CHAP. IV.
mighty are his wonders! his kingdom is
Nebuchadnezzar proclaims to all nations the dealings "of the an everlasting kingdom, and his dominion
most high God" with him, adding benevolent salutations and admiring praises, 1-3. He states that he had a dream which the magicians could not interpret, 4-7; and that he related it to Daniel, 8-18; who interpreted it, 19-27. The
is from generation to generation. 4I Nebuchadnezzar fwas at rest in
dream is fulfilled, in Nebuchadnezzar's loss of dignity, reason, mine house, and flourishing in my palace.
and almost the human form, for a season, 28-33; but, being restored, he humbly and fervently adores and praises God, 34
-37.
EBUCHADNEZZAR 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 shew the signs and wonders, that the high God hath wrought toward me.
3 How great are his signs! and how
a 3:4,29. 7:14. Esth. 3:12. 8:9. Zech. 8:23. Acts 2:6.
b 6:25. 1 Chr. 12:18. Ezra 4: 17. 5:7. Rom. 1:7. Eph. 1:2. 1 Tim. 1:2. 1 Pet. 1:2.
* Chal. It was seemly before
me. Josh. 7:19. Ps. 51:14. 71: 18. 92:1,2.
c Ps. 66:16. Acts 22:3-16.26: 9-16.
d 6:27. Ps. 71:19,20. 77:19. 92: 5. 104:24. Rom. 11:33.
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 h 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;
e 17,34,35, 2:44. 6:26. 7:14,27.29:3. Zeph. 1:12. Luke 12: Ps. 66:7. 145:13. Is. 9:7. Jer. 10:10. Luke 1:32,33. 1 Tim. 1:17. Heb. 1:8. Rev. 11:15. f Ps. 30:6,7. Is. 47:7,8. 56:12. Jer. 48:11. Ez. 28:2-5,17.
19,20. 1 Thes. 5:2,3. g See on 2:1.-5:5,6,10. 7:28. Gen. 41:1. Job 7:13,14. h See on 2:2. - Gen. 41:7,8. Is. 8:19. 47:12-14.
NOTES.
and what master they serve: but this does not render them in any degree the more to be feared; for after all they can only kill the body, and by increasing the intenseness, they decrease the duration , of the sufferings which they inflict, and expose their own folly and impotency. But what incalculable guilt have persecutors to answer for! The crimes of their numerous instruments will in some sense be chargeable on them: and the souls of the murderers, (if not their lives also,) as well as the blood of the murdered, will be required at their hands.
It must then be infinitely dangerous to all, whether principals or accessaries, to meddle with this diabolical business: and could we look into the eternal world, we should behold the persecuted believer safe from the malice of his foes; and the willing executioners of the unjust rage of persecutors, enduring the wrath of God in unquenchable fire. The Lord can render every furnace of affliction, and the bed of death, nay, the rack, or the flames, the scene of sweet communion between him and his people.
Their sufferings only serve to loosen their bonds, and to set them at liberty from sin and the world: they may be comfortable in any situation, by the manifested presence of the Son of God; and this may be so evident, as even to fill their persecutors with astonishment and dismay.
The Lord can soon convince the most proud that he is above them; and he can shew them the madness and folly of their rebellion: and he will effectually "cause the wrath of man to turn to his praise, and restrain the remainder of it:" he can extort adorations even from his enemies; and make all men see how wise, safe, and happy they are, who adhere to his service, in seasons of peculiar danger and difficulty.
He can make those, who have no love to him, instrumental, in stopping the mouths of blasphemers, and in promoting the knowledge of his great name: and he can render the sufferings of his people conducive to their temporal, as well as to their eternal good. "O LORD God of hosts, blessed is the man, who putteth his trust in thee!"-Finally, let us remember, that he, who preserved these pious Jews in the fiery furnace, is able to uphold us in the hour of sharp temptation, to keep us from falling into sin in the most unfavorable circum-outrageous blasphemy, was far more to be ex
CHAP. IV. V. 1-3. This chapter no doubt contains the exact words of Nebuchadnezzar's proclamation, which Daniel was directed to insert in his prophecy; and thus it became a part of "the oracles of God." Nebuchadnezzar thought it good to send the wonderful narrative of those things which had happened to him, connected with his sentiments concerning them, into every part of his extensive dominions; whilst he was under that impression of divine things, which they had made upon his mind.
We have repeatedly found this haughty monarch under some general convictions, concerning the pre-eminent power and majesty o. JEHOVAH; yet it was also evident, that there was no effectual change in his disposition and conduct: ( Notes , 2:46-49, v. 47. 3:28,29.) but the beginning and the conclusion of this chapter lead us at least to hope, with prevailing confidence, that he was at last made a monument of the victorious power of divine grace, and the exceeding riches of divine mercy.
Without any such pompous additions to his name, and style of king, as were generally customary; ( Ezra 7:12.) he addressed himself to all the inhabitants of the earth, meaning chiefly, but not exclusively, those of his own dominions. He began by wishing them peace , as the sum of all earthly blessings; which is the more observable, as he had spent his life in embroiling them in wars. ( Marg . Ref . b.
Rom . 1:5-7, v. 7. 1 Pet . 1:1,2, v . 2.) He deemed it good, thus publicly, to declare the miraculous dealings of God with him; it was proper, reasonable, becoming, and useful, as an expression of adoring gratitude to God, and of good will to men: ( Notes , Rom . 12:1,2. Tit . 3:8.) and he concluded with breaking out into admiration of the greatness and power of the wonderful works of JEHOVAH, and an acknowledgment of his everlasting authority and kingdom, in language similar to the most exalted adorations of his most eminent servants and worshippers ( Marg .
Ref . d, e.- Notes , 1 Sam . 2:1-8.1 Chr 29:10-19, vr . 11,12. Ps . 145:9-13. Matt . 6:13. -If we consider Nebuchadnezzar's previous character, and the most humiliating and distressing calamity which the chapter records, we must be convinced, that sullen silence, or pected from him, than such an adoration as
stances, and "to present us faultless before the presence of his glory with exceeding this, of that God who had so degraded and joy."
abased him.
heaven;
but they did not make known unto me|| and 2 an holy One came down from the interpretation thereof. 8 But at the last Daniel came in before 14 He cried taloud, and said thus, 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 1 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.
[Practical Observations.]
10 Thus were the visions of mine head in my bed; I * saw, and behold a 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, ya watcher
V. 4-7. 'God's particular judgments often 'resemble the general one, in their coming 'suddenly and unexpectedly, when men indulge 'themselves in their carnal security. ( Ps . 30:6, 7.
Matt . 24:43,44. 1 Thes . 5:2,3.)' Lowth .-After Nebuchadnezzar had successfully finished his wars, and the immense improvements and buildings which he made at Babylon, of which many authors have written copiously, and as men filled with astonishment; he had uninterrupted peace, rest, and prosperity in his palace, and probably expected to end his days in tranquil enjoyment: but he was suddenly alarmed by a remarkable dream, and by his thoughts upon his bed concerning it. ( Marg . Ref . f-h. -Notes, 2:1.
Gen. 41:8.) According to custom, therefore, he published an edict, commanding the attendance of all his wise men, that they might interpret the dream to him: but, though on a former occasion they had promised to interpret his dream, if he would declare it to them, yet they were not able at this time to do it; nay, they did not so much as venture to attempt it. ( Marg .
Ref . i.- Notes , 2:2-13. 5:59.) Perhaps they thought that some calamity was foreboded: but not being able to determine any thing distinctly about it; they did not choose to risk the consequence of a conjectural interpretation, but rather to submit to the disgrace of not being able to interpret it, as no other punishment was de
nounced.
• Hew down the tree, and cut off his branches: shake off his leaves and scatter his fruit; blet 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'd 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
z 8:13. Deut 33:2. Ps 39 Zech. 14:5. Mark 1:24. Luke 4:34. Jude 14.
† Chal. with might . Rev. 10:3. 18:2.
a 23. 5:20. Matt. 3.10. 7:19. Luke 3:9. 13:7-9.
b-12. Jer. 51:6,9. Ez. 31:12,13. c See on 25-27.- Ez. 29,14,15. d See on 32,33. Hab. 1:11. Mark 5:4,5. Luke 8:27-29. e 23,25,31. 7:25. 11:13. 12:7. Rev. 12:14.
13,24. 1 Kings 22:19,20. 1 Tim. 5:21. g See on 8,9,13.Is. 6:3,8. Rev. 4:3,
h Ps. 9:16. 83:17,18. Ez. 25:17. i 25,32-35. 2:21. 5:18-21. Jer. 27:5-7.
k 25. 11:21. 1 Sam. 2:8. Ps. 12: 8. 113:7,8. Ez. 7:24. 1 Cor. 1:28.
17. 2:7. 5:8,15. Gen. 41:8,15. Is. 19:3. 47:12-14.
V. 8, 9.
Whether the king consulted the other wise men to prove them, before he applied to Daniel; or whether he would rather have received the desired information from them, than from him; he could scarcely avoid recollecting that Daniel had on a former occasion shewn him both his dream and the interpretation of it. ( Notes , 2:24-45.) - In relating this conference he observed, that Daniel was also called "Belteshazzar, according to the name of his god," Bel, or Belus; as he had formerly worshipped this idol as his god, though when he wrote this he "worshipped the God of heaven;" (37) and that in Daniel was "the Spirit of the holy Gods," or of the holy God: the name of God being plural in the Hebrew, though generally used with a singular adjective or verb. ( Note , Gen. 1:1.)-He next noticed that he had addressed Daniel, as "the master of the magicians," as being pre-eminent among all the reputedly wise men of Babylon: for he had not at that time learned to distinguish between a prophet of the Lord and these impostors, except as he deemed Daniel more skilful than they.
Convinced, however, that he spake by "the Spirit of the holy Gods," or the LORD God of Israel, and that no secret was so concealed from him, as to occasion him any perturbation of mind, he earnestly desired him to interpret his visions. ( Marg . Ref . 18.-Notes, 1:3-7,17-20. 2:46-49, ν. 48. 5:10-16. Gen 41:38.)
are not able to make known unto me the interpretation: m but thou art able; for the Spirit of the holy Gods is in thee.
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 Tream, 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.
m See on 8,9. 2:26-28. 1 Kings | q 24. 10:16. Gen. 31:35. 32:4, 14:2,3, Am. 3:7. 5,18. Ex. 32:32. 1 Sam. 1:15. 24:8. 26:15. 2 Sam 18:31. 1 Kings 18:7.
n 8. 1:7. 2:26. 5:12.
ο 7:28. 8:27. 10:16,17. Jer. 4:
19. Hab. 3:10.
p See on 4,5.-1 Sam. 3:17.
r See on 2 Sam. 18:32. Jer. 29:7.
V. 10-18. As the king lay asleep, he dreamed that he saw a tree, in the centre of the earth, (conceiving of it as of an immensely spacious plain,) of so enormous a height and size, that its top reached to heaven, and it was visible to the extremity of the earth. This tree was covered with an exuberance of beautiful leaves, and loaded with immense quantities of fruit; its branches formed a covert for the beasts of the field, and places for the nests of the fowls of the air, and all the inhabitants of the earth fed upon its fruit. This represented
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 watch
s See on 10-12.- Ez. 31:3,16. t See on 2:37,38.-2 Sam. 12:7. Matt. 14:4.
u 5:18-23. Gen. 11:4. 28:12.
2 Chr. 28:9. Ps. 36:5. 108:4. Jer. 27:6-8. Rev. 18:5.
v See on 13-17.
from God this decree, and commission to carry it into execution, for the manifestation of the divine glory in abasing this proud man. Others by "holy ones" understand the saints of God, true believers, in answer to whose earnest prayers for deliverance from oppression, this decree was made. But some think that the "Holy, Holy, Holy LORD God of Hosts," the triune JEHOVAH, was meant by the watchers and the Holy Ones: and indeed Daniel's interpretation gives great sanction to this opinion: as he says that "this was the
the exceedingly prosperous condition of Neb-decree of the most High." (23,24.) By his
uchadnezzar, the height of his exaltation, the extent of his dominions and renown, the splendor of his kingdom, the multitude of his subjects who received protection from him, and the peace and plenty which they enjoyed under his administration. ( Marg . Ref . q-u.Notes, Is . 10:28-34, υυ . 33,34. Ez . 31:10-13.) He then saw "a watcher and a holy One;" either a holy angel, or a divine person, called a watcher, as watching over the affairs of men, ( Note , 20-26, υυ . 23,24.) who spake with great authority and energy, and as one giving orders to his servants, to "hew down the tree, &c." Yet, when the branches, leaves, and fruit should be destroyed or scattered, and the beasts and fowls driven away, the stump of the tree would be preserved in the earth, as if girt round with iron and brass; while overgrown with grass, and wet with the dew of heaven. ( Marg . and Marg . Ref . x-c.
appointment this event would take place, and be notified to all who lived on the earth, "that the living might know, that the most High ruleth in the kingdom of men;" that he was above the mightiest monarchs, and disposed of them and their dominions as he pleased; and that he frequently placed over them the meanest and basest of men. This dream Nebuchadnezzar desired Daniel to interpret; as he, and he alone, could do it, by the inspiration of the Spirit of God. ( Marg . Ref . f-m.)
V. 19. When Daniel had heard this dream, and perceived what a terrible calamity was coming on his prince and benefactor, for whom he had a benevolent regard; and when he considered the painful, and even perilous, service imposed on him, of declaring this terrible message from God to a man of so impetuous and violent a temper: he was greatly astonished, and kept silence for an hour under per
-26. Notes , 20-26, υυ . 25,28-33. Rev. 18:1-turbation of mind. ( Marg . Ref . o.- Notes , 8:
27. Hab . 3:16.) This the king noticed, and bade him not be troubled at the dream, or its interpretation; intimating that he would not
3.)-Here a transition was made from the tree, to Nebuchadnezzar who was represented by it. The tree being lost sight of, a person came in its stead; as the imagination in dreams fre- be offended at him, for declaring the heaviest
quently passes from one thing to another, in a tidings to him. Accordingly A Daniel introducwild and incoherent manner.
This person, ed the subject with a very courtly, yet doubtfra represented was represented as living on the grass of the less sincere, expression of his good-will: had as wetted with the dew of heaven, as the matter rested with him, the dream and its having his portion with the beasts; and as interpretation on would have concerned only his having lost the heart or disposition tion of a man; ; enemies; but the most High God had otherbeing es estranged from the pursuits, purs employ- wise determined.
He was troubled for the ments, and manners of life, peculiar to the hu- 'great judgment of of G God, which he saw ordain man species, and fitted to associate with the 'ed against the king: and so the prophets used, beasts of the field. Thus he would continue, 'on the one part, to denounce God's judgtill seven times, or years, passed over him; 'ments, for the zeal they bare to his glory; and then this condition would be terminated, 'and on the other part, to have compassion and he restored to his former capacities and 'upon man, and also to consider, that they situation. ( Marg .
Ref . d, e.- Notes , 20-26, 'should be subject to God's judgments, if he υυ . 24,25,28-32, υυ . 32,33. 5:18-24.) All this 'did not regard them with pity. ( Marg . Ref . would take place by "the decree of the watch-- Note , Jer. 29:4-7, v. 7.) ers, and by the demand of the holy Ones;" One hour.] The word hour , as measuring which some understand of the holy angels, time, occurs first in the writings of this prophthe ministers of Providence; who received et. (3:15.)
do rule.
er and an holy One coming down from thou shalt have known that 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 a 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
in every
V. 20-26. The application of the dream to Nebuchadnezzar was very obvious. He was the flourishing tree; which in various respects was emblematical of his power, fame, wealth, and prosperity. The hewing down also of this tree, with the circumstances attending it, shewed his loss of these advantages, through that judgment of God which was coming upon him: for, being smitten with a most extraordinary madness, and becoming for a time like a brute, he would be utterly incapable of all the functions of government.
Being consequently set aside, others would assume the direction of public affairs: while no remedy being found for his malady, and he discover discovering in thing the propensities of an animal, he would be driven from the dwellings dwellings of men, and left to associate with the beasts, beasts, feeding ling with them upon grass, and exposed, without shelter or covering, to the inclemencies of the weather. This would continue for seven times, or years; till at length he would be made to know, that the most High ruled in the kingdom of men, and gave it to whom he pleased.
It is observable that Daniel omitted the last expression used by the king, "And setteth up over it the basest of men;" thinking perhaps the application mortifying enough without repeating it. -He also shewed him, that the kingdom would be ensured to him, after he was convinced, that, however high any of the kings of the earth might be exalted, the heavens, or the God of heaven, alone ruled with independent and absolute authority.
This dream and its interpretation would soon become known in the court of Nebuchadnezzar: and as Daniel was in great authority there; when the former part of it received so remarkable an accomplishment, he would use his influence to lead all parties concerned to expect the fulfilment of the latter part also: and thus God wonder
the heavens
27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities & by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.
[Practical Observations.]
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 honor of my majesty?
31 While the word was in the king's
d Matt. 21:25. Luke 15:18,21. e Gen. 41:33-37. Ps. 119:46. Acts 24:25. 2 Cor. 5:11.
f Job 34:31,32. Prov. 16:6. 23: 13. Is. 55:6,7. Ez. 18:21,27- 32. Matt. 3:8. Acts 8:22. 26: 20. Jam. 4:8-10.
g Ps. 41:1-3. Is. 58:5-7,10- 12. Ez. 18:7. Lanke 11:41. Acts 10:2-4. Gal. 5:6,13,22, Eph. 4:28.
h 1 Kings 21:29. Joel 2:14. Jon. 3:9. Zeph. 2:2,3.
* Or, healing of thine error. i Num. 23:19. Prov. 10:24. Zech. 1:6. Matt. 24:35.
k Gen. 6:3. Ec. 8:11. 1 Pet.
3:20. 2 Pet. 3:9,10,15. Rev. 2:21.
† Or, upon. 15:20. Ps. 73:8. Prov. 16:18. Hab. 1:15,16. 2:4,5. Luke 14- 11. 1 Pet. 5:5.
m Gen. 10:10. 11:2-9. Rev. 16:19, 17:5. 18:10,21.
n 1 Chr. 29:12-14. 2 Chr. 2. 5,6. Is. 10:8-15. 37:24,25, Ez. 28:2-5. 29:3.
o 5:18,19. Esth. 1:4. Ps. 49:20 104:1. 145:5-12. 1 Cor. 10. 31. Rev. 21:24-26.
p 5:4,5. Ex. 15:9,10. Job 20 23. Luke 12:20. Acts 12:22 23.
fully inclined their hearts to wait for that event, managing the affairs of the empire by a regency, and not advancing any other person to the throne; that it might be open for Nebuchadnezzar's restoration, when he recovered the use of his rational powers. ( Marg . Ref. Notes , 10—18,28–33. 2:38.) -The heavens , &c. (26) 32,37. Luke 15:18,21.
Jonah,)
V. 27.
Daniel concluded, by entreating the king to take in good part the counsel which he was about to give him; and in good earnest to repent, and renounce his sins, and begin to lead a life of righteousness; to cease from all oppression and injustice, and to shew mercy to his poor subjects bjects and captive captives, especially the poor oppressed worshippers of JEHOVAH: that so, renouncing idolatry, he might become the servant of the most High God; for perhaps this might prove "a lengthening of his tranquillity." y." Daniel could not be sure, but that this judgment was conditionally denounced, (as as the destruction of by Jonah,) it might at least be retarded or alleviated. ( Marg .
Ref . Notes, Jer. 18:7-10. Jon. 3:) Wherefore, O king,... regard the counsel, 'which I ... give thee: ... be thou careful to turn 'away from those sins, wherewith thou hast 'provoked God, unto a holy and righteous carriage before him; ... resolve now to demean 'thyself religiously towards God, and merci'fully towards his afflicted people: and if there 'be any possible means to continue thy peace 'and welfare, this is it which I have now 'prescribed thee.' Bp.
Hall.-'Cease from 'provoking God any longer by thy sins; 'that he may mitigate his punishment, if 'thou shew, by thy upright life, that thou 'hast true faith and repentance.'-"If it may be a healing of thy error." Marg . 'Suffer the 'errors of thy former life to be redressed.''The LXX render the first clause, 'Redeem mouth, there fell a voice from heaven, || High, and I praised and honored bhim
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.
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
q 34. Matt. 3:17. John 12:28. Acts 9:3-5. Rev. 16:7.
r 5:28. 1 Sam. 13:11. 15:23.
s See on 14-16,25.-5:21. Job 30:5-7.
t See on 17,25. Ex. 8:10. 9:14, 29. Josh. 4:24. Job 12:1821. Prov. 8:15,16. Is. 37:20. 45:3. Jer. 27:5.
u 5:5. Job 20:5. Is. 30:13,14.
1 Thes. 5:2.
v See on 25,32.
x 16,26,32.
y Ps. 121:1. 123:1. 130:1,2. Jon. 2:2-4. Luke 18:13.
z Job 1:21. Ps. 50:14. 103:1-4. 107:8,15,22,31. Is. 24:15. Lam. 3:19-23.
a 17,32. Ps. 7:17. 9:2. 92:1. Lam. 3:38.
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 i my reason returned unto me; and for the glory of my kingdom, i mine honor 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
b 12:7. Ps. 90:2. 102:24. 146: 10. Jer. 10:10. John 5:26. 1 Tim. 1:17. 6:16. Rev. 4:10. 10:6.
c See on 3. 2:44.-7:14. Ps. 10: 16. 145:13. Is. 9:6,7, Mic. 4: 7. Luke 1:33. Rev. 11:15.
d Job 34:14,15,19-24. Is. 40: 15-17,22-24.
e 1 Sam. 3:18. Job 23:13. Ps. 33:9-11. 115:3. 135:6. Is. 14: 24-27. 46:10,11. Matt. 11:25, 26. Acts 4:28. Eph. 1:11. Phil. 2:10,11.
f Ps. 33:8,14. 49:1. Is. 26:9. g Job 9:4,13. 34:29. 40:9-12. 42:2. Prov. 21:30. Is. 43:13. Acts 5:39. 9:5. 11:17. 1 Cor. 10:22.
h Job 9:12. 33:12,13. 40:2. Is. 45:9-11. Rom. 9:19,20. 11: 33-36. 1 Cor. 2:18. i 34.
j 15,26,32. 2 Chr. 33:12,13. k1 Sam. 2:30. Job 13:12. Prov. 22:4. Matt. 6:53. 2 Cor. 4:17. 13,34. 5:4,23. 1 Pet. 2:9,10.
his own will, and for his own glory, without any respect to the will and glory of God.This was the language of a proud apostate rebel, of one who aspired to the throne of God and was his rival, according to the first temptation, "Ye shall be as gods;" and according to the character of the ambitious tempter, who aspires to be the god and prince of this world. ( Marg . Ref . 1-0. -Notes , 1 Chr . 29:10-19. Is . 10:8-14. Ez . 28:2-5. 30:2,3.
Acts 12:20-23.) But while this proud word was in the king's mouth, and probably known to none but God and himself; a voice came from heaven directed to him by name, and denouncing the immediate execution of the sentence predicted in the dream. These seem to have been the last words which he understood, before he was deprived of his reason; and they were attended with such terror, as might concur in bringing the judgment upon him: he, however, well recollected them, when at length he recovered his senses.
Immediately the sentence was carried into execution; and he continued brutalized, so to speak, till his hairs (probably over his whole body,) were "grown like eagles' feathers, and his nails like birds' claws." It is not necessary or useful to inquire particularly into the nature and causes of this strange malady, or to shew that aught of the kind ever befel any other person. "Is any thing too hard for the LORD?" It was immediately from him, in execution of his righteous sentence, for the display of his own glory, and for the most merciful purposes, though it had the appearance of severity.
The previous notice, given by the dream and its interpretation, pretation, would tend to disp dispose the persons concerned to concur with the divine appointment, and to leave the king, for the time, to the life of a brute. ( Marg . Ref . p-y.-Notes,
'thy iniquities by alms-deeds: but the transla- tion no more accords to the original, than the doctrine does to the constant tenor of scripture. V. 28-33. It pleased God to give Nebu- chadnezzar a year's respite and space for re- pentance; but he did not repent: he neither re- sented nor profited by Daniel's plain-dealing; and probably the impression wore off in a con- tinual succession of business and pleasure. ( Notes , Rom . 2:4-6. 2 Pet . 3:14-16, v . 15.
Rev. 2:20-23, v. 21.) So that, after the expiration of the year, he was exceedingly elated in his mind by reflecting on his great success and achievements. He is generally supposed to have been walking in a terrace of those hanging gardens, which were annexed to his most magnificent palace: these were raised to a great height in the air, with surprising art, la- bor, and expense; and from the uppermost of them he had a view at once of the whole city, and all its sumptuous edifices. ( Marg . and Marg .
Ref . i, k.) With these objects before his eyes, he said (probably in soliloquy,) "Is not this great Babylon, which I have built, &c." The city had indeed been founded many ages before: but he had exceedingly enlarged, beautified, enriched, replenished, and fortified it; so that it became the wonder of the world, for its walls, temples, palaces, and decorations: and therefore he spake, as if he had built it from the ground.
The end he proposed in these works was, that it might be "the house of his kingdom," his royal city, the centre of his kingdom, and the seat of his gov- ernment: this he supposed he had done by his own power; and he aimed in doing it to pro- mote "the honor of his majesty." Thus he took all the glory to himself, and overlooked entirely his obligations and accountableness to God, and his dependence on him: he regarded the whole as his own, to be used according to ||20–26. 5:18–24.)
extol and honor the King of heaven, all ment: and those that walk in pride he is whose works are truth, and his ways judg-able to abase.
V. 34-37. At the end of the predicted season, Nebuchadnezzar was restored to the perfect use of his reason, and all his powers of body and mind. He then "lifted up his eyes to heaven," as a rational creature, and in adoration of the glorious majesty of God, who there reigned over all the kings of the earth: and (instead of raging "like a wild bull in a net," as so proud a man under such a mortifying dispensation would have been apt to do,) he "blessed" and praised "the most high God;" acknowledging the justice, wisdom, and mercy of his dealings with him; thanking him for sparing and recovering him; and giving him honor and worship, as the living and true God,
his empire, concur with his excellent discourse of God and his works, and his dealings with him, in establishing this conclusion. ( Note , Ps. 51: title.) Nor should the exceeding riches of God's mercy and grace, in rendering such a proud tyrant, idolater, and oppressor, one of his children and servants, be veiled from our view. ( Notes , Luke 23:39-43. Rom . 5:20,21. Eph . 1:3-8. 2:4-10. 1 Tim . 1:12-16.) Indeed this instance does not materially differ from the case of other sinners, who have given evidence of their humiliation, repentance, faith, reconciliation to God, love to him, and zeal for his glory, even when connected with their own disgrace: for "where sin hath abound
the universal, almighty, and everlasting Sove-ed, grace much more abounds.”—“Nebuchad
'nezzar exposes himself to shame before the 'whole world, that he may glorify God. This is the true way of praising God.'-It is computed that Nebuchadnezzar did not live above a year after this restoration: and though the imperfect histories which remain of those times give no distinct account of these events; yet they expressly mention, that he prophesied of the conquests of Babylon by the Medes and Persians, and of other remote transactions. This must have arisen from the attention which he paid, towards the close of his life, to the prophecies of Daniel, and the assurance, with which he declared his expectation concerning the accomplishment of them.
PRACTICAL OBSERVATIONS,
V. 1-9.
reign; in comparison of whom all the inhabitants of the earth, even the mightiest monarchs and conquerors, are reputed as nothing; who "does according to his will" both in the glorious armies of heaven, and "among the inhabitants of the earth:" and as none can withstand his power, or defeat his counsels; so none may find fault with any thing he does, or call him to account; seeing he has an unalienable right to do what he will, and cannot deviate from the most perfect wisdom, justice, truth, and goodness. ( Marg . Ref . x-h.Notes, 1-3, v. 3. 2:44,45. 1 Sam . 2:1-8.1 Chr . 29:10-19, υυ. 11,12.
Job 1:20-22.33:12,13. Ps . 33:10-12. 145:9-13. Is . 40:12-17,21-24.
Rom . 11:33-36.) -This acknowledgment was the first evidence, that his reason was restored to him: and it shewed that he was far more rational than he had ever before been; and more The dispassionate language of those, who fit for ruling others, seeing he understood his have most disturbed the earth by their ambisubordination to God, as his Ruler and Lord. tion, implies that "peace" is the greatest of all Accordingly he was reinstated in his honor blessings; and that they are the best friends to and prosperity, that his kingdom might be mankind, and the most honorable characters, rendered more glorious and renowned than who do most towards promoting and "multiever: his counsellors and princes, (induced plying peace," temporal and spiritual, between probably by Daniel,) perceiving the predicted God and man, between man and man, and in change, sought to him, and replaced him on men's hearts and consciences.
When a sinhis throne; and he was more honored and ner "comes to himself," whatever his previous prospered than he had been before, as he no character and conduct have been, he will doubt ruled more in righteousness, and for the think it good to promote the welfare of mangeneral good of his subjects.
And now he de- kind, by diffusing the knowledge of God, and clared to the whole world, that, instead of of his glorious perfections and wonderful seeking his own glory, or worshipping Belus, works: and, if occasion require, he will be it was his business and constant practice to ready to declare the very things, which most worship and honor the king of heaven; all discover the sinfulness and folly of his own whose works verified his holy word; all whose conduct, and the pride of his own heart.-The dealings with his creatures were in justice and more men get acquainted with God and his wisdom; and who knew how to humble in re- works, the higher their admiration will be of pentance, or to abase in contempt and destruc- his greatness and glory; and the less will they tion, those who walked in pride, and had been think of their own attainments and exaltation: most habituated to it, or most odious in it. and we should all count it our privilege to ( Marg .
Ref.i -o. - Notes , 28-33. 5:18-24. Ex . propagate our discoveries on such interesting 9:13-17. 18:6-11. Deut . 32:4. 2 Chr . 33:12, subjects, according to our measure of ability, 13,18,19,21-25. Job 40:9-14. 42:1-9. Ps . 138: influence, or authority. When worldly men 6. Is . 10:12-14. Luke 18:9-14.
Jam . 4:4-10. have accomplished their projects, and have 1 Pet . 5:5—7.)-No better words could possi- arrived at the degree of prosperity and afflubly have been spoken on the subject, nor can ence to which they aspired; when they are at any comment reach their energy and full rest in their houses or palaces, and flourishing meaning: and though we cannot perhaps cer- in their external circumstances; when they ainly conclude any man's conversion from his are saying to their souls, in vain-confident sewords, without we witness his works coinci-curity, "Soul, take thine ease, eat, drink, and dent with them; yet there can be no reasona- be merry:" then there is reason to conclude, ble doubt, that he was a true penitent, a con- that some heavy calamity impends over them. vert to God, and an accepted believer.
The -If at any time terror seizes on ungodly men, simplicity and humility, with which he re- they generally first seek direction or relief corded his own proud and vain-glorious lan- from sinful measures or worthless delusions: guage, and the diligence with which he circu- nor do any of us at all times apply to God, or lated this humiliating narrative throughout his servants for counsel or comfort, till other
VOL. IV.
[649
counsellors and comforters disappoint our ex-||forgetfulness of God, and study to be influenc
pectations. The more these are proved, the more evidently is their worthlessness discovered, and the plainer it appears that they promise only to deceive. But it is happy, if at last we are willing humbly to hearken to those, who are taught by the Spirit of our holy God, to make known to us his truth and will. Yet many have general convictions, as well as repeated instructions, concerning the divine perfections, authority, and majesty; and concerning a discrimination of characters between the faithful ministers of Christ, and deceivers of every kind; whose views remain strangely indistinct, whose hearts still cleave to their idols, superstitions, and lusts, and who seek, in their perplexity, information only, without any disposition to yield an obedient ear to the commandments of God.
V. 10-18.
The utniost worldly prosperity and exaltation, is but as that of a tree growing out of the earth, to a great height, very conspicuous, covered with leaves and branches, and such fruit as may profit men in their temporal interests; and which must soon be cut down, destroyed, or "cast into the fire:" but "the trees of righteousness," which the Lord has planted, when they cease to flourish and bear fruit on earth, shall be transplanted to heaven, and be fruitful and flourishing there for ever.-Monarchs should use their power to protect and diffuse good among their subjects; but how feeble is their protection, and how trivial their good, compared with that of Christ our Prince and Savior!-The degree and continuance of human prosperity depends entirely on that glorious Lord, who orders all things "according to the counsel of his own will," for the honor of his great name; often by the ministration of angels, and in answer to the prayers and for the good of his people.
He mercifully corrects, when he might justly destroy: and the most severe and durable of all temporal calamities is unspeakable mercy to a sinner, if it conduce to the salvation of his soul. And though every kind and degree of insanity is justly dreaded, as the most terrible affliction to which we are
ed by the conviction, that "the most High rul- eth" over the whole world, and "giveth it to whom he pleaseth." We have indeed no rea- son to covet or glory in those outward distinc- tions, which are often conferred on "the basest of men;" but we ought earnestly to seek those blessings, which are peculiar to the saints, who are the excellent of the earth. V. 19-27.
It may well astonish and trouble a benevo lent mind, to reflect on the miseries, which impend over the ungodly; and even over many of those, with whom we are most nearly connected, and to whom we are under the greatest obligations.
We should, as opportunity offers, be faithful to the greatest of men; yet recollection and caution should precede our addresses, as they must give pain or offence: and they should be delivered with such expressions of good-will, as may evince, that we are grieved to speak what we dare not conceal, and would gladly avert what we cannot but perceive to be coming upon them. Those who are in superior stations, should encourage the servants of God to deal plainly with them; as they will be strongly tempted to the contrary, which would be the heavy loss of both parties.
A great proportion of the minister's faithfulness consists, in applying general truths to particular persons or characters; that every sinner may discern himself to be intended, and not others only, as his self-love would otherwise suggest. ( Notes and P. O. 2 Sam . 12:114.) This should be so clearly stated, that men may see how the case and character, described in the word of God, agree with their own; and how the doom denounced belongs to them, except they repent: for "the decree of the most high God" will be executed upon kings, as well as upon their meanest subjects.
It may be doubtful, whether temporal calamities can by any means be averted; but final misery will certainly be escaped by all, who "repent and turn to God, and do works meet for repentance." And if it be "the Father's good pleasure to give us the kingdom," it will be made sure to us, as with a band of iron and brass: all our trials and
here exposed; yet should the most entire mad-losses will work together to prepare us for it,
ness, idiotism, or even degradation to the rank of a brute, for years, preserve a sinner froin multiplying crimes, and treasuring up wrath, there would be in it a degree of mercy; and it would eventually be preferable, in the judgment of unbiassed reason, to an unrestrained course of prosperous vice: and if at last it should be over-ruled to his salvation, it would be the subject of eternal praises.
Nay, if the Lord should see good, by such means, to keep a believer from dishonoring his name, by any folly or wickedness to which he was powerfully tempted; the dreadful prevention would be far preferable to the evil thus prevented. So that we know not what is best for us, when all things are duly considered.
No honor, dignity, wealth, abilities, learning, or usefulness can ensure a man from the most degrading situation, in which human nature has yet been placed: and it would be easy for the Lord to reduce any person to the extremest indigence and misery, which ever were experienced in an hospital, a dungeon, or a mad-house; or even to drive him forth among the beasts of the field, to feed and herd with them, and grow like them.
We should therefore be thankful for our reason and advantages, and make a good use of them, while we enjoy them; and we should diligently seek the assurance of those blessings, which can never be taken from us: we should especially beware of pride and
and to put us in possession of it; and to bring us to that knowledge of God, that submission to his righteousness, teaching, and authority, and that humble love of his name and zeal for his glory, which constitute the meetness for that inheritance. It behoves those, who declare the judgments of God against sinners, to call them to repentance; and to shew them what they must cease from, and what they ought to do; what to renounce, and what to choose: for there can be no true faith, or forgiveness, where men do not "break off their sins by righteousness," and learn justice, equity, and mercy to the poor and afflicted. ( Notes , Is . 58:5-12. Matt . 6:12,14,15. 18:21—35. Р. О. 23-35. Note , Jam . 2:8-13, v . 13.) These things, duly attended to, may lengthen our temporal tranquillity; and if they spring from an upright heart, they will evidence our interest in heavenly blessings.
V. 28-37.
When the Lord gives time for repentance, as well as warnings and calls to repent, and men grow hardened in pride; when they persist and increase in self-sufficiency and idolatry, in contempt of God, and his authority, justice, and mercy, and in sacrilegiously robbing him of his glory; the sentence, which has been long suspended over them, must be executed "suddenly and without remedy." (Note, Prov . 29:1.)-The voice of his condemning word will
CHAP . V.
Belshazzar feasts with his lords, &c. they drink wine out of the
sacred vessels of God, and join in praising their idols, 1--4
A hand is seen writing on the wall; and the astrologers being
unable to read what was written, the king and his nobles are exceedingly terrified, 5-9. Daniel, by means of the queen, is brought in, 10-16. He rejects the king's proffered reward; and sharply reproves his pride, idolatry, and impiety, 17-24.
He explains the hand-writing, as denouncing the jamediate
death of the king, and the translation of his kingdom to the Medes and Persians, 25-28. The promised honors are order
ed him, 29. That very night Belshazzar is stain, and Darius
the Mede takes the kingdom, 30, 31.
nezzar had taken out of the temple which was in Jerusalem; that the king and his princes, his wives, and his concubines, might drink therein.
3 Then they brought the golden vessels, that were taken out of the temple of the house of God which was at Jerusalem; and the king and his princes, his wives, and his concubines, drank in them.
4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
5 In the same hour came forth fin
the golden and sil- * father Nebuchad-t Chal. brought forth.
Jer. 27:16-22.52.19.
Or, grandfather . 11,13,18. 2 Sam. 9:7. 2 Kings 8:25-27. 2 Chr. 11:20. 15.16. Jer. 27:7.
silence all the proud speeches, which sinners are uttering to themselves, or to one another. -Whatever dreadful misery men fall into on earth, they will in one way or other get out again: but those who "lift up their eyes in hell," will never be able to pass that gulph, which separates between them and "the heirs of salvation." The Lord can increase, extend, limit, and terminate our troubles, as he pleases: and as he can deprive men of their understandings, and restore them; as he can disqualify and again fit them for every place and service; as he can renew, humble, and soften the heart, and bring the proudest enemy to become his most devoted supplicant and thankful worshipper and servant: so he can restrain the ambition of men, and lead those who know him not, to fulfil his purposes; even where that requires such an exactness in their conduct, as seems only capable of being produced by the most conscientious, unreserved, and self-denying obedience.
When sinners recover from that state of infatuation, to which they are reduced by Satan and their lusts, and through which they pore and grovel upon the earth, like the beasts that perish; they will first shew it, by "lifting up their eyes to heaven," adoring and expecting help from God, and "setting their affections on things above:" and when believers are delivered from sanctified affliction, instead of repining at the Lord's dealings with them, they will, with their restored health and faculties, "bless the most high God" for his gracious chastisement, as well as for the removal of it; and endeavor to "honor him who liveth and reigneth" for evermore.
In proportion to our near and distinct views of his holy
с 4,23. d 23. See on 4:37. Judg. 16: 23,24. Is. 42:8. Hos. 2:8-13. Rev. 9:20,21. e 3:1-7,8,&c.
Ps. 115:4-8.
135:15-18. Is. 40:19,20. 42: 17. 46:6,7. Jer. 10:4-9. Hab 2:19. Acts 17:29. 19:24-28. f 4.31,33. Job 20:5. Ps. 78:30, 31. Prov. 29:1. Luke 12:19, 20. 1 Thes. 5:2,3.
done in truth, and his ways are judgment:" "he knoweth how to abase those who walk in pride;" but "he giveth grace" and consolation "to the humble and broken-hearted sinner, who calls upon him.
NOTES.