast of Revelation (the Roman empire) and all his forces - cf. Revelation 17:14– Truly Jesus is “King of kings, and Lord of lords”! - cf. Revelation 19:16; 1 Timothy 6:153. We may not always be able to see how it is so a. If Christ rules in the kingdom of men, why do evil men and evil empires exist? b. This was a problem that perplexed Habakkuk…

1. Who bewailed the wickedness in Israel - Habakkuk 1:2-42) Who was amazed that God would punish Israel by a nation more evil than it - Habakkuk 1:12-133) Who placed his trust in God, no matter the circumstances

• Habakkuk 3:17-19c. It helps to understand the nature of Christ’s rule

1. He rules “in the midst of His enemies” - Psalms 110:22) He must reign “till He has put all enemies under His feet” - 1 Corinthians 15:25-26– Until He comes again, Jesus exercises His authority over the nations in ways we may not always comprehend

1. To know that “the Most High rules” must have been comforting to Daniel… a. For at that time he and the nation of Israel were in captivity b. Their temple was destroyed, the land plundered and filled with transplanted foreigners c. Yet Daniel knew the prophecy of Jeremiah, that after seventy years they would return - cf. Daniel 9:1-2– Knowing that God rules, even when wicked men seem to prevail, gave him hope

2. We can take comfort in knowing that “the Most High rules” today… a. That He who rules in the kingdom of men is Jesus! b. Who is our Savior, Priest, and Friend! – Therefore we can look forward to the future with hope, not apprehension

3. But this is true only if we give Jesus sovereign rule in our personal lives… a. He must be “our” Lord, the King of “our” lives! b. We must be “volunteers” in the day of His power - cf. Psalms 110:3 Have we submitted in obedience to Him who is both Lord and Christ (cf. Acts 2:36-38)? Remember the admonition of the Psalmist…

“Serve the LORD with fear, And rejoice with trembling.

“Kiss the Son, lest He be angry, And you perish in the way, When His wrath is kindled but a little.

“Blessed are all those who put their trust in Him.

(Psalms 2:11-12) Are you putting your trust in Jesus, the Son of God?

Chapter Four Nebuchadnezzar has another dream, this one of a great tree that fills the earth and then is cut down but its trunk left intact, followed by a man whose heart is changed and becomes like an animal (Daniel 4:1-18). Daniel interprets the dream as applying to the king, that he might know that God rules in the kingdoms of men (Daniel 4:19-27). A year later the dream is fulfilled, and Nebuchadnezzar praises, blesses and honors the Most High God, King of heaven (Daniel 4:28-37).

POINTS TO PONDER

• The Most High rules in the kingdoms of men

• He sets over the kingdoms of men the lowest of men, or whomever He chooses

REVIEW

1. What are the main points of this chapter?- Nebuchadnezzar’s second dream - Daniel 4:1-18- Daniel interprets the dream - Daniel 4:19-27- Nebuchadnezzar’s humiliation and praise of God - Daniel 4:28-37
2. List three key elements of Nebuchadnezzar’s dream. (Daniel 4:10-17)- A large tree that fills the earth, but is cut down leaving only the trunk

• A watcher from heaven, who makes pronouncements
• A man whose heart is changed and becomes like a beast until “seven times” pass over

3. Who does Daniel say the dream applies to? (Daniel 4:22)- King Nebuchadnezzar of Babylon

4. What statements reveal the lesson of the dream and its fulfillment? (Daniel 4:17; Daniel 4:25; Daniel 4:35)

• “That the Most High rules in the kingdom of men, gives it to whomever He will, and sets over it the lowest of men.”
• “The Most High rules in the kingdom of men, and gives it to whomever He chooses.”
• “He does according to His will in the army of heaven and among the inhabitants of the earth.”

5. What was Nebuchadnezzar doing when the dream’s fulfillment occurred? (Daniel 4:28-31)- Walking about his palace, boasting of his mighty power and majestic honor

6. Describe the king’s behavior and appearance when he lost his kingdom. (Daniel 4:33)- Ate grass like oxen, body wet with dew, hair like eagles’ feathers, nails like birds’ claws

7. What did the king do when his understanding returned? (Daniel 4:34)- Blessed, praised, and honored Him who lives forever, for His everlasting kingdom

8. What was restored to the king when his reason returned to him?(Daniel 4:36)- The glory of his kingdom, his honor and splendor

Daniel 4:1

Daniel 4:1. Chronologically, the first 3 verses of this chapter should he the last 3, yet it was proper to place them where they are as an explanation of why the king is going to tell his story. The message is addressed to all the people of the earth, and is accompanied with his best wishes for their peace.

Daniel 4:2

Daniel 4:2. I thought it good gives the purpose of Nebuchadnezzar in sending the proclamation to the nations of the world. The subject of the message is the great things the nigh God had done toward him.

Daniel 4:3

Daniel 4:3. This verse expresses the opinion the king had of God after the events that are recorded in the rest of the chapter. He was convinced that the wonders of Him were great, and that His kingdom was destined to be an everlasting one.

Daniel 4:4

Daniel 4:4. With this verse begins the report of Nebuchadnezzar’ s experience that is referred to in the preceding verses. The icing was at rest which is defined In the lexicon, “to be secure,” and flourishing means to be prosperous. He seems to have been lulled into a feeling of assurance that nothing could ever happen to endanger his independence as a monarch over the whole civilized world.

Daniel 4:5

Daniel 4:5. It was the appearance of the things Nebuchadnezzar saw in his dream that frightened him, not what it meant, for he did not know what that was.

Daniel 4:6

Daniel 4:6. We do not know why the king did not call Daniel at first, since he had previously shown his superiority over the wise men. Perhaps the force of habit, or his natural attachment to his own kind had its influence with him. At any rate the usual result followed the call of the Chaldeans, for they could not interpret the dream.

Daniel 4:7-8

Daniel 4:7-8. It could be that the king did not specify by his decree just who of the wise men should he called in, and that Daniel might have responded to the call to “ bring in all the wise men,” since he was thus classified by the men of the empire according to Daniel 2:13. But whatever was the situation, we are not to think of it as being on the principle of “ the last resort” for the king to call Daniel. Nothing is said about any specific call for him at all, only that at the last Daniel came. Spirit of the holy gods was Nebuchadnezzar’ s way of describing Daniel to the people of his dominions. He had formed that opinion of him at the time he explained the prob-lem of the giant man recorded in the 2nd chapter.

Daniel 4:9

Daniel 4:9. The king remembered this dream, not because it wras any more impressive, for it could not have been more important than the one of the giant man. But in that case the Lord wished to convince him that Daniel had superhuman knowledge, which would not have been done merely by offering an interpretation of a dream, for any man might do that and nobody could know whether it was correct. But when he recalled the king’ s dream tt proved his divine standing. That evidence was not needed in the present case, hence the Lord enabled Nebuchadnezzar to relate his dream.

Daniel 4:10

Daniel 4:10. Bee and behold is thought of as being the same, but the idea is that Nebuchadnezzar directed his attention to something that seemed to call for it, and what he beheld was as follows. A tree in the midst of the earth. Being situated in that way would indicate that the tree was the center of attraction amidst a vast territory.

Daniel 4:11

Daniel 4:11. Tree grew denotes that it became larger and therefore stronger, until it was so high that It reached into heaven, meaning It reached up Into the sky or higher air zone. The height Of the tree was so great that its top was visible to all the people of the civilized world. That denotes that the curvature of the earth was overcome and it could have harmonized with some scientific discoveries of our day.

Daniel 4:12

Daniel 4:12. This verse gives a descrip-tion of a fruit tree which, if taken literally, would present one that is beautiful to the sight, affords shelter from the heat by its shadow, a resting place In its boughs for the birds, a gathering place for the beasts, and food for all living creatures. We shall learn, however, that it is a figurative description of something else.

Daniel 4:13

Daniel 4:13, Watcher and an holy one does not mean there were two persons. The first word is from iyr which Strong defines, “ A watcher, i,e„ an angel (as guardian).” Holy one is added as an adjective for watcher, Moffatt’s version renders this place, “One of the angel-guard,” and this also agrees with the singular pronoun with which the next verse begins.

Daniel 4:14

Daniel 4:14. The king heard the watcher shout with a loud voice that the tree must be shorn of its leaves (its beauty), its branches (place of resting) cut off, its fruit (food) be scattered, be forsaken by the beasts and birds, and the body Of the tree be cut down. This would seem to be the end of the tree, but we shall see that the condition was not to be permanent.

Daniel 4:15

Daniel 4:15. As a rule if a tree is cut down it means the death of the plant, but that Is chiefly because the stump is exposed as a flat surface to the sun which will cause it to crack open, ad-mitting the rain and other weather conditions to penetrate further until it reaches the roots. But this stump was to be bound with a ring of brass and iron which would hold it from opening. In the tender grass indicates this stump was in a field that had plenty of moisture, and that would be favorable for the roots of the tree and tend to sustain the life until they could sprout up into new growth. This very thought is expressed in Job 14:7-9 and Isaiah 11:1. Then the spokesman switches from the stump to the person represented by the tree that had grown on it and uses a personal pronoun. This person is destined to have his portion with the beasts that feed upon this “ grass of the field.”

Daniel 4:16

Daniel 4:16. The heart or mind of this unfortunate person was to be changed or deranged so that he would have an intellect no better than a beast. And being thus he will eat grass as they do (verse 25). This condition was to continue until seven times pass over him. Times is from sdpan which Strong defines, “a set time; technically a year.” Moffatt renders the place “ seven years,” so the meaning is clear that a period of 7 years (complete number; see definition at chapter 3: 19) was to pass with above conditions.

Daniel 4:17

Verse 17. Watchers is plural because it refers to the “ angel-guard” mentioned in verse 13, of which the one was a member and a representative when he came down from, heaven (verse 13) to deliver the decree. Demand is from SHELA which Strong’ s lexicon defines, “ Properly a question (at law), i.e., judicial decision or mandate.” The passage gives us an interesting and beautiful thought. Everything and all creatures in existence are subject to the will of God, but it is wonderful when that subjection is conducted in the spirit of willing cooperation. As long as the angels are permitted to reside in heaven they will he thus in harmony with the wishes of their Commander-in-Chief. Knowing that He willed to demonstrate a certain great truth, this “angel-guard” (the imtchers) agreed on a demand (“ judicial decision”) that one of their number (the one in verse 13) should go down to earth and carry out the decree upon the king of Babylon. That decree is so fundamental that I shall here copy It in full in order to make the connection the more impressive: “ To the intent that the living may know that the Most High ruleth in the kingdoms of men, and giveth it to whomsoever he will, and setteth up over it the basest, of men.”

Daniel 4:18

Daniel 4:18. With the preceding verse the king completed the telling of his dream, and now be requests Daniel to give him the interpretation of it. He expresses his confidence in Daniel’s ability to do what all the wise men could not do. The grounds of that confidence are that the spirit of the holy gods is in thee.

Daniel 4:19

Daniel 4:19. Troubled is from baiivj, which Strong defines, “To tremble inwardly (or palpitate), i.e. (figuratively) be alarmed or agitated; by implication to hasten anxiously.” As- tonied is from siiamem and Strong defines it, “ To stun (or intransitively grow numb), i.e., devastate or (figuratively) stupefy.” Hour is from shaah and the same lexicon defines it, “ Properly to look, i,e., a moment.” With these definitions of key words the meaning of the passage is clear. The story of Nebuchadnezzar’ s dream was so unusual that for a moment Daniel was stunned with amazement. However, he soon recovered himself and spoke to the king. Let not , . . trouble thee was said to reassure the king, since Daniel had recovered from his own surprise. Dream be to them that hate thee. The enemies of Nebuchadnezzar were the ones to worry, for the dream will reveal that the king will yet be victorious over his foes.

Daniel 4:20-21

Daniel 4:20-21. This paragraph merely repeats the description of the tree as the king gave it to Daniel, and does not call for any additional com-ments.

Daniel 4:22

Daniel 4:22. It is thou, 0 king, la a similar expression to the one Daniel made to this same king in connection with the dream of the giant man (Daniel 2:33). But the application is somewhat different, for that included the king and his kingdom, while this pertains to the king personally. That is, his connection with the kingdom was to be affected by the events indicated in the dream.

Daniel 4:23

Daniel 4:23. This verse repeats the statements in verses 13-15, and watch-ers and holy one is explained with the comments on verse 17.

Daniel 4:24

Daniel 4:24. The description of the dream having been repeated, Daniel will next give the interpretation, which he says will be by the decree of the Most High.

Daniel 4:25

Daniel 4:25. They shall drive thee means the same as if it said “ thou shalt be driven,” for it is worded he was driven in verse 33, This also corresponds with mine understanding returned in verse 34 which indicates that the driving was done by some condition within the king’ s own being. The conclusion is clear, that Nebuchadnezzar was driven from his throne by the strange mental affliction that God sent upon him. That was what the angel meant in verse 16 when he said, “ let a beast’ s heart be given unto him.” The rest of the verse has been explained at verse 16.

Daniel 4:26

Daniel 4:26. They commanded has the meaning of “ it was commanded.” Thy kingdom shall he sure unto thee is ex-plained by the comments at verse 22.

Daniel 4:27

Daniel 4:27. Having interpreted the dream of Nebuchadnezzar, Daniel con-cluded his speech with some advice regarding his conduct. Break off thy sins by righteousness is like the advice that Isaiah gave Judah in his book, chapter 1: 16, 17, “ Cease to do evil; learn to do well.” Both phrases of the passage must work together, for it is certain that nobody will learn to do well while continuing in his evil doing. Tranquility is from a word that means security and prosperity. It also has about the same sense as “rest” In verse 4. At the time Daniel stood before Nebuchadnezzar the king was in the midst of great power and peace and royal success. The prophet suggested that if he would make the reformation in hiB life as just advised, it might mean the prolonging of his tranquility.

Daniel 4:28

Daniel 4:28. This verse merely intro-duces the seciuei of the story.

Daniel 4:29

Daniel 4:29. God was very lenient and gave Nebuchadnezzar a year to change his ways but to no avail. Therefore it was time to bring the fulfillment of the dream upon the king, and the Lord chose a time th.it was especially ap-propriate. Nebuchadnezzar gave a demonstration of his chief fault (pride) as he was walking around the palace.

Daniel 4:30

Daniel 4:30. The greatness of Babylon was not to he questioned, for the prophet had already declared it to be so. If the king had expressed his ap-preciation for the good fortune that was his and given proper credit for it, there would have been no objetion to his admiration. The fault lay In Ilia pride and claiming that he had accomplished the great work, and that it was done in honor of his majesty.

Daniel 4:31

Daniel 4:31, While the word was in the king’s mouth is very significant. It is a recognized principle of discipline, boih as to human beings and dumb creatures, that an act of punishment is the more eifactive if administered as near as possible to the evil for which it is a chastisement. Hence, just as the king was uttering his boastful sentence, he was interrupted by a voice from heaven with the announcement, The kingdom is departed from thee.

Daniel 4:32

Daniel 4:32. Beginning with verse 28 the language lias been in the third person, because the king is composing the account of his own experiences ac-cording to the announcement in the beginning of the chapter. They shall drive thee means “thou Shalt be driven,” and the announcement was repeated that was shown in the dream.

Daniel 4:33

Daniel 4:33. Without further delay the Lord smote Nebuchadnezzar with the strange mental derangement with the result that he was driven from men, which means that he forsook his throne and fled out into the field. He was exposed to the outdoor conditions of the weather. In course of this pe¬riod and in such a state of mind, all care of the body would naturally be neglected. This resulted in a sort of wild development which made his nails and hair become coarse.

Daniel 4:34

Daniel 4:34. End of the days . . . lifted up mine eyes . . . understanding returned. These phrases are written in reverse of the order in which the events occurred. It is certain that Nebuchadnezzar would not look toward heaven while the mental derangement still possessed him, And it is equally certain that God would not end the days of the punishment of the king if he were in his right mind but refused to recognize heaven; hence the order of events is as follows. When the Lord considered that Nebuchadnezzar had been punished enough He replaced the beast’s heart with the normal one. Then the king was convinced of the truth by his condition of body and his remembrance of Hie past.

Being thus convinced, he was penitent and looked respectfully toward heaven, when the Lord ended the period of exile from the throne. It is not necessary for the text to state that the Lord also changed the debased condition of the king’s body; that is taken for granted here, but will be implied in the 36th verse.

Daniel 4:35

Daniel 4:35. Continuing his praise of the Most BiflA, Nebuchadnezzar de¬clared that He doeth whatsoever is according to His will, and that the inhabitants of the earth are as noth¬ing.

Daniel 4:36

Daniel 4:36. Reason is from the same original word as understanding in verse 34, so this is merely a repetition of that statement. However, another thought is added which is that his honor and brightness returned, and the reason for it is stated namely, for the glory of my Kingdom. Verses 15 and 26 had assured the king that his throne would be reserved for him after he had learned that “ the heavens do rule.” God would not return a man to the throne of such a glorious kingdom as Babylon who was not worthy of it. Therefore Nebuchadnezzar was placed back on his til rone a changed man, both 1n body and mind and one fitted to rule over his former dominions.

Daniel 4:37

Daniel 4:37, The king concluded the proclamation that was made to “ all people, nations, and languages” (verse 1), and in this verse expresses the final impression that his experience left on his mind. It caused him to praise the King of heaven and to acknowledge that He is able to abase every man who is guilty of pride. This is all we will hear of the actual reign and life of Nebuchadnezzar in this book, except what will be said of him historically, referring to his reign as a thing of the past.