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Verse- by-Verse Bible Commentary
New American Standard Bible
Bible Study Resources
Nave's Topical Bible - Angel (a Spirit); Babylon; Converts; Government; Heathen; Judgments; King; Testimony; Wicked (People); Thompson Chain Reference - Most High; The Topic Concordance - Government;
Clarke's Commentary
Verse 17. This matter is by the decree of the watchers — See on Daniel 4:13.
The Most High ruleth — He never leaves the government of the world to man, to second causes, or to fortuitous occurrences. What are thus called are his agents; they are no moving causes.
And setteth up - the basest of men. —
"Tyrants and kings from Jove proceed
Those are permitted, these decreed."
The throne ennobles no man: to be properly filled, the man must be noble. Some of the greatest and some of the meanest of men have sat on the throne. Kings differ in education, seldom in intellect, from the common mass of men; the power and authority are from God. The king himself may be given either in mercy or in wrath. When James II. ruled this kingdom, it might well be said, God hath set up over it the basest of men. His successor was one of the best. The former nearly ruined it both in a civil and religious point of view; the latter was the means of restoring it in both these respects.
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Clarke, Adam. "Commentary on Daniel 4:17". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/daniel-4.html. 1832.
Bridgeway Bible Commentary
Nebuchadnezzar’s madness (4:1-37)
In this chapter Nebuchadnezzar recounts, for the benefit of his subjects, an experience that humbled his pride and brought him to acknowledge Yahweh as the one and only true God (4:1-3). It all began when Nebuchadnezzar had a puzzling dream. After getting no help from his Babylonian wise men, he told it to Daniel in the hope of discovering its meaning (4-9).
The first thing that Nebuchadnezzar saw in his dream was a giant tree. It towered over the world and provided food and shelter for all creatures everywhere (10-12). A heavenly messenger then announced that this tree would be cut down, though its stump would be preserved (13-15a). The tree was also a person, who then lived for a time as an animal in the fields (15b-16). Angels announced that the purpose of the dream was to show that God rules over all the world’s kingdoms and gives them to anyone he chooses (17-18).
Daniel, after hesitating at first, revealed that the dream applied to the great and powerful Nebuchadnezzar himself (19-22). The king would suffer a period of mental illness when, imagining he was an animal, he would go and live like an animal in the field. Although he would not be able to rule during this time, God would preserve his kingdom for him. Eventually he would come to realize that God, not he, was the all-powerful one who decided the destinies of nations. Then God would give him back his throne (23-26).
After revealing the dream’s meaning, Daniel gave the king some advice. He urged the king to cease the oppression and injustice that characterized his rule, and begin instead to administer justice for the welfare of his people. Perhaps he would then avoid the threatened disaster (27).
God gave Nebuchadnezzar a year to repent as Daniel had urged, but the king would not change. Instead of repenting, he only grew more defiant and proud. The result was that God acted, and Daniel’s dreadful forecasts concerning Nebuchadnezzar came true (28-33).
Only after Nebuchadnezzar lost his sense of self-importance and humbly submitted to God did his sanity return. Previously he had acknowledged that Daniel’s God was one among many gods, maybe even the best god (see 2:47; 3:29), but now he openly acknowledged that Daniel’s God was the one and only true God, to whom he must bow. This God is the one who determines the destinies of individuals and nations according to his will (34-37).
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Text Courtesy of BibleSupport.com. Used by Permission.
Fleming, Donald C. "Commentary on Daniel 4:17". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/commentaries/bbc/daniel-4.html. 2005.
Coffman's Commentaries on the Bible
"But at last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and I told the dream before him, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of the dream that I have seen, and the interpretation thereof. Thus were the visions of my head upon my bed: I saw, and, behold, a tree in the midst of the earth; and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth. The leaves thereof were fair, and the fruit thereof much, and in it there was found food for all: the beasts of the field had shadow under it, and the birds of the heavens dwelt in the branches thereof, and all flesh was fed from it. I saw in the visions of my head upon my bed, and, behold, a watcher and a holy one came down from heaven. He cried aloud and said thus, Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruit: let the beasts get away from under it, and the fowls from its branches. Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven: and let his portion be with the beasts in the grass of the earth: let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him. The sentence is by 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 lowest of men. This dream I, king Nebuchadnezzar, have seen; and thou, O Belteshazzar, declare the interpretation, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able; for the spirit of the holy gods is in thee."
THE DREAM TOLD TO DANIEL
The fact of Daniel's hearing in these verses the dream told for the first time surely indicates that he had not been present earlier when the king told his dream to the magicians, etc. There are several guesses as to why Daniel was not then present; but, as far as we have been able to determine, the sacred text has no hint of the reason.
Owens complained that the connection between the names Belteshazzar and Nebuchadnezzar's god "is unsupportable."
The suggestion of some commentators that Daniel was brought in last here in order to heighten the effect of his superior wisdom; but this explanation could hardly be correct. "It suggests the shaping of material to produce certain effects rather than the truthful reporting of exactly what happened,"
Barnes discussed the singular mixture of monotheistic and polytheistic language in Nebuchadnezzar's words in this chapter, pointed out that Nebuchadnezzar had been a heathen all of his life, despite his also having some knowledge of the true God, and concluded that this unusual mixture of heathenism and true religion in the language of Nebuchadnezzar was "neither unnatural nor improbable."
The reference to a great tree (Daniel 4:10) is in keeping with the fact that, "Great men and princes are often represented in the language of the prophets under the similitude of trees."
"Let seven times pass over him" (Daniel 4:16). The personal pronoun "him" indicates that the words passed over the vehicle (the tree) and focused upon the meaning of the symbol as applied to Nebuchadnezzar. There is a similar transition in Daniel 4:15, where, "The language passes from the type to the person represented by it."
Some critics have a field day declaiming how this dream that came allegedly from God falls into terminology in Daniel 4:17 a which appears to ascribe the decisions regarding the fate of men, not to God Almighty, but to certain ranks of angels said to characterize Babylonian mythology. Even Dummelow thought that the passage teaches that, "Angels are entrusted with the power of deciding the destinies of men."
"The heavenly information imparted to the king in this passage regarding the judgement that was to fall upon him from God to humble him for his pride was presented as "the resolution of the watchers," that it might be announced to him in the way most easily understood by him as a divine judgment."
Daniel most certainly corrected any false notion the king might have had about the source of the decision against him in Daniel 4:24-25, where he clearly indicated that the decree came from the Most High.
"That the living may know" (Daniel 4:17). The purpose of God is seen in this, that purpose being to spread the true knowledge of Himself throughout the whole Gentile world of that era. This has a definite bearing upon the need for just such a wonder as is here recorded. The king, of course, cooperated with this by giving the decree the widest possible circulation. The purpose of the king's dream and the decree that circulated the knowledge of it was that of, "making known the supremacy of the God worshipped by the Hebrews."
Translators have had difficulty with "stump of the roots" from the earliest times. Martin Luther's rendition has been followed by many, making it, "the stump with its roots."
"The sentence is… 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 lowest of men" "This verse which solemnly declares God's sovereign providential control over the course of human history is the core of the Book of Daniel (Compare: Isaiah 40:15 ff; Proverbs 21:1; Romans 13:1; and Acts 17:24-26)."
The expression "King Nebuchadnezzar" appears a number of times in this chapter, which is a slight variation from "Nebuchadnezzar the king." Of course, Biblical enemies would like to make a big issue out of this and postulate various sources, or interpolations, or anything else that might be construed as discrediting the sacred text. Leupold discussed such efforts, concluding that, "Efforts of this sort to cast doubt upon the Biblical text must be branded as what they are, unscientific."
Coffman's Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Daniel 4:17". "Coffman's Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/daniel-4.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
Barnes' Notes on the Whole Bible
This matter is by the decree of the watchers - See the notes at Daniel 4:13. They are described here not only as watching over the affairs of men, but as entrusted wth the execution of high and important designs of God. The representation is, that one of these heavenly beings was seen by Nebuchadnezzar in his visions, and that this one stated to him that he had come to execute what had been determined on by his associates, or in counsel with others. The idea would seem to be, that the affairs of the kingdom of Nebuchadnezzar had been in important respects placed under the administration of these beings, and that in solemn council they had resolved on this measure. It is not said that this was not in accordance with, and under the direction of, a higher power - that of God; and that is rather implied when it is said that the great design of this was to show to the living that “the Most High ruleth in the kingdom of men.” In itself considered, there is no improbability in supposing that the affairs of this lower world are in some respects placed under the administration of beings superior to man, nor that events may occur as the result of their deliberation, or, as it is here expressed, by their “decree.” If, in any respect, the affairs of the world are subject to their jurisdiction, there is every reason to suppose that there would be harmony of counsel and of action, and an event of this kind might be so represented.
And the demand - Or, the matter; the affair; the business. The Chaldee word properly means a question, a petition; then a subject of inquiry, a matter of business. Here it means, that this matter, or this business, was in accordance with the direction of the holy ones.
The holy ones - Synonymous with the watchers, and referring to the same. See the note at Daniel 4:13.
To the intent that the living may know - With the design that those who live on the earth may understand this. That is, the design was to furnish a proof of this, so impressive and striking, that it could not be doubted by any. No more effectual way of doing this could occur than by showing the absolute power of the Most High over such a monarch as Nebuchadnezzar.
That the Most High - He who is exalted above all men; all angels; all that pretend to be gods. The phrase here is designed to refer to the true God, and the object was to show that he was the most exalted of all beings, and had absolute control over all.
Ruleth in the kingdom of men - Whoever reigns, he reigns over them.
And giveth it to whomsoever he will - That is, he gives dominion over men to whomsoever he chooses. It is not by human ordering, or by arrangements among men. It is not by hereditary right; not by succession; not by conquest; not by usurpation; not by election, that this matter is finally determined; it is by the decree and purpose of God. He can remove the hereditary prince by death; he can cause him to be set aside by granting success to a usurper; he can dispose of a crown by conquest; he can cut off the conqueror by death, and transfer the crown to an inferior officer; he can remove one who was the united choice of a people by death, and put another in his place. So the apostle Paul says, “There is no power but of God: the powers that be are ordained of God” Romans 13:1.
And setteth up over it the basest of men - That is, he appoints over the kingdom of men, at his pleasure, those who are of the humblest or lowest rank. The allusion here is not to Nebuchadnezzar as if he were the “basest” or the “vilest” of men, but the statement is a general truth, that God, at his pleasure, sets aside those of exalted rank, and elevates those of the lowest rank in their place. There is an idea now attached commonly to the word “basest,” which the word used here by no means conveys. It does not denote the mean, the vile, the worthless, the illiberal, but those of humble or lowly rank. This is the proper meaning of the Chaldee word שׁפל shephal - and so it is rendered in the Vulgate, humillimum hominem. The Greek of Theodotion, however, is, “what is disesteemed among men” - ἐξουδένωμα ἀνθρώπῶν exoudenōma anthrōpōn. In the latter part of the dream Daniel 4:15-16 we have an illustration of what often occurs in dreams - their singular incongruity. In the early part of the dream, the vision is that of a tree, and the idea is consistently carried out for a considerable part of it - the height of the tree, the branches, the leaves, the fruit, the shade, the stump; then suddenly there is a “change” to something that is living and human - the change of the “heart” to that of a beast; the being exposed to the dew of heaven; the portion with the beasts of the earth, etc. Such changes and incongruities, as every one knows, are common in dreams. So Shakespeare -
“True, I talk of dreams,
Which are the children of an idle brain,
Begot of nothing but vain fantasy;
Which is as thin of substance as the air,
And more inconstant than the wind, who woos
Even now the frozen bosom of the North,
And, being anger’d puffs away from thence
Turning his face to the dew-dropping South.”
Romeo and Juliet.
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Barnes, Albert. "Commentary on Daniel 4:17". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/daniel-4.html. 1870.
Calvin's Commentary on the Bible
In this verse God confirms what he had shewn to the king of Babylon by means of a dream. He says, then, the king was instructed in a certain thing; since it had been so determined before God and his angels. The full meaning is this, —Nebuchadnezzar must know it to be impossible to escape the punishment whose image he had seen in the dream. There is, however, some ambiguity in the words, since interpreters find great difficulties with the second clause; for they say the angels ask the question, to afford proof to the king of Babylon, and that all men may acknowledge the supreme power of the one God. But this seems to me too forced. As far as the word
We now see why Daniel says, this was declared in, the decree of the watchers, and was demanded in their speech; as if he should. say; “thou hast all angels opposed to thee; for by one consent and with Gale mouth they accuse thee before God, for as far as possible thou obscurest his glory; and God, assenting to their prayers, has determined to cast thee away, and to render thee an object of contempt and reproach before the whole world; and this decree has been signed by all the angels, as if it were common between him and them. For by their subscription and agreement he might prevail[ in confirming the confidence of the profane king. Without doubt God, after his usual manner, accommodated the vision to the understanding of a man who never was taught in his law, but only imbued with a confused notion of his divinity, so that he could not distinguish between God and angels. Meanwhile, this sentiment is true — the edict was promulgated at the united consent and demand of the whole celestial host; for angels bear with the greatest reluctance whatever detracts from God’s glory, and all the folly of mankind when they wish to draw and attract to themselves the peculiar attributes of the only God. This seems to be flute genuine sense. The following sentence flows very suitably, — mortals must know God to be a ruler in the kingdoms of men For Daniel marks the end of the demand, since angels desire God’s rights to remain entire, and to be quite unaffected by the ingratitude of mankind. But men cannot ascribe even the slightest merit to themselves without detracting from God’s praise; hence angels continually seek from God the casting down of all the proud, and that he will not permit himself to be defrauded of his proper rights, but maintain in all its integrity his own sovereign powers. This also must. be diligently observed — mortals should notice how the Lord reigns in the kingdoms of men. For even the worst of men confess the mighty power of God; they dare not draw him down from his heavenly throne by their blasphemies, but they imagine themselves able to obtain and defend their worldly kingdoms, by either their exertions or their wealth, or by some other means. Unbelievers, therefore, willingly shut up God in heaven, just as Ephcurus fancied him to be enjoying his own delights at his ease. Hence Daniel shews God to be deprived of his rights, unless he is recognized as a ruler in the kingdoms of men, that is, on earth to humble all whom he pleases. So also it is said in the Psalms, (Psalms 75:7,) Power springs not from either the east or the west, but; from heaven; and elsewhere, God raises the poor out of the mire, (Psalms 113:6.) Then in the sacred Canticle of the Virgin, he casts down the proud from their seat, and exalts the abject and the humble. (Luke 1:52.) All indeed confess this, but scarcely one in a hundred feels in his mind the dominion of God over the earth, and that no man can raise himself, or remain in any post of honor, since this is the peculiar gift of God. Because men are persuaded of this with difficulty. Daniel eloquently expresses it, the Lord shall be lofty in the kingdoms of men; that is, shall not; only exercise his power in heaven, but also govern the human race, and assign to every one his own grade and position. He will give it to whom he wills He speaks of different empires in the singular number; just as if God had said, some: are raised up by God’s will, and others are cast down; and the whole happens according to God’s pleasure. The meaning is this — -every one has his own condition divinely assigned to him; and thus a, man’s ambition, or skill, or prudence, or wealth, or the help of others, do not profit men in aspiring to any altitude, unless God raises them by his stretched out hand. Paul also teaches the same thing in other words; there is no power but from God, (Romans 13:1,) and afterwards Daniel often repeats the same sentiment.
He adds, he raises up the humble man above himself In a change so remarkable as this, God’s power shines forth better while he raises from the dust those who were formerly obscure and contemptible, and even sets them above kings. When this happens, profane men say, God is playing with them, and rolls men about like balls in his hand, which are first tossed upwards and then thrown down upon the ground. But they do not consider the reason why God by open proofs wishes to shew how we are under his absolute power, on which our condition entirely depends; when we do not comprehend this of our own accord, examples are necessarily set before us by which we are compelled to perceive what almost all are willingly ignorant of. We now understand the whole intention of the Prophet. Angels seek from God by continual prayers to declare his own power to mortals, and thus to lay prostrate the proud who think to excel by their own power and industry, or else by chance, or by the help of men. To induce God to punish men for their sacrilegious deeds, the angels desire him to prostrate them, and thus to shew himself to be not only the king and ruler of heaven, but also of earth. Now, this not only happens in the case of a single king, but we know history to be full of such proofs. Whence, then, or from what order have kings often been created? And when there was no greater pride in the world than in the Roman empire, we see what happened. For God brought forward certain monsters which caused the greatest astonishment among the Greeks and all the 0rien.tals, the Spaniards, Italians, and Gauls; for nothing was more monstrous than some of the emperors. Then their origin was most base and shameful, and God could not shew more clearly their empires were not transferred by the will of man, nor even acquired by valor, counsel, and powerful troops, but remained under his own hand to bestow upon whomsoever he pleased. Let us go on:
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Calvin, John. "Commentary on Daniel 4:17". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/daniel-4.html. 1840-57.
Smith's Bible Commentary
Chapter 4
Now Nebuchadnezzar the king, [a proclamation] unto all the people, nation, languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought towards me. 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 ( Daniel 4:1-3 ).
Listen to these words of Nebuchadnezzar. Sounds like a convert. And I personally believe he was. He tells now his story, "I'm going to tell you a story." He said,
I Nebuchadnezzar was at rest in my house, I was prospering in my palace: And I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore I made a decree to bring in all of the wise men of Babylon before me, that they might make known unto to me the interpretation of the dream. And there came in the magicians, the astrologers, Chaldeans, and all the soothsayers: and I told them the dream; but they could not make known to me the interpretation. But at last Daniel came before me, whose name was Belteshazzar, according to the name of my god, in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, no secret troubles thee, tell me the visions of my dream that I have seen, and the interpretation thereof. And thus for the visions in my head in my bed; I saw, and behold there was a tree in the middle of the eaRuth ( Daniel 4:4-10 ),
It was very tall.
The tree grew, and was strong, and the height thereof reached into heaven, and the sight thereof unto the end of the whole earth: And the leaves thereof were fair, and the fruit was very much, and in it there was meat for everyone: the beast of the field had shadow under it, the fowls in the heaven dwelt in the boughs thereof, and all flesh fed from it. And I saw in the visions of my head upon my bed, and, behold, a watcher ( Daniel 4:11-13 )
Now this is interesting!
and a holy one [a watcher, and a holy one] came down from heaven; And he cried aloud, and said, Cut down the tree, cut off his branches, shake off his leaves, and scatter his fruit: let the beast get away from under it, and the fowls from his branches. Nevertheless, leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the fields; and let it be wet with the dew of heaven, and let his portion be with the beast and the grass of the earth: Let his heart be changed from a man's, and let a beast's heart be given unto him; and let seven times pass over him. 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 rules in the kingdom of men, and gives it to whomsoever he will, and sets over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all of the wise men in my kingdom were not able to make known the interpretation: but you are able; for the spirit of the holy gods is in you. Then Daniel, whose name was Belteshazzar, was astonished for about one hour, his thoughts troubled him. And the king spoke, and said, Belteshazzar, don't let the dream, or the interpretation thereof, trouble you. And Belteshazzar answered and said, My lord, the dream is for those that hate you, and the interpretation is something your enemies will enjoy. For the tree you saw, which grew, and was strong, whose height reached into heaven, and the sight of all were upon the earth; Whose leaves were fair, and the fruit was very much, and in it was meat for all; under which the beast of the field dwelt, [and so forth]: It is you, O king, that have grown and become strong: for thy greatness is grown, and reaches unto heaven, and your dominion unto the end of the earth. And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew down the tree, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, tell the tender grass of the field; and let it be wet with the dew of heaven, and let the portion be with beast for the fields, until seven times pass over him; This is the interpretation, O king, this is the decree of the Most High, which has come upon my lord the king: They shall drive thee from men, and thy dwelling place will be with the beasts of the field, and they shall make thee to eat grass as an ox, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till you know that the that Most High rules in the kingdom of men, and gives it to whomsoever he will. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that you have known that the heavens do rule. 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; for it may be a lengthening of your tranquillity ( Daniel 4:13-27 ).
So he had this dream, the tree and the whole thing, and as Daniel interprets it, "The tree is you Nebuchadnezzar. You've become great, and powerful, and this great kingdom is given unto you. But you've been lifted up in pride."
Now the interesting thing to me is there are watchers that are watching the whole affair. Do you know that your life is being watched? That's sort of awesome. These watchers from heaven who are down here watching you. And he had in this dream the insight into these watchers who had come from heaven and were watching him. And he heard one of them say, "Hew down the tree, cut off the branches, until seven times. Let him go out and live with the wild beast until seven times are passed over him."
The seven times are probably a year and three quarters. Referring to the summer, fall, winter, spring, rather than seven years. And so for a year and three quarters, king Nebuchadnezzar was to be insane. He was to live with the ox and out in the field. He was to eat grass like a wild animal. This was to continue until he realize that the God in heaven is the One who rules over the earth as far as establishing kingdoms and setting in power those whom He will. God still rules in the overall sense. And sometimes God puts evil men into power in order to bring judgment upon the people. But God rules over all. So after Daniel interprets, he said, "Now look, king, straighten up, man. Live right. You know, it may be that you can increase the days of your peace because you know this is going to come on you. But maybe by living right you can forestall it a bit."
And so for a year there was no furies or rages. The king was watching his p's and q's.
But all of this came upon king Nebuchadnezzar. At the end of twelve months as he was walking in the palace of the kingdom of Babylon ( Daniel 4:28-29 ).
Now according to the ancient historians, Babylon was just a place of marvel and beauty. They describe the hanging gardens of Babylon; they were one of the seven wonders of the ancient world. They described the walls that surrounded the city. The glory, the grandeur of this marvelous city of Babylon. And so Nebuchadnezzar was walking there in the midst of the gardens, the beautiful city, the palace and,
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty? ( Daniel 4:30 )
Boasting in himself that I have built with my power for my majesty.
And while these words were in his mouth, there fell a voice from heaven, [one of the watchers] said ( Daniel 4:31 ),
He'd been watching him.
O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling place shall be with the beasts of the field: and they shall make thee to eat grass as oxen, and seven times shall pass over thee, until you know that the Most High rules in the kingdom of men, and he gives it to whomsoever he will. And in the same hour was the thing fulfilled upon Nebuchadnezzar: he was driven from men ( Daniel 4:31-33 ),
He became insane.
he did eat grass as the oxen, his body was wet with the dew of heaven, till his hair was grown like eagles' feathers, and his nails like birds' claws. And at the end of the days I Nebuchadnezzar lifted up my eyes unto heaven, and my understanding returned unto me, and I blessed the Most High, and I praised and honored him that lives 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 does according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? ( Daniel 4:33-35 )
He came into a consciousness of the power of God and the sovereignty of God, who rules over the universe. And no man can say to God, "What are you doing?"
At the same time my reason returned unto me; and for the glory of my kingdom, my honor and my brightness returned unto me; and my counselors and my lord sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honor the King of heaven ( Daniel 4:36-37 ),
That sounds like conversion to me.
all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase ( Daniel 4:37 ).
So this final proclamation of Nebuchadnezzar, a very interesting proclamation of the faith that he had come to as he believed in God and in the power of God and in the sovereignty of God over the universe. Very exciting.
I think that we will hold off on the remainder, and next week we'll take chapters 5 through 8. So we'll cut Daniel up in four chapter sections so we can spend a little more time in it. And fascinating, interesting book, and you've got some great reading next week as we get into Daniel chapters 5 through 8. Exciting prophecies.
Father, we do acknowledge that You are the Lord, the King, the Ruler over all the universe. We acknowledge Your sovereignty. We realize, Lord, that none of us can really challenge You to say, "What are You doing?" because You do things after the counsel of Your own will and after Your own purposes. God, we bow before Thee and we submit our lives to Thee. That we might be ruled over by Thy Spirit. Lord, we thank You for the commitment of Daniel and of his three friends. Lord, help us that we too might make a full commitment of our lives unto Thee. To have that same kind of confidence and trust that Your ways are best. Knowing, Lord, that You can do whatever You want. Take our lives now and use them as You see fit to glorify Thy Name. Bless this week. Lord, strengthen us, guide us, keep us in Thy Love. In Jesus' name. Amen. "
Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Smith, Charles Ward. "Commentary on Daniel 4:17". "Smith's Bible Commentary". https://www.studylight.org/commentaries/csc/daniel-4.html. 2014.
Dr. Constable's Expository Notes
3. Nebuchadnezzar’s account of his dream 4:10-18
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Text Courtesy of BibleSupport.com. Used by Permission.
Constable, Thomas. DD. "Commentary on Daniel 4:17". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/daniel-4.html. 2012.
Dr. Constable's Expository Notes
God also revealed the purpose of the judgment of this "tree." It was to teach all people that the Most High God (cf. Daniel 3:26) is sovereign over the affairs of humankind (Daniel 4:17; cf. Daniel 2:21; 1 Samuel 2:7-8; Job 5:11). He can, has, and will set up whom He will, even people of humble origin, to rule nations (e.g., Joseph, Israel’s judges, Saul, David, et al.). God does not need the mighty to do His work. Therefore it is foolish to become proud over one’s accomplishments and importance, as Nebuchadnezzar was.
God had sought to impress His sovereignty on Nebuchadnezzar previously (chs. 2, 3), but the king had not learned his lesson. So the Lord sent him a stronger lesson. This is often what He does (cf. Job 33:14-17). The last part of this verse is really a summary of the theme of the Book of Daniel.
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Text Courtesy of BibleSupport.com. Used by Permission.
Constable, Thomas. DD. "Commentary on Daniel 4:17". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/daniel-4.html. 2012.
Gill's Exposition of the Whole Bible
This matter is by the decree of the watchers,.... That is, the cutting down the tree, and what is signified by it, was with the advice, consent, and approbation of the watchers, by whom is generally understood angels; not that they were the authors of this decree, but approvers of it; and were ready, not only to subscribe it, but to execute it; it being against a wicked man, and an oppressor of the Lord's people: they are represented as assessors with God; called into a consultation with him; alluding to the manner of kings and princes, who have their privy council, whom they advise with on occasion; though, properly speaking, nothing of this nature is to be attributed to God, only after the manner of men; see 1 Kings 22:19
and the demand by the word of the Holy Ones; the same as before, in other words; watchers and Holy Ones being the same, the holy angels;
1 Kings 22:19- :: and the decree and the demand the same; or the request o, or petition; which shows what concern they had in the decree; they only requested it might pass, or be carried into execution; though some understand this of saints on earth, who, in their prayers and supplications, requested for the judgments of God to come down upon this proud monarch: though, after all, it may be best to interpret the whole of the three Persons in the Godhead, who are perfectly pure and holy, essentially and inderivatively; and may be called watchers, because they watch over the good, to bring it upon the Lord's people; and over the evil, to bring it upon their enemies: and to them well agree the decree and the demand; and the rather this may be thought to be the true sense, since this decree is called the decree of the most High, Daniel 4:24, and who is expressed in the next clause:
to the intent that the living may know that the most High ruleth in the kingdom of men; though men have kingdoms on earth, and multitudes subject to them, yet they are not absolute sovereigns; there is a God that is higher than they, at whose control they are, and does whatsoever he pleases in their kingdoms, of which the event signified in this dream was a proof; and would be brought about on purpose to make it appear that those that live on earth (for, as for the dead, they know nothing what is done on it), both princes and people, might be sufficiently convinced of the truth of it:
and giveth it to whomsoever he will; that is, the kingdom; he takes it from one, and gives it to another; pulls down one, and sets up another, as he pleases; see Daniel 2:21:
and setteth up over it the basest of men; or, "the lowest of men" p; men of the meanest and lowest rank and condition of life, as David was taken from the sheepfold, and made king of Israel; perhaps respect is had to Nebuchadnezzar himself; not to his person, as Saadiah, who says he was short, and low of stature; but to his llater state and condition, when he was taken from among the beasts of the field, and restored to his throne and kingdom.
o שאלתא "petitio", Pagninus, Montanus; "postulatio", Munster; "hoc postulatum", Junius Tremellius "petitio haec", Piscator. p שפל אנשים "humliem hominum". Montanus, Grotius; "humilem inter homines", Pagninus; "humilem virorum", Michaelis; "humillimum hominum", Cocceius.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Daniel 4:17". "Gill's Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/daniel-4.html. 1999.
Henry's Complete Commentary on the Bible
| Nebuchadnezzar's Second Dream; Nebuchadnezzar Relates His Dream. | B. C. 570. |
4 I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: 5 I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. 6 Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. 7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. 8 But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, 9 O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. 10 Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great. 11 The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: 12 The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. 13 I saw in the visions of my head upon my bed, and, behold, a watcher and a holy one came down from heaven; 14 He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: 15 Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: 16 Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him. 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. 18 This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.
Nebuchadnezzar, before he relates the judgments of God that had been wrought upon him for his pride, gives an account of the fair warning he had of them before they came, a due regard to which might have prevented them. But he was told of them, and of the issue of them, before they came to pass, that, when they did come to pass, by comparing them with the prediction of them, he might see, and say, that they were the Lord's doing, and might be brought to believe that there is a divine revelation in the world, as well as a divine Providence, and that the works of God agree with his word.
Now, in the account he here gives of his dream, by which he had notice of what was coming, we may observe,
I. The time when this alarm was given to him (Daniel 4:4; Daniel 4:4); it was when he was at rest in his house, and flourishing in his palace. He had lately conquered Egypt, and with it completed his victories, and ended his wars, and made himself monarch of all those parts of the world, which was about the thirty-fourth or thirty-fifth year of his reign, Ezekiel 29:17. Then he had this dream, which was accomplished about a year after. Seven years his distraction continued, upon his recovery from which he penned this declaration, lived about two years after, and died in his forty-fifth year. He had undergone a long fatigue in his wars, had made many a tedious and dangerous campaign in the field; but now at length he is at rest in his house, and there is no adversary, nor any evil occurrent. Note, God can reach the greatest of men with his terrors even when they are most secure, and think themselves at rest and flourishing.
II. The impression it made upon him (Daniel 4:5; Daniel 4:5): I saw a dream which made me afraid. One would think no little thing would frighten him that had been a man of war from his youth, and used to look the perils of war in the face without change of countenance; yet, when God pleases, a dream strikes a terror upon him. His bed, no doubt, was soft, and easy, and well-guarded, and yet his own thoughts upon his bed made him uneasy, and the visions of his head, the creatures of his own imagination, troubled him. Note, God can make the greatest of men uneasy even when they say to their souls, Take your ease, eat, drink, and be merry; he can make those that have been the troublers of the world, and have tormented thousands, to be their own troublers, their own tormentors, and those that have been the terror of the mighty a terror to themselves. By the consternation which this dream put him into, and the impression it made upon him, he perceived it to be, not an ordinary dream, but sent of God on a special errand.
III. His consulting, in vain, with the magicians and astrologers concerning the meaning of it. He had not now forgotten the dream, as before, Daniel 2:1-21; Daniel 2:1-21 He had it ready enough, but he wanted to know the interpretation of it and what was prefigured by it, Daniel 4:6; Daniel 4:6. Orders are immediately given to summon all the wise men of Babylon that were such fools as to pretend by magic, divination, inspecting the entrails of beasts, or observations of the stars, to predict things to come: they must all come together, to see if any, or all of them in consultation, could interpret the king's dream. It is probable that these people had sometimes, in a like case, given the king some sort of satisfaction, and by the rules of their art had answered the king's queries so as to please him, whether it were right or wrong, hit or missed; but now his expectation from them was disappointed: He told them the dream (Daniel 4:7; Daniel 4:7), but they could not tell him the interpretation of it, though they had boasted, with great assurance (Daniel 2:4; Daniel 2:7), that, if they had but the dream told them, they would without fail interpret it. But the key of this dream was in a sacred prophecy (Ezekiel 31:3, c.), where the Assyrian is compared, as Nebuchadnezzar here, to a tree cut down, for his pride and that was a book they had not studied, nor acquainted themselves with, else they might have been let into the mystery of this dream. Providence ordered it so that they should be first puzzled with it, that Daniel's interpreting it afterwards might redound to the glory of the God of Daniel. Now was fulfilled what Isaiah foretold (Isaiah 47:12; Isaiah 47:13), that when the ruin of Babylon was drawing on her enchantments and sorceries, her astrologers and star-gazers, should not be able to do her any service.
IV. The court he made to Daniel, to engage him to expound his dream to him: At the last Daniel came in.Daniel 4:8; Daniel 4:8. Either he declined associating with the rest because of their badness, or they declined his company because of his goodness; or perhaps the king would rather that his own magicians should have the honour of doing it if they could than that Daniel should have it; or Daniel, being governor of the wise men (Daniel 2:48; Daniel 2:48), was, as is usual, last consulted. Many make God's word their last refuge, and never have recourse to it till they are driven off from all other succours. He compliments Daniel very highly, takes notice of the name which he had himself given him, in the choice of which he thinks he was very happy and that it was a good omen: "His name was Belteshazzar, from Bel, the name of my god." He applauds his rare endowments: He has the spirit of the holy gods, so he tells him to his face (Daniel 4:9; Daniel 4:9), with which we may suppose that Daniel was so far from being puffed up that he was rather very much grieved to hear that which he had by gift from the God of Israel, the true and living God, ascribed to Nebuchadnezzar's god, a dunghill deity. Here is a strange medley in Nebuchadnezzar, but such as is commonly found in those that side with their corruptions against their convictions. 1. He retains the language and dialect of his idolatry, and therefore, it is to be feared, is no convert to the faith and worship of the living God. He is an idolater, and his speech betrayeth him. For he speaks of many gods, and is brought to acquiesce in one as sufficient, no, not in him who is all-sufficient. And some think, when he speaks of the spirit of the holy gods, that he supposes there are some evil malignant deities, whom men are concerned to worship, only to prevent their doing them a mischief, and some who are good beneficent deities, and that by the spirit of the latter Daniel was animated. He also owns that Bel was his god still, though he had once and again acknowledged the God of Israel to be Lord of all, Daniel 2:47; Daniel 3:29. He also applauds Daniel, not as a servant of God, but as master of the magicians (Daniel 4:9; Daniel 4:9), supposing his knowledge to differ from theirs, not in kind, but only in degree; and he consulted him not as a prophet, but as a celebrated magician, so endeavouring to save the credit of the art when those blundered and were nonplussed who were masters of the art. See how close his idolatry sat to him. He has got a notion of many gods, and has chosen Bel for his god, and he cannot persuade himself to quit either his notion or his choice, though the absurdity of both had been evidenced to him, more than once, beyond contradiction. He, like other heathens, would not change his gods, though they were no gods, Jeremiah 2:11. Many persist in a false way only because they think they cannot in honour leave it. See how loose his convictions sat, and how easily he had dropped them. He once called the God of Israel a God of gods,Daniel 2:47; Daniel 2:47. Now he sets him upon a level with the rest of those whom he calls the holy gods. Note, If convictions be not speedily prosecuted, it is a thousand to one but in a little time they will be quite lost and forgotten. Nebuchadnezzar, not going forward with the acknowledgements he had been brought to make of the sovereignty of the true God, soon went backwards, and relapsed to the same veneration he had always had for his false gods. And yet, 2. He professes a great opinion of Daniel, whom he knows to be a servant of the true God, and of him only. He looked upon him as one that had such an insight, such a foresight, as none of his magicians had: I know that no secret troubles thee. Note, The spirit of prophecy quite outdoes the spirit of divination, even the enemies themselves being judges; for so it was adjudged here, upon a fair trial of skill.
V. The particular account he gives him of his dream.
1. He saw a stately flourishing tree, remarkable above all the trees of the wood. This tree was planted in the midst of the earth (Daniel 4:10; Daniel 4:10), fitly representing him who reigned in Babylon, which was about the midst of the then known world. His dignity and eminency above all his neighbours were signified by the height of this tree, which was exceedingly great; it reached unto heaven. He over-topped those about him, and aimed to have divine honours given him; nay, he over-powered those about him, and the potent armies he had the command of, with which he carried all before him, are signified by the strength of this tree: it grew and was strong. And so much were Nebuchadnezzar and his growing greatness the talk of the nations, so much had they their eye upon him (some a jealous eye, all a wondering eye), that the sight of this tree is said to be to the end of all the earth. This tree had every thing in it that was pleasant to the eye and good for food (Daniel 4:12; Daniel 4:12); The leaves thereof were fair, denoting the pomp and splendour of Nebuchadnezzar's court, which was the wonder of strangers and the glory of his own subjects. Nor was this tree for sight and state only, but for use. (1.) For protection; the boughs of it were for shelter both to the beasts and to the fowls. Princes should be a screen to their subjects from the heat and from the storm, should expose themselves to secure them, and study how to make them safe and easy. If the bramble be promoted over the trees, he invites them to come and trust in his shadow, such as it is, Judges 9:15. It is protection that draws allegiance. The kings of the earth are to their subjects but as the shadow of a great tree; but Christ is to his subjects as the shadow of a great rock,Isaiah 32:2. Nay, because that, though strong, may be cold, they are said to be hidden under the shadow of his wings (Psalms 17:8), where they are not only safe, but warm. (2.) For provision, The Assyrian was compared to a cedar (Ezekiel 31:6), which affords shadow only; but this tree here had much fruit--in it was meat for all and all flesh was fed of it. This mighty monarch, it should seem by this, not only was great, but did good; he did not impoverish, but enrich his country, and by his power and interest abroad brought wealth and trade to it. Those that exercise authority would be called benefactors (Luke 22:25), and the most effectual course they can take to support their authority is to be really benefactors. And see what is the best that great men, with their wealth and power can attain to, and that is to have the honour of having many to live upon them and to be maintained by them; for, as goods are increased, those are increased that eat them.
2. He heard the doom of this tree read, which he perfectly remembered, and related here, perhaps word for word as he heard it. The sentence was passed upon it by an angel, whom he saw come down from heaven, and heard proclaim this sentence aloud. This angel is here called a watcher, or watchman, not only because angels by their nature are spirits, and therefore neither slumber nor sleep, but because by their office they are ministering spirits, and attend continually to their ministrations, watching all opportunities of serving their great Master. They, as watchers, encamp round those that fear God, to deliver them, and bear them up in their hands. This angel was a messenger, or ambassador (so some read it), and a holy one. Holiness becomes God's house; therefore angels that attend and are employed by him are holy ones; they preserve the purity and rectitude of their nature, and are in every thing conformable to the divine will. Let us review the doom passed upon the tree.
(1.) Orders are given that it be cut down (Daniel 4:14; Daniel 4:14); now also the axe is laid to the root of this tree. Though it is ever so high, ever so strong, that cannot secure it when its day comes to fall; the beasts and fowls, that are sheltered in and under the boughs of it, are driven away and dispersed; the branches are cropped, the leaves shaken off, and the fruit scattered. Note, Worldly prosperity in its highest degree is a very uncertain thing; and it is no uncommon thing for those that have lived in the greatest pomp and power to be stripped of all that which they trusted to and gloried in. By the turns of providence, those who made a figure become captives, those who lived in plenty, and above what they had, are reduced to straits, and live far below what they had, and those perhaps are brought to be beholden to others who once had many depending upon them and making suit to them. But the trees of righteousness, that are planted in the house of the Lord and bring forth fruit to him, shall not be cut down, nor shall their leaf wither.
(2.) Care is taken that the root be preserved (Daniel 4:15; Daniel 4:15); "Leave the stump of it in the earth, exposed to all weathers. There let it lie neglected and buried in the grass. Let the beasts that formerly sheltered themselves under the boughs now repose themselves upon the stump; but that it may not be raked to pieces, nor trodden to dirt, and to show that it is yet reserved for better days, let it be hooped round with a band of iron and brass, to keep it firm." Note, God in judgment remembers mercy; and may yet have good things in store for those whose condition seems most forlorn. There is hope of a tree, if it be cut down, that it will sprout again, that through the scent of water it will bud,Job 14:7-9.
(3.) The meaning of this is explained by the angel himself to Nebuchadnezzar, Daniel 4:16; Daniel 4:16. Whoever is the person signified by this tree he is sentenced to be deposed from the honour, state, and dignity of a man, to be deprived of the use of his reason, and to be and live like a brute, till seven times pass over him. Let a beast's heart be given unto him. This is surely the saddest and sorest of all temporal judgments, worse a thousand times than death, and though, like it, least felt by those that lie under it, yet to be dreaded and deprecated more than any other. Nay, whatever outward affliction God is pleased to lay upon us, we have reason to bear it patiently, and to be thankful that he continues to us the use of our reason and the peace of our consciences. But those proud tyrants who set their heart as the heart of God (Ezekiel 27:2) may justly be deprived of the heart of man, and have a beast's heart given them.
(4.) The truth of it is confirmed (Daniel 4:17; Daniel 4:17); This matter is by the decree of the watchers and the demand by the word of the holy ones. God has determined it, as a righteous Judge; he has signed this edict; pursuant to his eternal counsel, the decree has gone forth, And, [1.] The angels of heaven have subscribed to it, as attesting it, approving it, and applauding it. It is by the decree of the watchers; not that the great God needs the counsel or concurrence of the angels in any thing he determines or does, but, as he uses their ministration in executing his counsels, so he is sometimes represented, after the manner of men, as if he consulted them. Whom shall I send?Isaiah 6:8. Who shall persuade Ahab?1 Kings 22:20. So it denotes the solemnity of this sentence. The king's breves, or short writs, pass, Teste me ipso--in my presence; but charters used to be signed, His testibus--In the presence of us whose names are under-written; such was Nebuchadnezzar's doom; it was by the decree of the watchers. [2.] The saints on earth petitioned for it, as well as the angels in heaven: The demand is by the word of the holy ones. God's suffering people, that had long groaned under the heavy yoke of Nebuchadnezzar's tyranny, cried to him for vengeance; they made the demand, and God gave this answer to it; for, when the oppressed cry to God, he will hear,Exodus 22:27. Sentence was passed, in Ahab's time, that there should be no more rain, at Elijah's word, when he made intercession against Israel,1 Kings 17:1.
(5.) The design of it is declared. Orders are given for the cutting down of this tree, to the intent that the living may know that the Most High rules. This judgment must be executed, to convince the unthinking, unbelieving, world, that verily there is a God that judges in the earth, a God that governs the world, that not only has a kingdom of his own in it, and administers the affairs of that kingdom, but rules also in the kingdom of men, in the dominion that one man has over another, and gives that to whomsoever he will; from him promotion comes, Psalms 75:6; Psalms 75:7. He advances men to power and dominion that little expected it, and crosses the projects of the ambitious and aspiring. Sometimes he sets up the basest of men, and serves his own purposes by them. He sets up mean men, as David from the sheepfold; he raises the poor out of the dust, to set them among princes,Psalms 113:7; Psalms 113:8. Nay, sometimes he sets up bad men, to be a scourge to a provoking people. Thus he can do, thus he may do, thus he often does, and gives not account of any of his matters. By humbling Nebuchadnezzar it was designed that the living should be made to know this. The dead know it, that have gone to the world of spirits, the world of retribution; they know that the Most High rules; but the living must be made to know it and lay it to heart, that they may make their peace with God before it be too late.
Thus has Nebuchadnezzar fully and faithfully related his dream, what he saw and what he heard, and then demands of Daniel the interpretation of it (Daniel 4:18; Daniel 4:18), for he found that no one else was able to interpret it, but was confident that he was: For the spirit of the holy gods is in thee, or of the Holy God, the proper title of the God of Israel. Much may be expected from those that have in them the Spirit of the Holy God. Whether Nebuchadnezzar had any jealousy that it was his own doom that was read by this dream does not appear; perhaps he was so vain and secure as to imagine that it was some other prince that was a rival with him, whose fall he had the pleasing prospect of given him in this dream; but, be it for him or against him, he is very solicitous to know the true meaning of it and depends upon Daniel to give it to him. Now, When God gives us general warnings of his judgments we should be desirous to understand his mind in them, to hear the Lord's voice crying in the city.
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Henry, Matthew. "Complete Commentary on Daniel 4:17". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/commentaries/mhm/daniel-4.html. 1706.
