it is you, O king, that have grown and become strong; for your greatness has grown, and reaches to the sky, and your dominion to the end of the earth.
“Whereas the king saw a watcher and a holy one coming down from the sky, and saying, ‘Cut down the tree, and destroy it; nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the tender grass of the field, and let it be wet with the dew of the sky. Let his portion be with the animals of the field, until seven times pass over him.
“This is the interpretation, O king, and it is the decree of the Most High, which has come on my lord the king: that you shall be driven from men, and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen, and shall be wet with the dew of the sky, and seven times shall pass over you; until you know that the Most High rules in the kingdom of men, and gives it to whomever he will. Whereas they commanded to leave the stump of the roots of the tree; your kingdom shall be sure to you, after that you will have known that the heavens do rule. Therefore, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to the poor. Perhaps there may be a lengthening of your tranquility.”
John Calvin 1540 · Public Domain On vv23, 25, 26, 27 Daniel follows up what he had begun with perseverance,…
Daniel follows up what he had begun with perseverance, shewing judgment to be overhanging the king of Babylon. He calls him lord, indeed, with cordiality; meanwhile he was the ambassador of the Supreme King, he did not hesitate to elevate his discourse above the king’s command — as all the prophets do who rise up against mountains and hills, as Jeremiah does in Jeremiah 1:10. Thus this sentence is worthy of notice, — “I have appointed thee over kingdoms and peoples, to pluck them up and to plant them, to build and to destroy.” God, therefore, wishes to assert so great a reverence for his Word, because there is nothing in the world so magnificent or splendid which does not yield to it. Daniel, then, as far as concerns human events and political order, confesses the king to be his master; but meanwhile he goes on with the embassy entrusted to him. The king then, says he, saw a watcher descend from heaven, he always speaks of an angel We have stated why Scripture calls angels “watchers,” since they are at hand to perform God’s commands; and we know God executes his decrees by their agency: I said angels always discharge this duty, and keep watch over the faithful. But the name “watcher” is a general one, and implies the promptness with which angels are endued, to enable them to discharge with the utmost celerity whatever God enjoins upon them. Thou hast seen, then, one descend from heaven, who said, Cut down the tree, and scatter it abroad He repeats what he had said before, namely, the time of his punishment was defined here, because God would destroy the king of Babylon and all remembrance of him. An exception is then added, — Until seven times pass over I have said nothing of those times, but their opinion is probable who take it for an indefinite number, meaning, until a long time shall pass away. Others think months denoted; others, years; but I willingly incline to this interpretation, since God wishes for no short time to punish King Nebuchadnezzar. It may not seem customary, indeed, but as he wished to put forth an example for all ages, he desired to prolong his punishment. This, therefore, seems the meaning of the seven years; for we know the number seven years to signify a long time in Scripture, since it denotes perfection.
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.
Geneva Bible translators 1599 · Public Domain On vv22, 24, 26 Daniel showeth the cause why God thus punished him.
Daniel showeth the cause why God thus punished him.
Not that his shape or form was changed into a beast, but that he was either stricken mad, and so avoided man’s company, or was cast out for his tyranny, and so wandered among the beasts, and ate herbs and grass.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–27 Dan 4:22 It [is] thou, O king, that art…
Dan 4:22 It [is] thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.
Ver. 22. It is thou, O king,] i.e., It is that great empire which thou boldest and rulest.
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.
Matthew Poole 1685 · Public Domain On vv22, 24, 25, 26, 27 It is thou, O king; thou art he that…
It is thou, O king; thou art he that is meant by it. The king is the tree, the branches are his princes, children, and nephews, the leaves are his nobles and captains, the fruits are his riches and revenues, the shadow is the protection which his people had under him. See Aehmetes of the Language of the East. Now in that he speaks plainly and roundly the whole truth, this prophet is herein a pattern to every faithful minister of Christ; first to preach the truth of God and to apply it without respect of persons, and yet with that wisdom and moderation that men may see they have a compassionate care for their souls.
Thy greatness is grown, and reacheth unto heaven; thou art high and mighty in the majesty and splendour which God hath given thee.
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To the end of the earth; say some, to the Caspian Sea north, to the Euxine and Ægean west, to the Mediterranean south, for it is not clear that it reached further, and this alone was great.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv22–27 And whereas the king saw a watcher, and an…
And whereas the king saw a watcher, and an Holy One,.... Here is related another part of the dream, which respects the cutting down of the tree, or the miserable condition the king should be brought into; see Dan 4:13.
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Daniel 4:24
dan 4:24
dan 4:24
dan 4:24This is the interpretation, O king,.... Of this part of the dream, namely, what follows in the two next verses:
and this is the decree of the most High; called before the decree of the watchers, Dan 4:17, and is no other than the decree of that sovereign and absolute Being, whose purposes are unfrustrable:
which is come upon my lord the king; the decree had passed concerning him, and would be most certainly fulfilled: and, because of the certainty of it, it is represented as if it was; for it would shortly and surely come upon him, exactly as it was determined, and by the dream signified.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv22, 25, 26, 27 Reacheth unto heaven - Thou art high and mighty…
Reacheth unto heaven - Thou art high and mighty in the in majesty which God hath given thee. To the end of the earth - To the Caspian sea north, to the Euxine and Aegean sea west, to the Mediterranean south.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv26–27 Verse 26. Thy kingdom shall he sure unto thee]…
Verse 26. Thy kingdom shall he sure unto thee] No new king was set up; Evil-merodach his son was regent during his father's insanity.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv24, 27 Dan 4:24-26. This is the interpretation, O king, &c.…
Dan 4:24-26. This is the interpretation, O king, &c. — We may observe that Daniel informs the king with the greatest tenderness, and most respectful terms, of the sad reverse of condition that was to happen to him. They shall drive thee from men — In the Chaldee and Hebrew the plural active, they shall do, signifies no more than, thus it shall be, be the cause what it may. The meaning seems to be, that Nebuchadnezzar should be punished with insanity, which should so deprave his imagination, while he yet retained his memory, and, perhaps, his reason in some intervals, as that he should fancy himself to be a beast, and should live as such, till his heart, that is, his apprehension, appetite, or likings, should be changed from those of a man to those of a beast. To eat grass as oxen signifies to live upon the herbs of the field; for the original word signifies any kind of field-herb as well as grass. Till thou know that the most high God ruleth, &c. — It appears from what is here said, that this judgment was inflicted on Nebuchadnezzar on account of his pride or haughtiness, and his making no acknowledgment of a Divine Providence ordering and governing the affairs of the world; but attributing the acquisition of all his great power and vast dominion to his own prudence and valour, instead of acknowledging it as the gift of the most high God. And whereas they commanded to leave the stump, &c., thy kingdom shall be sure unto thee — There shall be no other king chosen during thy affliction, but thou shalt again receive thy kingly power, and reign as before. After that thou shalt have known that the heavens do rule — The heavens are here put for the God of the heavens.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv22–27 It is thou, O king - It is a…
It is thou, O king - It is a representation of thyself. Compare Dan 2:38.
That art grown and become strong - Referring to the limited extent of his dominion when he came to the throne, and the increase of his power by a wise administration and by conquest.
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For thy greatness is grown - The majesty and glory of the monarch had increased by all his conquests, and by the magnificence which he had thrown around his court.
And reacheth unto heaven - An expression merely denoting the greatness of his authority. The tree is said to have reached unto heaven Dan 4:11, and the stateliness and grandeur of so great a monarch might be represented by language which seemed to imply that he had control over all things.
And thy dominion to the end of the earth - To the extent of the world as then known. This was almost literally true.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23, 24, 25, 27 Remain. His son and the nobles should act in…
Remain. His son and the nobles should act in his name. (ver. 13.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv22, 24, 25, 26, 27 It is thou--He speaks pointedly, and without circumlocution (Sa2…
It is thou--He speaks pointedly, and without circumlocution (Sa2 12:7). While pitying the king, he uncompromisingly pronounces his sentence of punishment. Let ministers steer the mean between, on the one hand, fulminations against sinners under the pretext of zeal, without any symptom of compassion; and, on the other, flattery of sinners under the pretext of moderation.
to the end of the earth-- (Jer 27:6-8). To the Caspian, Euxine, and Atlantic seas.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv25–27 25. Kuenen (Onderzoek, 2:487, note 5) discredits entirely this…
25. Kuenen (Onderzoek, 2:487, note 5) discredits entirely this story of Nebuchadnezzar’s temporary insanity, but most modern scholars, including some of the leading Assyriologists, believe, notwithstanding the silence of cuneiform documents, that some tragedy such as is described here clouded the end of the reign of Nebuchadnezzar. Josephus, quoting from the Babylonian historian, Berosus, refers thus to the illness of Nebuchadnezzar: “Nebuchadnezzar falling into a state of weakness, altered his (manner of) life when he had reigned forty-three years, whereupon his son, Evil-merodach, obtained the kingdom.” Eusebius also, quoting an earlier author, says: “On a certain occasion the king went up to the roof of his palace and after prophesying the coming of the Persian, Cyrus, and his conquest of Babylon, suddenly disappeared.” Professor Prince, a reliable Assyriologist, after quoting these statements, points out that they all agree that Nebuchadnezzar was at one time seriously afflicted, either bodily or mentally, while the two non-biblical records agree in the statement that this disturbance was directly followed by his “disappearance,” that is, his retirement from public life. “Nothing is known regarding the death of Nebuchadnezzar, nor indeed is there any record in the cuneiform literature of his son, Amel-Marduk (Evil-merodach), except three contracts which are dated in the first year of the reign of this king” (Prince, Daniel, 1899).
This disease, which is generally acknowledged to have been “insania zoanthropica,” is well known to physicians. Sir Resdon Bennett, in his small but valuable book on the Diseases of the Bible, affirms the accuracy with which the symptoms of the disease — commonly known as lycanthropy — are here described; the demented person always imagining himself to be some animal the voices and actions of which he will attempt to imitate. David Yellowlees, M.D., lecturer on insanity in the University of Glasgow, believes, however, that this illness was not lycanthropy, but an attack of acute mania, which in its extreme forms “exhibits all kinds of degraded habits — such as stripping off and tearing of the clothes, eating filth and garbage of all sorts, wild and violent gesticulations, dangerous assaults, howling noises, and utter disregard of personal decency. The patient often is liker a wild animal than a human being. These symptoms merely show the completeness of the aberration, and do not at all indicate a hopeless condition. On the contrary, they are seen most frequently in the cases which recover” (Pulpit Commentary, 1897). Dr. Yellowlees states that, when uncomplicated, recovery usually takes place “in seven months” — which is a remarkable parallel to the “seven times” of Dan_4:32. (See note Dan_4:15-16). Another specialist on insanity has pointed out that the best possible treatment for such melancholia is the one indicated here, namely, to let the patient live out-of-doors, without employing any restraint whatever, mechanical, chemical, or manual. He states that the few hints given here concerning Nebuchadnezzar’s recovery and expression of excessive thankfulness afterward are all true to life, this narrative containing “one of the most beautiful and concise descriptions of the premonition, the onset, the course and the termination of a case of insanity that is recorded in any language” (Popular Science Monthly, 1895, pp. 416-429). The cuneiform records contain no statement concerning Nebuchadnezzar’s madness. However literal this account may be, such mention ought not to be expected. There is not an insane or wicked king mentioned in all the royal records of Egypt or Babylon. Certain old Jewish commentators suggested that Daniel, as chief of the Magi, probably reigned during the king’s madness, and they sometimes indulge in strange stories of Nebuchadnezzar falling from the palace roof after hearing God’s voice and being miraculously guided to the wilderness, where he remained until Daniel, seven years after, sent the army and his nobles to hunt for him. Such stories are purely imaginary.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–27 22. The tree represented Nebuchadnezzar himself, in the pride…
22. The tree represented Nebuchadnezzar himself, in the pride and greatness of his empire.
to the end of the earth] Comp. what was said on Dan_4:1.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22–27 (22) This gives us to understand that Nebuchadnezzar had…
(22) This gives us to understand that Nebuchadnezzar had arrived at the zenith of his power. The extent of his dominions may be estimated with tolerable accuracy as follows:—Northwards he possessed Armenia, and a considerable portion of Asia Minor; in the west, Syria, and at one time Egypt; southwards, his power reached the Persian Gulf; while in the east, the Medes and Elamites were subject to him. Possessing, as he did, the Mediterranean and the Persian Gulf, all the treasures of the known world were at his command. In his first vision he was represented as the golden head of the image. In his pride he desired the whole image to be of gold, and himself to be the image—but this was the sin for which he was to suffer.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv23–27 And whereas the king saw a watcher and a…
And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof 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 of the field, till seven times pass over him. This in the beginning agrees with the text behind the Septuagint Version of ver. 14 (7 LXX, 11 Massoretic). In that verse, instead of the elaborate process of cutting off branches and shaking off leaves, the Septuagint had simply, katafqeirate aujto. This confirms us in our preference of the Septuagint there. In the present instance, the Septuagint is briefer than the Massoretic text; it varies in some points, which may indicate the hand of a redactor, "And the vision which thou sawest, that an angel was sent in strength, and commanded to root the tree up and to cut it down, the judgment of God shall come upon thee." Here, again, there is nothing of "the watcher and the holy one," nothing of the belt of "iron and brass," nor of the "tree having its portion with the beasts of the field," nor that it was to be "wet with the dew of heaven." Some of these features are mentioned in the account of the vision, but are not repeated now. Theodotion agrees with the Massoretic text. The Peshitta carries the repetition yet further, and inserts, "And his heart shall be changed from the heart of "t man, and the heart of a beast shall be given him." In this the process already begun in the text of the Massoretes is carried a little further. The Vulgate agrees with the received text. Daniel rapidly notifies the principal features in the king"s dream, before he proceeds to explain it.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv25–27 The Most High ruleth in the kingdom of men,…
Dan_4:25
The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
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God the Sovereign of all Kingdoms
That this world owes its existence to the creating power of God, and that He established its laws, and put its every wheel in motion, is a truth so evident that it has extorted the consent of all mankind. But did He then exhaust His omnipotence? And has He been inactive ever since? Did He cast it off His hand, as an orphan-world, deprived of His paternal care, and left to shift for itself? In the rational world, events are frequently brought to pass by the instrumentality of free agents; but still they are under the direction of the universal cause; and their liberty is not inconsistent with His sovereign dominion, nor does it exempt them from it. Though He makes us of secondary causes, yet He reserves to Himself the important character of the Ruler of the universe, and is the Supreme Disposer of all events. This is a truth of infinite moment, and fundamental to all religion. But if Almighty God does not govern the world, and order all the affairs of men according to His pleasure, where is the expediency or necessity of imploring His blessing and protection?
I. THAT THE MOST HIGH IS THE SOLE DISPOSER OF THE FATES OF KINGDOMS, AND THE EVENTS OF WAR, IS DEMONSTRABLE FROM HIS PERFECTIONS. We may infer from His wisdom that He formed the world, and particularly man, for some important design, which He determined to accomplish; but could He expect that this design would be accomplished by free agents, left entirely to themselves, without any direction or control from Him? Or would it be consistent with wisdom to form creatures incapable of self-government, and fit subjects for Him to rule, and yet exercise no government over them, but leave them entirely to themselves? Justice is an awful and amiable attribute. And on whom shall He display it, but on rational creatures, who are capable of moral good and evil? Indeed, the display of justice on particular persons may he deferred, as it generally is, to another state; but on societies, as such, it cannot be displayed but in this life; for it is only in this life that they subsist in that capacity; and, therefore, guilty nations must feel Divine judgments in the present state, which supposes that God disposes of them as He pleases. His goodness, that favourite perfection, is diffusive and unbounded; but how shall this be displayed in this world, unless He holds the reins of government in His own hands, and distributes His blessings to what kingdom or nation He pleases! If He do not manage their concerns, His mercy cannot be shown in delivering them from calamities; nor His patience in bearing with their provocations. His power is infinite, and, therefore, the management of all the worlds He has made is as easy to Him as the concerns of one individual. He knows all things, and is everywhere present; and can He be an unconcerned spectator of the affairs of His own creatures, and see them run on at random, without interposing? We may as well say in our hearts, with the fool, There is no God (Psa_53:1), as entertain such mean ideas of Him, as an idle being, whose happiness consists in inactivity. He will display His perfections in the most God-like manner, and this was His design in the creation of the universe; and since He cannot do this without exercising a perpetual providence over it, we may be assured He will do according to His wilt in the armies of Kenyon, and among the inhabitants of the earth (Dan_4:35). Indeed, there is something unnatural in the idea of a creator who takes no care of his own creatures.
II. THAT GOD IS THE SUPREME DISPOSER OF THE FATES OF KINGDOMS, AND OF THE EVENTS OF WAR, IS DEMONSTRABLE FROM THE REPEATED DECLARATIONS OF SCRIPTURE; and this alone is sufficient proof to those that believe their Divine authority. This great truth, in one form or other, runs, through the whole Bible. Sometimes the Divine government is asserted to be universal, supreme and uncontrollable. Our God is in the heavens; He hath done whatsoever He pleased (Psa_115:3). The Lord hath prepared His throne in the heavens; and His Kingdom ruleth over all (Psa_103:19). He doeth according to His will in the armies of heaven, and among the inhabitants of the earth; and none can stay His hand, or say unto Him, what doest thou? (Dan_4:35). Now His universal government, which is so strongly asserted in these passages, implies His particular government of the affairs of kingdoms and nations; and the Scriptures declare that the care of Providence extends to the most minute and inconsiderable parts of the creation; and, therefore, much more does it extend to the affairs of men and the fates of kingdoms. He giveth the beast his food, and the young ravens that cry (Psa_147:9): Behold, the fowls of the air; they sow not; neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Hence Christ draws the inference now in view, Are not ye much better, or of more importance, than they? The Scriptures farther expressly assert that the promotion and degradation of princes, the prosperity and destruction of kingdoms, are from God. Promotion, says the Psalmist, cometh neither from the east, nor from the west, nor from the south: but God is the judge; He putteth down one, and setteth up another (Psa_75:6). Hence pious warriors have confided for victory in the providence of God, and been sensible that without Him all their military forces were in vain. Some trust in chariots, and some in horses; but we will remember the name of the Lord our God. And observe difference; They are brought down and fallen; but we, who put our trust in the Lord, are risen, and stand upright (Psa_20:8; Psa_33:16-17). Again, we find many instances in the sacred writings of Gods over-ruling the conduct of men, even of the wicked, accomplish His own great designs, when the persons themselves had nothing in view but their own interest. Who could have had any raised expectations from the sale of Joseph, a poor helpless youth, as a slave into Egypt? His brethren had no other end in it than to remove out of their way the object of their envy, and their rival to their fathers affection. But God had a very important design in it, even the deliverance of the holy family and thousands of others from famishing. And, therefore, Joseph tells his brethren, It was not you that sent me hither, but God (Gen_45:8). The crucifixion of Christ was the most wicked action that ever was committed on this guilty globe; and the Jews freely followed their own malignant passions, and were not prompted to it by any influence from God, who cannot tempt to evil. But I need not tell you that this greatest evil is over-ruled for the greatest good of mankind.
III. IT IS THE COMMON SENSE OF ALL MANKIND THAT THE AFFAIRS OF KINGDOMS, AND PARTICULARLY SUCCESS IN WARS DEPEND UPON GOD. Read over the historical parts of the Old Testament, and you will find it the common sense of the Jews that they should never engage in war without first consulting God, and imploring His blessing. And since Christian kingdoms have been formed, we find the same sense prevailing among them, even in the darkest times. Nay, the very heathens were taught this by their reason, as one of the plainest dictates of the light of nature. They had a Mars and a Minerva; the one the god, and the other the goddess of war. They never engaged in war without anxiously consulting oracles, and offering a profusion of sacrifices and prayers. Now that which is common to all mankind, in all countries, in all ages, and of every religion, seems to be implanted in their nature by its author; and, consequently, must be true.
IV. THE INTERPOSITION OF PROVIDENCE ITS FREQUENTLY VISIBLE IN THE REMARKABLE COINCIDENCE OF CIRCUMSTANCES TO ACCOMPLISH SOME IMPORTANT END IN CRITICAL TIMES. Can we suppose that mere natural causes, that act without design, or that free agents, who act as they please, and who have different views, different prejudices, and contrary interests and inclinations we suppose that all these should conspire to promote one design unless they were under the over-ruling influence of Divine providence? Must not such a remarkable and even preternatural concurrence of various circumstances convince us of the truth of Solomons remark, There are many devices in the heart of man; but the counsel of the Lord, that shall stand! (Pro_19:21). Both sacred and profane history may furnish us with many instances of such remarkable interpositions of Providence. The first critical time which I would call to your remembrance, is the Spanish invasion in the reign of Queen Elizabeth, 1588. The Spaniards, enriched with the gold of the new world, America, then lately discovered, and their king enraged against England with all the malignity of a papist and a disappointed expectant of the crown, fitted out a fleet of such a force as the world had never before seen. They proudly called it the invincible armada; and, indeed, it seemed to deserve the name. The seas were overspread with their burden, and the ocean groaned with their weight. England then was but weak by sea, and in no condition to make a defence; so that she seemed on the very brink of popery, and slavery, and ruin. But she had little else to do but to stand still, and see the salvation of the Lord (Exo_14:13). Scarce had they displayed their sails to the inviting gales, when He who holds the winds in His treasure us let them loose upon the face of the deep. They were scattered--they were dashed in pieces against one another--they foundered in the mighty, waters. And of this mighty fleet there was hardly one left to carry back the dismal news. And was not this the Lords doing, and marvellous in our eyes? (Psa_118:23). Did He not make the winds, in their courses, fight for England? If any of you should ask, In what manner does He do this? Or how is it possible He should do it, when we see no sensible appearances of His controlling the laws of nature, or restraining the liberty of men? Natural causes produce their proper effects; and men fight against men; and perceive they are free to act or not to act, as they please. Where, then, is there any room for the agency of Providence? I answer, it is the excellency of the Divine government to accomplish its purposes without throwing the world into disturbance and confusion by great breaches upon its established laws; it accomplishes them either by continuing the course of nature or by altering it in so gentle and easy a manner that it is hardly, if at all, perceivable. And as to men, God carries them on to effect His designs, without offering the least violence to their free and rational nature; and sways their minds so gently that while they are performing His orders they often seem to themselves to act from principles wholly within themselves. What a surprising, mysterious government; what a perfect administration is this! Yet, I think, we can form some general ideas how the Lord manages the affairs of men, and particularly determines victory in the field of battle as He pleases. The event of war often depends in a great measure upon the winds and waves, clouds and rain. And why may not He, by a secret touch of His hand, order these so as to favour one party and incommode the other? The fate of war greatly depends on the prudence of counsels, and the courage of the soldiers; and why may we not suppose that He who formed the souls of men, and knows all their secret springs of action, and how to manage them--why may we not suppose that He may imperceivably direct the minds of the one party to concert proper measures and darken and confuse the understandings of the other, to take measures injurious to themselves, and advantageous to the enemy, though they appear right to them, until the event shows them mistaken? He may suggest hints of thoughts, and secretly bias the mind to a certain set of counsels.
1. If God rule in the kingdoms of men, and manage the affairs of the world, then we should live upon earth as in a world governed by Divine providence. This rebellious temper may show itself about the smallest things. When you find fault with the winds or weather, the heat of summer, or the cold Of winter, whom do you find fault with? Is it not with Him that is the Disposer of these things?
2. If the affairs of nations are at the disposal of the King of Heaven, then how dreadful is the case of a guilty, provoking, impenitent nation!
3. That we should humble ourselves before the King of kings, and take all proper means to gain His protection. If God dispose the victory as He pleases, then it is most fit, and absolutely necessary, that we should seek to secure His friendship.
4. If God govern the world by means of second causes, it is our duty, according to our characters, to use all proper means to defend our country, and stop the encroachments of our enemies. (S. Davis, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v25 till thou know
till thou know
The discipline was effective. Cf. Dan 4:30; Dan 4:37.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv23, 24, 26 General Information:
General Information:
Verses 19-33 use the third person to describe the punishment of Nebuchadnezzar. (See: First, Second, or Third Person)
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General Information:
This verse is almost the same as Daniel 4:13-14 and Daniel 4:15-16. See how you translated those verses.
the stump of its roots
This is the part of the tree that is left above ground after a tree is cut down.
in the middle of the tender grass of the field
"surrounded by the tender grass of the field"
dew
the moisture that settles on the ground in the mornings
translationWords
king
holy
messenger
heaven
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv22, 23, 25, 27 4:22 The tree is a haven of sustenance, rest,…
4:22 The tree is a haven of sustenance, rest, and safety for the world (cp. Gen 2:15-17; Rev 22:14). • your greatness reaches up to heaven: Cp. Gen 11:1-9.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.