“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.
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Daniel 4:24-26 sits inside this longer paragraph.
“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.”
Parallel Translations
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“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.
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This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:
That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
Show all 3 translations
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(4-21) this is the interpretation, O king, and it is the decree of the Most High, which is come upon my lord the king,
(4-22) that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shalt be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will.
(4-23) And whereas it was commanded to leave the stump of the roots of the tree, thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
Cross-references (27)
- Daniel 4:17 (vv24–25) “ ‘The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that…
- Jeremiah 27:5 (v25) ‘I have made the earth, the men, and the animals that are on the surface of the earth by my great power and by my outstretched arm. I give…
- Psalms 83:18 (v25) that they may know that you alone, whose name is Yahweh, are the Most High over all the earth.
- Daniel 2:21 (v25) He changes the times and the seasons. He removes kings, and sets up kings. He gives wisdom to the wise, and knowledge to those who have…
- Psalms 106:20 (v25) Thus they exchanged their glory for an image of a bull that eats grass.
Show all 26 cross-references
- Psalms 107:40 (v24) He pours contempt on princes, and causes them to wander in a trackless waste.
- Job 30:3-8 (v25) They are gaunt from lack and famine. They gnaw the dry ground, in the gloom of waste and desolation. They pluck salt herbs by the bushes.…
- Job 40:11-12 (v24) Pour out the fury of your anger. Look at everyone who is proud, and bring him low. Look at everyone who is proud, and humble him. Crush the…
- Psalms 75:7 (v25) But God is the judge. He puts down one, and lifts up another.
- Isaiah 46:10-11 (v24) I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all…
- Daniel 4:15 (v26) 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…
- Job 1:12-19 (v24) Yahweh said to Satan, “Behold, all that he has is in your power. Only on himself don’t stretch out your hand.” So Satan went out from the…
- Job 20:29 (v24) This is the portion of a wicked man from God, the heritage appointed to him by God.”
- Psalms 2:7 (v24) I will tell of the decree: Yahweh said to me, “You are my son. Today I have become your father.
- Psalms 148:6 (v24) He has also established them forever and ever. He has made a decree which will not pass away.
- Isaiah 14:24-27 (v24) Yahweh of Armies has sworn, saying, “Surely, as I have thought, so shall it happen; and as I have purposed, so shall it stand: that I will…
- Isaiah 23:9 (v24) Yahweh of Armies has planned it, to stain the pride of all glory, to bring into contempt all the honorable of the earth.
- Daniel 2:37 (v26) You, O king, are king of kings, to whom the God of heaven has given the kingdom, the power, the strength, and the glory.
- Daniel 4:23 (v26) “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…
- Daniel 5:21-31 (v25) He was driven from the sons of men, and his heart was made like the animals’, and his dwelling was with the wild donkeys. He was fed with…
- Matthew 5:34 (v26) but I tell you, don’t swear at all: neither by heaven, for it is the throne of God;
- Matthew 21:20 (v26) When the disciples saw it, they marveled, saying, “How did the fig tree immediately wither away?”
- Mark 5:3-4 (v25) He lived in the tombs. Nobody could bind him any more, not even with chains, because he had been often bound with fetters and chains, and…
- Luke 15:18 (v26) I will get up and go to my father, and will tell him, “Father, I have sinned against heaven, and in your sight.
- Luke 15:21 (v26) The son said to him, ‘Father, I have sinned against heaven and in your sight. I am no longer worthy to be called your son.’
- Daniel 4:32-35 (v25) 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. Seven times…
26 distinct cross-references across this passage (27 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
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John Calvin 1540 · Public Domain On vv25–26 Daniel proceeds with the explanation of the king’s dream,…
Daniel proceeds with the explanation of the king’s dream, to whom the last verse which I explained yesterday applies. This ought to be expressed, because this message was sorrowful and bitter for the king. We know how indignantly kings are usually compelled not only to submit to orders, but even to be cited before God’s tribunal, where they must be overwhelmed in shame and disgrace. For we know how prosperity intoxicates the plebeian race. What, then, can happen to kings except forgetfulness of the condition of our nature when they attempt to free themselves from all inconvenience and trouble? For they do not consider themselves subject to the common necessities of mankind. As, therefore, Nebuchadnezzar could scarcely bear this message, here the Prophet admonishes him in a few words concerning the cutting down of the tree as the figure of that ruin which hung over him. He now follows this up at length, when he says, They shall cast thee out from among men, and thy habitation shall be with the beasts of the field. When Daniel had previously discoursed upon the Four Monarchies, there is no doubt about the king’s mind being at first exasperated; but this was far more severe, and in the king’s opinion far less tolerable, as he is compared to wild beasts, and cut off from the number of mankind, and then he was driven into the fields and woods to feed with the wild beasts. If Daniel had only said the king was to be despoiled of his royal dignity, he would have been greatly offended by that disgrace, but when he was subject to such extreme shame, he was, doubtless, inwardly maddened by it. But God still restrained his fury lest he should desire to be revenged upon the supposed injury which he suffered. For we shall afterwards see from the context that he did not grow wise again. Since, therefore, he always cherished the same pride, there is no doubt of his cruelty, for these two vices were united; but the Lord restrained his madness, and spared his holy Prophet. Meanwhile, the constancy of God’s servant is worthy of observation, as he does not obliquely hint at what should happen to the king, but relates clearly and at length how base and disgraceful a condition remained for him. They shall cast thee out, says he, from among men If he had said, thou shalt be as it were one of the common herd, and shalt not differ from the very dregs of the people, this would have been very severe. But when the king is ejected from the society of mankind, so that not a single corner remains, and he is not allowed to spend his life among ox-herds and swineherds, every one may judge for himself how odious this would be; nor does Daniel here hesitate to pronounce such a judgment.
The following clause has the same or at least similar weight, — Thy dwelling, says he, shall be with the beasts of the field, and its herb shall feed thee The plural number is used indefinitely in the original; and hence it may be properly translated, “Thou shalt feed on grass; thou shalt be watered by the dew of heaven; thy dwelling shall be with wild beasts.” I do not wish to philosophize with subtlety, as some do, who understand angels. I confess this to be true; but the Prophet simply teaches punishment to be at hand for the king of Babylon, while he should be reduced to extreme ignominy, and differ in nothing from the brutes. This liberty, therefore, as I have said, is worthy of notice, to shew us how God’s servants, who have to discharge the duty of teaching, cannot faithfully act their part unless they shut their eyes and despise all worldly grandeur. Hence, by the example of the king, let us learn our duty, and not be stubborn and perverse when God threatens us. Although, as we have said, Nebuchadnezzar did not grow wise, as the context will shew us, yet we shall see how he bore the terrible judgment denounced against him. If, therefore, we, who are but as refuse compared to him, cannot bear God’s threats when they are set before us,-he will be our witness and judge, who, though possessed of such mighty power, dared nothing against the Prophet. Now, at the end of the verse, the sentence formerly explained is repeated, — Until thou dost acknowledge, says he, how great a Lord there is in the kingdom of men, who delivers it to whomsoever he will. This passage teaches us again how difficult it is for us to attribute supreme power to God. In our language, indeed, we are great heralds of God’s glory, but still every one restricts his power, either by usurping something to himself, or by transferring it to some one else. Especially when God raises us to any degree of dignity, we forget ourselves to be men, and snatch away God’s honor from him, and desire to substitute ourselves for him. This disease is cured with difficulty, and the punishment which God inflicted on the king of Babylon is an example to us. A slight chastisement would have been sufficient unless this madness had been deeply seated in his bowels and marrow, since men claim to themselves the peculiar property of God. Hence they have need of a violent medicine to learn modesty and humility. In these days, monarchs, in their titles, always put forward themselves as kings, generals, and counts, by the grace of God; but how many falsely pretend to apply God’s name to themselves, for the purpose of securing the supreme power! For what is the meaning of that title of kings and princes — “by the grace of God?” except to avoid the acknowledgment of a superior. Meanwhile, they willingly trample upon that God with whose shield they protect themselves, — so far are they from seriously thinking themselves to reign by his permission! It is mere pretense, therefore, to boast that they reign through God’s favor. Since this is so, we may easily judge how proudly profane kings despise God, even though they make no fallacious use of his name, as those triflers who openly fawn upon him, and thus profane the name of his grace! It now follows:
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 vv24, 26 Cease from provoking God to anger any longer by…
Cease from provoking God to anger any longer by thy sins, that he may mitigate his punishment, if thou show by thine upright life that thou hast true faith and repentance.
Suffer the errors of thy former life to be redressed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv24–26 Dan 4:24 This [is] the interpretation, O king, and…
Dan 4:24 This [is] the interpretation, O king, and this [is] the decree of the most High, which is come upon my lord the king:
Ver. 24. This is the interpretation.] See Dan 4:19.
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 vv24–26 By saying these words,
By saying these words,
my lord the king, he endeavours to sweeten the bitterness of this cup of God’s displeasure as much as he can.
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 vv24–26 And whereas they commanded to leave the stump of…
And whereas they commanded to leave the stump of the tree roots,.... That is the watchers and the Holy Ones; or it was commanded: this was the order given by the most High:
thy kingdom shall be sure unto thee; signifying that another king should not be set up in his place; and though the kingdom and administration of it would depart from, him for a while, yet it would be restored again, and be firm and stable:
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after that thou shall have known that the heavens do rule; that is, that God, who is the Maker of the heavens, and dwells there, is known and acknowledged by thee to rule on the earth; from the government of which he was desirous of excluding him, and taking it to himself; see Luk 15:18.
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 vv25–26 They shall drive thee - This was such a…
They shall drive thee - This was such a thundering peal, that it was wonderful the king could endure to hear it without fury boiling in his heart, yet the Lord with-held him. Seven times - Seven years. 'Till thou know - How hard is it for lofty princes to learn this lesson.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v26 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 v24 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 vv24–26 This is the decree of the Most High -…
This is the decree of the Most High - Daniel here designs evidently to direct the attention of the monarch to the one living and true God, and to show him that he presides over all. The purpose of the vision was, in a most impressive way, to convince the king of his existence and sovereignty. Hence, Daniel says that all this was in accordance with his “decree.” It was not a thing of chance; it was not ordered by idol gods; it was not an event that occurred by the mere force of circumstances, or as the result of the operation of secondary laws: it was a direct Divine interposition - the solemn purpose of the living God that it should be so. Nebuchadnezzar had represented this, in accordance with the prevailing views of religion in his land, as a “decree of the Watchers” Dan 4:17; Daniel, in accordance with his views of religion, and with truth, represents it as the decree of the true God.
Which is come upon my Lord the king - The decree had been previously formed; its execution had now come upon the king.
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 vv24–25 Alms. Chaldee: "justice," is often taken in this sense.…
Alms. Chaldee: "justice," is often taken in this sense. (Syr. &c. 2 Corinthians ix. 9.) (Calmet) --- The prediction was conditional, and therefore Daniel exhorts the king to strive to obtain pardon by the powerful remedy of alms-deeds; as he did, after enduring some punishment. (Worthington) --- Yet this is very doubtful. (ver. 31.)
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 vv24–26 decree of the Most High--What was termed in Dan…
decree of the Most High--What was termed in Dan 4:17 by Nebuchadnezzar, "the decree of the watchers," is here more accurately termed by Daniel, "the decree of the Most High." They are but His ministers.
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 vv25–26 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 vv24–26 24. and it is the decree of the most…
24. and it is the decree of the most High, &c.] cf. Dan_4:17 a.
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 vv24–26 (24) Which is come upon.—See Note on Dan_4:13.
(24) Which is come upon.—See Note on Dan_4:13.
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 vv24–26 This is the interpretation, O king, and this is…
This is the interpretation, O king, and this is the decree of the Most High, which is come upon my lord the king. The passage in the Seventy which is parallel with this is partly in the last clause of the previous verse and partly in the verse that occupies a similar place to this in the Septuagint text, "The judgments of the great God shall come upon thee, and the Most High and his angels assail thee (katatrecousin ejpi se)." The change of tense here indicates that the second clause is an alternative rendering, brought into the text from the margin. In this marginal note meta has been taken as "assail," and malka", "O king," has been, by transposition of the two final letters, read mela"k , "angel." Theodotion and the Peshitta agree with the Massoretic text. The respectful tone in which Daniel addresses Nebuchadnezzar in the received text is to be observed; it is utterly alien to the boastful tone Judaism was afterwards accustomed to impute to its old saints. That there is no reference to the watchers or to their decree in this is imputed to Daniel"s recognition of its true source; but in the Septuagint there is nothing equivalent to the statement in ver. 17. The fact that it is omitted here confirms the suspicion against it which we expressed in regard to the earlier verse.
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 vv25–26 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 vv24, 26 General Information:
General Information:
Verses 19-33 use the third person to describe the punishment of Nebuchadnezzar. (See: First, Second, or Third Person)
Read full note →
General Information:
Many terms in these verses are almost the same as Daniel 4:15-16. See how you translated those verses.
that has reached you
"that you have heard"
You will be driven from among men
This can be stated in active form. AT: "Men will drive you away from them" (See: Active or Passive)
You will be made to eat grass
This can be stated in active form. AT: "You will eat grass" (See: Active or Passive)
translationWords
interpret
decree
Most High
lord
king
cast out
cow
heaven
acknowledge
rule
kingdom
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 v25 4:25-26 until you learn that the Most High rules:…
4:25-26 until you learn that the Most High rules: God’s goal was proper recognition of God’s rule.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.