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Daniel Chapter
Four
Daniel 4
Chapter Contents
Nebuchadnezzar acknowledges the power of Jehovah. (1-18)
Daniel interprets his dream. (19-27) The fulfilment of it. (28-37)
Commentary on Daniel 4:1-18
(Read Daniel 4:1-18)
The beginning and end of this chapter lead us to hope
that Nebuchadnezzar was a monument of the power of Divine grace
and of the
riches of Divine mercy. After he was recovered from his madness
he told to
distant places
and wrote down for future ages
how God had justly humbled and
graciously restored him. When a sinner comes to himself
he will promote the welfare
of others
by making known the wondrous mercy of God. Nebuchadnezzar
before he
related the Divine judgments upon him for his pride
told the warnings he had
in a dream or vision. The meaning was explained to him. The person signified
was to be put down from honour
and to be deprived of the use of his reason
seven years. This is surely the sorest of all temporal judgments. Whatever
outward affliction God is pleased to lay upon us
we have cause to bear it
patiently
and to be thankful that he continues the use of our reason
and the
peace of our consciences. Yet if the Lord should see fit by such means to keep
a sinner from multiplying crimes
or a believer from dishonouring his name
even the dreadful prevention would be far preferable to the evil conduct. God
has determined it
as a righteous Judge
and the angels in heaven applaud. Not
that the great God needs the counsel or concurrence of the angels
but it
denotes the solemnity of this sentence. The demand is by the word of the holy
ones
God's suffering people: when the oppressed cry to God
he will hear. Let
us diligently seek blessings which can never be taken from us
and especially
beware of pride and forgetfulness of God.
Commentary on Daniel 4:19-27
(Read Daniel 4:19-27)
Daniel was struck with amazement and terror at so heavy a
judgment coming upon so great a prince
and gives advice with tenderness and
respect. It is necessary
in repentance
that we not only cease to do evil
but
learn to do good. Though it might not wholly prevent the judgment
yet the
trouble may be longer before it comes
or shorter when it does come. And
everlasting misery will be escaped by all who repent and turn to God.
Commentary on Daniel 4:28-37
(Read Daniel 4:28-37)
Pride and self-conceit are sins that beset great men.
They are apt to take that glory to themselves which is due to God only. While
the proud word was in the king's mouth
the powerful word came from God. His
understanding and his memory were gone
and all the powers of the rational soul
were broken. How careful we ought to be
not to do any thing which may provoke
God to put us out of our senses! God resists the proud. Nebuchadnezzar would be
more than a man
but God justly makes him less than a man. We may learn to
believe concerning God
that the most high God lives for ever
and that his
kingdom is like himself
everlasting
and universal. His power cannot be
resisted. When men are brought to honour God
by confession of sin and
acknowledging his sovereignty
then
and not till then
they may expect that
God will honour them; 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. Afflictions shall last no longer than till they
have done the work for which they were sent. There can be no reasonable doubt
that Nebuchadnezzar was a true penitent
and an accepted believer. It is
thought that he did not live more than a year after his restoration. Thus the
Lord knows how to abase those that walk in pride
but gives grace and
consolation to the humble
broken-hearted sinner who calls upon Him.
── Matthew Henry《Concise Commentary on Daniel》
Daniel 4
Verse 1
[1] Nebuchadnezzar the king
unto all people
nations
and
languages
that dwell in all the earth; Peace be multiplied unto you.
Nebuchadnezzar the king — Daniel here sets down
another strange relation in the words of the king's own proclamation
sent to
all his vast kingdoms
and questionless put into the king's archives
and
court-rolls.
Peace be multiplied — All health and
happiness; this was always the form of salutation among the eastern nations.
Verse 3
[3] How great are his signs! and how mighty are his wonders!
his kingdom is an everlasting kingdom
and his dominion is from generation to
generation.
How great are his signs — Nothing less than a
real change of heart could cause such a confession as this! Nebuchadnezzar was
now old
had reigned above forty years
and seen as much of the world as most
men ever did. And yet never 'till now
did he admire surprizing events
as the
signs and wonders of the high God!
Verse 4
[4] I Nebuchadnezzar was at rest in mine house
and
flourishing in my palace:
Was at rest — When my wars were over
I sat
down quiet
enjoying the spoils of my enemies.
Verse 13
[13] I saw in the visions of my head upon my bed
and
behold
a watcher and an holy one came down from heaven;
A watcher — A holy angel
the instrument of
God
to execute God's judgments which the angels watch constantly to perform.
Verse 17
[17] This matter is by the decree of the watchers
and the
demand by the word of the holy ones: to the intent that the living may know
that the most High ruleth in the kingdom of men
and giveth it to whomsoever he
will
and setteth up over it the basest of men.
Of the holy ones — The decree was God's
and the demand was of the holy angels; if God enact it
the angels had the
dispensation of it put into their hands
and they all consent to it as a just
judgment of God to be executed by them according to the will of God.
The most high ruleth — Nebuchadnezzar and
his flatterers conceded he was a god in earth unaccountable to any. But the
great God will make all men know he rules all in earth too
and sets up at his
pleasure whom he will
and plucks them down again.
Verse 19
[19] Then Daniel
whose name was Belteshazzar
was astonied
for one hour
and his thoughts troubled him. The king spake
and said
Belteshazzar
let not the dream
or the interpretation thereof
trouble thee.
Belteshazzar answered and said
My lord
the dream be to them that hate thee
and the interpretation thereof to thine enemies.
Troubled him — Because he fore-saw such troubles
coming upon the king for whom he had a high reverence.
Let not the dream trouble thee — Speak out
let the
event be what it will.
Belteshazzar said — What address and how
excellent a spirit is shewn in this short preface.
Verse 22
[22] It is thou
O king
that art grown and become strong:
for thy greatness is grown
and reacheth unto heaven
and thy dominion to the
end of the earth.
Reacheth unto heaven — Thou art high and
mighty in the in majesty which God hath given thee.
To the end of the earth — To the Caspian sea
north
to the Euxine and Aegean sea west
to the Mediterranean south.
Verse 25
[25] That they shall drive thee from men
and thy dwelling
shall be with the beasts of the field
and they shall make thee to eat grass as
oxen
and they shall wet thee with the dew of heaven
and seven times shall
pass over thee
till thou know that the most High ruleth in the kingdom of men
and giveth it to whomsoever he will.
They shall drive thee — This was such a
thundering peal
that it was wonderful the king could endure to hear it without
fury boiling in his heart
yet the Lord with-held him.
Seven times — Seven years.
'Till thou know — How hard is it for lofty princes
to learn this lesson.
Verse 26
[26] And whereas they commanded to leave the stump of the
tree roots; thy kingdom shall be sure unto thee
after that thou shalt have
known that the heavens do rule.
The heavens do rule — That God
who sits in
heaven rules over all.
Verse 27
[27] Wherefore
O king
let my counsel be acceptable unto
thee
and break off thy sins by righteousness
and thine iniquities by shewing
mercy to the poor; if it may be a lengthening of thy tranquillity.
If it may be — Daniel was not certain of pardon
for him
nor did he altogether despair of it. With what wisdom and tenderness
does he speak: and yet with what plainness?
Verse 28
[28] All this came upon the king Nebuchadnezzar.
King Nebuchadnezzar — With how admirable
propriety is the person changed here! These six verses speaking in the third
person. But in the thirty fourth
Nebuchadnezzar having recovered his reason
speaks in the first person again.
Verse 33
[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.
Was driven from men — Being bereft of his
understanding
as a man distracted he fled
and betook himself to the woods.
Verse 34
[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:
Mine understanding returned — God shined upon his
soul
and gave him understanding to consider his sad state
and the causes of
it.
And honoured him — By prayer and praise
adoring the justice and mercy of God
giving God the glory of his sovereignty
and unchangeableness.
Verse 35
[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?
As nothing — A due consideration of God's
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 dependence
and influence
and support from God.
His will — Being the Lord of hosts
and the only absolute and
universal monarch of the world.
Verse 36
[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.
Brightness — I had again the majesty of a king
in my countenance.
I was established — In wonted power and
place
owned and obeyed
by all.
Majesty was added — He was the most
august and magnificient prince on earth
much more so than before.
Verse 37
[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.
Now I praise — Thus can the Lord make the
stoutest hearts to stoop
and do him homage. This doxology proceeds from his
heart.
Are truth — God is truth essentially: he is
the rule and standard of truth
his words are truth
his ways are truth
and
they are judgment: he is wise
and hath dealt justly with me for my pride
and
in very faithfulness hath afflicted me
and in very tenderness hath restored
me; I do
and ever shall adore him for it.
Able to abase — As he hath declared upon me
in
stupendous changes
which I proclaim to all the world. He had a just
controversy with me
and I have no ground to quarrel with him
but to give him
glory by this confession. What authority had any one to say
That this man "was
no convert?" We can no more doubt of his salvation than of Solomon's.
── John Wesley《Explanatory Notes on Daniel》
The Most High Rules In Kingdom Of Men (4:1-37)
INTRODUCTION
1. In Dan 2
Nebuchadnezzar king of Babylon had a dream...
a. Involving a large image with head of gold
chest and arms of
silver
belly and thighs of bronze
legs of iron with feet of
iron mixed with clay - Dan 2:36-43
1) Representing four world empires
2) I.e.
Babylon
Medo-Persia
Greece
and Rome
b. In which the image was destroyed by a small stone made without
hands - Dan 2:44-45
1) Representing the establishment of a kingdom by the God of
heaven
2) A kingdom that would never be destroyed
and would consume the
other kingdoms
-- Prompting the king to praise the God of Daniel - Dan 2:47
2. In Dan 3
Nebuchadnezzar made a large image of gold...
a. He required all to worship it
under threat of death - Dan 3:4-6
b. Three young men did not
yet survived the fiery furnace - Dan 3:
23-27
-- Prompting the king to bless the God of Shadrach
Meshach
and
Abed-Nego - Dan 3:28-29
3. From Dan 4
it appears that Nebuchadnezzar had more to learn about
God...
a. He knew that God was Lord of kings and a revealer of secrets
- Dan 2:47
b. He knew that God can deliver His servants - Dan 3:28-29
-- But now it was time for him to learn that God
the Most High and
King of heaven
rules in the kingdoms of men
including his own!
[It was through a second dream and succeeding events that led
Nebuchadnezzar to this conclusion. In his own words
the king of
Babylon relates how it happened...]
I. THE DREAM
INTERPRETATION
AND FULFILLMENT
A. NEBUCHADNEZZAR'S FOREWORD...
1. Addressed to all who dwell on the earth - Dan 4:1
2. To declare the signs and wonders of the Most High God - Dan 4:
2-3a
3. Proclaiming God's kingdom to be everlasting
His dominion from
generation to generation - Dan 4:3b
B. NEBUCHADNEZZAR'S DREAM...
1. A dream which troubled him and made him afraid - Dan 4:4-5
2. His dissatisfaction with the wise men of Babylon - Dan 4:6-7
3. The dream is told to Daniel...
a. The king's confidence in Daniel - Dan 4:8-9
b. Elements of the dream - Dan 4:10-17
1) A tree in the middle of the earth
its height reaching
to the heavens
2) The decree of a holy one
a "watcher"
concerning the
tree
a) To be cut down
leaving only the stump and roots
b) Bound with a band of iron and bronze
c) Wet with the dew of heaven
d) To graze with the beasts of the earth
e) His heart changed from that of a man to an animal
f) And let seven times (years?) pass over him
3) The purpose of the decree is for the living to know:
a) The Most High rules in the kingdom of men
b) Who gives it to whomever He will
and sets over it
the lowest of men
c. The king repeats his confidence in Daniel to interpret the
dream - Dan 4:18
C. DANIEL'S INTERPRETATION...
1. Daniel is astonished and troubled by the dream - Dan 4:19
a. Yet the king reassures Daniel to tell the interpretation
b. Daniel wished the dream pertained to the king's enemies
2. Elements of Daniel's interpretation - Dan 4:20-26
a. The tree which became strong and tall represents
Nebuchadnezzar
b. The king shall be driven from men
dwell among beasts and
eat grass like oxen
1) Seven times (years?) will pass over him
2) Till he knew that the Most High rules in the kingdom of
men
giving it to whomever He chooses
c. The kingdom shall be returned to Nebuchadnezzar
1) Indicated by the command to leave the stump and roots of
the tree
2) Once he comes to know that Heaven rules
3. Daniel's counsel for the king to be righteous and show mercy
- Dan 4:27
D. THE DREAM'S FULFILLMENT...
1. It came to pass at the end of twelve months - Dan 4:28-29
2. As the king was boasting about his power and majesty - Dan 4:
30-32
3. That very hour he was driven from men - Dan 4:33
a. He ate grass like oxen
b. His body was wet with the dew of heaven
c. His hair grew like eagle's feathers
his nails like birds'
claws
4. And the end of the time
understanding returned to the king
- Dan 4:34-35
a. Prompting him to bless and praise the Most High
who lives
forever
b. Acknowledging His everlasting dominion and kingdom
c. Who does according to His will in the army of heaven and
among inhabitants of the earth
and none can restrain or
say "What have You done?"
5. Nebuchadnezzar restored - Dan 4:36-37
a. His reason
honor
and splendor returned
his counselor and
nobles resorted to him
b. But now he praises and honors the King of heaven for His
truth and justice
Who is able to humble those who walk in
pride
E. THE MAIN POINT OF THE DREAM AND ITS FULFILLMENT...
1. Stated several times in this chapter
a. In the dream itself - Dan 4:17
b. By Daniel
in providing the interpretation - Dan 4:25-26
c. As spoken from Heaven when the dream came to pass - Dan 4:
32
d. By Nebuchadnezzar when he returned to his senses - Dan 4:
34-35
2. To learn that "The Most High Rules In The Kingdom Of Men"
a. Which Daniel acknowledged from Nebuchadnezzar's first dream
- Dan 2:20-21
b. And now does the king
from his second dream!
[The main point is simple enough
but do we acknowledge that it is
still true? Do we appreciate that the Most High still rules in the
kingdom of men
only now through His Son? Lest we forget
let's review
what the New Testament teaches about...]
II. THE RULE OF GOD IN THE KINGDOMS OF MEN
A. CHRIST NOW REIGNS AS SOVEREIGN...
1. As claimed before His ascension to heaven - Mt 28:18
2. As proclaimed after His ascension - Re 2:26-27; 3:21
3. As taught by His apostles - Ep 1:20-22; 1 Co 15:24-28; 1 Pe
3:22
[So He has the authority
but does He exercise it? Consider the next
point...]
B. CHRIST NOW REIGNS IN THE KINGDOM OF MEN...
1. As foretold by the prophets
a. In Psalms 2
which speaks of:
1) The attempt of the nations to reject Christ - Psa 2:1-3
2) The coronation of Christ despite their efforts - Psa 2:
4-6
3) The exercise of Christ's rule over the nations - Psa 2:
7-9
4) The importance of kings and judges serving the Lord
- Psa 2:10-12
-- Ac 4:23-28 confirms that this passage refers to Jesus!
b. In Psalms 110
which tells of:
1) The rule of Christ in the midst of His enemies - Psa
110:1-2
2) The voluntary service of His people (the church)
and
the priestly service of their King - Psa 110:3-4
3) The exercise of judgment among the nations - Psa 110:5-7
-- Ac 2:32-36 confirms that this passage refers to Jesus!
2. As taught by the apostles
a. Governing authorities exist as appointed by God
to serve
as ministers of God - Ro 13:1-4
b. Why pray for kings and those in authority
that peace may
prevail
unless God through Christ can do something about
it? - cf. 1 Ti 2:1-2
c. Jesus is the "ruler over the kings of the earth" - Re 1:5
1) He exercised that rule in the destruction of Jerusalem
foretold in Mt 24
2) He exercised that rule in destroying the beast of
Revelation (the Roman empire) and all his forces - cf.
Re 17:14
-- Truly Jesus is "King of kings
and Lord of lords"! - cf.
Rev 19:16; 1 Ti 6:15
3. We may not always be able to see how it is so
a. If Christ rules in the kingdom of men
why do evil men and
evil empires exist?
b. This was a problem that perplexed Habakkuk...
1) Who bewailed the wickedness in Israel - Hab 1:2-4
2) Who was amazed that God would punish Israel by a nation
more evil than it - Hab 1:12-13
3) Who placed his trust in God
no matter the circumstances
- Hab 3:17-19
c. It helps to understand the nature of Christ's rule
1) He rules "in the midst of His enemies" - Psa 110:2
2) He must reign "till He has put all enemies under His
feet" - 1 Co 15:25-26
-- Until He comes again
Jesus exercises His authority over
the nations in ways we may not always comprehend
CONCLUSION
1. To know that "the Most High rules" must have been comforting to
Daniel...
a. For at that time he and the nation of Israel were in captivity
b. Their temple was destroyed
the land plundered and filled with
transplanted foreigners
c. Yet Daniel knew the prophecy of Jeremiah
that after seventy
years they would return - cf. Dan 9:1-2
-- Knowing that God rules
even when wicked men seem to prevail
gave him hope
2. We can take comfort in knowing that "the Most High rules" today...
a. That He who rules in the kingdom of men is Jesus!
b. Who is our Savior
Priest
and Friend!
-- Therefore we can look forward to the future with hope
not
apprehension
3. But this is true only if we give Jesus sovereign rule in our
personal lives...
a. He must be "our" Lord
the King of "our" lives!
b. We must be "volunteers" in the day of His power - cf. Psa 110:3
Have we submitted in obedience to Him who is both Lord and Christ (cf.
Ac 2:36-38)? Remember the admonition of the Psalmist...
"Serve the LORD with fear
And rejoice with trembling.
"Kiss the Son
lest He be angry
And you perish in the way
When His wrath is kindled but a little.
"Blessed are all those who put their trust in Him.
(Psa 2:11-12)
Are you putting your trust in Jesus
the Son of God?
－－《Executable
Outlines》
04 Chapter 4
Verses 1-37
Verses 1-18
Daniel 4:1-18
Nebuchadnezzar
the king
unto all people.
The
Proclamation of Peace to all Nations
How
changed the spirit and deportment of Nebuchadnezzar from what they were on the
plains of Dura. Then
we saw him exulting in the pride of power
and girt with
the terrors of tyranny. Then
we saw him in a passion
hot as the furnace he
had kindled. Now
nothing but thoughts of peace are in his heart
and the law
of kindness is on his tongue. Then
we saw him erecting an image to his idol.
Now
we are called upon to listen while he extols and praises the God of Heaven.
In early life
when the habits are young
the spirits buoyant
the mind elastic
and versatile
a change of character is comparatively easy
and of frequent
occurrence. But after a man has passed the middle stage of life
as
Nebuchadnezzar had now done
changes are so difficult
and so rare
that we are
accustomed to consider his character as fixed. Changes effected upon it
afterwards
even when produced by Divine grace
are very marvellous. To change
the character in youth is like altering the channel of a river. To change it in
old age is like turning the waters of a river backwards
and making them run
upwards
to their source
when they were about to be emptied into the sea.
Whether Nebuchadnezzar was truly converted unto God is a question that may
afterwards come in our way. Without making any assertion on that head
for the
present
it is quite apparent that his character is not only greatly altered
but much improved. The occasion of this change in the character of
Nebuchadnezzar was a very remarkable dispensation of the Almighty. He was
degraded from his throne
and deprived of his reason
and driven from the
dwellings of men
and dwelt amid the cattle in the field. This discipline was
severe
but it was salutary. He learned more among the beasts than ever he had
learned among men. Is it not a wonderful instance of Divine grace to see the
man who had spent so much of his time in war become the advocate
the apostle
the dispenser of peace! The design of this proclamation was to make publicly known
the wonderful dealings of God towards himself. Many persons have recorded the
more remarkable passages of their history
from a love of fame
from a desire
to be spoken of while they are living
and to be remembered after they are
dead. No such motive could possibly actuate Nebuchadnezzar. The occurrence
which he was about to relate
was one of the most humbling nature. That which
incited Nebuchadnezzar to make his proclamation was a hope that it might be
productive of good. “I thought it good to show the signs and the wonders which
the high God hath wrought toward me.” It was good for the Divine glory. It
showed the greatness of Jehovah
that there was none like him among the sons of
the mighty
when he could thus abase the greatest and the haughtiest man upon
the earth. It was good for the warning and instruction of mankind. It cried
aloud to all transgressors
“Fear and sin not; for if such things be done in
the green tree
what will be done in the day.” When this haughty spirit
this
son of pride
was thus brought down
it cried aloud to all
“Be clothed with
humility.” Thin proclamation is addressed “to all people
nations
and
languages that dwell in all the earth.” We are not to suppose
from this
that
Nebuchadnezzar still aspired to universal dominion over his fellow-creatures.
There is reason to think that such ambitious thoughts were now dead within him.
The proclamation is addressed to all nations
because he considered that a
knowledge of the remarkable dispensations of the Most High towards himself
might be of universal benefit. To publish this showed an excellent spirit in
Nebuchadnezzar--a spirit more concerned for God’s glory than his own--more
anxious about the welfare of his subjects than about his ownreputation. It is
easy to proclaim our own excellencies
but
surely
God must touch the heart
before we are willing to promote His glory at the expense of our own. When his
reason was restored
and he considered the whole way in which God had dealt
with him
Nebuchadnezzar is filled with astonishment. “How great are His signs
and how mighty are His wonders!” Nebuchadnezzar had now reigned about forty
years. During that period he had journeyed far
and seen much of the Divine
doings. On the plains of Dora he had seen a noble testimony lifted up for God.
He then
also
saw a visible manifestation of God
and witnessed a very
wonderful miracle performed in behalf of the faithful witnesses for His glory.
We might have supposed that the evidence afforded by such a manifestation
and
such a miracle
was sufficient to have carried conviction to every rational
mind. It must
however
be remarked that it is not from want of evidence in
support of religion that any continue in unbelief; and it is not by evidence
alone that any man can be truly converted unto God. The evidence in behalf of
religion is of a moral nature
for the practical reception of which there is
requisite a certain moral condition of mind
and where this is awanting
evidence
however powerful
will have no more effect in softening the heart
than sunshine has upon a rock. Accordingly
Nebuchadnezzar saw all these
miracles of Divine power and wisdom
and received from them only slight and
transient impressions. But now
like one who had been all his days blind
and
got his eyes opened behold the glory of the Lord
he cries out in astonishment
“How great are His signs
and how mighty are His wonders!” Jehovah is not only
glorious in holiness
and fearful in praises
He is a God “ever doing wonders.”
To a finite mind His works as Creator must
of necessity
appear marvellous
because of the incomprehensible power and wisdom with which they are all
stamped. Every man who is truly converted will be filled with wonder at the
doings of the Lord. He will see His loving kindness to be a “wonderful loving
kindness
” and His condescension to be infinite. And it is one sign of being
benefited by the dispensations of Providence when we are led to wonder
and
admire
and adore the hand of God. There may be nothing in our history so
extraordinary as there was in that of Nebuchadnezzar. But in the life of the
humblest individual
in his life who has fewest vicissitudes
there will
appear
when it is seriously considered
evidences of Divine care
wisdom
power
long-suffering
sufficient to constrain him to cry out
“O how great are
His signs
and how mighty are His wonders!” How often has He disappointed our
fears! How often has He exceeded our hopes! If Nebuchadnezzar
on discovering
the meaning of one small act of Providence
was filled with such astonishment
how high will their admiration rise
how rich will be their satisfaction
how
profound their reverence
who shall have the whole plan of the universe
unfolded to their consideration! If he on earth
will not they much more in
Heaven sing
“O how great are His signs
and how mighty are His wonders!” God
had done much for Nebuchadnezzar. He had raised him to the highest place on
earth--He had made him a king of kings--had given success to his
counsels
victory to his arms
and bestowed on him every temporal blessing which
a mortal could possess. In the day of prosperity God is too generally
overlooked. Such was the effect of prosperity on Nebuchadnezzar. He felt and
spake as if he were omnipotent
as if there was no power in the universe above
his own
as if he were a god of gods
as well as a king of kings. But behold
and adore the power of Jehovah! In a moment
in the twinkling of an eye
He
makes this proud and presumptuous creature
who feels himself more than a god
less than the meanest of his subjects
less than a man--He makes him a
companion of the beasts of the field
and continues him in that situation for
seven years. Behold and adore the sovereignty of Divine grace
in sanctifying
this affliction! Many who never praised God for their prosperity have praised
Him for their adversity
have thanked and adored Him that ever they were
afflicted. This was the case with Nebuchadnezzar. He who never praised God for
raising him to the throne
adores and magnifies His name for driving him from
the dwellings of men. Joyous chastisement! Blessed degradation! Blessed the
eclipse of reason to him! By being deprived of his reason
he was taught the
right use of his reason. The minions that dwelt in Nebuchadnezzar’s court had
never approached him without saying
“O king
live for ever.” Accustomed to the
perpetual incense of their flattery
it is probable that he forgot his
mortality
he forgot that changes might come--that changes would come. Now
however
he sees that God is the only monarch who shall live for ever
and His
kingdom the only one that shall never be subverted by the storms of time. “His
kingdom
” says he
“is an everlasting kingdom
and His dominion from generation
to generation.” Change and vicissitude reach not the throne of the Creator.
“His kingdom shall for ever stand
His throne through all ages.” The life of
Nebuchadnezzar had been prosperous from its commencement
but his prosperity
never appeared to be so complete as it was immediately before the terrible
calamity of which we have an account in this chapter. His wealth is
immense--his power is unbounded--all his enemies are conquered
all his
provinces are submissive. Crownedwith victory
the veteran warrior was at rest
in his house
and flourished in his palace. But a more than ordinary share of
prosperity is often followed by some great disaster. The time of their greatest
prosperity is often the period which God selects for punishing the proud and
lofty ones of the earth. (William White.)
Verse 3
Daniel
4:3
His kingdom is an
everlasting kingdom.
The Kingdom of God
I. A FEW WORDS ABOUT THIS KINGDOM--the
antecedent is in the verse immediately preceding our text
in which the monarch
talks of “showing the signs and wonders that the high God had wrought towards
him.” He had not yet got quite into our school
and into the use of the
phraseology of the servants of the living God
who call Him the “Most High
God.” But by-and-bye you will find this same man learning that phrase also
and
putting it forth. However
he calls Him here “the High God
” higher than his
own god
higher than all the idols and gods of the heathen
higher even than
himself
and he would fain have been a god. Glory to our covenant God
that
this is a suitable and proper appellation
for the kingdom is His. The point I
wish to establish is
that Jehovah’s kingdom of grace is perfectly distinct
from all the kingdoms of the world. We might say much concerning the kingdom of
nature
and show how He rules that
as He did in the instance of those three
persons
so that even fire should lose its power
and they walk about in it
unhurt. And if He were not the God of the kingdom of nature
He could not
control and govern it. And
first of all
my Lord says
His kingdom is “not of
this world”; it is not carnal
it is not in the might and power of human
potentates
it is not submitted to the authority” of carnal minds
it is not
that which the enemies of Jesus Christ are to lay their hands upon as if they
had authority and offices appointed unto them in it. And this will in which the
kingdom is founded is of ancient date. Look back to the earliest history we
possess
and the account given of what real godliness was in Adam’s days
in
Abel’s days
and in Abraham’s days
and we shall find that the kingdom then
and for ages before
was founded in the settled purpose of eternity.
in the
council of peace
between the persons of Deity. Moreover
it is absolute in the
Divine mind--“With whom took He counsel?” or whom did He consult on the matter?
Where is the being that gave advice
or communicated understanding to Him? No
His will is absolute law. Probably it would be found a rather dangerous
experiment to make the will of a created being absolute law; but there is no
such danger with God. We are nowhere so safe
so happy and secure
as under the
guidance
control
and management of Jehovah’s absolute will. Moreover
it is a
kingdom that has always been advancing
according to the absolute sovereignty
of His own will. I know that the powers of darkness have done
and are now
doing
all in their power to stop its progress. The more His people were
afflicted the more they multiplied and grew. This kingdom
founded in the
Divine will
is organised with infinite wisdom. There are privileges
advantages
comforts
pleasures
and usefulness pertaining to the organisation
of a Christian church. Believers should not be like a scattered flock of sheep
not knowing one another; but should be knit together as one in heart
in love
and in bearing one another’s burdens. The organisation I mean is that which
consists of the people
the principles
and the privileges
all of which are in
accordance with
nay
organised by
infinite wisdom. Upon what principles has
Jehovah organised His Church
His kingdom upon earth? One word would serve as a
title page
a running title
to the whole statute book of the kingdom; and that
word is “grace.” It is a grace kingdom. All its principles
doctrines
laws
and statutes emanate from the fulness of grace in the Father’s heart
in the
Person of the Son
according to the register of the Holy Ghost
Grace makes the
characteristics. Moreover
as regards privileges. Here a vast amount of
illustration opens to my view; but I must limit myself to only one or two remarks.
This blessed kingdom of our God has privileges for all its subjects
who are
declared to be made “kings and priests unto God.” Moreover
if we speak of the
privileges under which the Kingdom of Jesus Christ is organised
we find a vast
revenue of promises
all of which are “yea and amen” in Jesus Christ
and are
to the glory of God in the experience of every subject of His grace. Let us
pass on to mark one thing more respecting this kingdom; I mean its unchangeable
character; for my text says expressly that “His kingdom is an everlasting
kingdom.” It shall know no variation.
II. THE INTERESTS OF THIS KINGDOM
which are great and rare
and concern the monarch and the subject both. I shall
only mention two or three of those interests; and if one of them fall
the
monarch is injured as well as the subject. The interests
then
are mutual
But
whilst we speak of the interests of the kingdom
we must not lose sight of its
dignity. All its subjects are dignified characters; and yet all their dignity
is concentrated in their glorious sovereign. All His subjects are brought out
from the world
washed and made clean
forgiven freely
justified perfectly
accepted cordially
“received graciously
and loved freely.”
III. DESCRIBE THE NATIVES OF THIS KINGDOM.
There is a peculiar description of them given by Haman
when he sought the
destruction of God’s Church in the time of king Ahasuerus
and the subtle
Jesuit cried
“O king
live for ever
. there is a certain people scattered
abroad and dispersed among the people in the provinces of thy kingdom; and
their laws are diverse from all people; neither keep they the king’s laws
therefore it is not for the king’s profit to
suffer them. If it please the
king
let it be written that they may be destroyed.” And what was the reason?
Why
that “their laws were diverse from all people.” Now this I think a fine
testimony to come from the mouth of so inveterate a foe of God’s people
with
regard to their peculiar character as natives of His kingdom. “Their laws are
diverse from all other peoples’.” Now
if grace has not made you to differ from
the world
if it has not distinguished you as a new creature in another
character I fear it has done very little for you. But
though our laws are
diverse from all others
we mean to abide by them
God helping us
and to
rejoice in them. When the Jews were apprised of this wicked conspiracy
what
course did they take? Did they attempt to alter
modify
or change their laws?
Did they attempt to amalgamate their laws with those of the people around them?
Did they say
“Well
instead of having a sacrifice once a-morning
let us have
one once a-week.” No
they would not think of the least alteration. And there
stood the people of God adhering constantly to the laws of God.
IV. THE GENERATION SPECIFIED IN
SUCCESSION--“His kingdom is an everlasting kingdom
and His
dominion from generation to generation.” Here
be it observed
that we are very
fond of a line of succession; but it must not be carnal and fleshly; it must
not be secular; it is a spiritual line of succession. This one line of
succession has been specified in the Scripture in a text which I have already
cited--“instead of the fathers shall come up the children.” Whether they were
born in antediluvian times
or in the Mosaic times
or under the prophets’
ministry
or under the ministry of the Lord Jesus Christ
or during the
apostles’ days
or down to the present hour
their family likeness has always
exhibited
and always will exhibit
spirituality
separation
and
subordination. But they are not only spiritual and separate
but subordinate to
the monarch. They have touched His sceptre; they have obtained life Divine from
Him. Now mark the subordination--“and bring into captivity every thought to the
obedience of Christ” “Thy will be done” is the favourite motto inscribed upon
their banners; “not as I will
but as thou wilt
” shouted their glorious
Captain
and they reiterate the cry. The will of Jehovah is the law of their
life. (Joseph Irons.)
Verses
10-15
Daniel 4:10-15
I saw and behold a tree in the midst of the earth.
The Fall of the Great Tree
I. UNDUE EXALTATION OF SPIRIT MAY BRING DEGRADATION OF THE
FLESH. Rich men often look over a vast domain which they call
their own
and the sight of their outward and visible possessions may inflate
their spirit with pride
as air forced: into a bladder will expand it to its
utmost extent Yet much that they look upon may have been bought for them by the
blood and brain and sweat of others
the thought of whose labour ought to
prevent the vain-glory of the possessor. This was the case with this giant king
of the olden times (v.30.) And he bestowed no thought on the outstanding debt
due to the human beings who had really build the city. If he had looked beyond
that which was immediately before him
he would have seen the captives whom he
had taken in war toiling to raise for him the stately buildings
those who had
wrought for him
and had been repaid with scanty food and an iron rule. “Is not
this great Babylon
that I have built:” But he “feared not God
neither
regarded man.”
II. THE DEGRADATION OF THE FLESH MAY LEAD TO A RIGHT EXALTATION
OF SPIRIT (V. 34). There are many people whom prosperity fails to
bring to a right state of heart before God
and then chastisement becomes a
necessity. God is willing to try the rod when nothing but the rod will bring
the desired end. There are many men in the world who are much less overbearing
towards the weak after they have been knocked down by a stronger arm than their
own.
III. A DOXOLOGY WILL SPRING FROM A RIGHT EXALTATION OF SPIRIT
(V. 37). Praise from a soul that has been humiliated in body and smitten in
circumstance is the best sign that it has come into a condition of sound
humility
and that the affliction has not been in vain. But praise is the
outcome of pain when the pain has been followed by healing. So with
Nebuchadnezzar. He passed through a painful experience
but it issued in
bringing him to the feet of the Eternal God. Lessons:
1. Divine punish merit may become Divine healing. Diseases require
treatment in proportion to their severity
and of all soul-disease there is
none more difficult to cure than pride
“which is an abomination to the Proverbs 16:5). But in the case before
us
as in many others
the chastisement of the sin became the instrument of its
cure.
2. Those who have most
sympathy with God are the most bold in declaring the conditions of His mercy.
Daniel feared not to tell his king of his sins
and to warn him that repentance
was the only way to escape judgment. (A. London Minister.)
The Tree of Pride
There is no narrative in the Scriptures which we may not apply to
ourselves.
1. Is there not some portion of that old Babylonish pride in your
hearts? You have never committed the same sins as the insane king
it is true.
But have you
ever been tried as he was--brought up in the midst of royal
luxury
taught to regard all men as beneath him and subject to his will
and
made absolute from childhood
so that his slightest wish was law? If not you
have nothing to boast of
and yet those sins you count so little may be as
great as his were to him. That love of dress
that greed of moneymaking
the
forgetfulness of common mercies
the neglect of religious duty
are but
developments of the same disease which afflicted him. “Hew down the tree
and
cut off his branches?”
2. How often have we seen this literally fulfilled--the edifice of
pride
which had been erected by the toilsome labour of one man
dashed to the
ground in ruin
while the possessor sees his children
bankrupt of youth and
innocence
ignorant and regardless of the only treasure they can carry with
them into a better world?
3. Can there be a more useful antidote than this chapter for the
materialism which prevails
for fraud in high places
for public dishonesty
the mixture of luxury and bankruptcy and business immorality which threaten to
sweep away the barriers of right and truth? What can we apprehend from such
scenes but the stern and solemn voice of the watcher
“Hew down the tree?”
Surely
then
this record speaks to us to aim at greater purity and simplicity
of manner
at greater economy--for a reckless spendthrift must be dishonest
as
he spends what he does not earn. We should deny ourselves in the way of vain
show
and not be guilty of the folly of endeavouring to outdo each other in
finery
in great parties
in luxurious living and magnificent extravagance. The
spending of a half-year’s earnings in a single day is nothing but insanity. (J.
Medley
D.D.)
Verse 17
Daniel 4:17
This matter is by the
decree of the watchers--the word of the holy ones.
A Watcher and a Holy One
The word for watcher
became an ordinary term in the Syrian church for angel; and Ephrem Syrus
classes the watchers with the Seraphim and Cherubim as a special order of
Heavenly beings. The use
however
of the word in the Syrian church was
probably borrowed from this passage
and it is interesting to find in the
Babylonian mythology a complete explanation of its use. For as there are
“watchers” mentioned also in the literature of the Parsees
or Persian fire
worshippers
it has been argued that the Book of Daniel was a late book
which
had borrowed its doctrines of angels from Zoroaster. Our enlarged knowledge of
Babylonian literature has revealed to us the fact that they believed in a vast
hierarchy of spiritual beings of every rank
some belonging to the earth and
some to Heaven; and among these the seven spirits
to whom the seven planets
were entrusted
held an important place as the guardians of the universe and of
the house. There were also seven warder spirits who kept watch at the gates of
Hades. Each dwelling also had special watchers
whose office it was to drive
away the wicked and all enemies
and who could oven inflict upon them the
penalty of death. There have been brought home to our museums figures coarsely
fashioned in bronze of these watchers; while in the cuneiform inscriptions
there are found solemn forms
directing where
with magical rites
each one of
these guardian beings was to be placed
and detailing his attributes of office.
The being
therefore
which the king saw in his dream was one of his own
guardians
a warder spirit under whose protection he had been placed. (R.
Payne Smith
D.D.)
The Most High
There was something new to
the king in this appellation. He had thought of many gods. The heavens were to
him a repetition of the earth. There were beings there of every kind and class
good and evil
powerful for mischief
partial
capricious
but useful if
propitiated. He thought that these beings existed for man’s sake. He was to
learn of one God
for and by whom all things exist
and who rules in the
kingdom of men. He supposed that men such as himself
kings and princes
ruled
and that the gods would help or try to frustrate these earthly rulers according
to file treatment which they themselves received. He had never conceived such a
thought as that which is so natural to us
that while man proposes God disposes
of earthly things. Even the philosophical Greeks supposed that the Deity was
subject to the rule of necessity or fate. Zeus might hold the balance
but the
scale would go up or down independently of his will. But during these seven
years there was to be a growth of knowledge in the king’s mind
until he had
mastered the truth that the earth is the Lord’s and that all things on earth
are as He wills and by His permission. (R. Payne Smith
D. D.)
Decrees and Demands of the
Watchers
I. First
THE APPELLATIONS; the
watchers and the holy ones. Now here I am obliged again to differ from the
commentators
some of whom speak of these watchers and holy ones as being
created angels or glorified saints. The saints in glory have entered into rest
and cannot interfere with
nor be disturbed by
earthly affairs. The angels
it
is true
are emphatically called “ministering spirits sent forth to minister to
them who shall be heirs of salvation”; but where is the Scripture which gives
the least idea of either saints or angels having the prerogative of decreeing
and demanding? We have many instances of angels being sent as messengers of
vengeance and of mercy
but the prerogative of decreeing and demanding belongs
only to Jehovah! I
therefore
conclude that these watchers
these holy ones
are the blessed
glorious
undivided Trinity in unity
distinct in personality
indivisible in essential eternal union. All the solicitude which paternal love
can possess--all the affection which can be supposed to exist in the heart of a
bridegroom or husband
and all the tenderness and care which the very name of
the Comforter implies put forth to watch over and preserve the Zion of our God:
this accounts for her safety
and opens to her a never-failing source of
consolation
for so long as Jehovah wears the sacred appellations of the
watchers and the holy ones
the most vigilant enemies of His Church must be
disappointed and frustrated in their malicious assaults because they cannot
elude omniscience. The holy ones must cease to be holy ones before they can
neglect their charge. These watchers watch over the church publicly
personally
and perpetually. Their public watchings are sometimes for signal
judgments and sometimes for special mercies Jeremiah 31:28). Now who is so blind as not to see that the watchers have been
watching over the professing churches in dear old England. Moreover
the Lord
watches over His people personally as well as collectively
as it is written
“The Lord is thy keeper
the Lord is thy shade upon thy right hand” (Psalms 121:5). So that while these holy watchers take special charge of the
church as a body
protecting her
providing for her
and present with her;
every member
however obscure
is as much His care as the whole body
for the
body would not be complete if the least member were missing. He watches the
book where all their names are written--He watches the dates there recorded
when they are to be regenerated--He watches the instruments and the providences
which He has decreed to employ. So that our blessed watchers are never off the
watch
though we often are
then let earth and hell assail by day or night
Israel is safe because omnipotence
omniscience
and omnipresence belong to our
watchers
our holy ones
the covenant God of Israel. We ought also to bear in
mind that these Heavenly watchers are quite aware of
and well know both the
friends and the foes of
the church; so as to be prepared to suppress the one
and to succour the other. You and I may be taken by surprise
but our holy
watchers cannot. Does the appellation of “the holy ones” find a response in
your experience? Does the nature
yea
the very life of these holy ones dwell
in you? Then it must and will manifest itself in holy aspirings
holy
feastings
holy actions and the like
as it is written
“but as He which hath
called you is holy
so be ye holy in all manner of conversation” (1 Peter 1:15).
II. Let us now
proceed to notice THE
LEGISLATION SET FORTH IN OUR TEXT in the words “decreeing and
demanding
” throughout the wide range of Divine government in the worlds of
nature
providence
and grace; and who
I ask
can be trusted to decree and
demand
but these Almighty watchers
these holy ones? This glorious Triune
Jehovah alone doeth what seemeth Him good in the armies of Heaven and among the
inhabitants of earth. Of Him only can it be said
“He spake
and it was done;
He commanded
and it stood fast”; for “the counsel of the Lord standeth for
ever
the thoughts of His heart to all generations.” So that what the watchers
decree
the holy ones demand throughout the world of nature. Hence the Psalmist
assures us that fire and hail
snow and vapours
stormy wind
mountains and all
hills
fulfil His word (Psalms 148:8). Yea
when He decrees the reversing of nature’s order for any
special purpose
He also demands its accomplishment; as when the sun stood
still while Joshua completed his victory over Israel’s enemies (Joshua 10:1-43); and when the sun went backward ten degrees by the sun-dial of
Ahaz to confirm the Lord’s promise of adding unto the king’s days fifteen years
(Isaiah 38:8). Let us now turn from the world of nature to the world
of
providence
and see how Divine legislation rules there without human
interference; yea
against human hostility. The history of the patriarch Joseph
was a striking exemplification of this principle. The watchers had decreed that
he should
rise to an eminence above
all his brethren for the purpose of saving Egypt from desolation
and the
chosen tribes from perishing in the time of famine; but at every step of his
advancement human hostility seemed determined to frustrate that decree. Just
glance at the history of David in confirmation of the grand truth which we are
dwelling upon. “The decree of the watchers” was that he should be King of
Israeli that he should slay Goliath and vanquish the Philistines; but
everything human seemed to militate against that decree. Take one more sample
of sacred history to illustrate this point
the history of Paul. The decree of
the watchers concerning him is recorded thus
“He is a chosen vessel unto me to
bear my name before the Gentiles and kings
and the children of Israel.” Yet
before the demand is made
“he is breathing out threatenings and slaughter
against the disciples of the Lord.” But what an imperative demand was that word
of the holy ones
“Saul! Saul!” which invincibly struck him to the ground
changed his heart
and made him cry out
“Lord
what wilt thou have me do?”
Still
human hostility determines upon reversing the decree of the watchers
and perverse man sets himself to overturn Divine legislation by conspiring
against the life of Paul--yea
against the progress of Christ’s Kingdom; but
what do all their conspiracies effect
but the very furtherance of that great
work which they aimed to destroy? Having thus surveyed the worlds of nature and
providence as under this Divine legislation
we will turn our attention to the
world of grace; and here our text will be the running title of the
statute-book
and the farther we read the more deeply shall we be convinced
that decrees and demands made up the whole amount of legislation by which the
world of grace is governed. The whole system is ushered in with this royal
proclamation
“I will be gracious to whom I will be gracious
and will show
mercy on whom I wilt show mercy” Exodus 33:19).
III. We will now
attend
in the third place
TO
THE LESSONS OF INFORMATION SET BEFORE US IN THIS HIGH AND HOLY PROCLAMATION.
And the first lesson of information is that there is but one sovereign Ruler of
all worlds
all beings
and all things; To throw off Divine authority
and the
absolute sovereignty of Jehovah
is the bent and determination of fallen man;
“because the carnal mind is enmity against God
for it is not subject to the
law of God
neither indeed can be” (Romans 8:7). Moreover
His redeemed
grace-taught subjects may well rejoice
even now that all nations
all kings
yea
all worlds shall know that the Most
High ruleth over all; so that all the great events
the revolutions
the rise
and fall of empires are subject to His control
and subservient to the decree
of the watchers
and to the demand by the word of the holy ones. Now let us
learn a second lesson of information from this subject
the entire dependence
of the creature upon these Almighty watchers. (Joseph Irons.)
The Fortunes of Kings and
Empires are in the Hand of God
God was pleased to humble
Nebuchadnezzar
and to make him an example to the world and to himself of the
frailty of all human power--the instability of all human greatness. Strange as
it may seem
notwithstanding Daniel’s weight and credit with the
king--notwithstanding the consternation of mind into which the dream had thrown
him
this warning had no permanent effect. He who was not cured of his
overweening pride and vanity till he was overtaken by the threatened judgment.
This judgment the text refers to the “decree of the washers
” and the “word of
the holy ones.” The intent of the matter is to give mankind a proof
in the
fall and restoration of this mighty monarch
that the fortunes of kings and
empires are in the hand of God--that His providence perpetually interposes in the
affairs of men
distributing crowns and sceptres
always for the good of the
faithful primarily
ultimately of his whole creation
but according to His
will. It is a mistake to regard these “watchers” and “holy ones” as angels.
They are none other than the Three Persons in the Godhead. “Watchers” describes
them by the vigilance of their universal providence. “Holy ones” by the
transcendent sanctity of their nature. The assertion in the text is that God
had decreed to execute a signal judgment upon Nebuchadnezzar for his pride and
impiety. To make the declaration more solemn and striking
the terms in which
it is conceived distinctly express that consent and concurrence of all the
Persons in the Trinity in the design and execution of this judgment
which must
be understood indeed in every act of the Godhead. It is the express assertion
of the text that God governs the world according to His will. If this were
always
present to the minds of men
they would never be cast down beyond
measure by the successes of any enemy. And a firm belief in God’s providence
will moderate our excessive admiration of the virtues and talents of men
and
especially of bad men. (Bishop Horsley.)
Verse 18
Daniel 4:18
This dream I
Nebuchadnezzar
have seen.
Nebuchadnezzar’s Dream
I. THE SYMBOL.
1. A tree (v. 10). An image common in both Old and New Testament. The
image of prosperity; and that both of the righteous
as in Psalms 1:3
and of the wicked
as in Psalms 37:36 (Prayer Book ver.). In this
latter passage note the verbal coincidence between it and Daniel 4:4.
2. A tree growing to an immense size (v. 11-13). Like that in Mt Ezekiel 17:22-24; Ezekiel 31:3-9. Significant of wide
dominion.
3. A tree condemned by a decree from Heaven (v. 13
14)
reminding us
of the Baptist’s words (Matthew 3:10)
and of our Lord’s (Luke 13:7; Matthew 21:19).
4. A tree spared (v. 15-17); though to be cut down to its stump
it
was not to be entirely destroyed
but left to shoot forth and grow again.
II. THE INTERPRETATION.
1. The Chaldean magi could not explain its meaning (v. 6
7).
2. Daniel
being
called
felt it to be so terrible that he hesitated to reveal it (v. 18
19).
Like Samuel with Eli (1 Samuel 3:15).
3. He broke the dread news gently. Led the king’s mind to review his
vast power and majesty (v. 20-22). Pointed out his forgetfulness of God in the
midst of his earthly splendour (v. 25). Announced the judgment that God had
decreed against him to bring down his pride (v. 24).
4. He then became
a “preacher of righteousness
” in exhorting the king to repentance and amendment
if perchance the chastisement might be averted (v. 27).
III. THE FULFILMENT.
1. The king is not ashamed to acknowledge the supremacy of the King
of kings
whose royal Heavenly decree was accomplished even upon the mighty
monarch of the world (v. 28).
2. But not till a day of grace had been mercifully given. Twelve
months passed by
and Nebuchadnezzar was still revelling in his pride and
self-exaltation (v. 29
30).
3. The terrible judgment then fell suddenly upon him (v. 31-33). He
became mad
and like a brute beast
for a period denoted by the mystic
expression “seven times
” which probably means the time of the perfecting of
God’s purpose concerning him.
4. At the end of this time he was restored to reason and to royal
dominion. The lesson had been learnt. He gave God glory
and acknowledged Him
as King (v.34-37). Conclusion. From this page of Old Testament history let us
learn:
1. How the effect made upon us by religious impressions wears off in
course of time. God has to repeat His revelations and providential dealings.
2. How many ways God has of warning us.
3. How long a time God gives sinners in which to come to repentance.
4. How pure is the fulfilment of His word. (T. H. Barnett.)
Verses 19-26
Daniel
4:19-26
Then Daniel . . . was
astonied for one hour
and his thoughts troubled him.
The Symbolical Tree
Being troubled by his
dream
Nebuchadnezzar summoned the wise men of Babylon into his presence to
explain its meaning. They heard it
and were silent. Daniel arriving
afterwards
the king recites his dream a second time. That holy man no sooner
heard the dream than the meaning of it was unfolded unto him by the Spirit of
inspiration. And if Nebuchadnezzar was troubled by the vision
Daniel is not
less troubled by a discovery of its meaning. We cannot
however
suppose that
Daniel’s agitation was caused by dread of Nebuchadnezzar. We cannot suppose
that he was afraid to deliver the message with which God had entrusted him. His
perturbation of mind may be accounted for upon principles more accordant with
his high character. In interpreting the vision
he had to denounce a judgment
from the Lord against the king; and Divine judgments are such as to strike
every pious mind with awe. To utter them
is to bear the burden of the Lord.
There can be little doubt that Daniel was attached to Nebuchadnezzar
and that
this attachment was the cause of his trouble. This agitation of mind is
therefore
highly honourable to Daniel. He would not violate his conscience at
the king’s command; but men who are loyal to God will always be found to be
most loyal to kings. Let adversity come
and they will then find in what hearts
the truest loyalty resides. They will find that men like Daniel
though they
may refuse to comply with their sinful commands
will be the first to weep for
them. We read not that one of all the princes
the governors
the captains
and
the sheriffs
that bent before the idol on the plains of Dura
were in the
least affected by Nebuchadnezzar’s humiliation. Seeing his faithful servant
thus agitated
Nebuchadnezzar endeavoured to compose his mind. “The king spake
and said
Belteshazzar
let not the dream
or the interpretation thereof
trouble thee.” Thus encouraged
Daniel proceeded to discharge his difficult and
solemn duty. The design of this calamity was to teach Nebuchadnezzar that God
giveth the kingdoms of men to whomsoever He will. These kingdoms may be
acquired by valour
they may be transmitted from a long line of ancestors
yet
still they are the gifts of God; and He bestows them in adorable sovereignty.
The kings and the princes of the world can give no ultimate reason for the fact
that they occupy such exalted stations
except by tracing it to the good
pleasure of the Almighty. And God not only appoints the lot of kings; He
appoints the lot of all men. We cannot give a rational account of anything
about our condition
and especially of what is good about it
apart from the
will of God. The fact of this calamity being sent in order to teach
Nebuchadnezzar the supremacy of God
reminds us how apt mankind are to forget
this truth
and to act as if they were sovereign and independent
Though every
object in creation
and every event in providence
speak to us of God
of His
power
of His wisdom
of His sovereign majesty
yet how much is He overlooked!
How greatly is He forgotten! In the formation of our plans
in the exertion of
our influence
in the employment of our faculties
how seldom is He recognised!
This arises from the corruption of our nature; from its unbelief of Divine
things; its enmity to Divine holiness; its insubordination to Divine authority. In
the present disordered state of human nature
two things contribute greatly to
make men forget the sovereignty of God. The first of these is the invisibility
of the Divine nature
and the consequent invisibility of the Divine agency. A
second reason why men so much overlook the Divine supremacy is the manner in
which God governs the world. In ruling His intelligent offspring
God deals
with them as creatures possessed of reason
will
and conscience. In fixing
their lot in the world
He makes use of their own talents
passions
plans
and
efforts. We never can
in any instance
separate the controlling influence of
God from the free agency of man. Hence
because the affairs of the world appear
to be carried on solely by the operation of secondary causes
we are apt
altogether to forget His presence and His power. From the fact of this calamity
being sent to teach Nebuchadnezzar the supremacy of God
we learn that it is of
great importance to keep this truth constantly in remembrance. Notwithstanding
that Nebuchadnezzar was elected to the throne of Babylon by God
he had to use
means with as much earnestness and diligence as if his kingdom had not been a
gift from the Most High. He had to employ vigilance
and skill
and
perseverance
to undergo much anxiety
endure many hardships
encounter many
dangers
fight many battles
storm many towns. And notwithstanding that there
is an ordination to eternal life
he who would obtain it must use means just as
if there was no ordination. He must watch
he must strive
he must fight. (W.
White.)
Sad Tidings
There was silence in the
king’s chamber whilst the prophet of God meditated on God’s mysterious message
to the king
and considered how he might best impress upon the king the meaning
of the Divine sentence. So for that while
during which Daniel sat mutely
pondering the matter
we cannot doubt his heart was lift up to the throne of
the Heavenly Grace to obtain for himself from the Holy Ghost the “power to
speak as he ought to speak”; and for the king his master a teachable
disposition
and such a penitential submission to the Almighty
as might ensure
him forgiveness and mercy. The “one hour” during which Daniel is said to have
been “astonied” is an indefinite note of time. Daniel was “astonied and his
thoughts troubled him
” because in the first place I think (as the LXX
expression for his “troubled thoughts” will suggest)
Daniel had to unravel and
reason out in his own mind the mysterious intimations of the dream
and make it
clear to himself
before he ventured to speak. Then
in the second place
the
thought of all the indignities and suffering implied in the terms
which described
the impending madness
might well make a tender-hearted man hesitate to
announce the details of such a calamity about to fall on one whom he regarded
with admiration and gratitude. Daniel grieved to think that one who had
promoted him to a share in his glory
and to the honour of governing the chief
of his provinces
should be in danger of such a terrible reverse! And then
again--as he thought over the humiliating decree of Heaven
this questionwould
rise in his mind--how would the king receive the announcement? If
Nebuchadnezzar required such a chastisement for his pride
would he be in the
temper to listen patiently to the declaration of such a rebuke from the God of
the Jews
whom as yet he had not learnt to honour? But Daniel knew (in the conflict
of his feelings) how to gain courage and strength; and how to “set his face as
a flint
” and deliver without flinching the word of the Lord. If the Spirit of
God was in him
could it be there except he prayed? Now see how God had
strengthened him! Not only did Daniel interpret the dream
but (with an earnest
concern for the king’s welfare) he dared to speak to him of his sins--which
were bringing this dreadful punishment upon him! And Daniel could do this with
a clear conscience
since he was ruling his province well himself to the
benefit of his people
and doing his best to “shew mercy to the poor”--not
living in luxury at their expense
nor exalting himself to their hurt.
I. IN HIS ANXIETY TO HELP HIS ROYAL
MASTER
DANIEL
PRESENTS A CONSPICUOUS EXAMPLE OF THE VALUE AND POWER OF SYMPATHY.
During that “one hour
” as he sat “astonied
” mutely contemplating the abstruse
subject
on which the king not only demanded an explanation
but asked for it
with such evident desire for relief from a pressing anxiety and trouble--Daniel
felt for the king; and with all his heart he laboured to find words which would
meet the case
and which should not merely solve the mystery
but should at the
same time touch the king’s conscience and heart. He studied the case with the
penetrating interest of a good physician. As he contemplated the pitiful sight
of the grand monarch become a grovelling maniac
driven from the dwellings of
men
and left to the full sway of his mental aberration--Daniel could not but
feel as Elisha felt when he “settled his countenance steadfastly” upon Hazael
till he wept at the thought of all the misery which God had showed him the
murderer of Benhadad and the usurper of his throne would cause. Daniel yearned
to impress the king with the same vivid apprehension of impending danger as he
himself had
that it might lead him to an effectual repentance. Sympathy is one
great element of success in winning souls to God; without sympathy religious
influence is scarcely possible. In the present state of society
when at the
same time that class-distinctions are becoming less rigidly marked class
feelings are often being deeply stirred
and when the lowest grades are gladly
accepting the newly invented ministrations of men and women from amongst
themselves--it is of paramount consequence to the church that it should be
plainly seen her ministers have a real love and concern for all
however far
removed in the social scale. How is this sympathy to be cultivated? Few are
intensely sympathetic by nature; others must supply the default of nature by
much “stirring up of the gift that is in them” through the laying on of hands.
True Christian sympathy proceeds from love of souls; it is the result of having
mastered the fact that every soul is of value to Christ
who gave Him blood to
redeem it. The sympathy of Jesus Christ can only be reflected in our ministry
for Him
when we are willing to study each particular soul’s need; and that
upon our knees in prayer. If the message we have to deliver is to be regarded
by those who listen to us
they must perceive that we believe it ourselves;
and
in the next place
that our thoughts trouble us with sorrow for those whom
our words condemn. Daniel (as he pondered over the future of Nebuchadnezzar)
evidently perceived further terrors than the insanity which was to reduce the
king to such a vile estate; he feared his waking from the dust of the earth
in
the latter day
to “shame and everlasting contempt.” Hence his earnestness. But
it might seem as if Daniel’s sympathy was wasted
since we are told of no
immediate results. Not so however; though the king may have remained unaffected
by it till his reason was restored to him
after the “seven times had passed
over him
” still it is clear he then submitted to be taught by the man of God
whose word had not failed
whose heart he knew he might trust.
II. In
the second place
DANIEL MAY BE
LOOKED UPON AS THE THOUGHTFUL AND REVERENT STUDENT OF GOD’S WORD. The Bible is
full of mysteries
which it is our bounden duty to look into; and full of
difficulties which must be faced. Thoughtful and educated men in every
congregation are demanding of the clergy not only more heart
but more
intelligence and more culture. They have grown tired of sermons that shirk the
difficulties which perplex their own minds. “Knowledge is power
” but there is
no power like the power of the Holy Ghost. The mere cultivated intellect is no
adequate weapon wherewith to fight against sin.
III.
Again
we cannot fail to see in Daniel (to whom God had given such insight into
Divine mysteries) THE TYPE OF
ONE WHO IS PURE IN HEART AND PURE IN LIFE. At the period of his
life which we are considering
Daniel allowed himself (it would appear from
what he says in the tenth chapter) a moderate use of “pleasant bread” with
flesh and wine for his usual diet; when
however
he was the recipient of
Divine communications
he fasted
and (as a strict observer of the law) he
would not fail to east often. But we remember
when he was only a boy of 14
with a wonderfully precocious faith
he had denied himself all the dainties of
the king’s table lest he should be defiled by what had been offered to idols.
He knew that “man doth not live by bread alone
but by every word that
proceedeth out of the mouth of God
” and God’s word
heard in his own heart
was “abstain.” We learn from the first chapter that God gave him for his reward
(above and beyond the skill in all learning and wisdom which his three
companions were blessed with) “understanding in all visions and dreams.” How
good for the Church of England it would be if those who are to be her future
ministers would make that noble venture of faith; “Prove thy servants
I
beseech thee
ten days
and let them give us pulse to eat
and water to drink.”
Happy those who
when called in the exercise of their office to rebuke sin in
others
have no rebuke of conscience to make the words falter on their lips!
Daniel’s thoughts troubled him; but no regrets for his own misconduct made him
dumb
nor mingled with his sad forebodings as to the fate of one whom he saw
pursuing with headstrong course the road to ruin. (W. Morrison.)
Verses 19-37
Daniel
4:19-37
Moments
of Astonishment
“Then Daniel
whose name
was Belteshazzar
was astonied for one hour
and his thoughts troubled him.”
There are moments of astonishment in all true ministries. The word “hour”
should be replaced by the word “moment”: Then Daniel was astonished for one
moment. But into one moment how many hours may be condensed! Into one feeling a
whole lifetime
with manifold and tragical experience
may enter. We have
nothing to do with mere time in calculating spiritual impression
spiritual
service
spiritual enjoyment. Daniel was not a man to be easily affrighted; the
astonishment which befell him was moral
imaginative
not in the sense of
fancying things that did not exist
but in the sense of giving realities their
largest scope and meaning. He was astonished that such a fate was awaiting king
Nebuchadnezzar. It was like a blow struck upon the very centre of his forehead;
when he saw what was going to befall the king he was struck
as it were
with a
spear of lightning
his voice faltered
as did the fashion of his countenance.
He had a message to deliver
and yet he delivered it with tears that were
hidden in the tone of his voice. He was not flippant; he was solemn with an
ineffable solemnity. Never was he in such a position before. Only the Divine
Spirit could make him equal to the responsibilities of that critical hour. Many
words we can utter easily
but to pronounce doom upon life
any life
old man’s
or little child’s
is a task which drives our words back again down the throat.
We cannot utter them
yet we must do so; we wait in the hope that some relief
will come
but relief does not come from this burden-bearing in the sanctuary
of life. The preacher is often as much astonished as the hearer
and as much
terrified. In proportion as the preacher is faithful to the hook which he has
to read
expound
and enforce
will he sometimes come to passages that he would
rather not read. It would be delightful if we could expel the idea of penalty
from our human intercommunion. Men have tried to fill up the pit of hell with
flowers
and all the flowers have been consumed. It would be delightful to hide
by concealment of any kind the horrors that await the wicked man
but to hide
those horrors is to aggravate them. It can be no joy to any man to go forth and
say
“Yet forty days
and Nineveh shall be overthrown.” No man could utter such
words but in obedience to the election and ordination of God. It is easy
if we
consult our own flesh and sense and taste alone
to hide the Cross of agony and
shame; but he who hides the Cross hides the salvation which it symbolises
and
without which it is impossible. It is not easy for any man
Jonah or Daniel
Hosea or Joel
to say unto the wicked
It shall be ill with thee. We would
rather live upon the other side of the hill
where the sun smiles all day
where the flowers grow as if they would never cease to unfold some new secret
of colour and beauty
and where the birds trill a song from hour to hour
as if
growing in capacity as they multiply in service. But the hill of the Lord is
many-sided; we should be unfaithful and unjust if we did not recognise its
multifold aspects
and show them to those who have come to see the reality and
the mystery of the Divine Kingdom amongst men. Daniel looks wondrously well in
the moment of his astonishment. The man’s best self is now in his face. How quiet
he is
and what singular tenderness plays around the sternness which befits the
message that he is about to deliver! What a mixture of emotion
what an
interplay of colour
what an agony of sensation! yet Daniel is a true man
and
he will speak the true word
come of it what may
so far as he himself is
concerned; furnace of fire or den of lions
he must speak the word which the
Lord has given to him. Why do we not follow his example? Why do we try to take
out of the Divine word all things offensive? It would be easy to pander to
human taste
and to flatter human vanity
and to assure the half-damned man
that the process cannot be completed
but that after all he will be taken to
Heaven and made a seraph of. Who can tell lies so thick
so black? Let him
eschew the altar and the Cross. (Joseph Parker
D.D.)
Verse
25
Daniel 4:25
The Most High ruleth in the kingdom of men
and giveth it to
whomsoever he will.
God the Sovereign of all Kingdoms
That this world owes its existence to the creating power of God
and that He established its laws
and put its every wheel in motion
is a truth
so evident that it has extorted the consent of all mankind. But did He then
exhaust His omnipotence? And has He been inactive ever since? Did He cast it
off His hand
as an orphan-world
deprived of His paternal care
and left to
shift for itself? In the rational world
events are frequently brought to pass
by the instrumentality of free agents; but still they are under the direction
of the universal cause; and their liberty is not inconsistent with His
sovereign dominion
nor does it exempt them from it. Though He makes us of
secondary causes
yet He reserves to Himself the important character of the Ruler
of the universe
and is the Supreme Disposer of all events. This is a truth of
infinite moment
and fundamental to all religion. But if Almighty God does not
govern the world
and order all the affairs of men according to His pleasure
where is the expediency or necessity of imploring His blessing and protection?
I. THAT THE MOST HIGH IS THE SOLE DISPOSER OF THE FATES OF KINGDOMS
AND THE EVENTS OF WAR
IS DEMONSTRABLE FROM HIS PERFECTIONS. We may
infer from His wisdom that He formed the world
and particularly man
for some
important design
which He determined to accomplish; but could He expect that
this design would be accomplished by free agents
left entirely to themselves
without any direction or control from Him? Or would it be consistent with wisdom
to form creatures incapable of self-government
and fit subjects for Him to
rule
and yet exercise no government over them
but leave them entirely to
themselves? Justice is an awful and amiable attribute. And on whom shall He
display it
but on rational creatures
who are capable of moral good and evil?
Indeed
the display of justice on particular persons may he deferred
as it
generally is
to another state; but on societies
as such
it cannot be
displayed but in this life; for it is only in this life that they subsist in
that capacity; and
therefore
guilty nations must feel Divine judgments in the
present state
which supposes that God disposes of them as He pleases. His
goodness
that favourite perfection
is diffusive and unbounded; but how shall
this be displayed in this world
unless He holds the reins of government in His
own hands
and distributes His blessings to what kingdom or nation He pleases!
If He do not manage their concerns
His mercy cannot be shown in delivering
them from calamities; nor His patience in bearing with their provocations. His
power is infinite
and
therefore
the management of all the worlds He has made
is as easy to Him as the concerns of one individual. He knows all things
and
is everywhere present; and can He be an unconcerned spectator of the affairs of
His own creatures
and see them run on at random
without interposing? We may
as well say in our hearts
with the fool
“There is no God” (Psalms 53:1)
as entertain such mean
ideas of Him
as an idle being
whose happiness consists in inactivity. He will
display His perfections in the most God-like manner
and this was His design in
the creation of the universe; and since He cannot do this without exercising a
perpetual providence over it
we may be assured He will do “according to His
wilt in the armies of Kenyon
and among the inhabitants of the earth” (Daniel 4:35). Indeed
there is
something unnatural in the idea of a creator who takes no care of his own
creatures.
II. THAT GOD IS THE SUPREME DISPOSER OF THE FATES OF KINGDOMS
AND OF THE EVENTS OF WAR
IS DEMONSTRABLE FROM THE
REPEATED DECLARATIONS OF SCRIPTURE; and this alone is sufficient proof
to those that believe their Divine authority. This great truth
in one form or
other
runs
through the whole Bible. Sometimes the Divine government is
asserted to be universal
supreme and uncontrollable. Our God is in the heavens;
He hath done whatsoever He pleased (Psalms 115:3). The Lord hath prepared
His throne in the heavens; and His Kingdom ruleth over all (Psalms 103:19). He doeth according to
His will in the armies of heaven
and among the inhabitants of the earth; and
none can stay His hand
or say unto Him
what doest thou? (Daniel 4:35). Now His universal
government
which is so strongly asserted in these passages
implies His
particular government of the affairs of kingdoms and nations; and the
Scriptures declare that the care of Providence extends to the most minute and
inconsiderable parts of the creation; and
therefore
much more does it extend
to the affairs of men and the fates of kingdoms. He giveth the beast his food
and the young ravens that cry (Psalms 147:9): Behold
the fowls of
the air; they sow not; neither do they reap
nor gather into barns; yet your
heavenly Father feedeth them. Hence Christ draws the inference now in view
“Are not ye much better
or of more importance
than they?” The Scriptures
farther expressly assert that the promotion and degradation of princes
the
prosperity and destruction of kingdoms
are from God. “Promotion
” says the
Psalmist
“cometh neither from the east
nor from the west
nor from the south:
but God is the judge; He putteth down one
and setteth up another” (Psalms 75:6). Hence pious warriors
have confided for victory in the providence of God
and been sensible that without
Him all their military forces were in vain. “Some trust in chariots
and some
in horses; but we will remember the name of the Lord our God.” And observe
difference; “They are brought down and fallen; but we
who put our trust in the
Lord
are risen
and stand upright” (Psalms 20:8; Psalms 33:16-17). Again
we find many
instances in the sacred writings of God’s over-ruling the conduct of men
even
of the wicked
accomplish His own great designs
when the persons themselves
had nothing in view but their own interest. Who could have had any raised
expectations from the sale of Joseph
a poor helpless youth
as a slave into
Egypt? His brethren had no other end in it than to remove out of their way the
object of their envy
and their rival to their father’s affection. But God had
a very important design in it
even the deliverance of the holy family and
thousands of others from famishing. And
therefore
Joseph tells his brethren
“It was not you that sent me hither
but God” (Genesis 45:8). The crucifixion of
Christ was the most wicked action that ever was committed on this guilty globe;
and the Jews freely followed their own malignant passions
and were not
prompted to it by any influence from God
who cannot tempt to evil. But I need
not tell you that this greatest evil is over-ruled for the greatest good of
mankind.
III. IT IS THE COMMON SENSE OF ALL MANKIND THAT THE AFFAIRS OF
KINGDOMS
AND
PARTICULARLY SUCCESS IN WARS DEPEND UPON GOD. Read over the historical parts of the Old
Testament
and you will find it the common sense of the Jews that they should
never engage in war without first consulting God
and imploring His blessing.
And since Christian kingdoms have been formed
we find the same sense
prevailing among them
even in the darkest times. Nay
the very heathens were
taught this by their reason
as one of the plainest dictates of the light of
nature. They had a Mars and a Minerva; the one the god
and the other the
goddess of war. They never engaged in war without anxiously consulting oracles
and offering a profusion of sacrifices and prayers. Now that which is common to
all mankind
in all countries
in all ages
and of every religion
seems to be
implanted in their nature by its author; and
consequently
must be true.
IV. THE INTERPOSITION OF PROVIDENCE ITS FREQUENTLY VISIBLE IN THE REMARKABLE
COINCIDENCE OF CIRCUMSTANCES TO ACCOMPLISH SOME IMPORTANT END IN CRITICAL TIMES.
Can we suppose that mere natural causes
that act without design
or that free
agents
who act as they please
and who have different views
different prejudices
and contrary interests and inclinations we suppose that all these should
conspire to promote one design unless they were under the over-ruling influence
of Divine providence? Must not such a remarkable and even preternatural
concurrence of various circumstances convince us of the truth of Solomon’s
remark
“There are many devices in the heart of man; but the counsel of the
Lord
that shall stand!” (Proverbs 19:21). Both sacred and profane
history may furnish us with many instances of such remarkable interpositions of
Providence. The first critical time which I would call to your remembrance
is
the Spanish invasion in the reign of Queen Elizabeth
1588. The Spaniards
enriched with the gold of the new world
America
then lately discovered
and
their king enraged against England with all the malignity of a papist and a
disappointed expectant of the crown
fitted out a fleet of such a force as the
world had never before seen. They proudly called it the invincible armada; and
indeed
it seemed to deserve the name. “The seas were overspread with their
burden
and the ocean groaned with their weight.” England then was but weak by
sea
and in no condition to make a defence; so that she seemed on the very
brink of popery
and slavery
and ruin. But she had little else to do but to
“stand still
and see the salvation of the Lord” (Exodus 14:13). Scarce had they displayed
their sails to the inviting gales
when He who holds the winds in His treasure
us let them loose upon the face of the deep. They were scattered--they were
dashed in pieces against one another--they foundered in the mighty
waters. And
of this mighty fleet there was hardly one left to carry back the dismal news.
And was not this “the Lord’s doing
and marvellous in our eyes?” (Psalms 118:23). Did He not make the
winds
in their courses
fight for England? If any of you should ask
“In what
manner does He do this? Or how is it possible He should do it
when we see no
sensible appearances of His controlling the laws of nature
or restraining the
liberty of men? Natural causes produce their proper effects; and men fight
against men; and perceive they are free to act or not to act
as they please.
Where
then
is there any room for the agency of Providence?” I answer
it is
the excellency of the Divine government to accomplish its purposes without
throwing the world into disturbance and confusion by great breaches upon its
established laws; it accomplishes them either by continuing the course of
nature or by altering it in so gentle and easy a manner that it is hardly
if
at all
perceivable. And as to men
God carries them on to effect His designs
without offering the least violence to their free and rational nature; and
sways their minds so gently that while they are performing His orders they
often seem to themselves to act from principles wholly within themselves. What
a surprising
mysterious government; what a perfect administration is this!
Yet
I think
we can form some general ideas how the Lord manages the affairs
of men
and particularly determines victory in the field of battle as He
pleases. The event of war often depends in a great measure upon the winds and
waves
clouds and rain. And why may not He
by a secret touch of His hand
order these so as to favour one party and incommode the other? The fate of war
greatly depends on the prudence of counsels
and the courage of the soldiers;
and why may we not suppose that He who formed the souls of men
and knows all
their secret springs of action
and how to manage them--why may we not suppose
that He may imperceivably direct the minds of the one party to concert proper
measures and darken and confuse the understandings of the other
to take
measures injurious to themselves
and advantageous to the enemy
though they
appear right to them
until the event shows them mistaken? He may suggest hints
of thoughts
and secretly bias the mind to a certain set of counsels.
1. If God rule in the
kingdoms of men
and manage the affairs of the world
then we should live upon
earth as in a world governed by Divine providence. This rebellious temper may
show itself about the smallest things. When you find fault with the winds or
weather
the heat of summer
or the cold Of winter
whom do you find fault
with? Is it not with Him that is the Disposer of these things?
2. If the affairs of nations
are at the disposal of the King of Heaven
then how dreadful is the case of a
guilty
provoking
impenitent nation!
3. That we should humble
ourselves before the King of kings
and take all proper means to gain His
protection. If God dispose the victory as He pleases
then it is most fit
and
absolutely necessary
that we should seek to secure His friendship.
4. If God govern the world by
means of second causes
it is our duty
according to our characters
to use all
proper means to defend our country
and stop the encroachments of our enemies.
(S. Davis
M. A.)
Verse 26
Daniel 4:26
The heavens do
rule.
The All-embracing
Providence of God
“The heavens
”
emblem of that Divine government that encircles the universe
the all-embracing
superintendence of Almighty love.
I. It rules MIND
as well as MATTER.
The whole material universe
organic and inorganic
from the smallest atom and
the tiniest insect
are under its absolute direction. There is no chance in the
formation
posture
or motion of any particle of the creation. But “the heavens
do rule” mind as well as matter. All the impulses
thoughts
and volitions of
every intelligent mind are under Divine control
The “heavens do rule” matter by
force
and mind by motive.
II. It rules the MINUTE
as well as the VAST.
Great and small are relative terms. In the eye of God they have no existence;
and what we call little not only influences the great
but reveals as much too
of the interest of the Almighty love.
III. It rules the EVIL
as well as the GOOD.
The “heavens do rule” sinners as well as saints
devils as well as angels. “The
wrath of man shall praise Him
and the remainder of wrath He will restrain.”
1. A word to the materialist. Why be so foolish as to regard matter
as at once the subject and the sovereign
the ruled and the ruler?
2. A word to the rebellious. Why oppose the Divine? You cannot master
the heavens. Their bursting storms will shatter your bark
and kindle
lightnings that will scathe you.
3. A word to the Christly. Let faith in the all-embracing Providence
inspire you with a heroism which shall brave all enemies
a magnanimity that
shall raise you above the crushing power of the greatest trials.
Verses 27-37
Daniel 4:27-37
Wherefore
O
King
let my counsel be acceptable unto thee.
Daniel’s Counsel
Daniel gives
counsel to the king like a man of God
directing him to break off his sins by
righteousness
and his iniquities or oppressions by showing mercy to the poor
if it might be a lengthening of his tranquility
and thus in some degree
mitigating the punishment that was coming upon him. We see here brought out
some of the excellencies of Daniel.
1. The kindness of his heart. In the yearnings of compassion which he
felt when he heard the king’s dream
and discerned its import. He was troubled
with tender concern for the king
though he was an oppressive and haughty
monarch. This is the true spirit of benevolence and piety
for it should ever
appear in the exercise of some compassion and kindness
even towards those who
have brought upon themselves tokens of the Divine pleasure.
2. The wisdom with which he was endowed. He was enabled at once to
discern what God designed to communicate by this dream of the king. “The secret
of the Lord is with them that fear him.” “The meek will He guide in judgment
and the meek will He teach His way.”
3. The faithful spirit of this servant of God. Daniel stands before
this mighty monarch of Babylon; he knows that his passions are strong
and that
his pride is as great as his power; yet
guided by his God
and looking up
no
doubt
for support from above
he ventures to give counsel to the king
exhorting him to the duties of penitence and reformation. He gave him clearly
to understand that it was a rebuke from the great Supreme Ruler for his sins of
pride
impurity
and oppression. As Daniel had been faithful to his God and his
king
he could leave the matter in the highest hands
however he might be
treated by an earthly monarch. (Thoreau Coleman.)
The Valley of Humiliation
In all cases
when God visits an individual with chastisement
sin is the procuring cause
and reformation is the end in view. When warned of coming calamity
repentance
is the only means by which it can be averted
and the best frame in which to
endure it
if inflicted. Having interpreted Nebuchadnezzar’s dream
which was
prophetical of evil to that monarch
Daniel exhorted him “to break off his sins
by righteousness
and his iniquities by showing kindness to the poor.” Very
awful was the threatening denounced against Nebuchadnezzar
to be not only
degraded from his throne
but deprived of his reason
and have his dwelling
among the beasts. A denunciation
infinitely more awful than this
has gone
forth against every son and daughter of humanity. Let us then break off our
sins by righteousness
and our iniquities by showing kindness to the poor. In
exhorting Nebuchadnezzar to this
Daniel could only hold out a peradventure of
his tranquillity being lengthened. But we are warranted
in the name of God
to
assure every sinner
that in the way of returning to God
the punishment
denounced against sin shall not only be suspended for a time
but cancelled for
ever. This is genuine repentance. This is genuine religion. Holiness of life
springing from holiness of heart. We may suppose that Nebuchadnezzar would be
greatly troubled by the interpretation of his dream. Whether his soul was
benefited by it does not appear. Probably the impression
though strong at
first
became gradually more faint. Day after day passed
and brought him
nearer to the period when the calamity must occur. Instead of becoming alarmed
by their approach to death and eternity
we every day see sinners becoming more
hardened and callous. At the end of twelve months
Nebuchadnezzar walked in the
palace of his kingdom. The place
in which he was walking
is generally
supposed to have been the famous hanging gardens of Babylon. These were one of
the most stupendous erections ever devised by genius for the gratification of
pride. A stranger
gazing on this astonishing spectacle
must have felt his
heart swell within him. No wonder
then
that the mind of its proprietor was
moved. All that he beheld was his own. Much of it had been made by him
and it
was all made for him. “Is not this great Babylon that I have built for the
house of my kingdom
by the might of my power
and for the honour of my
majesty?” In these expressions
we discern ambition with her lofty eyes
and
her presumptuous tongue
and her selfish heart. He looks upon himself as the
author and the end of all. No reference to Divine providence in bestowing
this--no reference to the Divine glory in using it--no indication that he felt
the awful responsibility of one to whom so much had been entrusted. It is all
viewed in reference to himself. But oh! even Babylon was little
when
considered as the only portion of an immortal soul. The poorest of God’s
children
the least of all saints
is infinitely better provided for than
Nebuchadnezzar. All things show the vanity of the world
considered as the
portion of man. At the moment when Nebuchadnezzar cried aloud
“Is not this
great Babylon which I have built
” there were
probably
few men in his empire
who would not have panted to be in his place. But the next moment
the lowest
the vilest
the most wretched slave in the monarchy of Babylon would not
on
any account
not for a crown--not for a kingdom--not for a world--have been
Nebuchadnezzar. The next moment Nebuchadnezzar is amadman. O the uncertainty of
all beneath the sun! But power is nothing
and wisdom is nothing
and courage
is nothing
when God is the adversary. When it is said that a beast’s heart was
given to Nebuchadnezzar
we are not to suppose that his rational soul was
extinguished
and that a beast’s heart was instead thereof transfused into his
body. His reason was not annihilated
the use of it was merely suspended. By a
Divine infliction on the sensitive part of his nature
he ceased to have the
sensations proper to a man
and began to feel as if he were an ox. It is well
known that
in certain diseases of the nervous system
persons often lose the
feelings common to mankind
and look upon themselves as if they were formed of
other materials than dust
and placed in other circumstances than those which
they actually occupy. Swayed by hope
some have fancied that they were kings
though occupying the humblest stations. Others
under the predominating
influence of fear
have fancied that they were formed of such fragile materials
that they would be destroyed by moving. Nebuchadnezzar seems to have been
exposed to a similar derangement. His sentient nature obtained a predominance
over his rational. He fancied he was an ox. He felt and acted as if he had been
one
imitating its actions
submitting to its treatment
shunning the society
of men
dwelling in the open field
and eating grass for his food. At the end
of seven years his understanding returned to him. What a change would this be!
It would be more than health after sickness
more than liberty after a long
captivity. It would be like awaking from the dead
as if he had undergone the
fabled metempsychosis
and after existing
for his allotted period
as an
inferior animal
he had entered upon the higher destiny of a rational being. He
now ceased to look down to the earth as an ox. He looked up to the heavens as a
man. He did more. He looked
above the moon and stars
above the thrones of
angels
unto God. From this passage we may learn the value of sanctified
affliction. “No affliction for the present is joyous
but rather grievous.”
Sorely was Nebuchadnezzar tried. He was brought lower than ever we read of
another in sacred or profane history. This seemed very bad for him
but in
reality it was very good. It; was the best thing that ever befell him on earth.
Had he not been smitten down by this humbling stroke
he would have remained
proud and presumptuous to the end of his days. But God brought him low
that he
might raise him to a higher elevation than the throne of Babylon. He was
evidently a very changed man
and there is every reason to hope that he was a
new creature. One of the best tests of saintship is to meet God with exercise
suited to His dispensations. And did not Nebuchadnezzar act suitably to the
case of one who has been sorely chastised
and then delivered from affliction?
Does not this proclamation bear upon it the stamp of genuine religious feeling?
Does he not praise God for correcting him? And could an unrenewed man do so? Is
not his conduct changed? Formerly he was a man of war; now
he says to all
nations
peace be multiplied unto you. Formerly
self was his end; now
he
makes use of his royal station for promoting the glory of God and the good of
men. But this decree was issued after mature deliberation. In it
we see the
peaceable fruits of righteousness
which affliction afterwards produces. We may
also learn
from this passage
that God adapts his corrections to the sins of
those to whom they are sent. It is said that God does not afflict willingly
and it may be said
with equal truth
that He doth not afflict at random
nor
arbitrarily. Every individual
and especially everyone who
like
Nebuchadnezzar
has a strongly marked character
has what may be called his
master passion
his imperial sin
to which all the rest are subordinate. This
is the stronghold of sin
the citadel of the city. And as s city can only be
permanently recovered from the hands of an enemy by forcing the citadel to
surrender
so the soul of man can only be recovered to the love of God by the
subduing of this besetting sin Or ruling passion. Nebuchadnezzar’s punishment
was continued until he learned that the Most High ruleth among the kingdoms of
men. So soon as this lesson was taught the discipline was removed. From this we
may learn that God will continue his corrections as long
but no longer than is
needful Affliction is a Divine ordinance
for the improvement of which we are
responsible. In many instances
besides that of Nebuchadnezzar
it has been the
means
in the hands of God’s Spirit
of awaking sinners to a sense of their
condition. But there are few vows worse kept than those which have been made in
the day of trouble. With the return of health solemn impressions wear away
the
world fills the heart
and leaves no room for God. The king of Babylon will
rise up in judgment against all who have been afflicted
and whose afflictions
have not brought forth the peaceable fruits of righteousness. (W.
White.)
Verse 30
Daniel 4:30
Is not this great Babylon
that I have built.
The Pride of Nebuchadnezzar
First
we have not so wonderful an opinion of God
or of His word
or of His heaven
as we have of our own acts
although we be never able to do
half that Nebuchadnezzar did. Secondly
this is our manner
to attribute all to
ourselves
whatsoever it be
riches
honour
health
or knowledge; as though
all came by labour
or policy
or art
or literature. If we cannot draw it to
one of these
then we think it fortune
although we understand not what fortune
is. If we did count ourselves beholden unto God for them
then we would find
some time to be thankful unto Him. Lastly
when we overview these matters
this
is our solace and comfort
to think these are the things which make me famous
and spoken of; and then we end as though it were enough to be pointed at
“Is
not this great Babel?” That which one loves seems greater and more precious
above all which he loveth not
although they be better than it; so did these
buildings seem to Nebuchadnezzar. One would not think that a house were a
matter to make a king proud
although it were never so fair; stone walls are
not so precious that he should repose all his honour upon lime and mortar.
Therefore
as the faithful soul looketh up to God
or upon the Word
or up to
Heaven
and saith to itself
Is not this my hope? is not this my joy? is not
this my inheritance? so the carnal man
when he looketh upon his buildings
or
his ground
or his money
saith to himself
Is not this my joy? is not this my
life? is not this my comfort? So
while he pores and gapes upon it
by little
and little the love of it grows more and more in his heart
until at last he
hath mind on nothing else. This was the first dotage of Nebuchadnezzar; the
second was
“which I have built by the might of my power.” What a vaunt was
this
to say that he built Babylon! when all histories accord that it was built
by Semiramis before Nebuchadnezzar was born. Therefore
why doth he boast of
that which another did? The answer is easy. We see that everyone doth labour to
obscure the fame of others
that they may shine alone
and bear the name
themselves
especially in great buildings; for if they do but add or alter anything
in schools
or hospitals
or colleges
they look straight to be counted the
founders of them
and so the founders of many places are forgotten. So it is
like that Nebuchadnezzar did add or alter something in this city
and
therefore
he took all to himself
as the fashion hath been ever since. Lastly
whom he putteth in “for the honour of my majesty
” he showeth that he was of
Absalom’s humour
who
although he had deserved shame
yet he would have fame.
So when Nebuchadnezzar came to himself again
he showed that when he sought his
own honour
honour departed from him
and he was made like a beast; but when he
sought God’s honour
honour came to him again
and he was made a king. Thus you
have heard what Nebuchadnezzar spake in secret
as though God would display the
thoughts and pride of such builders. These are the meditations of princes and
noblemen; when they behold their buildings
or open their coffers
or look upon
their train swimming after them
they think as Nebuchadnezzar thought
“Is not
this great Babel?” Is not this great glory?
Is not this the train that maketh me reverenced in the streets?
Are not these the things which shall make my children rich? Is not this the
house that shall keep my name
and cause me to be remembered
and make them
which are children now to speak of me hereafter? Now Babel is destroyed
and
the king that built it laid in the dust; had it not been better to have built a
house in Heaven
which might have received him when he died? Thus you have
heard what the voice spake from earth; now you shall hear what the voice spake
from Heaven; for it followeth
“While the word was in the king’s mouth
a voice
came from Heaven
and said
O king
to thee be it spoken; thy kingdom shall be
taken from thee
etc. God will warn him no more by dreams nor by
prophets
as He did; but His judgments shall speak Job 33:14). The first
note in this verse is the time when God spake from Heaven. “Pride.” saith
Solomon
“goeth before the fall”; so when pride had spoken
then judgment
spake
even while the proud word was in his mouth. See how God shows that these
brags offended Him
and
therefore
He judges while he speaks. How short is the
triumph of the wicked! When they begin to crow
God stoppeth their breath
and
judgment seizeth upon them when they think no danger near them. We cannot sin
so quickly
but God seeth us as quickly. How many have been stricken while the
oath have been in their mouths! as Jeroboam was stricken while he struck
that
they might see why they were stricken
and yet all this will not keep us from
swearing. (H. Smith.)
Danger of Prosperity
I. WE SEE WHAT SHOULD BE THE END OF ALL
GOVERNMENT (v. 11
12). A great man is often symbolized by a tree
in ancient and Oriental writers. The king’s tree gave shelter to some
a home
to others
and protection to all. As the shade and fruits of trees protect and
support the beasts that seek shelter under them
so government should protect
and support their people. The end of every government should be the greatest
possible amount of freedom and happiness to all the people. It should protect
the weak
give shelter to the oppressed
hope and employment to the poor
and
provide for the diffusion of useful knowledge. By the stump of the roots
remaining is meant that his kingdom should not be destroyed or alienated from
him during his affliction. A regent
probably his own son
Evil-merodach
governed for him during his insanity.
II. This history
teaches us another thing--THAT
PROSPERITY IS DANGEROUS. It is not always the beggar that loses
his soul. The man who has just lost all his property is oftentimes not in as
much danger as the man who has just gained a large fortune. It requires more
care to hold a full cup than an empty one. “Adversity may depress
but
prosperity elevates to presumption.” On the lofty pinnacle
where all is
sunshine
we need a special power to keep us
a special arm to sustain us. Let
me warn you
then
to remember that prosperity is not always permanent.
Commercial disasters often come in a way and at a time least expected. The
tendency of prosperity is to lead to dangerous expenditures and speculations.
What now seems so promising may result in disappointment.
III. THAT PRIDE IS IN ITSELF AND IN ITS
UTTERANCES AN EXCEEDINGLY DANGEROUS THING
AND ODIOUS IN THE SIGHT OF GOD. “And those that
walk in pride
He is able to abase” (v. 29-35).
IV. We have here
one of the most striking and instructive lessons of GOD’S POWER TO HUMBLE THE PROUD that is recorded
in the Bible. Babylon’s mighty monarch had made many successful campaigns
and
obtained great glory. He was the head of the mightiest kingdom and ruler over
the greatest city then in the world; but his riches and his fame
his treasures
and his power
could not preserve his peace of mind. His well-appointed guards
and numerous army could not keep him from being terrified by dreams. The
majesty and all-governing influence of God are here displayed in his
acknowledged
absolute
undisputed sovereignty over the world. God’s victory
over the mightiest and proudest conqueror was easy and complete. How utterly in
vain
then
for the impenitent to hope to escape from the presence of God! (W.
A. Scott D.D.)
Pride Goeth Before Destruction
I. THE FALL OF PRIDE WARNS YOU OF THE
SINFULNESS AND DANGER OF PRESUMPTION AND VANITY. “Pride goeth
before destruction.” “Those that walk in pride
He is able to abase.”
II. IT IS A GREAT MISFORTUNE TO BE
DEPRIVED OF REASON. It is one of the greatest calamities that can
befall men in this life. You should be thankful for the use of reason and
speech
and for the flowings forth of human sympathy. These are all God’s gifts
to you. You should be careful not to impair your understanding by neglecting to
use it
or by abusing it.
III. The king of
Babylon TESTIFIES TO THE
BENEFITS OF SANCTIFIED AFFLICTION. No doubt Nebuchadnezzar found
as David did
“It is good for me that I have been afflicted.” There are lessons
in affliction that we never can learn in prosperity. When God hides the sun
from us He reveals to us a thousand suns by night. You know that on a sick bed
or in the moment of an unexpected shipwreck
in the hour of bitter and
sorrowful bereavement
vows and resolutions are formed which
if kept
would
lead to great zeal in behalf of religion.
IV. YOU ARE HERE TAUGHT THE OMNISCIENCE OF
GOD.
The king was walking on his palace top
and he said to himself
“Is not this
great Babylon that I have built?” And
at the end of days
he “lifted up his
eyes unto Heaven.” In both instances God was nigh unto him. He heard the
thoughts of his heart in his pride
and he heard the whispering of his soul in
his penitence. There is not a thought that flutters in your hearts--there is
not a purpose in your mind formed for to-morrow or for the future--there is not
a secret spring of wickedness arising in any bosom--there is not a design that
is cherished in the secrecy of any heart
either for good or evil
that you can
hide from God. His eye pierces the darkness--His ear hears in silence--His laws
and His presence are everywhere. He is the final Judge who will bring every
secret thing to light
and judge every man according to the thoughts of his
heart the words of his mouth
and the deeds of his body
whether they be good
or whether they be evil. (W. A.Scott
D.D.)
Impious and Ruinous Exultation
I. HERE IS AN IMPIOUS EXULTATION.
“Is not this great Babylon
that I have built for the house of the kingdom?”
Here:
1. There is no
recognition of the services of others. “I have built.” Hundreds
perhaps
thousands
of men had worked hard in the undertaking; and without them it would
never have been accomplished
if begun
Personally the king did nothing but
order
and yet he takes to himself the credit. This conduct is repeated every
day. Men say
I have made a fortune
I have built mansions
I have won battles
etc. The services of others are not taken into account.
2. There is no
recognition of the help of God. Who gave him the workmen? Who gave him the
materials? Who gave him the time? God. And yet He is not mentioned. What
impiety then is there in this boasting!
II. HERE IS A RUINOUS SELF-EXULTATION. “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.”
Whilst he was glorifying himself as the greatest of kings
he was hurled down
into companionship with cattle. It is often thus. Just when a man has reached
the great object of his ambition
and is flushed with exultant pride
ruin
befalls him. When the rich man was saying to his soul
“Soul
thou hast much
goods laid up
” etc.
the voice came to him
and said
“Thou fool.” “When
”
writes Dean Milman
“John XXI.
Pope of Rome
was contemplating with too great
pride the work of his own hands
and burst out into laughter
at that instant
the avenging roof came down on his own head.” Thousands of examples can be
quoted. It has been said that every wave of prosperity has its reacting surge
and we are often overwhelmed by the very billow on which we thought to be
wafted on to the haven of our hopes. “This is the state of man
” says Wolsey;
“To-day he puts forth the tender leaves of hope
to-morrow blossoms
and bears
his blushing honours thick upon him; the third day comes a frost
a killing
frost; and--when he thinks
good easy man
full surely greatness is
a-ripening--nips his root
and then he falls.” (Homilist.)
Pride and its Punishment
Nebuchadnezzar had reigned over the kingdom of Chaldea for forty
years. At the end of this long lapse of time
sated with victory
and weary of
excitement
he determined to dwell at Babylon
and gather about him
in this
city of his greatness
enduring monuments of his wide-spread renown. In
enlarging upon this portion of Nebuchadnezzar’s history
we shall be guided by
the three prominent points.
I. HIS SIN. It was no crime
in Nebuchadnezzar that he was a great man. There was no harm at all in being
the ruler of a mighty kingdom
provided that his elevation to so high a place
had been accomplished by honest means. His sin was pride. His success
in
everything he undertook
called forth no gratitude to God. His constant
prosperity only hardened his heart. He drank with greediness the fulsome
flatteries with which fawning courtiers filled his ears. Pride has its degrees.
It is measured by circumstances. None of us can reach the giddy height where
Chaldea’s monarch stood. The hero
of nerve and judgment
and military skill
who can direct the movements of armies
and plan the successful assault
and
head the fierce onset
is proud of this. The man of letters
who can read with
fluency the languages of the dead
and tell the measure of the stars
and trace
out the pathway of comets
is more than gratified with his complete success.
The individual possessed of neither genius nor learning
but who
by plodding
industry and far-sighted investments
or by lucky speculations
gathers up a
heap of gold
gazes upon it with heartfelt satisfaction
as the fruit of his
labours. We need not go into the higher
ranks of life to witness the effects of pride. They may be found
in the humblest mechanic
the farmer
the day-labourer of any sort. Deuteronomy
8:11-17.)
II. HIS PUNISHMENT. Daniel
had foretold it in these dreadful words: “O bring Nebuchadnezzar
to you it is
spoken
” etc. No further time is allowed for repentance. The day of
mercy had gone by. The same hour was the sentence carried into execution. Had
trembling princes bowed before his throne
anxious to win his favour
or turn
aside his wrath? Now is he banished from the abodes of men
an object of pity
or contempt; “and none so poor to do him reverence.” Did a hundred provinces
send in their yearly tribute
to swell the coiners of the king
and purchase
dainties for his festive board? Grovelling in the dust
crushed in mind
lost
to all the tastes and habits of a man
“he did eat grass like an ox.” Had the
carved and gilded roofs of magnificent palaces shielded him from the heat and
cold? Not even a tattered tent was left. His body was wet with the dew of
Heaven
and the pitiless storm spent its fury upon his defenceless head. Isaiah 14:12.) The degree
of punishment is determined by thedegree of wide. Few can be guilty to the
extent that Nebuchadnezzar was. Few can fall so terribly and so low. But pride
is always hateful unto God. Pride will certainly be punished. (Proverbs 16:5; St. James 4:6; Proverbs 29:23.) Can you call
to mind no instances
within your own remembrance
in which pride has been most
signally punished? Can you think of no one who boasted of the abundance of his
wealth
afterward crippled by misfortune
and brought down to want and beggary?
Jeremiah
9:23-24.) One stage
more in Nebuchadnezzar’s history is left.
III. HIS REPENTANCE. Seven
long years of wretchedness accomplished that blessed work. Listen to his own
touching account of it: “At the end of the days I 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 and ever.” With humble and
contrite heart he now confessed that God’s judgments
although so terrible
had
been good and just. This sincere acknowledgment received its merited reward.
The glory and greatness of his kingdom was again restored. How kind and
merciful is God! The first and faintest prayer of the returning penitent he
heard in Heaven. Does the possession of money fill your heart with delight
and
lessen your desire for bettor things? God will find means to take it away. Are
the powers of mind which He has given used only to advance your selfish
purposes
or turned against the cause of truth? The palsy or madness may be
near to put an end to your hopes. (J. N. Norton.)
Verse 33
Daniel 4:33
He
was driven from men
and did eat grass as oxen.
Broken Pride
This
chapter
which is a rescript to all the provinces of his empire
was written by
king Nebuchadnezzar. It is a frank
affecting
and instructive chapter of
autobiography.
I. PRIDE WARNED.
Success had crowned Nebuchadnezzar
and now he “was at rest in his house
flourishing (as a tree) in his palace.” But “a dream which made him afraid”
came to him. Astonished to silence stood Daniel before the king. He hears the
dream
and he knows the meaning of it. Wonder
pity
sorrow
as for a friend
locked Daniel’s lips in silence. At last he finds voice
and stammers out the
wish that the strange impending doom had been for the king’s enemies rather
than for the king. The cry of the holy one
“Hew down the tree
” was to find
bitter fulfilment in the king’s experience. Strange warning for the ear accustomed
to flattery. Daniel is more than a court official. He will be faithful adviser
of the man. He would have him escape the coming doom. The cause of the
approaching calamity was not physical
but moral. “Break off thy sins by
righteousness
” etc. The Divine threatenings are conditional. If the sinner
repent
punishment is averted. Nebuchadnezzar is warned. He has a year’s grace.
Let him use it well.
II. PRIDE EXULTANT.
The king was warned in vain. The year of grace left him as it had found him.
“His heart was lifted up
” and his mind hardened in pride. As he walked on his
palace roof
which overlooked Babylon
he cried
“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?” By his own might he has done it all. “God is not
in all his thoughts.” What of us? Pride is not confined to king’s houses or
bosoms. Of what are men not proud? Are we free from this sin? Let us question
ourselves.
III. PRIDE BROKEN.
A man
smitten with the melancholy madness known as lycanthropy
he imagined
himself an animal
and that animal an ox. This form of insanity is still known
to medical science. Insane upon one point
he may have been sane upon every
other. With beast imagination
he may still have preserved his consciousness of
personal identity. This strange double consciousness! He felt like an ox; he
knew he was a man. And so
with beast-heart
he wandered an outcast from his
glory. Till seven times (perhaps years) passed over him
he dwelt with
beast-heart among the beasts
and then reason returned. He looked up--sign that
it had returned. He praised the God he had forgotten. Humbled
he was humble.
No proud boasting now. He makes his boast in the Lord. And what have we worth
having that we have not received? Let us live in the constant recognition of
God as the fountain of all our blessings
and so escape the ingratitude of
pride. From this sin
as from every other
only One can save us. In the
Almighty
the lowly Saviour
let us find our refuge. He can forgive us for the
past. He can aid us to watchfulness for the future. He can--he waits--to aid us
to resist this and every sin. (G. T. Coster.)
The Fall or
Nebuchadnezzar
“After
twelve months
” saith Daniel
that is
twelve months after God had warned this
king by dreams
and by Daniel
to repent his sins
he was strutting in his
galleries
and thought what sin should be next
as though he had never heard of
dream or prophet. By this computation of sin
wherein the months are observed
so exactly
how long Nebuchadnezzar rebelled after he was warned
Daniel shows
what reckoning God keeps of our months
and weeks
and days
which He gives us
to repent
as He did Nebuchadnezzar
and what an account we shall make of them
as Nebuchadnezzar did. Daniel names there twelve months
as though he would
speak of a great matter
and shows how worthy Nebuchadnezzar was to be
punished
because he might have reformed his life since he was warned; for
there were twelve months between his dreams and his punishment. When dream and
Daniel had done what they could
now God calls forth His judgments
and bids
them see what they can do
and commands them to chase Nebuchadnezzar
until he
have lost his kingdom
until he be driven out of his palace
until he be fled
into the wilderness
until he be degenerate like a beast
until his subjects
and servants
and pages make their sport
and gaze and wonder at him
like a
fool which goeth unto the stocks
or a trespasser
which is gazed at upon the
pillory; so the king was debased
when God heard him but vaunt of his
buildings. Therefore
let us take heed and be careful after what sort we speak
and what words slip from us
lest God take us in our lies
or oaths
or
slanders
or ribaldry
as he took Nebuchadnezzar when his tongue walked without
a bit
for if he had supposed that God had been so near
and that He would have
answered him as He did
he would have held his peace
and laid his hand upon
his mouth
rather than pay so dear for a vain word
which did him no good when it
was spoken. The second note is of the judge
“A voice came down from Heaven
”
the controlling voice came down from Heaven. God is most offended with our sin
for Nebuchadnezzar might have spoken more than this
before any other man; and
no man could control him
because he was king
and kings delight in greater
vanities than buildings
yet no man saith
Why doest thou so? When the voice
from earth spake vainly
the voice from Heaven spake judgment. Here is the King
of Heaven against the king of earth; the voice of God against the voice of man;
a Divine wrath warring with a human pride; the fire is kindled
woe to the
stubble. Now he comes to the arraignment
and calls him to the bar: “O king
Nebuchadnezzar
to thee be it spoken.” Here a king is arraigned in his own
kingdom
and no evidence given against him; but as though he had witnessed
against himself
as all sinners do
God condemneth him out of his own mouth
and to open his ears
he calleth him by his own name
“O king Nebuchadnezzar
”
as the prisoner is called when he holds up his hand at the bar. How doth this
speech differ from Nebuchadnezzar’s speech. His words were but words
but God’s
words were
“He spake and it was done.” For “in the same hour that which was
spoken was done
” saith Daniel
and whatsoever the voice threatened unto our
sins
or unto the sinner
shall be done at first or at last. This voice came
from Heaven
and
therefore
it spake home; not like them which glide by the
faults of princes
and whisper behind their backs
as though they would reprove
them if they durst
but for fear lest the prince
or councillor
or judge
or
magistrate should take it as he means it
and think that he aims at them; which
makes them speak in parables
as though they would cast a veil over their reproof
and eat their message before they have spoken it. The Holy Ghost teacheth us
here to reprove
so that whosoever sinneth may know that thou speakest to him.
Now the decree goeth forth that Nebuchadnezzar shall be king no more
“Thy
kingdom is departed from thee.” Now followeth the execution of His judgment
for Daniel saith
“The same hour all this was fulfilled.” Then was fulfilled
“the pride of man shall bring him low.” Even in the hour that Nebuchadnezzar
advanced himself more than before
in the same hour he was brought under all
his subjects
all his servants and pages; so he which setteth up can pull down
he which gave can take
he which made can destroy. Therefore
let no man vaunt
though he were a king
of his house
or land
or farm
or children
but know
that he should have nothing
if God did not regard him more than others; and
think when thou dost read this story
whether thou be not as proud of thy
wealth as Nebuchadnezzar was of his palace
whether thou be not as proud of thy
children as Nebuchadnezzar was of his kingdom: whether thou be not as proud of
thy parentage as Nebuchadnezzar was of his honour; whether thou be not so proud
of thy learning as Nebuchadnezzar was of his train. If thou be so proud
then
God doth say no more
“O king
to thee be it spoken
” but
O subject
to thee
be it spoken
these blessings shall be taken from thee. For
hath God taken no
man’s kingdom from him but Nebuchadnezzar’s? Now
if any man long to be
resolved how this king was changed to a beast
he must not imagine any strange
metamorphosis
as though his shape were altered
or his manhood removed
or
that he put on horns and hoofs
as poets feign Actaeon; for the voice doth not
say that he should become a beast
but that he should dwell with the beasts. Daniel
cloth not say that his head
or arms
or legs were transformed; but that the
hair of his head
and the nails of his fingers
did grow like eagles’ feathers
and like birds’ claws
as every man’s hair and nails will do if he do not pare
them. Lastly
Nebuchadnezzar saith not that his shape was restored unto him
but that his understanding was restored unto him; all which declare he was not
changed in body
but in mind
not in shape
but in quality. A savage mind came
on him
like that which drove Cain from the company of men (Genesis 4:12)
and he became like a satyr
or wild man
which differeth not
from a beast but in shape; though he was not turned to a beast
yet this was a
strange alteration to be so changed in an hour
that his nobles abhorred him
his subjects despised him
his servants forsook him
none would company with
him but the beasts. Consider this
all that advance yourselves against God
and
despise His word
as Nebuchadnezzar did. This was to show that God makes no
more account of the wicked than of beasts
and
therefore
the Holy Ghost
calleth them often by the name of beasts; showing now that sin and pleasure
make them like beasts. When they have abused their wits often
and perverted
their reason
at last God taketh their understanding from them
and they become
like beasts
loathsome to themselves and others. Many such beasts we have still
like Nebuchadnezzar
who were fitter to live in the desert among lions
where
they might not annoy others
than in towns amongst men
where they infect more
than the plague. (H. Smith.)
Nebuchadnezzar’s
Distraction Considered and Improved
The
great God
in order to describe his own power
calls upon Job to “behold
everyone that is proud
and abase him. Look on everyone that is proud and bring
him low
and tread down the wicked in their place; then will I confess unto
thee
that thine own right hand can save thee “ (Job 40:11);thereby intimating that it is the prerogative or peculiar glory
of God to humble proud oppressors
and that one look of His
ye can bring them
down.
I. THE CALAMITY
ITSELF. In order to show how awful and remarkable this was
it
will be necessary a little to consider the dignity of this monarch
and the
state of his affairs. Nebuchadnezzar was king of Babylon
the capital city of
the Chaldean empire. He had been engaged in successful wars against the
Tyrians
the Jews
and other neighbouring nations. He had overrun almost all
Asia
and carried his arms into Africa. He had brought the Chaldean empire to
the highest pitch of power and grandeur
and enriched his capital with the
plunder of all the neighbouring nations.
II. THE CAUSE OF THE
CALAMITY. And that was his pride. This vice provoked God to make
him such a miserable spectacle. This unhappy monarch was strutting about
contemplating its grandeur
and thinking himself a god
surveying the glories
of his own creation
when this mortifying change came upon him. He lived about
a year after this restoration
and one would hope he kept in this good mind
and died under the serious impression of these important truths. And it was
happy for him to have lost his senses for a time
if it was the means of saving
his soul. Having thus viewed this very affecting and miserable spectacle
let
us receive instruction from it; and endeavour to enter into the following
useful reflections upon this surprising event.
1. Let us reverence the almighty power of God
so illustriously
displayed in it. “Where the word of a king is
” saith Solomon
“there is
power.” Nebuchadnezzar’s royal word had been accompanied with power to raise
the grandeur of Babylon
and to conquer and impoverish whole nations. But when
the royal word of the King of kings “fell from heaven saying
O king
Nebuchadnezzar
the kingdom is departed from thee; the same hour was the thing
fulfilled” (v. 31). And all his wise counsellors
skilful physicians
and
mighty forces
could neither prevent nor remove the affliction. How easily can
God bring down the highest! See how easily God can destroy the brightest
genius
and confound the most subtle politician. This story is a glorious and
everlasting proof of his supremacy and irresistible power. In this view let us
consider it
and reverence the Almighty God. Nebuchadnezzar takes pains to
inculcate these ideas of God upon all to whom this decree is made known.
2. See bow abominable prides is in the sight of God. It is the
observation of a noble writer that this story is one of the finest
most
humbling
and most instructive lessons to human vanity that ever was exhibited
to it. It shows how detestable pride is in the sight of God
and informs us
(they are Nebuchadnezzar’s own words) that “those who walk in pride
God is
able to abase.” So his royal proclamation concludes; and it is a truth that we
should never forget. “Pride was not made for man.” It is unreasonable and
absurd for a creature weak
dependent
and sinful
to be proud
a creature who
derives all from God
owes everything to Him
and lives and moves and hath his
being in Him. There are other instances of the loss of understanding besides
this of Nebuchadnezzar
which are very mortifying to human vanity; instances
where the faculties decayed by age
and where there appeared no immediate hand
of Providence in them. Are you proud of your wit and sprightly parts? Think of
Swift
who
having been generally admired for them
though in some instances he
had abused them to vilify human nature
insult our present happy establishment
and ridicule many serious and exemplary Christians
became at last a mere
child
had not the sense of a brute to feed himself
and was shown by his
servants
for gain
as a curiosity. Are you proud of great learning and profound
skill in the sciences? Think of Swisset
a celebrated German mathematician
of
whom it was said by his learned contemporaries that “his capacities were almost
above human.” Yet in the advance of life he lost his understanding so far that
he could scarce count twenty
and used to weep because he could not understand
the arguments and demonstrations which he had published. Are you proud of
honour
courage
conduct
and high reputation? Think of the great Duke of
Marlborough
who
after he had been for so many years the pride of England
the
terror of France
and wonder of Europe
became an idiot
and had not
understanding sufficient to perform the common actions of life. Are you proud
of wealth and power; your buildings
equipages
and attendants; the numbers who
are submissive and obedient to you? Think of Nebuchadnezzar. Amidst such
affecting scenes
let not our eyes be lofty
nor our hearts haughty. Let us
remember that “we hold even reason itself
that ennobling quality
that boasted
prerogative and distinguishing perfection of human nature
upon a very
precarious tenure; and
as one expresseth it
something with a human shape and
voice hath often survived everything human besides.” Let us attend to that
charge of God by Jeremiah: “Thus saith the Lord
Let not the wise man glory in
his wisdom
neither let the mighty man glory in his might
neither let the rich
man glory in his riches” (Jeremiah 9:23). We may learn:
3. How much are they to be pitied who have lost their understanding.
After having considered the case of Nebuchadnezzar
let us think with
compassion on others
who in this respect resemble him
that they are destitute
of reason. This is the ease of those who are naturally idiots
and never
discovered any considerable degree of rational thought
or manly actions. It is
the case of those who
by violent disorders of body
are become delirious
or
so overwhelmed with melancholy
that they think and judge wrong of themselves
and
take everything by the worst handle. This is the case of many in the decline of
life. Their faculties decay; they outlive even themselves
and become children
a second time.
4. How thankful should we be for the continued exercise of our
reason. “There is a spirit in man
and the inspiration of the Almighty hath
giver him understanding.” It is God’s constant visitation that preserveth that
spirit
and continueth the exercise of our faculties. Whoever seriously
considers the intimate connection between the soul and body
and how easily and
frequently the faculties of the mind are affected by the disorders and injuries
of the body
will see constant cause to magnify the goodness of God
that there
are not more persons deprived of their understanding; or who have it weakened
to such a degree as to render them useless and burthensome to others. It is
really astonishing that there are not more idiots and mad people
considering
how tender and delicate the texture of the brain is
which is the seat of the
soul and its sensations; considering how many accidents children are liable to
even under the care of the loudest mothers
much more while in the hands of
mercenary nurses
from whom tenderness for other persons’ children can never be
expected
after they have put off all tenderness for their own. If our
understandings remain
and our spirits are not wounded
we have ten thousand
times more reason for thankfulness than complaint.
5. How careful should we be to preserve our reason
to improve it
and employ it to the best purposes! Understanding and knowledge is the highest
natural perfection. Reason is the distinguishing glory of men above the brutes;
and we should carefully avoid everything that tends to destroy or impair it. In
this view I must solemnly warn you against gluttony and drunkenness. Every
excess hurts the soul. It was Nebuchadnezzar’s punishment to have “a beast’s
heart given to him”; it is a pity that any rational creatures should make
beasts of themselves. There is nothing which is a greater enemy to the
understanding than idleness. The faculties of many rust away for want of use or
employment. They doze away their senses and become stupid and unprofitable.
Finally
let us be careful to improve our understandings continually
by
reading and reflection
by conversing with the wise and good
and especially by
meditation on Divine things
and daily fervent prayer to the Father of lights
and wisdom. Let us employ our faculties in a manner becoming rational
creatures. Reason was given us that we might know God and ourselves; that we
might contemplate His works and consider His doings; that we might know and
practise the duties of our connections and relations in life
and especially
study the glorious Gospel
which is able to make us “wise unto salvation.” (Job
Orton.)
Nebuchadnezzar’s
Mania
The
mental alienation of Nebuchadnezzar was undoubtedly the form of madness known
as “lycanthropy
” in which the habits of animals are in some form assumed by
the insane person. (Lycanthropy means literally the change of a man into a
wolf.) Instances of those afflicted in this way eating grass
leaves
twigs
etc.
like the great king
are familiar to medical men. Nor is it uncommon for
the mind to lose its balance in some direction
in one raised so far above all
other men as a mighty despot
and so irresponsible. Many of the Caesars
undoubtedly suffered this terrible penalty of solitary greatness
nor are
theirs the only instances of the kind in history. That any allusion to such a
humiliating calamity should be found recorded in the Babylonian annals is not
however
to be expected. It would be carefully guarded from the knowledge of
chroniclers as a state secret. But that some terrible illness seized
Nebuchadnezzar is strangely proved by the recent discovery of a bronze
doorstep
presented by him to the great temple of El Saggil
at Borsippa
one
of the suburbs or divisions of Babylon. It speaks of his having been afflicted
and of his restoration to health
and may well have been a votive offering to
the gods on his recovery from the attack mentioned by Daniel. Nor is this at
all inconsistent with his recorded homage to Jehovah. Though he honoured the
whole of the gods
his inscriptions show that
in a restricted sense
he always
worshipped one god especially. While he built temples to various divinities
and acknowledged not only the “great gods
” but at least thirteen besides
he
also speaks constantly of the “Chief of the gods
” the “King of the gods
” the
“God of gods.” He might
therefore
have
for a time
transferred to Jehovah
perhaps as another name for Merodach
the homage hitherto rendered to the
Babylonian idol. (Cunningham Geikie
D.D.)
A King Eating
Grass
1. What an incongruous thing it is for a king to be eating grass. It
is good for cattle
but not fit for man. Yet the scene is as common as
daylight. When I see a man of regal nature made to rule in realms of thought
capable of all moral elevation
besotting his faculties
attempting out of low
sensualities to satisfy his immortal energies
coming down off his throne of
power into brutalities
sacrificing his higher nature to his lower nature
coming down
and coming down
until all his influence for good is gone
I cry
out
“There is a king eating grass like an ox.”
2. Conviction is not conversion. Who is this man who makes the boast
about Babylon? The very man who
under the revelation of dreams that
Daniel
made from Heaven
deeply humbled himself while he confessed that God is a God
of gods cad a Lord of lords; yet behold that humbling and arousing did not
result in a radical change. Conviction is merely a sight of sin; conversion is
a view of pardon. Conviction is the pain
conversion is the messenger that
cures it. Thousands have experienced the former who never experienced the
latter.
3. Pride is the precursor of overthrow. He who is down cannot fall.
4. What a terrible thing is the loss of reason! In this world of sad
sights
the saddest is the idiot’s stare. Strong drink is the cause of more
insanity than anything else.
5. How quickly turns the wheel of fortune
from how high up to how
far down went Nebuchadnezzar. Of all fickle people in the world
Fortune is the
most fickle.
6. Learn the comforting truth
that afflictions are arrested as soon
as they have accomplished their mission; and
7. Connected with the most distressing judgments of God where are
displays of Divine mercy. God might justly have left Nebuchadnezzar in the
field
but infinite compassion brought him back to the palace. (T. De
Witt Talmage
D.D.)
Mental
Faculties Suspended
There
is no ground for concluding that the king was turned into an ox--that is
absurd--or that he was made literally a beast of the earth; but that his reason
was taken from him. God laid his finger on the brain
and all its intellectual
and moral action was instantly suspended. When we think what a delicate
structure the brain is
and what an immensity of things depend upon it
we
wonder that it does not give way oftener than it does. The king’s last thoughts
were connected with his first. I have read somewhere that when persons had
lost
or had suspended for a season
the power of reasoning
or had become what
is commonly called maniacs
as soon as they are restored by the removal of the
pressure that prevents the action of the mind--for it is not the mind but its
physical channels that are disordered by mania--the last thought that they had
before they were struck with mania is the very first thought that occurs the
instant they recover; and that
though a period of years has elapsed
they are
utterly unconscious of their flight or number
and refer to old events as
recent. I have read of a sailor
a portion of whose brain was carried away by a
shot; the part of the brain injured I cannot specify. This man was for years a
maniac. After some six years he recovered
and the first words he uttered were
“Is the ship ashore?” When he was struck the ship was nearly on shore; the
orders at the time referred to this
and of this he was speaking. So his last
words were the first he uttered on recovering
and he was entirely unconscious
that years had elapsed. In Nebuchadnezzar’s case there was a suspension of the
faculties of the mind. (John Cumming
D.D.)
History of
Nebuchadnezzar
I. THE LEADING
EVENTS IN HIS HISTORY. Nebuchadnezzar was the son of
Nabopollassar
and succeeded that monarch in the government of Chaldea in the
year of the world 3399. He attacked and overcome Jehoiakim
robbed him of his
treasures
and afterwards subdued and destroyed him 2 Kings 24:1). He also took Zedekiah captive
put out his eyes
and bound him
in chains
arbor having put his sons to death in his presence. He plundered
Jerusalem of its riches. The vessels of the temple he placed in the temples of
his idols at Babylon.
II. THE MORE STRIKING
FEATURES OF HIS PERSONAL CHARACTER.
1. He was a public notorious idolater. Yea
he was a maker and
patroniser of idols (Daniel 3:1).
2. He was noted for his relentless cruelty. Case of Zedekiah (2 Kings 25:7). Also casting into the fiery furnace the Hebrew children (Daniel 3:22).
3. He was distinguished for his insatiable ambition.
4. He was also proud
haughty
and impious. Hence his language
respecting his gods (Daniel 3:14; Daniel 4:30).
III. AS THE SUBJECT
BOTH OF THE DIVINE
JUDGMENT AND MERCY. God brought His judgments upon him. His
affliction:
1. Was insanity.
2. Was Divine. God‘ entered into the lists with him.
3. It was severe. Loss of property
of friends
of health
reputation
etc.
often distressing.
4. It was singularly appropriate to his crimes. He made himself as
God; God made him as a brute. He boasted of his glory; God made him utterly
despicable.
5. Limited and followed by Divine mercy. Had it not
he would have
been utterly consumed. God’s mercy did not utterly forsake him.
6. Produced reformation. Hence he blessed God; and praised and
honoured him that liveth for ever. Learn:
1. The universal government of God.
2. The wickedness of pride.
3. The greatness of Divine mercy.
4. The importance of the Divine favour. (J. Burns.)
Verse 34
Daniel
4:34; Daniel
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 earth’s monarch.
IV. THE EVIDENCES NEBUCHADNEZZAR GAVE OF HIS BEING
CONVERTED.
1. There
is no reason why grace should not have worked in Nebuchadnezzar’s 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 Nebuchadnezzar’s 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
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 Psalms
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 Nebuchadnezzar’s
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 God’s power in setting him up
and pulling
him down
and raising him again; then he commendeth God’s 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 Job’s 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 (Psalms
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 Genesis
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 (Psalms
136:1-2);
but His anger is compared to the clouds because it lasteth but a season. Now
the first cure of the king’s 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 (1 Samuel
10:9);
and when he had a prince’s heart
then God gave him a prince’s 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 (1 Kings
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 Proverbs
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 God’s honour
and cared not for his own
honour was increased
according to that (1 Samuel
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 king’s 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 God’s 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 God’s 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 God’s 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 God’s 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.)
Verse
35
Daniel 4:35
He doeth according to His will in the army of Heaven.
The Unconquerable King
I. Consider THE DOCTRINAL INSTRUCTION here
given to us.
1. We have here plainly stated the doctrine of the eternal
self-existence of God. “I blessed the Most High
and I praised and honoured Him
that liveth for ever.” “We
” as a venerable Puritan observes
“have more of
nothing than of being
” but it is God’s prerogative to be. He alone can say
“I
am God
and beside me there is none else.” He declares “I lift up my hand to
heaven
and say I live for ever.” He is the one only underived
self-existent
self-sustained Being. Let us know of a surety that the Lord God whom we worship
is the only Being who necessarily and from His own nature exists. No other
being could have been but for His sovereign will
nor could it continue were
that will suspended. He is the only light of life
all others are reflections
of His beams. There must be God
but there was no such necessity that there
should be any other intelligences. God is independent--the only being who is
so. We must find food with which to repair thedaily wastes of the body; we are
dependent upon light and heat
and innumerable external agencies
and above all
and primarily dependent upon the outgoings of the Divine power towards us. But
the I am is self-sufficient and all-sufficient. He was as glorious before He
made the world as He is now; He was as great
as blessed
as Divine in all His
attributes before sun and moon and stars leaped into existence as He is now and
if He should blot all but as a man erases the writing of his pen
or as a
potter breaks the vessel he has made
He would be none the less the supreme and
ever-blessed God. Nothing of God’s being is derived from another
but all that
exists is derived from Him. God over liveth in this respect
that He undergoes
no sort of change; all His creatures must from their constitution undergo more
or less of mutation. That He lives for ever is the result
not only of His
essential and necessary self-existence
of His independence
and of His
unchangeableness
but of the fact that there is no conceivable force that can
ever wound
injure
or destroy Him.
2. In our text we next find Nebuchadnezzar asserting the everlasting
dominion of God. He saith
“Whose dominion is an everlasting dominion
and his
kingdom is from generation to generation.” The God whom we serve not only
exists
but reigns. “The most high God
possessor of heaven and earth hath
prepared his throne in the heavens
and his kingdom ruleth over all.” As David
said so also say we
“Thine
O Lord
Is the greatness
and the power
and the
glory
and the victory
and the majesty: for all that is in the heaven and in
the earth is thine; thine is the kingdom
O Lord
and thou art exalted as head
above all.” “The Lord sitteth upon the flood; yea
the Lord sitteth King for
ever.” The Lord is naturally the ruler of all
but who shall pretend to rule
over Him? He is not to be judged of man’s finite reason
for He doeth great
things which we cannot comprehend. Events appear to fly at random like the dust
in the whirlwind
but it is not so. The rule of the Omnipotent extends over all
things at all times
Nothing is left to its own chance hap
but in wisdom all
things are governed. Glory be unto the omnipresent and invisible Lord of all.
This Divine kingdom appeared very plainly to the once proud monarch of Babylon
to be an everlasting one. The reign of the Everliving extends as other kingdoms
cannot
“from generation to generation.” The mightiest’ king inherits power and
soon yields his sceptre to his successor; the Lord hath no beginning of days
nor end of years; predecessor or successor are words inapplicable to Him. Other
monarchies stand while their power is unsubdued
but in an evil hour a greater
power may crush them down. There is no greater power than God; yea
there is no
other power but that which proceeds from God
for “God hath spoken once; twice
have I heard this; that power belongeth unto God”; hence His monarchy cannot be
subdued
and must be everlasting. All the elements of His kingdom are most
conservative
because radically right. Oh
happy subjects
who have such a
throne to look to! Oh
blessed children
who have such a King to be your
Father!
3. Nebuchadnezzar
humbled before God
uses
in the third place
extraordinary language with regard to the nothingness of mankind. “All the
inhabitants of the earth are reputed as nothing.” This is Nebuchadnezzar
but
his words are confirmed by Isaiah
“Behold the nations are as a drop of a
bucket
” the unnoticed drop which remains in the bucket after it has been
emptied into the trough
or the drip which falls from it as it is uplifted from
the well
a thing too inconsiderable to be worthy of notice. “And are counted
as the small dust of the balance”; as the dust which falls upon scales
but is
not sufficient to affect the balance in any degree whatever. “Behold
he taketh
up the isles as a very little thing.” Whole archipelagos He uplifts as
unconsidered trifles; This triple kingdom of ours He reckons not only to be
little
but “a very little thing.” Of what account at this day are all the
antediluvian millions? What are the hosts of Nimrod
of Shishak
of
Sennacherib
of Cyrus? What recks the world of the myriads who followed the
march of Nebuchadnezzar
who obeyed the beck of Cyrus
who passed away before
the eyes of Xerxes? The nations are nothing in comparison with God. As you may
place as many ciphers as you like together
and they all make nothing
so you
may add up as many men
with all their
supposed force and wisdom
as you
please
and they are all nothing in comparison with God. He is the unit. He
stands for all in an
and comprehendeth all; and all the rest are but so many
valueless ciphers till His unity makes them of account. We shall
when we get
to Heaven
make it part of our adoration to confess that we are less than
nothing and vanity
but that God is all in all; therefore shall we cast our
crown at His feet
and give Him all the praise for ever and ever. Herein is His
greatness
that it comprehends all littlenesses without a strain; the glory of
His wisdom is as astonishing as the majesty of His power
and the splendours of
His love and of His grace are as amazing as the terror of His sovereignty. He
may do what He wills
for none can stay him; but He never wills to do in any
case aught that is unjust
unholy
unmerciful
or in anyway inconsistent with
the perfection of His matchless character. We turn now to the next sentence
which reveals the Divine power at work sovereignly. “He doeth according to his
will in the army of heaven
and among the inhabitants of the earth.” This is
easy to understand in reference to the celestial host
for we know that God’s
will is done in Heaven; we devoutly pray that it may yet be done on earth after
the same fashion. The angels find it their heaven to be obedient to the God of
Heaven. If God does not rule everywhere
then something rules where He does
not
and so He is not omnipresently supreme. If God does not have His will
someone else does
and so far that someone is a rival to God. I dare not
believe even sin itself to be exempted from the control of Providence
or from
the overruling dominion of the Judge of all the earth. Let us now consider the
fifth part of the text--“None can stay his hand
or say unto him
What doest
thou?” I gather from this that God’s fiat is irresistible and unimpeachable. We
are told by some annotators that the original has in it an allusion to a blow
given to a child’s hand to make him cease from some forbidden action. None can treat
the Lord in that manner. None can hinder Him
or cause Him to pause. He has
might to do what He wills. So also says Isaiah: “Woe unto him that striveth
with his Maker! Let the potsherd strive with the potsherds of the earth. Shall
the clay say to him that fashioneth it
What makest thou? or thy work
He hath
no hands?” Man is powerless
then
to resist the flat of God. Usually he dues
not know God’s design
although he blunderingly thinks he does; often in
opposing that apparent design he fulfils the secret design of God against his
will.
II. Now consider its PRACTICAL INSTRUCTION.
1. I think the first lesson is
how wise to be at one with Him!
2. How encouraging this is to those who are at one with God! If He be
on our side
who shall be against us? “The Lord of Hosts is with us
the God of
Jacob is our refuge.”
3. How joyful this thought ought to be to all holy workers!
4. How this should help you that suffer! If God does it all
and
nothing happens apart from God
even the wickedness and cruelty of man being
still over-ruled by Him
you readily may submit.
II. What is THE RIGHT SPIRIT in
which to contemplate all this?
1. The first is humble adoration. We do not worship enough. Worship
Him with lowliest reverence
for you are nothing
and He is all in all.
2. Next let the spirit of your hearts be that of unquestioning
acquiescence. He wills it! I will do it or I will bear it. God help you to live
in perfect resignation.
3. Next to that
exercise the spirit of reverent love.
4. Lastly
let our spirit be that of profound delight. I believe
there is no doctrine to the advanced Christian which contains such a deep sea
of delight as this. The Lord reigns! (C. H. Spurgeon.)
The Majesty and Government of God
I. THE MAJESTY OF THE ONE LIVING AND TRUE GOD. He is here styled
“Most High
” is said’ to “live for ever
” and “all the inhabitants of the
earth” are declared to be a reputed as nothing” before Him. He is the Most
High; that is
He is exalted
not only in authority and power
of which I shall
speak afterwards
but in the perfections of his nature
above every other being
in the universe. I need not say
no man
but no angel
no archangel
no being
whatever
can vie with Him in any perfection Isaiah 40:25). In Him they are
absolute. In them they are a merestream
derived
and that from Him. In Him
they exist as in their fountain
underived. In them they are dependent
and
that on Him; in Him independent. In them they are mutable; in Him immutable. In
them they are finite; in Him infinite. In them they are temporal; in Him
eternal. For
to pass from the consideration of these perfections to His
existence; He “liveth for ever.” This implies--His strict and proper Eternity.
His existence is from everlasting
as well as to everlasting. He is without
beginning
as well as without end. How mysterious! Therefore
“all the
inhabitants of the earth
” nay
and the highest creatures
“are reputed as
nothing.”
1. They are as nothing compared to Him. Dead and unorganised matter
is as nothing compared with the vegetable creation
the herbs
plants
flowers
fruits. One vegetable is as nothing compared to another; suppose the moss on a
building to a cedar in Lebanon. All vegetables are as nothing compared with
animals which are endued with sensation
voluntary motion
perception
instinct
or discretion. One animal
suppose a worm
or mite
is as nothing
compared to another
suppose to an eagle
a lion
an elephant
a whale. One man
far exceeds another; Sir Isaac Newton far exceeded an uninstructed peasant
or
the Apostle Paul a wicked profligate. Men in their present state are as nothing
compared to angels
or to what they themselves shall be in a future state. But
all are as nothing to God. For
what is a shadow to the substance? What is a
candle to the sun; a drop to the ocean; a grain of sand to the globe of earth?
What is a finite being
however exalted
to an Infinite? especially a being so
limited as man
a worm
a blast
a shade
a clod of clay
a speck of dust? What
is a created and dependent being to one uncreated and independent? What is the
work to the workman? the creature to the Creator? the clay to the potter?
2. They are as nothing without Him. They are as nothing to help.
Favoured
befriended
and surrounded by the omniscient
omnipotent
and
omnipresent God
we need not fear the ignorance or weakness of man.
3. They are nothing in themselves. They are nothing in duration. “As
for man his days are as grass; as a flower of the field
so he flourisheth” Psalms 39:5; Psalms 90:4; Psalms 103:15).
II. HIS GOVERNMENT.
1. It is everlasting. As He liveth for ever
so His dominion is
if
not from eternity (for a king supposes subjects) yet to eternity. As He is the
Most High above every other being in the excellencies of His nature
so His
authority and empire are unlimited over every other.
2. HIS SOVEREIGNTY
is absolute and unconfined
and His power irresistible. His will is His law.
None can resist His purpose.
3. His government is wise
just
and good
yea
infinitely so.
III. THE USE WE SHOULD MAKE OF THIS DOCTRINE. We
should make the same use of it which Nebuchadnezzar did. We should “bless the
Most High
and praise
and honour him that liveth for ever
” etc. To be
more particular--we should learn to admire and adore His infinite condescension
and love in so peculiarly noticing and regarding us Psalms 8:4; Job 7:17-18). We should observe the
ground afforded us for trusting in Him at all times
and in all situations and
circumstances. (J. Benson.)
Of God
as the Governor and Judge of the Moral World
Angels
and
Men
I. God is the sovereign lord
and governor of angels
who are described by the Apostle to the Hebrews as
ministering spirits. They are spirits
that is
rational and intelligent
agents
perfectly free from the gross incumbrance of matter; though upon
occasion capable of assuming bodies
and appearing in human shape
as they
frequently did under the Old Testament. The angels are endued with greater and
more excellent perfections than man
as they not only discern between good and
evil
but know all things that are in the earth (2 Samuel 14:17; 2 Samuel 14:20). They excel in strength
and on account of their great activity and swiftness of motion are represented
with wings flying through the midst of Heaven (Jeremiah 8:13). The angels are divided
into the good and the evil.
II. We proceed to consider
the government of God over MANKIND
or the inhabitants of the earth. Man is a free agent
endued with a power of
determining hi own actions; not a machine
or piece of clockwork moved by
weights and pulleys
but so far free as to be accountable for all his actions
and consequently the subject of moral government. The government of God over
men may be divided into providential and rectoral.
1. The providential government of God is His directing and
influencing the actions of men and the occurrences of the world
so as to make
them subservient to the purposes of his own pleasure. It is absurd to suppose a
creature to act independently of his Creator. We are to act upon the stage of
life
are lively demonstrations of the wisdom of the Creator; but when God has
furnished us with these qualifications it is not to be supposed that He turns
us loose to act at random
but like a skilful mariner at the helm of the ship
influences and directs our conduct to serve the purposes of His government. The
fortuitous actions of men are managed and overruled by an infinitely wise God;
the archer draws his bow at a venture
but the arrow is directed by a higher
hand between the joints of the harness. The Divine influence extends over the
whole universe
from the highest angel to the smallest and most inconsiderable
insect. No second cause
though never so powerful
can act independently on the
first. Though God is not visible to our bodily senses
He is present in all
places
and interests Himself in all human affairs.
2. We are to enquire into God’s rectoral government
and to consider
Him as the sovereign lawgiver and judge of His rational creatures; and:
1. What laws has God established and settled for the government of
mankind?
2. We are to consider in what manner God has provided for the due
observation of His laws.
3. We are to consider the account to be given of our obedience to the
Divine laws.
Practical remarks on this discourse:
1. This view of the Divine government may lead us to a contemplation
of the infinite perfections of that Being who does whatsoever He pleases in
both worlds. If the most consummate human wisdom and policy is requisite to
govern a small kingdom among men
how much surpassing ours must that wisdom be
that conducts the affairs of the whole universe
and whose providential
influence extends equally to the meanest insect and the noblest seraph! How
great must be His power who reigns sovereign over all the worlds
and whose
government is without limit
or control.
2. We may learn from hence the nature of the Divine government over
the rational world; which
though absolute
is nevertheless directed by the
other perfections of His nature
and suited to the different capacities of His
creatures. It is not fit that sovereign and irresistible power should be lodged
in the hands of earthly governors. All God’s determinations and acts of
government are under the direction of infinite wisdom
justice
and goodness;
He cannot do an unwise
an unreasonable
or an unkind thing
but is good to
all
and His tender mercies are over all His works. He governs His creatures by
laws suited to their moral natures.
3. The consideration of the Divine direction and influence over all
human affairs may administer some relief to good men under the afflictions and
troubles of the present life; “Affliction cometh not forth of the dust
neither
doth trouble spring out of the ground.” Chance and fortune is the language of
atheists; but if there is a God
there must certainly be a Providence
which
had the direction of everything that comes to pass.
4. We may observe from hence the excellency and perfection of those
laws by which God governs His reasonable creatures (Psalms 19:7). Every part of our
conduct is under a law; our very thoughts
as well as our words and actions;
the law of God forbids concupiscence
or committing adultery in the heart; it
forbids evil-speaking
and assures us that every work will be brought into
judgment.
5. Since we are to pass under so strict and impartial a trial
what
obligations are we under to the Lord Jesus for the covenant of grace
by which
penitent sinners are assured of pardon and acceptance through the merits of His
death. How hopeless would our condition be if our happiness depended on our
perfect obedience.
6. Though the law of works is no longer a covenant of life
it will
always remain a rule of duty. “Think not that I have come to destroy the law
and the prophets
I am not come to destroy
but to fulfil it.” And again
Do we
then make void the law through faith? God forbid; yea
we establish the Romans 3:31). (Daniel Neal.)
Principles of Moral Government
Principles are elementary and constant truths. They are the
ground-work
the beginnings
in accordance with which all things exist and have
their course. In a series of facts
they are its rules
its original causes
its ultimate ends. In a course of arguments
they are its boundaries
and
determine its methods. In a system of doctrines
they are its axioms
its
postulates that cannot be denied. Of some principles we have an intuitive
knowledge. They are written in our hearts
the law of our instinctive nature.
We do not learn them. They do not come into our minds through the avenues of
sense. But we know them
so as to act upon them
from the first. Of other
principles we gain knowledge through an induction of facts more or less
extensive. We compare various facts with each other
and designate the points
in which they all agree
or the causes which have operated alike to produce
them
or the issues to which they invariably tend. The greatest part of human
study is to discover the principles of the innumerable events and movements
that make up so much of the present and the past. But there are other principles
than those with which we become acquainted either intuitively or inductively.
They are revealed to our faith. We accept them
we act upon them
we know them
because we believe in God and in the gospel of His Son. They are not
indeed
inconsistent in any particular with truths of which we become cognizant in
other ways; but they are above such truths. At the present period
and
especially in communities where the gospel has been preached with power
and
many churches of the faithful are gathered
the principles of revelation have
been stated so often and so explicitly as to have commanded in general the
nominal assent of unconverted men. Many of these men have in consequence
applied to them their methods of reasoning and their rules of faith. The result
has been that the teachings of the Holy Ghost have been subjected to the tests
of mere carnal philosophy
and the life has been burnt out of them in that
ordeal. The inductive understanding and the intuitive reason--to adopt a modern
distinction--have usurped the place of faith. In the text
God is declared to
be the ruler and governor of the universe. His government is a moral
government
because He
a Spirit
is infinitely right; because His law is holy
just
and good; because all beings to whom it applies directly are free
moral
agents; and because the whole inferior creation
animate and inanimate
actually and prospectively
stands related to His moral system.
I. I remark in the first
place
THAT IT IS A PRINCIPLE
OF MORAL GOVERNMENT THAT THERE
IS NO APPEAL FROM THE AUTHORITY OF THE SOVEREIGN. That is supreme and final. There
was no God before God
there is none beside Him
and there will be none after
Him. His sole supremacy is declared over and over again in the Scriptures. It
is asserted in the first commandment of the law given on Sinai. In the whole
course of the Jewish Theocracy it was the theme of prophet
psalmist
and all
holy men. Even the kings of the Gentiles were forced to assent to it. Said
Nebuchadnezzar upon his recovery
“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?” This authority of God is supreme in
respect of His commands. That He has commanded is warrant enough in all cases
for obedience. No being on whom His commands are laid has any right
on any
pretence
to question their justice
or to hesitate in his own obedience. If He
commands all men everywhere to repent
then no sinner has any excuse for an
instant’s impenitence.
Whatever may be the reasons that influence God to give the
command
the command itself is reason enough for our obedience. No being in the
universe could justify himself in his neglect to obey a single precept of the
Almighty. Again
God’s authority is supreme in respect of His own purposes.
Whatever they are
He had a right to conceive
and He has a right to execute
them. He has a right to make His Divine purpose and energy paramount to the
will and activity of any free agents angelic or human
working in them accordingly
to will and to do of His good pleasure. The creation cannot complain that it
was created; the church cannot complain of its salvation; the wicked world
cannot complain of its destruction. Once more
God’s authority is supreme in
respect of our faith. As whatever of preceptive truth He has revealed is
entitled to our unquestioning obedience
so whatever of doctrinal truth He has
revealed is entitled to be held by us as an axiom in all our reasonings. But it
should be remembered that in none of these particulars is God’s authority
arbitrary. That is not implied by its supremacy. God never commands
never
purposes
never reveals anything against reason
or without reason
however it
may be altogether above and beyond reason. His supremacy pertains to His infinite
perfections
and because they are infinite.
II. It is a principle of
moral government THAT ITS
METHODS CORRESPOND PERFECTLY WITH THE CHARACTER AND ATTRIBUTES OF GOD
AND ARE PRECISELY ADAPTED TO THE
NATURE OF THE BEINGS SUBJECT TO IT. In the whole administration
of the universe
the wisdom
holiness and goodness of God are displayed. There
is not a movement throughout the entire economy of creation and providence
which does not attest the excellent glory of God. Any contradiction between the
nature and’ the works of the Supreme Being would confound the whole system of
the universe. If there is a God
Jehovah
His government must be in all
particulars accordant with His character. Such as He is
it must be. But it is
also adapted to the nature of its subjects. It is adapted to them in its
general idea and chief element. That is holiness
absolute and entire
rectitude. All rational beings naturally respond to this idea. They cannot help
doing it. It is a necessity of their nature. They may respond negatively as
well as affirmatively; by hating as well as by loving; by disobedience as well
as by submission; but respond one way or the other they must
just as surely as
they exist
and think
and feel. This is a fact without exception in Heaven
earth
or hell. Again
God’s government is adapted to its subjects in its
requirements. It requires them in the first instance to be right
to be holy.
Is not this a suitable requirement for every rational creature that God has
made? Is it not proper for him
in view of all his faculties and all their
relations
to be holy
to be conformed to the will of God? Whenever God makes
specific requisitions upon men
are these requisitions ever contrary to our
nature as that nature was originally constituted? Because we are wrong
is it
improper that we should be required to be right? Because our fathers were
sinners
is that a reason why we should be free from moral obligation? Because
Adam sinned
and so brought the curse upon us and all his descendants
are they
justified in sin? Will any man’s conscience excuse him on that ground? Again
God’s government is adapted to its subjects in its sanctions. Does not the
connection between holiness and happiness
and between sin and misery strike
the mind as most appropriate? Would it not be doing violence to rational
natures to reverse this order
and make holiness productive of misery as its
genuine result
and sin productive of happiness? If then God’s government is
precisely adapted to the nature of all its subjects
it may be asked where is
the fault that so much disorder and misery exist in a world that He governs? I
repeat the question
where is the fault? Is it in God? What in Him is at fault?
Shall He be less holy
less wise
less good; for more holy
wise
and good He
cannot be? If He were other than He is
would you
a rational being
trust Him
any longer
and in your joy give Him praise
or in your despair cry out to Him
for help? Is the fault in His law; admitting
for the instant
that the law of
a perfect being could be imperfect? What provision of that law will you change?
What principle of His government will you modify? Shall the idea
the element
of holiness be struck out of it? Do the experiments which Satan made in Heaven
and Adam made in Paradise
give much encouragement to such a change? Shall the
requirements of the law be annulled or qualified? If you would like this for
yourself
would you like it for your neighbour? Is the law any too stringent
for him? Would you be willing to live in this world
do you suppose you could
live in it
if the restraint imposed upon the conscience of mankind by the
stringency of the law were removed? And shall the sanctions of law be
abrogated? Do you think it best for fire not to burn you
vice not to sting
you
crime not to blast you
sin not to destroy you? Where then is the fault?
Is it not in you; is it not in your father; is it not in Adam; is it not in
man? “By one man sin entered the world
and death by sin
and so death passed
upon all men
for that all have sinned.” Sin is the fault
the first sin and
all consequent sins; the last sin
and all preceding sins. And no man may think
to shift the blame of his sin
or of any sin
upon the law which is broken
or
the God who is offended.
III. It is a principle of
moral government THAT NONE OF
ITS SUBJECTS CAN ESCAPE FROM IT. It controls the infinitude of
space
the extent of eternity
and every creature whom God has made. Nowhere
nowhen
and nohow can a moral agent pass without its scope. You cannot escape
from it by reason of the feebleness of your powers and the fewness of your
talents. If you have but one talent
or half a talent
or the infinitesimal
fraction of one
if you are not verily a brute whose spirit goeth downward
then are you a subject of moral government
you ought to be right
you are
guilty for being wrong
you can be saved only through the blood of atonement
and the renewing of the Holy Ghost. You cannot escape from it by reason of the
might of your intellect
and the multiplicity of your endowments. They will not
enable you to set up against God and in distinction from Him. Nor can you
escape from God’s government by reason of your circumstances and relations. It
would be needless to say anything on this point
if it were not for the
practical infidelity of so many persons in regard to it. No man can be so
situated as to avoid responsibility to God. The subject is responsible to God
however related he may be to the magistrate. The soldier is responsible to God
however his superior officer may say to him
“Do this
” or “Do that.” The
office-holder is responsible to God
however his movements may be directed by
higher authorities. The man of business is responsible to God
however he may
be connected with his associates. The son is responsible to God
however he may
have inherited his father’s disposition and been controlled by his influence.
Wherever a moral being is
the law is
and there does moral government extend.
If he be in Heaven
God is there; if he make his bed in hell
God is there; and
if he fly on the wings of the morning as fast and as far as light can travel
still God will be with him
and God’s law rest upon him.
IV. It is a principle of
moral government THAT THE SIN
OF ONE INDIVIDUAL ENTAILS INJURIOUS CONSEQUENCES UPON THOSE WHO ARE RELATED TO
HIM
even if they had not concurred in his particular sin. God
treats mankind as a unity; if one sins
others suffer. A vicious man will bring
sorrow upon all connected with him. Very few
if any persons
have not
experienced some inconvenience if not positive suffering on account of
another’s transgression. Let us notice another class of illustrations. When
Korah
Dathan
and Abiram offered strange fire before the Lord
the earth
opened her mouth and swallowed them up
and their houses
and all the men that
appertained unto Korah
and all their goods. When Achan commited trespass in
the matter of the accursed thing
the army of Israel was smitten before the
king of Ai. Let us glance at another class of illustrative facts. A man is
pointed out to your notice in the midst of a crowd. There is nothing peculiar
in his appearance
and you can hear of nothing disreputable in his character
and of nothing good or bad of and in himself that should mark him for
observation. Why
then
is he pointed out
and gazed at with curious eyes
as
if he were a monster? He is a murderer’s son.
V. It is a principle of
moral government THAT THE
RIGHTEOUSNESS OF ONE INDIVIDUAL
ENTAILS BLESSINGS UPON THOSE WHO ARE ASSOCIATED WITH HIM.
By reason of a virtuous and holy man
his parents
his wife
his children
his
friends
his neighbours
and his country are blessed of God. God would have
spared Sodom
had ten righteous men been found therein. But the chief instance
illustrating this truth is the blessing that comes upon the believer through
his connection with Christ.
VI. Lastly
it is a principle
of moral government THAT THE
WHOLE COURSE OF PROVIDENCE
TENDS TOWARDS THE JUDGMENT OF THE GREAT DAY OF THE LORD. God’s government
dues not consist in meeting emergencies as they arise. There is to God no
emergency
no contingency
that calls for new combinations and unexpected
exertion on His part. Nor does any event occur out of place
and devoid of
relation to other events
and to the general plan of the universe. “The Lord is
not slack concerning his promise
as some men count slackness; but is
long-suffering to us-ward
not willing that any should perish
but that all
should come to repentance.” He will yet maintain the integrity of His
administration. He will yet rectify the disorders that prevail
and set up amid
more than earthly splendours
and with demonstrations of almighty power and
holiness
the throne of Him
before whom “Every knee shall bow and every tongue
confess that he is Lord.” Not one sinner in all this multitude can escape the
wrath to come
but by faith in the sacrifice of atonement. The earth is filled
with wars and rumours of wars. But all is coming right now. The judgment is
hastening on
and the hosts of earth and hell are marshalling therefor. Ere
long the ends of moral government will all be answered
and “The kingdom
and
the dominion
and the greatness of the kingdom under the whole heaven shall be
given to the people of the saints of the Most High God.” (J. K. Lord.)
The Government of the World
I. GOD’S GOVERNMENT IS HIMSELF. “He doeth.” Human
governments are not men
but systems. Men govern by institutes or laws. Not so
with God.
He is the essence of all forms
the spring of all movements
the
force of all forces.
1. The science that comes between us and God is a false science. That
is the truest science that brings God nearest to our reason
our consciousness
our soul.
2. The science that comes between us and God is a baneful science. A
constant conscious contact with God is essential to our spiritual life
development
perfection
and blessedness.
II. GOD’S GOVERNMENT IS IRRESPONSIBLE. “He doeth
according to His will.” He has no one to counsel
to persuade
to restrain
or
to stimulate Him. He is absolutely free..
1. The righteousness of His procedure. Men are often bound to do the
right
not for the fight’s sake
but because they are answerable to higher
authorities. But God does the right because it is agreeable to His nature. The
fact of His irresponsibility reveals in the strongest light
2. The benevolence of His heart. Were He a malevolent Being
being
absolutely irresponsible as He is
He would make the universe one great hell;
but the whole universe overflows with happiness. How glorious is God!
III. GOD’S GOVERNMENT IS UNIVERSAL. “In the army of
heaven and among the inhabitants of the earth.”
1. He controls all the ordinary as well as the extraordinary. Men are
more disposed to see Him in the unusual and the strange
than in what is common
and uniform. Men see Him in the manna
but not in the cornfields; they hear Him
in the booming thunder
but not in the whispering breeze; they feel His touch
in the forked lightning
but not in the solar floods. Albeit He is in all
common objects and events.
2. He controls the spiritual as well as the material. “The army of
heaven and among the inhabitants of the earth.”
3. He controls the evil as well as the good. (Homilist.)
The Providence of God Elucidated
These words were spoken by a very extraordinary character
on a
very remarkable occasion. They are the confession or testimony of
Nebuchadnezzar
king of Babylon
when his reason
which for a length of time
had been judicially suspended
was restored to him by Almighty God.
I. The first point which the
text virtually presents to our attention is UNLIMITED RECOGNITION. It is one of the
leadings principles of Deism that the great Creator
having furnished mankind
with a code of laws written on the conscience
and tending
if faithfully
obeyed
to ensure general happiness
retired from the scene of human actions into
the solitude of His own being
or perhaps to hold converse with other
intelligences more lofty and more dignified than man. With the Deist
however
as we have no feeling in common
so have we no point to discuss. Having a
better light than his wintry moon-gleams to guide us
we go immediately to the
volume of revelation
and there we learn that “the eyes of the Lord are in
every place”; that the attribute of omniscience is not
as the Deist would
persuade us
a sleeping attribute
but that it is exercised in all the
plenitude of its waking cognizance
in connection with the affairs of this our
world. “Am I a God at hand
saith the Lord
and not a God afar off? Can any
hide himself in secret places
that I shall not see him? Do not I fill heaven
and earth? saith the Lord?” He holds the aspect and the attitude of kings and
potentates; He looks upon the proceedings of statesmen and governors. In the
unwearied exercise of the same glorious attribute
the same Holy One walks in
the midst of the churches
taking cognizance of what is passing among them;
surveying ministers and people; noting how far the spiritualities of the
kingdom of grace are infused into their several constitutions. The thought of
God’s recognition of all things and all events is at once simple and sublime.
It is a source of terror to the sinner
and a ground of consolation to the
saint.
II. The doctrine set forth in
the text comprehends UNIVERSAL
AGENCY. Jehovah is not a mere looker on. The piercing glance of
His omniscient eye is accompanied with the active and incessant workings of His
Divine hand. Hence the prophet exclaims
“Is there evil in a city
and the Lord
hath not done it?” And the passage under consideration speaks of God “as doing
according to his will in the army of heaven and among the inhabitants of the
earth.” This branch of the subject is much too copious to be discussed at
large. If followed out
it would lead us through the whole range of creation
natural and moral
and would scarcely afford a resting place for the sole of
the foot
while the physical powers of discussion remained. I shall
therefore
confine the few remarks I have to offer to Divine agency as it stands
immediately associated with the general concerns of the church
and with the
private interests of those individuals who compose its members. When God would
lead His ancient people through the windings of that great and terrible
wilderness
wherein were fiery serpents
and scorpions
and drought
His
promise was
“My presence shall go with thee
and I will give thee rest.” And
hence the history of the Israelites
during their memorable journey to the
promised land
is
from first to last
an exemplification of His protecting and
interposing agency. The infidel scoffs
and the sceptic sneers
when we affirm
that the world exists for the sake of the church
and that all human affairs
are bearing upon the consummation of the Divine purposes in behalf of an elect
people. And yet
to an enlightened
reader of the Scriptures
no truth can be
plainer than this. Trace the history of the four great empires
the Chaldean
the Medo-Persian
the Macedonian or Grecian
and the Roman. The plans and the
purposes of the Great Eternal are ripening amidst all the distraction of a
fallen world. His master-design runs
like a golden thread
through the mazy
intricacies of human infatuation. It flows on
like a pure and peaceful stream
which neither mixes with the muddled waters through which it passes nor is
disturbed by their commotions. Again
the agency of which we are speaking is
particular as well as general. The contemplative mind will
at once
perceive
that it must be so of necessity
inasmuch as the most important and the
greatest events are
in numberless instances
suspended upon the insulated
movements of individuals; and
therefore
if God does not attend
to their
concerns
He must cease to attend to the concerns of empires and to the destiny
of worlds. The Christian is no more at his own disposal
or subject to the
caprice of his fellow-mortals
in regard to the occurrences of life
than he is
in connection with his future and final destiny. He is as much the child of
Providence as he is the child of grace. His history
like the spangled heavens
is studded with bright indications of the Divine presence. He looks backward
with gratitude
and he looks forward with confidence. Here
however
we must
again remember that the great principles which actuate our heavenly Friend
in
His dealings with His people
are enshrouded in the impenetrable darkness of
His incomprehensible nature. The “why” and the “wherefore” are not made known
as a matter of course; neither
on the other hand
do they return upon us like
a rebounding echo
to be lost in eternal silence
and wasted in a dreary
vacuity. Do I ask why? A voice from Heaven replies
“What I do
thou knowest
not now
but thou shalt know hereafter.” Do I say
wherefore? The answer is:
“Be patient
for the coming of the Lord draweth nigh.” One of the finest views
which revelation affords us of the greatness of God
is that which represents
Him as bringing light out of darkness
order out of confusion
and holiness out
of sin.
III. The third point which our
subject leads us to notice is SOVEREIGN
VOLITION. Not only are chance and fatality excluded from any
share in the concerns of mankind
but every other power is likewise excluded
save what may be employed
or permitted to operate
in subordination to Him who
is alone independent and almighty. “None can stay his hand
or say unto him
What doest thou?” Connected with this point
in its moral bearing
I am aware
of a gigantic difficulty. How
it may be asked
is it to be accounted for
seeing that God is at once infinite in power; in holiness
and in compassion
that He permits the world to exhibit its present aspect of moral irregularity?
Why does He not
at once
exert His sovereign sway in crushing the monster sin
and reducing the whole of His intelligent creation to the obedience of His
eternal truth? True it is that omnipotence could
in a moment
hush the groans
of nature
and stay the march of iniquity
and heal the desolations which
overspread the earth. But it is equally true that
inasmuch as omnipotence does
not thus exert itself
there is a reason amply sufficient
though hid in the
impenetrable recesses of unbounded wisdom
why it should be otherwise. The
view
however
which Scripture affords of sovereign volition
as an active and
operative principle
demands our closest attention. Where God’s will resolves
itself into the form of a determination
it has all the force of an
irresistible law
and all the certainty of an unalterable decree. “My counsel
shall stand
and I will do all my pleasure.” God permitted the children of
Abraham to be carried captive into Babylon; but He willed that
after a period
of seventy years
they should return to their own land; and for that simple
reason they did return. Need I add that volition is certainty
as it bears upon
the circumstances and prospects of individual believers?
IV. On the last point
proposed to be noticed
viz.
UNIMPEACHABLE
RECTITUDE
I add’ but avery few words. “The ways of the Lord are
equal.” He never violates one attribute in order to exalt another; perfect
equity runs through all His proceedings
and pervades the whole system of His
moral government. In each particular dispensation
whether it affects empires
churches
families
or individuals
all is right. Not a single mistake nor a
single defect finds admission into the administration of His providence. In His
sovereignty there is nothing that is arbitrary; in His vengeance there is
nothing that is unjust; in the afflictive visitations with which He tries His
people there is nothing that is unkind.
1. It is calculated to pacify fear. Why art thou cast down
O
believer
and why art thou disquieted within thee? Is it because evil men
abound
and because apostate spirits walk up and down in the earth? Is it
because the church is assailed by the weapons of an unhallowed warfare? or is
it because some family comfort is placed in jeopardy
or some favourite
interest threatened? Remember
“the Lord reigneth”; this is enough for thee to
know.
2. The subject is calculated to suppress rebellion. “The Lord gave
and the Lord hath taken away
blessed be the name of the Lord.” Hear ye
then
the voice which says
“Glorify ye me in the fires.”
3. The subject of God’s directing and overruling providence is
abundantly calculated to cherish Christian confidence. The covenant of grace is
“ordered in all things and sure
” and the whole system of providence grows out
of its perfect and unalterable arrangements. “He that spared not his own Son
but delivered him up for us all
how shall he not with him also freely give us
all things.” (W. Knight
M.A.)
The Providence of God
The text asserts the absolute control and superintending providence
of Almighty God over the universe He has made; a momentous truth
demanding the
fixed and devout attention of every individual in this assembly.
I. In the first instance
it
may be necessary to consider THE
EVIDENCE OF THE EXISTENCE
OF A WISE
GOOD
AND EFFICIENT PROVIDENCE OVER HUMAN AFFAIRS.
1. The proof that Jehovah superintends and governs the world is equal
to the proof that He made it; creation and providence must stand or fall
together. That the system of things which surrounds us--so beautiful
so
stupendous--is the production of an all-wise
all-powerful
and all-benevolent
hand
must be evident to an observer
even comparatively ignorant and
defective. The argument from a Creator to a providence is simple and
conclusive; not intricate and metaphysical
but obvious to the plainest
capacity. Could it be worth Jehovah’s while to create what it is not worth His
while to survey and govern? Every unprejudiced mind must answer
No.
2. The proof of a superintending and gracious providence
over human
affairs at least
is equal to the proof of human redemption. This is the
memorable argument used by an inspired apostle; hear the happy principle he
assumes
and the delightful consequences he deduces: “He that spared not his
own Son
but delivered him up for us all
how shall he not with him also freely
give us all things?” (Romans 8:32). Has He exhibited such
prodigies of compassion and power to raise us to His Heaven
and will He leave
us unguided
unprotected
while we sojourn on earth?
3. This momentous and pleasing truth is a constant doctrine in the
word of life. In God “we live
and move
and have our being” (Acts 17:28). “Ye ought to say
If
the Lord will
we shall live and do this or that” (James 4:15). But nowhere is it
expressed with such beauty and power as in our blessed Lord’s discourse on the
mount.
4. That Almighty God inspects
controls
and governs the world is a
truth not left to be discovered by a process of difficult ratiocination; not
founded on the teachings of revelation merely; it is a truth attested by the
bright
bold
unquestioned
and unquestionable seal of fact. We may instance
this:
II. Although the evidence of
the existence of a wise
good
and efficient Providence is so full and
satisfactory
IT MUST BE
ADMITTED THAT ITS DISPENSATIONS ARE OFTEN INSCRUTABLY
and to the
feelings of our nature
painfully mysterious. Sometimes they are found in sad
collision with the most tender and virtuous of our affections; as for example
in the death of children. Sometimes they are opposed to what seems the truest
interest and welfare of a family; as in the death of some parents. Sometimes
the dispensations of Providence clash with the purposes and exertions of our
most Christian benevolence
at least in appearance. What shall we say to the
early death of some Christian missionaries? In some cases the superficial
observer would be ready to conclude that there exists no superintendency or
control over passing events; that either there is no God
or that God has
abandoned the world to the caprice and misery of a blind chance. As
when the
wicked prosper and the righteous suffer.
III. Though mysterious
THE MOVEMENTS OF PROVIDENCE ARE EVER WISE
AND EVER GOOD.
1. Let it then be seriously reflected upon that the providence of God
is a system
and a system of which we see
and can see
but a small part. In
this respect it is like every other work of the infinitely wise Jehovah;
nothing is wrought in confusion
nothing is left in disorder; harmony
order
and system pervade the whole. But then it is a system whose deep principles
whose
stupendous objects
whose manifold operations
defy the puny comprehension of
mortals. In a word
the provisions and workings of this system reach to moral
things as well as natural
to angels as well as men
to the stupendous and
ever-during realities of eternity as well as the transitory affairs of time. A
plan like this must needs lie beyond the grasp of the human mind; the mighty
whole is surveyed
is understood by the Infinite Mind alone. It becomes us
therefore
not to arraign the proceedings of Providence at the bar of our
limited reason: not to question its wisdom in one event
or its goodness in
another. Could we comprehend the whole
we should perceive the fitness and
kindness of every part.
2. When surveying the more dark and afflictive dispensations of
Providence
it should ever be kept in mind that all the dealings of God with
men have a connection with religion
and are designed
in some way or other
to
promote the spiritual kingdom of Messiah. This observation applies to those
great events which involve the rise
revolutions
or fall of states and
empires. This observation applies no less to events of a more partial and local
description. We may go further and apply the remark to those events which
concern us as families and as individuals.
3. The providence of God is indeed often mysterious; but it is that
mystery which
sooner or later
will explain and develop itself. Like children
we are impatient to come at once to the close and catastrophe of events. Let us
correct this folly; let us calmly wait until it shall please God to become the
interpreter of His own proceedings. As the flower
when it first puts forth
appears wrapt in a close and unsightly cover
but warmed by the sun and
freshened by the breeze
its leaves at length open
its beauties unfold
and
its fragrance is wide diffused
so to the submissive and patient soul
the
wisdom and goodness of the severest and most unpromising of the Divine
dispensations shall sooner or later appear. In eternity
if not before
the
ways of God to men shall be fully justified.
Conclusion:
1. Take from it a lesson of gratitude. This Providence has ever been
kind to you; and of its dealings you cannot
dare not complain.
2. Learn from this subject to exercise confidence
Let anxious
corroding
distressful care be driven from your soul; honour the providence of
our God by a simple
childlike
affectionate confidence.
3. From the views of Providence we have been endeavouring to
inculcate
learn submission. The ways of Heaven are laid before us for our
admiration
and not for our animadversion. Finally
from all that we have said
learn that holy and happy art
which turns every occurrence to your religious
to your eternal advantage. In reality
nothing is a good to you but what brings
you nearer to God
and makes you more meet for Heaven; and in reality
everything which so advances your soul’s interest is a good
however otherwise
it may be regarded. (J. Bromley.)
Irresistible Sovereignty
In times of discouragement and trial
the church itself is not
free from distressing doubts and anxieties respecting the overruling hand of
God. The Psalmist could say
under the impulse of bewildering temptations
“Hath God forgotten to be gracious?” and Zion
in the hour of calamity
could
pour forth the doubting and the doleful waft
“Surely God hath forsaken me
and
my God hath forgotten me!” The mind
buried in the depths of its present cares
and bowed down by the burden of oppressive and painful thoughts
is unfitted
for taking those large views of the Divine character and works
which are alone
just in themselves
and able to give calm and quiet to the soul. Who is there
among the sons of the mighty
angel or archangel
cherubim or seraphim
that
can understand the mind of the Lord? They see His works
they wonder
they
adore
but they confess that He is “past finding out.” And “canst thou
” a
creature lower than angels
lower by creation
lower still by the fall
“canst
thou by searching find out God? canst thou find out the Almighty to
perfection?” No. Show thyself a man
and acknowledge
with one whom you need
not be ashamed to follow
“when I thought to know this
it was too hard for
me.”
I. THE DOCTRINE OF THE TEXT. It embraces the
Divine sovereignty and the Divine working. Much as men dislike the sovereignty
of God
it may be argued from His very existence. Is He a self-existent
omnipotent
eternal Being
then absolute sovereignty is His essential and
inalienable right We see this in the work of nature. Who created the earth? who
preserves it and all that it contains? Do we not in Him live and move and have
our being? Are we not dependent upon Him every day and at every moment? And is
He not
then
the Supreme Governor? We see His sovereignty in the kingdom of
grace. If we are now His people
what was there in any of us to merit His
esteem? But the words also set forth the Divine working. Yet it is a doctrine
which not a few have openly denied and many secretly disbelieve. That God has
been at work in the world of which we are inhabitants
and in the mighty fields
of space which spread around us
is too evident for most men to deny. And I
must pass on to say that he who would exclude God from the world of providence
might as well exclude Him from the world of nature. He who can attribute the
events which are continually coming to pass to human agent
is not less an
unbeliever than the man who ascribes the birth and being of the universe to the
dance of atoms or an unknown chance. The Divine attributes of truth
righteousness
and holiness are just as clear in the arrangements of the moral
world as the characters of His eternal power and Godhead are graven in strong
and striking lines upon the natural world. The path of Divine Providence may be
often trackless
yet here and there justice or mercy has raised a monument to
mark its course. From a humble consideration of the mysterious method in which
God is pleased to carry out His vast designs
we may learn many a valuable
lesson; it may deepen our humility
it may call faith into more vigorous play
it may increase our admiration of a Being who
whilst wonderful in counsel
is
excellent in working. Are we willing to stand by and see our hopes frustrated
our notions contradicted
and our views thwarted? Then have we learned what
human wisdom could not teach
and what human pride would never stoop to learn.
He works by means of His own choosing
and yet He works effectually. The
process may be so slow that unbelievers shall take occasion to triumph
the
means be so weak that the world shall laugh them to scorn; the mode in which He
works shall be so His own that no ingenuity of man can comprehend it
and yet
the issue of the whole is errs
“I will perform all My pleasure.”
II. Let us now consider the
declaration of the text. “None can stay His hand or say
what doest Thou?” The
declaration supposes opposition
and we ought to be prepared to witness a
conflict. Doubtless
so far as power is concerned
this opposition might have
been crushed in the bud by the omnipotence of Him against whom it is arrayed.
But omnipotence has no need thus to anticipate the designs of its enemies. The
throne and authority of God are not to be endangered by the collective force of
all created beings
and
therefore
He can afford
shall I say
to let
wickedness run its course
exert all its violence
to rise and swell to the
utmost limits of its strength
to proceed for ages in its bold and impious
career
and then with a word or with a look rebuke its arrogance
expose its
native weakness
and lay its power in the dust “none can stay His hand.” The
very opposition of men and devils shall but serve more abundantly to illustrate
His omnipotence and wisdom. “Let Satan tear up the whole fabric of human
happiness and virtue to its foundation; let man become the foolish ally of this
his bitterest foe; let all nature be moved from its course; still I will
counteract the mischief
will repair the ruin
will restore all things
will
gain to Myself a glorious name
and ‘who shall hinder it?’” It is not to be
denied that the whole history of the world
to the present time
is but the
history of one continued effort to resist and thwart the purpose of the Most
High. But this resistance
fierce as it has proved
has only served to unfold
more clearly the nature of that purpose against which it has been turned.
Truly
God foresaw how dreadfully the children of men would set themselves
against Him when He sent forth His Son
His only Son
to seek and to save the
long (S. Bridge
M.A.)
Verse 36
Daniel 4:36
At the same time my reason
returned unto me.
Human Reason
I. PERVERTED.
1. In his practical atheism. This man has no God
no being higher
than himself. In all the achievements in which he glories there is no
recognition of a supreme power. The perversion of this man’s reason is seen:
2. In his self-adoration. “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?” There was nothing greater in the universe to this man than
himself. What a perversion of reason was this! A poor
frail
dying
mortal
regarding himself as the greatest being. Human reason is here presented as:
II. BRUTALISED. “While the
word was in the king’s mouth
” etc. Reason perverted soon becomes
brutalised
brutalised in its gratifications and habits. Look at the life of
the beasts of the field.
1. What are their supplies? The productions of the earth
the grass
nothing else. What other supplies does the mere worldly man seek? What is of
the “earth
earthy
” nothing else.
2. What are their animating impulses? The gastric
the gregarious
the sexual. What else are the governing impulses of worldly men?
3. What are their prospects? All present and material
nothing in the
future or spiritual The fact is that all men who practically ignore God live
the life of brutes. Human reason is here presented as:
III. RESTORED “And at the end
of the days I Nebuchadnezzar lifted up mine eyes unto heaven
and mine
understanding returned unto me.” With his restored reason there came three
things:
1. Transcendant thought.
2. Social elevation.. When man is restored to true reason he will
rise to honour and immortality. With his returned reason there came:
3. Devotional life. Worship is at once the highest development and
the highest delight of reason. (Homilist)
Verse 37
Daniel 4:37
And those that walk in pride He is able to abase.
Nebuchadnezzar
There is a grandeur and at the same time an awe cast around the
history of Nebuchadnezzar which draws out the reverential attention of
childhood
and the careful investigation of those who are interested in
watching the course of human character and motive. His terrible invasion of the
Holy Land; the way in which the Almighty seemed to go before and to follow him;
the voice of prophecy
which proclaimed his advent from time to time; his
evident fulfilment of God’s own designs with regard to his sinful people
and
the remarkable pride of his disposition meeting with so signal a punishment
from Heaven; all alike invest him with an importance which forbids us to pass
him by in the study of the characters of the Old Testament.
1. See what his position historically was. He is a person of considerable
interest in connection with the providential dealings of God with the human
race. His name
his character
and his punishment
are alike a proverb. His
connection with the Church of God and the people whom Jehovah loved
and the
way in which he is made the subject of prophetic revelations
excite our
surprise when we consider the marked manner in which his personal conduct is
condemned and punished by a signal display of God’s chastening anger. His
position
therefore
as well as his personal character
become matters of
interesting consideration. The point with which we have to deal in this
character is the paradoxical union of overbearing pride with the strong
conviction of the almighty power of God. This was not only a convection
but a
fully realised truth
and one which frequently affected the practice of the
king in such a way as to induce him to alter his whole mode of life; nor only
that
but to go to the humbling extent of recognising before his people the
errors of his idolatry and the purity of the persecuted religion.
2. The first question we have to consider is the nature of pride
itself. It is one of the most inexplicable of the feelings to which we are
subject. It is by many looked upon as of the same family with vanity
though
perhaps
no two faults are more widely apart. It is often applauded in the same
breath with self-respect and independence of character
on occasions when it is
a simple scandal upon those attributes to class them with it. In some of its
manifestations it is capable of defying God; in others it is simply reducible
to that amount of self-reliance and manly energy which is one of the highest
and noblest attributes of man. There are so many gradations of pride
and so
many feelings akin to it
that one of the best ways of ascertaining its
distinctive nature is seeing it by contrasts. Compare the pride of
Nebuchadnezzar with that of Saul
and with that of Herod. Amongst the holy and
eminent servants of God
Moses had the tendency towards the fault of Herod.
Paul
perhaps
more than any other among the saints of God
resembles in
natural character that of Saul; while the character that most resembles
Nebuchadnezzar amongst the servants of God is that of Jehoshaphat. Saul’s was a
character of genuine pride; one which firmly believed in its own inherent power
of existence and action
independently of any superior authority or source; and
if he professed belief in such
he only did so in conformity with national
prejudice
or the associations of education. The pride of Nebuchadnezzar
on
the other hand
rested on circumstances which were the adventitious accidents
of his life; his empire
his successes
his vast dominion
and his prestige of
conquest; while side by side with the pomp of circumstance he clearly saw the
present Deity
acknowledged His power
and humbly bent beneath His vengeance we
was not essentially proud
though “his heart was lifted Up within him.” With
these two cases
what is strictly called pride ceases
for Herod’s case is one
of vanity--a fault far removed from genuine pride. Pride recognises some
positive
indefeasible claim to independence of action
and irresponsibility
and is pained rather than otherwise when others attribute to it its own
quality. Vanity simply takes pleasure in being praised for the possession of
what it very often does not possess
cares far less for having it then being
thought to have it.
3. In the world
there are many representatives of both these classes. There is the man who has
the impression that he stands independent of any being or power. There is the
man who bases his sense of independence on some special attribute or
circumstance connected with his life. The modes in which these two men should
deal with themselves are very various. Representatives of the former class are
Saul
using Samuel but as a tool
and the Mosaic law but as a machine. There
too
in the elder world is Cato
the representative of Roman independence; and
Diogenes
the cynic philosopher
who
wrapped round in the ragged mantle of
humility
covered a boson essentially proud. Widely different
and vastly more
numerous
are the followers in that other wake; men proud of something; an
attribute
a talent
or a circumstance. Nebuchadnezzar
boasting of his vast
dominion; Sardanapalus
tenacious to the death of indomitable purpose. Xerxes
proud of millions; and Leonidas
prouds of tens. Pompey
proud of being leader
of the aristocratic East; and Caesar
proud of guiding the destinies of the
more popular West. Alexander
boasting of worlds which left no more to conquer.
If members of the former class would correct their faults
they must first try
to realise definite and dogmatic Christianity; they must hold and gaze at the
creed
as if it were a limited
impersonating form of truth revealed by God.
They must get rid of their tendency to subjectivity and contemplation
leading
them into scepticism or latitudinarianism in their views of religion
and
consent to become dogmatic. They are worshipping an idol made without hands
even “self.” (E. Monro.)
Pride Abased
There
is in this dream much of that incongruity which is
characteristic of dreams; yet the turn of the angel’s words
whereby he
indicated that the tree represented a man
and the moral purpose of the whole
as expressed in the concluding phrases
could not but impress the heart of
Nebuchadnezzar; and even before he had received the interpretation from Daniel
his conscience must have whispered that the tree was designed to represent
himself. But his conscience only gave him a vague presentiment of its real
meaning. When Daniel had interpreted the dream
he passed into the counsellor
and valuing the welfare of the monarch more than his good opinion for the
moment
and fearing degradation for him more than the loss of favour for
himself
he added these words
which are not more remarkable for the courtesy
of their tone than for the sternness of their fidelity. “Wherefore
O king
let
my counsel be acceptable unto thee
and break off thy sins by righteousness
and thine iniquities by showing mercy to the poor
if it may be a lengthening
of thy tranquility.” We do not know how this wise advice was received. For a
full year things went on as before. But though God’s retribution may come
slowly
it comes surely
and ere long all that Daniel descried was realised.
Much has been written by commentators in all ages on the illness of
Nebuchadnezzar
but it is generally agreed that he became insane. The disease
from which he suffered goes under the generic name
zoanthropia. After seven
times had gone
the king lifted up his eyes to Heaven
and his understanding
came to him gain
but came in a form more clear than before
for now he
perceived that his greatness was not all his own. He discovered that he had
nothing which he had not received
and he was disposed to give to the Most High
God the glory of all he was
and all that he had done. With this recognition of
the King eternal
immortal
and invisible
the only wise God
his reason came
to him
and the glory of his kingdom and the honour and brightness of his court
were restored. What did Nebuchadnezzar design by the publication of the decree
in which these facts are here preserved? Did he mean to represent himself as
having become an adherent of the Jewish faith? Probably
while acknowledging
the supremacy of Jehovah as the Most High
he still clung to the worship and
service of inferior divinities. His was but an imperfect conversion.
1. We have here a very solemn warning against pride and vainglory.
With all his ability
Nebuchadnezzar had nothing which he had not received from
God. Whoever plumes himself upon what he has done in the world
as if he were
the author of it all
and not simply the instrument in the hand of God
is as
really and truly proud and haughty as was Nebuchadnezzar here. The merchant who
speaks of his business as the sole result of his ability
and calls himself
with supreme satisfaction
“the architect of his own fortunes”; the author who
thinks of his book as the creation of his own genius; the statesman who looks
upon his position as entirely self-made
the artisan who prides himself upon
his foremanship; and the millionaire who
looking upon his glittering heaps
congratulates himself as the sole author of his gains--all alike are guilty of
Nebuchadnezzar’s sin; for they have shut God out of their hearts
and they have
not given Him the acknowledgment and the honour to which He is entitled. Then
let us be “clothed with humility
” and
wherever we are
and whatever we have
let us acknowledge God.
2. An illustration of the proverb that “pride goeth before a fall.”
Sooner or later the spirit which I have been now exposing will bring punishment
upon him who cherishes it
and the punishment will be of such a nature as to
make the sinner see and know the heinousness of his sin.
3. A beautiful illustration of fidelity in the proclamation of God’s
truth. It cost Daniel a great deal to give this interpretation of the dream to
the monarch. The king had been very kind to him. But necessity was laid upon
him
and faithfulness
alike to Jehovah and to Nebuchadnezzar
required that he
should speak the whole truth. Hence he gave the interpretation with the utmost
exactness; and then
in the most courteous manner
he advised the king to
repentance.
4. A loud call to us to thank God for the continuance of our reason.
How seldom we think of this!
5. We are here reminded that the Most High ruleth in the kingdoms of
men. God is the King of kings. This our comfort amid the movements of our
times. (W. M. Taylor
D.D.)
The Downfall of Pride
This is a very remarkable confession
considering it only as the
acknowledgment of a mighty
and proud king
thoroughly and sincerely humbled
before his God. The humiliation of so great a monarch in the sight of the whole
world--both of the Jews
whom he had brought low
and of the Babylonians
who
were inclined to make him an idol--was in itself a great example of God’s power
over the hearts of men
and a powerful witness before the heathen to the name
and honour of the true and only God. But the case is full of deeper and diviner
meaning
when we regard Nebuchadnezzar as the type and pattern of the great
anti-Christian power
the power of the world
opposed from the beginning to the
Kingdom of the saints of the Most High
and the power of His Christ. In this
light we see that the king’s humiliation was also a type and pattern of the
complete victory
one day to be attained
of the Christian Church over all
opposing forces. That Nebuchadnezzar was a type or pattern of the great
anti-Christian power we may discern from the following considerations.
1. Babylon is in Scripture opposed to Jerusalem. It is the proper
name of the city of the world
as opposed to the city of God.
2. Nebuchadnezzar was a king of extraordinary valour
wisdom
and
spirit; a thorough sample or specimen of what this world entitles “a great
man.” He had been influenced for good by a former dream: still the great
change
from pride to humility
remained to be wrought in Nebuchadnezzar. A
complete victory was obtained by God’s almighty grace and providence over the
spirit of the world and of anti-Christ in the person of this great king . . .
These astonishing providences of old
these dealings of God with His people on
a large scale
are in reality and substance the same as His dealings with each
individual among us. (Plain Sermons by Contributors to “Tracts for
the Time. ”)
The Most High Able to Abase the Proud
I. WHO THEY ARE THAT WALK IN PRIDE.
There is not a man
however near his walk may be with God
but he hath cause
abundant cause to deplore his self-seeking
his want of entire motive in
following after God
and that sad admixture of self
that defiles all that he
does
and all that he thinks. And
I believe
the nearer is the approach to the
living God
the more is the soul made conscious of the hatefulness of that
pride that lurketh within it. The cross is the great revealer of it. And yet
though believers in the Lord are ever constrained to mourn over the pride that
is in them
they are not “those that walk in” it. This is the feature of the
unregenerate soul: and it is true of all of them. I need hardly attempt to
prove that the careless sinner “walketh” altogether “in pride’; for he setteth
up his own will
his own pleasure
above the will
and above the pleasure
of
God; he is his own rule
and his own master. The self-righteous formalist
who
“goeth about to establish his own righteousness
” “walketh in pride”; it is a
remarkable expression--he will a not submit himself to the righteousness of
God”; he cannot stoop so low. Need I attempt to prove that the more lover of
the world “walketh in” his”pride”? “The lust of the flesh
the lust of the eye
and the pride of life
” mark out his features
and at once disclose his
character. And what is that lofty
independent spirit
which the self-important
man has
that will not for one moment allow that all he is
and all he has
and
all he can do
belongs to God?
II. THEY THAT WALK IN PRIDE SHALL BE
ABASED. God hath said it; and what He has said He will most
surely accomplish. Both the apostle James and the apostle Peter make use of the
same words: “God resisteth the proud
and giveth grace unto the humble.” If you
ask why so great a stress is laid upon this in God’s Word
it is because pride
is infinitely hateful to God. There is in all sin that which stands opposed to
God; but there is in pride that which insults Him
that which rejects Him
that
which dethrones Him. And as destructive is it to the soul. For no proud
unsubdued spirit can ever see aught of beauty in Christ.
III. But now
observe that GOD IS ABLE TO
ABASE THEM. So Nebuchadnezzar knew. Truly he had lessons
awful
lessons; he had proof
awful proof
laid upon him
that God “is able to abase.”
There are some striking exhibitions of this same truth in the prophets. In the
sixteenth chapter of Isaiah
we have a particular notice of proud Moab;
observe
in the sixth verse
“We have heard of the pride of Moab (he is very
proud)
even of his haughtiness
and his pride
and his wrath”--so notorious
it Is mentioned thrice in one verse--“Therefore shall Moab howl for Moab; every
one shall howl; for the foundations of Kir-hareseth shall ye mourn; surely they
are stricken.” Look at the thirteenth of Jeremiah
and there see how awfully
the Holy Ghost directeth us to Jerusalem (in the eighth and ninth verses)
“Then the word of the Lord came unto me
Thus saith the Lord
after this manner
will I mar the pride of Judah
and the great pride of Jerusalem: this evil
people
which refuse to hear my words
which walk in the imagination of their
heart; and walk after other gods
to serve them
and to worship them
shall
even be as this girdle
which is good for nothing.” Remark what the Lord says
of Babylon
in the fiftieth of this same prophet
the twenty eighth verse: “The
voice of them that flee and escape out of the land of Babylon
to declare in
Zion the vengeance of the Lord our God
the vengeance of His temple; call
together the archers against Babylon; all ye that bend the bow camp against it
round about; let none thereof escape; recompense her according to her work;
according to all that she hath done
do unto her
for she hath been proud
against the Lord
against the Holy One of Israel; therefore shall her young men
fall in the streets
and all her men of war shall be out off in that day
saith
the Lord; behold
I am against thee
O thou most proud
saith the Lord God of
Hosts
for thy day is come
the time that I will visit thee; and the most proud
shall stumble and fall
and none shall raise him up; and I will kindle a fire
in his cities
and it shall devour all round about him.” Observe how again and
again the Lord speaketh of her as most proud. I bessech you mark His dealings
with His own people. They know it. Look at the great work of conversion. How He
layeth low! For in what doth the life of faith consist? Many a believer here
present can reply
“Dependent upon Christ for all I want and all I have; just
as poor at the last as at the first; Christ my wisdom
righteousness
sanctification
and redemption; living upon Him for what He has done
receiving
from Him what He has promised
and having not one thing in myself to recommend
me to His notice
but bringing my poor empty vessel to receive out of His
inexhaustible abundance.” What is this but the “abasing” of those that did
“walk in pride?” And what is the very life of a close walking with God? Why
it
is but the continued denial of self. For what is the Spirit’s victory? It is
but His victory over that nature of mine that would always lead me to self; it
is but substituting
as it were
the love of Christ for the love of the
creature. Truly God is able to do this; and no one but God is able to do it.
Afflictions cannot do it--the deepest awe upon the conscience cannot do it--the
most alarming representations of eternal woe cannot do it--and the most winning
unfoldings of Divine glory cannot do it. The ministers of Christ cannot abase
the soul of man--angels and archangels cannot; they can rejoice over the abased
spirit
but abase the soul they cannot. It is the work of God
the eternal
Spirit
and no one but Him. And by what simple means can He do it! By a word
by a thought
by a glance of the mind
by a conversation
by a text
or by
bringing before us some glimpse of the cross of Jesus. And the same power doth
it take to keep them low. He always abases
that He may exalt. How patiently
then
ought you to submit yourselves to the will of God! “Humble yourselves
under the mighty hand of God
that He may exalt you in due time.” And
above
all
He would ‘have you learn the perpetual causes for abasement. That is hew
we ought to reason--what cause have I for deep abasement
that I require it so
much? (J. H. Evans
M.A.)
God Abasing the Proud
1. PRIDE AND VANITY. In one of our famous English universities an
annual sermon is preached on “Pride.” No one will say that once a year is too
often for a congregation
young and old
to be bidden to meditate on that
thesis. Many learned things have been said and written upon the nature and
essence of pride. Probably none of them could equal in impressiveness this
account of pride-speaking
this repeated pronoun
the persona| and-the
possessive: “Great Babylon
that I have builded by the might of my power
and
for the honour of my majesty.” Whatever other definitions may be given of
pride
certainly this is true of it
that it is the contemplation of self
a
concentration in self
the having self in the throne of the being
as the one
object of attention
of observation
of consideration
always
everywhere
and
in all things. It is often assumed that this attention given to self is of
necessity the contemplation of supposed excellence
that it is
therefore
so
far as it is characteristic of pride
of the nature of self-complacency
or
self-admiration
and yet some of the proudest of men have been at the very
antipodes of self-satisfaction. It is the very consciousness of their own
deformity
moral or physical
of their own inferiority in some prized or
coveted particular of birth
gift
or grace
which has driven them in upon
themselves in an unlovely and unloving isolation. Self-complacency is not the only form
of pride. It is doubtful whether that self-complacency does not rather belong
to the very different title of vanity. A beggar may be proud; a cripple may be
proud: failure takes refuge in pride. Pride is self-contemplation
but not
necessarily self-admiration; self-absorption
but not necessarily
self-adoration. It is not quite evident from the words of King Nebuchadnezzar
whether his besetting sin was pride or vanity. Something may turn upon the
unanswerable question whether he thought or whether he spoke the “Is not this
great Babylon?” I think that vanity always speaks. I doubt if the vain man ever
keeps his vanity to himself. I am sure that pride can be silent; I am not sure
that pride
as pride
ever speaks. If I would ascertain which of the two was
Nebuchadnezzar’s failing
I should look rather to the hints dropped first in
the Judgment upon him
and then in the account of the recovery. From the one I
learn that what he had to be taught was that “the heavens do rule”; from the
other I learn that he then first praised and honoured Him that liveth for ever.
This decides me that
however pride and vanity may have mingled (if they ever
do mingle) in his composition
pride was the differentia; that pride which
contemplates self as the all in all of life and being
not necessarily as
beautiful
of perfect
or happy; not necessarily as satisfactory
either in
circumstance or in character
but as practically independent of all above and
all below it
--the one object of importance
and interest
and devotion;
knowing neither a superior to reverence
nor an inferior to regard. Vanity
though
or perhaps because
a poorer and meaner thing
is also a shallower
thing
and less vital. Vanity may still be kind
a charity. Vanity may still
love and be loved. Vanity
I had almost said
and I will say it
vanity may
still worship. Vanity does not absolutely need to be taught the great lesson
that “the Most High rules in the kingdom of men
” or “does according to His
will in the army of heaven.” Pride and vanity both ask
“Is not this great
Babylon?” but vanity asks it for applause from below
pride asks it in disdain
of One above. But in all this we may not have found our own likeness. There may
be some here who are not by natural temperament either proud or vain; and yet
when I think once again what pride is
I doubt whether anyone is born without
it. We may not dwell complacently upon our own merits. Certainly we may not be
guilty of the weakness and the bad taste which would parade those supposed
merits before others. Pride itself often casts out vanity
and refuses to make
itself ridiculous by saying aloud
“Is not this great Babylon?” But the
question is not whether we are self-admirers
but whether we are
self-contemplators; not whether we are conceited in our estimate of gifts or
graces
in our retrospect of attainments or successes
in our consciousness of
power
or our supposition of greatness
but whether
on the contrary
we have
constantly in our remembrance the derivation and the responsibility
and the
accountableness of all that we have and are; whether there is a higher presence
and a diviner being always in our view
making it impossible to admire or to
adore that self which is so feeble and so contemptible in comparison; whether
we are so in the habit of asking ourselves the two questions: “What hast thou
which thou hast not received?” and “What hast thou for which thou shalt not
give an account?” as to maintain always the attitude of worship
and the
attitude of devotion within
and this superscription ever upon the doors and
gates of the spiritual being
“Whose I am and Whom I serve.”
II. GOD’S JUDGMENT ON PRIDE. We
have formed now from the history perhaps some idea of pride. We have heard what
pride says to itself in the secrecy of its solitude. The same history shall
suggest another thought or two about it
and the first of these is its penal
its judicial isolation. “They shall drive thee from men.” We are not going to
explain away the literal
or at least the substantial fulfilment of this
prophecy. Though it would be untrue to say that medical history furnishes a
complete illustration of the judgment threatened and executed upon King
Nebuchadnezzar
yet medical history does afford a sufficient likeness of it to
render the fact
not credible only
for that its being written in the Bible
would make it
but approximately intelligible. Some grievous forms of insanity
in which the sufferer finds himself transfigured
in imagination at least
into
an irrational creature
of which he adopts the actions and gestures
the tones
and the habits
under which
in that harsh and cruel treatment of madness
from
which even kings down to our own age were not exempt
the dweller in a palace
might find himself exiled from the society and companionship of men. Something
of this kind may seem to be indicated in this touching and thrilling
description
and the use now to be made of it requires no more than this brief
and general recognition of the particulars of the history from which it is drawn.
He was driven from men; the Nemesis of pride is isolation. The proud man is
placed atone in the universe
even while he dwells in a home. This is a
terrible feature; this is the condemning brand of that self-contemplation
that
self-concentration
that self-absorption
which we have thought to be the
essence of pride. The proud man is driven by his own act
even before judgment
speaks
if not from the presence
if not from the companionship
at least from
the sympathy of his fellows. This isolation of heart and soul is the Cain-like
mark set upon the unnaturalness of the spirit which it punishes. No sooner is
self made the idol
than it shuts the windows of the inner being alike against
God above and man below. “They shall drive thee from men.” Thou hast driven
thyself from God! Another thought comes to us out of the history. Mark the
words describing the discovery
“Mine understanding returned unto me; my reason
returned unto me.” What was the first use of it? “ I blessed the Most High; I
praised and honoured Him that liveth for ever.” It is deeply interesting to
notice
and it fully accords with the observations of medical men
that the
return of reason is here prefaced by a lifting up of the eyes to Heaven as
though in quest of reconciliation and recognition. Yes
prayer is no stranger
to the hospitals and asylums of the insane. Our moral is
the pride which will
no worship is of itself an insanity. Worship is the rational attitude of the
creature towards the Creator. Pride
dreaming of independence; pride
placing
self where God ought to be; pride
tolling of the Babylon which it has builded;
refusing to recognise any being above or below external to it
yet possessing
claims upon it
is a non-natural condition. Before it can recover intellect it
must look upward. The first sign of that recovery will be the acknowledgment of
the Eternal. We have yet one word
and it is that of the text itself: “Those
that walk in pride He is able to abase.” Nebuchadnezzar puts it into his
proclamation of thanksgiving: “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.” King Nebuchadnezzar knew it
by experience; he had lived in ignorance
he had lived in defiance of it
he
had reaped as he had sewn
he had walked in pride
he had been driven from men.
“Seven times had passed over him.” Not till he had lifted his eyes to Heaven
not till he knew that self was not all
did reason return to him. Honour and brightness
came back with it. His councillors and his lords sought him. We in England
know
by tradition at least
what the rejoicings are when a monarch recovers
his understanding
though there may have been no judgment in that insanity
which was the calamity and the sorrow of an earlier generation of Englishmen.
Nebuchadnezzar may have meant only to enthrone the God of Heaven as cue God
though the chief God of the crowded Pantheon. That is nothing to us now. We can
read his words and put our own construction: “Those that walk in pride He is
able to abase.” Solemn
awful
terrible confession; verified day by day in
history
not modern only
but of to-day! How often in our experience has a
proud man
quite apart from act or deed of his own
found himself under a
treatment but too nicely calculated to humble him! How often has a rich man
building his house on the winnings of chance or of speculation
found to his
discomfiture that he has built it upon the sand! How often has a selfish man
having but one tender spot or two in his whole moulding and making
staked his
very life
we will say
upon two well-beloved sons
and then found
to use the
Scripture similitude
that he has “laid the foundation of his prosperity in the
first-born and set up the gates thereof in the younger.” How often has a
professional man on the eve of the last step to greatness developed some fatal
symptoms of palsy
or consumption
which made him bid farewell to all his
glory
and betake himself to his last gloomy home
in the vaults
perhaps
beneath this church! How often has a statesman
brought by the last turn of the
wheel of politics to the very summit of his ambition
been laid low by the
importunate strokes of a jealous and envious rivalry
and compelled to exchange
earth for the melancholy Pantheon of posthumous fame! (Dean Vaughan.)
──《The Biblical Illustrator》