Bible Commentary

Expositor's Bible Commentary Daniel 4:1 Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. THE BABYLONIAN CEDAR, AND THE STRICKEN DESPOT THRICE already, in these magnificent stories, had Nebuchadrezzar been taught to recognise the existence and to reverence the power of God. In this chapter he is represented as having been brought to a still more overwhelming conviction, and to an open acknowledgment of God’s supremacy, by the lightning-stroke of terrible calamity. The chapter is dramatically thrown into the form of a decree which, alter his recovery and shortly before his death, the king is represented as having promulgated to "all people, nations, and languages that dwell in all the earth." But the literary form is so absolutely subordinated to the general purpose-which is to show that where God’s "judgments are in the earth the inhabitants of the earth will learn righteousness," { Isaiah 26:9 } -that the writer passes without any difficulty from the first to the third person. { Daniel 4:20-30 } He does not hesitate to represent Nebuchadrezzar as addressing all the subject nations in favour of the God of Israel, even placing in his imperial decree a cento of Scriptural phraseology. Readers unbiassed by a priori assumptions, which are broken to pieces at every step, will ask, "Is it even historically conceivable that Nebuchadrezzar (to whom the later Jews commonly gave the title of Ha-Rashang , ‘the wicked’) could ever have issued such a decree?" They will further ask, "Is there any shadow of evidence to show that the king’s degrading madness and recovery rest upon any real tradition?" As to the monuments and inscriptions, they are entirely silent upon the subject; nor is there any trace of these events in any historic record. Those who, with the school of Hengstenberg and Pusey, think that the narrative receives support from the phrase of Berossus that Nebuchadrezzar "fell sick and departed this life when he had reigned forty-three years," must be easily satisfied, since he says very nearly the same of Nabopolassar. Such writers too much assume that immemorial prejudices on the subject have so completely weakened the independent intelligence of their readers, that they may safely make assertions which, in matters of secular criticism, would be set aside as almost childishly nugatory. It is different with the testimony of Abydenus, quoted by Eusebius. Abydenus, in his book on the Assyrians, quoted from Megasthenes the story that, after great conquests, "Nebuchadrezzar" (as the Chaldean story goes), "when he had ascended the roof of his palace, was inspired by some god or other , and cried aloud, ‘I, Nebuchadrezzar, announce to you the future calamity which neither Bel, my ancestor, nor our queen Beltis, can persuade the Fates to avert. There shall come a Persian, a mule, who shall have your own gods as his allies, and he shall make you slaves. Moreover, he who shall help to bring this about shall he the son of a Median woman, the boast of the Assyrian. Would that before his countrymen perish some whirlpool or flood might seize him and destroy him utterly; or else would that he might betake himself to some other place, and might be driven to the desert, where is no city nor track of men, where wild beasts seek their food and birds fly hither and thither? Would that among rocks and mountain clefts he might wander alone? And as for me, may I, before he imagines this, meet with some happier end!’ When he had thus prophesied, he suddenly vanished. " I have italicised the passages which, amid immense differences, bear a remote analogy to the story of this chapter. To quote the passage as any proof that the writer of Daniel is narrating literal history is an extraordinary misuse of it. Megasthenes flourished B.C. 323, and wrote a book which contained many fabulous stories, three centuries after the events to which he alludes. Abydenus, author of "Assyriaca," was a Greek historian of still later, and uncertain, date. The writer of Daniel may have met with their works, or, quite independently of them, he may have learned from the Babylonian Jews that there was some strange legend or other about the death of Nebuchadrezzar. The Jews in Babylonia were more numerous and more distinguished than those in Palestine, and kept up constant communication with them. So far from any historical accuracy about Babylon in a Palestinian Jew of the age of the Maccabees being strange, or furnishing any proof that he was a contemporary of Nebuchadrezzar, the only subject of astonishment would be that he should have fallen into so many mistakes and inaccuracies, were it not that the ancients in general, and the Jews particularly, paid little attention to such matters. Aware, then, of some dim traditions that Nebuchadrezzar at the close of his life ascended his palace roof and there received some sort of inspiration, after which he mysteriously disappeared, the writer, giving free play to his imagination for didactic purposes, after the common fashion of his age and nation, worked up these slight elements into the stately and striking Midrash of this chapter. He too makes the king mount his palace roof and receive an inspiration: but in his pages the inspiration does not refer to the "mule" or half-breed, Cyrus, nor to Nabunaid, the son of a Median woman, nor to any imprecation pronounced upon them, but is an admonition to himself; and the imprecation which he denounced upon the future subverters of Babylon is dimly analogous to the fate which fell on his own head. Instead of making him "vanish" immediately afterwards, the writer makes him fall into a beast-madness for "seven times," after which he suddenly recovers and publishes a decree that all mankind should honour the true God. Ewald thinks that a verse has been lost at the beginning of the chapter, indicating the nature of the document which follows; but it seems more probable that the author began this, as he begins other chapters, with the sort of imposing overture of the first verse. Like Assur-bani-pal and the ancient despots, Nebuchadrezzar addresses himself to "all people in the earth," and after the salutation of peace. { Ezra 4:7 ; Ezra 7:12 } says that he thought it right to tell them "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." He goes on to relate that, while he was at ease and secure in his palace, he saw a dream which affrighted him, and left a train of gloomy forebodings. As usual he summoned the whole train of " Khakhamim, Ashshaphim, Mekash-shaphim, Kasdim, Chartummim, " and " Gazerim ," to interpret his dream, and as usual they failed to do so. Then, lastly, Daniel, surnamed Belteshazzar, after Bel, Nebuchadrezzar’s god, and "chief of the magicians," in whom was "the spirit of the holy gods," is summoned. To him the king tells his dream. The writer probably derives the images of the dream from the magnificent description of the King of Assyria as a spreading cedar in Ezekiel 31:3-18 :- "Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of a high stature; and his top was among the thick boughs. The waters nourished him, the deep made him to grow Therefore his stature was exalted above all the trees of the field; and his boughs were multiplied, and his branches became long by reason of many waters. All the fowls of the air made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. The cedars in the garden of God could not hide him nor was any tree in the garden of God like him in his beauty Therefore thus saith the Lord God: Because thou art exalted in stature I will deliver him into the hand of the mighty one of the nations And strangers, the terrible of the nations, have cut him off, and have left him. Upon the mountains and in all the valleys his branches are broken and all the people of the earth are gone down from his shadow, and have left him…I made the nations to shake at the sound of his fall." We may also compare this dream with that of Cambyses narrated by Herodotus: "He fancied that a vine grew from the womb of his daughter and overshadowed the whole of Asia The magian interpreter expounded the vision to foreshow that the offspring of his daughter would reign over Asia in his stead." So too Nebuchadrezzar in his dream had seen a tree in the midst of the earth, of stately height, which reached to heaven and overshadowed the world, with fair leaves and abundant fruit, giving large nourishment to all mankind, and shade to the beasts of the field and fowls of the heaven. The LXX adds with glowing exaggeration, "The sun and moon dwelled in it, and gave light to the whole earth. And, behold, a watcher ( ‘ir ) and a holy one ( qaddish ) came down from heaven, and bade, Hew down, and lop, and strip the tree, and scatter his fruit, and scare away the beasts and birds from it, but leave the stump in the greening turf bound by a band of brass and iron, and let it be wet with heaven’s dews,"-and then, passing from the image to the thing signified, "and let his portion be with the beasts in the grass of the earth. Let his heart be changed from man’s, and let a beast’s heart be given unto him, and let seven times pass over him." We are not told to whom the mandate is given-that is left magnificently vague. The object of this "sentence of the watchers, and utterance of the holy ones," is that the living may know that the Most High is the Supreme King, and can, if He will, give rule even to the lowliest. Nebuchadrezzar, who tells us in his inscription that "he never forgave impiety," has to learn that he is nothing, and that God is all, -that "He pulleth down the mighty from their seat, and exalteth the humble and meek." This dream Nehuchadrezzar bids Daniel to interpret, "because thou hast the spirit of a Holy God in thee." Before we proceed let us pause for a moment to notice the agents of the doom. It is one of the never-sleeping ones-an ‘ir and a holy one-who flashes down from heaven with the mandate; and he is only the mouthpiece of the whole body of the watchers and holy ones. Generally, no doubt, the phrase means an angelic denizen of heaven. The LXX translates watcher by "angel." Theodotion, feeling that there is something technical in the word, which only occurs in this chapter, renders it by alp . This is the first appearance of the term in Jewish literature, but it becomes extremely common in later Jewish writings-as, for instance, in the Book of Enoch. The term "a holy one" {Comp. Zechariah 14:5 Psalm 89:8 } connotes the dedicated separation of the angels; for in the Old Testament holiness is used to express consecration and setting apart, rather than moral stainlessness. {See Job 15:15 } The "seven watchers" are alluded to in the post-exilic Zechariah: { Zechariah 4:10 } "They see with joy the plummet in the hand of Zerubbabel, even those seven, the eyes of the Lord; they run to and fro through the whole earth." In this verse Kohut and Kuenen read "watchers" ( ‘irim ) for "eyes" ( ‘inim ), and we find these seven watchers in the Book of Enoch (chapter 20.). We see as a historic fact that the familiarity of the Jews with Persian angelology and demonology seems to have developed their views on the subject. It is only after the Exile that we find angels and demons playing a more prominent part than before, divided into classes, and even marked out by special names. The Apocrypha becomes more precise than the canonical books, and the later pseudepigraphic books, which advance still further, are left behind by the Talmud. Some have supposed a connection between the seven watchers and the Persian " amschashpands " The " shedim ," or evil spirits, are also seven in number, - "Seven are they, seven are they! In the channel of the deep seven are they, In the radiance of heaven seven are they!" It is true that in Enoch (90:91) the prophet sees "the first six white ones, and we find six also in" Ezekiel 9:2 . On the other hand, we find seven in Tobit: "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." The names are variously given; but perhaps the commonest are Michael, Gabriel, Uriel, Raphael, and Raguel. In the Babylonian mythology seven deities stood at the head of all Divine beings, and the seven planetary spirits watched the gates of Hades. To Daniel, when he had heard the dream, it seemed so full of portentous omen that "he was astonished for one hour." Seeing his agitation, the king bids him take courage and fearlessly interpret the dream. But it is an augury of fearful visitation; so he begins with a formula intended as it were to avert the threatened consequences. "My Lord," he exclaimed, on recovering voice, "the dream be to them that hate thee, and the interpretation to thine enemies." The king would regard it as a sort of appeal to the averting deities (the Roman Di Averrunci ), and as analogous to the current formula of his hymns, "From the noxious spirit may the King of heaven and the king of earth preserve thee!" He then proceeds to tell the king that the fair, stately, sheltering tree-"it is thou, O king"; arid the interpretation of the doom pronounced upon it that he should be driven from men, and should dwell with the beasts of the field, and be reduced to eat grass like the oxen, and be wet with the dew of heaven, "and seven times shall pass over thee, till thou shalt know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will." But as the stump of the tree was to be left in the fresh green grass, so the kingdom should be restored to him when he had learnt that the Heavens do rule. The only feature of the dream which is left uninterpreted is the binding of the stump with bands of iron and brass. Most commentators follow Jerome in making it refer to the fetters with which maniacs are bound, { Mark 5:3 } but there is no evidence that Nebuchadrezzar was so restrained, and the bands round the stump are for its protection from injury. This seems preferable to the view which explains them as "the stern and crushing sentence under which the king is to lie." Josephus and the Jewish exegetes take the "seven times" to be "seven years"; but the phrase is vague, and the event is evidently represented as taking place at the close of the king’s reign. Instead of using the awful name of Jehovah, the prophet uses the distant periphrases of "the Heavens." It was a phrase which became common in later Jewish literature, and a Babylonian king would be familiar with it; for in the inscriptions we find Maruduk addressed as the "great Heavens," the father of the gods. Having faithfully interpreted the fearful warning of the dream, Daniel points out that the menaces of doom are sometimes conditional, and may be averted or delayed. "Wherefore," he says, "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 so be there may be a healing of thy error." This pious exhortation of Daniel has been severely criticised from opposite directions. The Jewish Rabbis, in the very spirit of bigotry and false religion, said that Daniel was subsequently thrown into the den of lions to punish him for the crime of tendering good advice to Nebuchadrezzar; and, moreover, the advice could not be of any real use; "for even if the nations of the world do righteousness and mercy to prolong their dominion, it is only sin to them." On the other hand, the Roman Catholics have made it their chief support for the doctrine of good works, which is so severely condemned in the twelfth of our Articles. Probably no such theological questions remotely entered into the mind of the writer. Perhaps the words should be rendered "break off thy sins by righteousness," rather than (as Theodotion renders them) "redeem thy sins by almsgiving." It is, however, certain that among the Pharisees and the later Rabbis there was a grievous limitation of the sense of the word tzedakah, "righteousness," to mean merely almsgiving. In Matthew 6:1 it is well known that the reading "alms" has in the received text displaced the reading "righteousness"; and in the Talmud "righteousness"-like our shrunken misuse of the word "charity"-means almsgiving. The value of "alms" has often been extravagantly exalted. Thus we read: "Whoever shears his substance for the poor escapes the condemnation of hell" ("Nedarim," f. 22, 1). In "Baba Bathra," f. 10, 1, and "Rosh Hashanah," f. 16, 2, we have " alms delivered from death," as a gloss on the meaning of Proverbs 11:4 . We cannot tell that the writer shared these views. He probably meant no more than that cruelty and injustice were the chief vices of despots, and that the only way to avert a threatened calamity was by repenting of them. The necessity for compassion in the abstract was recognised even by the most brutal Assyrian kings. We are next told the fulfilment of the dark dream. The interpretation had been meant to warn the king; but the warning was soon forgotten by one arrayed in such absolutism of imperial power. The intoxication of pride had become habitual in his heart, and twelve months sufficed to obliterate all solemn thoughts. The Septuagint adds that "he kept the words in his heart"; but the absence of any mention of rewards or honours paid to Daniel is perhaps a sign that he was rather offended that impressed. A year later he was walking on the flat roof of the great palace of the kingdom of Babylon. The sight of that golden city in the zenith of its splendour may well have dazzled the soul of its founder. He tells us in an inscription that he regarded that city as the apple of his eye, and that the palace was its most glorious ornament. It was in the centre of the whole country; it covered a vast space, and was visible far and wide. It was built of brick and bitumen, enriched with cedar and iron, decorated with inscriptions and paintings. The tower "contained the treasures of my imperishable royalty; and silver, gold, metals, gems, nameless and priceless, and immense treasures of rare value," had been lavished upon it. Begun "in a happy month, and on an auspicious day," it had been finished in fifteen days by armies of slaves. This palace and its celebrated hanging gardens were one of the wonders of the world. Beyond this superb edifice, where now the hyena prowls amid miles of debris and mounds of ruin, and where the bittern builds amid pools of water, lay the unequalled city Its walls were three hundred and eighty feet high and eighty-five feet thick, and each side of the quadrilateral they enclosed was fifteen miles in length. The mighty Euphrates flowed through the midst of the city, which is said to have covered a space of two hundred square miles; and on its farther bank, terrace above terrace, up to its central altar, rose the huge Temple of Bel, with all its dependent temples and palaces. The vast circuit of the walls enclosed no mere wilderness of houses, but there were interspaces of gardens, and palm-groves, and orchards, and corn-land, sufficient to maintain the whole population. Here and there rose the temples reared to Nebo, and Sin the moon-god, and Mylitta, and Nana, and Samas, and other deities; and there were aqueducts or conduits for water, and forts and palaces; and the walls were pierced with a hundred brazen gates. When Milton wanted to find some parallel to the city of Pandemonium in "Paradise Lost," he could only say, - "Not Babylon, Nor great Alcairo such magnificence Equall’d in all their glories, to enshrine Belus or Serapis their gods, or seat Their kings, when Egypt with Assyria strove In wealth and luxury." Babylon, to use the phrase of Aristotle, included, not a city, but a nation. Enchanted by the glorious spectacle of this house of his royalty and abode of his majesty, the despot exclaimed almost in the words of some of his own inscriptions, "Is not this great Babylon, that I have built for the house of the kingdom by the might of my treasures and for the honour of my majesty?" The Bible always represents to us that pride and arrogant self-confidence are an offence against God. The doom fell on Nebuchadrezzar "while the haughty boast was still in the king’s mouth." The suddenness of the Nemesis of pride is closely paralleled by the scene in the Acts of the Apostles in which Herod Agrippa I is represented as entering the theatre at Caesarea to receive the deputies of Tyre and Sidon. He was clad, says Josephus, in a robe of intertissued silver, and when the sun shone upon it he was surrounded with a blaze of splendour. Struck by the scene, the people, when he had ended his harangue to them, shouted, "It is the voice of a god, and not of a man!" Herod, too, in the story of Josephus, had received, just before, an ominous warning; but it came to him in vain. He accepted the blasphemous adulation, and immediately, smitten by the angel of God, he was eaten of worms, and in three days was dead. And something like this we see again and again in what the late Bishop Thirlwall called the "irony of history"-the very cases in which men seem to have been elevated to the very summit of power only to heighten the dreadful precipice over which they immediately fall. He mentions the cases of Persia, which was on the verge of ruin, when with lordly arrogance she dictated the Peace of Antalcidas; of Boniface VIII, in the Jubilee of 1300, immediately preceding his deadly overthrow; of Spain, under Philip II, struck down by the ruin of the Armada at the zenith of her wealth and pride. He might have added the instances of Ahab, Sennacherib, Nebuchadrezzar, and Herod Antipas; of Alexander the Great, dying as the fool dieth, drunken and miserable, in the supreme hour of his conquests; of Napoleon, hurled into the dust, first by the retreat from Moscow, then by the overthrow at Waterloo. "While the word was yet in the king’s mouth, there fell a voice from heaven." It was what the Talmudists alluded to so frequently as the "Bath Qol," or "daughter of a voice," which came sometimes for the consolation of suffering, sometimes for the admonition of overweening arrogance. It announced to him the fulfilment of the dream and its interpretation. As with one lightning-flash the glorious cedar was blasted, its leaves scattered, its fruits destroyed, its shelter reduced to burning and barrenness. Then somehow the man’s heart was taken from him. He was driven forth to dwell among the beasts of the field, to eat grass like oxen. Taking himself for an animal in his degrading humiliation he lived in the open field. The dews of heaven fell upon him. His unkempt locks grew rough like eagles’ feathers, his uncut nails like claws. In this condition he remained till "seven times"-some vague and sacred cycle of days-passed over him. His penalty was nothing absolutely abnormal. His illness is well known to science and national tradition as that form of hypochondriasis in which a man takes himself for a wolf (lycanthropy), or a dog (kynanthropy), or some other animal. Probably the fifth-century monks, who were known as " Boskoi ," from feeding on grass, may have been, in many cases, half maniacs who in time took themselves for oxen. Cornill, so far as I know, is the first to point out the curious circumstance that a notion as to the points of analogy between Nebuchadnezzar (thus spelt) and Antiochus Epiphanes may have been strengthened by the Jewish method of mystic commentary known in the Talmud as " Gematria ," and in Greek as " Isopsephism ." That such methods, in other forms, were known and practised in early times we find from the substitution of Sheshach for Babel in Jeremiah 25:26 ; Jeremiah 51:41 , and of Tabeal (by some cryptogram) for Remaliah in Isaiah 7:6 ; and of lebh kamai ("them that dwell in the midst of them") for Kasdim (Chaldeans) in Jeremiah 51:1 . These forms are only explicable by the interchange of letters known as Athbash, Albam, etc. Now Nebuchadnezzar = 423:- n= 50; b= 2; w= 6; k= 20; d= 4; n= 50; a= 1; x= 90; r= 200 = 423. And Antiochus Epiphanes: 423: a=1; n= 50; f= 9; y= 10; w= 6; k= 20; w= 6; s= 60 a= 1 p= 70; y= 10; p= 70; n= 50; s= 60. Total = 423 The madness of Antiochus was recognised in the popular change of his name from Epiphanes to Epimanes. But there were obvious points of resemblance between these potentates. Both of them conquered Jerusalem. Both of them robbed the Temple of its holy vessels. Both of them were liable to madness. Both of them tried to dictate the religion of their subjects. What happened to the kingdom of Babylon during the interim is a point with which the writer does not trouble himself. It formed no part of his story or of his moral. There is, however. no difficulty in supposing that the chief mages and courtiers may have continued to rule in the king’s name-a course rendered all the more easy by the extreme seclusion in which most Eastern monarchs pass their lives, often unseen by their subjects from one year’s end to the other. Alike in ancient days as in modern-witness the cases of Charles VI of France, Christian VII of Denmark, George III of England, and Otho of Bavaria-a king’s madness is not allowed to interfere with the normal administration of the kingdom. When the seven "times"-whether years or brief periods-were concluded, Nebuchadrezzar "lifted up his eyes to heaven," and his understanding returned to him. No further light is thrown on his recovery, which (as is not infrequently the case in madness) Was as sudden as his aberration. Perhaps the calm of the infinite azure over his head flowed into his troubled soul, and reminded him that (as the inscriptions say) "the Heavens" are "the father of the gods." At any rate, with that upward glance came the restoration of his reason. He instantly blessed the Most High, "and praised and honoured Him who liveth for ever, whose dominion is an everlasting dominion, and His kingdom is from generation to generation. { Exodus 17:16 } And all the inhabitants of the earth are reputed as nothing; and He doeth according to His will { Psalm 45:13 } 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?" Then his lords and counsellors reinstated him in his former majesty; his honour and brightness returned to him; he was once more "that head of gold" in his kingdom. { Daniel 2:38 } He concludes the story with the words: "Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth and His ways judgment; { Psalm 33:4 } and those that walk in pride He is able to abase.". { Exodus 18:11 } He died B.C. 561, and was deified, leaving behind him an invincible name. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Nebuchadnezzar the king, unto all people. Daniel 4:1-18 The Proclamation of Peace to all Nations William White. How changed the spirit and deportment of Nebuchadnezzar from what they were on the plains of Dura. Then, we saw him exulting in the pride of power, and girt with the terrors of tyranny. Then, we saw him in a passion, hot as the furnace he had kindled. Now, nothing but thoughts of peace are in his heart, and the law of kindness is on his tongue. Then, we saw him erecting an image to his idol. Now, we are called upon to listen while he extols and praises the God of Heaven. In early life, when the habits are young, the spirits buoyant, the mind elastic and versatile, a change of character is comparatively easy, and of frequent occurrence. But after a man has passed the middle stage of life, as Nebuchadnezzar had now done, changes are so difficult, and so rare, that we are accustomed to consider his character as fixed. Changes effected upon it, afterwards, even when produced by Divine grace, are very marvellous. To change the character in youth is like altering the channel of a river. To change it in old age is like turning the waters of a river backwards, and making them run upwards, to their source, when they were about to be emptied into the sea. Whether Nebuchadnezzar was truly converted unto God is a question that may afterwards come in our way. Without making any assertion on that head, for the present, it is quite apparent that his character is not only greatly altered, but much improved. The occasion of this change in the character of Nebuchadnezzar was a very remarkable dispensation of the Almighty. He was degraded from his throne, and deprived of his reason, and driven from the dwellings of men, and dwelt amid the cattle in the field. This discipline was severe, but it was salutary. He learned more among the beasts than ever he had learned among men. Is it not a wonderful instance of Divine grace to see the man who had spent so much of his time in war become the advocate, the apostle, the dispenser of peace! The design of this proclamation was to make publicly known the wonderful dealings of God towards himself. Many persons have recorded the more remarkable passages of their history, from a love of fame, from a desire to be spoken of while they are living, and to be remembered after they are dead. No such motive could possibly actuate Nebuchadnezzar. The occurrence, which he was about to relate, was one of the most humbling nature. That which incited Nebuchadnezzar to make his proclamation was a hope that it might be productive of good. "I thought it good to show the signs and the wonders which the high God hath wrought toward me." It was good for the Divine glory. It showed the greatness of Jehovah, that there was none like him among the sons of the mighty, when he could thus abase the greatest and the haughtiest man upon the earth. It was good for the warning and instruction of mankind. It cried aloud to all transgressors, "Fear and sin not; for if such things be done in the green tree, what will be done in the day." When this haughty spirit, this son of pride, was thus brought down, it cried aloud to all, "Be clothed with humility." Thin proclamation is addressed "to all people, nations, and languages that dwell in all the earth." We are not to suppose, from this, that Nebuchadnezzar still aspired to universal dominion over his fellow-creatures. There is reason to think that such ambitious thoughts were now dead within him. The proclamation is addressed to all nations, because he considered that a knowledge of the remarkable dispensations of the Most High towards himself might be of universal benefit. To publish this showed an excellent spirit in Nebuchadnezzar — a spirit more concerned for God's glory than his own — more anxious about the welfare of his subjects than about his own reputation. It is easy to proclaim our own excellencies, but, surely, God must touch the heart before we are willing to promote His glory at the expense of our own. When his reason was restored, and he considered the whole way in which God had dealt with him, Nebuchadnezzar is filled with astonishment. "How great are His signs, and how mighty are His wonders!" Nebuchadnezzar had now reigned about forty years. During that period he had journeyed far, and seen much of the Divine doings. On the plains of Dora he had seen a noble testimony lifted up for God. He then, also, saw a visible manifestation of God, and witnessed a very wonderful miracle performed in behalf of the faithful witnesses for His glory. We might have supposed that the evidence afforded by such a manifestation, and such a miracle, was sufficient to have carried conviction to every rational mind. It must, however, be remarked that it is not from want of evidence in support of religion that any continue in unbelief; and it is not by evidence alone that any man can be truly converted unto God. The evidence in behalf of religion is of a moral nature, for the practical reception of which there is requisite a certain moral condition of mind, and where this is awanting, evidence, however powerful, will have no more effect in softening the heart than sunshine has upon a rock. Accordingly, Nebuchadnezzar saw all these miracles of Divine power and wisdom, and received from them only slight and transient impressions. But now, like one who had been all his days blind, and got his eyes opened behold the glory of the Lord, he cries out in astonishment, "How great are His signs, and how mighty are His wonders!" Jehovah is not only glorious in holiness, and fearful in praises, He is a God "ever doing wonders." To a finite mind His works as Creator must, of necessity, appear marvellous, because of the incomprehensible power and wisdom with which they are all stamped. Every man who is truly converted will be filled with wonder at the doings of the Lord. He will see His loving kindness to be a "wonderful loving kindness," and His condescension to be infinite. And it is one sign of being benefited by the dispensations of Providence when we are led to wonder, and admire, and adore the hand of God. There may be nothing in our history so extraordinary as there was in that of Nebuchadnezzar. But in the life of the humblest individual, in his life who has fewest vicissitudes, there will appear, when it is seriously considered, evidences of Divine care, wisdom, power, long-suffering, sufficient to constrain him to cry out, "O how great are His signs, and how mighty are His wonders!" How often has He disappointed our fears! How often has He exceeded our hopes! If Nebuchadnezzar, on discovering the meaning of one small act of Providence, was filled with such astonishment, how high will their admiration rise, how rich will be their satisfaction, how profound their reverence, who shall have the whole plan of the universe unfolded to their consideration! If he on earth, will not they much more in Heaven sing, "O how great are His signs, and how mighty are His wonders!" God had done much for Nebuchadnezzar. He had raised him to the highest place on earth — He had made him a king of kings — had given success to his counsels, victory to his arms, and bestowed on him every temporal blessing which a mortal could possess. In the day of prosperity God is too generally overlooked. Such was the effect of prosperity on Nebuchadnezzar. He felt and spake as if he were omnipotent, as if there was no power in the universe above his own, as if he were a god of gods, as well as a king of kings. But behold and adore the power of Jehovah! In a moment, in the twinkling of an eye, He makes this proud and presumptuous creature, who feels himself more than a god, less than the meanest of his subjects, less than a man — He makes him a companion of the beasts of the field, and continues him in that situation for seven years. Behold and adore the sovereignty of Divine grace, in sanctifying this affliction! Many who never praised God for their prosperity have praised Him for their adversity, have thanked and adored Him that ever they were afflicted. This was the case with Nebuchadnezzar. He who never praised God for raising him to the throne, adores and magnifies His name for driving him from the dwellings of men. Joyous chastisement! Blessed degradation! Blessed the eclipse of reason to him! By being deprived of his reason, he was taught the right use of his reason. The minions that dwelt in Nebuchadnezzar's court had never approached him without saying, "O king, live for ever." Accustomed to the perpetual incense of their flattery, it is probable that he forgot his mortality, he forgot that changes might come — that changes would come. Now, however, he sees that God is the only monarch who shall live for ever, and His kingdom the only one that shall never be subverted by the storms of time. "His kingdom," says he, "is an everlasting kingdom, and His dominion from generation to generation." Change and vicissitude reach not the throne of the Creator. "His kingdom shall for ever stand, His throne through all ages." The life of Nebuchadnezzar had been prosperous from its commencement, but his prosperity never appeared to be so complete as it was immediately before the terrible calamity of which we have an account in this chapter. His wealth is immense — his power is unbounded — all his enemies are conquered, all his provinces are submissive. Crowned with victory, the veteran warrior was at rest in his house, and flourished in his palace. But a more than ordinary share of prosperity is often followed by some great disaster. The time of their greatest prosperity is often the period which God selects for punishing the proud and lofty ones of the earth. ( William White. ) How great are His signs, and how mighty are His wonders! Daniel 4:3 Man Touching the Inexpressible Joseph Parker, D.D. That the spiritual impression of Nebuchadnezzar was of the right kind is shown by his introductory exclamation "How great are His signs, and how mighty are His wonders!" It is beautiful to see how the shining of God upon the soul affrights all our little speech. Here the man is touching the inexpressible, the infinite; he can only hint at his meaning by way of exclamation: How great His signs, how mighty His wonders! there is no attempt at analysis, explanation, measurement, definite statement. All religious exaltation is overpowering. The mischief of our piety is that we can tell just what we believe and exactly what we feel. When a man can be so definite about his religion, the question is whether he has any religion to be definite about. No religion is complete that does not simply defy the believer to tell what it is in all its scope, in all its indications, in all its exalting enthusiasms. Some times we can only tell our creed by our tears. When a man touches the highest point of his faith he is silent; when he does speak he speaks in great bursts of feeling. To those who listen he may indeed be incoherent and unconnected, to that they, listening, may wonder what he is saying, for the only thing definite about the man is the indefiniteness of unutterable joy. Do not measure God; report nothing concerning His stature; gather up His universe, and regard it as but a symbol, poor and dim, of His majesty. We are the better for these great billows of enthusiasm rolling through the soul; it does us good to be brought into the sanctuary of the unutterable; so long as we can speak all we feel the fountains of the great deep have been broken up. Incoherence in the sanctuary may be but the highest and grandest aspect of eloquence — how great, how noble, how wondrous; all this is but exclamation to the man who carries his religion as a burden; but all this is inspiration to the man of whose soul his religion is an essential part. ( Joseph Parker, D.D. ) His kingdom is an everlasting kingdom. Daniel 4:3 The Kingdom of God Joseph Irons. I. A FEW WORDS ABOUT THIS KINGDOM — the antecedent is in the verse immediately preceding our text, in which the monarch talks of "showing the signs and wonders that the high God had wrought towards him." He had not yet got quite into our school, and into the use of the phraseology of the servants of the living God, who call Him the "Most High God." But by-and-bye you will find this same man learning that phrase also, and putting it forth. However, he calls Him here "the High God," higher than his own god, higher than all the idols and gods of the heathen, higher even than himself, and he would fain have been a god. Glory to our covenant God, that this is a suitable and proper appellation, for the kingdom is His. The point I wish to establish is, that Jehovah's kingdom of grace is perfectly distinct from all the kingdoms of the world. We might say much concerning the kingdom of nature, and show how He rules that, as He did in the instance of those three persons, so that even fire should lose its power, and they walk about in it unhurt. And if He were not the God of the kingdom of nature, He could not control and govern it. And, first of all, my Lord says, His kingdom is "not of this world"; it is not carnal, it is not in the might and power of human potentates, it is not submitted to the authority" of carnal minds, it is not that which the enemies of Jesus Christ are to lay their hands upon as if they had authority and offices appointed unto them in it. And this will in which the kingdom is founded is of ancient date. Look back to the earliest history we possess, and the account given of what real godliness was in Adam's days, in Abel's days, and in Abraham's days, and we shall find that the kingdom then, and for ages before, was founded in the settled purpose of eternity., in the council of peace, between the persons of Deity. Moreover, it is absolute in the Divine mind — "With whom took He counsel?" or whom did He consult on the matter? Where is the being that gave advice, or communicated understanding to Him? No, His will is absolute law. Probably it would be found a rather dangerous experiment to make the will of a created being absolute law; but there is no such danger with God. We are nowhere so safe, so happy and secure, as under the guidance, control, and management of Jehovah's absolute will. Moreover, it is a kingdom that has always been advancing, according to the absolute sovereignty of His own will. I know that the powers of darkness have done, and are now doing, all in their power to stop its progress. The more His people were afflicted the more they multiplied and grew. This kingdom, founded in the Divine will, is organised with infinite wisdom. There are privileges, advantages, comforts, pleasures, and usefulness pertaining to the organisation of a Christian church. Believers should not be like a scattered flock of sheep, not knowing one another; but should be knit together as one in heart, in love, and in bearing one another's burdens. The organisation I mean is that which consists of the people, the principles, and the privileges, all of which are in accordance with, nay, organised by, infinite wisdom. Upon what principles has Jehovah organised His Church, His kingdom upon earth? One word would serve as a title page, a running title, to the whole statute book of the kingdom; and that word is "grace." It is a grace kingdom. All its principles, doctrines, laws, and statutes emanate from the fulness of grace in the Father's heart, in the Person of the Son, according to the register of the Holy Ghost, Grace makes the characteristics. Moreover, as regards privileges. Here a vast amount of illustration opens to my view; but I must limit myself to only one or two remarks. This blessed kingdom of our God has privileges for all its subjects, who are declared to be made "kings and priests unto God." Moreover, if we speak of the privileges under which the Kingdom of Jesus Christ is organised, we find a vast revenue of promises, all of which are "yea and amen" in Jesus Christ, and are to the glory of God in the experience of every subject of His grace. Let us pass on to mark one thing more respecting this kingdom; I mean its unchangeable character; for my text says expressly that "His kingdom is an everlasting kingdom." It shall know no variation. II. THE INTERESTS OF THIS KINGDOM, which are great and rare, and concern the monarch and the subject both. I shall only mention two or. three of those interests; and if one of them fall, the monarch is injured as well as the subject. The interests, then, are mutual, But whilst we speak of the interests of the kingdom, we must not lose sight of its dignity. All its subjects are dignified characters; and yet all their dignity is concentrated in their glorious sovereign. All His subjects are brought out from the world, washed and made clean, forgiven freely, justified perfectly, accepted cordially, "received graciously, and loved freely." III. DESCRIBE THE NATIVES OF THIS KINGDOM. There is a peculiar description of them given by Haman, when he sought the destruction of God's Church in the time of king Ahasuerus, and the subtle Jesuit cried, "O king, live for ever,. there is a certain people scattered abroad and dispersed among the people in the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king's laws, therefore it is not for the king's profit to, suffer them. If it please the king, let it be written that they may be destroyed." And what was the reason? Why, that "their laws were diverse from all people." Now this I think a fine testimony to come from the mouth of so inveterate a foe of God's people, with regard to their peculiar character as natives of His kingdom. "Their laws are diverse from all other peoples'." Now, if grace has not made you to differ from the world, if it has not distinguished you as a new creature in another character I fear it has done very little for you. But, though our laws are diverse from all others, we mean to abide by them, God helping us, and to rejoice in them. When the Jews were apprised of this wicked conspiracy, what course did they take? Did they attempt to alter, modify, or change their laws? Did they attempt to amalgamate their laws with those of the people around them? Did they say, "Well, instead of having a sacrifice once a-morning, let us have one once a-week." No, they would not think of the least alteration. And there stood the people of God adhering constantly to the laws of God. IV. THE GENERATION SPECIFIED IN SUCCESSION — "His kingdom is an everlasting kingdom, and His dominion from generation to generation." Here, be it observed, that we are very fond of a line of succession; but it must not be carnal and fleshly; it must not be secular; it is a spiritual line of succession. This one line of succession has been specified in the Scripture in a text which I have already cited — "instead of the fathers shall come up the children." Whether they were born in antediluvian times, or in the Mosaic times, or under the prophets' ministry, or under the ministry of the Lord Jesus Christ, or during the apostles' days, or down to the present hour, their family likeness has always exhibited, and always will exhibit, spirituality, separation, and subordination. But they are not only spiritual and separate, but subordinate to the monarch. They have touched His sceptre; they have obtained life Divine from Him. Now mark the subordination — "and bring into captivity every thought to the obedience of Christ" "Thy will be done" is the favourite motto inscribed upon their banners; "not as I will, but as thou wilt," shouted their glorious Captain, and they reiterate the cry. The will of Jehovah is the law of their life. ( Joseph Irons. ) I saw and behold a tree in the midst of the earth. Daniel 4:10-15 The Fall of the Great Tree A. London I. UNDUE EXALTATION OF SPIRIT MAY BRING DEGRADATION OF THE FLESH. Rich men often look over a vast domain which they call their own, and the sight of their outward and visible possessions may inflate their spirit with pride, as air forced: into a bladder will expand it to its utmost extent Yet much that they look upon may have been bought for them by the blood and brain and sweat of others, the thought of whose labour ought to prevent the vain-glory of the possessor. This was the case with this giant king of the olden times (v.30.) And he bestowed no thought on the outstanding debt due to the human beings who had really build the city. If he had looked beyond that which was immediately before him, he would have seen the captives whom he had taken in war toiling to raise for him the stately buildings, those who had wrought for him, and had been repaid with scanty food and an iron rule. "Is not this great Babylon, that I have built:" But he "feared not God, neither regarded man." II. THE DEGRADATION OF THE FLESH MAY LEAD TO A RIGHT EXALTATION OF SPIRIT (V. 34). There are many people whom prosperity fails to bring to a right state of heart before God, and then chastisement becomes a necessity. God is willing to try the rod when nothing but the rod will bring the desired end. There are many men in the world who are much less overbearing towards the weak after they have been knocked down by a stronger arm than their own. III. A DOXOLOGY WILL SPRING FROM A RIGHT EXALTATION OF SPIRIT (V. 37). Praise from a soul that has been humiliated in body and smitten in circumstance is the best sign that it has come into a condition of sound humility, and that the affliction has not been in vain. But praise is the outcome of pain when the pain has been followed by healing. So with Nebuchadnezzar. He passed through a painful experience, but it issued in bringing him to the feet of the Eternal God. Lessons: 1. Divine punish merit may become Divine healing. Diseases require treatment in proportion to their severity, and of all soul-disease there is none more difficult to cure than pride, "which is an abomination to the Lord" ( Proverbs 16:5 ). But in the case before us, as in many others, the chastisement of the sin became the instrument of its cure. 2. Those who have most sympathy with God are the most bold in declaring the conditions of His mercy. Daniel feared not to tell his king of his sins, and to warn him that repentance was the only way to escape judgment. ( A. London Minister.) The Tree of Pride J. Medley, D.D. There is no narrative in the Scriptures which we may not apply to ourselves. 1. Is there not some portion of that old Babylonish pride in your hearts? You have never committed the same sins as the insane king, it is true. But have you, ever been tried as he was — brought up in the midst of royal luxury, taught to regard all men as beneath him and subject to his will, and made absolute from childhood, so that his slightest wish was law? If not you have nothing to boast of, and yet those sins you count so little may be as great as his were to him. That love of dress, that greed of money-making, the forgetfulness of common mercies, the neglect of religious duty, are but developments of the same disease which afflicted him. "Hew down the tree, and cut off his branches?" 2. How often have we seen this literally fulfilled — the edifice of pride, which had been erected by the toilsome labour of one man, dashed to the ground in ruin, while the possessor sees his children, bankrupt of youth and innocence, ignorant and regardless of the only treasure they can carry with them into a better world? 3. Can there be a more useful antidote than this chapter for the materialism which prevails, for fraud in high places, for public dishonesty, the mixture of luxury and bankruptcy and business immorality which threaten to sweep away the barriers of right and truth? What can we apprehend from such scenes but the stern and solemn voice of the watcher, "Hew down the tree?" Surely, then, this record speaks to us to aim at greater purity and simplicity of manner, at greater economy — for a reckless spendthrift must be dishonest, as he spends what he does not earn. We should deny ourselves in the way of vain show, and not be guilty of the folly of endeavouring to outdo each other in finery, in great parties, in luxurious living and magnificent extravagance. The spending of a half-year's earnings in a single day is nothing but insanity. ( J. Medley, D.D. ) This matter is by the decree of the watchers Daniel 4:17 A Watcher and a Holy One R. Payne Smith, D.D. The word for watcher became an ordinary term in the Syrian church for angel; and Ephrem Syrus classes the watchers with the Seraphim and Cherubim as a special order of Heavenly beings. The use, however, of the word in the Syrian church was probably borrowed from this passage, and it is interesting to find in the Babylonian mythology a complete explanation of its use. For as there are "watchers" mentioned also in the literature of the Parsees, or Persian fire worshippers, it has been argued that the Book of Daniel was a late book, which had borrowed its doctrines of angels from Zoroaster. Our enlarged knowledge of Babylonian literature has revealed to us the fact that they believed in a vast hierarchy of spiritual beings of every rank, some belonging to the earth and some to Heaven; and among these the seven spirits, to whom the seven planets were entrusted, held an important place as the guardians of the universe and of the house. There were also seven warder spirits who kept watch at the gates of Hades. Each dwelling also had special watchers, whose office it was to drive away the wicked and all enemies, and who could oven inflict upon them the penalty of death. There have been brought home to our museums figures coarsely fashioned in bronze of these watchers; while in the cuneiform inscriptions there are found solemn forms, directing where, with magical rites, each one of these guardian beings was to be placed, and detailing his attributes of office. The being, therefore, which the king saw in his dream was one of his own guardians, a warder spirit under whose protection he had been placed. ( R. Payne Smith, D.D. ) The Most High R. Payne Smith, D. D. There was something new to the king in this appellation. He had thought of many gods. The heavens were to him a repetition of the earth. There were beings there of every kind and class, good and evil, powerful for mischief, partial, capricious, but useful if propitiated. He thought that these beings existed for man's sake. He was to learn of one God, for and by whom all things exist, and who rules in the kingdom of men. He supposed that men such as himself, kings and princes, ruled, and that the gods would help or try to frustrate these earthly rulers according to file treatment which they themselves received. He had never conceived such a thought as that which is so natural to us, that while man proposes God disposes of earthly things. Even the philosophical Greeks supposed that the Deity was subject to the rule of necessity or fate. Zeus might hold the balance, but the scale would go up or down independently of his will. But during these seven years there was to be a growth of knowledge in the king's mind, until he had mastered the truth that the earth is the Lord's and that all things on earth are as He wills and by His permission. ( R. Payne Smith, D. D. ) Decrees and Demands of the Watchers Joseph Irons. I. First, THE APPELLATIONS; the watchers and the holy ones. Now here I am obliged again to differ from the commentators, some of whom speak of these watchers and holy ones as being created angels or glorified saints. The saints in glory have entered into rest, and cannot interfere with, nor be disturbed by, earthly affairs. The angels, it is true, are emphatically called "ministering spirits sent forth to minister to them who shall be heirs of salvation"; but where is the Scripture which gives the least idea of either saints or angels having the prerogative of decreeing and demanding? We have many instances of angels being sent as messengers of vengeance and of mercy, but the prerogative of decreeing and demanding belongs only to Jehovah! I, therefore, conclude that these watchers, these holy ones, are the blessed, glorious, undivided Trinity in unity, distinct in personality, indivisible in essential eternal union. All the solicitude which paternal love can possess — all the affection which can be supposed to exist in the heart of a bridegroom or husband, and all the tenderness and care which the very name of the Comforter implies put forth to watch over and preserve the Zion of our God: this accounts for her safety, and opens to her a never-failing source of consolation, for so long as Jehovah wears the sacred appellations of the watchers and the holy ones, the most vigilant enemies of His Church must be disappointed and frustrated in their malicious assaults because they cannot elude omniscience. The holy ones must cease to be holy ones before they can neglect their charge. These watchers watch over the church publicly, personally, and perpetually. Their public watchings are sometimes for signal judgments and sometimes for special mercies ( Jeremiah 31:28 ). Now who is so blind as not to see that the watchers have been watching over the professing churches in dear old England. Moreover, the Lord watches over His people personally as well as collectively, as it is written, "The Lord is thy keeper, the Lord is thy shade upon thy right hand" ( Psalm 121:5 ). So that while these holy watchers take special charge of the church as a body, protecting her, providing for her, and present with her; every member, however obscure, is as much His care as the whole body, for the body would not be complete if the least member were missing. He watches the book where all their names are written — He watches the dates there recorded when they are to be regenerated — He watches the instruments and the providences which He has decreed to employ. So that our blessed watchers are never off the watch, though we often are, then let earth and hell assail by day or night, Israel is safe because omnipotence, omniscience, and omnipresence belong to our watchers, our holy ones, the covenant God of Israel. We ought also to bear in mind that these Heavenly watchers are quite aware of, and well know both the friends and the foes of, the church; so as to be prepared to suppress the one and to succour the other. You and I may be taken by surprise, but our holy watchers cannot. Does the appellation of "the holy ones" find a response in your experience? Does the nature, yea, the very life of these holy ones dwell in you? Then it must and will manifest itself in holy aspirings, holy feastings, holy actions and the like, as it is written, "but as He which hath called you is holy, so be ye holy in all manner of conversation" ( 1 Peter 1:15 ). II. Let us now proceed to notice THE LEGISLATION SET FORTH IN OUR TEXT in the words "decreeing and demanding," throughout the wide range of Divine government in the worlds of nature, providence, and grace; and who, I ask, can be trusted to decree and demand, but these Almighty watchers, these holy ones? This glorious Triune Jehovah alone doeth what seemeth Him good in the armies of Heaven and among the inhabitants of earth. Of Him only can it be said, "He spake, and it was done; He commanded, and it stood fast"; for "the counsel of the Lord standeth for ever, the thoughts of His heart to all generations." So that what the watchers decree, the holy ones demand throughout the world of nature. Hence the Psalmist assures us that fire and hail, snow and vapours, stormy wind, mountains and all hills, fulfil His word ( Psalm 148:8 ). Yea, when He decrees the reversing of nature's order for any special purpose, He also demands its accomplishment; as when the sun stood still while Joshua completed his victory over Israel's enemies ( Joshua 10 ); and when the sun went backward ten degrees by the sun-dial of Ahaz to confirm the Lord's promise of adding unto the king's days fifteen years ( Isaiah 38:8 ). Let us now turn from the world of nature to the world, of providence, and see how Divine legislation rules there without human interference; yea, against human hostility. The history of the patriarch Joseph was a striking exemplification of this principle. The watchers had decreed that he should rise to an eminence above all his brethren for the purpose of saving Egypt from desolation, and the chosen tribes from perishing in the time of famine; but at every step of his advancement human hostility seemed determined to frustrate that decree. Just glance at the history of David in confirmation of the grand truth which we are dwelling upon. "The decree of the watchers" was that he should be King of Israeli that h

4:1-18 The beginning and end of this chapter lead us to hope, that Nebuchadnezzar was a monument of the power of Divine grace, and of the riches of Divine mercy. After he was recovered from his madness, he told to distant places, and wrote down for future ages, how God had justly humbled and graciously restored him. When a sinner comes to himself, he will promote the welfare of others, by making known the wondrous mercy of God. Nebuchadnezzar, before he related the Divine judgments upon him for his pride, told the warnings he had in a dream or vision. The meaning was explained to him. The person signified, was to be put down from honour, and to be deprived of the use of his reason seven years. This is surely the sorest of all temporal judgments. Whatever outward affliction God is pleased to lay upon us, we have cause to bear it patiently, and to be thankful that he continues the use of our reason, and the peace of our consciences. Yet if the Lord should see fit by such means to keep a sinner from multiplying crimes, or a believer from dishonouring his name, even the dreadful prevention would be far preferable to the evil conduct. God has determined it, as a righteous Judge, and the angels in heaven applaud. Not that the great God needs the counsel or concurrence of the angels, but it denotes the solemnity of this sentence. The demand is by the word of the holy ones, God's suffering people: when the oppressed cry to God, he will hear. Let us diligently seek blessings which can never be taken from us, and especially beware of pride and forgetfulness of God. 4:19-27 Daniel was struck with amazement and terror at so heavy a judgment coming upon so great a prince, and gives advice with tenderness and respect. It is necessary, in repentance, that we not only cease to do evil, but learn to do good. Though it might not wholly prevent the judgment, yet the trouble may be longer before it comes, or shorter when it does come. And everlasting misery will be escaped by all who repent and turn to God. 4:28-37 Pride and self-conceit are sins that beset great men. They are apt to take that glory to themselves which is due to God only. While the proud word was in the king's mouth, the powerful word came from God. His understanding and his memory were gone, and all the powers of the rational soul were broken. How careful we ought to be, not to do any thing which may provoke God to put us out of our senses! God resists the proud. Nebuchadnezzar would be more than a man, but God justly makes him less than a man. We may learn to believe concerning God, that the most high God lives for ever, and that his kingdom is like himself, everlasting, and universal. His power cannot be resisted. When men are brought to honour God, by confession of sin and acknowledging his sovereignty, then, and not till then, they may expect that God will honour them; not only restore them to the dignity they lost by the sin of the first Adam, but add excellent majesty to them, from the righteousness and grace of the Second Adam. Afflictions shall last no longer than till they have done the work for which they were sent. There can be no reasonable doubt that Nebuchadnezzar was a true penitent, and an accepted believer. It is thought that he did not live more than a year after his restoration. Thus the Lord knows how to abase those that walk in pride, but gives grace and consolation to the humble, broken-hearted sinner who calls upon Him.