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Matthew Henry’s Complete Commentary
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Matthew Henry |
D A N I E L.
CHAP. IV.
The penman of this chapter is Nebuchadnezzar himself: the story here
recorded concerning him is given us in his own words, as he himself
drew it up and published it; but Daniel, a prophet, by inspiration,
inserts it in his history, and so it has become a part of sacred writ
and a very memorable part. Nebuchadnezzar was as daring a rival with
God Almighty for the sovereignty as perhaps any mortal man ever was;
but here he fairly owns himself conquered, and gives it under his hand
that the God of Israel is above him. Here is,
I. The preface to his narrative, wherein he acknowledges God’s dominion
over him,
II. The narrative itself, wherein he relates,
1. His dream, which puzzled the magicians,
2. The interpretation of his dream by Daniel, who showed him that it
was a prognostication of his own fall, advising him therefore to repent
and reform,
3. The accomplishment of it in his running stark mad for seven years,
and then recovering the use of his reason again,
4. The conclusion of the narrative, with a humble acknowledgment and
adoration of God as Lord of all,
This was extorted from him by the overruling power of that God who has
all men’s hearts in his hand, and stands upon record a lasting proof of
God’s supremacy, a monument of his glory, a trophy of his victory, and
a warning to all not to think of prospering while they lift up or
harden their hearts against God.
| Nebuchadnezzar Magnifies God. | B. C. 570. |
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1 Nebuchadnezzar the king, unto all people, nations, and
languages, that dwell in all the earth; Peace be multiplied unto
you.
2 I thought it good to show the signs and wonders that the high
God hath wrought toward me.
3 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.
Here is,
I. Something of form, which was usual in writs, proclamations, or
circular letters, issued by the king,
v. 1.
The royal style which Nebuchadnezzar makes use of has nothing in it of
pomp or fancy, but is plain, short, and unaffected–Nebuchadnezzar
the king. If at other times he made use of great swelling words of
vanity in his title, how he laid them all aside; for he was old, he had
lately recovered from a distraction which had humbled and mortified
him, and was now in the actual contemplation of God’s greatness and
sovereignty. The declaration is directed not only to his own subjects,
but to all to whom this present writing shall come–to all people,
nations, and languages, that dwell in all the earth. He is not only
willing that they should all hear of it, though it carry the account if
his own infamy (which perhaps none durst have published if he had not
done it himself, and therefore Daniel published the original paper),
but he strictly charges and commands all manner of persons to take
notice of it; for all are concerned, and it may be profitable to all.
He salutes those to whom he writes, in the usual form, Peace be
multiplied unto you. Note, It becomes kings with their commands to
disperse their good wishes, and, as fathers of their country, to bless
their subjects. So the common form with us. We send greeting,
Omnibus quibus hæ præsentes literæ pervenerint,
salutem–To all to whom these presents shall come, health; and
sometimes Salutem sempiternam–Health and salvation
everlasting.
II. Something of substance and matter. He writes this,
1. To acquaint others with the providences of God that had related to
him
(v. 2):
I thought it good to show the signs and wonders that the high
God (so he calls the true God) has wrought towards me. He
thought it seemly (so the word is), that it was his duty, and
did well become him, that it was a debt he owed to God and the world,
now that he had recovered from his distraction, to relate to distant
places, and record for future ages, how justly God had humbled him and
how graciously he had at length restored him. All the nations, no
doubt, had heard what befell Nebuchadnezzar, and rang of it; but he
thought it fit that they should have a distinct account of it from
himself, that they might know the hand of God in it, and what
impressions were made upon his own spirit by it, and might speak of it
not as a matter of news, but as a matter of religion. The events
concerning him were not only wonders to be admired, but signs to be
instructed by, signifying to the world that Jehovah is greater than all
gods. Note, We ought to show to others God’s dealings with us, both the
rebukes we have been under and the favours we have received; and though
the account hereof may reflect disgrace upon ourselves, as this did
upon Nebuchadnezzar, yet we must not conceal it, as long as it may
redound to the glory of God. Many will be forward to tell what God has
done for their souls, because that turns to their own praise,
who care not for telling what God has done against them, and how they
deserved it; whereas we ought to give glory to God, not only by
praising him for his mercies, but by confessing our sins, accepting the
punishment of our iniquity, and in both taking shame to ourselves, as
this mighty monarch here does.
2. To show how much he was himself affected with them and convinced by
them,
v. 3.
We should always speak of the word and works of God with concern and
seriousness and show ourselves affected with those great things of God
which we desire others should take notice of.
(1.) He admires God’s doings. He speaks of them as one amazed: How
great are his signs, and how mighty are his wonders! Nebuchadnezzar
was now old, had reigned above forty years, and had seen as much of the
world and the revolutions of it as most men ever did; and yet never
till now, when himself was nearly touched, was he brought to admire
surprising events as God’s signs and his wonders. Now, How great,
how mighty, are they! Note, The more we see events to be the
Lord’s doing, and see in them the product of a divine power and the
conduct of a divine wisdom, the more marvellous they will appear in our
eyes,
(2.) He thence infers God’s dominion. This is that which he is at
length brought to subscribe to: His kingdom is an everlasting
kingdom; and not like his own kingdom, which he saw, and long since
foresaw, in a dream, hastening towards a period. He now owns that there
is a God that governs the world and has a universal, incontestable,
absolute dominion in and over all the affairs of the children of men.
And it is the glory of this kingdom that it is everlasting. Other
reigns are confined to one generation, and other dynasties to a few
generations, but God’s dominion is from generation to
generation. It should seem, Nebuchadnezzar here refers to what
Daniel had foretold of a kingdom which the God of heaven would set up,
that should never be destroyed
(ch. ii. 44),
which, though meant of the kingdom of the Messiah, he understood of the
providential kingdom. Thus we may make a profitable practical use and
application of those prophetical scriptures which yet we do not fully,
and perhaps not rightly, comprehend the meaning of.
| Nebuchadnezzar’s Second Dream; Nebuchadnezzar Relates His Dream. | B. C. 570. |
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4 I Nebuchadnezzar was at rest in mine house, and flourishing
in my palace:
5 I saw a dream which made me afraid, and the thoughts upon my
bed and the visions of my head troubled me.
6 Therefore made I a decree to bring in all the wise men of
Babylon before me, that they might make known unto me the
interpretation of the dream.
7 Then came in the magicians, the astrologers, the Chaldeans,
and the soothsayers: and I told the dream before them; but they
did not make known unto me the interpretation thereof.
8 But at the last Daniel came in before me, whose name was
Belteshazzar, according to the name of my god, and in whom is
the spirit of the holy gods: and before him I told the dream,
saying,
9 O 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 my dream that I have seen, and the
interpretation thereof.
10 Thus were the visions of mine head in my bed; I saw, and
behold a tree in the midst of the earth, and the height thereof
was great.
11 The tree grew, and was strong, and the height thereof
reached unto heaven, and the sight thereof to the end of all the
earth:
12 The leaves thereof were fair, and the fruit thereof much,
and in it was meat for all: the beasts of the field had shadow
under it, and the fowls of the heaven dwelt in the boughs
thereof, and all flesh was fed of it.
13 I saw in the visions of my head upon my bed, and, behold, a
watcher and a holy one came down from heaven;
14 He cried aloud, and said thus, Hew down the tree, and cut
off his branches, shake off his leaves, and scatter his fruit:
let the beasts get away from under it, and the fowls from his
branches:
15 Nevertheless leave the stump of his roots in the earth, even
with a band of iron and 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:
16 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.
17 This matter is by the decree of the watchers, and the
demand by the word of the holy ones: to the intent that the
living may know that the most High ruleth in the kingdom of men,
and giveth it to whomsoever he will, and setteth up over it the
basest of men.
18 This dream I king Nebuchadnezzar have seen. Now thou, O
Belteshazzar, declare the interpretation thereof, forasmuch as
all the wise men of my kingdom are not able to make known unto
me the interpretation: but thou art able; for the spirit of the
holy gods is in thee.
Nebuchadnezzar, before he relates the judgments of God that had been
wrought upon him for his pride, gives an account of the fair warning he
had of them before they came, a due regard to which might have
prevented them. But he was told of them, and of the issue of
them, before they came to pass, that, when they did come to
pass, by comparing them with the prediction of them, he might see,
and say, that they were the Lord’s doing, and might be brought to
believe that there is a divine revelation in the world, as well as a
divine Providence, and that the works of God agree with his word.
Now, in the account he here gives of his dream, by which he had notice
of what was coming, we may observe,
I. The time when this alarm was given to him
(v. 4);
it was when he was at rest in his house, and flourishing in his
palace. He had lately conquered Egypt, and with it completed his
victories, and ended his wars, and made himself monarch of all those
parts of the world, which was about the thirty-fourth or thirty-fifth
year of his reign,
Then he had this dream, which was accomplished about a year after.
Seven years his distraction continued, upon his recovery from which he
penned this declaration, lived about two years after, and died in his
forty-fifth year. He had undergone a long fatigue in his wars, had made
many a tedious and dangerous campaign in the field; but now at length
he is at rest in his house, and there is no adversary, nor
any evil occurrent. Note, God can reach the greatest of men with
his terrors even when they are most secure, and think themselves at
rest and flourishing.
II. The impression it made upon him
(v. 5):
I saw a dream which made me afraid. One would think no little
thing would frighten him that had been a man of war from his youth, and
used to look the perils of war in the face without change of
countenance; yet, when God pleases, a dream strikes a terror upon him.
His bed, no doubt, was soft, and easy, and well-guarded, and yet his
own thoughts upon his bed made him uneasy, and the visions of
his head, the creatures of his own imagination, troubled
him. Note, God can make the greatest of men uneasy even when they
say to their souls, Take your ease, eat, drink, and be merry; he
can make those that have been the troublers of the world, and have
tormented thousands, to be their own troublers, their own tormentors,
and those that have been the terror of the mighty a terror to
themselves. By the consternation which this dream put him into, and the
impression it made upon him, he perceived it to be, not an ordinary
dream, but sent of God on a special errand.
III. His consulting, in vain, with the magicians and astrologers
concerning the meaning of it. He had not now forgotten the dream, as
before,
He had it ready enough, but he wanted to know the
interpretation of it and what was prefigured by it,
v. 6.
Orders are immediately given to summon all the wise men of
Babylon that were such fools as to pretend by magic, divination,
inspecting the entrails of beasts, or observations of the stars, to
predict things to come: they must all come together, to see if any, or
all of them in consultation, could interpret the king’s dream. It is
probable that these people had sometimes, in a like case, given the
king some sort of satisfaction, and by the rules of their art had
answered the king’s queries so as to please him, whether it were right
or wrong, hit or missed; but now his expectation from them was
disappointed: He told them the dream
(v. 7),
but they could not tell him the interpretation of it, though
they had boasted, with great assurance
(ch. ii. 4, 7),
that, if they had but the dream told them, they would without fail
interpret it. But the key of this dream was in a sacred prophecy
&c.), where the Assyrian is compared, as Nebuchadnezzar here, to a
tree cut down, for his pride; and that was a book they had not
studied, nor acquainted themselves with, else they might have been let
into the mystery of this dream. Providence ordered it so that they
should be first puzzled with it, that Daniel’s interpreting it
afterwards might redound to the glory of the God of Daniel. Now was
fulfilled what Isaiah foretold
that when the ruin of Babylon was drawing on her enchantments and
sorceries, her astrologers and star-gazers, should
not be able to do her any service.
IV. The court he made to Daniel, to engage him to expound his dream to
him: At the last Daniel came in.
v. 8.
Either he declined associating with the rest because of their badness,
or they declined his company because of his goodness; or perhaps the
king would rather that his own magicians should have the honour of
doing it if they could than that Daniel should have it; or Daniel,
being governor of the wise men
(ch. ii. 48),
was, as is usual, last consulted. Many make God’s word their last
refuge, and never have recourse to it till they are driven off from all
other succours. He compliments Daniel very highly, takes notice of the
name which he had himself given him, in the choice of which he thinks
he was very happy and that it was a good omen: “His name was
Belteshazzar, from Bel, the name of my god.” He applauds his
rare endowments: He has the spirit of the holy gods, so he tells
him to his face
(v. 9),
with which we may suppose that Daniel was so far from being puffed up
that he was rather very much grieved to hear that which he had by gift
from the God of Israel, the true and living God, ascribed to
Nebuchadnezzar’s god, a dunghill deity. Here is a strange medley in
Nebuchadnezzar, but such as is commonly found in those that side with
their corruptions against their convictions.
1. He retains the language and dialect of his idolatry, and therefore,
it is to be feared, is no convert to the faith and worship of the
living God. He is an idolater, and his speech betrayeth him. For he
speaks of many gods, and is brought to acquiesce in one as sufficient,
no, not in him who is all-sufficient. And some think, when he speaks of
the spirit of the holy gods, that he supposes there are some
evil malignant deities, whom men are concerned to worship, only to
prevent their doing them a mischief, and some who are good beneficent
deities, and that by the spirit of the latter Daniel was animated. He
also owns that Bel was his god still, though he had once and again
acknowledged the God of Israel to be Lord of all,
He also applauds Daniel, not as a servant of God, but as
master of the magicians
(v. 9),
supposing his knowledge to differ from theirs, not in kind, but only in
degree; and he consulted him not as a prophet, but as a celebrated
magician, so endeavouring to save the credit of the art when those
blundered and were nonplussed who were masters of the art. See how
close his idolatry sat to him. He has got a notion of many gods, and
has chosen Bel for his god, and he cannot persuade himself to quit
either his notion or his choice, though the absurdity of both had been
evidenced to him, more than once, beyond contradiction. He, like other
heathens, would not change his gods, though they were no gods,
Many persist in a false way only because they think they cannot in
honour leave it. See how loose his convictions sat, and how easily he
had dropped them. He once called the God of Israel a God of
gods,
ch. ii. 47.
Now he sets him upon a level with the rest of those whom he calls the
holy gods. Note, If convictions be not speedily prosecuted, it
is a thousand to one but in a little time they will be quite lost and
forgotten. Nebuchadnezzar, not going forward with the acknowledgements
he had been brought to make of the sovereignty of the true God, soon
went backwards, and relapsed to the same veneration he had
always had for his false gods. And yet,
2. He professes a great opinion of Daniel, whom he knows to be a
servant of the true God, and of him only. He looked upon him as one
that had such an insight, such a foresight, as none of his magicians
had: I know that no secret troubles thee. Note, The spirit of
prophecy quite outdoes the spirit of divination, even the enemies
themselves being judges; for so it was adjudged here, upon a fair trial
of skill.
V. The particular account he gives him of his dream.
1. He saw a stately flourishing tree, remarkable above all the trees of
the wood. This tree was planted in the midst of the earth
(v. 10),
fitly representing him who reigned in Babylon, which was about the
midst of the then known world. His dignity and eminency above all his
neighbours were signified by the height of this tree, which was
exceedingly great; it reached unto heaven. He over-topped
those about him, and aimed to have divine honours given him; nay, he
over-powered those about him, and the potent armies he had the command
of, with which he carried all before him, are signified by the strength
of this tree: it grew and was strong. And so much were
Nebuchadnezzar and his growing greatness the talk of the nations, so
much had they their eye upon him (some a jealous eye, all a wondering
eye), that the sight of this tree is said to be to the end of all
the earth. This tree had every thing in it that was pleasant to the
eye and good for food
(v. 12);
The leaves thereof were fair, denoting the pomp and splendour of
Nebuchadnezzar’s court, which was the wonder of strangers and the glory
of his own subjects. Nor was this tree for sight and state only, but
for use.
(1.) For protection; the boughs of it were for shelter both to the
beasts and to the fowls. Princes should be a screen to their subjects
from the heat and from the storm, should expose
themselves to secure them, and study how to make them safe and easy. If
the bramble be promoted over the trees, he invites them to come
and trust in his shadow, such as it is,
It is protection that draws allegiance. The kings of the earth are to
their subjects but as the shadow of a great tree; but Christ is to his
subjects as the shadow of a great rock,
Isa. xxxii. 2.
Nay, because that, though strong, may be cold, they are said to be
hidden under the shadow of his wings
(Ps. xvii. 8),
where they are not only safe, but warm.
(2.) For provision, The Assyrian was compared to a cedar
which affords shadow only; but this tree here had much fruit–in it was
meat for all and all flesh was fed of it. This mighty
monarch, it should seem by this, not only was great, but did good; he
did not impoverish, but enrich his country, and by his power and
interest abroad brought wealth and trade to it. Those that exercise
authority would be called benefactors
and the most effectual course they can take to support their authority
is to be really benefactors. And see what is the best that great men,
with their wealth and power can attain to, and that is to have the
honour of having many to live upon them and to be maintained by them;
for, as goods are increased, those are increased that eat
them.
2. He heard the doom of this tree read, which he perfectly remembered,
and related here, perhaps word for word as he heard it. The sentence
was passed upon it by an angel, whom he saw come down from
heaven, and heard proclaim this sentence aloud. This angel is here
called a watcher, or watchman, not only because angels by
their nature are spirits, and therefore neither slumber nor sleep, but
because by their office they are ministering spirits, and attend
continually to their ministrations, watching all opportunities of
serving their great Master. They, as watchers, encamp round those that
fear God, to deliver them, and bear them up in their hands. This
angel was a messenger, or ambassador (so some read it),
and a holy one. Holiness becomes God’s house; therefore angels
that attend and are employed by him are holy ones; they preserve
the purity and rectitude of their nature, and are in every thing
conformable to the divine will. Let us review the doom passed upon the
tree.
(1.) Orders are given that it be cut down
(v. 14);
now also the axe is laid to the root of this tree. Though it is
ever so high, ever so strong, that cannot secure it when its day comes
to fall; the beasts and fowls, that are sheltered in and under the
boughs of it, are driven away and dispersed; the branches are cropped,
the leaves shaken off, and the fruit scattered. Note, Worldly
prosperity in its highest degree is a very uncertain thing; and it is
no uncommon thing for those that have lived in the greatest pomp and
power to be stripped of all that which they trusted to and gloried in.
By the turns of providence, those who made a figure become captives,
those who lived in plenty, and above what they had, are reduced to
straits, and live far below what they had, and those perhaps are
brought to be beholden to others who once had many depending upon them
and making suit to them. But the trees of righteousness, that
are planted in the house of the Lord and bring forth fruit to
him, shall not be cut down, nor shall their leaf wither.
(2.) Care is taken that the root be preserved
(v. 15);
“Leave the stump of it in the earth, exposed to all weathers.
There let it lie neglected and buried in the grass. Let the beasts that
formerly sheltered themselves under the boughs now repose themselves
upon the stump; but that it may not be raked to pieces, nor trodden to
dirt, and to show that it is yet reserved for better days, let it be
hooped round with a band of iron and brass, to keep it firm.”
Note, God in judgment remembers mercy; and may yet have good things in
store for those whose condition seems most forlorn. There is hope of
a tree, if it be cut down, that it will sprout again, that through the
scent of water it will bud,
Job xiv. 7-9.
(3.) The meaning of this is explained by the angel himself to
Nebuchadnezzar,
Whoever is the person signified by this tree he is sentenced to be
deposed from the honour, state, and dignity of a man, to be deprived of
the use of his reason, and to be and live like a brute, till seven
times pass over him. Let a beast’s heart be given unto him. This is
surely the saddest and sorest of all temporal judgments, worse a
thousand times than death, and though, like it, least felt by those
that lie under it, yet to be dreaded and deprecated more than any
other. Nay, whatever outward affliction God is pleased to lay upon us,
we have reason to bear it patiently, and to be thankful that he
continues to us the use of our reason and the peace of our consciences.
But those proud tyrants who set their heart as the heart of God
may justly be deprived of the heart of man, and have a beast’s heart
given them.
(4.) The truth of it is confirmed
(v. 17);
This matter is by the decree of the watchers and the demand by the
word of the holy ones. God has determined it, as a righteous Judge;
he has signed this edict; pursuant to his eternal counsel, the decree
has gone forth, And,
[1.] The angels of heaven have subscribed to it, as attesting it,
approving it, and applauding it. It is by the decree of the
watchers; not that the great God needs the counsel or concurrence
of the angels in any thing he determines or does, but, as he uses their
ministration in executing his counsels, so he is sometimes represented,
after the manner of men, as if he consulted them. Whom shall I
send?
Isa. vi. 8.
Who shall persuade Ahab?
1 Kings xxii. 20.
So it denotes the solemnity of this sentence. The king’s breves, or
short writs, pass, Teste me ipso–in my presence; but charters
used to be signed, His testibus–In the presence of us whose names
are under-written; such was Nebuchadnezzar’s doom; it was by the
decree of the watchers.
[2.] The saints on earth petitioned for it, as well as the angels in
heaven: The demand is by the word of the holy ones. God’s
suffering people, that had long groaned under the heavy yoke of
Nebuchadnezzar’s tyranny, cried to him for vengeance; they made the
demand, and God gave this answer to it; for, when the oppressed cry
to God, he will hear,
Exod. xxii. 27.
Sentence was passed, in Ahab’s time, that there should be no more rain,
at Elijah’s word, when he made intercession against Israel,
1 Kings xvii. 1.
(5.) The design of it is declared. Orders are given for the cutting
down of this tree, to the intent that the living may know that the
Most High rules. This judgment must be executed, to convince the
unthinking, unbelieving, world, that verily there is a God that
judges in the earth, a God that governs the world, that not only
has a kingdom of his own in it, and administers the affairs of that
kingdom, but rules also in the kingdom of men, in the dominion
that one man has over another, and gives that to whomsoever
he will; from him promotion comes,
He advances men to power and dominion that little expected it, and
crosses the projects of the ambitious and aspiring. Sometimes he
sets up the basest of men, and serves his own purposes by them.
He sets up mean men, as David from the sheepfold; he raises the poor
out of the dust, to set them among princes,
Ps. cxiii. 7, 8.
Nay, sometimes he sets up bad men, to be a scourge to a provoking
people. Thus he can do, thus he may do, thus he often does, and
gives not account of any of his matters. By humbling
Nebuchadnezzar it was designed that the living should be made to know
this. The dead know it, that have gone to the world of spirits, the
world of retribution; they know that the Most High rules; but
the living must be made to know it and lay it to heart, that they may
make their peace with God before it be too late.
Thus has Nebuchadnezzar fully and faithfully related his dream, what he
saw and what he heard, and then demands of Daniel the interpretation of
it
(v. 18),
for he found that no one else was able to interpret it, but was
confident that he was: For the spirit of the holy gods is in
thee, or of the Holy God, the proper title of the God of
Israel. Much may be expected from those that have in them the Spirit
of the Holy God. Whether Nebuchadnezzar had any jealousy that it
was his own doom that was read by this dream does not appear; perhaps
he was so vain and secure as to imagine that it was some other prince
that was a rival with him, whose fall he had the pleasing prospect of
given him in this dream; but, be it for him or against him, he is very
solicitous to know the true meaning of it and depends upon Daniel to
give it to him. Now, When God gives us general warnings of his
judgments we should be desirous to understand his mind in them, to hear
the Lord’s voice crying in the city.
| Nebuchadnezzar’s Dream Interpreted. | B. C. 570. |
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19 Then Daniel, whose name was Belteshazzar, was astonied for
one hour, and his thoughts troubled him. The king spake, and
said, Belteshazzar, let not the dream, or the interpretation
thereof, trouble thee. Belteshazzar answered and said, My lord,
the dream be to them that hate thee, and the interpretation
thereof to thine enemies.
20 The tree that thou sawest, which grew, and was strong, whose
height reached unto the heaven, and the sight thereof to all the
earth;
21 Whose leaves were fair, and the fruit thereof much, and in
it was meat for all; under which the beasts of the field dwelt,
and upon whose branches the fowls of the heaven had their
habitation:
22 It is thou, O king, that art grown and become strong: for
thy greatness is grown, and reacheth unto heaven, and thy
dominion to the end of the earth.
23 And whereas the king saw a watcher and a holy one coming
down from heaven, and saying, Hew the tree down, and destroy it;
yet leave the stump of the roots thereof in the earth, even with
a band of iron and brass, in the tender grass of the field; and
let it be wet with the dew of heaven, and let his portion be
with the beasts of the field, till seven times pass over him;
24 This is the interpretation, O king, and this is the
decree of the most High, which is come upon my lord the king:
25 That they shall drive thee from men, and thy dwelling shall
be with the beasts of the field, and they shall make thee to eat
grass as oxen, and they shall wet thee with the dew of heaven,
and seven times shall pass over thee, till thou know that the
most High ruleth in the kingdom of men, and giveth it to
whomsoever he will.
26 And whereas they commanded to leave the stump of the tree
roots; thy kingdom shall be sure unto thee, after that thou shalt
have known that the heavens do rule.
27 Wherefore, O king, let my counsel be acceptable unto thee,
and break off thy sins by righteousness, and thine iniquities by
showing mercy to the poor; if it may be a lengthening of thy
tranquillity.
We have here the interpretation of Nebuchadnezzar’s dream; and when
once it is applied to himself, and it is declared that he is the tree
in the dream (Mutato nomine de te fabula narratur–Change but the
name, the fable speaks of thee), when once it is said, Thou art
the man, there needs little more to be said for the explication of
the dream. Out of his own mouth he is judged; so shall his doom be,
he himself has decided it. The thing was so plain that Daniel, upon
hearing the dream, was astonished for one hour,
v. 19.
He was struck with amazement and terror at so great a judgment coming
upon so great a prince. His flesh trembled for fear of God. He
was likewise struck with confusion when he found himself under a
necessity of being the man that must bring to the king these heavy
tidings, which, having received so many favours from the king, he
had rather he should have heard from any one else; so far is he from
desiring the woeful day that he dreads it, and the thoughts of it
trouble him. Those that come after the ruined sinner are said to be
astonished at his day, as those that went before, and saw
it coming (as Daniel here), were affrighted,
Job xviii. 20.
I. The preface to the interpretation is a civil compliment which, as a
courtier, he passes upon the king. The king observed him to stand as
one astonished, and, thinking he was loth to speak out for fear of
offending him, he encouraged him to deal plainly and faithfully with
him; Let not the dream, nor the interpretation thereof, trouble
thee. This he speaks either,
1. As one that sincerely desired to know this truth. Note, Those that
consult the oracles of God must be ready to receive them as they are,
whether they be for them or against them, and must accordingly give
their ministers leave to be free with them. Or,
2. As one that despised the truth, and set it at defiance. When we see
how regardless he was of this warning afterwards we are tempted to
think that this was his meaning; “Let it not trouble thee, for I
am resolved it shall not trouble me; nor will I lay it to heart.” But,
whether he have any concern for himself or no, Daniel is concerned for
him, and therefore wishes, “The dream be to those that hate
thee. Let the ill it bodes light on the head of thy enemies, not on
thy head.” Though Nebuchadnezzar was an idolater, a persecutor, and an
oppressor of the people of God, yet he was, at present, Daniel’s
prince; and therefore, though Daniel foresees, and is now going to
foretell, ill concerning him, he dares not wish ill to him.
II. The interpretation itself is only a repetition of the dream, with
application to the king. “As for the tree which thou sawest
flourishing
(v. 20, 21),
it is thou, O king!”
And willing enough would the king be to hear this (as, before, to hear,
Thou art the head of gold), but for that which follows. He shows
the king his present prosperous state in the glass of his own dream;
“Thy greatness has grown and reaches as near to heaven as
human greatness can do, and thy dominion is to the end of the
earth,”
“As for the doom passed upon the tree
(v. 23),
it is the decree of the Most High, which comes upon my lord the
king,”
He must not only be deposed from his throne, but driven from
men, and being deprived of his reason, and having a beast’s heart
given him, his dwelling shall be with the beasts of the field,
and with them he shall be a fellow-commoner: he shall eat grass as
oxen, and, like them, lie out all weathers, and be wet with the
dew of heaven, and this till seven times pass over him, that
is, seven years; and then he shall know that the Most High
rules, and when he is brought to know and own this he shall be
restored to his dominion again
(v. 26):
“Thy kingdom shall be sure unto thee, shall remain as firm as
the stump of the tree in the ground, and thou shalt have it,
after thou shalt have known that the heavens do rule.”
God is here called the heavens, because it is in heaven that he
has prepared his throne
(Ps. ciii. 19),
thence he beholds all the sons of men,
Ps. xxxiii. 13.
The heavens, even the heavens, are the Lord’s; and the influence
which the visible heavens have upon this earth is intended as a faint
representation of the dominion the God of heaven has over this lower
world; we are said to sin against heaven,
Luke xv. 18.
Note, Then only we may expect comfortably to enjoy our right in, and
government of, both ourselves and others, when we dutifully acknowledge
God’s title to, and dominion over, us and all we have.
III. The close of the interpretation is the pious counsel which Daniel,
as a prophet, gave the king,
Whether he appeared concerned or not at the interpretation of the
dream, a word of advice would be very seasonable–if careless, to
awaken him, if troubled, to comfort him; and it is not inconsistent
with the dream and the interpretation of it, for Daniel knew not but it
might be conditional, like the prediction of Nineveh’s destruction.
Observe,
1. How humbly he gives his advice, and with what tenderness and
respect: “O king! let my counsel be acceptable unto thee; take
it in good part, as coming from love, and well-meant, and let it not be
misinterpreted.” Note, Sinners need to be courted to their own good,
and respectfully entreated to do well for themselves. The apostle
beseeches men to suffer the word of exhortation,
Heb. xiii. 22.
We think it a good point gained if people will be persuaded to take
good counsel kindly; nay, if they will take it patiently.
2. What his advice is. He does not counsel him to enter into a course
of physic, for the preventing of the distemper in his head, but to
break off a course of sin that he was in, to reform his life. He
wronged his own subjects, and dealt unfairly with his allies; and he
must break off this by righteousness, by rendering to all
their due, making amends for wrong done, and not triumphing over right
with might. He had been cruel to the poor, to God’s poor, to the poor
Jews; and he must break off this iniquity by showing
mercy to those poor, pitying those oppressed ones, setting them at
liberty or making their captivity easy to them. Note, It is necessary,
in repentance, that we not only cease to do evil, but learn to do
well, not only do no wrong to any, but do good to all.
3. What the motive is with which he backs this advice: If it may be
a lengthening of thy tranquility. Though it should not wholly
prevent the judgment, yet by this means a reprieve may be obtained, as
by Ahab’s humbling himself,
1 Kings xxi. 29.
Either the trouble may be the longer before it comes or the shorter
when it does come; yet he cannot assure him of this, but it may
be, it may prove so. Note, The mere probability of preventing a
temporal judgment is inducement enough to a work so good in itself as
the leaving off of our sins and reforming of our lives, much more the
certainty of preventing our eternal ruin. “That will be a healing of
thy error” (so some read it); “thus the quarrel will be taken up,
and all will be well again.”
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28 All this came upon the king Nebuchadnezzar.
29 At the end of twelve months he walked in the palace of the
kingdom of Babylon.
30 The king spake, and said, Is not this great Babylon, that I
have built for the house of the kingdom by the might of my power,
and for the honour of my majesty?
31 While the word was in the king’s mouth, there fell a voice
from heaven, saying, O king Nebuchadnezzar, to thee it is
spoken; The kingdom is departed from thee.
32 And they shall drive thee from men, and thy dwelling shall
be with the beasts of the field: they shall make thee to eat
grass as oxen, and seven times shall pass over thee, until thou
know that the most High ruleth in the kingdom of men, and giveth
it to whomsoever he will.
33 The same hour was the thing fulfilled upon Nebuchadnezzar:
and he was driven from men, and did eat grass as oxen, and his
body was wet with the dew of heaven, till his hairs were grown
like eagles’ feathers, and his nails like birds’ claws.
We have here Nebuchadnezzar’s dream accomplished, and Daniel’s
application of it to him justified and confirmed. How he took it we are
not told, whether he was pleased with Daniel or displeased; but here we
have,
I. God’s patience with him: All this came upon him, but not till
twelve months after
(v. 29),
so long there was a lengthening of his tranquility, though it
does not appear that he broke off his sins, or showed any
mercy to the poor captives, for this was still God’s quarrel
with him, that he opened not the house of his prisoners,
Isa. xiv. 17.
Daniel having counselled him to repent, God so far confirmed his word
that he gave him space to repent; he let him alone this year
also, this one year more, before he brought this judgment
upon him. Note, God is long-suffering with provoking sinners, because
he is not willing that any should perish, but that all should come
to repentance,
2 Pet. iii. 9.
II. His pride, and haughtiness, and abuse of that patience. He walked
in the palace of the kingdom of Babylon, in pomp and pride,
pleasing himself with the view of that vast city, which, with all the
territories thereunto belonging, was under his command, and he
said, either to himself or to those about him, perhaps some
foreigners to whom he was showing his kingdom and the glory of it,
Is not this great Babylon? Yes, it is great, of vast extent, no
less that forty-five miles compass within the walls. It is full of
inhabitants, and they are full of wealth. It is a golden city,
and that is enough to proclaim it great,
See the grandeur of the houses, walls, towers, and public edifices.
Every thing in Babylon he thinks looks great; “and this great
Babylon I have built.” Babylon was built many ages before he was
born, but because he fortified and beautified it, and we may suppose
much of it was rebuilt during his long and prosperous reign, he boasts
that he has built it, as Augustus Cæsar boasted concerning Rome,
Lateritiam inveni, marmoream reliqui–I found it brick, but I left
it marble. He boasts that he built it for the house of the
kingdom, that is, the metropolis of his empire. This vast city,
compared with the countries that belonged to his dominions, was but as
one house. He built it with the assistance of his subjects, yet boasts
that he did it by the might of his power; he built it for his
security and convenience, yet, as if he had no occasion for it, boasts
that he built it purely for the honour of his majesty. Note,
Pride and self-conceitedness are sins that most easily beset great men,
who have great things in the world. They are apt to take the glory to
themselves which is due to God only.
III. His punishment for his pride. When he was thus strutting, and
vaunting himself, and adoring his own shadow, while the proud
word was in the king’s mouth the powerful word came from heaven,
by which he was immediately deprived,
1. Of his honour as a king: The kingdom has departed from thee.
When he thought he had erected impregnable bulwarks for the preserving
of his kingdom, now, in an instant, it has departed from him;
when he thought it so well guarded that none could take it from him,
behold, it departs of itself. As soon as he becomes utterly incapable
to manage it, it is of course taken out of his hands.
2. He is deprived of his honour as a man. He loses his reason, and by
that means loses his dominion: They shall drive thee from men,
v. 32.
And it was fulfilled
(v. 33):
he was driven from men the same hour. On a sudden he fell stark
mad, distracted in the highest degree that ever any man was. His
understanding and memory were gone, and all the faculties of a rational
soul broken, so that he became a perfect brute in the shape of a man.
He went naked, and on all four, like a brute, did himself shun the
society of reasonable creatures and run wild into the fields and woods,
and was driven out by his own servants, who, after some time of trial,
despairing of his return to his right mind, abandoned him, and looked
after him no more. He had not the spirit of a beast of prey (that of
the royal lion), but of the abject and less honourable species, for he
was made to eat grass as oxen; and, probably, he did not speak
with human voice, but lowed like an ox. Some think that his body was
all covered with hair; however, the hair of his head and beard,
being never cut nor combed, grew like eagles feathers, and
his nails like birds’ claws. Let us pause a little, and view
this miserable spectacle; and let us receive instruction from it.
(1.) Let us see here what a mercy it is to have the use of our reason,
how thankful we ought to be for it, and how careful we ought to be not
to do any thing which may either provoke God or may have a natural
tendency to put us out of the possession of our own souls. Let us learn
how to value our own reason, and to pity the case of those that are
under the prevailing power of melancholy or distraction, or are
delirious, and to be very tender in our censures of them and conduct
towards them, for it is a trial common to men, and a case which, some
time or other, may be our own.
(2.) Let us see here the vanity of human glory and greatness. Is this
Nebuchadnezzar the Great? What this despicable animal that is meaner
than the poorest beggar? Is this he that looked so glorious on the
throne, so formidable in the camp, that had politics enough to subdue
and govern kingdoms, and now has not so much sense as to keep his own
clothes on his back? Is this the man that made the earth to tremble,
that did shake kingdoms?
Isa. xiv. 16.
Never let the wise man then glory in his wisdom, nor
the mighty man in his strength.
(3.) Let us see here how God resists the proud, and delights to abase
them and put contempt upon them. Nebuchadnezzar would be more than a
man, and therefore God justly makes him less than a man, and puts him
upon a level with the beasts who set up for a rival with his Maker. See
| Nebuchadnezzar Restored. | B. C. 562. |
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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 honoured him that liveth
for ever, whose dominion is an everlasting dominion, and his
kingdom is from generation to generation:
35 And all the inhabitants of the earth are reputed as
nothing: and he 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?
36 At the same time my reason returned unto me; and for the
glory of my kingdom, mine honour and brightness returned unto me;
and my counsellors and my lords sought unto me; and I was
established in my kingdom, and excellent majesty was added unto
me.
37 Now I Nebuchadnezzar praise and extol and honour the King of
heaven, all whose works are truth, and his ways judgment: and
those that walk in pride he is able to abase.
We have here Nebuchadnezzar’s recovery from his distraction, and his
return to his right mind, at the end of the days prefixed, that
is, of the seven years. So long he continued a monument of God’s
justice and a trophy of his victory over the children of pride, and he
was made more so by being struck mad than if he had been in an instant
struck dead with a thunderbolt; yet it was a mercy to him that he was
kept alive, for while there is life there is hope that we may yet
praise God, as he did here: At the end of the days (says he),
I lifted up my eyes unto heaven
(v. 34),
looked no longer down towards the earth as a beast, but begun to look
up as a man. Os homini sublime dedit–Heaven gave to man an erect
countenance. But there was more in it than this; he looked up as a
devout man, as a penitent, as a humble petitioner for mercy, being
perhaps never till now made sensible of his own misery. And now,
I. He has the use of his reason so far restored to him that with it he
glorifies God, and humbles himself under his mighty hand. He was told
that he should continue in that forlorn case till he should know that
the Most High rules, and here we have him brought to the knowledge of
this: My understanding returned to me, and I blessed the Most
High. Note, Those may justly be reckoned void of understanding that
do not bless and praise God; nor do men ever rightly use their reason
till they begin to be religious, nor live as men till they live to the
glory of God. As reason is the substratum or subject of religion (so
that creatures which have no reason are not capable of religion), so
religion is the crown and glory of reason, and we have our reason in
vain, and shall one day wish we had never had it, if we do not glorify
God with it. This was the first act of Nebuchadnezzar’s returning
reason; and, when this became the employment of it, he was then, and
not till then, qualified for all the other enjoyments of it. And till
he was for a great while disabled to exercise it in other things he
never was brought to apply it to this, which is the great end for which
our reason is given us. His folly was the means whereby he became wise;
he was not recovered by his dream of this judgment (that was soon
forgotten like a dream), but he is made to feel it, and then his ear
is opened to discipline. To bring him to himself, he must first be
beside himself. And by this it appears that what good thoughts
there were in his mind, and what good work was wrought there, were not
of himself (for he was not his own man), but it was the gift of God.
Let us see what Nebuchadnezzar is now at length effectually brought to
the acknowledgment of; and we may learn from it what to believe
concerning God.
1. That the most high God lives for ever, and his being
knows neither change nor period, for he has it of himself. His
flatterers often complimented him with, O king! live for ever.
But he is now convinced that no king lives for ever, but the God of
Israel only, who is still the same.
2. That his kingdom is like himself, everlasting, and his
dominion from generation to generation; there is no succession,
no revolution, in his kingdom. As he lives, so he reigns, for ever,
and of his government there is no end.
3. That all nations before him are as nothing. He has no
need of them; he makes no account of them. The greatest of men, in
comparison with him, are less than nothing. Those that think highly of
God think meanly of themselves.
4. That his kingdom is universal, and both the armies of heaven
and the inhabitants of the earth are his subjects, and under his
check and control. Both angels and men are employed by him, and are
accountable to him; the highest angel is not above his command, nor the
meanest of the children of men beneath his cognizance. The angels of
heaven are his armies, the inhabitants of the earth his tenants.
5. That his power is irresistible, and his sovereignty uncontrollable,
for he does according to his will, according to his design and
purpose, according to his decree and counsel; whatever he pleases that
he does; whatever he appoints that he performs; and none can resist his
will, change his counsel, nor stay his hand, nor say unto him, What
doest thou? None can arraign his proceedings, enquire into the
meaning of them, nor demand a reason for them. Woe to him that strives
with his Maker, that says to him, What doest thou? Or, Why
doest thou so?
6. That every thing which God does is well done: His works are
truth, for they all agree with his word. His ways are
judgment, both wise and righteous, exactly consonant to the rules
both of prudence and equity, and no fault is to be found with them.
7. That he has power to humble the haughtiest of his enemies that act
in contradiction to him or competition with him: Those that walk in
pride he is able to abuse
(v. 37);
he is able to deal with those that are most confident of their own
sufficiency to contend with him.
II. He has the use of his reason so far restored to him as with it to
re-enjoy himself, and the pleasures of his re-established prosperity
(v. 36):
At the same time my reason returned to me; he had said before
(v. 34)
that his understanding returned to him, and here he mentions it
again, for the use of our reason is a mercy we can never be
sufficiently thankful for. Now his lords sought to him; he did
not need to seek to them, and they soon perceived, not only that he had
recovered his reason and was fit to rule, but that he had recovered it
with advantage, and was more fit to rule than ever. It is probable that
the dream and the interpretation of it were well known, and much talked
of, at court; and the former part of the prediction being fulfilled,
that he should go distracted, they doubted not but that, according to
the prediction, he should come to himself again at seven years’ end,
and, in confidence of that, when the time had expired they were ready
to receive him; and then his honour and brightness returned to
him, the same that he had before his madness seized him. He is now
established in his kingdom as firmly as if there had been no
interruption given him. He becomes a fool, that he may be wise,
wiser than ever; and he that but the other day was in the depth of
disgrace and ignominy has now excellent majesty added to him,
beyond what he had when he went from kingdom to kingdom conquering and
to conquer. Note,
1. When men are brought to honour God, particularly by a penitent
confession of sin and a believing acknowledgment of his sovereignty,
then, and not till then, they may expect that God will put honour upon
them, will not only restore them to the dignity they lost by the sin of
the first Adam, but add excellent majesty to them from the
righteousness and grace of the second Adam.
2. Afflictions shall last no longer than till they have done the work
for which they were sent. When this prince is brought to own God’s
dominion over himself.
3. All the accounts we take and give of God’s dealing with us ought to
conclude with praises to him. When Nebuchadnezzar is restored to his
kingdom he praises, and extols, and honours the King of heaven
(v. 37),
before he applies himself to his secular business. Therefore we have
our reason, that we may be in a capacity of praising him, and therefore
our prosperity, that we may have cause to praise him.
It was not long after this that Nebuchadnezzar ended his life and
reign. Abydenus, quoted by Eusebius (Præp. Evang. 1. 9), reports, from
the tradition of the Chaldeans, that upon his death-bed he foretold the
taking of Babylon by Cyrus. Whether he continued in the same good mind
that here he seems to have been in we are not told, nor does any thing
appear to the contrary but that he did: and, if so great a
blasphemer and persecutor did find mercy, he was not the last.
And, if our charity may reach so far as to hope he did, we must admire
free grace, by which he lost his wits for a while that he might save
his soul for ever.
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