Exegetical and Hermeneutical Commentary of Daniel 4:28
All this came upon the king Nebuchadnezzar.
28 33. The fulfilment of the dream.
Fuente: The Cambridge Bible for Schools and Colleges
All this came upon the king Nebuchadnezzar – That is, the threatened judgment came upon him in the form in which it was predicted. He did not repent and reform his life as he was exhorted to, and, having given him sufficient time to show whether he was disposed to follow the counsel of Daniel, God suddenly brought the heavy judgment upon him. Why he did not follow the counsel of Daniel is not stated, and cannot be known. It may have been that he was so addicted to a life of wickedness that he would not break off from it, even while he admitted the fact that he was exposed on account of it to so awful a judgment – as multitudes do who pursue a course of iniquity, even while they admit that it will be followed by poverty, disgrace, disease and death here, and by the wrath of God hereafter; or it may be, that he did not credit the representation which Daniel made, and refused to follow his counsel on that account; or it may be, that though he purposed to repent, yet, as thousands of others do, he suffered the time to pass on until the forbearance of God was exhausted, and the calamity came suddenly upon him. A full year, it would seem Dan 4:29, was given him to see what the effect of the admonition would be, and then all that had been predicted was fulfilled. His conduct furnishes a remarkable illustration of the conduct of sinners under threatened wrath; of the fact that they continue to live in sin when exposed to certain destruction, and when warned in the plainest manner of what will come upon them.
Fuente: Albert Barnes’ Notes on the Bible
All this came upon the king Nebuchadnezzar. All that was signified in the dream, his madness, the removal of him from the administration of government, and the brutal life he lived for seven years; for this was not a mere parable or fiction, as some have thought, framed to describe the state and punishment of a proud man, but was a real fact; though it is not made mention of by any historians, excepting what has been observed before out of Abydenus n,
[See comments on Da 4:16], yet there is no reason to doubt of the truth of it, from this relation of Daniel; and is further confirmed by his observing the same to Belshazzar his grandson some years after it was done, as a known thing, and as an unquestionable matter of fact, Da 5:20.
n Apud Eubseb. Praepar. Evangel. l. 9. c. 41. p. 457.
Fuente: John Gill’s Exposition of the Entire Bible
(4:25-30)
The fulfilling of the dream.
Nebuchadnezzar narrates the fulfilment of the dream altogether objectively, so that he speaks of himself in the third person. Berth., Hitz., and others find here that the author falls out of the role of the king into the narrative tone, and thus betrays the fact that some other than the king framed the edict. But this conclusion is opposed by the fact that Nebuchadnezzar from v. 31 speaks of his recovery again in the first person. Thus it is beyond doubt that the change of person has its reason in the matter itself. Certainly it could not be in this that Nebuchadnezzar thought it unbecoming to speak in his own person of his madness; for if he had had so tender a regard for his own person, he would not have published the whole occurrence in a manifesto addressed to his subjects. But the reason of his speaking of his madness in the third person, as if some other one were narrating it, lies simply in this, that in that condition he was not Ich = Ego (Kliefoth). With the return of the Ich, I, on the recovery from his madness, Nebuchadnezzar begins again to narrate in the first person (v. 31 34).
Daniel 4:25 (Dan 4:28) In this verse there is a brief comprehensive statement regarding the fulfilment of the dream to the king, which is then extended from v. 26 to 30. At the end of twelve months, i.e., after the expiry of twelve months from the time of the dream, the king betook himself to his palace at Babylon, i.e., to the flat roof of the palace; cf. 2Sa 11:2. The addition at Babylon does not indicate that the king was then living at a distance from Babylon, as Berth., v. Leng., Maur., and others imagine, but is altogether suitable to the matter, because Nebuchadnezzar certainly had palaces outside of Babylon, but it is made with special reference to the language of the king which follows regarding the greatness of Babylon. means here not simply to begin to speak, but properly to answer, and suggests to us a foregoing colloquy of the king with himself in his own mind. Whether one may conclude from that, in connection with the statement of time, after twelve months, that Nebuchadnezzar, exactly one year after he had received the important dream, was actively engaging himself regarding that dream, must remain undetermined, and can be of no use to a psychological explanation of the occurrence of the dream. The thoughts which Nebuchadnezzar expresses in v. 26 (Dan 4:29) are not favourable to such a supposition. Had the king remembered that dream and its interpretation, he would scarcely have spoken so proudly of his splendid city which he had built as he does in v. 27 (Dan 4:30).
When he surveyed the great and magnificent city from the top of his palace, “pride overcame him,” so that he dedicated the building of this great city as the house of his kingdom to the might of his power and the honour of his majesty. From the addition it does not follow that this predicate was a standing Epitheton ornans of Babylon, as with , Amo 6:2, and other towns of Asia; for although Pausanias and Strabo call Babylon and , yet it bears this designation as a surname in no ancient author. But in Rev 14:8 this predicate, quoted from the passage before us, is given to Babylon, and in the mouth of Nebuchadnezzar it quite corresponds to the self-praise of his great might by which he had built Babylon as the residence of a great king. designates, as more frequently, not the building or founding of a city, for the founding of Babylon took place in the earliest times after the Flood (Gen 11), and was dedicated to the god Belus, or the mythic Semiramis, i.e., in the pre-historic time; but means the building up, the enlargement, the adorning of the city , for the house of the kingdom, i.e., for a royal residence; cf. The related expression , Amo 7:13. stands in this connection neither for town nor for (Dan 4:29), but has the meaning dwelling-place. The royalty of the Babylonian kingdom has its dwelling-place, its seat, in Babylon, the capital of the kingdom.
With reference to the great buildings of Nebuchadnezzar in Babylon, vide the statements of Berosus in Josephi Ant. x. 11, 1, and con. Ap. i. 19, and of Abydenus in Eusebii praepar. evang. ix. 41, and Chron. i. p. 59; also the delineation of these buildings in Duncker’s Gesch. des Alterth. i. p. 854ff. The presumption of this language appears in the words, “by the strength of my might, and for the splendour (honour) of my majesty.” Thus Nebuchadnezzar describes himself as the creator of his kingdom and of its glory, while the building up of his capital as a residence bearing witness to his glory and his might pointed at the same time to the duration of his dynasty. This proud utterance is immediately followed by his humiliation by the omnipotent God. A voice fell from heaven. as in Isa 9:7, of the sudden coming of a divine revelation. for the passive, as Dan 3:4. The perf. denotes the matter as finished. At the moment when Nebuchadnezzar heard in his soul the voice from heaven, the prophecy begins to be fulfilled, the king becomes deranged, and is deprived of his royalty.
Daniel 4:29-30 (Dan 4:32-33) Here the contents of the prophecy, v. 22 (v. 25), are repeated, and then in v. 30 (v. 33) it is stated that the word regarding Nebuchadnezzar immediately began to be fulfilled. On , cf. Dan 3:6. , from , to go to an end. The prophecy goes to an end when it is realized, is fulfilled. The fulfilling is related in the words of the prophecy. Nebuchadnezzar is driven from among men, viz., by his madness, in which he fled from intercourse with men, and lived under the open air of heaven as a beast among the beasts, eating grass like the cattle; and his person was so neglected, that his hair became like the eagles’ fathers and his nails like birds’ claws. and are abbreviated comparisons; vide under Dan 4:16. That this condition was a peculiar appearance of the madness is expressly mentioned in v. 31 (Dan 4:34), where the recovery is designated as the restoration of his understanding.
This malady, in which men regard themselves as beasts and imitate their manner of life, is called insania zoanthropica , or, in the case of those who think themselves wolves, lycanthropia . The condition is described in a manner true to nature. Even “as to the eating of grass,” as G. Rsch, in the Deutsch. Morgenl. Zeitschr. xv. p. 521, remarks, “there is nothing to perplex or that needs to be explained. It is a circumstance that has occurred in recent times, as e.g., in the case of a woman in the Wrttemberg asylum for the insane.” Historical documents regarding this form of madness have been collected by Trusen in his Sitten, Gebr. u. Krank. der alten Hebrer, p. 205f., 2nd ed., and by Friedreich in Zur Bibel, i. p. 308f.
(Note: Regarding the statement, “his hair grew as the feathers of an eagle,” etc., Friedr. remarks, p. 316, that, besides the neglect of the external appearance, there is also to be observed the circumstance that sometimes in psychical maladies the nails assume a peculiarly monstrous luxuriance with deformity. Besides, his remaining for a long time in the open air is to be considered, “for it is an actual experience that the hair, the more it is exposed to the influences of the rough weather and to the sun’s rays, the more does it grow in hardness, and thus becomes like unto the feathers of an eagle.”)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Nebuchadnezzar Driven among Beasts. | B. C. 569. |
28 All this came upon the king Nebuchadnezzar. 29 At the end of twelve months he walked in the palace of the kingdom of Babylon. 30 The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? 31 While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. 32 And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. 33 The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws.
We have here Nebuchadnezzar’s dream accomplished, and Daniel’s application of it to him justified and confirmed. How he took it we are not told, whether he was pleased with Daniel or displeased; but here we have,
I. God’s patience with him: All this came upon him, but not till twelve months after (v. 29), so long there was a lengthening of his tranquility, though it does not appear that he broke off his sins, or showed any mercy to the poor captives, for this was still God’s quarrel with him, that he opened not the house of his prisoners, Isa. xiv. 17. Daniel having counselled him to repent, God so far confirmed his word that he gave him space to repent; he let him alone this year also, this one year more, before he brought this judgment upon him. Note, God is long-suffering with provoking sinners, because he is not willing that any should perish, but that all should come to repentance, 2 Pet. iii. 9.
II. His pride, and haughtiness, and abuse of that patience. He walked in the palace of the kingdom of Babylon, in pomp and pride, pleasing himself with the view of that vast city, which, with all the territories thereunto belonging, was under his command, and he said, either to himself or to those about him, perhaps some foreigners to whom he was showing his kingdom and the glory of it, Is not this great Babylon? Yes, it is great, of vast extent, no less that forty-five miles compass within the walls. It is full of inhabitants, and they are full of wealth. It is a golden city, and that is enough to proclaim it great, Isa. xiv. 4. See the grandeur of the houses, walls, towers, and public edifices. Every thing in Babylon he thinks looks great; “and this great Babylon I have built.” Babylon was built many ages before he was born, but because he fortified and beautified it, and we may suppose much of it was rebuilt during his long and prosperous reign, he boasts that he has built it, as Augustus Csar boasted concerning Rome, Lateritiam inveni, marmoream reliqui–I found it brick, but I left it marble. He boasts that he built it for the house of the kingdom, that is, the metropolis of his empire. This vast city, compared with the countries that belonged to his dominions, was but as one house. He built it with the assistance of his subjects, yet boasts that he did it by the might of his power; he built it for his security and convenience, yet, as if he had no occasion for it, boasts that he built it purely for the honour of his majesty. Note, Pride and self-conceitedness are sins that most easily beset great men, who have great things in the world. They are apt to take the glory to themselves which is due to God only.
III. His punishment for his pride. When he was thus strutting, and vaunting himself, and adoring his own shadow, while the proud word was in the king’s mouth the powerful word came from heaven, by which he was immediately deprived, 1. Of his honour as a king: The kingdom has departed from thee. When he thought he had erected impregnable bulwarks for the preserving of his kingdom, now, in an instant, it has departed from him; when he thought it so well guarded that none could take it from him, behold, it departs of itself. As soon as he becomes utterly incapable to manage it, it is of course taken out of his hands. 2. He is deprived of his honour as a man. He loses his reason, and by that means loses his dominion: They shall drive thee from men, v. 32. And it was fulfilled (v. 33): he was driven from men the same hour. On a sudden he fell stark mad, distracted in the highest degree that ever any man was. His understanding and memory were gone, and all the faculties of a rational soul broken, so that he became a perfect brute in the shape of a man. He went naked, and on all four, like a brute, did himself shun the society of reasonable creatures and run wild into the fields and woods, and was driven out by his own servants, who, after some time of trial, despairing of his return to his right mind, abandoned him, and looked after him no more. He had not the spirit of a beast of prey (that of the royal lion), but of the abject and less honourable species, for he was made to eat grass as oxen; and, probably, he did not speak with human voice, but lowed like an ox. Some think that his body was all covered with hair; however, the hair of his head and beard, being never cut nor combed, grew like eagles feathers, and his nails like birds’ claws. Let us pause a little, and view this miserable spectacle; and let us receive instruction from it. (1.) Let us see here what a mercy it is to have the use of our reason, how thankful we ought to be for it, and how careful we ought to be not to do any thing which may either provoke God or may have a natural tendency to put us out of the possession of our own souls. Let us learn how to value our own reason, and to pity the case of those that are under the prevailing power of melancholy or distraction, or are delirious, and to be very tender in our censures of them and conduct towards them, for it is a trial common to men, and a case which, some time or other, may be our own. (2.) Let us see here the vanity of human glory and greatness. Is this Nebuchadnezzar the Great? What this despicable animal that is meaner than the poorest beggar? Is this he that looked so glorious on the throne, so formidable in the camp, that had politics enough to subdue and govern kingdoms, and now has not so much sense as to keep his own clothes on his back? Is this the man that made the earth to tremble, that did shake kingdoms? Isa. xiv. 16. Never let the wise man then glory in his wisdom, nor the mighty man in his strength. (3.) Let us see here how God resists the proud, and delights to abase them and put contempt upon them. Nebuchadnezzar would be more than a man, and therefore God justly makes him less than a man, and puts him upon a level with the beasts who set up for a rival with his Maker. See Job xl. 11-13.
Fuente: Matthew Henry’s Whole Bible Commentary
THE TREE-VISION RESTORATION OF NEBUCHADNEZZAR
Verses 28-37:
Verses 28, 29 certify that all this judgment that was prophesied by Daniel came upon king Nebuchadnezzar with sudden seizure calamity, as he walked in his palace or on his palace roof of the kingdom of Babylon, at the end of twelve months. It was ample time for him to repent, after ample warning, so that he was “without excuse,” Pro 1:20-30; Pro 29:1; Heb 4:7. Warning always comes before judgment from God, Gen 6:3; 1Ki 21:27; Ecc 8:11; 2Sa 11:2; Rom 2:1.
Verse 30 states that after twelve months, as the king walked softly on the roof of his palace, in resplendent glory, his heart was lifted up and he glorified himself with pride, saying, “Is not this great Babylon the fruit of my might, power, and doing?” v. 37 later reflects his repentance for this self-glory, but only after a terrible fall of extended humiliating mental derangement that struck him down. He experienced that “Pride goeth before destruction and an haughty spirit before a fall,” Pro 16:18.
Verse 31 relates that while those bragging words were in his mouth there fell a voice from heaven that said, “O king Nebuchadnezzar, to you it is spoken, the kingdom is departed or severed from you,” from his direct rule, 1Th 5:3; Luk 12:19-20. How much this was like the rich barn builder, who while bragging of what he would do with his fields, his grain, and his storehouses was told that that night his soul would be required of him, Heb 9:26-27; See also Dan 5:5; Act 12:21-23.
Verse 32 indicates that demon spirits of Lucifer’s realm would take, or cause king Nebuchadnezzar to be taken (violently) from dwelling or residing among men, and drive him into the open fields to live among beasts of the field, eating grass and herbs like an ox, becoming wet from the dew until seven times, or a full measure of judgment should strike him down; Until in a sane moment he would recognize and acknowledge in truth that the most High God did rule in the governments of men, giving rulership as it pleased Him, to whomever He pleased, as recounted Dan 5:18-23.
Verse 33 verifies that at that very hour, suddenly, the demoniac depression of dementia seized him. He was, like the demon man of Gadara, Luk 8:26-39 taken from normal society, isolated or quarantined, according to the customs of the times, to stay in the open fields where domesticated beasts were herded. There he ate grass like an oxen, fancying himself that he was a beast; His hair grew long like eagle’s feathers, matted in an unkempt manner on his body, and his finger and toe nails grew to long length to curl like eagle’s claws, until seven time or full judgments had come to him. God has used wicked angels to send judgment upon the obstinately rebellious, in every age since the fall of Satan and men, Job 20:5; Psa 37:35-36; Isa 30:13; 1Th 5:2.
Verse 34 recounts Nebuchadnezzar’s own testimony that at the end of the days of insanity “he lifted up his eyes to heaven,” whereas he had them glued in self-glory on earthly things when God sent the full swoop of judgment upon him. When he looked up to heaven, the first evidence of his restored sanity, he began to praise God for just judgment that had struck him down in pride, Psa 116:12; Psa 116:14; Pro 16:18; Rom 14:11-12. He then, with restored sanity, blessed or praised the Lord and honored Him who lives forever, whose dominion is an everlasting one; and His kingdom is (exists) from “generation to generation,” Dan 2:44; Dan 7:14; Psa 10:16; Mic 4:7; Luk 1:33.
Verse 35 is a testimony of Nebuchadnezzar’s that the most High or the living God reputes all the inhabitants of the earth as nothing, no problem for Him to deal with, in their rebellion, Psa 39:5. For he had learned the hard way. This God does according to his own will, in directing the army of heaven’s rulers, as well as among the inhabitants of the earth, Nebuchadnezzar here affirmed. He added that no one was able (sufficiently powerful or dynamic) to stay or stop his hand or successfully ask Him what He does! Isa 40:15; Isa 40:17; Psa 115:3; Psa 135:6; Job 9:12.
Verse 36 recounts King Nebuchadnezzar’s own testimony of praise to the Lord in certifying that, as He praised God, his reason or sanity fully returned to him. With this he was restored to the glory and honor and brightness of his kingdom. Then his cabinet of counselors and lords restored positions to serve with and under him as king. After this manner or order his excelling majesty was again added to the full of his life. His majesty, like that of Job’s, was greater than ever before; For everyone who humbles himself (before God) shall be exalted, Job 42:12; Pro 22:4; Mat 6:33; Luk 18:14. It appears that Nebuchadnezzar was now saved, Rom 10:13.
Verse 37 concludes Nebuchadnezzar’s words of praising, honoring, and extoling the king of heaven. He witnesses, heaping words upon words of praise to the mighty God whose works are in harmony with truth and ways are those of fair, just judgment, Psa 33:4. He too warned as one of recent experience, that those who walk in pride He is able to abase or bring very low, Dan 5:20; Exo 18:11. Such was a mark or evidence of true contrition, Psa 51:4.
Note three steps in Nebuchadnezzar’s recognition of God:
1) First, as a God of gods, one among many nations gods, and Lord of master of kings, and revealer of secrets, Dan 2:47;
2) Second, He is an Hebrew deity, master of angels, who responds to ones faith, Dan 3:28; Daniel,
3) Third, He rises to recognize Him as a personal God whom he has offended and from whom he sought and found forgiveness and praise, Dan 4:34-35; Psa 145:18-19; Rom 10:13.
Fuente: Garner-Howes Baptist Commentary
After Nebuchadnezzar has related Daniel to be a herald of God’s approaching judgment, he now shews how God executed the judgment which the Prophet had announced. But he speaks in the third person, according to what we know to be a common practice with both the Hebrews and Chaldees. Thus Daniel does not relate the exact words of the king, but only their substance. Hence he first introduces the king as the speaker, and then he speaks himself in his own person. There is no reason why this variety should occasion us any trouble, since it does not obscure the sense. In the first, verse, Nebuchadnezzar shews the dream which Daniel had explained not to have been in vain. Thus the miracle shews itself to be from heaven, by its effects; because dreams vanish away, as we know well enough. But since God fulfilled, at his own time, what he had shewn to the king of Babylon by his dream, it is clear there was nothing alarming in the dream, but a sure revelation of the future punishment which fell upon the king. Its moderation is also expressed. Daniel says, when a year had passed away, and the king was walking in his own palace, and boasting in his greatness, at that moment a voice came down from heaven, and repeated what he had already heard in the dream. He afterwards relates how he had been expelled from human society, and dwelt for a long time among the brutes, so as to differ from them in nothing. As to the use of words, since מהלך, mehelek, occurs here, some think that he walked upon the roof of his palace, whence he could behold all parts of the city. The inhabitants of the east are well known to use the roofs of their houses in this way; but I do not interpret the phrase with such subtlety, since the Prophet seems to wish nothing else than to shew how the king enjoyed his own ease, luxury, and magnificence. There is nothing obscure in the rest of the language.
Fuente: Calvin’s Complete Commentary
HOMILETICS
SECT. XVI.NEBUCHADNEZZARS MADNESS (Chap. Dan. 4:28-37)
Riches are not for ever; and doth the crown endure to all generations? History presents us with many and great contrasts occurring in the experience of individuals, even in the course of a single day. The monarch who in the morning has swayed the sceptre over millions of his fellow-men, in the evening has been a solitary exile or a dishonoured corpse. Herod Agrippa, in the height of his prosperity, receives in the morning the idolatrous acclamations of thousands, and in the evening is the pitiable subject of a loathsome and incurable disease (Act. 12:21-23). But perhaps the most remarkable of such contrasts is that presented in this chapter. The most exalted of earthly monarchs in the morning, is in the evening eating grass with the beasts of the field. The section before us contains the fulfilment of the kings dream and its interpretation. That fulfilment took place in the infliction of a species of madness, of which other instances are known, though happily of rare occurrence [119].
[119] The madness of Nebuchadnezzar, and so the genuineness of the whole chapter, denied by some from the absence of any mention of the occurrence in any other book of the Old Testament, and in any ancient heathen author. But mention in the former is unlikely; and the Greek historians are regarded as entirely worthless in respect to the older history of Asia; these writers, even Herodotus himself, saying nothing about Nebuchadnezzar at all. The object of the Chaldean historians, Berosus and Manetho, was to exalt their own nation, who were, therefore, not likely to mention the circumstance. Yet Berosus says that Nebuchadnezzar, after completing the threefold circumvallation around Babylon, fell into a feeble state of health and died, having reigned forty-three years. Abydenus, though in a confused manner, confirms the Scripture account, and says: After this, as the Chaldeans relate, on ascending to the roof of his palace, he became inspired by some god [madness generally considered by the ancients as an inspiration], and delivered himself thus: Babylonians, I, Nebuchadnezzar, foretell you a calamity that is to happen, which neither my ancestor Bel nor Queen Beltis can persuade the fates to avert. There shall come a Persian mule [one having parents of different countries], having your own gods in alliance with him, and he shall impose servitude upon you with the aid of a Mede, the boast of the Assyrians. Rather than this, would that some Charybdis or sea had engulfed him in utter destruction, or that he had been forced some other way through the desert, where there are no cities, and no path trodden by man, but where wild beasts feed and birds roam, where he must have wandered among rocks and precipices; and that I had found a happier end before becoming acquainted with such a disaster. Having thus said, he expired. Even Bert-holdt is obliged to confess that this rare legend is in its chief points identical with our account.Hengstenberg. A still more remarkable confirmation, however, has been discovered in a portion of the great Standard Inscription among the cuneiform monuments of the Babylonian empire brought to light by Rawlinson. Nebuchadnezzar there appears to say, after describing the construction of the most important of his great works: For four years the seat of my kingdom did not rejoice my heart. In all my dominions 1 did not build a high place of power: the precious treasures of my kingdom I did not lay up. In Babylon, buildings for myself and the honour of my kingdom I did not lay out. In the worship of Merodach, my lord, the joy of my heart, in Babylon, the seat of his sovereignty, and the seat of my empire, I did not sing his praises; I did not furnish his altars with victims. Nor did I clear out the canals.Smiths Dictionary of the Bible, quoted by Dr. Taylor.
I. The time and place of the infliction. The time, twelvemonths after the dreama sufficient period allowed for repentance. The opportunity, however, not improved. Sickbed resolutions often soon forgotten. Mere natural impressions evanescent. The time of the stroke was during the day, that it might be the more conspicuous as from the hand of God. The place was Babylon and the kings own palace (Dan. 4:29). A palace, however gorgeous and well defended, not impervious to the stroke of affliction or the shaft of death.
II. The kings employment at the time. He walked in (or upon) the palace of the kingdom of Babylon (Dan. 4:29). Perhaps walking on the roof and enjoying the prospect of the beautiful city on which he looked down, or promenading with his queen and courtiers in the celebrated hanging gardens of the palace. We have also the thoughts he was indulging and the language to which he was giving utterance. The king spake and said, Is not this great Babylon [120], that I have built [121] for the house of the kingdom, by the might of my power, and for the honour of my majesty? (Dan. 4:30). The king was indulging in self-gratulation and glorying in the works of his own hands. Babylon was indeed at that time a glorious city, and Nebuchadnezzar was the person who had enlarged and beautified it [122]. But, like Herod Agrippa at Csarea, he gave not God the glory. In raising Babylon to the pitch of grandeur which it had attained, he had done it only to himself. He was now worshipping the idol of his own hands, and himself as its creator. God was not in all his thoughts. To forget God the great sin that characterises prince and peasant in an unregenerate state. The sin for which the nations shall in justice be turned into hell, as robbing God of His glory (Psa. 9:17; Psa. 50:22).
[120] Great Babylon. The whole city, we are told, formed a perfect square, each side of which was 15 miles long, making a circuit of 60 miles, and an area of 360 square miles. Its walls were perhaps the most stupendous that ever existed. Constructed of brick, cemented together with bitumen, which grows hard by being exposed to the air, they rose to the height of 350 feet, and were 87 feet thick! Twenty-five magnificent streets, running in parallel lines, 150 feet wide and 15 miles long, traversed the city from north to south, being intersected by 25 others of similar dimensions from west to east; these streets being terminated by a hundred brazen gates, and forming by their intersections 626 large squares with a circumference of 600 feet. What was most admired, however, was the temple of the god Bel and the two royal palaces; these last occupying a space of nearly three square miles, containing the celebrated hanging gardens, formed on vaulted terraces 4000 feet square, rising one above the other to the height of the walls; the topmost platform having a spacious basin filled with water from the Euphrates, forced up by a powerful hydraulic engine.Gaussen.
[121] Which I have built. (benah), he built, designates here not the building or founding of a city; for the founding of Babylon took place in the earliest times after the Flood (Genesis 11.), being dedicated to the god Belus, or the mythic Semiramis, in prehistoric times; but the building up, the enlargement, the adorning of the city for the house of the kingdom, or a royal residence.Keil.
[122] In the Standard Inscription the king says of Babylon, The city which is the delight of my eyes, which I have glorified. It is known that after Nebuchadnezzar had finished his military career, he set himself to improve his territory and beautify his capital. According to Herodotus, the city was built on both sides of the Euphrates, the extent of the outer wall being about 56 miles, though Ctesias makes it only 42; the area being thus five or six times that of London. The houses were frequently three or four storeys high. In each of the two divisions of the city was a fortress or stronghold, the one being the royal palace, the other the temple of Bel. The two portions of the city were united by a bridge, at each extremity of which was a royal palace. The city was not only renovated throughout by Nebuchadnezzar, but surrounded with several lines of fortifications, and increased by the addition of a new quarter. Having finished its walls and adorned its gates, he constructed a new palace, in the grounds of which, in order to gratify the taste of the queen, he formed the celebrated hanging gardens. Rawlinson, in his Appendix to Herodotus, quoted by Dr. Rule, says, The more northern mound, now called the Mujellibeh, and crowned with the building called the Kasr, is undoubtedly a construction of Nebuchadnezzar, and may be almost certainly identified with the new palace, adjoining his fathers (Nabopolassars), which is ascribed to him. The size of this mound, about 700 yards each way, shows the area covered by the palace mentioned in our text. The buildings here are of superior material; and the sculptures and bas-reliefs found in them give evidence of superior magnificence. Solid masses of masonry, consisting of pale yellow bricks of excellent quality, each one, with very rare exceptions, stamped with the name and titles of Nebuchadnezzar, give attestation to the truth of his recorded exclamation, Is not this great Babylon which I have built?
III. The infliction itself (Dan. 4:31-33). The king was struck with a species of madness, in which the sufferer imagines himself a beast and acts as such [123]. The stroke was
(1.) Sudden. The words of vainglory were still in his mouth when there fell a voice from heaven, heard by Nebuchadnezzar if by no other, O king Nebuchadnezzar! to thee it is spoken, The kingdom is departed from thee, &c. The same hour was the thing fulfilled upon Nebuchadnezzar (Dan. 4:31-33). Gods strokes often slow, but sudden when they come While they say, Peace and safety! then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape (1Th. 5:3).
(2.) Terrible. Reason was dethroned. The king suddenly imagines himself a beast, and begins to exhibit the instincts, cravings, and actions of such. As a madman, he is obliged to be removed from human society. He was driven from men and did eat grass as oxen. He was probably confined in a field, whither perhaps his changed instinct now led him, and where, as if bound with iron fetters, he indulges a bovine appetite with the beasts among which he herds. Nebuchadnezzar, says Matthew Henry, would be more than a man, and God justly makes him less. God puts on a level with the beasts the man that sets up for a rival with his Maker. The kingdom, as a matter of course, is for the time taken from him and administered by his nobles. His nails and the hair of his head and beard are allowed to grow, until the one looks like birds claws, and the other like eagles feathers. Alas, poor king! how changed from the glorious monarch surveying his city from the luxurious hanging gardens! And yet only a picture of the much sadder change that takes place with the sinner that is driven away in his wickedness by death. The rich man died and was buried, and in hell he lifted up his eyes, being in torment.
(3.) Irremediable. Physicians might not be wanting, but physicians were in vain. Means might be employed to remove the madness, but means were utterly powerless. The science and skill of the wise men could effect nothing. The magicians, sorcerers, and Chaldeans tried their arts to no purpose. The case was hopeless in respect to any aid from man. It was not hopeless, indeed, in regard to God; but till the seven times were fulfilled, and it pleased God to remove the affliction, all the powers of earth and hell would be ineffectual. That time would mercifully come; but till then, no created might could break those bands of iron and brass. Resemblance and contrast to the case of the finally impenitent. No remedy to the burning tongue and still more burning conscience. Whoever enters the doleful regions of the lost leaves hope behind. As in Nebuchadnezzars case, there is hope from God for the sinner while on earth; but, at the bourne that separates the visible from the invisible world, the law is, He that is filthy, let him be filthy still (Rev. 22:11; Heb. 9:27).
[123] In the view of Hengstenberg, the case was this: There is often in madness a violent desire after a free, solitary, wild life. In Nebuchadnezzars case, they humoured this propensity so far as it was feasible; only they had him watched that he might fall into no danger, and bound him with fetters that he might do himself no mischief. Probably they took care also that he should haunt those places only where he would not be exposed to the gaze of his subjects. Others, however, as Grotius, understand the binding with a band of iron and brass as referring to his kingdom, which was to be secured to him, rather than to his person. Probably both are intended. Keil observes that the malady of Nebuchadnezzar was that which is called insania zoanthropica, or, in the case of those who think themselves wolves, lycanthropia,a malady in which men regard themselves as beasts, and imitate their manner of life. Dr. Pusey, who also considers the kings madness a case of lycanthropy, quotes Dr. Brown, Commissioner of the Board of Lunacy for Scotland, who agrees in the same view, and says that the king probably retained a perfect consciousness that he was Nebuchadnezzar during the whole course of his degradation.
IV. Its continuance. Seven times were to pass over Nebuchadnezzar, and doubtless did so. At the end of the days, says the king himself in his relation of the case, I Nebuchadnezzar lifted up mine eyes unto heaven, and my understanding returned unto me (Dan. 4:34). The time, whatever it wasmost probably seven years, as in chap. Dan. 11:13, margin, (see note [124] under the preceding section)at length came to an end. What man could not effect, God then in His mercy did. The removal apparently connected with a humble acknowledgment, perhaps with an act of penitence and prayer. I lifted up mine eyes unto heaven [125]. Power in a single look that has submission, penitence, and prayer in it. Look unto me and be ye saved. They looked unto Him and were lightened. With such a look to heaven, in a mercifully granted gleam of consciousness, the kings deliverance came. And mine understanding returned unto me. The seven dark and dismal years came to an end.
[124] And I was established in my kingdom. The supposed unlikeliness of this has been made an objection to the genuineness of the book. But, as Hengstenberg remarks, several causes surely concurred to prevent the nobles from thinking of a change of rulers. Nebuchadnezzar was the pride of the nation; from his successor, Evil-Merodach, only mischief could be looked for; the highest officers in the realm must expect under him a deposition from their rank, as is so frequently the case in the East on a change of rulers. The general and the individual interest combined, therefore, to determine them to reserve the crown as long as possible for Nebuchadnezzar, in whose name and authority they were certainly not reluctant to rule without control. To these reasons it may be added that the time during which the malady should continue was left uncertain, and might be short; or, if certain, the regency would only be for a definite period.
[125] I lifted up mine eyes unto heaven. Thus paraphrased by Grotius: I prayed to the God of heaven. By Junius: Before, I looked prone to the earth; now I looked up to heaven. By Calvin: Now I regarded the hand of Him that smote me, and acknowledged God to be a just Judge and the Revenger of the proud.
V. The result (Dan. 4:34-37). The result an obvious change for the better in Nebuchadnezzars spiritual condition. Probably his real conversion to God. The last thing related of him by the Spirit of God is the humble public confession which he made, and the noble testimony to the true God which, for the benefit of all men, he delivered in the edict contained in this chapter. With this mental deliverance and spiritual change came also restoration to his royal rank, and to more than his former prosperity. His case strikingly similar to that of Job, whose captivity the Lord turned after his penitent humiliation and confession (Job. 42:1-10). Calvin observes that Nebuchadnezzar did not raise his eyes to heaven till God drew him to Himself, and that the dream was a kind of entrance and preparation for repentance. As seed seems to lie putrid in the earth before it brings forth its fruit, God sometimes works by gentle processes, and provides for the teaching, which seemed a long time useless, becoming both efficacious and fruitful. From Nebuchadnezzars madness we may notice
1. The danger and intoxicating effect of long-continued prosperity. Israel was guarded against the sin into which Nebuchadnezzar fell, and which entailed on him his heavy affliction. Beware that thou forget not the Lord thy God, &c. Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God, &c. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God; for it is He that giveth thee power to get wealth (Deu. 8:11-18).
2. The abominable nature of pride in the sight of God. This especially the sin into which Nebuchadnezzars prosperity led him, and of which he makes special confession. Pride both a rivalry and a robbery of God, a deifying of the creature and an ignoring and despising of the Creator. The sin of Satan and of unregenerate men in general. The wicked, through the pride of his countenance, will not seek after God. God is not in all his thoughts (Psa. 9:4).
3. The ability of God to abase and punish the proud. The lesson especially learned by Nebuchadnezzar from his affliction. Mind and body both under Gods control, and dependent on Him for their healthful preservation. His sustaining hand withdrawn, reason is dethroned, and the man of genius and intellect becomes a drivelling idiot. Diseases of every kind are but His servants and do His bidding. To madness, paralysis, and pain He has but to say Come, and it cometh (Mat. 8:9).
4. The certainty of divine threatenings unless averted by repentance. Months had passed away since the dream that so much disturbed the kings peace. The dream and its interpretation, with the solemn exhortation of the prophet, had in the midst of his prosperity been forgotten. But God forgets not His threatenings. Judgment, though delayed, yet slumbers not. The warning unheeded, the hour of its fulfilment comes.
5. Mercy mingled with judgment in the present world. Gracious hopes held out to the penitent. The door of repentance kept open. Hope held out even to Nebuchadnezzar that the threatened punishment might be delayed, and would not be perpetual. What was faintly held out to him is made bright and clear to us in the Gospel. The bow in the cloud. In wrath God remembers mercy. The blood of the Surety shed, Justice can sheath her sword. This gracious state of things, however, confined to the present life. It is appointed unto men once to die, and after death the judgment.
6. The benefit of sanctified affliction. Nebuchadnezzars madness his greatest mercy. His loss of reason, and with that of everything but life, a greater gain to him than all his conquests. Children, said Themistocles, we should have been undone, had we not been undone. The best medicines often bitter and bad to take. If our charity reach so far as to hope that Nebuchadnezzar did find mercy, we must admire free grace, by which he lost his wits for a while that he might save his soul for ever.M. Henry. It would be correct, though a paradox, to say he never truly had his senses till he lost them. So with multitudes; it was never well with them till it was ill.
7. The following are other useful reflections from the passage:
(1.) Sin is of a hardening nature, retaining its hold in defiance of warnings and even of repeated punishments.
(2.) The most exalted of human beings is but an insignificant atom in the hand of Infinite Power.
(3.) God is never unmindful either of His threatenings or of His promises, which leave the impenitent nothing to hope, and the believing nothing to fear.
(4.) The punishments which God inflicts upon the wicked here or hereafter have relation to their character and demerits.
(5.) As the possession of reason is the highest distinction of man, so the continuance of our mental sanity, which might in one moment be deranged, either in sovereignty or in judgment, ought to inspire our most devout and daily gratitude to Him who is the author of it.Cox.
8. The great lesson that Nebuchadnezzar was to learn from his affliction was GODS SUPREMACY AND GOVERNMENT OF THE WORLD, or that the heavens do rule (Dan. 4:26). Two great disputes in the world, the one moral and the other intellectual. The first, whether God or man shall rule,whether His will or mine shall be done. The second, whether an intelligent Supreme Being exercises a continual rule and providence in the world, or whether all happens according to blind fate or fixed natural laws; in other words, whether or not the heavens do rule. Objections against this:
(1.) All things appear to happen according to fixed law, and to follow in a natural sequence of cause and effect.
(2.) The good suffer as well as the bad.
(3.) The innocent often suffer with and through the guilty.
(4.) The existence of sin and suffering at all in the world.
(5.) Men of the worst character often the highest and most prosperous.
(6.) Infants suffer and die.
(7.) The best and most useful often cut off prematurely in the midst, or even at the very beginning, of their usefulness. General answer to these objections:We only know and see a part of Gods dealing. The web of Providence unfinished. Divine plans require time for their development. Eternity will solve all mysteries. What we know not now we shall know hereafter. Here we know only in part or in a fragmentary manner. Things will probably appear hereafter in a different light from what they do here. God alone sees the end from the beginning. Apparent evil often real good. Finite minds unable to judge the divine procedure. The present state subservient and preparatory to another. Special arguments that the heavens do rule:
(1.) Right conduct, as a rule, brings peace and happiness.
(2.) Evil often overruled for good.
(3.) The wicked often signally and unexpectedly punished.
(4.) Sin and wrong-doing, as a rule, followed by suffering.
(5.) A sudden arrest often laid on high-handed wickedness.
(6.) Great events often made to turn upon and spring out of insignificant incidents.
(7.) Human life, on the whole, a state of comparative comfort, and the course of the world one of comparative regularity.
(8.) The laws of Nature beneficent, and such as to make suffering a consequence of sinning.
(9.) The history of nations, but more especially that of the Jewish people.
(10.) The facts of Christianity, with its origin, extension, and results even at the present day.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
f. DESPOTS DERANGEMENT
TEXT: Dan. 4:28-33
28
All this came upon the king Nebuchadnezzar.
29
At the end of twelve months he was walking in the royal palace of Babylon.
30
The king spake and said, Is not this great Babylon, which I have built for the royal dwelling-place, by the might of my power and for the glory of my majesty?
31
While the word was in the kings mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee:
32
and thou shalt be driven from men; and thy dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen; and seven times shall pass over thee; until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
33
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hair was grown like eagles feathers, and his nails like birds claws.
QUERIES
a.
Why the mention of the end of twelve months?
b.
Why was Nebuchadnezzar so proud of Babylon?
c.
How was his hair like eagles feathers?
PARAPHRASE
And all that Daniel predicted in his interpretation of the dream happened to Nebuchadnezzar. One year after the king had the dream, he was strolling on the roof of the royal palace in Babylon, and remarking proudly, Behold my great city of Babylonthe city I have built by my own skill, power and ingenuity. I built it as my royal residence and a monument to my own greatness. It is still standing and I still rule over it! Does this not prove how omnipotent I am? But as he was in the very act of speaking a voice from heaven said to him, O king Nebuchadnezzar, this message is for you: The rule of this kingdom is now going to be taken from you. You are about to be driven out of your glorious palace to live with the animals of the fields, and to eat grass like the oxen for a certain period of time, until, that is, you finally realize that God rules in the affairs of men and that it is by His sovereign power and decision that men are providentially allowed to rule the kingdoms of the earth. That very hour this prophecy was fulfilled. Nebuchadnezzar became insane and was hidden somewhere in his palace and he lived like the animals of the field, ate grass like an ox, slept out in the open; and his hair grew, became unkempt and as long as eagles feathers; his fingernails and toenails grew long like birds claws.
COMMENT
Dan. 4:28-30 . . . IS NOT THIS GREAT BABYLON . . . The fulfillment of the predicted judgment verifies with finality the prophetic commission of Daniel. There can be no question in the mind of Nebuchadnezzar after this. Neither should there be any doubt in the minds of the Jewish nation in captivity that Daniel was Gods spokesman and that God was active, providentially overruling all the seemingly omnipotent machinations of pagan world power to preserve His covenant people.
The accuracy of Nebuchadnezzars boast has been remarkably confirmed. Ancient historians, Josephus (quoting Berosus) and Eusebius (quoting Abydenus), wax eloquent about the grandeur of old Babylon. The East India House inscription, now in London, has six columns of Babylonian writing telling of the stupendous building operations which the king carried on in enlarging and beautifying Babylon. He rebuilt more than twenty temples and directed construction work on the docks and defenses of the city. Most of the bricks taken out of Babylon in the archaeological excavations bear the name and inscription of Nebuchadnezzar stamped thereon. One of the records of Nebuchadnezzar sounds almost like the boast which Daniel recorded in Dan. 4:30; it reads, The fortifications of Esagila and Babylon I strengthened and established the name of my reign forever.
Many critical scholars hold that the book of Daniel was not written in the time of Daniel (600 B.C. ff) but that it was composed some four hundred years later, about 168165 B.C. However, on the basis of the critical view, it is difficult to explain how the supposed late writer of the book of Daniel knew that the glories of Babylon were due to Nebuchadnezzars building activities. One higher critic, Pfeiffer, sweeps the problem under the rug by simply making the arbitrary statement, we shall presumably never know how the writer of Daniel knew that Babylon was the result of Nebuchadnezzars building projects, as the excavations have proved. This is a very handy, but unscientific, method of dispensing with facts!
The kings last statement shows that his ultimate objective was the glorification of his own namefor the glory of my majesty.
Dan. 4:31-32 WHILE THE WORD WAS IN THE KINGS MOUTH . . . The king had not even finished boasting about himself and he was interrupted by a voice from heaven pronouncing execution of the judgment upon him. The administration of the kingdom which he considered to be his exclusive prerogative, was taken from him and he was driven to live and act like the beasts of the field. See our comments earlier on the dream, (Dan. 4:15-16).
Dan. 4:33 . . . HIS HAIR . . . LIKE EAGLES FEATHERS . . . HIS NAILS LIKE BIRDS CLAWS . . . This is an additional description of the kings physical state during his insanity. His hair was left to grow naturally, untrimmed, and is aptly described as growing long like eagles feathers. His fingernails and toenails, uncared for, would also grow to great lengths. This is only natural if he actually lived as the beasts of the field.
Although he was insane and physically grotesque, he was not exposed to the curious gaze of the multitudes, or to harsh treatment, or derision. He did not, evidently, become the gazing stock of all that passed by but was, no doubt, confined in the precincts of the royal palace. There he acted like an animal, eating grass, sleeping out on the ground, etc. The affairs of state were, no doubt, carefully taken in hand by his wisemen, princes, and probably by the establishment of a kind of council of ministersexpecting him to return to sanity and resume control of the government. One commentator cites a number of historical parallels to such temporary measures.
QUIZ
1.
What would the fulfillment of the dream mean to the Jews?
2.
How great and glorious was the city of Babylon?
3.
Is there any way to confirm the greatness of Babylon?
4.
How are the opinions of the destructive critics proved false by archaeology?
5.
What do you suppose Nebuchadnezzar looked like in his state of insanity?
6.
Where do you suppose he was confined in his insanity?
Fuente: College Press Bible Study Textbook Series
The Fulfilment of the Dream.
‘All this came on the king Nebuchadnezzar.’
It had to do for it was the decree of the Most High, and he had failed to take warning. That is the divine side. But humanly speaking Nebuchadnezzar had become a manic depressive (suffering from bipolar illness, moving between the periods of depression revealed by his dreams and moods of exultation) and was being carried along on his illness. He had an intensity about him that revealed the illness that lay beneath the surface, and he chose to direct that intensity in sinful ways until at length he could no longer control it. It controlled him.
Note on bipolar illness.
Bipolar illness reveals itself in many ways. Sometimes the depressive element is more manifest, sometimes the exaltation. It produces in exaggerated proportions the moods that overtake all of us, and is the result of chemical activity in the brain. At its most exaggerated it can produce what we call ‘insanity’ or ‘madness’, for it can produce excessively abnormal behaviour and delusions. For large periods of time it does not manifest itself, and sometimes it is lifelong, on and off, while at others it manifests itself as people get older, although its underlying presence can sometimes be detected by the experienced observer even when not obvious. It can come and go with remarkable suddenness.
I had a good Christian friend who was a medical doctor who had permanent bipolar illness, the symptoms of which recurred throughout her fairly short life. When the depression began to come on her she would sign herself into the hospital for treatment until the period subsided. She confided to me that it was while going into the depression and coming out of it that the danger of suicide was likely, the result of the feeling of unworthiness and lack of desire to live consequent on the depression of the faculties, and it was then that medical supervision was so necessary. When in total depression there was not even the will to do anything. Sadly well meaning Christian friends, who had no understanding of bipolar illness, persuaded her that she should exercise faith (it was like telling someone with a broken back to ignore the broken back) and not resort to the hospital and to medicines, and she felt guilty and responded. She committed suicide as a further period of clinical depression (not be it noted what we generally think of as being depressed) came on her. She would undoubtedly not have done so had she been under medical supervision and care.
Another, a close relative of high intelligence, began to manifest the illness in her fifties. I had previously seen hints occasionally in her eyes of something strange, and had sometimes noted an intensity that had slightly disturbed me, and I was in fact informed by someone more knowledgeable, twenty years before it happened, that ‘she will have trouble in her fifties’. Yet I had dismissed the idea and there were no obvious signs of it over that period apart from what I have mentioned. Rather she was bright, active, intelligent and totally sensible.
The bad time began with ‘clinical depression’, the depression of mental faculties. This was not excessive gloom, but strange behaviour. Clinical depression is not necessarily related to black moods. And there followed periods on and off of excessively strange behaviour and delusions, and actions which were totally incomprehensible, absolutely unbelievable if I had not witnessed them, and totally out of character. And then the strangeness would pass away as though it had not been. Nebuchadnezzar’s subsequent behaviour does not surprise me at all.
With regard to moral accountability assessment is difficult. For most of the time she was morally accountable, but there were certainly also periods when she could unquestionably not be blamed for her actions, for what she did was ‘moral’ given the disturbing thoughts and delusions of her brain, and her relatively mild violence was totally untypical. She had always abhorred violence and actually thought she was doing right because of her delusions.
Nebuchadnezzar may be seen as manifesting minor signs of his illness during his life, including his intensive dreams, followed by his equally intense determination to have them interpreted, and his mad intention to destroy all the wise men of Babylon, and to heat the furnace seven times, indeed the intensity may have helped him in his warlike activities. But in this period of his life depression probably partly explains his dream and mania his subsequent response, followed by a further period of a severe clinical psychotic state in the form called zoanthropy (behaving like an animal), that brought about his excessive behaviour. This does not exclude the fact that God used this to bring about His purposes. He could, and did, use the illness to achieve what He wanted to achieve.
End of note.
Fuente: Commentary Series on the Bible by Peter Pett
Reader! how truly affecting is this history! What an awful testimony in confirmation, that the judgment of the enemies of God’s Christ, lingereth not, and their damnation slumbereth not. Some curious characters among men, more intent on enquiring into the mode and manner of God’s punishments, than anxious for a knowledge of the causes of them, have demanded, whether this judgment was literally so as described, or whether it was a deprivation of the King’s reason? But it is worthy my Reader’s observation, that God the Holy Ghost is never disposed to gratify men’s curiosity. Too many, it is to be feared, read God’s word with this disposition, and therefore wrest it to their own destruction. Jesus, the chief corner stone in Zion, is a stone of stumbling, and a rock of offence to the scoffer. That Nebuchadnezzar was humbled to the lowest possible degree of humbling, is plain. And that God whom he had defied manifested his hand in it: these are the great points plainly taught in this scripture. Here then is enough for the faithful to know; and that promise is fulfilled in it, when the wicked are cut off thou shalt see it. Psa 37:34 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 4:28 All this came upon the king Nebuchadnezzar.
Ver. 28. All this came upon the king Nebuchadnezzar. ] Because he repented not, or not thoroughly, as he had been advised, being left of God to his own heart. There is an infallibility in the curses as well as in the promises; they will surely light. Isa 14:23-24
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Dan 4:28-33
28All this happened to Nebuchadnezzar the king. 29Twelve months later he was walking on the roof of the royal palace of Babylon. 30The king reflected and said, Is this not Babylon the great, which I myself have built as a royal residence by the might of my power and for the glory of my majesty? 31While the word was in the king’s mouth, a voice came from heaven, saying, King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you, 32and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you until you recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes. 33Immediately the word concerning Nebuchadnezzar was fulfilled; and he was driven away from mankind and began eating grass like cattle, and his body was drenched with the dew of heaven until his hair had grown like eagles’ feathers and his nails like birds’ claws.
Dan 4:28 This summary verse is placed first, similar to Dan 4:1-3. This verse asserts a great biblical truth what God says comes to be (cf. Num 23:19 c; Isa 40:8; Isa 45:23; Isa 55:11). When all is said and done humanity’s only hope is in the unchanging merciful character of God (cf. Mal 3:6, see Special Topic: Characteristics of Israel’s God ). His promises are an extension of His character.
Dan 4:29 he was walking on the roof of the royal palace of Babylon The ancients used the roof in the summertime as a cool place to rest and sleep.
Dan 4:30 The king reflected and said Pride has always been the major problem of fallen humanity (cf. Genesis 3; Isaiah 14; Ezekiel 28). This king had much to be proud of, as he is known from the Babylonian Archives as a great builder. Babylon’s Hanging Gardens were one of the Seven Wonders of the World. The city itself had huge double walls. The inner wall of the city was 21 feet thick, 50 cubits high with towers every 60 feet. The outer wall was 11 feet thick, 42 miles in circumference, and 6 feet beyond the outer wall was a man-made moat, which channeled the waters of the Euphrates around the city for protection.
by the might of my power and for the glory of my majesty Several of these words are used in Dan 2:37, where Nebuchadnezzar’s possession of these is directly attributed to the God of Judah. All he has is a gift from God, but he thinks it is all from himself (cf. Dan 4:26; Dan 4:31-32; Dan 2:37; Dan 2:44).
Dan 4:31 a voice came from heaven The rabbis assumed that this is the Bath-kol of the inter-biblical period, God’s way of confirming His will during that time when there were no prophets in Israel. But, in context, it seems to refer to the decree of the angelic watchers (cf. Dan 4:13; Dan 4:23).
Dan 4:32-33 Immediately the word concerning Nebuchadnezzar was fulfilled His malady is called lycantrophy or boanthrophy (cf. R. K. Harrison’s Introduction to the OT, page 1115-1117).
There is even some historical documentation supporting Nebuchadnezzar’s period of madness.
1. Berossus (priest of Bel who wrote three history books about Babylon in Greek in the fourth and third centuries B.C.). This tradition is recorded by Josephus (Against Apion 1.19-20).
2. Eusebius, Praep. Evang. IX.41, preserves the testimony of Abydenus (second century B.C.) that Nebuchadnezzar, in his last days, was possessed by some god or other (cf. R. K. Harrison, Introduction to the Old Testament, p. 1115).
his body was drenched with the dew of heaven The temperature range in this part of the earth is 120 degrees in summer to below freezing in winter. One can imagine the physical changes which occurred in this man’s body as he lived outdoors the year round.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
All this came. Here the change is to the historical narration.
Fuente: Companion Bible Notes, Appendices and Graphics
Num 23:19, Pro 10:24, Zec 1:6, Mat 24:35
Fuente: The Treasury of Scripture Knowledge
Dan 4:28. This verse merely intro-duces the seciuei of the story.
Fuente: Combined Bible Commentary
Dan 4:28-33. All this came upon the king Nebuchadnezzar With what admirable propriety is the person changed here! the six following verses being delivered in the third person. But in the 34th, Nebuchadnezzar, having recovered his reason, speaks in the first person again. At the end of twelve months God deferred the execution of his threats against this impious prince for a whole year, giving him that time wherein to repent and return to him; but seeing that he persevered in his crimes, the measure of his iniquities being full, he put his menaces in execution. Calmet. Strange as it may seem, says Bishop Horsley, notwithstanding Daniels weight and credit with the king, notwithstanding the consternation of mind into which the dream had thrown him, the warning had no permanent effect. He was not cured of his overweening pride and vanity till he was overtaken by the threatened judgment. At the end of twelve months, he was walking in the palace of the kingdom of Babylon Probably on the flat roof of the building, or perhaps on one of the highest terraces of the hanging gardens, where the whole city would be in prospect before him; and he said, in the exultation of his heart, Is not this great Babylon, which I have built for the seat of empire, by the might of my power, and for the honour of my majesty? The words had scarcely passed his lips, when the might of his power and the honour of his majesty departed from him. The same voice, which in the dream had predicted the judgment, now denounced the impending execution; and the voice had no sooner ceased to speak than it was done.
Of the extent, glory, and splendour of Babylon, see note on Isa 13:19. Although Babylon was one of the oldest cities in the world, being built by Nimrod a little after the erection of the famous tower of Babel, and considerably augmented by Semiramis, yet Nebuchadnezzar had very much improved it, and made it one of the wonders of the world, on account of the largeness and height of the walls which he built round it, the temple of Belus, his own palace, and the famous hanging gardens belonging to it, all of which were the works of this king. Bochart thinks that Babylon was as much indebted to Nebuchadnezzar as Rome was to Augustus Cesar, who used to boast, that he received the city of brick, and left it of marble. But Herodotus says, it was built gradually by several other Assyrian kings; and he relates, that the wealth of the Babylonian state was so great, that it was equal to one third part of all Asia; and that, besides the tribute, if the other supplies for the great king were divided into twelve parts, according to the twelve months of the year, Babylon would supply four, and all Asia the other eight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5. The fulfillment of threatened discipline 4:28-33
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Dan 4:28 introduces the fulfillment of what God had warned Nebuchadnezzar he could expect if he failed to repent. Perhaps he humbled himself initially, but after 12 months he was as proud as ever.