Verse-by-Verse Bible Commentary
Daniel 4:25

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

“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 INTERPRETATION OF THE DREAM

The 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.”Robert Jamieson, op. cit., p. 628.

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.”Albert Barnes, op. cit., p. 258.

The nature of the king’s strange malady is readily identified by a number of writers as “lycanthropy,”J. R. Dummelow, op. cit., p. 535. 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.”J. E. H. Thomson, op. cit., p. 147.

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.”Adam Clarke, op. cit., p. 584.

The destructive critics gleefully remark that, “The silence of the inscriptions is inexplicable!”H. T. Andrews, op. cit., p. 526. 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.”A. R. Millard, The New Layman’s Bible Commentary, Daniel (Grand Rapids: Zondervan Publishing House, 1979), p. 912. 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”The Emphatic Diaglott of the New Testament (Brooklyn: The Watch Tower Bible and Tract Society), p. 14. (Matthew 3:2).

Barnes' Notes on the Whole Bible

That they shall drive thee from men - That is, thou shalt be driven from the habitations of men; from the place which thou hast occupied among men. The prophet does not say “who” would do this, but he says that it “would” be done. The language is such as would be used of one who should become a maniac, and be thrust out of the ordinary society in which he had moved. The Greek of Theodotion here is: καὶ σὲ ἐκδιώξουσιν kai se ekdiōxousin. The Codex Chisianus has, “And the Most High and his angels shall run upon thee - κατατρἑχουσιν katatrechousin - leading thee into prison,” or into detention - εἰς φυλακὴν eis phulakēn - “and shall thrust thee into a desert place.” The general sense is, that he would be in such a state as to be treated like a beast rather than a man; that he would be removed from his ordinary abodes, and be a miserable and neglected outcast.

This commences the account of the calamity that was to come upon Nebuchadnezzar, and as there have been many opinions entertained as to the nature of this malady, it may be proper to notice some of them. Compare Bertholdt, pp. 286-292. Some have held that there was a real metamorphosis into some form of an animal, though his rational soul remained, so that he was able to acknowledge God and give praise to him. Cedrenus held that he was transformed into a beast, half lion and half ox. An unknown author, mentioned by Justin, maintained that the transformation was into an animal resembling what was seen in the visions of Ezekiel - the cherubim - composed of an eagle, a lion, an ox, and a man. In support of the opinion that there was a real transformation, an appeal has been made to the common belief among ancient nations, that such metamorphoses had actually occurred, and especially to what Herodotus (iv. 105) says of the “Neuri” (Νευροι Neuroi) “It is said by the Scythians, as well as by the Greeks who dwell in Scythia, that once in every year they are all of them changed into wolves, and that after remaining in that state for the space of a few days, they resume their former shape.”

Herodotus adds, however, “This I do not believe, although they swear that it is true.” An appeal is also made to an assertion of Apuleius, who says of himself that he was changed into an ass; and also to the “Metamorphoses” of Ovid. This supposed transformation of Nebuchadnezzar some have ascribed to Satan. - John Wier “de Prcestigiis Daemonum,” I. 26, John 4:1. Others have attributed it to the arts of magic or incantation, and suppose that it was a change in appearance only. Augustine (“de Civit. Dei.” lib. xviii. cap. 17), referring to what is said of Diomed and his followers on their return from Troy, that they were changed into birds, says that Varro, in proof of the truth of this, appeals to the fact that Circe changed Ulysses and his companions into beasts; and to the Arcadians, who, by swimming over a certain lake, were changed into wolves, and that “if they ate no man’s flesh, at the end of nine years they swam over the same lake and became men again.”

Varro farther mentions the case of a man by the name of Daemonetus, who, tasting of the sacrifices which the Arcadians offered (a child), was turned into a wolf, and became a man again at the end of two years. Augustine himself says, that when he was in Italy, he heard a report that there were women there, who, by giving one a little drug in cheese, had the power of turning him into an ass. See the curious discussion of Augustine how far this could be true, in his work “de Civit. Dei,” lib. xviii. cap. 18. He supposes that under the influence of drugs men might be made to suppose they were thus transformed, or to have a recollection of what passed in such a state “as if” it were so. Cornelius a Lapide supposes that the transformation in the case of Nebuchadnezzar went only so far that his knees were bent in the other direction, like those of animals, and that he walked like animals. Origen, and many of those who have coincided with him in his allegorical mode of interpreting the Scriptures, supposed that the whole of this account is an allegory, designed to represent the fall of Satan, and his restoration again to the favor of God - in accordance with his belief of the doctrine of universal salvation.

Others suppose that the statement here means merely that there was a formidable conspiracy against him; that he was dethroned and bound with fetters; that he was then expelled from the court, and driven into exile; and that, as such, he lived a miserable life, finding a precarious subsistence in woods and wilds, among the beasts of the forest, until, by another revolution, he was restored again to the throne. It is not necessary to examine these various opinions, and to show their absurdity, their puerility, or their falsehood. Some of them are simply ridiculous, and none of them are demanded by any fair interpretation of the chapter. It may seem, perhaps, to be undignified even to refer to such opinions now; but this may serve to illustrate the method in which the Bible has been interpreted in former times, and the steps which have been taken before men arrived at a clear and rational interpretation of the sacred volume. It is indeed painful to reflect that such absurdities and puerilities have been in any way connected with the interpretation of the Word of God; sad to reflect that so many persons, in consequence of them, have discarded the Bible and the interpretations together as equally ridiculous and absurd. The true account in regard to the calamity of Nebuchadnezzar is undoubtedly the following:

(1) He was a maniac - made such by a direct Divine judgment on account of his pride, Daniel 4:30-31. The essential thing in the statement is, that he was deprived of his reason, and that he was treated as a maniac. Compare Introduction to the chapter, II. (1).

(2) The particular form of the insanity with which he was afflicted seems to have been that he imagined himself to be a beast; and, this idea having taken possession of his mind, he acted accordingly. It may be remarked in regard to this,

(a) that such a fancy is no uncommon thing among maniacs. Numerous instances of this may be seen in the various works on insanity - or indeed may be seen by merely visiting a lunatic asylum. One imagines that he is a king, and decks himself out with a scepter and a diadem; another that he is glass, and is filled with excessive anxiety lest he should be broken; others have regarded themselves as deprived of their proper nature as human beings; others as having been once dead, and restored to life again; others as having been dead and sent back into life without a heart; others as existing in a manner unlike any other mortals; others as having no rational soul. See Arnold “on Insanity,” I. pp. 176-195. In all these cases, when such a fancy takes possession of the mind, there will be an effort on the part of the patient to act in exact conformity to this view of himself, and his whole conduct will be adapted to it. Nothing can convince him that it is not so; and there is no absurdity in supposing that, if the thought had taken possession of the mind of Nebuchadnezzar that he was a beast, he would live and act as a wild beast - just as it is said that he did.

(b) In itself considered, “if” Nebuchadnezzar was deprived of his reason, and for the cause assigned - his pride, nothing is more probable than that he would be left to imagine himself a beast, and to act like a beast. This would furnish the most striking contrast to his former state; would do most to bring down his pride; and would most effectually show the supremacy of the Most High.

(3) In this state of mind, fancying himself a wild beast, and endeavoring to act in conformity with this view, it is probable that he would be indulged as far as was consistent with his safety. Perhaps the regency would be induced to allow this partly from their long habits of deference to the will of an arbitrary monarch; partly because by this indulgence he would be less troublesome; and partly because a painful spectacle would thus be removed from the palace. We are not to suppose that he was permitted to roam in forests at large without any restraint, and without any supervision whatever. In Babylon, attached to the palace, there were doubtless, as there are all over the East, royal parks or gardens; there is every probability that in these parks there may have been assembled rare and strange animals as a royal menagerie; and it was doubtless in these parks, and among these animals that he was allowed to range. Painful as such a spectacle would be, yet it is not improbable that to such a maniac this would be allowed, as contributing to his gratification, or as a means of restoring him to his right mind.

(4) A king, however wide his empire, or magnifient his court, would be as likely to be subject to mental derangement as any other man. No situation in life can save the human mind from the liability to so overwhelming a calamity, nor should we deem it strange that it should come on a king as well as other men. The condition of Nebuchadnezzar, as represented by himself in this edict, was scarcely more pitiable than that of George III of England, though it is not surprising that in the eighteenth century of the Christian era, and in a Christian land, the treatment of the sovereign in such circumstances was different from that which a monarch received in pagan Babylon.

(5) It cannot be shown that this did not come upon Nebuchadnezzar, as stated in this chapter Daniel 4:30-31, on account of his pride. That he was a proud and haughty monarch is apparent from all his history; that God would take some effectual means to humble him is in accordance with his dealings with mankind; that this would be a most effectual means of doing it cannot be doubted. No one can prove, in respect to any judgment that comes upon mankind, that it is not on account of some sin reigning in the heart; and when it is affirmed in a book claiming to be inspired, that a particular calamity is brought upon men on account of their transgressions, it cannot be demonstrated that the statement is not true. If these remarks are correct, then no well-founded objection can lie against the account here respecting the calamity that came upon this monarch in Babylon. This opinion in regard to the nature of the affliction which came upon Nebuchadnezzar, is probably what is now generally entertained, and it certainly meets all the circumstances of the case, and frees the narrative from material objection.

As a confirmation of its truth, I will copy here the opinion of Dr. Mead, as it is found in his “Medica Sacra:” “All the circumstances of Nebuchadnezzars cage agree so well with a hypochondriacal madness, that to me it appears evident that Nebuchadnezzar was seized with this distemper, and under its influence ran wild into the fields; and that, fancying himself transformed into an ox, he fed on grass after the manner of cattle. Forevery sort of madness is the result of a disturbed imagination; which this unhappy man labored under for full seven years. And through neglect of taking proper care of himself, his hair and nails grew to an uncommon length; whereby the latter, growing thicker and crooked, resembled the claws of birds. Now the ancients called people affected with this kind of madness, λυκάνθρωποι lukanthrōpoi, “wolf-men” - or κυνάνθρωποι kunanthrōpoi, “dog-men” - because they went abroad in the night imitating wolves or dogs; particularly intent upon opening the sepulchres of the dead, and had their legs much ulcerated, either from frequent falls or the bites of dogs. In like manner are the daughters of Proetus related to have been mad, who, as Virgil says, Ecl. vi. 48,

‘ - implerunt falsis mugitibus agros.’

‘With mimic howlings filled the fields.’

For, as Servius observes, Juno possessed their minds with such a species of fury, that, fancying themselves cows, they ran into the fields, bellowed often, and dreaded the plow. Nor was this disorder unknown to the moderns, for Schneckius records a remarkable instance of a farmer in Padua, who, imagining himself a wolf, attacked and even killed several people in the fields; and when at length he was taken, he persevered in declaring himself a real wolf, and that the only difference consisted in the inversion of his skin and hair.” The same opinion as to the nature of the disease is expressed by Dr. John M. Good, in his “Study of Medicine.” So also Burton (“Anatomy of Melancholy,” Part I. Section I. Memb. i. Subs. 4). Burton refers to several cases which would illustrate the opinion. “Wierus,” says he, “tells a story of such a one in Padua, 1541, that would not believe the contrary but that he was a wolf. He hath another instance of a Spaniard, who thought himself a bear. Such, be-like, or little better, were king Proectus’ daughters, that thought themselves kine” - an instance strikingly resembling this case of Nebuchadnezzar, who seems to have imagined himself some kind of beast. Pliny, perhaps referring to diseases of this kind, says, “Some men were turned into wolves in my time, and from wolves to men again,” lib. viii. c. 22. See Burton as above.

And thy dwelling shall be with the beasts of the field - That is, as above explained, thou wilt imagine thyself to be a beast, and wilt act like a beast. Indulgence will be given to this propensity so as to allow you to range with the beasts in the park, or the royal menagerie.

And they shall make thee to eat grass as oxen - That is, this shall be thy propensity, and thou shalt be indulged in it. Fancying himself a beast of some kind - probably, as appears from this expression, “an ox” - nothing would be more natural than that he should attempt to live as oxen do, on grass, that he should be so far indulged that his food would consist of vegetables. Nothing is more common among maniacs than some such freak about food; and it is just as likely that a king would manifest this as any other man. The word “grass” here (עשׂבא ‛ı̂s'^ebâ', Hebrew: עשׂב ‛ēs'eb) means, properly, “herbs; green herbs; vegetables” - represented commonly, as furnishing food for man, Genesis 1:11-12; Genesis 2:5; Genesis 3:18; Exodus 10:12, Exodus 10:15; Psalms 104:14. The word “grass,” in our language, conveys an idea which is not “strictly” in accordance with the original. That word would denote only the vegetable productions which cattle eat; the Hebrew word is of a more general signification, embracing all kinds of vegetables - those which man eats, as well as those which animals eat; and the meaning here is, that he would live on vegetable food - a propensity in which they would doubtless indulge a man in such circumstances, painful and humiliating as it would be. The phrase “they” shall make thee eat grass,” rather means, “they shall permit thee to do it,” or they shall treat thee so that thou wilt do it. It would be his inclination, and they would allow him to be gratified in it.

And they shall wet thee with the dew of heaven - Or, shall Suffer you to be wet with the dew of heaven; that is, to be out in the open air - no improbable treatment of a maniac, and especially likely to occur in a climate where it was no uncommon thing for all classes of persons to pass the night under the sky.

And seven times shall pass over thee - See the notes at Daniel 4:16.

Till thou know ... - Until thou shalt effectually learn that the true God rules; that he gives authority to whom he pleases; and that he takes it away when he pleases. See the notes at Daniel 4:17. Nothing could be better fitted to teach this lesson than to deprive, by a manifest judgment of heaven, such a monarch of the exercise of reason, and reduce him to the pitiable condition here described.

Calvin's Commentary on the Bible

Daniel proceeds with the explanation of the king’s dream, to whom the last verse which I explained yesterday applies. This ought to be expressed, because this message was sorrowful and bitter for the king. We know how indignantly kings are usually compelled not only to submit to orders, but even to be cited before God’s tribunal, where they must be overwhelmed in shame and disgrace. For we know how prosperity intoxicates the plebeian race. What, then, can happen to kings except forgetfulness of the condition of our nature when they attempt to free themselves from all inconvenience and trouble? For they do not consider themselves subject to the common necessities of mankind. As, therefore, Nebuchadnezzar could scarcely bear this message, here the Prophet admonishes him in a few words concerning the cutting down of the tree as the figure of that ruin which hung over him. He now follows this up at length, when he says, They shall cast thee out from among men, and thy habitation shall be with the beasts of the field. When Daniel had previously discoursed upon the Four Monarchies, there is no doubt about the king’s mind being at first exasperated; but this was far more severe, and in the king’s opinion far less tolerable, as he is compared to wild beasts, and cut off from the number of mankind, and then he was driven into the fields and woods to feed with the wild beasts. If Daniel had only said the king was to be despoiled of his royal dignity, he would have been greatly offended by that disgrace, but when he was subject to such extreme shame, he was, doubtless, inwardly maddened by it. But God still restrained his fury lest he should desire to be revenged upon the supposed injury which he suffered. For we shall afterwards see from the context that he did not grow wise again. Since, therefore, he always cherished the same pride, there is no doubt of his cruelty, for these two vices were united; but the Lord restrained his madness, and spared his holy Prophet. Meanwhile, the constancy of God’s servant is worthy of observation, as he does not obliquely hint at what should happen to the king, but relates clearly and at length how base and disgraceful a condition remained for him. They shall cast thee out, says he, from among men If he had said, thou shalt be as it were one of the common herd, and shalt not differ from the very dregs of the people, this would have been very severe. But when the king is ejected from the society of mankind, so that not a single corner remains, and he is not allowed to spend his life among ox-herds and swineherds, every one may judge for himself how odious this would be; nor does Daniel here hesitate to pronounce such a judgment.

The following clause has the same or at least similar weight, — Thy dwelling, says he, shall be with the beasts of the field, and its herb shall feed thee The plural number is used indefinitely in the original; and hence it may be properly translated, “Thou shalt feed on grass; thou shalt be watered by the dew of heaven; thy dwelling shall be with wild beasts.” I do not wish to philosophize with subtlety, as some do, who understand angels. I confess this to be true; but the Prophet simply teaches punishment to be at hand for the king of Babylon, while he should be reduced to extreme ignominy, and differ in nothing from the brutes. This liberty, therefore, as I have said, is worthy of notice, to shew us how God’s servants, who have to discharge the duty of teaching, cannot faithfully act their part unless they shut their eyes and despise all worldly grandeur. Hence, by the example of the king, let us learn our duty, and not be stubborn and perverse when God threatens us. Although, as we have said, Nebuchadnezzar did not grow wise, as the context will shew us, yet we shall see how he bore the terrible judgment denounced against him. If, therefore, we, who are but as refuse compared to him, cannot bear God’s threats when they are set before us,-he will be our witness and judge, who, though possessed of such mighty power, dared nothing against the Prophet. Now, at the end of the verse, the sentence formerly explained is repeated, — Until thou dost acknowledge, says he, how great a Lord there is in the kingdom of men, who delivers it to whomsoever he will. This passage teaches us again how difficult it is for us to attribute supreme power to God. In our language, indeed, we are great heralds of God’s glory, but still every one restricts his power, either by usurping something to himself, or by transferring it to some one else. Especially when God raises us to any degree of dignity, we forget ourselves to be men, and snatch away God’s honor from him, and desire to substitute ourselves for him. This disease is cured with difficulty, and the punishment which God inflicted on the king of Babylon is an example to us. A slight chastisement would have been sufficient unless this madness had been deeply seated in his bowels and marrow, since men claim to themselves the peculiar property of God. Hence they have need of a violent medicine to learn modesty and humility. In these days, monarchs, in their titles, always put forward themselves as kings, generals, and counts, by the grace of God; but how many falsely pretend to apply God’s name to themselves, for the purpose of securing the supreme power! For what is the meaning of that title of kings and princes — “by the grace of God? ” except to avoid the acknowledgment of a superior. Meanwhile, they willingly trample upon that God with whose shield they protect themselves, — so far are they from seriously thinking themselves to reign by his permission! It is mere pretense, therefore, to boast that they reign through God’s favor. Since this is so, we may easily judge how proudly profane kings despise God, even though they make no fallacious use of his name, as those triflers who openly fawn upon him, and thus profane the name of his grace! It now follows:

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

4. Daniel’s interpretation 4:19-27

Dr. Constable's Expository Notes

The king’s condition, whatever it was, would continue for seven periods of time (cf. Daniel 4:16) until the king had learned that the Most High is sovereign. Then Nebuchadnezzar would receive back both his senses and his throne. "Heaven ruling" (Daniel 4:26) is a figure of speech (metonymy) for God ruling, since God lives in heaven. The Jews often substituted "heaven" for God’s name out of respect for Him. This is most obvious in Matthew’s Gospel, which was written primarily for Jews, in which "the kingdom of heaven" usually replaces the more common "kingdom of God" in the other Gospels. However, this is the only place in the Old Testament where the substitution of "heaven" for "God" occurs.

Gill's Exposition of the Whole Bible

That they shall drive thee from men,.... From conversation with men, as unfit for it; from his court and palace, from his nobles and princes. Saadiah interprets this of the angels: it may be rendered impersonally or passively, as in Daniel 4:33, "thou shalt be driven from men" r; not by his family, his wife and children; or by his nobles, who are afterwards said to seek him; but by the most high God, and to show his power over him; and it may be by means of his ministering angels; or he was driven by his own fancy and imagination, which was suffered of God to prevail over him, judging himself not a man, but a beast; and so it was most agreeable to him to live with beasts, and not men:

and thy dwelling shall be with the beasts of the field; in the open air, or in some den and cavern, instead of being in his court, and among his nobles; a strange change of condition indeed! and in which he was preserved by divine Providence:

and they shall make thee to eat grass as oxen; imagining himself to be a beast, he should choose this sort of food, and eat it, and feed upon it with a gust, as if he had really been one; and besides, having no other food, would be obliged to eat this, as well as his degenerate and depraved imagination led him to it:

and they shall wet thee with the dew of heaven; strip him of his clothes, and leave him naked; so that he should have nothing to shelter him from the dew and rain, and other inclemencies of the heavens; and this his frenzy might lead him to do of himself:

and seven times shall pass over thee; which some understand of weeks, others of months, others of the seasons of winter and summer; but it is best to interpret it of seven whole years; Daniel 4:33- ::

till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will; this was done, as for the instruction of men in general, so of Nebuchadnezzar in particular; that his proud heart and haughty spirit might be brought down, and be made to acknowledge that there was a God higher than he, that judgeth in the earth, and that rules and overrules, and disposes of all things in it according to his will and pleasure; see Daniel 4:17

r לך טררין "truderis", Michaelis.

Henry's Complete Commentary on the Bible

      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,Daniel 4:19; Daniel 4:19. 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 18:20.

      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 (Daniel 4:20; Daniel 4:21), it is thou, O king!" Daniel 4:22; Daniel 4:22. 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," Daniel 2:37; Daniel 2:38. "As for the doom passed upon the tree (Daniel 4:23; Daniel 4:23), it is the decree of the Most High, which comes upon my lord the king," Daniel 4:24; Daniel 4:24. 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 (Daniel 4:26; Daniel 4:26): "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 (Psalms 103:19), thence he beholds all the sons of men,Psalms 33:13. 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 15:18. 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, Daniel 4:27; Daniel 4:27. 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,Hebrews 13:22. 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 21:29. 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."