Exegetical and Hermeneutical Commentary of Daniel 4:34
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honored him that liveth forever, whose dominion [is] an everlasting dominion, and his kingdom [is] from generation to generation:
34. the days ] i.e. the seven ‘times’ of Dan 4:16 ; Dan 4:23 ; Dan 4:25 ; Dan 4:32.
lift up mine eyes unto heaven ] The mute, half-unconscious acknowledgement of the God who rules in heaven, was followed by the return of the king’s human consciousness.
and I blessed, &c.] The king gave open and conscious expression to his gratitude, acknowledging and glorifying the power of the Most High.
him that liveth for ever ] So Dan 12:7; cf. Dan 6:26.
and his kingdom (endureth) with generation and generation ] Dan 4:3.
Fuente: The Cambridge Bible for Schools and Colleges
34 37. At the end of the appointed time, Nebuchadnezzar’s reason returned to him: he owned the sovereignty of the Most High, and was restored to his kingdom; and now, in thankful acknowledgement of His power, he issues his present proclamation.
Fuente: The Cambridge Bible for Schools and Colleges
And at the end of the days – That is, the time designated; to wit, the seven times that were to pass over him.
I Nebuchadnezzar lifted up mine eyes unto heaven – Probably the first thing that indicated returning reason. It would not be unnatural, on the supposition that he was deprived of reason at the very instant that a voice seemed to speak to him from heaven, and that he continued wholly insane or idiotic during the long interval of seven years, that the first indication of returning reason would be his looking up to the place from where that voice seemed to come, as if it were still speaking to him. In some forms of mental derangement, when it comes suddenly upon a man, the effect is wholly to annihilate the interval, so that, when reason is restored, the individual connects in his recollection the last thing which occurred when reason ceased with the moment when it is restored. A patient had been long an inmate of an insane apartment in Providence, Rhode Island. He was a seaman, and had been injured on the head when his vessel was in a naval engagement, and it was supposed that his brain had been permanently affected.
For many years he was idiotic, and no hopes were entertained of his recovery. It was at length suggested that the operation of trepanning should be performed, and the very instant that the bone was raised from its pressure on the brain, he exclaimed, Has she struck? The whole interval of time was obliterated from his memory. Similar instances are mentioned by Dr. Abercrombie (Intellectual Powers, pp. 252, 253). A man had been employed for a day with a beetle and wedges in splitting pieces of wood for erecting a fence. At night, before going home, he put the beetle and wedges into the hollow of an old tree, and directed his sons, who had been at work in an adjoining field, to accompany him next morning to assist in making the fence. In the night he became maniacal, and continued in a state of insanity for several years, during which time his mind was not occupied with any of the subjects with which he had been conversant when in health.
After several years his reason returned suddenly, and the first question he asked was, whether his sons had brought home the beetle and wedges. A lady had been intensely engaged for some time in a piece of needlework. Before she had completed it she became insane, and continued in that state for seven years; after which her reason returned suddenly. One of the first questions she asked related to her needlework, though she had never alluded to it, so far as was recollected, during her illness. Another lady was liable to periodical paroxysms of delirium, which often attacked her so suddenly that in conversation she would stop in the middle of a story, or even of a sentence, and branch off into the subject of hallucination. On the return of her reason, she would resume the subject of her conversation on which she was engaged at the time of the attack, beginning exactly where she had left off, though she had never alluded to it during her delirium; and on the next attack of delirium she would resume the subject of hallucination With which she had been occupied at the conclusion of the former paroxysm. A similar thing may have occurred to Nebuchadnezzar. He was deprived of reason by a sudden voice from heaven. Nothing was more natural, or would be more in accordance with the laws respecting insanity, than that at the very instant when reason returned he should look up to the place from where the voice had seemed to come.
And mine understanding returned unto me – This shows that he regarded himself as having been a maniac, though doubtless he was ignorant of the manner in which he had been treated. It would seem from the narrative, and from the probabilities of the case, that he found himself driven out from his palace, herding with cattle, and in the deplorable condition in regard to personal appearance which he here describes. Seeing this in fact, and recollecting the prediction, he could not doubt that this was the way in which he had been treated during the period of his distressing malady.
And I blessed the Most High – For his recovery, and in an humble acknowledgment of his dependence. The acts of praise here referred to are the suitable returns of a mind truly penitent, and deeply sensible of its faults and of its mercies. – Winkle.
And I praised and honored him – That is, I honored him by rendering thanks for his restoring mercy, by recognizing him as the true God, and by the acknowledging of the truth that he has a right to reign, and that his kingdom is over all.
That liveth for ever – He is the living God, as he is often styled, in contradistinction from all false gods – who have no life; and he lives forever in contradistinction to his creatures on earth, all of whom are destined to die. He will live when all on earth shall have died; he will live forever in the future, as he has lived forever in the past.
Whose dominion is an everlasting dominion – His empire extends through all time, and will continue while eternal ages roll away.
And his kingdom is from generation to generation – The generations of men change, and monarchs die. No human sovereign can extend his own power over the next generation, nor can he secure his authority in the person of his successors. But the dominion of God is unchanged, while the generations of men pass away; and when one disappears from the earth, he meets the next with the same claim to the right of sovereignty, with the same principles of government – carrying forward, through that and successive ages, the fulfillment of his great and glorious purposes.
Fuente: Albert Barnes’ Notes on the Bible
Dan 4:34; Dan 4:37
I, Nebuchadnezzar, lifted up mine eyes unto Heaven.
An Unlikely Convert
I. HIS CONVERSION OUT OF A STATE OF HEATHENISM. There was a mass of idolatrous opinion and vicious custom, in the midst of which Nebuchadnezzar was brought up, and by which he was configured. He was ill-placed so far as an opportunity of conversion, or a radical change of heart and life, are concerned.
II. HIS CONVERSION, OUT OF A STATE OF WORLDLY PRIDE. He was uniformly prosperous. He had no change, no checks, no defeats; therefore, he was filled with the thought of himself, so as to shut out the thought of a higher.
III. THE UNUSUAL MEANS EMPLOYED IN SECURING HIS CONVERSION. He had to be humbled. His reason was taken from him, and he became like a beast in his habits. It was the greatest humiliation that could have been sent on earths monarch.
IV. THE EVIDENCES NEBUCHADNEZZAR GAVE OF HIS BEING CONVERTED.
1. There is no reason why grace should not have worked in Nebuchadnezzars heart. Full and accurate knowledge is not an essential for salvation. Nebuchadnezzar was not entirely shut in by heathenism; for in the course of his life he was brought into contact with the servants of God, and he would learn from them the part assigned to him in prophecy.
2. We are not to expect too much in the way of evidence. It was not to be expected of one who was in Nebuchadnezzars position that he would be the saint John or Paul was. His antecedents and surroundings would operate against him, so that there would be only an imperfect development of grace, and he would do many things a Christian knows to be wrong.
3. We have a very imperfect record of what he was after conversion; but what we have is encouraging. Nebuchadnezzar disappears from our view here under a favourable light. We remark then
(1) In the way of evidence of his conversion, his clear recognition of the Divine sovereignty. That is implied in the description of God as the King of Heaven, One whose sovereignty was not connected with a single planet and baulked here and there by others, but who had the whole dome of Heaven, and, therefore, the whole range of earth, under His potent sway. Indeed, there is no more frequently quoted or more satisfactory expression of the Divine sovereignty than that which we have from the mouth of Nebuchadnezzar (v. 34, 35). He felt that he had been in the grasp of that sovereignty; he had been sovereignly humbled, and he had been sovereignly delivered. Now it is true that a recognition of the Divine sovereignty is not enough to save us, but there must be something like this in every saved person. As it is true of the sinner that he says, I am my own; who is Lord over me? so it is a mark of a converted man that he recognises that God has a propriety in him, and a right to dispose of him for His own glory. We remark
(2) That he had a clear recognition of the righteousness of Gods dealings with him. All whose works are truth, and His ways judgment. He was not the erring, fickle tyrant such as he had been taught to regard the objects of his worship; but He was One who, truthfully observing all that takes place, and above all possibility of deception, applies a just and equal test to every mans conduct, and appoints for him what is right. We do not suppose that he saw the righteousness of God in many of its bearings, that he could spell out a tenth part of what we can do; but he did not rest in the general idea of righteousness, but felt it in its application to himself, that God had not gone beyond right in degrading him as He had done to the condition of a beast. To have learned such a lesson as that from his life, was that not the mark of a saved person? We remark
(3) That there was the clear recognition of what had been the blot and sin of his precious life, what he calls walking in pride, and a humbling of himself for it. As the rhetorician, being asked what was the first thing in the roles of eloquence, answered, pronunciation; what was the second, pronunciation; what was the third, still he answered, pronunciation–so if you should ask me concerning the precepts of the Christian religion, I would answer firstly, and secondly, and thirdly, and for ever, humility. There is nothing more insisted on in Scripture, and there is nothing in which hypocrites so grossly fail in; and, therefore, when we see it present we may entertain a good hope regarding a man. Nebuchadnezzar could not have such an emptying of his own goodness, such a realization of personal violence as we may have, to whom have been disclosed the holiness and the love of God in the cross of Christ. But if he abased himself according to his light, accepting of the mercy of God, he would be accepted of God according to the words, God is no respecter of persons, but in every nation, etc. There is a beautiful exhibition of humility in what the whole of this fourth chapter is–a royal proclamation. It begins, Nebuchadnezzar the king unto all people, nations, and languages that dwell in all the earth. Its design was to magnify God in his humiliation and in his restoration to his reason and to his kingdom; and it is an unvarnished record, concealing nothing, extenuating nothing. If Nebuchadnezzar gained admittance, why may not we? There is no restraining of the Spirit, no loss of virtue in the blood of Christ, no withdrawing of the Divine promise. Let us strive then to enter in while the door of mercy is standing open. (R. Finlayson, B.A.)
Restitution of Nebuchadnezzar
First, Nebuchadnezzar was humbled as God humbleth His enemies; now he is humbled as God humbleth His children; that although he had more honour than he had before, yet he is not proud of it as he was before, but crieth with the prophet David Psa 115:1), Not unto me, O Lord, not unto me, but unto thy name, give the glory. In these verses two things show themselves st the first view, that is Nebuchadnezzars restitution, and his thankfulness in his restitution. First, he showeth the time when he was restored, in these words, At the end of these days, then he showeth the manner how he was restored, in these words, I Nebuchadnezzar lifted up my eyes to heaven, and mine understanding was restored to me. In his thankfulness, first, he extolleth Gods power in setting him up, and pulling him down, and raising him again; then he commendeth Gods justice and truth, which deserves to be praised for His judgments as much as for His mercy, as though he rejoiced that God hath made him like a beast, that he might die like a man. At the end of these days. As Daniel noted the time of his pride when he walked in his palace, to show how pride grows out of buildings, and wealth, and apparel, and such roots, so he noteth the time of his fall, while the words were in his mouth, to show that he was punished for his pride and, ignorance, that he might know where to begin his conversion, and abate his pride. And when he had taken away the cause, then God would take away the punishment, so likewise he noteth the time of his restitution, at the end of these days, that is, after seven years were expired, to show how long the sickness of pride is in curing, and to show
how everything was fulfilled which was prophesied, even to the point of time. Yet another note is set upon this beast; lest we should think that God only regardeth the season, and thinks seven years punishment enough for such a sin, he saith not barely, that his understanding and honour was restored unto him when seven years were ended, but that they were restored unto him when he began to lift up his eyes to Heaven, to show that this blessing came from above, and that He which had humbled, him had restored him again; as if he should say to all that are cast down with sickness, or poverty, or infamy, or any trouble whatsoever in body or mind, He which hath humbled you will raise you, as He hath done me; but you must look up unto Heaven, and lift up your hearts to Him, and then your understanding, and comfort, and wealth, and pleasure, and health, and liberty, and good name, and all, shall return unto you again, like Jobs sheep, and camels, and oxen, in greater number than he had before. Like a man which is wakened out of a long trance, now: he began to stir and lift up his eyes. When the heart is once lift up, it will lift up the eyes, and the hand, and voice, and all to Heaven. He which never looked up to Heaven so long as his comfort was upon the earth, now his mind is changed, his looks, and gestures, and speeches, and all are changed with it, as though God would show a visible difference between the spiritual and carnal, even in their looks and gestures, as there is between a child and an old man. The spiritual minds are heavenly, and look up, because their joy is above. Now he talks no more of his palace, nor his power, nor his majesty, though it be greater than it was; but he looked above his own palace to another palace, from whence that terrible voice came down unto him, Thy kingdom is departed from thee; which expresseth his contrite heart and wounded spirit, how many passions battled within, as if he should chide himself and say, Unthankful man, my power ever descended from above, and I ever looked upon the earth and mine honour came down from Heaven, and I never lift up mine eyes before; but now, saith he, go up, my voice, and my hands, and my eyes. How long will ye pore upon the earth like a beast? So he lifted up his eyes unto Heaven. After he had lifted up his eyes, he beginneth to pray, and praise, and give thanks to God, which showeth that he did not only lift up his eyes, but his heart too (Psa 25:1). Now God thinks the time long enough; and as He reformed the ground after the flood with fruit, and herbs, and flowers again, so He reformed Nebuchadnezzar with understanding, and beauty, and honour again. As when he repented himself and said, I will drown the earth no more Gen 8:21), so I will chase Nebuchadnezzar no more. Now he knows a King above him, he shall be a king again; now he seeks my honour, I will give him honour; now he magnifieth him that debased him, I will return to exalt him. So the voice which thundered from Heaven, Thy kingdom is departed from thee, sounds again, Thy kingdom is restored to thee. Thus the displeasure of God is but an interim, until we know something that we should know, and then Nebuchadnezzar shall be king again, then the sick man shall be whole again, them the bondman shall be free again, then the poor man shall be rich again. His mercies are called everlasting, because they endure for ever (Psa 136:1-2); but His anger is compared to the clouds because it lasteth but a season. Now the first cure of the kings restitution was of his mind. Mine understanding, saith Nebuchadnezzar, was restored unto me. To show what an inestimable gift our understanding and reason is, whereby we differ from beasts; for which we cannot be thankful enough, therefore he records it twice, as though his heart did flow with gladness, and his tongue could not choose but speak often of it, as a man thinketh and speaketh of that which he loveth: Mine understanding was restored unto me, etc. That which was first taken away was first restored again, which so soon as it was gone, he was counted a man no more, but a beast. After he had said Mine understanding was restored to me, he annexeth, mine honour was restored to me; so he grew to a king again. As he was wont to put on one robe after another when he was a king, so when God would make him a king again, first he puts upon him the robe of understanding, as it were the foundation of a king, like the princely spirit which came upon Saul (1Sa 10:9); and when he had a princes heart, then God gave him a princes power, and proclaimed, like a voice from Heaven, Nebuchadnezzar, king of Babel; so gloriously he rose again like the sun, with a triumph of his restitution, and welcome of his subjects, like the shout which went before Solomon (1Ki 1:34). Here a wise man may study and wonder, like Elisha, when his master was rapt to Heaven. For as though a snuff had been taken from the ground, and set in the candlestick again, and shined brighter than it did before; so Nebuchadnezzar was raised from the dust and set in the throne; even now no man cared for him, and now no man dare displease him. That which Solomon saith in Pro 16:7, When the ways of a man please the Lord, he will make all his enemies at peace with him; so when Nebuchadnezzar pleased the Lord, God gave him grace with men, and his glory was augmented: My glory was increased, etc. That is, he received not only his kingdom, and power, and honour again, but he received usury of them. When he sought Gods honour, and cared not for his own, honour was increased, according to that (1Sa 2:30), I will honour them that; honour me. Now he hath received grace, let us examine his thankfulness. Now let us see the parts of this kings confession, that we may see how his thankfulness did answer to his sin. Before, he had robbed God of his honour; now, as though he came to make restitution, he brings praise, and thanks, and glory in his mouth. First, he advanceth Gods power, and saith that His kingdom is an everlasting kingdom; in which words he confesseth that God was above him, because that his kingdom was not an everlasting kingdom, but a momentary kingdom, like a spark, which riseth from the fire, and falleth into the fire again. Therefore, he showeth what a fool he was to vaunt of his kingdom, as though it were like Gods kingdom, which lasteth for ever. Secondly, he magnifieth the power of God, and saith that God doth what he listeth both in heaven and earth, and nothing can hinder him, or say unto him, What dost thou? Under which words he confesseth again that God was above him, because he could not reign as he listed; for when he thought to live at his pleasure, he was thrust out at doors, and God said not to him, Wilt doest thou? but Thy kingdom shall depart from thee. Therefore, he showeth what a fool he was to vaunt of his power, as though it had been like Gods power, which cannot be checked. Thirdly, he commendeth the justice of God, and saith that His works were all truth, and His ways were all judgment. Under which words he confesseth again that God was above him; for his ways were all errors, and his works were all sins, as the end proved. Therefore, he shows what a fool he was to vaunt of his works, as though they had been like Gods works, which cannot be blamed; therefore, he concludes, I Nebuchadnezzar praise, and extol, and magnify the King of heaven. Such a schoolmaster is affliction, to teach that which prophets and angels cannot teach. Thus you have seen pride and humility, one pulling Nebuchadnezzar out of his throne, the other lifting him into his throne; whereby their which stand may take heed lest they fall, and they which are fallen may learn to rise again. (H. Smith.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Mine understanding returned unto me; God shined upon his soul, and gave him understanding to reflect upon his condition, to consider his sad state, and the causes of it.
I blessed the Most High; by prayer and praise adoring the justice and mercy of God towards him, giving God the glory of his sovereignty and unchangeableness, Dan 4:35.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34. lifted up mine eyes untoheavenwhence the “voice” had issued (Da4:31) at the beginning of his visitation. Sudden mentalderangement often has the effect of annihilating the whole interval,so that, when reason returns, the patient remembers only the eventthat immediately preceded his insanity. Nebuchadnezzar’s looking uptowards heaven was the first symptom of his “understanding”having “returned.” Before, like the beasts, his eyes hadbeen downward to the earth. Now, like Jonah’s (Jon 2:1;Jon 2:2; Jon 2:4)out of the fish’s belly, they are lifted up to heaven in prayer. Heturns to Him that smiteth him (Isa9:13), with the faint glimmer of reason left to him, and ownsGod’s justice in punishing him.
praised . . . himPraiseis a sure sign of a soul spiritually healed (Psa 116:12;Psa 116:14; Mar 5:15;Mar 5:18; Mar 5:19).
I . . . honoured himimplyingthat the cause of his chastisement was that he had before robbed Godof His honor.
everlasting dominionnottemporary or mutable, as a human king’s dominion.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And at the end of the days,…. Of the time fixed in the dream; that is, at the end of seven years, as Jarchi rightly interprets it; this according to Bishop Usher n, Dean Prideaux o, and Mr. Whiston p, was in the year of the world 3442 A.M., and before Christ 563, in the forty second year of his reign; after which he lived but one year, reigning from the death of his father forty three years, and according to the Jewish accounts forty five; they reckoning from the beginning of his partnership in the kingdom with his father, and his first coming with an army into Syria.
I Nebuchadnezzar lifted up mine eyes unto heaven: for, during the seven years he ate grass like an ox, his eyes were fixed upon the earth, looking out for his food, and especially if he went on all four, as the beasts do; but now standing upright, in his erect form as a man, he looked upwards; though this phrase does not merely design his looking up to the heavens, and viewing them from his bodily eyes; but his sense and consideration of the divine Majesty in heaven, his praying to him, lifting up the eyes being a prayer gesture, and his devotion towards him;
and mine understanding returned to me; his understanding as a man, which he had been deprived of during this time; and so came to know in what state and condition he was, by whom brought into it, and for what reason;
and I blessed the most High; the most high God, he whose name alone is Jehovah, the God of gods, who is higher than the highest; him the king blessed for returning his understanding and reason to him, and restoring him to his senses; for which he had just cause to be thankful, for a greater blessing cannot be enjoyed;
and I praised and honoured him that liveth for ever; the living and true God, the author of life to all that have it, and who upholds in it; who lives in and of himself, and for evermore; which no mere man, even the most exalted and dignified, does:
whose dominion is an everlasting dominion, and his kingdom is from generation to generation; [See comments on Da 4:3].
n Annales Vet. Test. A. M. 3442. o Connexium, &c. part. 1. p. 106. p Chronological Tables, cent. 10.
Fuente: John Gill’s Exposition of the Entire Bible
(4:31-34)
Nebuchadnezzar’s recovery, his restoration to his kingdom, and his thankful recognition of the Lord in heaven.
The second part of the prophecy was also fulfilled. “At the end of the days,” i.e., after the expiry of the seven times, Nebuchadnezzar lifted up his eyes to heaven, – the first sign of the return of human consciousness, from which, however, we are not to conclude, with Hitzig, that before this, in his madness, he went on all-fours like an ox. Nebuchadnezzar means in these words only to say that his first thought was a look to heaven, whence help came to him; cf. Psa 123:1. Then his understanding immediately returned to him. The first thought he entertained was to thank God, to praise Him as the ever-living One, and to recognise the eternity of His sway. Nebuchadnezzar acknowledges and praises God as the “ever-living One,” because He had again given to him his life, which had been lost in his madness; cf. Daniel 6:27 (Dan 6:26).
Daniel 4:31b (Dan 4:34) cf. with 3:33 (Dan 4:1). The eternity of the supremacy of God includes His omnipotence as opposed to the weakness of the inhabitants of earth. This eternity Nebuchadnezzar praises in v. 32 (v. 35) in words which remind us of the expressions of Isaiah; cf. with the first half of the verse, Isa 40:17; Isa 24:21; and with the second half of it, Isa 43:13. for , as not, as not existing. in the Pa., to strike on the hand, to hinder, derived from the custom of striking children on the hand in chastising them. The expression is common in the Targg. and in the Arabic.
Daniel 4:33 (Dan 4:36) With the restoration of his understanding Nebuchadnezzar also regained his royal dignity and his throne. In order to intimate the inward connection between the return of reason and the restoration to his sovereignty, in this verse the first element of his restoration is repeated from v. 31 (Dan 4:34), and the second follows in connection with it in the simple manner of Semitic narrative, for which we in German (and English) use the closer connection: “when my understanding returned, then also my royal state and my glory returned.” The passage beginning with is construed very differently by interpreters. Many co-ordinate with , and then regard either as the nominative, “and then my kingly greatness, my glory and splendour, came to me again” (Hitzig), or unite as the genitive with : “and for the honour of my royalty, of my fame and my glory, it (my understanding) returned to me again” (v. Leng., Maur., Klief.). The first of these interpretations is grammatically inadmissible, since cannot be a sign of the genitive; the other is unnecessarily artificial. We agree with Rosenmller and Kranichfeld in regarding as the subject of the passage. [ splendour, pomp ] is the majestic appearance of the prince, which according to Oriental modes of conception showed itself in splendid dress; cf. Psa 110:3; Psa 29:2; Psa 96:9; 2Ch 20:21. , splendour (Dan 2:31), is the shining colour or freshness of the appearance, which is lost by terror, anxiety, or illness, as in Dan 5:6, Dan 5:9-10; Dan 7:28. as in Dan 4:27. In how far the return of the external dignified habitus was conducive to the honour of royalty, the king most fully shows in the second half of the verse, where he says that his counsellors again established him in his kingdom. The , to seek, does not naturally indicate that the king was suffered, during the period of his insanity, to wander about in the fields and forests without any supervision, as Bertholdt and Hitzig think; but it denotes the seeking for one towards whom a commission has to be discharged, as Dan 2:13; thus, here, the seeking in order that they might transfer to him again the government. The “counsellors and great men” are those who had carried on the government during his insanity. , on account of the accent. distinct., is Hophal pointed with Patach instead of Tsere, as the following . If Nebuchadnezzar, after his restoration to the kingdom, attained to yet more , greatness, than he had before, so he must have reigned yet a considerable time without our needing to suppose that he accomplished also great deeds.
Daniel 4:34 (Dan 4:37) The manifesto closes with praise to God, the King of heaven, whose works are truth and righteousness, which show themselves in humbling the proud. corresponds to the Hebr. , and to the Hebr. . Nebuchadnezzar thus recognised the humiliation which he had experienced as a righteous punishment for his pride, without, however, being mindful of the divine grace which had been shown in mercy toward him; whence Calvin has drawn the conclusion that he was not brought to true heart-repentance.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Nebuchadnezzar Restored. | B. C. 562. |
34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: 35 And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? 36 At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. 37 Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.
We have here Nebuchadnezzar’s recovery from his distraction, and his return to his right mind, at the end of the days prefixed, that is, of the seven years. So long he continued a monument of God’s justice and a trophy of his victory over the children of pride, and he was made more so by being struck mad than if he had been in an instant struck dead with a thunderbolt; yet it was a mercy to him that he was kept alive, for while there is life there is hope that we may yet praise God, as he did here: At the end of the days (says he), I lifted up my eyes unto heaven (v. 34), looked no longer down towards the earth as a beast, but begun to look up as a man. Os homini sublime dedit–Heaven gave to man an erect countenance. But there was more in it than this; he looked up as a devout man, as a penitent, as a humble petitioner for mercy, being perhaps never till now made sensible of his own misery. And now,
I. He has the use of his reason so far restored to him that with it he glorifies God, and humbles himself under his mighty hand. He was told that he should continue in that forlorn case till he should know that the Most High rules, and here we have him brought to the knowledge of this: My understanding returned to me, and I blessed the Most High. Note, Those may justly be reckoned void of understanding that do not bless and praise God; nor do men ever rightly use their reason till they begin to be religious, nor live as men till they live to the glory of God. As reason is the substratum or subject of religion (so that creatures which have no reason are not capable of religion), so religion is the crown and glory of reason, and we have our reason in vain, and shall one day wish we had never had it, if we do not glorify God with it. This was the first act of Nebuchadnezzar’s returning reason; and, when this became the employment of it, he was then, and not till then, qualified for all the other enjoyments of it. And till he was for a great while disabled to exercise it in other things he never was brought to apply it to this, which is the great end for which our reason is given us. His folly was the means whereby he became wise; he was not recovered by his dream of this judgment (that was soon forgotten like a dream), but he is made to feel it, and then his ear is opened to discipline. To bring him to himself, he must first be beside himself. And by this it appears that what good thoughts there were in his mind, and what good work was wrought there, were not of himself (for he was not his own man), but it was the gift of God. Let us see what Nebuchadnezzar is now at length effectually brought to the acknowledgment of; and we may learn from it what to believe concerning God. 1. That the most high God lives for ever, and his being knows neither change nor period, for he has it of himself. His flatterers often complimented him with, O king! live for ever. But he is now convinced that no king lives for ever, but the God of Israel only, who is still the same. 2. That his kingdom is like himself, everlasting, and his dominion from generation to generation; there is no succession, no revolution, in his kingdom. As he lives, so he reigns, for ever, and of his government there is no end. 3. That all nations before him are as nothing. He has no need of them; he makes no account of them. The greatest of men, in comparison with him, are less than nothing. Those that think highly of God think meanly of themselves. 4. That his kingdom is universal, and both the armies of heaven and the inhabitants of the earth are his subjects, and under his check and control. Both angels and men are employed by him, and are accountable to him; the highest angel is not above his command, nor the meanest of the children of men beneath his cognizance. The angels of heaven are his armies, the inhabitants of the earth his tenants. 5. That his power is irresistible, and his sovereignty uncontrollable, for he does according to his will, according to his design and purpose, according to his decree and counsel; whatever he pleases that he does; whatever he appoints that he performs; and none can resist his will, change his counsel, nor stay his hand, nor say unto him, What doest thou? None can arraign his proceedings, enquire into the meaning of them, nor demand a reason for them. Woe to him that strives with his Maker, that says to him, What doest thou? Or, Why doest thou so? 6. That every thing which God does is well done: His works are truth, for they all agree with his word. His ways are judgment, both wise and righteous, exactly consonant to the rules both of prudence and equity, and no fault is to be found with them. 7. That he has power to humble the haughtiest of his enemies that act in contradiction to him or competition with him: Those that walk in pride he is able to abuse (v. 37); he is able to deal with those that are most confident of their own sufficiency to contend with him.
II. He has the use of his reason so far restored to him as with it to re-enjoy himself, and the pleasures of his re-established prosperity (v. 36): At the same time my reason returned to me; he had said before (v. 34) that his understanding returned to him, and here he mentions it again, for the use of our reason is a mercy we can never be sufficiently thankful for. Now his lords sought to him; he did not need to seek to them, and they soon perceived, not only that he had recovered his reason and was fit to rule, but that he had recovered it with advantage, and was more fit to rule than ever. It is probable that the dream and the interpretation of it were well known, and much talked of, at court; and the former part of the prediction being fulfilled, that he should go distracted, they doubted not but that, according to the prediction, he should come to himself again at seven years’ end, and, in confidence of that, when the time had expired they were ready to receive him; and then his honour and brightness returned to him, the same that he had before his madness seized him. He is now established in his kingdom as firmly as if there had been no interruption given him. He becomes a fool, that he may be wise, wiser than ever; and he that but the other day was in the depth of disgrace and ignominy has now excellent majesty added to him, beyond what he had when he went from kingdom to kingdom conquering and to conquer. Note, 1. When men are brought to honour God, particularly by a penitent confession of sin and a believing acknowledgment of his sovereignty, then, and not till then, they may expect that God will put honour upon them, will not only restore them to the dignity they lost by the sin of the first Adam, but add excellent majesty to them from the righteousness and grace of the second Adam. 2. Afflictions shall last no longer than till they have done the work for which they were sent. When this prince is brought to own God’s dominion over himself. 3. All the accounts we take and give of God’s dealing with us ought to conclude with praises to him. When Nebuchadnezzar is restored to his kingdom he praises, and extols, and honours the King of heaven (v. 37), before he applies himself to his secular business. Therefore we have our reason, that we may be in a capacity of praising him, and therefore our prosperity, that we may have cause to praise him.
It was not long after this that Nebuchadnezzar ended his life and reign. Abydenus, quoted by Eusebius (Prp. Evang. 1. 9), reports, from the tradition of the Chaldeans, that upon his death-bed he foretold the taking of Babylon by Cyrus. Whether he continued in the same good mind that here he seems to have been in we are not told, nor does any thing appear to the contrary but that he did: and, if so great a blasphemer and persecutor did find mercy, he was not the last. And, if our charity may reach so far as to hope he did, we must admire free grace, by which he lost his wits for a while that he might save his soul for ever.
Fuente: Matthew Henry’s Whole Bible Commentary
The Prophet again introduces King Nebuchadnezzar as the speaker. He says, then, After that time had elapsed, he raised his eyes to heaven Without doubt, he means those seven years. As to his then beginning to raise his eyes to heaven, this shews how long it takes to cure pride, the disease under which he labored. For when any vital part of the body is corrupt and decaying, its cure is difficult and tedious; so also when pride exists in men’s hearts, and gains an entrance within the marrow, and infects the inmost soul, it is not easily plucked out; and this is worthy of notice. Then we are taught how God by his word so operated upon King Nebuchadnezzar, as not immediately and openly to withdraw the effect of his grace. Nebuchadnezzar profited by being’ treated disgracefully during those seven years or times, and by being driven from the society of mankind; but he could not perceive this at once till God opened his eyes. So, therefore, God often chastises us, and invites us by degrees, and prepares us for repentance, but his grace is not immediately acknowledged. But lest I should be too prolix, I will leave the rest till to-morrow.
Fuente: Calvin’s Complete Commentary
g. SOVEREIGNS SURRENDER
TEXT: Dan. 4:34-37
34
And at the end of the days I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation;
35
and all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?
36
At the same time mine understanding returned unto me; and for the glory of my kingdom, and my majesty and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent greatness was added unto me.
37
Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those that walk in pride he is able to abase.
QUERIES
a.
To what extent did Nebuchadnezzars worship of God go?
b.
How did the kings understanding return to him?
PARAPHRASE
At the end of the days appointed by the Most High God I, Nebuchadnezzar, surrendered to the sovereignty of the God of Heaven, and my sanity returned to me. Then I praised and worshiped the Most High God and honored The Eternal One. His dominion is everlasting and His rule is sovereign in every age of man to the end of time. All the power of mankind is as nothing when compared to Him. He does whatever He desires and executes His will among heavenly beings and earthly beings alike and no one can stop Him or challenge Him, saying, What do You mean by doing these things? As soon as my reason had returned to me, then my honor and renown also returned to me as also the glory of my kingdom. My counsellors and court officers sought my leadership again and I was reestablished as head of my kingdom, with even greater honor than before. Now I, Nebuchadnezzar, praise and glorify and honor the King of Heaven, the Judge of all, Whose every act is right and just; for He is able to take those who walk proudly and punish them into the dust!
COMMENT
Dan. 4:34-35 . . . I BLESSED THE MOST HIGH . . . The mighty potentate seems to have learned well the lesson God wanted him to learn. There is no reason at all to question the statement of facts made here. The sincerity of his motive will have to await the final judgment when all the secrets of men will be revealed. One thing seems almost certain, Nebuchadnezzar is convinced of the omnipotence of Daniels God! He admits to Gods sovereignty in both the unseen and seen worldand that universally so! There is no potentate among mortals or immortals to be compared with Him, as far as the king is concerned.
It also seems certain that the king is thanking Daniels God for the restoration of his sanity and his kingdom. This, in itself, is a great condescension on Nebuchadnezzars part.
Dan. 4:36-37 . . . NOW I . . . PRAISE AND EXTOL AND HONOR THE KING OF HEAVEN . . . Nebuchadnezzar was not only restored to full control of the government and so acknowledged by his men of state, but excellent greatness was added unto me. One is reminded of JobAnd the Lord blessed the latter days of Job more than his beginning . . . (Job. 42:12). Does this act of God indicate some acceptable manifestation of faith by this pagan king? Could we say the pagan king had been converted? We do not know! It would seem proper to believe that God was pleased with the faith of Nebuchadnezzar, however immature and limited it may be. Edward J. Young lists the following in favor of Nebuchadnezzar:
(a)
There is discernable a progress in his knowledge of God (cf. Dan. 2:47 with Dan. 3:28 and finally with Dan. 4:34-35).
(b)
The king acknowledges the utter sovereignty of God with respect to his own experience (Dan. 4:37 b).
(c)
The king utters true statements concerning the omnipotence of the true God (Dan. 4:34-35).
(d)
The king would worship this God, whom he identifies as King of heaven (Dan. 4:37 a). These reasons lead me to believe that, although the faith of Neb. may indeed have been weak and his knowledge meagre, yet his faith was saving faith, and his knowledge true.
Compared with the advantages Pharaoh enjoyed and the utter rejection he made of Gods will, Nebuchadnezzar had a conversion experience. Certainly Nebuchadnezzar was equally receptive and responsive to the will of God as the King of Nineveh at the preaching of Jonah. To what extent God will accuse or excuse Nebuchadnezzar at the judgment is solely Gods prerogative. It is now our blessed privilege to preach the Good News of salvation by faith in Christ. Let us bless God that we do not live in the pagan darkness of the days of Nebuchadnezzar. Perhaps the major purpose served in this incident was to bolster the hope of that faithful remnant of Jews down in Babylon that their God could, and would, overcome and carry out His redemptive, messianic purpose in them soon.
QUIZ
1.
Did Nebuchadnezzar really praise the name of Jehovah?
2.
Out of what kind of motive did he do so?
3.
Was Nebuchadnezzar converted to faith in Daniels God?
4.
What other person would it be interesting to use as a comparison with Nebuchadnezzar?
5.
What might be the major purpose of Gods acting thus with Nebuchadnezzar?
Fuente: College Press Bible Study Textbook Series
(34) Lifted up mine eyes.A sign of seeking help from heaven, as Psa. 123:1. By his understanding is not meant his consciousness so much as his sense of personality, which had been lost for a time.
Whose dominion . . .These words, like those in Dan. 4:3, recall Psa. 145:13; and the next verse is not unlike Isa. 40:17; Isa. 43:13; Isa. 43:21. It is hard to suppose that the king was so thoroughly versed in the Hebrew Scriptures that he should be able to make use of them as doxologies. This gives support to the conjecture that the letter was composed by Daniel and not by the king.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
34, 35. This is a dramatic representation of the king’s thankfulness. It is not to be regarded as literally a royal and public proclamation by Nebuchadnezzar of his own insanity and vanity. (Compare note Dan 4:1-3). The LXX. differs in this entire passage in a marked degree from the received text. One of the few notes in Wyclif’s Bible discusses the question whether or not Nebuchadnezzar was damned. Isa 14:15, is thought to answer the question in the affirmative, but the confession recorded here “proves that Nebuchadnezzar repented and God reversed the judgment.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Recovery and Restoration.
‘And at the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and I praised and honoured him who lives for ever and ever, for his dominion is an everlasting dominion, and his kingdom from generation to generation, and all the inhabitants of the earth are reputed as nothing, and he does according to his will in the army of heaven and among the inhabitants of the earth, and none can stay his hand or say to him, “What are you doing?” ’
When Nebuchadnezzar came back to normality, probably quite suddenly as often occurs in such cases, it is understandable that he was filled with gratitude to ‘the Most High’, that is the highest of the gods. That Daniel saw this as the God of heaven we need not doubt. The words are a true expression of what He is. He is Himself everlasting, and His rule is everlasting, going on for ever through all generations; the earth and its inhabitants are a comparative nonentity before Him, the armies of heaven obey Him, the peoples of earth cannot thwart Him. None can prevent His activity (literally ‘smite his hand’. This may refer to rendering powerless, or to chastisement) or ask Him what He is doing. He is all powerful, and none can say Him nay. Nebuchadnezzar had been faced up with his own fragility, and recognised in Another what he had once thought of as referring to himself.
‘At the end of the days.’ That is at the end of the ‘seven times’, the divinely perfect period determined by God.
Fuente: Commentary Series on the Bible by Peter Pett
Dan 4:34. And at the end of the days, &c. “God regarded me with the eyes of his mercy: my mind was restored: I humbled myself before the Lord; I acknowledged the greatness of his power, and the justice of his wrath: I applied to him, and obtained pity.” It should appear from what Nebuchadnezzar says, that his conversion was real; and we may consider him as a convert to the Jewish religion.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1125
NEBUCHADNEZZARS DREAM VERIFIED AND IMPROVED
Dan 4:34-37. And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me: and I blessed the Most High; and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: and all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and, for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was estabished in my kingdom; and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.
A MORE remarkable history than this is not found in the annals of the world. Never was such a transition ever heard of, from such an elevation to a state of such extraordinary degradation, as that which is recorded in this chapter. The account is written by Nebuchadnezzar himself; and, doubtless by divine direction, it was incorporated with the writings of Daniel, and made a part of the inspired volume. Nebuchadnezzar was the greatest monarch then living in the world: he had subjugated many countries to his yoke; and he ruled over them with despotic sway. But on account of his excessive pride, God determined to humble him, and to make him an example to all future ages. Previously however to the execution of the judgment which he had decreed to inflict upon him, it pleased God to reveal to him, in a dream or vision, the judgment that should be executed. The vision was of a large and fruitful tree cut down; but the stump thereof was left in the ground: that stump however being intended to represent a man, who should be left exposed, like the beasts of the earth, to all varieties of weather, for the space of seven years, when he should again be restored to his former state of magniflcence and power. The Chaldean magicians being unable to interpret this dream, Daniel was sent for; and he interpreted it to the king, in all its parts. The import of it was, that the king was to be reduced to the state of a beast for seven years; and then, being brought to a just knowledge of the one true God, he was to be restored with augmented power and splendour to his throne. Whatever impression was made by the dream, and the interpretation of it, at the time, it soon wore off; and the haughty monarch swelled with pride as much as ever. At the end of twelve months, when walking in his palace and surveying the extent and grandeur of the city Babylon, he exclaimed, Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty [Note: ver. 29, 30.]? And instantly, while the words were yet in his mouth, the wrath of God fell upon him, and he was reduced to the state of a beast, according to the vision that he had before seen. At the end of seven years the vision was yet further verified, in his restoration: and, in the words which we have read, we see the improvement which he made of the dispensation.
I.
He acknowledges God as the Sovereign Disposer of all events
[He had throughout all his former life left out of his contemplation the thoughts of an over-ruling Providence, and had ascribed all his victories to his own wisdom and prowess. If he had given any honour to another, it was to his idol, Bel. But now he saw, that Jehovah was the God of all the earth: that, however men might appear to effect great changes upon earth, they were in reality nothing; they were mere instruments in Gods hands; the axe, or saw, with which he executed his own designs [Note: Isa 10:15.]. This was clearly proved to him in the dispensation that had taken place; for, both in the judgment that he had suffered, and in the mercy he had experienced, God alone had wrought; nor could any stay his liand, or say unto him, What doest thou?
Now it would be well if all the professed worshippcrs of Jehovah acknowledged his uncontrollable sovereignty, and his universal agency, in like manner. But we, almost like the heathen themselves, are ready to ascribe every thing, whether great or small, to the wisdom and power of man. We lose sight of the first great cause, and fix our minds only on the second causes; and rather than speak of Jehovah as determining events, we will ascribe them to luck, or chance, or accident; and will thus run into atheism itself, rather than give the glory to Him to whom it is due. But let it be remembered, that there is not any thing in the universe which is not done by the express permission of God, and in accordance with his eternal comiseis. Men indeed are free agents in all that they do; but still they do only what Gods hand and counsel have determined before to be done [Note: Act 4:28.]: not the falling of a sparrow takes place but according to the determinate counsel and foreknowledge of God. This, whilst it does not in the least diminish the responsibility of men as moral agents [Note: Act 2:23.], tends greatly to compose the mind under all the variety of dispensations that succeed each other; and to impress us with the idea, that whatever may be designed or done by men, God will get himself honour, as he did on Pharaoh, and will eventually be glorified.]
II.
He adores God for his dispensations towards himself
[These had been beyond measure humiliating: yet he speaks of them in the beginning of this chapter with wonder and admiration: I thought it good to shew the signs and wonders that the High God hath wrought toward me: how great are his signs! and how mighty are his wonders [Note: Dan 4:2-3.]! So also at the close of the chapter; I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment [Note: The text.]. Here he shews indeed that he was restored, not only to the possession of his throne, but to the best possible use of his faculties. The end of the dispensation was now completely answered. In truth, painful as the dispensation was, it was richly compensated, yea, infinitely overbalanced, by the effect it produced. No suffering can be accounted great, that is over-ruled for such good to the soul. To bless and adore God for our afflictions is one of the highest exercises of faith and love. Who does not admire Job, when, under the pressure of his accumulated calamities, he said, The Lord gave, and the Lord hath taken away: blessed be the name of the Lord? This is to be done, not merely when, as in Nebuchadnezzars case, we see the termination of them; but in the very midst of them all, while they are yet lying heavy upon us, and we see no way for our escape: then, I say, we should give glory unto our God, convinced that He doeth all things well, and saying, with Hezekiah, Good is the word of the Lord concerning me. To kiss the rod in this manner, O! how lovely a spirit does it manifest! How much better is it than murmuring, and complaining, and fretting under our troubles like a wild bull in a net! Let us imitate Nebuchadnezzar then, in this respect; and however afflictive the dispensation with which we are visited may be, let us say, It is the Lord; let him do what seemeth him good.]
III.
He warns others to avoid that sin which brought this calamity upon him
[He had walked in pride, and been abased for it below the meanest of the children of men. Secure as he had fancied himself from any calamity, God had inflicted in a moment a punishment, which might well deter all who heard of it from the commission of a similar offence. God is never at a loss for means to accomplish his righteous will: in the judgment inflicted on this haughty monarch, he has sufficiently shewn, that He is both able and determined to abase all who walk in pride.
Now this consideration is of infinite importance, not to kings only, but to all the human race. Pride is natural to man: there is not a more powerful principle in our fallen nature than pride. The ungodly world are full of it. There is not any distinction, natural or acquired, which is not made an occasion of self-preference and self-complacency. If a man be born of high parentage, or have acquired rank or fortune by his own exertions, how will he be puffed up with his honours, and almost conceive himself to be made of a finer clay than his less-distinguished neighbour! My might and my wisdom have procured me all these things: and on the same endowments they rest for a continued enjoyment of them. Thus they sacrifice to their own net, and burn incense to their own drag. Nor is this confined to the ungodly world: there are amongst those who profess godliness, many, who are as full of pride and conceit as those who are altogether ignorant of religion: the object in which they pride themselves is changed; but the principle is the same as ever. Some, like the Pharisee in the Gospel, trust in themselves that they are righteous, and despise others: they say in their hearts, Stand by thyself; come not near to me; I am holier than thou. Of these says God, They are a smoke in my nose [Note: Isa 65:5.]. Others, like Diotrephes, love to have the pre-eminence; and are never so happy as when they are setting forth their gifts, and passing judgment upon all that they see and hear. Self-sufficiency and self-conceit, self-seeking, and self-applause, are their characteristic features; and so far from adorning the Gospel as they would be thought to do, they actually make it stink in the nostrils of all who have judgment to discriminate between good and evil. Not a few of such novices, it is to be feared, being lifted up with pride, fall into the condemnation of the devil. Even truly good men are by no means so holy, but that they are in continual danger of being drawn into the indulgence of this evil principle. Hezekiah, even after his most extraordinary deliverances from enemies without, and illness within, so far forgot himself as to be lifted up with pride; and thereby provoked God to withdraw from his descendants the mercies that had been vouchsafed to him. And Paul himself was visited with a thorn in his flesh, to keep him low, lest he should be exalted above measure [Note: Twice mentioned, 2Co 12:7.].
Be it known then to all, that they need to watch and pray against this malignant evil; for God will most abase all in whom it is found. Man cannot abase them: to do this is a work far above the power of any created being [Note: Job 40:11-12,]: but God is able to do it; and he will do it. He is at no loss for means whereby to effect it [Note: 1Co 11:30.]. Some, like Manasseh, he will take among the thorns: others, like Peter, he will leave to fall, and to disgrace their holy profession: and others, like Pharaoh, or Herod, he will plunge into the bottomless abyss of hell. Whereinsoever they deal proudly, he will shew himself above them. Let us never then forget, that the proud in heart are an abomination to the Lord: that whilst he gives grace to the humble, he will resist them: and whilst he filleth the hungry with good things, he will scatter the proud in the imagination of their hearts.]
We exhort all, then,
1.
To search their hearts, in reference to this sin
[Men who are under the influence of this sin, always find means to hide it from their own eyes. But it is to no purpose to deceive ourselves: God will not be imposed upon by specious names: he sees the evil, wherever it exists; and he hates it with a perfect hatred. Let us then endeavour to find out even the most hidden workings of this abominable evil, and implore help from God to mortify and subdue it.]
2.
To be thankful for that fidelity that strives to put them on their guard against it
[Nebuchadnezzar, though be did not reform his life, was not angry with Daniel for interpreting to him faithfully the vision he had seen. This is not always the case, especially when the sin of pride is pointed out: we are then in danger of being accounted enemies for telling men the truth. But let our counsel be acceptable unto you. We are constrained to speak Gods word faithfully, even if we were speaking to the greatest monarchs upon earth. Let none then, of whatever rank or class, be offended. Indeed, to take offence at a faithful ministration of the word, would prove the very point which it was a mans object to deny, namely, that he was under the dominion of pride. The humble will be thankful for every hint that can be afforded them for the discovery of their most secret sins, because they will be led thereby to a deeper humiliation before God, and to a more simple affiance in the Lord Jesus Christ.]
3.
To humble themselves for it as Nebuchadnezzar did
[Nebuchadnezzar not only wrote this whole account, but circulated it throughout the whole extent of his dominions. He thought he could never take shame enough to himself for all his former pride! What a glorious evidence was this of the transforming efficacy of Divine grace! It is no easy matter for any man to acknowledge and confess his pride: but to confess it openly, to take shame to himself for it publicly before all, this is a work of grace indeed! and it is the true and proper operation of grace upon the soul. We do not mean that it is necessary to publish our sins to all the world; but it is necessary to confess our faults unto those who have been more particularly affected by them. At all events, we must make confession before our God; for on that depends our present and everlasting acceptance with him: it is impossible, if we harden ourselves against him, to prosper: yea, we shall suddenly be destroyed, and that without remedy. Whoso exalteth himself shall be abased; but he that humbleth himself shall be exalted.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
What a wonderful train of providences passed upon this man! What language is here for such a man as Nebuchadnezzar to utter! One might be almost led to hope, that grace was given to him, seeing he expressed himself in such words. But, as God the Holy Ghost is silent on this point, so must we. Here his history ends. And here therefore we must leave him. I only beg the Reader not to be carried away with appearances, in favor of any man, merely from what is said by him. Men may go great lengths in talking of God, who never walked with God. Witness Balaam, Num 23:9-10 . Witness Caiaphas, Joh 11:49-52 . Nothing short of the regeneration of the heart, can be an evidence of the divine life: and this, we have no reason nor authority to infer was in his character.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 4:34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion [is] an everlasting dominion, and his kingdom [is] from generation to generation:
Ver. 34. And at the end of the days. ] When my pride was now subdued, but hardly to sound conversion.
I Nebuehadnezzar lift up mine eyes.
And mine understanding returned.
Whose dominion is everlasting.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Dan 4:34-37
34But at the end of that period, I, Nebuchadnezzar, raised my eyes toward heaven and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever;
For His dominion is an everlasting dominion,
And His kingdom endures from generation to generation.
35All the inhabitants of the earth are accounted as nothing,
But He does according to His will in the host of heaven
And among the inhabitants of earth;
And no one can ward off His hand
Or say to Him, What have You done?’
36At that time my reason returned to me. And my majesty and splendor were restored to me for the glory of my kingdom, and my counselors and my nobles began seeking me out; so I was reestablished in my sovereignty, and surpassing greatness was added to me. 37Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride.
Dan 4:34 at the end of that period This refers to the specific time mentioned in Dan 4:16, seven periods of time. Most commentators think it refers to years, but this is speculation. However, the specificity confirms that God is in control of Nebuchadnezzar’s condition and healing.
‘I, Nebuchadnezzar, raised my eyes toward heaven’ This is a symbolic way of referring to his acknowledging God (cf. Dan 4:36) and His sovereignty (cf. Dan 4:34-35).
the Most High See Special Topic: Names for Deity
Him who lives forever This seems to be a play on the name YHWH from the Hebrew VERB to be (cf. Exo 3:14). This theological affirmation is made several times in Daniel (cf. Dan 4:34; Dan 6:26; Dan 12:7).
His dominion This poetic theological affirmation is parallel to Dan 4:3, as well as Dan 2:44; Dan 6:26-27.
Dan 4:35 This chapter has several poetic hymnic affirmations (cf. Dan. 3,34-35,37).
All the inhabitants of the earth are accounted as nothing This is not asserting that God does not love humanity, but that no human individual or nation can compare with God’s power and authority (cf. Isa 40:17; Jer 10:10).
the host of heaven This phrase can have two orientations (1) in texts relating to faithful Israel it refers to YHWH, the commander of the heavenly army of angels (cf. Jos 5:14-15; 1Ki 22:19; Psa 103:20-21), but (2) in texts which relate to Mesopotamian empires, particularly Babylon, who advocate and use astrology or to idolatrous Israel, then it refers to YHWH as creator and controller of the heavenly bodies (sun, moon, stars, etc., e.g. Deu 4:19; Deu 17:3; 2Ki 17:16; Psa 33:6; Isa 34:4; Isa 40:26; Jer 8:2-3; Jer 19:13).
And no one can ward off His hand This word refers to child training or discipline. It is a strong emphasis on God’s sovereignty over all humans and nations (cf. Isa 43:13).
Or say to Him, ‘What have You done’ This is another possible allusion to Isaiah (cf. Isa 10:15; Isa 45:9-13). The phrase is a metaphor often related to making pottery (cf. Isa 29:16; Jeremiah 18; Rom 9:19-22). God’s total sovereignty is a recurrent theme (cf. 2Ch 20:6; Job 9:12).
Dan 4:37 praise, exalt and honor As is characteristic of Daniel several synonymous terms are used to make a strong emphasis.
the King of heaven This is a title related to the concept of YHWH as king (cf. Jdg 8:23; 1Sa 8:7; Psa 5:2; Psa 29:10; Psa 44:4; Psa 47:6-8; Psa 48:2; Psa 68:24; Psa 74:12; Psa 84:3; Psa 95:3; Psa 97:1; Psa 99:4; Psa 146:10; Isa 41:21; Isa 43:15; Isa 44:6; Isa 52:7).
all His works are true and His ways just Truth and justice are twin characteristics of YHWH (cf. Deu 32:4; Psa 33:4-5). The one true God reveals knowledge and acts fairly. He wants His people to emulate His character.
to humble those who walk in pride This first refers to Nebuchadnezzar (and Belshazzar, cf. Dan 5:20), but also to all Gentile empires represented by the image of four metals in chapter 2 (cf. Exo 18:11). This is another common biblical theme (cf. Job 40:11-12; Jas 4:6; Jas 4:10; 1Pe 5:5-6).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Who wrote this decree? The king or Daniel or both?
2. Why didn’t Nebuchadnezzar call Daniel first to interpret his dream?
3. What or who was the tree a symbol of?
4. What or who are the watchers?
5. What is the purpose of the band around the tree (Dan 4:15)?
6. How long are the seven periods of time?
7. Does this prophecy have any significance outside the life of Nebuchadnezzar?
8. What was Nebuchadnezzar’s disease and is it an uncommon medical problem?
9. How would you entitle this chapter?
10. Was Nebuchadnezzar converted?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
I Nebuchadnezzar, &c. Here the king again speaks. This corresponds with the Proclamation (verses: Dan 4:1-3), and is the ground of its being made.
the Most High. Compare verses: Dan 4:17, Dan 4:32.
I praised, &c. Modern critics are stumbled because Nebuchadnezzar should do this while he was an idolater. But surely it is the token that a great change had taken place. This occurred in 454, just after Astyages (the great king = Artaxerxes) had issued his decree for the rebuilding of Jerusalem; and it was imperative that Nebuchadnezzar should now issue this imperial decree. See App-58. This year, 454 B. C, is specially marked by the issue of these two momentous proclamations. When Nebuchadnezzar’s madness began, Daniel was fifty-two, and when it ended, he was fifty-nine years old.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 4:34
Dan 4:34 And at the endH7118 of the daysH3118 IH576 NebuchadnezzarH5020 lifted upH5191 mine eyesH5870 unto heaven,H8065 and mine understandingH4486 returnedH8421 untoH5922 me, and I blessedH1289 the most High,H5943 and I praisedH7624 and honouredH1922 him that livethH2417 for ever,H5957 whoseH1768 dominionH7985 is an everlastingH5957 dominion,H7985 and his kingdomH4437 is fromH5974 generationH1859 to generation:H1859
Dan 4:34
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:
When the time for Nebuchadnezzar’s abasement was over, he was himself again. His insanity passed as quickly as it had descended upon him. And the narrative reveals that the first thing Nebuchadnezzar did was to bless and honor God. He had full recollection of what had happened and he remembered exactly who he was, where he was and why he was there. Nebuchadnezzar had always been a religious man, believing in a multiplicity of gods especially in Marduk (Bel). In all his years, he had never had a personal encounter with Marduk never came to the rescue of anyone, or spoke to Nebuchadnezzar from heaven, or caused him to have dreams and then provide someone to tell him a dream he couldn’t even remember and then tell him what it meant. In all his years on the throne of Babylon, approximately 40 at this time, the only God that interacted personally and revealed Himself was the one true and living God of the Israelites. God worked extensively with Nebuchadnezzar to bring him to this point in his life.
In New Testament times there was a zealous and very religious man who was going around imprisoning and punishing Christians. God went out of His way to intervene in this man’s life and he later went on to write more of the New Testament scriptures we have today than any of the apostles that lived with Jesus during his earthly ministry. Saul, who was named Paul by divine decree, was actively persecuting the Christians when Jesus appeared to him on his way to Damascus with orders from the high priest to capture and imprison more Christians. God knew that Paul was a worthwhile individual and did not allow him to go on like he was without actively intervening in his activities. The choice was always Paul’s whether to act on this new information or not. It was the same with Nebuchadnezzar. Obviously God saw in him a person that could be convinced, shaped and molded into someone worthwhile. We have examples in scripture of those who conformed to God’s interventions and we have examples of those who did not. In every instance, those who did were blessed and those who did not fell upon hard times.
Nebuchadnezzar reached the point during his insanity where he lifted his eyes unto heaven. He might have been out of his mind and behaving like an ox, but he knew enough to look up. He still possessed enough of his faculties to realize his state and to look in the only direction that help could be found. he might have been insane, but he was not without the ability to realize his circumstances and to think about them and make decisions about himself and who he should be turning to. Perhaps he plead with Marduk for a while during this episode or to other of his false gods with no response. We don’t know and we don’t know how long this went on. Many scholars think it was for seven months but all we know for sure is that it was long enough.
What we do know is that at some point during this punishment, Nebuchadnezzar raised his eyes unto heaven. There is more than a simple act of looking up into the sky in Nebuchadnezzar’s view here. He didn’t just look up, he looked toward heaven with a purpose. He was a broken man, living in the fields with the cattle, without options, without hope and without any response from any of his heathen gods. And when he looked up towards heaven, he looked up with hope and with a broken and contrite spirit. God told him through his dream and through Daniel’s interpretation that this was going to last until he knew that “the most High ruleth in the kingdom of men, and giveth it to whomsoever he will”. Nebuchadnezzar may have been on his hands and knees with the cattle of the field, hair unshorn and nails unclipped, crawling around like a maniac, but he still possessed the capacity to know that God was God and he possessed enough of his reason to remember the words of Daniel and to finally look in the only direction that help could be found. Nebuchadnezzar was a broken man, and a better man at that point in his life than he had ever previously been.
Nebuchadnezzar “lifted up his heaves unto heaven” and his “understanding returned” to him. Keeping in mind that this narrative is in his own words, as soon as his understanding returned and his insanity passed, he blessed and praised God. Not Marduk, or any of the other gods he previously believed in and were utterly unable to help in any way. But he blessed the one true and living God of heaven. There is no hint of animosity here in the text. There is every reason to believe that Nebuchadnezzar was sincere about this. He wasn’t going to fool God and he knew this by now. Nebuchadnezzar went on to affirm that the kingdoms of the earth are the kingdoms of God and his rule is supreme and eternal.
Fuente: Old and New Testaments Restoration Commentary
I blessed the most High
A progress may be traced in Nebuchadnezzar’s apprehension of the true God.
(1) “God is a God of gods one amongst the national or tribal gods, but greater than they], and a Lord Adonai=Master of kings, and a revealer of secrets” Dan 2:47.
(2) He is still a Hebrew deity, but Master of angels, and a God who responds to faith Dan 3:28.
(3) Here Dan 4:34; Dan 4:35 the king rises into a true apprehension of God. Cf. Darius, Dan 6:25-27.
Fuente: Scofield Reference Bible Notes
am 3441, bc 563
at the end: Dan 4:16, Dan 4:26, Dan 4:32
lifted: Psa 121:1, Psa 123:1, Psa 130:1, Psa 130:2, Jon 2:2-4, Luk 18:13
I blessed: Job 1:21, Psa 50:14, Psa 103:1-4, Psa 107:8, Psa 107:15, Psa 107:22, Psa 107:31, Isa 24:15, Lam 3:19-23
the most High: Dan 4:17, Dan 4:32, Psa 7:17, Psa 9:2, Psa 92:1, Lam 3:38
him: Dan 12:7, Psa 90:2, Psa 102:24, Psa 146:10, Jer 10:10, Joh 5:26, 1Ti 1:17, 1Ti 6:16, Rev 4:10, Rev 10:6
whose: Dan 4:3, Dan 2:44, Dan 7:14, Psa 10:16, Psa 145:13, Isa 9:6, Isa 9:7, Jer 10:10, Mic 4:7, Luk 1:33, Rev 11:15
is from: Psa 90:1
Reciprocal: Gen 14:22 – the most Exo 19:5 – all the earth Jos 2:11 – for the Lord Jos 4:24 – all the people 1Sa 2:30 – them 1Ki 1:48 – Blessed 2Ki 5:15 – now I know 2Ki 19:15 – thou art the God 2Ki 19:19 – O Lord 1Ch 29:11 – is the greatness 2Ch 33:13 – knew Ezr 5:8 – the great God Job 9:4 – wise in heart Job 25:2 – Dominion Psa 89:13 – a mighty arm Psa 92:8 – art most Psa 93:2 – Thy Psa 99:2 – high Psa 103:19 – his kingdom Psa 145:12 – make known Ecc 3:14 – whatsoever Isa 40:17 – as nothing Isa 54:16 – I have Isa 57:15 – the high Jer 10:6 – thou Eze 36:23 – and the heathen Dan 2:37 – power Dan 3:28 – Blessed Dan 4:25 – till Dan 4:31 – fell Dan 4:36 – my reason Dan 4:37 – I Nebuchadnezzar Dan 6:26 – for Dan 6:27 – and he Dan 7:27 – whose kingdom Jon 1:14 – for Jon 1:16 – feared Mat 6:13 – thine Mat 21:29 – he repented Luk 1:64 – and he Luk 8:39 – and published Act 7:48 – the most High Rom 11:36 – of him 2Co 1:3 – Blessed Eph 1:3 – Blessed Eph 4:6 – who 1Ti 6:15 – who Jam 4:7 – Submit 1Pe 4:11 – dominion Rev 1:6 – to him
Fuente: The Treasury of Scripture Knowledge
Dan 4:34. End of the days . . . lifted up mine eyes . . . understanding returned. These phrases are written in reverse of the order in which the events occurred. It is certain that Nebuchadnezzar would not look toward heaven while the mental derangement still possessed him, And it is equally certain that God would not end the days of the punishment of the king if he were in his right mind but refused to recognize heaven; hence the order of events is as follows. When the Lord considered that Nebuchadnezzar had been punished enough He replaced the beast’s heart with the normal one. Then the king was convinced of the truth by his condition of body and his remembrance of Hie past. Being thus convinced, he was penitent and looked respectfully toward heaven, when the Lord ended the period of exile from the throne. It is not necessary for the text to state that the Lord also changed the debased condition of the king’s body; that is taken for granted here, but will be implied in the 36th verse.
Fuente: Combined Bible Commentary
Dan 4:34-35. At the end of the days, I Nebuchadnezzar lifted up mine eyes, &c. The first indication of his recovery is noted by a reverse of the cause of his fall. At the expiration of the term, or at the end of seven years, he lifted up his eyes unto heaven, and his understanding returned; that is, he recovered the use of his reason, and became sensible of his dependance upon God; he acknowledged against whom he had transgressed by his pride; he humbled himself before him; acknowledged the greatness of his power, and the justice of his wrath; applied to him in prayer, and obtained mercy. And I blessed the Most High, &c. I rendered praise to that supreme, infinite, and eternal God, the Maker of heaven and earth, and the upholder, preserver, and sovereign Lord of the universe, on whom all creatures are dependant, and to whom all intelligent creatures are accountable for their conduct; the highest angels not being above his command, nor the meanest of the children of men beneath his cognizance. And all the inhabitants of the world are reputed as nothing The greatest monarchs, as well as persons of an inferior rank, are as nothing in his sight; and he disposes all things in heaven and earth by an irresistible power and authority. Observe, reader, a due consideration of Gods infinite greatness makes the creature appear as nothing; creatures are nothing to help, nothing to hurt, nothing in duration, nothing solid and substantial, nothing without dependance upon, and influence and support from God. God is I AM, and there is none else; verily, every man in his best estate is altogether vanity, Psa 39:5; yea, less than vanity, and nothing, Psa 62:9; Isa 40:17. And he doth according to his will Being the Lord of hosts, and the only absolute and universal monarch of the world; none can stay his hand, or say unto him, What doest thou? He is irresistible and uncontrollable.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4:34 And at the end of the {r} days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion [is] an everlasting dominion, and his kingdom [is] from generation to generation:
(r) When the term of these seven years was accomplished.
Fuente: Geneva Bible Notes
6. Nebuchadnezzar’s restoration 4:34-37
The narrative resumes in the first person, adding the force of personal testimony to the story that the king had been telling. "Raising his eyes to heaven" implies that Nebuchadnezzar finally came to the end of himself-and sought divine help from Yahweh.
"Sanity begins with a realistic self-appraisal." [Note: Baldwin, p. 116.]
"The ability to recognize God is the fundamental difference between beasts and men. In any age, the glory of man is to recognize God and to take his place relative to the Sovereign of the universe." [Note: Feinberg, p. 58.]
"Nothing is more insane than human pride. Nothing is more sober and sensible than to praise God." [Note: Culver, "Daniel," p. 785.]
The king described the Lord as "the Most High," "He who lives forever," and "the King of heaven" in these verses. It is difficult to prove conclusively from the text that the monarch placed saving faith in Yahweh, but that is a distinct possibility in view of these titles and his accompanying praise. [Note: See Young, pp. 113-14; Walvoord, p. 112; Whitcomb, pp. 68-69; Campbell, pp. 53-54; and Ironside, p. 60.] Some interpreters held that Nebuchadnezzar did not become a believer in Yahweh in a saving sense. [Note: E.g., Leupold, p. 204, Archer, "Daniel," p. 58, and Baldwin, p. 116.] Only God knows for sure.
"In chapter 4 Nebuchadnezzar reaches a new spiritual perspicacity. Prior to his experience of insanity, his confessions were those of a pagan whose polytheism permitted the addition of new gods, as illustrated in Dan 2:47; Dan 3:28-29. Now Nebuchadnezzar apparently worships the King of heaven only. For this reason, his autobiography is truly remarkable and reflects the fruitfulness of Daniel’s influence upon him and probably of Daniel’s daily prayers for him. Certainly God is no respecter of persons and can save the high and mighty in this world as well as the lowly." [Note: Walvoord, p. 112.]
What we can say certainly is that Nebuchadnezzar moved from acknowledging the sovereignty of no one but himself-to acknowledging Yahweh’s sovereignty over him.