Bible Commentary (1871–1879 Edition) (continued)
Nebuchadnezzar Heluies his Dream, DANIEL IV. which is Interpreted by Daniel.
HIS Second Dream, relating to Himself. Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating Psalm 49. 6, 12). The opposition between bestial and human life, set forth here, is a key
God's vengeance. As to Gon (ch. 9. 14; Job". 12; 14. 10; Jereniiali 44. 27). In a good sense (Genesis 31. 49; Jeremiah 31. '28). The idea of lieavenly " watchers" under the supreme God (called in the Zendavesta of the Perslaa Zoroaster, "Ormuzd") was founded on the primeval revelation as to evil angels having wtic/if-tZ for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Genesis 28. 15; 32. 1,2). Cf. the watching over Al)raham for good, and over Sodom for wrath after long watching in vain for good men in it, for whose sake he would spare it. Genesis IS. ; and over Lot for good, Genesis 19. Daniel fitly puts in Nebuchadnezzar's moutli the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (2 Chronicles 16.9; Proverbs lo. 3; Jeremiah 32. 19), and natural to him according to Oriental modes of thought. 14. Hew down—(Matthew 3. 10; Luke to interpret the symbolism in the 7th chapter concerning the beasts and the Son of man. After his conquests, and his building In fifteen days a new palace, according to the heathen historian, Abydenus (268 b. c), whose account confirms Daniel, he ascended upon his palace-roof (see v.
29, Margin), whence he could see the surrounding city which he had built, and seized bysomedeity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze {language evidently derived by tradition from u. 32, 33, though the application is different). In his Insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in ch. 2. 1. Peace—the usual salutation in the East, " Slialom," whence Salaam. The primitive revelation of the
13.7.) The holy (Jude 14) one incites his fellow-angels to God's appointed work (cf. Revelation 14. 15, 18). hcasts get away from under it-it shall no longer aflbrd them shelter (Ezekiel 31. 12). 15. stump—the kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of brass and iron from being split by the sun's heat, in the hope of its growing again (Isaiah 11. 1; cf. Job fall, and man's alienation from God, made "peace" to be felt a,s the first and deepest want of man. The Orientals
(as tlie East was the cradle of revelation) retained the word by tradition, a. I tUought it good— " It was seemly before me" (Psalm 107. 2-8). signs—tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue. 4. I was ... at rest —my wars over, my kingdom at peace, flourishing "green." Image from a tree(J>8remiah 17. 8). Prosperous (Job 15. 32). G. It may seem strange that Daniel was not
14.7-9). Barnes refers it to the chaining of the royal maniac. 16. heart—understanding (Isaiah 6. 10). timesi.e., years (ch. 12. 7). "Seven" is the perfect number: a week of years : acomplete revolution of time accompanying a complete revolution in his state of mind. 17. demand—i. e., determination; viz.,a.s to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (cf. Job 1. 6; 2. I), over virhich God presides supreme. His "decree" and "word" are therefore said to be theirs (cf. v. 24, " decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (ch. 10. 13, 20; 12. 1). The word "demand," in the second clause, expresses a distinct idea frond the first clause. Not only as members of God's council (ch. 7. 10; 1 Kings 2-2. 19; Psalmm 21; Zechariah 1. 10) do they subscribe to His "decree," but that decree Is in answer to their prayers, wherein they demand that every mortal shall be humbled, whosoever tries to obscure tlie glory of God. [CAiiViN.] Angels are grieved when God's prerogative is in the least infringed. How awful to Nebuchadnezzar to know that angels plead against him for his pride, and that the decree has been passed In the high court of heaven for his humiliation in answer to angels' demands! The conceptions are moulded in a form peculiarly adapted to Nebuchadnezzar's modes of thought, the living—not as distinguished from the dead, but from the inhabitants of heaven, who " know" that which the men of the world need to be taught (Psalm 9. 16); the ungodly confess there is a God, but would gladly confine Him to heaven. But, saith Daniel, God ruleth not merely there, but "in the kingdom of men." basest—the lowest in condition (1 Samuel 2. 8; Luke 1.52). It Is not one's talents, excellency, or noble birth, but God's will, which elevates to the throne. Nebuchadnezzar abased lo the dunghill, and then restored, was to have in himself an experimental proof of this (v. 37). 19. Daniel . . . Belteshazzar—the use of the Hebrew as well as the Clialdee name, so far from being an objection, as some have made first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that all mere human means should be proved vain, before God manifested His power through His servant; thus the haughty king was stripped of all fleshly confidences. The Chaldees were the king's recognized interpreters of dreams; whereas Daniel's interpretation of the one In ch.
2. had been a peculiar case, and very many years before, nor had he been consulted on such matters since. 8. Belteslinzzar—called so from the god Bel or Belus (see JYote, ch. 1. 7). 9. spirit of the holy gods—Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of Die true God. Hence he speaks of " gods" in the plural, but gives the epithet "holy," which applies to Jeliovah alone, the heathen gods making no pretension to purity, even in the opinion of their votaries (Deuteronomy 32. 31 cf. Isaiah 63.11). "I know" refers to his knowledge of Daniel's skill many years before (ch. 2.); hence he calls liim "master of the magicians." tronblcth—gives thee difliculty in explaining it. 10. tree—so the Assyrian is compared to a "cedar" (Ezekiel 31.3; cf. Ezekiel
17. 24). in the midst of the earth—denoting its conspicuous position as the centre whence the Imperial authority radiated in all directions, la. beasts . . . shadow under itimplying that God's purpose In establishing empires In the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for rest (cf. Lamentations 4. 20). But the world-powers abuse their trust for self; the Vefore Messiah comes to plant the tree of His gospel-kingdom, which alone shall realize God's purpose (Ezekiel 17. 23 ; Matthew 13. 32). Herokotus
(7. 19) mentions a dream (probably suggested by the tradition of this dream of Nebuchadnezzar in Daniel) which Xerxes had, viz., that he was crowned with olive, and that the branches of the olive filled the whole eartli, Ymt that afterwards the crown vanished from his head : signifying his universal dominion soon to come to an end. 1.1. watcher and an holy one—rather, " even an holy one." Only one angel is Intended, and he not one of the bad, but of the holi/ angels. Called a " watcher," because ever on the watch to execute God's will [.IeromrJ, (Psalm lft3. 20,
It, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honour the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, God, the name by which the prophet was best known among his countrymen), as well as the Gentile name by wliich he was known In the Chaldean empire, astonied—overwhelmed with awe at the terrible import of the dream, one hour—the original means often "a moment," or "sliort time," as in ch. 3. 6,
21). Cf. as to their watchfulness. Revelation 4. 8, "/ull of eyes within . . . they rest not day and night." Also they watch good men committed to their charge (Psalm 34. 7; Hebrews 1. 14); and watch over the veil to record their ulns, and at God's bidding at last punish them (Jeremiah
15. let not the dream . . . trouble thee—many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out. the dream be to them that hate thee—Wo are to desire the prosperity of those under wliose authori. 10, 17), "watchers" applied to human instruments of C28