Verse-by-Verse Bible Commentary
Daniel 4:1

Clarke's Commentary

CHAPTER IV

Nebuchadnezzar, after having subdued all the neighbouring

countries, and greatly enriched and adorned his own, became so

intoxicated with his prosperity, as to draw down upon himself

a very remarkable judgment, of which this chapter gives a

particular account, in the very words of the edict or

proclamation which the Babylonyish monarch issued on his

restoration to the throne. This state document begins with

Nebuchadnezzar's acknowledging the hand of God in his late

malady, 1-3.

It then gives an account of the dream of Nebuchadnezzar, which

portended the loss of his kingdom and reason for seven years,

on account of his pride and arrogance, 4-18.

So it was explained by Daniel, 19-27,

and so it was verified by the event, 28-33.

It then recites how, at the end of the period fixed by the God

of heaven for the duration of his malady, the Chaldean monarch

became sensible of his dependence on the Supreme Being, and

lifted up has eyes to heaven in devout acknowledgment of the

sovereign majesty of the King of kings, the Ruler of the

earth, whose dominion alone is universal, unchangeable, and

everlasting, 34-37.

NOTES ON CHAP. IV

Verse Daniel 4:1. Nebuchadnezzar the king, unto all people — This is a regular decree, and is one of the most ancient on record; and no doubt was copied from the state papers of Babylon. Daniel has preserved it in the original language.

Bridgeway Bible Commentary

Nebuchadnezzar’s madness (4:1-37)

In this chapter Nebuchadnezzar recounts, for the benefit of his subjects, an experience that humbled his pride and brought him to acknowledge Yahweh as the one and only true God (4:1-3). It all began when Nebuchadnezzar had a puzzling dream. After getting no help from his Babylonian wise men, he told it to Daniel in the hope of discovering its meaning (4-9).
The first thing that Nebuchadnezzar saw in his dream was a giant tree. It towered over the world and provided food and shelter for all creatures everywhere (10-12). A heavenly messenger then announced that this tree would be cut down, though its stump would be preserved (13-15a). The tree was also a person, who then lived for a time as an animal in the fields (15b-16). Angels announced that the purpose of the dream was to show that God rules over all the world’s kingdoms and gives them to anyone he chooses (17-18).
Daniel, after hesitating at first, revealed that the dream applied to the great and powerful Nebuchadnezzar himself (19-22). The king would suffer a period of mental illness when, imagining he was an animal, he would go and live like an animal in the field. Although he would not be able to rule during this time, God would preserve his kingdom for him. Eventually he would come to realize that God, not he, was the all-powerful one who decided the destinies of nations. Then God would give him back his throne (23-26).
After revealing the dream’s meaning, Daniel gave the king some advice. He urged the king to cease the oppression and injustice that characterized his rule, and begin instead to administer justice for the welfare of his people. Perhaps he would then avoid the threatened disaster (27).
God gave Nebuchadnezzar a year to repent as Daniel had urged, but the king would not change. Instead of repenting, he only grew more defiant and proud. The result was that God acted, and Daniel’s dreadful forecasts concerning Nebuchadnezzar came true (28-33).
Only after Nebuchadnezzar lost his sense of self-importance and humbly submitted to God did his sanity return. Previously he had acknowledged that Daniel’s God was one among many gods, maybe even the best god (see 2:47; 3:29), but now he openly acknowledged that Daniel’s God was the one and only true God, to whom he must bow. This God is the one who determines the destinies of individuals and nations according to his will (34-37).

Coffman's Commentaries on the Bible

“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 DOXOLOGY

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.”Edward J. Young, The New Bible Commentary, Revised, Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 693.

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.”Robert D. Culver, Wycliffe Bible Commentary, Daniel (Chicago: Moody Press, 1962), p. 783. 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.”John Joseph Owens, Beacon Bible Commentary, Daniel (Nashville: Broadman Press, 1971), p. 397. However, Thomson stated that, “It is difficult to see anything that could even seem to be a reason for such a division!”J. E. H. Thomson, The Pulpit Commentary, Daniel (Grand Rapids, Wm. B. Eerdmans Publishing Company, 1950), p. 131. Our own opinion is that the verses appear exactly where they belong.

Barnes' Notes on the Whole Bible

Nebuchadnezzar the king, unto all people ... - The Syriac here has, “Nebuchadnezzar the king wrote to all people, etc.” Many manuscripts in the Chaldee have שׁלח shâlach, “sent,” and some have כתב k^ethab, “wrote;” but neither of these readings are probably genuine, nor are they necessary. The passage is rather a part of the edict of the king than a narrative of the author of the book, and in such an edict the comparatively abrupt style of the present reading would be what would be adopted. The Septuagint has inserted here a historical statement of the fact that Nebuchadnezzar did actually issue such an edict: “And Nebuchadnezzar the king wrote an encyclical epistle - ἐπιστολὴν ἐγκύκλιον epistolēn egkuklion - to all those nations in every place, and to the regions, and to all the tongues that dwell in all countries, generations and generations: ‘Nebuchadnezzar the king,’” etc. But nothing of this is in the original.

Unto all people, nations, and languages that dwell in all the earth - That is, people speaking all the languages of the earth. Many nations were under the scepter of the king of Babylon; but it would seem that he designed this as a general proclamation, not only to those who were embraced in his empire, but to all the people of the world. Such a proclamation would be much in accordance with the Oriental style. Compare the note at Daniel 3:4.

Peace be multiplied unto you - This is in accordance with the usual Oriental salutation. Compare Genesis 43:23; Jdg 6:23; 1 Samuel 25:6; Psalms 122:7; Luke 10:5; Ephesians 6:23; 1 Peter 1:2. This is the salutation with which one meets another now in the Oriental world - the same word still being retained, “Shalom,” or “Salam.” The idea seemed to be, that every blessing was found in peace, and every evil in conflict and war. The expression included the wish that they might be preserved from all that would disturb them; that they might be contented, quiet, prosperous, and happy. When it is said “peace be multiplied,” the wish is that it might abound, or that they might be blessed with the numberless mercies which peace produces.

Calvin's Commentary on the Bible

Some join these verses to the end of the third chapter, but there is no reason for this; and it will clearly appear from the context that the edict is here set forth in the king’s name, and other events are inserted. Daniel, therefore, here, speaks in the person of the king; he afterwards narrates what happened to the king, and then returns to his own person. Those who separate these three verses from the context of the fourth chapter, do not seem to have sufficiently considered the intention and words of the Prophet. This passage may seem harsh and rough, when Daniel introduces the king of Babylon as speaking — then speaks in his own name — and afterwards returns to the person of the; king. But since this variety does not render the sense either doubtful or obscure, there is no reason why it should trouble us. We now see how all the sentences which we shall explain in their places are mutually united.

The contents of this chapter are as follow: Nebuchadnezzar was sufficiently instructed in the worship of the God of Israel as one God, and was compelled at the time to confess this; yet he did not depart from his own superstitions; his conceptions of the true God were but momentary, and hence he suffered the punishment due to such great ingratitude. But God intended him to become more and more blinded, as he is accustomed to treat the reprobate and even his elect at times. When men add sin to sin, God loosens his reins and allows them to destroy themselves. Afterwards he either extends his hand towards them, or withdraws them by his hidden virtue, or reduces them to order by his rod, and completely humbles them. He treated the king of Babylon in this way. We shall afterwards discuss the dream; but we must here briefly notice the king’s admonition, that he might feel himself without excuse when he was so utterly broken down. God indeed might justly punish him as soon as he saw he was not truly converted; but before he inflicted the final chastisement — as we shall see in its place — he wished to admonish him, if there were any hope of his repentance. Although he seemed to receive with the greatest modesty what God had manifested by his dream through Daniel’s interpretation of it, yet he professed with his mouth what he did not really possess. And he shews this sufficiently, because, when he ought to be afraid and cautious, he does not lay aside his pride, but glories in himself as a king of kings, and in Babylon as the queen of the whole world! Since, then, he spoke so confidently after being admonished by the Prophet, we perceive how little he had profited by his dream. But God wished in this way to render him more inexcusable, and although he did not bring forth fruit immediately, yet a long time afterwards, when God touched his mind, he very properly recognized this punishment to have been divinely inflicted. Hence this dream was a kind of entrance and preparation for repentance, and as seed seems to lie putrid in the earth before it brings forth its fruit, and God sometimes works by gentle processes, and provides for the teaching, which seemed for a long time useless, becoming both efficacious and fruitful.

I now come to the words themselves; the preface to the edict is, Nebuchadnezzar the king to all peoples, nations, and languages, which dwell in the whole earth, namely, under his sway. He does not mean this to be extended to Scythia, or Gaul, or other distant regions; but since his empire extended far and wide, he spoke boastingly. Thus we see the Romans, whose sway did not reach near so far, called Rome itself the seat of the empire of the whole world! Here Nebuchadnezzar now predicts. the magnificence and mightiness of his own monarchy. Hence he sends his edict to all peoples, and nations, and languages, which dwell on the earth He afterwards adds, it seemed to me good to relate the signs and wonders which the mighty God hath wrought with me No doubt he feels himself to have paid the penalty of his ingratitude, since he had so punctiliously ascribed the glory to one true God, and yet had relapsed into his own superstitions, and had never really said farewell to them. We see how often King Nebuchadnezzar was chastised before he profited by the rod of the Almighty. Hence we need not be surprised if God often strikes us with his hand, since the result of experience proves us to be dull, and, to speak truly, utterly slothful. When God, therefore, wishes to lead us to repentance, he is compelled to repeat his blows continually, either because we are not moved when he chastises us with his hand, or we seem roused for the time, and then we return again to our former torpor. He is therefore compelled to redouble his blows. And we perceive this in the narrative before us, as in a glass. But the singular benefit of God was this, Nebuchadnezzar, after God had often chastised him, yielded at length. It is unknown whether or not this confession proceeded front true and genuine repentance: I must leave it in doubt. Yet without the slightest doubt Daniel recited this edict, to shew the king so subdued at length, as to confess the God of Israel to be the only God, and to bear witness to this among all people under his sway.

Meanwhile we must remark, how this edict of the king of Babylon receives the testimony of the Spirit; for Daniel has no other object or purpose in relating the edict, than to shew the fruit of conversion in King Nebuchadnezzar. Hence, without doubt, King Nebuchadnezzar bore witness to his repentance when he celebrated the God of Israel among all people, and when he proclaimed a punishment to all who spoke reproachfully against God. Hence this passage is often cited by Augustine against the Donatists. ⁽²⁰⁴⁾ For they wished to grant an act of impunity to themselves, when they disturbed the Church with rashness and corrupted pure doctrine, and even permitted themselves to attack it like robbers. For some were then discovered to have been slain by them, and others mutilated in their limbs. Since, then, they allowed themselves to act so licentiously and still desired to commit crimes with impunity, yet they held this principle as of first importance. No punishment ought to be inflicted on those who differ from others in religious doctrine; as we see in these days, how some contend far too eagerly about this subject. What they desire is clear enough. If any one carefully observes them, he will find them impious despisers of God; they wish to render everything uncertain in religion, and as far as they can they strive to tear away all the principles of piety. With the view then of vomiting forth their poison, they strive eagerly for freedom from punishment, and deny the right of inflicting punishment on heretics and blasphemers.

Such is that dog Castalio ⁽²⁰⁵⁾ and his companions, and all like him, such also were the Donatists; and hence, as I have mentioned, Augustine cites this testimony in many places, and shews how ashamed Christian princes ought to be of their slothfulness, if they are indulgent to heretics and blasphemers, and do not vindicate God’s glory by lawful punishments, since King Nebuchadnezzar who was never truly converted: yet promulgated this decree by a kind of secret instinct. At all events, it ought to be sufficient for men of moderate and quiet tastes to know how King Nebuchadnezzar’s edict was praised by the approval of the Holy Spirit. If this be so, it follows that kings are bound to defend the worship of God, and to execute vengeance upon those who profanely despise it, and on those who endeavor to reduce it to nothing, or to adulterate the true doctrine by their errors, and so dissipate the unity of the faith and disturb the Church’s peace. This is clear enough from the Prophet’s context; for Nebuchadnezzar says at first, it pleases me to relate the signs and wonders which God has prepared for me He had already explained how wonderfully God had treated him; but this had passed away. Now God seizes him a second and even a third time, and then he confesses it to be his boast to explain the wonderful signs of God. He afterwards breaks forth into the exclamation, How mighty are his signs! How remarkable his miracles! His kingdom, is a kingdom of an age, and his dominion is from age to age Without doubt Nebuchadnezzar wished to excite his subjects to the attentive perusal of this edict, and to the acknowledgment of its value, and thus to subject themselves to the true and only God. He calls him The High God, meaning, doubtless, the God of Israel; meanwhile, we do not know whether he cast away his superstitions. I however incline to the opposite conjecture, since he did not put off his errors, but was compelled to give glory to the Most High God. He so acknowledged the God of Israel as to join inferior deities with him as allies and companions, just as all unbelievers, while admitting one supreme deity, imagine a multitude of others. So also Nebuchadnezzar confessed Israel’s God to be Most High; yet, he did not correct the idolatry which still flourished under his sway; nay, he mingled and confused the false gods with the God of Israel. Thus he did not leave behind his own corruption’s. He celebrates indeed with magnificence the glory of the supreme God, but this is not sufficient without; abolishing all superstitions, and promoting that religion alone which is prescribed by the word of God, and causing his pure and perfect worship to flourish.

(204) Ephesians 166:0. ad Donat. et alibi

(205) Sebastian Castalio is here referred to. He was an opponent of Calvin, and banished from Geneva by his influence. Being a man of extensive learning he was appointed Greek professor at Basil. See Mosheim, cent. 16. section. 3, pt. 2, and the authorities there quoted.

Smith's Bible Commentary

Chapter 4

Now Nebuchadnezzar the king, [a proclamation] unto all the people, nation, languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought towards 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 ( Daniel 4:1-3 ).

Listen to these words of Nebuchadnezzar. Sounds like a convert. And I personally believe he was. He tells now his story, "I'm going to tell you a story." He said,

I Nebuchadnezzar was at rest in my house, I was prospering in my palace: And I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore I made a decree to bring in all of the wise men of Babylon before me, that they might make known unto to me the interpretation of the dream. And there came in the magicians, the astrologers, Chaldeans, and all the soothsayers: and I told them the dream; but they could not make known to me the interpretation. But at last Daniel came before me, whose name was Belteshazzar, according to the name of my god, in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, no secret troubles thee, tell me the visions of my dream that I have seen, and the interpretation thereof. And thus for the visions in my head in my bed; I saw, and behold there was a tree in the middle of the eaRuth ( Daniel 4:4-10 ),

It was very tall.

The tree grew, and was strong, and the height thereof reached into heaven, and the sight thereof unto the end of the whole earth: And the leaves thereof were fair, and the fruit was very much, and in it there was meat for everyone: the beast of the field had shadow under it, the fowls in the heaven dwelt in the boughs thereof, and all flesh fed from it. And I saw in the visions of my head upon my bed, and, behold, a watcher ( Daniel 4:11-13 )

Now this is interesting!

and a holy one [a watcher, and a holy one] came down from heaven; And he cried aloud, and said, Cut down the tree, cut off his branches, shake off his leaves, and scatter his fruit: let the beast get away from under it, and the fowls from his branches. Nevertheless, leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the fields; and let it be wet with the dew of heaven, and let his portion be with the beast and the grass of the earth: Let his heart be changed from a man's, and let a beast's heart be given unto him; and let seven times pass over him. 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 rules in the kingdom of men, and gives it to whomsoever he will, and sets over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all of the wise men in my kingdom were not able to make known the interpretation: but you are able; for the spirit of the holy gods is in you. Then Daniel, whose name was Belteshazzar, was astonished for about one hour, his thoughts troubled him. And the king spoke, and said, Belteshazzar, don't let the dream, or the interpretation thereof, trouble you. And Belteshazzar answered and said, My lord, the dream is for those that hate you, and the interpretation is something your enemies will enjoy. For the tree you saw, which grew, and was strong, whose height reached into heaven, and the sight of all were upon the earth; Whose leaves were fair, and the fruit was very much, and in it was meat for all; under which the beast of the field dwelt, [and so forth]: It is you, O king, that have grown and become strong: for thy greatness is grown, and reaches unto heaven, and your dominion unto 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; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, tell the tender grass of the field; and let it be wet with the dew of heaven, and let the portion be with beast for the fields, until seven times pass over him; This is the interpretation, O king, this is the decree of the Most High, which has come upon my lord the king: They shall drive thee from men, and thy dwelling place will be with the beasts of the field, and they shall make thee to eat grass as an ox, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till you know that the that Most High rules in the kingdom of men, and gives it to whomsoever he will. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that you have known that the heavens do rule. 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; for it may be a lengthening of your tranquillity ( Daniel 4:13-27 ).

So he had this dream, the tree and the whole thing, and as Daniel interprets it, "The tree is you Nebuchadnezzar. You've become great, and powerful, and this great kingdom is given unto you. But you've been lifted up in pride."

Now the interesting thing to me is there are watchers that are watching the whole affair. Do you know that your life is being watched? That's sort of awesome. These watchers from heaven who are down here watching you. And he had in this dream the insight into these watchers who had come from heaven and were watching him. And he heard one of them say, "Hew down the tree, cut off the branches, until seven times. Let him go out and live with the wild beast until seven times are passed over him."

The seven times are probably a year and three quarters. Referring to the summer, fall, winter, spring, rather than seven years. And so for a year and three quarters, king Nebuchadnezzar was to be insane. He was to live with the ox and out in the field. He was to eat grass like a wild animal. This was to continue until he realize that the God in heaven is the One who rules over the earth as far as establishing kingdoms and setting in power those whom He will. God still rules in the overall sense. And sometimes God puts evil men into power in order to bring judgment upon the people. But God rules over all. So after Daniel interprets, he said, "Now look, king, straighten up, man. Live right. You know, it may be that you can increase the days of your peace because you know this is going to come on you. But maybe by living right you can forestall it a bit."

And so for a year there was no furies or rages. The king was watching his p's and q's.

But all of this came upon king Nebuchadnezzar. At the end of twelve months as he was walking in the palace of the kingdom of Babylon ( Daniel 4:28-29 ).

Now according to the ancient historians, Babylon was just a place of marvel and beauty. They describe the hanging gardens of Babylon; they were one of the seven wonders of the ancient world. They described the walls that surrounded the city. The glory, the grandeur of this marvelous city of Babylon. And so Nebuchadnezzar was walking there in the midst of the gardens, the beautiful city, the palace and,

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 honor of my majesty? ( Daniel 4:30 )

Boasting in himself that I have built with my power for my majesty.

And while these words were in his mouth, there fell a voice from heaven, [one of the watchers] said ( Daniel 4:31 ),

He'd been watching him.

O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling place shall be with the beasts of the field: and they shall make thee to eat grass as oxen, and seven times shall pass over thee, until you know that the Most High rules in the kingdom of men, and he gives it to whomsoever he will. And in the same hour was the thing fulfilled upon Nebuchadnezzar: he was driven from men ( Daniel 4:31-33 ),

He became insane.

he did eat grass as the oxen, his body was wet with the dew of heaven, till his hair was grown like eagles' feathers, and his nails like birds' claws. And at the end of the days I Nebuchadnezzar lifted up my eyes unto heaven, and my understanding returned unto me, and I blessed the Most High, and I praised and honored him that lives for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he does 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? ( Daniel 4:33-35 )

He came into a consciousness of the power of God and the sovereignty of God, who rules over the universe. And no man can say to God, "What are you doing?"

At the same time my reason returned unto me; and for the glory of my kingdom, my honor and my brightness returned unto me; and my counselors and my lord sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honor the King of heaven ( Daniel 4:36-37 ),

That sounds like conversion to me.

all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase ( Daniel 4:37 ).

So this final proclamation of Nebuchadnezzar, a very interesting proclamation of the faith that he had come to as he believed in God and in the power of God and in the sovereignty of God over the universe. Very exciting.

I think that we will hold off on the remainder, and next week we'll take chapters 5 through 8. So we'll cut Daniel up in four chapter sections so we can spend a little more time in it. And fascinating, interesting book, and you've got some great reading next week as we get into Daniel chapters 5 through 8. Exciting prophecies.

Father, we do acknowledge that You are the Lord, the King, the Ruler over all the universe. We acknowledge Your sovereignty. We realize, Lord, that none of us can really challenge You to say, "What are You doing?" because You do things after the counsel of Your own will and after Your own purposes. God, we bow before Thee and we submit our lives to Thee. That we might be ruled over by Thy Spirit. Lord, we thank You for the commitment of Daniel and of his three friends. Lord, help us that we too might make a full commitment of our lives unto Thee. To have that same kind of confidence and trust that Your ways are best. Knowing, Lord, that You can do whatever You want. Take our lives now and use them as You see fit to glorify Thy Name. Bless this week. Lord, strengthen us, guide us, keep us in Thy Love. In Jesus' name. Amen. "

Dr. Constable's Expository Notes

The fact that Nebuchadnezzar addressed what follows to everyone living on the earth, even though he did not rule over the entire earth, should not be a problem. This was the universal language that he customarily used (cf. Daniel 3:29). He did, in fact, rule over a very large portion of the ancient world. Likewise the benediction, "May your peace abound," seems to be a typical salutation formula (cf. Daniel 6:25).

Dr. Constable's Expository Notes

1. Nebuchadnezzar’s introductory doxology 4:1-3

Gill's Exposition of the Whole Bible

Nebuchadnezzar the king,..... This and the two following verses are annexed to the preceding chapter in the Hebrew Bible, and in the Septuagint and Vulgate Latin versions; as if the author of the division of the chapters thought that Nebuchadnezzar proposed by this public proclamation to celebrate the praise of the Lord, on account of the wonderful deliverance of the three Jews from the fiery furnace; whereas they are a preface to a narrative of a dream, and an event which concerned himself, and most properly begin a new chapter, as they do in the Syriac and Arabic versions. The edict begins, not with pompous and extravagant titles, as was the manner of the eastern monarchs, and still is, but only plainly "Nebuchadnezzar the king"; for he was now humbled under the mighty hand of God; whether his conversion was real is not evident; yet, certain it is, he expresses himself in stronger language concerning the divine Being and his works, and under a deeper sense of his sovereignty and majesty, than ever he did before. This proclamation is directed

unto all people, nations, and languages, that dwell in all the earth; belonging to his kingdom, as Aben Ezra; and these were many; besides the Babylonians, Assyrians, and Chaldeans, also the Medes and Persians, the Egyptians, the Jews, and the nations round about them; and also the Spaniards, Moors, and Thracians, with others: but there is no reason to limit this to his own subjects, though first designed; for it was his desire that all people whatever in the known world might read, hear, and consider, what the grace of God had done unto him, with him, and for him, and learn to fear and reverence him:

peace be multiplied unto you: a wish for all kind of outward happiness and prosperity, and an increase of it; thus it becomes a prince to wish for all his subjects, and even for all the world; for there cannot be a greater blessing than peace, nor a greater judgment than war. This phrase is borrowed from the common salutation in eastern countries, and is used often in the New Testament for spiritual and eternal peace.

Henry's Complete Commentary on the Bible

      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, Daniel 4:1; Daniel 4:1. 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 (Daniel 4:2; Daniel 4:2): 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, Daniel 4:3; Daniel 4:3. 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, Psalms 118:23; Psalms 66:2. (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 (Daniel 2:44; Daniel 2:44), 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.