Exegetical and Hermeneutical Commentary of Daniel 4:27
Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity.
27. Daniel closes with a piece of practical advice addressed to the king.
break off ] R.V. marg. ‘Or, redeem ’; LXX., Theod., . The word ( p‘ra,) meaning properly to tear away, is common in Aram. (both Targums and Syriac) in the derived sense of tearing away from servitude, death, or danger, i.e. of redeeming (e.g. Lev 25:25, 2Sa 4:9); and occurs twice in that sense in Heb. (Lam 5:8, Psa 136:24); but though sins might of course be ‘atoned for,’ or ‘expiated,’ it is doubtful whether they could be spoken of as ‘redeemed’: and hence no doubt the word is used here in its more original sense of break off (cf. in Heb. Gen 27:40 of a yoke, Exo 32:23-24), i.e. make a complete end of, cast absolutely away.
by righteousness ] i.e. by righteous conduct: cf. Pro 5:2, ‘righteousness delivereth from death’; Pro 16:6, ‘by kindness and truth iniquity is cancelled.’ ‘Righteousness’ ( ) acquired, however, in late (post-Bibl.) Hebrew, as also in Aramaic (Targums, Talmud, Syriac), the special sense of alms or almsgiving: for instance Abhoth, Dan 4:13 (Taylor 19), ‘those who give edh (i.e. alms)’; Jerus. Taanith, ii. 65 b, ‘three things neutralize an evil fate, prayer, righteousness (almsgiving), and repentance.’ Cf. Mat 6:1, where ‘righteousness’ (R.V.) is the true reading, and ‘alms’ (A.V.) the (correct) explanation, which has found its way into the textus receptus. In accordance with this usage, LXX. and Theod. ( ), Pesh., Vulg., express the same sense here; but, in view of the context, the limitation of ‘righteousness’ to such a special virtue cannot be said to be probable [245] . On the contrary, ‘righteousness’ in its widest sense, especially towards subjects and dependents, is in the O.T. one of the primary virtues of a ruler (2Sa 8:15; Jer 22:15, &c.), which Nebuchadnezzar, as the ideal despot, is naturally pictured as deficient in.
[245] LXX also render edh by ‘alms’ in Deu 6:25; Deu 24:13; Psa 24:5; Psa 33:5; Psa 103:6; Isa 1:27; Isa 28:17; Isa 59:16; Dan 9:16; and ‘alms delivereth from death’ in Tob 4:10 ; Tob 12:9 , seems based upon Pro 10:2, similarly interpreted.
by shewing mercy to the poor ] cf. Pro 14:21, where the same two words occur in their Hebrew form.
if haply there may be lengthening (Dan 7:12 Aram.) of thy prosperity ] the last word being the subst. corresponding to the adj. rendered at case or prosperous in Dan 4:4. A.V. marg., and R.V. marg., ‘an healing of thy error’ (so Ewald), implies changes of punctuation in the two substantives: ’arkhh, ‘healing,’ Isa 58:8 al. (lit. fresh flesh over a wound), for ’arkhh, and shlthkh, ‘thy error’ (Dan 3:29, Dan 6:4) for sh e lw e thkh. Theod. ( ), Vulg., Pesh., also, presuppose the same reading of the last word (though their renderings of the first word are inadmissible).
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore, O king, let my counsel be acceptable unto thee – Daniel was permitted to see not only the fact that this calamity impended over the king, but the cause of it, and as that cause was his proud and sinful heart, he supposed that the judgment might be averted if the king would reform his life. If the cause were removed, he inferred, not unreasonably, that there was a hope that the calamity might be avoided. We cannot but admire here the boldness and fidelity of Daniel, who not only gave a fair interpretation of the dream, in the case submitted to him, but who went beyond that in a faithful representation to the most mighty monarch of the age, that this was in consequence of his wicked life.
And break off thy sins by righteousness – By acts of righteousness or justice; by abandoning a wicked course of life. It is fairly to be inferred from this that the life of the monarch had been wicked – a fact which is confirmed everywhere in his history. He had, indeed, some good qualities as a man, but he was proud; he was ambitious; he was arbitrary in his government; he was passionate and revengeful; and he was, doubtless, addicted to such pleasures of life as were commonly found among those of his station. He had a certain kind of respect for religion, whatever was the object of worship, but this was not inconsistent with a wicked life. The word translated break off ( peraq) is rendered in the Vulgate redime, redeem, and so in the Greek of Theodotion, lutrosai, and in the Codex Chisianus. From this use of the word in some of the versions, and from the fact that the word rendered righteousness is often employed in the later Hebrew to denote almsgiving (compare the margin in Mat 6:1, and the Greek text in Tittmann and Hahn where the word dikaiosunen is used to denote alms), the passage here has been adduced in favor of the doctrine of expiatory merits, and the purchase of absolution by almsgiving – a favorite doctrine in the Roman Catholic communion.
But the ordinary and common meaning of the word is not to redeem, but to break, to break off, to abandon. It is the word from which our English word break is derived – Germ., brechen. Compare Gen 27:40, that thou shalt break his yoke; Exo 32:2, Break off the golden ear-rings; Exo 32:3, And all the people brake off the golden ear-rings; Exo 32:24, Whosoever hath any gold let them break it off; 1Ki 19:11, A great and strong wind rent the mountains; Zec 11:16, And tear their claws in pieces; Eze 19:12, her strong rods were broken. The word is rendered in our common version, redeem once Psa 136:24, And hath redeemed us from our enemies. It is translated rending in Psa 7:2, and deliver in Lam 5:8. It does not elsewhere occur in the Scriptures. The fair meaning of the word is, as in our version, to break off, and the idea of redeeming the soul by acts of charity or almsgiving is not in the passage, and cannot be derived from it. This passage, therefore, cannot be adduced to defend the doctrine that the soul may be redeemed, or that sins may be expiated by acts of charity and almsgiving. It means that the king was to break off his sins by acts of righteousness; or, in other words, he was to show by a righteous life that he had abandoned his evil course. The exhortation is, that he would practice those great duties of justice and charity toward mankind in which he had been so deficient, if, perhaps, God might show mercy, and avert the impending calamity.
And thine iniquities by showing mercy to the poor – The peculiar iniquity of Nebuchadnezzar may have consisted in his oppressing the poor of his realm in the exorbitant exactions imposed on them in carrying on his public works, and building and beautifying his capital. Life, under an Oriental despot, is regarded as of little value. Sixty thousand men were employed by Mohammed Ali in digging the canal from Cairo to Alexandria, in which work almost no tools were furnished them but their hands. A large portion of them died, and were buried by their fellow-laborers in the earth excavated in digging the canal. Who can estimate the number of men that were recklessly employed under the arbitrary monarch of Egypt on the useless work of building the pyramids? Those structures, doubtless, cost million of lives, and there is no improbability in supposing that Nebuchadnezzar had employed hundreds of thousands of persons without any adequate compensation, and in a hard and oppressive service, in rearing the walls and the palaces of Babylon, and in excavating the canals to water the city and the adjacent country.
No counsel, therefore, could be more appropriate than that he should relieve the poor from those burdens, and do justice to them. There is no intimation that he was to attempt to purchase release from the judgments of God by such acts; but the meaning is, that if he would cease from his acts of oppression, it might be hoped that God would avert the threatened calamity. The duty here enjoined of showing mercy to the poor, is one that is everywhere commanded in the Scriptures, Psa 41:1; Mat 19:21; Gal 2:10, et saepe. Its influence in obtaining the Divine favor, or in averting calamity, is also stated. Compare Psa 41:1, Blessed is he that considereth the poor; the Lord will deliver him in time of trouble. It is a sentiment which occurs frequently in the books of the Apocrypha, and in these books there can be found the progress of the opinion to the point which it reached in the later periods of the Jewish history, and which it has obtained in the Roman Catholic communion, that almsgiving or charity to the poor would be an expiation for sin, and would commend men to God as a ground of righteousness; or, in other words, the progress of the doctrine toward what teaches that works of supererogation may be performed.
Thus in the book of Tob. 4:8-10, If thou hast abundance, give alms accordingly; if thou have little, be not afraid to give according to that little: for thou layest up a good treasure for thyself against the day of necessity. Because that alms do deliver from death, and suffereth not to come into darkness. Tob. 12:9, 10, For alms doth deliver from death, and shall purge away all sin. Those that exercise righteousness and alms shall be filled with life; but they that sin are enemies to their own life. Tob. 14:10, 11, Manasses gave alms, and escaped the snares of death which they had set for him; but Aman fell into the snare and perished. Wherefore now, my son, consider what alms doeth, and how righteousness doth deliver. Ecclesiasticus 29:12, 13, Shut up alms in thy storehouses; it shall deliver thee from all affliction. It shall fight for thee against thine enemies better than a mighty shield and a strong spear.
Ecclesiasticus 40:24, Brethren and help are against time of trouble; but alms shall deliver more than them both. In these passages there is evidence of the progress of the sentiment toward the doctrine of supererogation; but there is none whatever that Daniel attributed any such efficacy to alms, or that he meant to teach anything more than the common doctrine of religion, that when a man breaks off from his sins it may be hoped that the judgments which impended over him may be averted, and that doing good will meet the smiles and approbation of God. Compare in reference to this sentiment the case of the Ninevites, when the threatening against them was averted by their repentance and humiliation, Jon 3:10; the case of Hezekiah, when his predicted death was averted by his tears and prayers, Isa 38:1-5; and Jer 18:7-8, where this principle of the Divine government is fully asserted.
If it may be a lengthening of thy tranquility – Margin, or, a healing of thine error. The Greek of Theodotion here is, Perhaps God will be long-suffering toward thy offences. The Greek of the Codex Chisianus is, And thou mayest remain a long time ( poluemeros gene) upon the throne of thy kingdom. The Vulgate, Perhaps he will pardon thy faults. The Syriac, Until he may remove from thee thy follies. The original word rendered lengthening ( ‘arka’) means, properly, as translated here, a prolongation; a drawing out; a lengthening; and the word is here correctly rendered. It has not the meaning assigned to it in the margin of healing. It would apply properly to a prolongation of anything – as of life, peace, health, prosperity. The word rendered tranquility ( shelevah) means, properly, security, safety, quiet; and the reference here is to his calm possession of the throne; to his quietness in his palace, and peace in his kingdom. There is nothing in the text to justify the version in the margin.
Fuente: Albert Barnes’ Notes on the Bible
Dan 4:27-37
Wherefore, O King, let my counsel be acceptable unto thee.
Daniels Counsel
Daniel gives counsel to the king like a man of God, directing him to break off his sins by righteousness, and his iniquities or oppressions by showing mercy to the poor, if it might be a lengthening of his tranquility, and thus in some degree mitigating the punishment that was coming upon him. We see here brought out some of the excellencies of Daniel.
1. The kindness of his heart. In the yearnings of compassion which he felt when he heard the kings dream, and discerned its import. He was troubled with tender concern for the king, though he was an oppressive and haughty monarch. This is the true spirit of benevolence and piety, for it should ever appear in the exercise of some compassion and kindness, even towards those who have brought upon themselves tokens of the Divine pleasure.
2. The wisdom with which he was endowed. He was enabled at once to discern what God designed to communicate by this dream of the king. The secret of the Lord is with them that fear him. The meek will He guide in judgment, and the meek will He teach His way.
3. The faithful spirit of this servant of God. Daniel stands before this mighty monarch of Babylon; he knows that his passions are strong, and that his pride is as great as his power; yet, guided by his God, and looking up, no doubt, for support from above, he ventures to give counsel to the king, exhorting him to the duties of penitence and reformation. He gave him clearly to understand that it was a rebuke from the great Supreme Ruler for his sins of pride, impurity, and oppression. As Daniel had been faithful to his God and his king, he could leave the matter in the highest hands, however he might be treated by an earthly monarch. (Thoreau Coleman.)
The Valley of Humiliation
In all cases, when God visits an individual with chastisement, sin is the procuring cause, and reformation is the end in view. When warned of coming calamity, repentance is the only means by which it can be averted, and the best frame in which to endure it, if inflicted. Having interpreted Nebuchadnezzars dream, which was prophetical of evil to that monarch, Daniel exhorted him to break off his sins by righteousness, and his iniquities by showing kindness to the poor. Very awful was the threatening denounced against Nebuchadnezzar, to be not only degraded from his throne, but deprived of his reason, and have his dwelling among the beasts. A denunciation, infinitely more awful than this, has gone forth against every son and daughter of humanity. Let us then break off our sins by righteousness, and our iniquities by showing kindness to the poor. In exhorting Nebuchadnezzar to this, Daniel could only hold out a peradventure of his tranquillity being lengthened. But we are warranted, in the name of God, to assure every sinner, that in the way of returning to God, the punishment denounced against sin shall not only be suspended for a time, but cancelled for ever. This is genuine repentance. This is genuine religion. Holiness of life, springing from holiness of heart. We may suppose that Nebuchadnezzar would be greatly troubled by the interpretation of his dream. Whether his soul was benefited by it does not appear. Probably the impression, though strong at first, became gradually more faint. Day after day passed, and brought him nearer to the period when the calamity must occur. Instead of becoming alarmed by their approach to death and eternity, we every day see sinners becoming more hardened and callous. At the end of twelve months, Nebuchadnezzar walked in the palace of his kingdom. The place, in which he was walking, is generally supposed to have been the famous hanging gardens of Babylon. These were one of the most stupendous erections ever devised by genius for the gratification of pride. A stranger, gazing on this astonishing spectacle, must have felt his heart swell within him. No wonder, then, that the mind of its proprietor was moved. All that he beheld was his own. Much of it had been made by him, and it was all made for him. Is not this great Babylon that I have built for the house of my kingdom, by the might of my power, and for the honour of my majesty? In these expressions, we discern ambition with her lofty eyes, and her presumptuous tongue, and her selfish heart. He looks upon himself as the author and the end of all. No reference to Divine providence in bestowing this–no reference to the Divine glory in using it–no indication that he felt the awful responsibility of one to whom so much had been entrusted. It is all viewed in reference to himself. But oh! even Babylon was little, when considered as the only portion of an immortal soul. The poorest of Gods children, the least of all saints, is infinitely better provided for than Nebuchadnezzar. All things show the vanity of the world, considered as the portion of man. At the moment when Nebuchadnezzar cried aloud, Is not this great Babylon which I have built, there were, probably, few men in his empire who would not have panted to be in his place. But the next moment, the lowest, the vilest, the most wretched slave in the monarchy of Babylon would not, on any account, not for a crown–not for a kingdom–not for a world–have been Nebuchadnezzar. The next moment Nebuchadnezzar is amadman. O the uncertainty of all beneath the sun! But power is nothing, and wisdom is nothing, and courage is nothing, when God is the adversary. When it is said that a beasts heart was given to Nebuchadnezzar, we are not to suppose that his rational soul was extinguished, and that a beasts heart was instead thereof transfused into his body. His reason was not annihilated, the use of it was merely suspended. By a Divine infliction on the sensitive part of his nature, he ceased to have the sensations proper to a man, and began to feel as if he were an ox. It is well known that, in certain diseases of the nervous system, persons often lose the feelings common to mankind, and look upon themselves as if they were formed of other materials than dust, and placed in other circumstances than those which they actually occupy. Swayed by hope, some have fancied that they were kings, though occupying the humblest stations. Others, under the predominating influence of fear, have fancied that they were formed of such fragile materials that they would be destroyed by moving. Nebuchadnezzar seems to have been exposed to a similar derangement. His sentient nature obtained a predominance over his rational. He fancied he was an ox. He felt and acted as if he had been one, imitating its actions, submitting to its treatment, shunning the society of men, dwelling in the open field, and eating grass for his food. At the end of seven years his understanding returned to him. What a change would this be! It would be more than health after sickness, more than liberty after a long captivity. It would be like awaking from the dead, as if he had undergone the fabled metempsychosis, and after existing, for his allotted period, as an inferior animal, he had entered upon the higher destiny of a rational being. He now ceased to look down to the earth as an ox. He looked up to the heavens as a man. He did more. He looked, above the moon and stars, above the thrones of angels, unto God. From this passage we may learn the value of sanctified affliction. No affliction for the present is joyous, but rather grievous. Sorely was Nebuchadnezzar tried. He was brought lower than ever we read of another in sacred or profane history. This seemed very bad for him, but in reality it was very good. It; was the best thing that ever befell him on earth. Had he not been smitten down by this humbling stroke, he would have remained proud and presumptuous to the end of his days. But God brought him low, that he might raise him to a higher elevation than the throne of Babylon. He was evidently a very changed man, and there is every reason to hope that he was a new creature. One of the best tests of saintship is to meet God with exercise suited to His dispensations. And did not Nebuchadnezzar act suitably to the case of one who has been sorely chastised, and then delivered from affliction? Does not this proclamation bear upon it the stamp of genuine religious feeling? Does he not praise God for correcting him? And could an unrenewed man do so? Is not his conduct changed? Formerly he was a man of war; now, he says to all nations, peace be multiplied unto you. Formerly, self was his end; now, he makes use of his royal station for promoting the glory of God and the good of men. But this decree was issued after mature deliberation. In it, we see the peaceable fruits of righteousness, which affliction afterwards produces. We may also learn, from this passage, that God adapts his corrections to the sins of those to whom they are sent. It is said that God does not afflict willingly, and it may be said, with equal truth, that He doth not afflict at random, nor arbitrarily. Every individual, and especially everyone who, like Nebuchadnezzar, has a strongly marked character, has what may be called his master passion, his imperial sin, to which all the rest are subordinate. This is the stronghold of sin, the citadel of the city. And as s city can only be permanently recovered from the hands of an enemy by forcing the citadel to surrender, so the soul of man can only be recovered to the love of God by the subduing of this besetting sin Or ruling passion. Nebuchadnezzars punishment was continued until he learned that the Most High ruleth among the kingdoms of men. So soon as this lesson was taught the discipline was removed. From this we may learn that God will continue his corrections as long, but no longer than is needful Affliction is a Divine ordinance, for the improvement of which we are responsible. In many instances, besides that of Nebuchadnezzar, it has been the means, in the hands of Gods Spirit, of awaking sinners to a sense of their condition. But there are few vows worse kept than those which have been made in the day of trouble. With the return of health solemn impressions wear away, the world fills the heart, and leaves no room for God. The king of Babylon will rise up in judgment against all who have been afflicted, and whose afflictions have not brought forth the peaceable fruits of righteousness. (W. White.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 27. Break off thy sins by righteousness] Do justice. Thou hast been an oppressive man; show mercy to the poor, many of whom have been made such by thyself: witness the whole nation of the Jews. He was to cease from his sins-repent and bring forth fruits meet for repentance, in order that he might find mercy at the hand of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let my counsel be acceptable unto thee: these words Daniel adds out of his good will to the king, if perhaps it might turn away this dreadful stroke from him, and give the king some hopes of mitigation at least, as it was with Nineveh and others.
Break off: the word is well translated break off, for so it properly signifies, and not redeem, as the papists would wrest it, to establish their works of satisfaction and merit; and is no more than this, cease to do evil and learn to do well, change thy course, instead of oppressing the poor show them mercy.
If it may be a lengthening of thy tranquillity: Daniel was not certain of pardon for him, nor did he altogether despair of it, as Peter dealt with Simon Magus, Act 8:22; Joe 2:14,
Who knoweth if he will return and repent? Jon 3:9; Zep 2:1-3. Though Daniel save not this counsel to elude or nullify the decree of God, which was immutable, yet it might turn to the kings good many ways, if he followed this counsel.
1. Hereby this judgment was shorter in the time, and easier in the rigour.
2. That he might acknowledge God to be gracious to him in this chastisement. And,
3. That he might become by his reformation more capable of pardon, and prepared for it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. break offas a gallingyoke (Ge 27:40); sin is a heavyload (Mt 11:28). TheSeptuagint and Vulgate translate not so well, “redeem,”which is made an argument for Rome’s doctrine of the expiation ofsins by meritorious works. Even translate it so, it can only mean;Repent and show the reality of thy repentance by works of justice andcharity (compare Lu 11:41); soGod will remit thy punishment. The trouble will be longer before itcomes, or shorter when it does come. Compare the cases of Hezekiah,Isa 38:1-5; Nineveh,Jon 3:5-10; Jer 18:7;Jer 18:8. The change is not inGod, but in the sinner who repents. As the king who had provokedGod’s judgments by sin, so he might avert it by a return torighteousness (compare Psa 41:1;Psa 41:2; Act 8:22).Probably, like most Oriental despots, Nebuchadnezzar had oppressedthe poor by forcing them to labor in his great public works withoutadequate remuneration.
if . . . lengthening of . . .tranquillityif haply thy present prosperity shall beprolonged.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore, O king, let my counsel be acceptable to thee,…. Since this is the true interpretation of the dream, and such evils are like to befall thee according to it, permit me, though thou art a king, and I am thy minister or servant, to give thee some advice; and let it be taken in good part, as done with a good design, and a hearty concern for thy welfare:
and break off thy sins by righteousness; this advice carries in it a tacit charge of sins, and a reproof for them; which shows the faithfulness of Daniel: these sins probably, besides pride, intemperance, luxury, and uncleanness, were tyranny, rapine, violence, and oppression of his subjects, to which righteousness is opposed; and by which, that is, by a course and series of righteous living, by administering public justice, and giving to everyone their due, he is advised to break off his sinful course of life; to break off the yoke of his sins upon his neck; to cease from doing evil, and to learn to do well:
and thine iniquities by showing mercy to the poor; to his poor subjects, and especially to the poor captives the Jews, Daniel might chiefly bear upon his mind, whom the king had ill used, shown no compassion to, and had greatly distressed; but is now counselled to relieve their wants, and give generously to them out of the vast treasures he was master of:
if it may be a lengthening of thy tranquillity; peace or prosperity; perhaps by such a conduct there may be a reprieve for a while, the evil portended and threatened by this dream may be deferred for a time; and though the decree of the most High cannot be altered, yet the execution of it may be protracted, and prosperity be lengthened out. Daniel could not assure the king of this; but as there was a possibility, and even a probability of it, as in the case of Nineveh, and others, whose ruin was threatened, and yet upon repentance was prolonged; it was highly advisable to try the experiment, and make use of such a conduct, in hope of it; and the rather, since the humiliation of princes, and their reformation, though but external, is observed by the Lord, as in the case of Ahab. Aben Ezra, Jacchiades, and Ben Melech, render it, “if it may be an healing of thine error”; that is, the pardon of thy sins, that they may be forgiven thee; see Ac 8:22.
Fuente: John Gill’s Exposition of the Entire Bible
Since interpreters do not agree about the sense of these words, and as the doctrine to be derived from them depends partly upon that, we must remark, in the first place, that מלכי , meleki, means “my counsel.” Some translate it “my king,” and both words are derived from the same, root מלך, melek, signifying “to reign; but it also signifies counsel”. There is no doubt flint this passage ought to be explained thus: — May my counsel therefore please thee, and mayest thou redeem thy sins. The word פרוק , peruk, is here translated “ to redeem;” it often signifies “ to break off, ” or “ separate, ” or “abolish.” In this passage it may conveniently be translated, “ separate or break off thy sins” by pity and humanity; as if he had said, Thus thou shalt make an end of sin, and enter upon a new course, and thus thy cruelty may be changed into clemency, and thy tyrannical violence into pity. But this is not of much consequence. The verb often signifies to free and to preserve; the context does not admit the sense of preserving, and it would be harsh to say, Free thy sins by thy righteousness. Hence I readily embrace the sense of Daniel exhorting the king of Babylon to a change of life, so as to break off his sins in which he had too long indulged. With respect to the clause at the end of the verse, behold there shall be a cure for thine error, as I have mentioned, the Greeks translate, “if by chance there should be a cure;” but the other sense seems to suit better; as if he had said, “this is the proper and genuine medicine,” some translate, “a promulgation,” since ארך, arek, signifies “to produce;” and at the same time they change the signification of the other noun, for they say, “there shall be a prolongation to thy peace or quiet.” That sense would be tolerable, but the other suits better with the grammatical construction; besides, the more received sense is, this medicine may be suitable to the error A different sense may be elicited without changing the words at all; there shall be a medicine for thine errors; meaning, thou mayest learn to cure thine errors. For length of indulgence increases the evil, as we have sufficiently noticed. Hence this last part of the verse may be taken, and thus Daniel may proceed with his exhortation; as if he had said, — it is time to cease from thine errors, for hitherto thou hast deprived thyself of all thy senses by giving unbridled license to thy lusts. If, therefore, there is any moderation in thine ignorance, thou mayest open thine eyes and understand at length how to repent.
I now return to the substance of the teaching. May my counsel please thee! says he. Here Daniel treats the profane king more indulgently than if he had addressed his own nation; for he used the prophetic office. But because he knew the king did not hold the first rudiments of piety, he here undertakes only the office of a counselor, since he was not an ordinary teacher. As to Nebuchadnezzar sending for him, this was not a daily thing, nor did he do this, because he wished to submit to his doctrine. Daniel therefore remembers the kind of person with whom he was treating, when he tempers his words and says, may my counsel be acceptable to thee! He afterwards explains his counsel in a few words, — Break away, says he, thy sins — or cast them away — by righteousness, and thy iniquities by pity to the poor These is no doubt that Daniel wished to exhort the king to repentance; but he touched on only one kind, which we know was very customary with the Prophets. For when they recall the people to obedience by repentance, they do not always explain it fully, nor define it generally, but touch upon it by a figure of speech, and treat only of the outward duties of penitence. Daniel now follows this custom. If inquiry is made concerning the nature of repentance, it is the conversion of man towards God, from whom he had been alienated. Is this conversion then only in the hands, and feet, and tongue. Does it not rather begin in the mind and the heart, and then pass on to outward works? Hence true penitence has its source in the mind of men, so that he who wished to be wise must set aside his own prudence, and put away his foolish confidence in his own reason. Then he must subdue his own depraved affections and submit them to God, and thus his outward life will follow the inward spirit. Besides this, works are the only testimonies to real repentance; for it is a thing too excellent to allow its root to appear to human observation. By our fruits therefore we must testify our repentance. But because the duties of the second table, in some sense, open the mind of man; hence the Prophets in requiring repentance, only set before us the duties of charity, as Daniel says. Redeem, therefore, thy sins, says he, or break away, or east them away — but how? namely, by righteousness. Without doubt the word “justice” means here the same as “grace” or “pity.” But those who here transfer “grace” to “faith,” twist the Prophet’s words too violently; for we know of nothing more frequent among the Hebrews than to repeat one and the same thing under two forms of speech. As, therefore, Daniel here uses sins and iniquities in the same sense, we conclude justice and pity ought not to be separated, while the second word expresses more fully the sense of justice. For when men see their life must be changed, they feign for themselves many acts of obedience which scarcely deserve the name. They have no regard for what pleases God, nor for what he commands in his word; but just as they approve of one part or another, they thrust themselves rashly upon God, as we see in the Papacy. For what is a holy and religious life with them? To run about here and there; to undertake pilgrimages imposed by vows; to set up a statue; to found masses, as they call it; to fast on certain days; and to lay stress on trifles about which God has never said a single word. As, therefore, men err so grossly in the knowledge of true righteousness, the Prophet here adds the word “pity” by way of explanation; as if he had said, Do not think to appease God by outward pomps, which delight mankind because they are carnal and devoted to earthly things, and fashion for them. selves a depraved idea of God according to their own imagination; let not then this vanity deceive you; but learn how true justice consists in pity towards the poor. In this second clause, then, only a part of the idea is expressed, since true just. ice is not restricted simply to the meaning of the word, but embraces all the duties of charity. Hence we ought to deal faithfully with mankind, and not to deceive either rich or poor, nor to oppress any one, but to render every one his own. But this manner of speaking ought to be familiar to us, if we are but moderately versed in the prophetic writings.
The meaning of the phrase is this: — Daniel wished to shew the king of Babylon the duty of living justly, and cultivating faith and integrity before men, without forgetting the former table of the law. For the worship of God is more precious than all the righteousness which men cultivate among themselves. But true justice is known by its outward proofs, as I have said. But he treats here the second table rather than the first: for, while hypocrites pretend to worship God by many ceremonies, they allow themselves to commit all kinds of cruelty, rapine, and fraud, without obeying any law of correct living with their neighbors. Because hypocrites cover their malice by this frivolous pretense, God sets before them a true test to recall them to the duties of charity. This, then, is the meaning of the verse from which we have elicited a double sense. If we retain the future time, behold, there shall be a medicine! it will be a confirmation of the former doctrine; as if he had said, We must not travel the long and oblique circuits — there is this single remedy: or, if we are better pleased with the word of exhortation, the context will be suitable; may there be a medicine for thine errors! Mayest thou not indulge thyself hereafter as thou hast hitherto done, but thou must open thine eyes and perceive how miserably and wickedly thou hast lived, and so desire to heal thine errors. As the Papists have abused this passage, to shew God to be appeased by satisfactions, it is too frivolous and ridiculous to refute their doctrine; for when they speak of satisfactions, they mean works of supererogation. If any one could fulfill God’s law completely, yet he could not satisfy for his sins. The Papists are compelled to confess this; what then remains? — The offering to God more than he demands, which they call works not required! But Daniel does not here exact of King Nebuchadnezzar any work of supererogation; he exacts justice, and afterwards shews how a man’s life cannot be justly spent unless humanity prevails and flourishes among men, and especially when we are merciful to the poor. Truly there is no supererogation here! To what end then serves the law? Surely this has no reference to satisfactions, according to the ridiculous and. foolish notions of the Papists! But if we grant them this point, still it does not follow that their sins are redeemed before God, as if works compensated either their fault or penalty, as they assert; for they confess their fault not to be redeemed by satisfactions — this is one point gained — and then as to the penalty, they say it is redeemed; but we must see whether this agrees with the Prophet’s intention.
I will not contend about a word; I will allow it to mean “to redeem” — Thou mayest redeem thy sins; but we must ascertain, whether this redemption is in the judgment of God or of man? Clearly enough, Daniel here regards the conduct of Nebuchadnezzar as unjust and inhuman, in harassing his subjects, and in proudly despising the poor and miserable. Since, therefore, he had so given himself up to all iniquity, Daniel shews the remedy; and if this remedy is treated as a redemption or liberation, there is nothing absurd in saying, we redeem our sins before men while we satisfy them. I redeem my sins before my neighbor, if after I have injured him, I desire to become reconciled to him, I acknowledge my sins and seek for pardon. If, therefore, I have injured his fortunes, I restore what I have unjustly taken, and thus redeem my transgression. But this does assist us in expiating sin before God, as if the beneficence which I put in practice was any kind of expiation. We see, therefore, the Papists to be foolish and silly when they wrest the Prophet’s words to themselves. We may now inquire in the last place, to what purpose Daniel exhorted King Nebuchadnezzar to break away from or redeem his sins? Now this was either a matter of no consequence — which would be absurd — or it was a heavenly decree, as the king’s dream was a promulgation of the edict, as we have formerly seen. But this was determined before God, and could not be changed in any way; it was therefore superfluous to wish to redeem sins. If we follow a different explanation, no difficulty will remain; but even if we allow the Prophet to be here discoursing of the redemption of sins, yet the exhortation is not without its use.
In whatever way Nebuchadnezzar ought to prepare to bear God’s chastisement, yet this would prove most useful to him, to acknowledge God to be merciful. And yet the time might be contracted, during which his obstinate wickedness should extend; not as if God changed his decree, but because he always warns by threatening, for the purpose of treating men more kindly, and tempering vigor with his wrath, as is evident from many other examples. This would not have been without its use to a teachable disposition, nor yet without fruit, when Daniel exhorted King Nebuchadnezzar to redeem his sins, because he might obtain some pardon, even if he had paid the penalty, since not even a single day had been allowed out of the seven years. Yet this was a great progress, if the king had at last humbled himself before God, so as to be in a fit state for receiving the pardon which had been promised. For as a certain time had been fixed beforehand, or at least shewn by the Prophet, hence it would have profited the king, if through wishing to appease his judge he had prepared his mind for obtaining pardon. This doctrine was therefore in every way useful, because the same reason avails with us. We ought always to be prepared to suffer God’s chastisements; yet it is no slight or common alleviation of our sufferings, when we so submit ourselves to God, as to be persuaded of his desire to be propitious to us, when he sees us dissatisfied with ourselves, and heartily detesting our transgressions.
Fuente: Calvin’s Complete Commentary
(27) Break off.The metaphor is taken from a refractory beast casting off the yoke. (Comp. Gen. 27:40, where it is foretold that Esaus posterity shall break off the yoke of Jacob.) In Chaldee the word is used for the most part in the sense of putting on one side. Daniel therefore counsels the king to rebel against his sins, such as pride, harshness, and cruelty towards his captives, and to put all these sins aside. And how can he do this in a better manner than by practising the contrary virtues?
Righteousness.In all wars of conquest many acts of injustice are perpetrated. The king is warned here to show justice or to act justly for the future. Similar counsel is given, though in different language (Mic. 6:8). The idea of alms and redeeming is not conveyed by the Chaldee words, so that the translation redeem thy sins by alms is incorrect and unwarrantable.
If it may bei.e., if Nebuchadnezzar will repent, his prosperity and peace will be prolonged.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Break off Or, R.V., margin, “redeem.” The LXX. translates righteousness by almsdoing and in Ecclesiasticus (second century B.C.) the word is used constantly in this sense. Prince, however, justly remarks that the injunction to give alms to the needy would not be appropriate in this connection, and translates “break off (that is, cast away) thy sins by kind acts, and thy iniquities by showing mercies to the wretched ones (of Jehovah).” Kautzsch’s rendering is very similar.
If it may be a lengthening of thy tranquility Better, as Bevan, If haply there may be a lengthening of thy prosperity. (Compare Act 8:22.) Like almost all prophecies of woe (compare Jonah) its fulfillment might be averted by repentance. The chief sin of Nebuchadnezzar mentioned in this connection is his pride, because of which he exalted himself above the God of kings, from whom he had received the kingdom (Dan 4:25-26), and which also caused him to be imperious and harsh to his Jewish subjects. (Compare Dan 2:15.) For remarkable examples of pride punished when at its height see Farrar’s Book of Daniel, pp. 198, 199; and for modern instances of mad kings, ibid., pp. 201, 225.
Fuente: Whedon’s Commentary on the Old and New Testaments
Daniel’s Advice Consequent on The Dream.
“Wherefore, O king, let my counsel be acceptable to you, and break off your sins by practising righteousness, and your iniquities by showing mercy to the poor, that there may perhaps be a lengthening of your tranquillity.”
Daniel then gives his advice. Let the king change his way of life, by rejecting his selfishness and wrongdoing and doing only what is right and in accordance with divine law, and by showing mercy to the weak and poor. Then perhaps this disturbance of mind might be delayed or might even not come on him. Whether it would have been so we cannot know, for the king did not change his way of life.
‘Break off your sins.’ Cast them away by a change of life. It compares with Paul’s ‘put off — the old man’ (Eph 4:22). A change of life might bring mercy. There is not here the thought of deserving mercy as a result, as though it could be earned, but of receiving it by the mercy and will of God. Notice the ‘perhaps’.
Fuente: Commentary Series on the Bible by Peter Pett
I have reserved this verse to be read by itself, on purpose to call the Reader’s more particular attention to it. Though Daniel knew that he was an enemy to God and his Christ; and though Daniel’s zeal for God’s cause threw aside all other considerations yet, there was, and always is a may be in every case, that as Daniel here said, the lengthening of a day of tranquility, and the putting off the evil day, might be allowed. Reader! such will be the day of vengeance, in terror, that like Moses at the Mount, the most faithful, when rejoicing in their own salvation, will rejoice with trembling in beholding the overwhelming horrors of the ungodly. Heb 12:21 ; Psa 119:120 ; Hab 3:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 4:27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.
Ver. 27. Wherefore, O king, let my counsel be acceptable unto thee. ] Happy was Nebuchadnezzar in such a faithful counsellor at hand to advise him; more happy than his successors Cyrus and Cambyses were in Croesus, King of Lydia, who yet more enriched them by his counsel than by all the wealth they had from him. But Nebuchadnezzar was as yet uncounsellable, till God had tamed and humbled him.
Break off thy sins by righteousness.
And thine iniquities by showing mercy to the poor.
If it may be a lengthening of thy tranquillity.
a Anticipa iudicium eius vera rescipiscentia. – Jun.
counsel = advice. Not the same word as in Dan 3:24, Dan 3:27; Dan 4:36; Dan 6:7.
break off. This is rendered in the Vulgate (the Authorized version of the Church of Rome) by “redeem”; but the Chaldee perak = break off. First occurs in Hebrew (parak) Gen 27:40. Exo 32:2, Exo 32:3, Exo 32:24, &c. See note on Psa 136:24.
sins: chatai. Same as App-44.
righteousness. This is rendered as “almsgiving” in the Vulgate. But Chaldee. tzidkah (Hebrew. tzedakah) = righteousness never signifies alms or almsgiving.
iniquities. Chaldee. ‘ivya’. Same as App-44.
poor = wretched, miserable. Chaldee. ‘anah. See note on “poverty”, Pro 6:11. Here referring doubtless to the Jewish captives.
Dan 4:27-28
Dan 4:27 Wherefore,H3861 O king,H4430 let my counselH4431 be acceptableH8232 untoH5922 thee, and breakH6562 off thy sinsH2408 by righteousness,H6665 and thine iniquitiesH5758 by shewing mercyH2604 to the poor;H6033 ifH2006 it may beH1934 a lengtheningH754 of thy tranquillity.H7963
Dan 4:28 All thisH3606 cameH4291 uponH5922 the kingH4430 Nebuchadnezzar.H5020
Dan 4:27-28
Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity. All this came upon the king Nebuchadnezzar.
Daniel counseled king Nebuchadnezzar to show mercy to the poor. Daniel suggested that perhaps if He did this, God would grant him a lengthening of his peaceful existence in his palace. Daniel never hinted to Nebuchadnezzar that he could avoid this decree of God. That Daniel chose this particular thing to say to Nebuchadnezzar suggests that this was an area that the king needed to pay particular attention to in his behavior. It took twelve months for the decree to be executed. We don’t know if this was a delay brought on by any repentance of Nebuchadnezzar from his iniquities or not. What we do know is that all these things came upon Nebuchadnezzar.
Repent! Dan 4:27
Daniel believes that if the king humbles himself, repents, making a clean break from his sins, that such a judgment may be averted. What an important lesson that doing righteousness involves both a cessation of selfish behavior. It involves truly caring for the less fortunate. It is a huge gift when the God of heaven clearly makes known His word – even His severe word – to you (Davis, p. 63). For when we alter our lives because of truth, we begin to reap the benefits. The truth, will indeed set us free.
let: Gen 41:33-37, Psa 119:46, Act 24:25, 2Co 5:11
break: Job 34:31, Job 34:32, Pro 16:6, Pro 28:13, Isa 55:6, Isa 55:7, Eze 18:21, Eze 18:27-32, Mat 3:8, Act 8:22, Act 26:20, Jam 4:8-10, 1Pe 4:8
by showing: Psa 41:1-3, Isa 58:5-7, Isa 58:10-12, Eze 18:7, Luk 11:41, Act 10:2-4, Gal 5:6, Gal 5:13, Gal 5:22, Eph 4:28
if it: 1Ki 21:29, Joe 2:14, Jon 3:9, Zep 2:2, Zep 2:3
lengthening of thy tranquillity: or, healing of thine error
Reciprocal: Deu 24:13 – shall be Job 30:25 – was Pro 10:2 – but Pro 10:32 – know Pro 11:17 – merciful Pro 14:21 – he that hath Pro 28:2 – but Pro 29:14 – king Pro 31:9 – General Ecc 11:2 – for Isa 1:17 – seek Isa 16:3 – execute Isa 58:7 – to deal Jer 29:7 – seek Jer 38:20 – Obey Eze 18:17 – hath taken Dan 3:24 – O king Hos 6:6 – I desired Jon 3:8 – let Mic 7:13 – General Hab 2:12 – him Mat 5:7 – are Mat 5:42 – General Mat 6:1 – alms Mat 25:35 – I was an Mar 6:20 – feared Luk 3:11 – He that hath two Luk 16:9 – Make
Dan 4:27. Having interpreted the dream of Nebuchadnezzar, Daniel con-cluded his speech with some advice regarding his conduct. Break off thy sins by righteousness is like the advice that Isaiah gave Judah in his book, chapter 1: 16, 17, Cease to do evil; learn to do well. Both phrases of the passage must work together, for it is certain that nobody will learn to do well while continuing in his evil doing. Tranquility is from a word that means security and prosperity. It also has about the same sense as “rest In verse 4. At the time Daniel stood before Nebuchadnezzar the king was in the midst of great power and peace and royal success. The prophet suggested that if he would make the reformation in hiB life as just advised, it might mean the prolonging of his tranquility.
Dan 4:27. Wherefore, O king, let my counsel be acceptable unto thee These words Daniel adds out of love to the king, if perhaps his complying with the advice given might turn away this dreadful stroke from him, or at least might give the king some hopes of a mitigation of the calamity. And break off thy sins by righteousness Cease to do evil, and learn to do well. Change thy principles and practices; do justly and love mercy; and instead of oppressing the poor, have compassion upon them, and be kind and bountiful to them. Give this evidence of thy true repentance and reformation. Though the word , here used, properly signifies to break off, as it is here translated, yet many of the versions render it, to redeem, and read the clause, Redeem thy sins by righteousness, that is, as they explain it, by almsgiving; and thus the passage is alleged as favouring the doctrine of expiatory merit, and purchase of absolutions and pardons; but, it must be observed, sins are not said to be redeemed in Scripture, but persons; and the plain sense of the words is as it is given in our translation. If it may be a lengthening of thy tranquillity Daniel was not certain of pardon for him, nor did he altogether despair of it. With what wisdom and tenderness does he speak, and yet with what plainness!
4:27 Wherefore, O king, let my counsel be acceptable unto thee, and {o} break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a {p} lengthening of thy tranquillity.
(o) Cease from provoking God to anger any longer by your sins, that he may reduce the severity of his punishment, if you show by your upright life that you have true faith and repentance.
(p) Allow the errors of your former life to be made up for.
Daniel concluded with a bold exhortation for the king. What God had revealed would happen unless Nebuchadnezzar turned from his sins, practiced righteousness, and showed mercy to the poor. Clearly Nebuchadnezzar ruled with a heavy hand as well as a proud heart.
"This points out the principle that any announced judgment may be averted if there is repentance (cf. the Book of Jonah)." [Note: Pentecost, p. 1343. Cf. Jeremiah 18:7-10.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)