Daniel 4:28

Dan 4:28 All this came upon the king Nebuchadnezzar.

Ver. 28. All this came upon the king Nebuchadnezzar.] Because he repented not, or not thoroughly, as he had been advised, being left of God to his own heart. There is an infallibility in the curses as well as in the promises; they will surely light. {Isa 14:23-24}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Dan 4:28-33. All this came upon the king Nebuchadnezzar — With what admirable propriety is the person changed here! the six following verses being delivered in the third person. But in the 34th, Nebuchadnezzar, having recovered his reason, speaks in the first person again. At the end of twelve months — God deferred the execution of his threats against this impious prince for a whole year, giving him that time wherein to repent and return to him; but seeing that he persevered in his crimes, the measure of his iniquities being full, he put his menaces in execution. — Calmet. “Strange as it may seem,” says Bishop Horsley, “notwithstanding Daniel’s weight and credit with the king, — notwithstanding the consternation of mind into which the dream had thrown him, the warning had no permanent effect. He was not cured of his overweening pride and vanity till he was overtaken by the threatened judgment. At the end of twelve months, he was walking in the palace of the kingdom of Babylon — Probably on the flat roof of the building, or perhaps on one of the highest terraces of the hanging gardens, where the whole city would be in prospect before him; and he said, in the exultation of his heart, Is not this great Babylon, which I have built for the seat of empire, by the might of my power, and for the honour of my majesty? — The words had scarcely passed his lips, when the might of his power and the honour of his majesty departed from him. The same voice, which in the dream had predicted the judgment, now denounced the impending execution; and the voice had no sooner ceased to speak than it was done.”

Of the extent, glory, and splendour of Babylon, see note on Isa 13:19. Although Babylon was one of the oldest cities in the world, being built by Nimrod a little after the erection of the famous tower of Babel, and considerably augmented by Semiramis, yet Nebuchadnezzar had very much improved it, and made it one of the wonders of the world, on account of the largeness and height of the walls which he built round it, the temple of Belus, his own palace, and the famous hanging gardens belonging to it, all of which were the works of this king. Bochart thinks that Babylon was as much indebted to Nebuchadnezzar as Rome was to Augustus Cesar, who used to boast, that he received the city of brick, and left it of marble. But Herodotus says, it was built gradually by several other Assyrian kings; and he relates, that the wealth of the Babylonian state was so great, that it was equal to one third part of all Asia; and that, besides the tribute, if the other supplies for the great king were divided into twelve parts, according to the twelve months of the year, Babylon would supply four, and all Asia the other eight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

HOMILETICS

SECT. XVI.—NEBUCHADNEZZAR’S MADNESS (Chap. Dan_4:28-37)

“Riches are not for ever; and doth the crown endure to all generations?” History presents us with many and great contrasts occurring in the experience of individuals, even in the course of a single day. The monarch who in the morning has swayed the sceptre over millions of his fellow-men, in the evening has been a solitary exile or a dishonoured corpse. Herod Agrippa, in the height of his prosperity, receives in the morning the idolatrous acclamations of thousands, and in the evening is the pitiable subject of a loathsome and incurable disease (Act_12:21-23). But perhaps the most remarkable of such contrasts is that presented in this chapter. The most exalted of earthly monarchs in the morning, is in the evening eating grass with the beasts of the field. The section before us contains the fulfilment of the king’s dream and its interpretation. That fulfilment took place in the infliction of a species of madness, of which other instances are known, though happily of rare occurrence [119].

[119] The madness of Nebuchadnezzar, and so the genuineness of the whole chapter, denied by some from the absence of any mention of the occurrence in any other book of the Old Testament, and in any ancient heathen author. But mention in the former is unlikely; and the Greek historians are regarded as entirely worthless in respect to the older history of Asia; these writers, even Herodotus himself, saying nothing about Nebuchadnezzar at all. The object of the Chaldean historians, Berosus and Manetho, was to exalt their own nation, who were, therefore, not likely to mention the circumstance. Yet Berosus says that Nebuchadnezzar, after completing the threefold circumvallation around Babylon, “fell into a feeble state of health and died, having reigned forty-three years.” Abydenus, though in a confused manner, confirms the Scripture account, and says: “After this, as the Chaldeans relate, on ascending to the roof of his palace, he became inspired by some god [madness generally considered by the ancients as an inspiration], and delivered himself thus: ‘Babylonians, I, Nebuchadnezzar, foretell you a calamity that is to happen, which neither my ancestor Bel nor Queen Beltis can persuade the fates to avert. There shall come a Persian mule [one having parents of different countries], having your own gods in alliance with him, and he shall impose servitude upon you with the aid of a Mede, the boast of the Assyrians. Rather than this, would that some Charybdis or sea had engulfed him in utter destruction, or that he had been forced some other way through the desert, where there are no cities, and no path trodden by man, but where wild beasts feed and birds roam, where he must have wandered among rocks and precipices; and that I had found a happier end before becoming acquainted with such a disaster.’ Having thus said, he expired.” Even Bert-holdt is obliged to confess that “this rare legend is in its chief points identical with our account.”—Hengstenberg. A still more remarkable confirmation, however, has been discovered in a portion of the great Standard Inscription among the cuneiform monuments of the Babylonian empire brought to light by Rawlinson. Nebuchadnezzar there appears to say, after describing the construction of the most important of his great works: “For four years the seat of my kingdom did not rejoice my heart. In all my dominions 1 did not build a high place of power: the precious treasures of my kingdom I did not lay up. In Babylon, buildings for myself and the honour of my kingdom I did not lay out. In the worship of Merodach, my lord, the joy of my heart, in Babylon, the seat of his sovereignty, and the seat of my empire, I did not sing his praises; I did not furnish his altars with victims. Nor did I clear out the canals.”—Smith’s Dictionary of the Bible, quoted by Dr. Taylor.

I. The time and place of the infliction. The time, twelvemonths after the dream—a sufficient period allowed for repentance. The opportunity, however, not improved. Sickbed resolutions often soon forgotten. Mere natural impressions evanescent. The time of the stroke was during the day, that it might be the more conspicuous as from the hand of God. The place was Babylon and the king’s own palace (Dan_4:29). A palace, however gorgeous and well defended, not impervious to the stroke of affliction or the shaft of death.

II. The king’s employment at the time. “He walked in (or upon) the palace of the kingdom of Babylon” (Dan_4:29). Perhaps walking on the roof and enjoying the prospect of the beautiful city on which he looked down, or promenading with his queen and courtiers in the celebrated hanging gardens of the palace. We have also the thoughts he was indulging and the language to which he was giving utterance. The king spake and said, “Is not this great Babylon [120], that I have built [121] for the house of the kingdom, by the might of my power, and for the honour of my majesty?” (Dan_4:30). ‘The king was indulging in self-gratulation and glorying in the works of his own hands. Babylon was indeed at that time a glorious city, and Nebuchadnezzar was the person who had enlarged and beautified it [122]. But, like Herod Agrippa at Cæsarea, he gave not God the glory. In raising Babylon to the pitch of grandeur which it had attained, he had done it only to himself. He was now worshipping the idol of his own hands, and himself as its creator. God was not in all his thoughts. To forget God the great sin that characterises prince and peasant in an unregenerate state. The sin for which the nations shall in justice be “turned into hell,” as robbing God of His glory (Psa_9:17; Psa_50:22).

[120] “Great Babylon.” The whole city, we are told, formed a perfect square, each side of which was 15 miles long, making a circuit of 60 miles, and an area of 360 square miles. Its walls were perhaps the most stupendous that ever existed. Constructed of brick, cemented together with bitumen, which grows hard by being exposed to the air, they rose to the height of 350 feet, and were 87 feet thick! Twenty-five magnificent streets, running in parallel lines, 150 feet wide and 15 miles long, traversed the city from north to south, being intersected by 25 others of similar dimensions from west to east; these streets being terminated by a hundred brazen gates, and forming by their intersections 626 large squares with a circumference of 600 feet. What was most admired, however, was the temple of the god Bel and the two royal palaces; these last occupying a space of nearly three square miles, containing the celebrated hanging gardens, formed on vaulted terraces 4000 feet square, rising one above the other to the height of the walls; the topmost platform having a spacious basin filled with water from the Euphrates, forced up by a powerful hydraulic engine.—Gaussen.

[121] “Which I have built.” בְּנָה (benah), “he built,” designates here not the building or founding of a city; for the founding of Babylon took place in the earliest times after the Flood (Genesis 11.), being dedicated to the god Belus, or the mythic Semiramis, in prehistoric times; but the building up, the enlargement, the adorning of the city “for the house of the kingdom,” or a royal residence.—Keil.

[122] In the Standard Inscription the king says of Babylon, “The city which is the delight of my eyes, which I have glorified.” It is known that after Nebuchadnezzar had finished his military career, he set himself to improve his territory and beautify his capital. According to Herodotus, the city was built on both sides of the Euphrates, the extent of the outer wall being about 56 miles, though Ctesias makes it only 42; the area being thus five or six times that of London. The houses were frequently three or four storeys high. In each of the two divisions of the city was a fortress or stronghold, the one being the royal palace, the other the temple of Bel. The two portions of the city were united by a bridge, at each extremity of which was a royal palace. The city was not only renovated throughout by Nebuchadnezzar, but surrounded with several lines of fortifications, and increased by the addition of a new quarter. Having finished its walls and adorned its gates, he constructed a new palace, in the grounds of which, in order to gratify the taste of the queen, he formed the celebrated hanging gardens. Rawlinson, in his Appendix to Herodotus, quoted by Dr. Rule, says, “The more northern mound, now called the Mujellibeh, and crowned with the building called the Kasr, is undoubtedly a construction of Nebuchadnezzar, and may be almost certainly identified with the new palace, adjoining his father’s (Nabopolassar’s), which is ascribed to him. The size of this mound, about 700 yards each way, shows the area covered by the palace mentioned in our text. The buildings here are of superior material; and the sculptures and bas-reliefs found in them give evidence of superior magnificence. Solid masses of masonry, consisting of pale yellow bricks of excellent quality, each one, with very rare exceptions, stamped with the name and titles of Nebuchadnezzar, give attestation to the truth of his recorded exclamation, ‘Is not this great Babylon which I have built?’ ”

III. The infliction itself (Dan_4:31-33). The king was struck with a species of madness, in which the sufferer imagines himself a beast and acts as such [123]. The stroke was—

(1.) Sudden. The words of vainglory were still in his mouth when there fell a voice from heaven, heard by Nebuchadnezzar if by no other, “O king Nebuchadnezzar! to thee it is spoken, The kingdom is departed from thee, &c. The same hour was the thing fulfilled upon Nebuchadnezzar” (Dan_4:31-33). God’s strokes often slow, but sudden when they come “While they say, Peace and safety! then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape” (1Th_5:3).

(2.) Terrible. Reason was dethroned. The king suddenly imagines himself a beast, and begins to exhibit the instincts, cravings, and actions of such. As a madman, he is obliged to be removed from human society. “He was driven from men and did eat grass as oxen.” He was probably confined in a field, whither perhaps his changed instinct now led him, and where, as if bound with iron fetters, he indulges a bovine appetite with the beasts among which he herds. “Nebuchadnezzar,” says Matthew Henry, “would be more than a man, and God justly makes him less. God puts on a level with the beasts the man that sets up for a rival with his Maker.” The kingdom, as a matter of course, is for the time taken from him and administered by his nobles. His nails and the hair of his head and beard are allowed to grow, until the one looks like birds claws, and the other like eagles’ feathers. Alas, poor king! how changed from the glorious monarch surveying his city from the luxurious hanging gardens! And yet only a picture of the much sadder change that takes place with the sinner that is “driven away in his wickedness” by death. “The rich man died and was buried, and in hell he lifted up his eyes, being in torment.”

(3.) Irremediable. Physicians might not be wanting, but physicians were in vain. Means might be employed to remove the madness, but means were utterly powerless. The science and skill of the wise men could effect nothing. The magicians, sorcerers, and Chaldeans tried their arts to no purpose. The case was hopeless in respect to any aid from man. It was not hopeless, indeed, in regard to God; but till the “seven times “were fulfilled, and it pleased God to remove the affliction, all the powers of earth and hell would be ineffectual. That time would mercifully come; but till then, no created might could break those “bands of iron and brass.” Resemblance and contrast to the case of the finally impenitent. No remedy to the burning tongue and still more burning conscience. Whoever enters the doleful regions of the lost leaves hope behind. As in Nebuchadnezzar’s case, there is hope from God for the sinner while on earth; but, at the bourne that separates the visible from the invisible world, the law is, “He that is filthy, let him be filthy still” (Rev_22:11; Heb_9:27).

[123] In the view of Hengstenberg, the case was this: There is often in madness a violent desire after a free, solitary, wild life. In Nebuchadnezzar’s case, they humoured this propensity so far as it was feasible; only they had him watched that he might fall into no danger, and bound him with fetters that he might do himself no mischief. Probably they took care also that he should haunt those places only where he would not be exposed to the gaze of his subjects. Others, however, as Grotius, understand the binding with a band of iron and brass as referring to his kingdom, which was to be secured to him, rather than to his person. Probably both are intended. Keil observes that the malady of Nebuchadnezzar was that which is called insania zoanthropica, or, in the case of those who think themselves wolves, lycanthropia,—a malady in which men regard themselves as beasts, and imitate their manner of life. Dr. Pusey, who also considers the king’s madness a case of lycanthropy, quotes Dr. Brown, Commissioner of the Board of Lunacy for Scotland, who agrees in the same view, and says that the king probably “retained a perfect consciousness that he was Nebuchadnezzar during the whole course of his degradation.”

IV. Its continuance. “Seven times “were to pass over Nebuchadnezzar, and doubtless did so. “At the end of the days,” says the king himself in his relation of the case, “I Nebuchadnezzar lifted up mine eyes unto heaven, and my understanding returned unto me” (Dan_4:34). The time, whatever it was—most probably seven years, as in chap. Dan_11:13, margin, (see note [124] under the preceding section)—at length came to an end. What man could not effect, God then in His mercy did. The removal apparently connected with a humble acknowledgment, perhaps with an act of penitence and prayer. “I lifted up mine eyes unto heaven” [125]. Power in a single look that has submission, penitence, and prayer in it. “Look unto me and be ye saved.” “They looked unto Him and were lightened.” With such a look to heaven, in a mercifully granted gleam of consciousness, the king’s deliverance came. “And mine understanding returned unto me.” The seven dark and dismal years came to an end.

[124] “And I was established in my kingdom.” The supposed unlikeliness of this has been made an objection to the genuineness of the book. But, as Hengstenberg remarks, “several causes surely concurred to prevent the nobles from thinking of a change of rulers. Nebuchadnezzar was the pride of the nation; from his successor, Evil-Merodach, only mischief could be looked for; the highest officers in the realm must expect under him a deposition from their rank, as is so frequently the case in the East on a change of rulers. The general and the individual interest combined, therefore, to determine them to reserve the crown as long as possible for Nebuchadnezzar, in whose name and authority they were certainly not reluctant to rule without control.” To these reasons it may be added that the time during which the malady should continue was left uncertain, and might be short; or, if certain, the regency would only be for a definite period.

[125] “I lifted up mine eyes unto heaven.” Thus paraphrased by Grotius: “I prayed to the God of heaven.” By Junius: “Before, I looked prone to the earth; now I looked up to heaven.” By Calvin: “Now I regarded the hand of Him that smote me, and acknowledged God to be a just Judge and the Revenger of the proud.”

V. The result (Dan_4:34-37). The result an obvious change for the better in Nebuchadnezzar’s spiritual condition. Probably his real conversion to God. The last thing related of him by the Spirit of God is the humble public confession which he made, and the noble testimony to the true God which, for the benefit of all men, he delivered in the edict contained in this chapter. With this mental deliverance and spiritual change came also restoration to his royal rank, and to more than his former prosperity. His case strikingly similar to that of Job, whose captivity the Lord turned after his penitent humiliation and confession (Job_42:1-10). Calvin observes that Nebuchadnezzar did not raise his eyes to heaven till God drew him to Himself, and that the dream was a kind of entrance and preparation for repentance. “As seed seems to lie putrid in the earth before it brings forth its fruit, God sometimes works by gentle processes, and provides for the teaching, which seemed a long time useless, becoming both efficacious and fruitful.” From Nebuchadnezzar’s madness we may notice—

1. The danger and intoxicating effect of long-continued prosperity. Israel was guarded against the sin into which Nebuchadnezzar fell, and which entailed on him his heavy affliction. “Beware that thou forget not the Lord thy God, &c. Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God, &c. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God; for it is He that giveth thee power to get wealth” (Deu_8:11-18).

2. The abominable nature of pride in the sight of God. This especially the sin into which Nebuchadnezzar’s prosperity led him, and of which he makes special confession. Pride both a rivalry and a robbery of God, a deifying of the creature and an ignoring and despising of the Creator. The sin of Satan and of unregenerate men in general. “The wicked, through the pride of his countenance, will not seek after God. God is not in all his thoughts” (Psa_9:4).

3. The ability of God to abase and punish the proud. The lesson especially learned by Nebuchadnezzar from his affliction. Mind and body both under God’s control, and dependent on Him for their healthful preservation. His sustaining hand withdrawn, reason is dethroned, and the man of genius and intellect becomes a drivelling idiot. Diseases of every kind are but His servants and do His bidding. To madness, paralysis, and pain He has but to say “Come, and it cometh” (Mat_8:9).

4. The certainty of divine threatenings unless averted by repentance. Months had passed away since the dream that so much disturbed the king’s peace. The dream and its interpretation, with the solemn exhortation of the prophet, had in the midst of his prosperity been forgotten. But God forgets not His threatenings. Judgment, though delayed, yet slumbers not. The warning unheeded, the hour of its fulfilment comes.

5. Mercy mingled with judgment in the present world. Gracious hopes held out to the penitent. The door of repentance kept open. Hope held out even to Nebuchadnezzar that the threatened punishment might be delayed, and would not be perpetual. What was faintly held out to him is made bright and clear to us in the Gospel. The bow in the cloud. In wrath God remembers mercy. The blood of the Surety shed, Justice can sheath her sword. This gracious state of things, however, confined to the present life. “It is appointed unto men once to die, and after death the judgment.”

6. The benefit of sanctified affliction. Nebuchadnezzar’s madness his greatest mercy. His loss of reason, and with that of everything but life, a greater gain to him than all his conquests. “Children,” said Themistocles, “we should have been undone, had we not been undone.” The best medicines often bitter and bad to take. “If our charity reach so far as to hope that Nebuchadnezzar did find mercy, we must admire free grace, by which he lost his wits for a while that he might save his soul for ever.”—M. Henry. It would be correct, though a paradox, to say he never truly had his senses till he lost them. So with multitudes; it was never well with them till it was ill.

7. The following are other useful reflections from the passage:—

(1.) Sin is of a hardening nature, retaining its hold in defiance of warnings and even of repeated punishments.

(2.) The most exalted of human beings is but an insignificant atom in the hand of Infinite Power.

(3.) God is never unmindful either of His threatenings or of His promises, which leave the impenitent nothing to hope, and the believing nothing to fear.

(4.) The punishments which God inflicts upon the wicked here or hereafter have relation to their character and demerits.

(5.) As the possession of reason is the highest distinction of man, so the continuance of our mental sanity, which might in one moment be deranged, either in sovereignty or in judgment, ought to inspire our most devout and daily gratitude to Him who is the author of it.—Cox.

8. The great lesson that Nebuchadnezzar was to learn from his affliction was GOD’S SUPREMACY AND GOVERNMENT OF THE WORLD, or that “the heavens do rule” (Dan_4:26). Two great disputes in the world, the one moral and the other intellectual. The first, whether God or man shall rule,—whether His will or mine shall be done. The second, whether an intelligent Supreme Being exercises a continual rule and providence in the world, or whether all happens according to blind fate or fixed natural laws; in other words, whether or not “the heavens do rule.” Objections against this:—

(1.) All things appear to happen according to fixed law, and to follow in a natural sequence of cause and effect.

(2.) The good suffer as well as the bad.

(3.) The innocent often suffer with and through the guilty.

(4.) The existence of sin and suffering at all in the world.

(5.) Men of the worst character often the highest and most prosperous.

(6.) Infants suffer and die.

(7.) The best and most useful often cut off prematurely in the midst, or even at the very beginning, of their usefulness. General answer to these objections:—We only know and see a part of God’s dealing. The web of Providence unfinished. Divine plans require time for their development. Eternity will solve all mysteries. What we know not now we shall know hereafter. Here we know only in part or in a fragmentary manner. Things will probably appear hereafter in a different light from what they do here. God alone sees the end from the beginning. Apparent evil often real good. Finite minds unable to judge the divine procedure. The present state subservient and preparatory to another. Special arguments that “the heavens do rule:”—

(1.) Right conduct, as a rule, brings peace and happiness.

(2.) Evil often overruled for good.

(3.) The wicked often signally and unexpectedly punished.

(4.) Sin and wrong-doing, as a rule, followed by suffering.

(5.) A sudden arrest often laid on high-handed wickedness.

(6.) Great events often made to turn upon and spring out of insignificant incidents.

(7.) Human life, on the whole, a state of comparative comfort, and the course of the world one of comparative regularity.

(8.) The laws of Nature beneficent, and such as to make suffering a consequence of sinning.

(9.) The history of nations, but more especially that of the Jewish people.

(10.) The facts of Christianity, with its origin, extension, and results even at the present day.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The fulfilling of the dream.

Nebuchadnezzar narrates the fulfilment of the dream altogether objectively, so that he speaks of himself in the third person. Berth., Hitz., and others find here that the author falls out of the role of the king into the narrative tone, and thus betrays the fact that some other than the king framed the edict. But this conclusion is opposed by the fact that Nebuchadnezzar from v. 31 speaks of his recovery again in the first person. Thus it is beyond doubt that the change of person has its reason in the matter itself. Certainly it could not be in this that Nebuchadnezzar thought it unbecoming to speak in his own person of his madness; for if he had had so tender a regard for his own person, he would not have published the whole occurrence in a manifesto addressed to his subjects. But the reason of his speaking of his madness in the third person, as if some other one were narrating it, lies simply in this, that in that condition he was not Ich = Ego (Kliefoth). With the return of the Ich, I, on the recovery from his madness, Nebuchadnezzar begins again to narrate in the first person (v. 31 34).

Daniel 4:25 (Dan 4:28)

In this verse there is a brief comprehensive statement regarding the fulfilment of the dream to the king, which is then extended from v. 26 to 30. At the end of twelve months, i.e., after the expiry of twelve months from the time of the dream, the king betook himself to his palace at Babylon, i.e., to the flat roof of the palace; cf. Sa2 11:2. The addition at Babylon does not indicate that the king was then living at a distance from Babylon, as Berth., v. Leng., Maur., and others imagine, but is altogether suitable to the matter, because Nebuchadnezzar certainly had palaces outside of Babylon, but it is made with special reference to the language of the king which follows regarding the greatness of Babylon. ענה means here not simply to begin to speak, but properly to answer, and suggests to us a foregoing colloquy of the king with himself in his own mind. Whether one may conclude from that, in connection with the statement of time, after twelve months, that Nebuchadnezzar, exactly one year after he had received the important dream, was actively engaging himself regarding that dream, must remain undetermined, and can be of no use to a psychological explanation of the occurrence of the dream. The thoughts which Nebuchadnezzar expresses in v. 26 (Dan 4:29) are not favourable to such a supposition. Had the king remembered that dream and its interpretation, he would scarcely have spoken so proudly of his splendid city which he had built as he does in v. 27 (Dan 4:30).

When he surveyed the great and magnificent city from the top of his palace, "pride overcame him," so that he dedicated the building of this great city as the house of his kingdom to the might of his power and the honour of his majesty. From the addition רבּתא it does not follow that this predicate was a standing Epitheton ornans of Babylon, as with חמת , Amo 6:2, and other towns of Asia; for although Pausanias and Strabo call Babylon μεγάλη and μεγίστη πόλις, yet it bears this designation as a surname in no ancient author. But in Rev 14:8 this predicate, quoted from the passage before us, is given to Babylon, and in the mouth of Nebuchadnezzar it quite corresponds to the self-praise of his great might by which he had built Babylon as the residence of a great king. בּנה designates, as בּנה more frequently, not the building or founding of a city, for the founding of Babylon took place in the earliest times after the Flood (Gen 11), and was dedicated to the god Belus, or the mythic Semiramis, i.e., in the pre-historic time; but בּנה means the building up, the enlargement, the adorning of the city מלכוּ לבּית, for the house of the kingdom, i.e., for a royal residence; cf. The related expression ממלכה בּית, Amo 7:13. בּית stands in this connection neither for town nor for היכל (Dan 4:29), but has the meaning dwelling-place. The royalty of the Babylonian kingdom has its dwelling-place, its seat, in Babylon, the capital of the kingdom.

With reference to the great buildings of Nebuchadnezzar in Babylon, vide the statements of Berosus in Josephi Ant. x. 11, 1, and con. Ap. i. 19, and of Abydenus in Eusebii praepar. evang. ix. 41, and Chron. i. p. 59; also the delineation of these buildings in Duncker's Gesch. des Alterth. i. p. 854ff. The presumption of this language appears in the words, "by the strength of my might, and for the splendour (honour) of my majesty." Thus Nebuchadnezzar describes himself as the creator of his kingdom and of its glory, while the building up of his capital as a residence bearing witness to his glory and his might pointed at the same time to the duration of his dynasty. This proud utterance is immediately followed by his humiliation by the omnipotent God. A voice fell from heaven. נפל as in Isa 9:7, of the sudden coming of a divine revelation. אמרין for the passive, as Dan 3:4. The perf. עדּת denotes the matter as finished. At the moment when Nebuchadnezzar heard in his soul the voice from heaven, the prophecy begins to be fulfilled, the king becomes deranged, and is deprived of his royalty.

Daniel 4:29-30 (Dan 4:32-33)

Here the contents of the prophecy, v. 22 (v. 25), are repeated, and then in v. 30 (v. 33) it is stated that the word regarding Nebuchadnezzar immediately began to be fulfilled. On שׁעתא בהּ, cf. Dan 3:6. ספת, from סוּף, to go to an end. The prophecy goes to an end when it is realized, is fulfilled. The fulfilling is related in the words of the prophecy. Nebuchadnezzar is driven from among men, viz., by his madness, in which he fled from intercourse with men, and lived under the open air of heaven as a beast among the beasts, eating grass like the cattle; and his person was so neglected, that his hair became like the eagles' fathers and his nails like birds' claws. כּנשׁרין and כּצפּרין are abbreviated comparisons; vide under Dan 4:16. That this condition was a peculiar appearance of the madness is expressly mentioned in v. 31 (Dan 4:34), where the recovery is designated as the restoration of his understanding.

This malady, in which men regard themselves as beasts and imitate their manner of life, is called insania zoanthropica, or, in the case of those who think themselves wolves, lycanthropia. The condition is described in a manner true to nature. Even "as to the eating of grass," as G. Rsch, in the Deutsch. Morgenl. Zeitschr. xv. p. 521, remarks, "there is nothing to perplex or that needs to be explained. It is a circumstance that has occurred in recent times, as e.g., in the case of a woman in the Wrttemberg asylum for the insane." Historical documents regarding this form of madness have been collected by Trusen in his Sitten, Gebr. u. Krank. der alten Hebrer, p. 205f., 2nd ed., and by Friedreich in Zur Bibel, i. p. 308f.

(Note: Regarding the statement, "his hair grew as the feathers of an eagle," etc., Friedr. remarks, p. 316, that, besides the neglect of the external appearance, there is also to be observed the circumstance that sometimes in psychical maladies the nails assume a peculiarly monstrous luxuriance with deformity. Besides, his remaining for a long time in the open air is to be considered, "for it is an actual experience that the hair, the more it is exposed to the influences of the rough weather and to the sun's rays, the more does it grow in hardness, and thus becomes like unto the feathers of an eagle.")

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

4:28-33 Because Daniel’s warning went unheeded, the dream became reality.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

General Information:

Verses 19-33 use the third person to describe the punishment of Nebuchadnezzar. (See: First, Second, or Third Person)

All these things ... in Babylon

The information in Daniel 4:28-29 has been rearranged so its meaning can be more easily understood. (See: Verse Bridges)

Twelve months

"12 months" (See: Numbers)

Is this not the great Babylon ... for the glory of my majesty?

Nebuchadnezzar asks this question to emphasize his own glory. This can be translated as a statement. AT: "This is the great Babylon ... for the glory of my majesty!" (See: Rhetorical Question)

for the glory of my majesty

"to show people my honor and my greatness"

translationWords

king

Nebuchadnezzar

month

royal

palace

Babylon

glory

majesty

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

[Daniel 4:28] Passed (עֲדָת): [Meaning] It has turned aside (סָרָה - sarah) and passed away (וְעָבְרָה - v'avrah) from you. I have no knowledge/understanding to know what these “seven seasons” (shiv'ah idanin) are – whether days, or weeks, or months, or years? But for them to be days or weeks is not plausible, because it is written [that this state lasted long enough that] “until his hair grew like eagles’ [feathers]” [Daniel 4:30]. And the Gaon [Saadia Gaon] said that they are months. However, according to my opinion, they are years, like [the usage in] “a time, times, and half a time” (idan v'idanin u-flag idan) [found in Daniel 7:25; Daniel 12:7]. And let it not enter your mind that Nebuchadnezzar [physically] became a male or female animal, for it is only written that he would “dwell with the beasts” and “eat grass like them.” The meaning of [being given] “the mind of a beast” [Daniel 4:13] is that his intellect/reason (da'ato) – which is the intellect of the [human] soul (da'at ha-neshamah) – would depart. And behold, when the wisdom of the soul departs, his mind reverts and remains like the mind of a beast. The proof for all this is what he [Nebuchadnezzar] says at the end: “I lifted my eyes to heaven, and my understanding returned to me” (mandəʿî yəṯûḇ ʿălay) [Daniel 4:31]. And I saw [i.e., knew] one of our colleagues, trustworthy in spirit, who told me that he was on an island, which is Sardinia. And behold, an uncircumcised man [i.e., a non-Jew] went out and fled from his parents because his reason had departed and he went mad. He was with the deer for many years, and he walked on his feet and his hands like them. Now, the king of the island went to hunt game and captured many deer, and the mad, uncircumcised man, thought to be a deer, was [also] captured. His parents came and recognized him. They spoke to him, but he did not answer. They placed bread before him to eat and wine to drink, but he refused. They gave him grasses with the deer, and he ate. And in the middle of the night, he escaped back to the deer of the field. [This anecdote illustrates that a human can lose reason and adopt animalistic behaviors without undergoing physical transformation].

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.

We have here Nebuchadnezzar's dream accomplished, and Daniel's application of it to him justified and confirmed. How he took it we are not told, whether he was pleased with Daniel or displeased; but here we have,

I. God's patience with him: All this came upon him, but not till twelve months after (Dan 4:29), so long there was a lengthening of his tranquility, though it does not appear that he broke off his sins, or showed any mercy to the poor captives, for this was still God's quarrel with him, that he opened not the house of his prisoners, Isa 14:17. Daniel having counselled him to repent, God so far confirmed his word that he gave him space to repent; he let him alone this year also, this one year more, before he brought this judgment upon him. Note, God is long-suffering with provoking sinners, because he is not willing that any should perish, but that all should come to repentance, Pe2 3:9.

II. His pride, and haughtiness, and abuse of that patience. He walked in the palace of the kingdom of Babylon, in pomp and pride, pleasing himself with the view of that vast city, which, with all the territories thereunto belonging, was under his command, and he said, either to himself or to those about him, perhaps some foreigners to whom he was showing his kingdom and the glory of it, Is not this great Babylon? Yes, it is great, of vast extent, no less that forty-five miles compass within the walls. It is full of inhabitants, and they are full of wealth. It is a golden city, and that is enough to proclaim it great, Isa 14:4. See the grandeur of the houses, walls, towers, and public edifices. Every thing in Babylon he thinks looks great; "and this great Babylon I have built." Babylon was built many ages before he was born, but because he fortified and beautified it, and we may suppose much of it was rebuilt during his long and prosperous reign, he boasts that he has built it, as Augustus Caesar boasted concerning Rome, Lateritiam inveni, marmoream reliqui - I found it brick, but I left it marble. He boasts that he built it for the house of the kingdom, that is, the metropolis of his empire. This vast city, compared with the countries that belonged to his dominions, was but as one house. He built it with the assistance of his subjects, yet boasts that he did it by the might of his power; he built it for his security and convenience, yet, as if he had no occasion for it, boasts that he built it purely for the honour of his majesty. Note, Pride and self-conceitedness are sins that most easily beset great men, who have great things in the world. They are apt to take the glory to themselves which is due to God only.

III. His punishment for his pride. When he was thus strutting, and vaunting himself, and adoring his own shadow, while the proud word was in the king's mouth the powerful word came from heaven, by which he was immediately deprived, 1. Of his honour as a king: The kingdom has departed from thee. When he thought he had erected impregnable bulwarks for the preserving of his kingdom, now, in an instant, it has departed from him; when he thought it so well guarded that none could take it from him, behold, it departs of itself. As soon as he becomes utterly incapable to manage it, it is of course taken out of his hands. 2. He is deprived of his honour as a man. He loses his reason, and by that means loses his dominion: They shall drive thee from men, Dan 4:32. And it was fulfilled (Dan 4:33): he was driven from men the same hour. On a sudden he fell stark mad, distracted in the highest degree that ever any man was. His understanding and memory were gone, and all the faculties of a rational soul broken, so that he became a perfect brute in the shape of a man. He went naked, and on all four, like a brute, did himself shun the society of reasonable creatures and run wild into the fields and woods, and was driven out by his own servants, who, after some time of trial, despairing of his return to his right mind, abandoned him, and looked after him no more. He had not the spirit of a beast of prey (that of the royal lion), but of the abject and less honourable species, for he was made to eat grass as oxen; and, probably, he did not speak with human voice, but lowed like an ox. Some think that his body was all covered with hair; however, the hair of his head and beard, being never cut nor combed, grew like eagles feathers, and his nails like birds' claws. Let us pause a little, and view this miserable spectacle; and let us receive instruction from it. (1.) Let us see here what a mercy it is to have the use of our reason, how thankful we ought to be for it, and how careful we ought to be not to do any thing which may either provoke God or may have a natural tendency to put us out of the possession of our own souls. Let us learn how to value our own reason, and to pity the case of those that are under the prevailing power of melancholy or distraction, or are delirious, and to be very tender in our censures of them and conduct towards them, for it is a trial common to men, and a case which, some time or other, may be our own. (2.) Let us see here the vanity of human glory and greatness. Is this Nebuchadnezzar the Great? What this despicable animal that is meaner than the poorest beggar? Is this he that looked so glorious on the throne, so formidable in the camp, that had politics enough to subdue and govern kingdoms, and now has not so much sense as to keep his own clothes on his back? Is this the man that made the earth to tremble, that did shake kingdoms? Isa 14:16. Never let the wise man then glory in his wisdom, nor the mighty man in his strength. (3.) Let us see here how God resists the proud, and delights to abase them and put contempt upon them. Nebuchadnezzar would be more than a man, and therefore God justly makes him less than a man, and puts him upon a level with the beasts who set up for a rival with his Maker. See Job 40:11-13.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

After Nebuchadnezzar has related Daniel to be a herald of God’s approaching judgment, he now shews how God executed the judgment which the Prophet had announced. But he speaks in the third person, according to what we know to be a common practice with both the Hebrews and Chaldees. Thus Daniel does not relate the exact words of the king, but only their substance. Hence he first introduces the king as the speaker, and then he speaks himself in his own person. There is no reason why this variety should occasion us any trouble, since it does not obscure the sense. In the first, verse, Nebuchadnezzar shews the dream which Daniel had explained not to have been in vain. Thus the miracle shews itself to be from heaven, by its effects; because dreams vanish away, as we know well enough. But since God fulfilled, at his own time, what he had shewn to the king of Babylon by his dream, it is clear there was nothing alarming in the dream, but a sure revelation of the future punishment which fell upon the king. Its moderation is also expressed. Daniel says, when a year had passed away, and the king was walking in his own palace, and boasting in his greatness, at that moment a voice came down from heaven, and repeated what he had already heard in the dream. He afterwards relates how he had been expelled from human society, and dwelt for a long time among the brutes, so as to differ from them in nothing. As to the use of words, since מהלך, mehelek, occurs here, some think that he walked upon the roof of his palace, whence he could behold all parts of the city. The inhabitants of the east are well known to use the roofs of their houses in this way; but I do not interpret the phrase with such subtlety, since the Prophet seems to wish nothing else than to shew how the king enjoyed his own ease, luxury, and magnificence. There is nothing obscure in the rest of the language.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

28–33. The fulfilment of the dream.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The king spake and said,.... Either within himself, or to his nobles about him; or perhaps to foreigners he had took up with him hither to show the grandeur of the city:

is not this great Babylon, that I have built; he might well call it great, for, according to Aristotle (c), it was more like a country than a city; it was, as Pliny (d) says, sixty miles in compass within the walls; and Herodotus (e) affirms it was four hundred and fourscore furlongs round, and such the "greatness" of it, and so beautified, as no other city was he ever knew; See Gill on Jer 51:58, though the king seems to have gone too far, in ascribing the building of it to himself; at least he was not the original builder of it; for it was built many hundreds of years before he was born, by Nimrod or Belus, who were the same, Gen 10:10, and was much increased and strengthened by Semiramis, the wife of his son Ninus; therefore to her sometimes the building of it is ascribed; but inasmuch as it might be in later times greatly neglected by the Assyrian kings, Nineveh being the seat of their empire; Nebuchadnezzar, when he came to the throne, and especially after he had enriched himself with the spoils of the conquered nations, greatly enlarged, beautified, and fortified it: and Berosus (f) relates, that he not only adorned the temple of Bel therewith, but of the city which was of old he made a new one, and fortified it, built three walls within, and as many without; and another royal palace contiguous to his father's, which greatly exceeded it; and hanging gardens in it, which looked at a distance like mountains, for the pleasure of his wife; and now, because he had done so much to the repairing, enlarging, and fortifying of this city, he takes the honour to himself of being the builder of it: and this was done, he says,

for the house of the kingdom; that it might be the seat of the empire, and a proper place for the royal family to dwell in, to have their palace, and keep their court in:

by the might of my power; through the great riches he was possessed of, which he employed in many great works, as before related, to the advantage of this city; he takes all to himself, and excludes all instruments, and even God himself; though, unless the Lord build the city, in vain the builders build, Psa 127:1,

for the honour of my majesty? not so much for the benefit of the city, for the good of his subjects, as for the honour and glory of himself; to show his riches, power, and grandeur, and to make his name immortal to future ages.

(c) Politic. l. 3. c. 3. (d) Nat. Hist. l. 6. c. 26. (e) Clio, sive l. 1. c. 178. (f) Apud Joseph. Antiqu. l. 10. c. 11. sect. 1. & contr. Allion, 1. 1. sect. 19.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

All this came upon the king Nebuchadnezzar - That is, the threatened judgment came upon him in the form in which it was predicted. He did not repent and reform his life as he was exhorted to, and, having given him sufficient time to show whether he was disposed to follow the counsel of Daniel, God suddenly brought the heavy judgment upon him. Why he did not follow the counsel of Daniel is not stated, and cannot be known. It may have been that he was so addicted to a life of wickedness that he would not break off from it, even while he admitted the fact that he was exposed on account of it to so awful a judgment - as multitudes do who pursue a course of iniquity, even while they admit that it will be followed by poverty, disgrace, disease and death here, and by the wrath of God hereafter; or it may be, that he did not credit the representation which Daniel made, and refused to follow his counsel on that account; or it may be, that though he purposed to repent, yet, as thousands of others do, he suffered the time to pass on until the forbearance of God was exhausted, and the calamity came suddenly upon him. A full year, it would seem Dan 4:29, was given him to see what the effect of the admonition would be, and then all that had been predicted was fulfilled. His conduct furnishes a remarkable illustration of the conduct of sinners under threatened wrath; of the fact that they continue to live in sin when exposed to certain destruction, and when warned in the plainest manner of what will come upon them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Vers. 28, 29. All this came upon the King Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The Septuagint here has the look of a paraphrase. In continuation of the preceding verse, "Attend (ajgaphson) to these words, for my word is certain, and thy time is full. And at the end of this word, Nebuchadnezzar, when he heard the interpretation of the vision, kept these words in his heart". (compare with this the phrase in Luk_2:19) "And after twelve months the king walked upon the walls of the city, and went about its towers, and answered and said." The variations appear to be due to a desire to expand and explain. It seemed to the translator more natural that, after a survey of the walls and towers of Babylon, Nebuchadnezzar should speak his boastful words, hence he makes the suitable changes in the verse before us; so, too, with the effect of Daniel"s words on the king. The rendering of Theodotion coincides nearly with the text of the Massorites, save that hoychal is translated "temple" rather than "palace a translation which usage quite permits. The Peshitta retains the double meaning. One, of the great buildings erected by an Assyrian or Babylonian monarch was his palace, which had also the character of a temple. In the ease of the Ninevite monarchs, the walls of the palace were adorned with sculptures, portraying the principal events of the monarch"s reign. This not impossibly might be the case with the palace of Nebuchadnezzar. Babylon as a city seems to have been practically rebuilt by him his bricks are the most numerous of any found in Babylonia.

Vers. 28-33.

The king"s madness.

I INSANITY IS SOMETIMES THE DIRECT RESULT AND NATURAL PENALTY OF WRONG CONDUCT. Although the physician may rightly detect here the symptoms of brain-disease, the religious teacher may go further, and see in this brain-disease the fruits of moral faults. Insanity often shows itself as much in moral as in intellectual aberration especially in its earlier stages. In many cases it can be traced back to the indulgence of animal instincts, passions, and self-will, to the neglect of higher restraining influences.

1. Irregular self-will tends to insanity. Nebuchadnezzar was a tyrant whose merest caprice became a law for his vast empire. If such a man has no moral principles to guide him, the inordinate indulgence of his wild will must be so contrary to the natural course of life that his mind will be in danger of losing its balance. Lunacy is often only the full development of the vice that throws off all restraints. He who would keep his mind in perfect sanity should learn to yield his will to a higher will.

2. Inordinate self-conceit tends to insanity. The king"s madness came upon him when he was elated with vanity (ver. 30). Insane people are commonly inclined to dwelt on their grievances or their imagined greatness, and this absurd habit may often be traced back to an over-sensitiveness or an undue elation with regard to their own worthiness. It is never healthy to think much about ourselves. Mental soundness is best secured by self-forgetting activity and concern for the interests of the large world around us. The habit of introspection and the indulgence in a too subjective religious experience are causes of religious insanity. They who incline in this direction should remember our Lord"s caution. (Mat_10:39)

II WHEN BRUTAL PASSIONS HAVE BEEN THE RULING POWERS IN LIFE, THE HUMILIATION OF THE BRUTE MAY BE A REASONABLE RETRIBUTION. Nebuchadnezzar had shown himself to be governed by passions which can only be described as brutal, and yet he had been honoured with little less than Divine worship. Here was the greatest inconsistency between desert and experience. Frequently this inconsistency is preserved all through a man"s life, because judgment is deferred. But whenever judgment is given, it must be expected that, while the man of spiritual character will be exalted to a state of fitting honour, the man of brutal passion will be put down to one of brutal degradation; for it is just that there should be harmony between the outer and the inner life. Perhaps this is implied in St. Paul"s teaching about "the spiritual body", (1Co_15:44) which may be just the most exact expression and closest-fitting vesture of the soul. The principle of justice which underlies the fantastic Oriental doctrine of the transmigration of souls may thus be exemplified in the various ranks and orders of bodily life in the future world. He who would claim to rank as superior to the brute creation must justify his claim by a corresponding elevation of conduct.

III THERE IS A SPIRITUAL INSANITY IN WHICH MEN RENOUNCE THE PRIVILEGES AND DUTIES OF THEIR HIGHER NATURE, AND LIVE AS IF THEY HAD NOTHING ABOVE THE ANIMAL IN THEM. The degradation of Nebuchadnezzar ends its spiritual counterpart in the voluntary behaviour of multitudes. They have human souls, yet they live as though they should perish like mere animals. They are made in the image of God, yet they act after the manner of brutes. They have spiritual faculties which they blind and deaden with animal passions. If we were not so familiar with such people, and did not all of us, more or less, share their faults, it would be difficult not to regard them as the worst of madmen. While we shudder at the calamity of Nebuchadnezzar, should we not be far more appalled at the awful depravity of so large a part of the human world which calmly accepts a fate in all moral respects its equivalent?

Vers. 28-37.

Revelation in the world of soul.

not this great Babylon, that I have built?" (ver. 30). in approaching the kernel of this remarkable history, many matters would have, by way of introduction, to be set in a true light. They would all fall under these three heads:

1. Confirmations of Bible history from the science of medicine.

2. From the probabilities of the case.

3. From secular history. (See Exposition above; and "Daniel, Statesman and Prophet," R.T.S., where they are given in full.)

I THE TOOL. The very essence of sin is self-centredness, which ignores our relations with others and the attendant duties, and which blots out God. The atheism of selfishness may be only practical, but also speculative. When the latter, it is sure to be also the former. The idolater of self:

1. Confines his vision to the material. So with the king on the roof of his palace; his eye swept palace, city, land, but saw only the material magnificence. His heart was of the world, worldly.

2. Misjudges greatness. Not bulk, not material wealth, not splendid show, constitute a nation"s greatness. The elements of greatness are ever moral. As with a nation, so with an individual. A nation may be small, and yet clothed upon with moral majesty. On the other side, a nation may be small (e.g. Monaco) and vile. The two things are not commensurate in any way material size and grandeur of spirit. Some nations, i.e. constituents of nations, need to lay the lesson very much to heart.

3. Makes self the centre of the universe. Babylon was as the palace of the kingdom. The kingdom revolved around the capital, and all around the proud personality of the king.

4. ignores God. All below and around the man lies in light, but seen through the coloured and distorted medium of selfishness. All above is hidden by dense mist and cloud; as of ten, in mountain regions, the snow-clad pinnacles and the serenity of heaven are absolutely invisible. God is unseen, unrecognized. Note the sin of this in the king. We are too likely to think that where God"s clearest revelation through Christ is not, no light is. We underrate the light of natural religion. God moves without witness. To the king testified nature, experience, reason, the inner light. Christ in all. (Joh_1:9)

II ITS DETHRONEMENT. Self usurped the throne in the moral realm, in the heart and life of man, and so from that throne self was hurled as by a thunderbolt. Observe, the ruin of the doomed was:

1. Stayed. Did not come at once on the sin. But warning and counsel at the lips of Daniel. Then a year"s delay. Opportunity" for penitence. Misused. The patience of God.

2. Sudden. "While the word," etc.; "The same hour," etc. (vers. 31-33). Whilst the king was adoring his own shadow, the phantom melted into vacancy. Striking picture of what oft occurs under the moral government of God long respite at length sudden and overwhelming calamity.

3. Utter. "The world recedes, it disappears," but no heaven opens on his eyes, no ears "with sounds seraphic ring." The world went; and down fell the self-idolater into a temporal hell. (Note all the particulars, in light of the text, illustrated by all we know of this form of insanity.)

4. Strictly related to the sin. As always. The deification of self and so the prostration of self. Occasion might well be taken to read off such lessons as these:

(1) The obligation of gratitude for reason its gift and continuance.

(2) The duty of sympathy for the imbecile and insane. To be expressed practically, by prayer and contribution.

(3) That the causes of insanity can be demonstrated to be, in the vast majority of cases, moral; e.g. vanity, care in excess, alcohol, violent passion of any kind, specially the many and various breaches of the seventh commandment.

III THE ENTHRONEMENT OF GOD. We may discourse on this by putting it in this way: we may mark the gradual steps of the return of God subjective to the throne in man. God objectivei.e. in his reality and power is never off the throne. But he may be subjectively cast down in the thoughts and sentiments of men.

1. God remains in the mind, animating recognition. "Not even an extreme form of mania interferes with the consciousness of personal identity, of the soul"s relation to God, and therefore does not abate the power to pray. Rather, perhaps, is it to be believed that in many cases the deepest and truest nature of man, his religious nature, is brought into high and brilliant relief" (see "Daniel, Statesman and Prophet," pp. 136, 137).

2. God recognized. "Lifted up mine eyes unto heaven. " This is the recognition of God. The enthronement of God. The returning conscious recognition of God marks the advent of moral sanity.

3. Reason returns to the throne with God.

4. And with reason, an admirable twin. All that makes life worth living conviction of the existence of God; of the everlastingness of his blessed rule; of the comparative insignificance of any man; of the universality of his empire; of the resistlessness of his might that "everything which God does is well done" (ver. 37); that "those that walk in pride he is able to abase; add to these convictions that there came back, with reason, brightness of outer life and the joy of fellowship with men. Note: Afflictions last till they have done their work and then no longer. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

has turned away from you [as translated,] has turned away from you.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.