Exegetical and Hermeneutical Commentary of Daniel 4:25
That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
25. The sense of vv. 15, 16, 17 b explained more distinctly: Nebuchadnezzar, imagining himself to be an animal, will act himself, and be treated by others, accordingly.
that they shall drive thee and they shall make thee to eat and they shall wet thee ] R.V. that thou shalt be driven and thou shalt be made to eat and shalt be wet. In Aramaic, the 3rd pers. plur. with indef. subject is often used where we should employ the passive, even though the agent implicitly referred to is God, see e.g. Dan 2:30 (lit. ‘that they should make known’), Dan 3:4 (lit. ‘they command’), Dan 4:16 (lit. ‘let them change let them give’), 31 (lit. ‘they speak’), in all which passages A.V. itself paraphrases by the passive. The same usage occurs sometimes in Biblical Hebrew (see on Dan 1:12); and it is frequent in the later language, as Abhoth, iv. 7 (cited on Dan 4:26) [242] . Cf. Mat 5:15; Luk 6:38; Luk 6:44; Luk 12:20 ( ); Rev 12:6 ( Dan 4:14 ).
[242] See further examples in Dalman, Die Worte Jesu (1898), p. 184.
Fuente: The Cambridge Bible for Schools and Colleges
That they shall drive thee from men – That is, thou shalt be driven from the habitations of men; from the place which thou hast occupied among men. The prophet does not say who would do this, but he says that it would be done. The language is such as would be used of one who should become a maniac, and be thrust out of the ordinary society in which he had moved. The Greek of Theodotion here is: kai se ekdioxousin. The Codex Chisianus has, And the Most High and his angels shall run upon thee – katatrechousin – leading thee into prison, or into detention – eis phulaken – and shall thrust thee into a desert place. The general sense is, that he would be in such a state as to be treated like a beast rather than a man; that he would be removed from his ordinary abodes, and be a miserable and neglected outcast.
This commences the account of the calamity that was to come upon Nebuchadnezzar, and as there have been many opinions entertained as to the nature of this malady, it may be proper to notice some of them. Compare Bertholdt, pp. 286-292. Some have held that there was a real metamorphosis into some form of an animal, though his rational soul remained, so that he was able to acknowledge God and give praise to him. Cedrenus held that he was transformed into a beast, half lion and half ox. An unknown author, mentioned by Justin, maintained that the transformation was into an animal resembling what was seen in the visions of Ezekiel – the cherubim – composed of an eagle, a lion, an ox, and a man. In support of the opinion that there was a real transformation, an appeal has been made to the common belief among ancient nations, that such metamorphoses had actually occurred, and especially to what Herodotus (iv. 105) says of the Neuri ( Neuroi) It is said by the Scythians, as well as by the Greeks who dwell in Scythia, that once in every year they are all of them changed into wolves, and that after remaining in that state for the space of a few days, they resume their former shape.
Herodotus adds, however, This I do not believe, although they swear that it is true. An appeal is also made to an assertion of Apuleius, who says of himself that he was changed into an ass; and also to the Metamorphoses of Ovid. This supposed transformation of Nebuchadnezzar some have ascribed to Satan. – John Wier de Prcestigiis Daemonum, I. 26, Joh 4:1. Others have attributed it to the arts of magic or incantation, and suppose that it was a change in appearance only. Augustine (de Civit. Dei. lib. xviii. cap. 17), referring to what is said of Diomed and his followers on their return from Troy, that they were changed into birds, says that Varro, in proof of the truth of this, appeals to the fact that Circe changed Ulysses and his companions into beasts; and to the Arcadians, who, by swimming over a certain lake, were changed into wolves, and that if they ate no mans flesh, at the end of nine years they swam over the same lake and became men again.
Varro farther mentions the case of a man by the name of Daemonetus, who, tasting of the sacrifices which the Arcadians offered (a child), was turned into a wolf, and became a man again at the end of two years. Augustine himself says, that when he was in Italy, he heard a report that there were women there, who, by giving one a little drug in cheese, had the power of turning him into an ass. See the curious discussion of Augustine how far this could be true, in his work de Civit. Dei, lib. xviii. cap. 18. He supposes that under the influence of drugs men might be made to suppose they were thus transformed, or to have a recollection of what passed in such a state as if it were so. Cornelius a Lapide supposes that the transformation in the case of Nebuchadnezzar went only so far that his knees were bent in the other direction, like those of animals, and that he walked like animals. Origen, and many of those who have coincided with him in his allegorical mode of interpreting the Scriptures, supposed that the whole of this account is an allegory, designed to represent the fall of Satan, and his restoration again to the favor of God – in accordance with his belief of the doctrine of universal salvation.
Others suppose that the statement here means merely that there was a formidable conspiracy against him; that he was dethroned and bound with fetters; that he was then expelled from the court, and driven into exile; and that, as such, he lived a miserable life, finding a precarious subsistence in woods and wilds, among the beasts of the forest, until, by another revolution, he was restored again to the throne. It is not necessary to examine these various opinions, and to show their absurdity, their puerility, or their falsehood. Some of them are simply ridiculous, and none of them are demanded by any fair interpretation of the chapter. It may seem, perhaps, to be undignified even to refer to such opinions now; but this may serve to illustrate the method in which the Bible has been interpreted in former times, and the steps which have been taken before men arrived at a clear and rational interpretation of the sacred volume. It is indeed painful to reflect that such absurdities and puerilities have been in any way connected with the interpretation of the Word of God; sad to reflect that so many persons, in consequence of them, have discarded the Bible and the interpretations together as equally ridiculous and absurd. The true account in regard to the calamity of Nebuchadnezzar is undoubtedly the following:
(1) He was a maniac – made such by a direct Divine judgment on account of his pride, Dan 4:30-31. The essential thing in the statement is, that he was deprived of his reason, and that he was treated as a maniac. Compare Introduction to the chapter, II. (1).
(2) The particular form of the insanity with which he was afflicted seems to have been that he imagined himself to be a beast; and, this idea having taken possession of his mind, he acted accordingly. It may be remarked in regard to this,
(a) that such a fancy is no uncommon thing among maniacs. Numerous instances of this may be seen in the various works on insanity – or indeed may be seen by merely visiting a lunatic asylum. One imagines that he is a king, and decks himself out with a scepter and a diadem; another that he is glass, and is filled with excessive anxiety lest he should be broken; others have regarded themselves as deprived of their proper nature as human beings; others as having been once dead, and restored to life again; others as having been dead and sent back into life without a heart; others as existing in a manner unlike any other mortals; others as having no rational soul. See Arnold on Insanity, I. pp. 176-195. In all these cases, when such a fancy takes possession of the mind, there will be an effort on the part of the patient to act in exact conformity to this view of himself, and his whole conduct will be adapted to it. Nothing can convince him that it is not so; and there is no absurdity in supposing that, if the thought had taken possession of the mind of Nebuchadnezzar that he was a beast, he would live and act as a wild beast – just as it is said that he did.
(b) In itself considered, if Nebuchadnezzar was deprived of his reason, and for the cause assigned – his pride, nothing is more probable than that he would be left to imagine himself a beast, and to act like a beast. This would furnish the most striking contrast to his former state; would do most to bring down his pride; and would most effectually show the supremacy of the Most High.
(3) In this state of mind, fancying himself a wild beast, and endeavoring to act in conformity with this view, it is probable that he would be indulged as far as was consistent with his safety. Perhaps the regency would be induced to allow this partly from their long habits of deference to the will of an arbitrary monarch; partly because by this indulgence he would be less troublesome; and partly because a painful spectacle would thus be removed from the palace. We are not to suppose that he was permitted to roam in forests at large without any restraint, and without any supervision whatever. In Babylon, attached to the palace, there were doubtless, as there are all over the East, royal parks or gardens; there is every probability that in these parks there may have been assembled rare and strange animals as a royal menagerie; and it was doubtless in these parks, and among these animals that he was allowed to range. Painful as such a spectacle would be, yet it is not improbable that to such a maniac this would be allowed, as contributing to his gratification, or as a means of restoring him to his right mind.
(4) A king, however wide his empire, or magnifient his court, would be as likely to be subject to mental derangement as any other man. No situation in life can save the human mind from the liability to so overwhelming a calamity, nor should we deem it strange that it should come on a king as well as other men. The condition of Nebuchadnezzar, as represented by himself in this edict, was scarcely more pitiable than that of George III of England, though it is not surprising that in the eighteenth century of the Christian era, and in a Christian land, the treatment of the sovereign in such circumstances was different from that which a monarch received in pagan Babylon.
(5) It cannot be shown that this did not come upon Nebuchadnezzar, as stated in this chapter Dan 4:30-31, on account of his pride. That he was a proud and haughty monarch is apparent from all his history; that God would take some effectual means to humble him is in accordance with his dealings with mankind; that this would be a most effectual means of doing it cannot be doubted. No one can prove, in respect to any judgment that comes upon mankind, that it is not on account of some sin reigning in the heart; and when it is affirmed in a book claiming to be inspired, that a particular calamity is brought upon men on account of their transgressions, it cannot be demonstrated that the statement is not true. If these remarks are correct, then no well-founded objection can lie against the account here respecting the calamity that came upon this monarch in Babylon. This opinion in regard to the nature of the affliction which came upon Nebuchadnezzar, is probably what is now generally entertained, and it certainly meets all the circumstances of the case, and frees the narrative from material objection.
As a confirmation of its truth, I will copy here the opinion of Dr. Mead, as it is found in his Medica Sacra: All the circumstances of Nebuchadnezzars cage agree so well with a hypochondriacal madness, that to me it appears evident that Nebuchadnezzar was seized with this distemper, and under its influence ran wild into the fields; and that, fancying himself transformed into an ox, he fed on grass after the manner of cattle. Forevery sort of madness is the result of a disturbed imagination; which this unhappy man labored under for full seven years. And through neglect of taking proper care of himself, his hair and nails grew to an uncommon length; whereby the latter, growing thicker and crooked, resembled the claws of birds. Now the ancients called people affected with this kind of madness, lukanthropoi, wolf-men – or kunanthropoi, dog-men – because they went abroad in the night imitating wolves or dogs; particularly intent upon opening the sepulchres of the dead, and had their legs much ulcerated, either from frequent falls or the bites of dogs. In like manner are the daughters of Proetus related to have been mad, who, as Virgil says, Ecl. vi. 48,
– implerunt falsis mugitibus agros.
With mimic howlings filled the fields.
For, as Servius observes, Juno possessed their minds with such a species of fury, that, fancying themselves cows, they ran into the fields, bellowed often, and dreaded the plow. Nor was this disorder unknown to the moderns, for Schneckius records a remarkable instance of a farmer in Padua, who, imagining himself a wolf, attacked and even killed several people in the fields; and when at length he was taken, he persevered in declaring himself a real wolf, and that the only difference consisted in the inversion of his skin and hair. The same opinion as to the nature of the disease is expressed by Dr. John M. Good, in his Study of Medicine. So also Burton (Anatomy of Melancholy, Part I. Section I. Memb. i. Subs. 4). Burton refers to several cases which would illustrate the opinion. Wierus, says he, tells a story of such a one in Padua, 1541, that would not believe the contrary but that he was a wolf. He hath another instance of a Spaniard, who thought himself a bear. Such, be-like, or little better, were king Proectus daughters, that thought themselves kine – an instance strikingly resembling this case of Nebuchadnezzar, who seems to have imagined himself some kind of beast. Pliny, perhaps referring to diseases of this kind, says, Some men were turned into wolves in my time, and from wolves to men again, lib. viii. c. 22. See Burton as above.
And thy dwelling shall be with the beasts of the field – That is, as above explained, thou wilt imagine thyself to be a beast, and wilt act like a beast. Indulgence will be given to this propensity so as to allow you to range with the beasts in the park, or the royal menagerie.
And they shall make thee to eat grass as oxen – That is, this shall be thy propensity, and thou shalt be indulged in it. Fancying himself a beast of some kind – probably, as appears from this expression, an ox – nothing would be more natural than that he should attempt to live as oxen do, on grass, that he should be so far indulged that his food would consist of vegetables. Nothing is more common among maniacs than some such freak about food; and it is just as likely that a king would manifest this as any other man. The word grass here ( s’eba’, Hebrew: es’eb) means, properly, herbs; green herbs; vegetables – represented commonly, as furnishing food for man, Gen 1:11-12; Gen 2:5; Gen 3:18; Exo 10:12, Exo 10:15; Psa 104:14. The word grass, in our language, conveys an idea which is not strictly in accordance with the original. That word would denote only the vegetable productions which cattle eat; the Hebrew word is of a more general signification, embracing all kinds of vegetables – those which man eats, as well as those which animals eat; and the meaning here is, that he would live on vegetable food – a propensity in which they would doubtless indulge a man in such circumstances, painful and humiliating as it would be. The phrase they shall make thee eat grass, rather means, they shall permit thee to do it, or they shall treat thee so that thou wilt do it. It would be his inclination, and they would allow him to be gratified in it.
And they shall wet thee with the dew of heaven – Or, shall Suffer you to be wet with the dew of heaven; that is, to be out in the open air – no improbable treatment of a maniac, and especially likely to occur in a climate where it was no uncommon thing for all classes of persons to pass the night under the sky.
And seven times shall pass over thee – See the notes at Dan 4:16.
Till thou know … – Until thou shalt effectually learn that the true God rules; that he gives authority to whom he pleases; and that he takes it away when he pleases. See the notes at Dan 4:17. Nothing could be better fitted to teach this lesson than to deprive, by a manifest judgment of heaven, such a monarch of the exercise of reason, and reduce him to the pitiable condition here described.
Fuente: Albert Barnes’ Notes on the Bible
Dan 4:25
The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
God the Sovereign of all Kingdoms
That this world owes its existence to the creating power of God, and that He established its laws, and put its every wheel in motion, is a truth so evident that it has extorted the consent of all mankind. But did He then exhaust His omnipotence? And has He been inactive ever since? Did He cast it off His hand, as an orphan-world, deprived of His paternal care, and left to shift for itself? In the rational world, events are frequently brought to pass by the instrumentality of free agents; but still they are under the direction of the universal cause; and their liberty is not inconsistent with His sovereign dominion, nor does it exempt them from it. Though He makes us of secondary causes, yet He reserves to Himself the important character of the Ruler of the universe, and is the Supreme Disposer of all events. This is a truth of infinite moment, and fundamental to all religion. But if Almighty God does not govern the world, and order all the affairs of men according to His pleasure, where is the expediency or necessity of imploring His blessing and protection?
I. THAT THE MOST HIGH IS THE SOLE DISPOSER OF THE FATES OF KINGDOMS, AND THE EVENTS OF WAR, IS DEMONSTRABLE FROM HIS PERFECTIONS. We may infer from His wisdom that He formed the world, and particularly man, for some important design, which He determined to accomplish; but could He expect that this design would be accomplished by free agents, left entirely to themselves, without any direction or control from Him? Or would it be consistent with wisdom to form creatures incapable of self-government, and fit subjects for Him to rule, and yet exercise no government over them, but leave them entirely to themselves? Justice is an awful and amiable attribute. And on whom shall He display it, but on rational creatures, who are capable of moral good and evil? Indeed, the display of justice on particular persons may he deferred, as it generally is, to another state; but on societies, as such, it cannot be displayed but in this life; for it is only in this life that they subsist in that capacity; and, therefore, guilty nations must feel Divine judgments in the present state, which supposes that God disposes of them as He pleases. His goodness, that favourite perfection, is diffusive and unbounded; but how shall this be displayed in this world, unless He holds the reins of government in His own hands, and distributes His blessings to what kingdom or nation He pleases! If He do not manage their concerns, His mercy cannot be shown in delivering them from calamities; nor His patience in bearing with their provocations. His power is infinite, and, therefore, the management of all the worlds He has made is as easy to Him as the concerns of one individual. He knows all things, and is everywhere present; and can He be an unconcerned spectator of the affairs of His own creatures, and see them run on at random, without interposing? We may as well say in our hearts, with the fool, There is no God (Psa 53:1), as entertain such mean ideas of Him, as an idle being, whose happiness consists in inactivity. He will display His perfections in the most God-like manner, and this was His design in the creation of the universe; and since He cannot do this without exercising a perpetual providence over it, we may be assured He will do according to His wilt in the armies of Kenyon, and among the inhabitants of the earth (Dan 4:35). Indeed, there is something unnatural in the idea of a creator who takes no care of his own creatures.
II. THAT GOD IS THE SUPREME DISPOSER OF THE FATES OF KINGDOMS, AND OF THE EVENTS OF WAR, IS DEMONSTRABLE FROM THE REPEATED DECLARATIONS OF SCRIPTURE; and this alone is sufficient proof to those that believe their Divine authority. This great truth, in one form or other, runs, through the whole Bible. Sometimes the Divine government is asserted to be universal, supreme and uncontrollable. Our God is in the heavens; He hath done whatsoever He pleased (Psa 115:3). The Lord hath prepared His throne in the heavens; and His Kingdom ruleth over all (Psa 103:19). He doeth according to His will in the armies of heaven, and among the inhabitants of the earth; and none can stay His hand, or say unto Him, what doest thou? (Dan 4:35). Now His universal government, which is so strongly asserted in these passages, implies His particular government of the affairs of kingdoms and nations; and the Scriptures declare that the care of Providence extends to the most minute and inconsiderable parts of the creation; and, therefore, much more does it extend to the affairs of men and the fates of kingdoms. He giveth the beast his food, and the young ravens that cry (Psa 147:9): Behold, the fowls of the air; they sow not; neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Hence Christ draws the inference now in view, Are not ye much better, or of more importance, than they? The Scriptures farther expressly assert that the promotion and degradation of princes, the prosperity and destruction of kingdoms, are from God. Promotion, says the Psalmist, cometh neither from the east, nor from the west, nor from the south: but God is the judge; He putteth down one, and setteth up another (Psa 75:6). Hence pious warriors have confided for victory in the providence of God, and been sensible that without Him all their military forces were in vain. Some trust in chariots, and some in horses; but we will remember the name of the Lord our God. And observe difference; They are brought down and fallen; but we, who put our trust in the Lord, are risen, and stand upright (Psa 20:8; Psa 33:16-17). Again, we find many instances in the sacred writings of Gods over-ruling the conduct of men, even of the wicked, accomplish His own great designs, when the persons themselves had nothing in view but their own interest. Who could have had any raised expectations from the sale of Joseph, a poor helpless youth, as a slave into Egypt? His brethren had no other end in it than to remove out of their way the object of their envy, and their rival to their fathers affection. But God had a very important design in it, even the deliverance of the holy family and thousands of others from famishing. And, therefore, Joseph tells his brethren, It was not you that sent me hither, but God (Gen 45:8). The crucifixion of Christ was the most wicked action that ever was committed on this guilty globe; and the Jews freely followed their own malignant passions, and were not prompted to it by any influence from God, who cannot tempt to evil. But I need not tell you that this greatest evil is over-ruled for the greatest good of mankind.
III. IT IS THE COMMON SENSE OF ALL MANKIND THAT THE AFFAIRS OF KINGDOMS, AND PARTICULARLY SUCCESS IN WARS DEPEND UPON GOD. Read over the historical parts of the Old Testament, and you will find it the common sense of the Jews that they should never engage in war without first consulting God, and imploring His blessing. And since Christian kingdoms have been formed, we find the same sense prevailing among them, even in the darkest times. Nay, the very heathens were taught this by their reason, as one of the plainest dictates of the light of nature. They had a Mars and a Minerva; the one the god, and the other the goddess of war. They never engaged in war without anxiously consulting oracles, and offering a profusion of sacrifices and prayers. Now that which is common to all mankind, in all countries, in all ages, and of every religion, seems to be implanted in their nature by its author; and, consequently, must be true.
IV. THE INTERPOSITION OF PROVIDENCE ITS FREQUENTLY VISIBLE IN THE REMARKABLE COINCIDENCE OF CIRCUMSTANCES TO ACCOMPLISH SOME IMPORTANT END IN CRITICAL TIMES. Can we suppose that mere natural causes, that act without design, or that free agents, who act as they please, and who have different views, different prejudices, and contrary interests and inclinations we suppose that all these should conspire to promote one design unless they were under the over-ruling influence of Divine providence? Must not such a remarkable and even preternatural concurrence of various circumstances convince us of the truth of Solomons remark, There are many devices in the heart of man; but the counsel of the Lord, that shall stand! (Pro 19:21). Both sacred and profane history may furnish us with many instances of such remarkable interpositions of Providence. The first critical time which I would call to your remembrance, is the Spanish invasion in the reign of Queen Elizabeth, 1588. The Spaniards, enriched with the gold of the new world, America, then lately discovered, and their king enraged against England with all the malignity of a papist and a disappointed expectant of the crown, fitted out a fleet of such a force as the world had never before seen. They proudly called it the invincible armada; and, indeed, it seemed to deserve the name. The seas were overspread with their burden, and the ocean groaned with their weight. England then was but weak by sea, and in no condition to make a defence; so that she seemed on the very brink of popery, and slavery, and ruin. But she had little else to do but to stand still, and see the salvation of the Lord (Exo 14:13). Scarce had they displayed their sails to the inviting gales, when He who holds the winds in His treasure us let them loose upon the face of the deep. They were scattered–they were dashed in pieces against one another–they foundered in the mighty, waters. And of this mighty fleet there was hardly one left to carry back the dismal news. And was not this the Lords doing, and marvellous in our eyes? (Psa 118:23). Did He not make the winds, in their courses, fight for England? If any of you should ask, In what manner does He do this? Or how is it possible He should do it, when we see no sensible appearances of His controlling the laws of nature, or restraining the liberty of men? Natural causes produce their proper effects; and men fight against men; and perceive they are free to act or not to act, as they please. Where, then, is there any room for the agency of Providence? I answer, it is the excellency of the Divine government to accomplish its purposes without throwing the world into disturbance and confusion by great breaches upon its established laws; it accomplishes them either by continuing the course of nature or by altering it in so gentle and easy a manner that it is hardly, if at all, perceivable. And as to men, God carries them on to effect His designs, without offering the least violence to their free and rational nature; and sways their minds so gently that while they are performing His orders they often seem to themselves to act from principles wholly within themselves. What a surprising, mysterious government; what a perfect administration is this! Yet, I think, we can form some general ideas how the Lord manages the affairs of men, and particularly determines victory in the field of battle as He pleases. The event of war often depends in a great measure upon the winds and waves, clouds and rain. And why may not He, by a secret touch of His hand, order these so as to favour one party and incommode the other? The fate of war greatly depends on the prudence of counsels, and the courage of the soldiers; and why may we not suppose that He who formed the souls of men, and knows all their secret springs of action, and how to manage them–why may we not suppose that He may imperceivably direct the minds of the one party to concert proper measures and darken and confuse the understandings of the other, to take measures injurious to themselves, and advantageous to the enemy, though they appear right to them, until the event shows them mistaken? He may suggest hints of thoughts, and secretly bias the mind to a certain set of counsels.
1. If God rule in the kingdoms of men, and manage the affairs of the world, then we should live upon earth as in a world governed by Divine providence. This rebellious temper may show itself about the smallest things. When you find fault with the winds or weather, the heat of summer, or the cold Of winter, whom do you find fault with? Is it not with Him that is the Disposer of these things?
2. If the affairs of nations are at the disposal of the King of Heaven, then how dreadful is the case of a guilty, provoking, impenitent nation!
3. That we should humble ourselves before the King of kings, and take all proper means to gain His protection. If God dispose the victory as He pleases, then it is most fit, and absolutely necessary, that we should seek to secure His friendship.
4. If God govern the world by means of second causes, it is our duty, according to our characters, to use all proper means to defend our country, and stop the encroachments of our enemies. (S. Davis, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Because thou hast lived a brutish, epicurean life, and wert lifted up above the common race of mankind in thy heart, therefore thy fate shall be, not to be cast out to live among the basest and meanest sort of men, which were hard enough; no, not among herdsmen, as if that were too good for him; but among the beasts, to herd with them. This was such a thundering peal, that it was wonderful the king could endure to hear without wrath and fury boiling in his heart, yet the Lord withheld him.
How hard is it for lofty princes to learn this lesson, that God is the giver of all they have, and will call them to account severely for all they do, and make the kings and kingdoms of the world to know they are his, and not theirs, and that their tenure is but at the will of the Lord solely, who can alter and alienate the property of all their enjoyments, being the high Lord paramount above all!
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. they shall drive theeaChaldee idiom for “thou shalt be driven.”Hypochondriacal madness was his malady, which “drove” himunder the fancy that he was a beast, to “dwell with the beasts”;Da 4:34 proves this, “mineunderstanding returned.” The regency would leave him to roam inthe large beast-abounding parks attached to the palace.
eat grassthat is,vegetables, or herbs in general (Ge3:18).
they shall wet theethatis, thou shalt be wet.
till thou know, c.(Psa 83:17 Psa 83:18;Jer 27:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That they shall drive thee from men,…. From conversation with men, as unfit for it; from his court and palace, from his nobles and princes. Saadiah interprets this of the angels: it may be rendered impersonally or passively, as in Da 4:33, “thou shalt be driven from men” r; not by his family, his wife and children; or by his nobles, who are afterwards said to seek him; but by the most high God, and to show his power over him; and it may be by means of his ministering angels; or he was driven by his own fancy and imagination, which was suffered of God to prevail over him, judging himself not a man, but a beast; and so it was most agreeable to him to live with beasts, and not men:
and thy dwelling shall be with the beasts of the field; in the open air, or in some den and cavern, instead of being in his court, and among his nobles; a strange change of condition indeed! and in which he was preserved by divine Providence:
and they shall make thee to eat grass as oxen; imagining himself to be a beast, he should choose this sort of food, and eat it, and feed upon it with a gust, as if he had really been one; and besides, having no other food, would be obliged to eat this, as well as his degenerate and depraved imagination led him to it:
and they shall wet thee with the dew of heaven; strip him of his clothes, and leave him naked; so that he should have nothing to shelter him from the dew and rain, and other inclemencies of the heavens; and this his frenzy might lead him to do of himself:
and seven times shall pass over thee; which some understand of weeks, others of months, others of the seasons of winter and summer; but it is best to interpret it of seven whole years; [See comments on Da 4:16]:
till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will; this was done, as for the instruction of men in general, so of Nebuchadnezzar in particular; that his proud heart and haughty spirit might be brought down, and be made to acknowledge that there was a God higher than he, that judgeth in the earth, and that rules and overrules, and disposes of all things in it according to his will and pleasure; see Da 4:17
r “truderis”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
Daniel proceeds with the explanation of the king’s dream, to whom the last verse which I explained yesterday applies. This ought to be expressed, because this message was sorrowful and bitter for the king. We know how indignantly kings are usually compelled not only to submit to orders, but even to be cited before God’s tribunal, where they must be overwhelmed in shame and disgrace. For we know how prosperity intoxicates the plebeian race. What, then, can happen to kings except forgetfulness of the condition of our nature when they attempt to free themselves from all inconvenience and trouble? For they do not consider themselves subject to the common necessities of mankind. As, therefore, Nebuchadnezzar could scarcely bear this message, here the Prophet admonishes him in a few words concerning the cutting down of the tree as the figure of that ruin which hung over him. He now follows this up at length, when he says, They shall cast thee out from among men, and thy habitation shall be with the beasts of the field. When Daniel had previously discoursed upon the Four Monarchies, there is no doubt about the king’s mind being at first exasperated; but this was far more severe, and in the king’s opinion far less tolerable, as he is compared to wild beasts, and cut off from the number of mankind, and then he was driven into the fields and woods to feed with the wild beasts. If Daniel had only said the king was to be despoiled of his royal dignity, he would have been greatly offended by that disgrace, but when he was subject to such extreme shame, he was, doubtless, inwardly maddened by it. But God still restrained his fury lest he should desire to be revenged upon the supposed injury which he suffered. For we shall afterwards see from the context that he did not grow wise again. Since, therefore, he always cherished the same pride, there is no doubt of his cruelty, for these two vices were united; but the Lord restrained his madness, and spared his holy Prophet. Meanwhile, the constancy of God’s servant is worthy of observation, as he does not obliquely hint at what should happen to the king, but relates clearly and at length how base and disgraceful a condition remained for him. They shall cast thee out, says he, from among men If he had said, thou shalt be as it were one of the common herd, and shalt not differ from the very dregs of the people, this would have been very severe. But when the king is ejected from the society of mankind, so that not a single corner remains, and he is not allowed to spend his life among ox-herds and swineherds, every one may judge for himself how odious this would be; nor does Daniel here hesitate to pronounce such a judgment.
The following clause has the same or at least similar weight, — Thy dwelling, says he, shall be with the beasts of the field, and its herb shall feed thee The plural number is used indefinitely in the original; and hence it may be properly translated, “ Thou shalt feed on grass; thou shalt be watered by the dew of heaven; thy dwelling shall be with wild beasts.” I do not wish to philosophize with subtlety, as some do, who understand angels. I confess this to be true; but the Prophet simply teaches punishment to be at hand for the king of Babylon, while he should be reduced to extreme ignominy, and differ in nothing from the brutes. This liberty, therefore, as I have said, is worthy of notice, to shew us how God’s servants, who have to discharge the duty of teaching, cannot faithfully act their part unless they shut their eyes and despise all worldly grandeur. Hence, by the example of the king, let us learn our duty, and not be stubborn and perverse when God threatens us. Although, as we have said, Nebuchadnezzar did not grow wise, as the context will shew us, yet we shall see how he bore the terrible judgment denounced against him. If, therefore, we, who are but as refuse compared to him, cannot bear God’s threats when they are set before us,-he will be our witness and judge, who, though possessed of such mighty power, dared nothing against the Prophet. Now, at the end of the verse, the sentence formerly explained is repeated, — Until thou dost acknowledge, says he, how great a Lord there is in the kingdom of men, who delivers it to whomsoever he will. This passage teaches us again how difficult it is for us to attribute supreme power to God. In our language, indeed, we are great heralds of God’s glory, but still every one restricts his power, either by usurping something to himself, or by transferring it to some one else. Especially when God raises us to any degree of dignity, we forget ourselves to be men, and snatch away God’s honor from him, and desire to substitute ourselves for him. This disease is cured with difficulty, and the punishment which God inflicted on the king of Babylon is an example to us. A slight chastisement would have been sufficient unless this madness had been deeply seated in his bowels and marrow, since men claim to themselves the peculiar property of God. Hence they have need of a violent medicine to learn modesty and humility. In these days, monarchs, in their titles, always put forward themselves as kings, generals, and counts, by the grace of God; but how many falsely pretend to apply God’s name to themselves, for the purpose of securing the supreme power! For what is the meaning of that title of kings and princes — “by the grace of God ? ” except to avoid the acknowledgment of a superior. Meanwhile, they willingly trample upon that God with whose shield they protect themselves, — so far are they from seriously thinking themselves to reign by his permission! It is mere pretense, therefore, to boast that they reign through God’s favor. Since this is so, we may easily judge how proudly profane kings despise God, even though they make no fallacious use of his name, as those triflers who openly fawn upon him, and thus profane the name of his grace! It now follows:
Fuente: Calvin’s Complete Commentary
(25) They shall drive thee.The third person plural verb in the active with an impersonal subject frequently stands for the second person singular passive. Thus these words mean thou shalt be driven. (Comp. Luk. 16:9.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Kuenen ( Onderzoek, 2:487, note 5) discredits entirely this story of Nebuchadnezzar’s temporary insanity, but most modern scholars, including some of the leading Assyriologists, believe, notwithstanding the silence of cuneiform documents, that some tragedy such as is described here clouded the end of the reign of Nebuchadnezzar. Josephus, quoting from the Babylonian historian, Berosus, refers thus to the illness of Nebuchadnezzar: “Nebuchadnezzar falling into a state of weakness, altered his (manner of) life when he had reigned forty-three years, whereupon his son, Evil-merodach, obtained the kingdom.” Eusebius also, quoting an earlier author, says: “On a certain occasion the king went up to the roof of his palace and after prophesying the coming of the Persian, Cyrus, and his conquest of Babylon, suddenly disappeared.” Professor Prince, a reliable Assyriologist, after quoting these statements, points out that they all agree that Nebuchadnezzar was at one time seriously afflicted, either bodily or mentally, while the two non-biblical records agree in the statement that this disturbance was directly followed by his “disappearance,” that is, his retirement from public life. “Nothing is known regarding the death of Nebuchadnezzar, nor indeed is there any record in the cuneiform literature of his son, Amel-Marduk (Evil-merodach), except three contracts which are dated in the first year of the reign of this king” (Prince, Daniel, 1899).
This disease, which is generally acknowledged to have been “insania zoanthropica,” is well known to physicians. Sir Resdon Bennett, in his small but valuable book on the Diseases of the Bible, affirms the accuracy with which the symptoms of the disease commonly known as lycanthropy are here described; the demented person always imagining himself to be some animal the voices and actions of which he will attempt to imitate. David Yellowlees, M.D., lecturer on insanity in the University of Glasgow, believes, however, that this illness was not lycanthropy, but an attack of acute mania, which in its extreme forms “exhibits all kinds of degraded habits such as stripping off and tearing of the clothes, eating filth and garbage of all sorts, wild and violent gesticulations, dangerous assaults, howling noises, and utter disregard of personal decency. The patient often is liker a wild animal than a human being. These symptoms merely show the completeness of the aberration, and do not at all indicate a hopeless condition. On the contrary, they are seen most frequently in the cases which recover” ( Pulpit Commentary, 1897). Dr. Yellowlees states that, when uncomplicated, recovery usually takes place “in seven months” which is a remarkable parallel to the “seven times” of Dan 4:32. (See note Dan 4:15-16). Another specialist on insanity has pointed out that the best possible treatment for such melancholia is the one indicated here, namely, to let the patient live out-of-doors, without employing any restraint whatever, mechanical, chemical, or manual. He states that the few hints given here concerning Nebuchadnezzar’s recovery and expression of excessive thankfulness afterward are all true to life, this narrative containing “one of the most beautiful and concise descriptions of the premonition, the onset, the course and the termination of a case of insanity that is recorded in any language” ( Popular Science Monthly, 1895, pp. 416-429). The cuneiform records contain no statement concerning Nebuchadnezzar’s madness. However literal this account may be, such mention ought not to be expected. There is not an insane or wicked king mentioned in all the royal records of Egypt or Babylon. Certain old Jewish commentators suggested that Daniel, as chief of the Magi, probably reigned during the king’s madness, and they sometimes indulge in strange stories of Nebuchadnezzar falling from the palace roof after hearing God’s voice and being miraculously guided to the wilderness, where he remained until Daniel, seven years after, sent the army and his nobles to hunt for him. Such stories are purely imaginary.
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 4:25. They shall drive thee from men In the Chaldee and Hebrew the plural active they shall do, signifies no more than thus it shall be, be the cause what it will: so that the meaning is, that Nebuchadnezzar should be punished with madness, which should so deprave his imagination while he yet retained his memory, and perhaps his reason in some intervals, as that he should fancy himself to be a beast, and live as such, till his heart, that is, his apprehension, appetite, or likings, should be changed from man to beast. All this time the stump, which was to be a tree again, is fenced or guarded; no successor was to attempt his life, or step into his throne; which he was to reassume when his reason returned, and his heart was humbled before God. This sort of madness might be the lycanthropy, mentioned by naturalists and medical writers, which makes men go, or imagine they go, out of their houses like wolves, and bite and wound whatever comes in their way. See Chandler’s Vindication of the Defence, p. 25 and the first note on the last verse of this chapter.
Dan 4:25. As oxen Bochart describes the buffalo or wild ox as a sullen, malevolent, spiteful animal, attacking the unwary traveller with great fierceness. Though these fierce animals are for the most part found in Africa, yet Pliny observes, p. 142 that wild oxen were to be met with in ancient Scythia, and therefore probably on the Armenian mountains, not far from Babylonia. Mr. Bruce observes, that in Abyssinia the buffalo is the most ferocious animal in that part of the country where he resides; and yet that in Egypt it is the only one kept for giving milk; and that they are governed by children of ten years old without any apprehension of danger, though apparently of the same species with the Ethiopian. Vol. 5: p. 82. And Thevenot gives us a curious account of an use which was made of them on the Tigris, which he observed in his voyage from Mosul to Bagdad. I saw, says he, an experiment of the dexterity the people of the country have to cross the water without a bridge. I perceived forty or fifty she-buffles driven by a naked boy, who came to sell their milk; these buffles took the water, and swam in a square body; the little boy stood upright upon the last, and stepping from one to another drove them on with a stick, and that with as much force and assurance as if he had been on dry land; sometimes sitting down upon them.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 4:25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
Ver. 25. That they shall drive thee. ] He saith not who, whether angels or men, nor whither, for avoiding of envy and displeasure. This was a high point of heavenly wisdom, which adviseth to observe,
“ Quis, quid, ubi, quibus auxiliis, cur, quomodo, quando. ”
Nebuchadnezzar, who had driven so many before him out of their countries, is now, by a just judgment of God, himself driven out from company, lest, being mad, he should do much mischief: for his brutish conditions, he had now the brutes for his companions. He was wont to be fed with dainty fare; he now eateth grass as an ox. For his purple robe, horrido pilo totus obtegitur, he is all covered with hair; and for his precious ointments he is wet with the dew of heaven, ferinae vitae damnatus. a His disease, say some, was the lycanthropy; not a frenzy only, as that of Ericus, King of Sweden, who, being expelled his kingdom, for grief fell mad; b for, besides the brutish change of his mind, his body was much changed in feeding and living among wild beasts. Deformed he was, not transformed, so that the beasts took him for a beast, as going upon all four, and feeding as they did, although in shape differing from them, as a monster among them. But when all is said that can be said, sure it is that this change was supernatural, as appeareth by the occasion, manner, degree, time, &c., every circumstance seeming a new creation. c
And seven times shall pass over thee.
Till thou know.
a Oecolampadius; Diod.
b Willet.
c Mr Huet.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
drive thee, &c. The mental disease of Nebuchadnezzar is rare. It is called Lycanthropy (from Greek, lukos = a wolf, and anthropos = a man), because the man imagines himself to be a wolf, or some other animal.
men. Chaldee plural of ‘anash. App-14.
make = suffer.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 4:25
Dan 4:25 That they shall driveH2957 thee fromH4481 men,H606 and thy dwellingH4070 shall beH1934 withH5974 the beastsH2423 of the field,H1251 and they shall make thee to eatH2939 grassH6211 as oxen,H8450 and they shall wetH6647 thee with the dewH4481 H2920 of heaven,H8065 and sevenH7655 timesH5732 shall passH2499 overH5922 thee, tillH5705 H1768 thou knowH3046 thatH1768 the most HighH5943 rulethH7990 in the kingdomH4437 of men,H606 and givethH5415 it to whomsoeverH4479 H1768 he will.H6634
Dan 4:25
That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
By decree of the most High, the watcher is to drive Nebuchadnezzar from men and compel him to live as a wild beast with the cattle. Nebuchadnezzar will forsake all personal hygiene, and crawl around on all fours, naked and dirty with the cattle and eat grass with them. He will not come in at night, rather he will spend all his time with them, even waking up in the fields with the cattle, wet from the morning dew. In short, the most powerful man on earth at the time is going to crawl around on all fours, naked and unwashed like an ox in the fields and is going to graze on the grass of the field just like an ox would. He’s going to sleep with them at night, wake up in the mornings and crawl around on the ground some more. This is going to go on continuously for a period of time which has been previously identified as “till seven times pass over him”
This period of time, already mentioned in Dan 4:23, is sufficient to accomplish God’s purpose of fully establishing in Nebuchadnezzar’s mind who is in control of the affairs of the earth. It is fully explained to Nebuchadnezzar by Daniel in this verse as being till “thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will”. God made sure there was no doubt in Nebuchadnezzar’s mind when this was over as to who was responsible and why.
Rulers today do not get this kind of opportunity. They must take it upon themselves to avail themselves of the knowledge of scripture and learn from the examples of those who lived before them. God still sets up the kingdoms of the earth and works all things to the ends of His purposes. But He does not give kings or rulers today any direct guidance. They are expected to know from the examples of others and make the correct applications. Nebuchadnezzar was brought low by the hand of God and it was no doubt a humiliating experience, but be that as it may, he was the recipient of an incredible blessing of God who saw fit to directly and personally guide Nebuchadnezzar in the direction He wanted him to go. And Nebuchadnezzar obviously saw it as a blessing in the end because we see this narrative being written as a witness to the event and sent out to all nation, peoples and languages.
Fuente: Old and New Testaments Restoration Commentary
till thou know
The discipline was effective. Cf. Dan 4:30; Dan 4:37.
Fuente: Scofield Reference Bible Notes
drive: Dan 4:32, Dan 4:33, Dan 5:21-31, Job 30:3-8, Mar 5:3, Mar 5:4
and thy dwelling: All the circumstances of Nebuchadnezzar’s case, says Dr. Mead, agree so well with a hypochondriasis, that to me it appears evident the Almighty God brought this dreadful distemper upon him, and under its influence he ran wild into the fields: then fancying himself transformed into an ox, he fed on grass, after the manner of cattle; and, through neglect of himself, his hair and nails grew to an excessive length, so that the latter became thick and crooked, resembling bird’s claws.
to eat: Psa 106:20
till: Dan 4:17, Dan 4:32, Dan 4:34, Dan 4:35, Dan 2:21, Dan 5:21, Psa 75:7, Psa 83:18, Jer 27:5
Reciprocal: Num 33:53 – General Deu 2:5 – because Jos 8:1 – I have 1Ki 3:7 – thou hast 1Ch 29:30 – the times 2Ch 13:5 – the Lord 2Ch 20:6 – rulest not 2Ch 33:13 – knew Ezr 1:2 – hath given Job 30:5 – driven Job 36:22 – God Psa 7:17 – most Psa 24:1 – earth Psa 59:13 – and let Psa 103:19 – his kingdom Psa 119:46 – speak Pro 8:15 – By Isa 44:8 – ye are Isa 57:15 – the high Eze 22:16 – thou shalt know Dan 2:37 – the God Dan 4:15 – leave Dan 4:16 – seven times Dan 7:25 – a time Hos 2:7 – for Mat 6:13 – thine Luk 20:4 – from Joh 19:11 – Thou Act 7:48 – the most High Jam 4:7 – Submit
Fuente: The Treasury of Scripture Knowledge
Dan 4:25. They shall drive thee means the same as if it said thou shalt be driven,” for it is worded he was driven in verse 33, This also corresponds with mine understanding returned in verse 34 which indicates that the driving was done by some condition within the kings own being. The conclusion is clear, that Nebuchadnezzar was driven from his throne by the strange mental affliction that God sent upon him. That was what the angel meant in verse 16 when he said, let a beasts heart be given unto him.” The rest of the verse has been explained at verse 16.
Fuente: Combined Bible Commentary
4:25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as {m} oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that {n} the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
(m) Not that his shape or form was changed into a beast, but that he was either stricken mad, and so avoided man’s company, or was cast out because of his tyranny, and so wandered among the beasts, and ate herbs and grass.
(n) Daniel shows the reason why God punished him in this way.