This is the dream that I, King Nebuchadnezzar, saw. Now, Belteshazzar, tell me the interpretation, because none of the wise men of my kingdom can interpret it for me. But you are able, because the spirit of the holy gods is in you." Sermons
I. WE HAVE A PICTURE OF BRILLIANT PROSPERITY. It was a common method in olden time to represent a prosperous man under the image of a flourishing tree. "The righteous shall prosper as a palm tree: he shall grow as a cedar in Lebanon." The greatness and splendour of Nebuchadnezzar resembled such a tree. He reigned in Babylon - well-nigh the centre of the then known world. His power among earthly kings was supreme. Neighbouring monarchs were his vassals. In all his wars he had been successful. Israel and Syria, Egypt and Arabia, lay at his feet. His throne was strong, and his fame reached, as it seemed, to heaven. Nor did his rule appear, on the whole, injurious. The peoples found protection under his sceptre. He encouraged the growth of art and science. But this military glory fed and pampered his pride. He deemed himself something more than man. He imagined himself a demi-god. The prosperity was outward, material, plausible. It did not touch and transform his inner nature. His body was nursed in luxury, but he was starving his soul. The flower opened in unrivalled beauty, but there was a worm at the root. Ah! deceitful sunshine. II. A PICTURE OF AWFUL REVERSE. It is no uncommon thing for prosperous men to suffer a sudden and complete reverse. "Riches make for themselves wings, and fly away." The props of a throne are soon snapped. The arm of military power is soon broken. Kings have ended life in a dungeon or on a scaffold. Not more complete is the contrast between a fruit tree in spring and the same tree in the frosty days of winter, than the conditions of some men - in the morning prosperous, in the evening stripped and naked. Can Fortune's best gifts be worth much, which give no warrant of continuance? The calamity which was preparing for Nebuchadnezzar was certainly the most severe that could befall a man. Worse than disease! Worse than leprosy Worse than death! He who had "set his heart as the heart of God," who had aspired to a place among the stars, was to fall below the level of a man - was to have the heart of a beast, abject weakness instead of imperial might, imbecility in place of boasted wisdom. This disaster is said to be proclaimed by a holy watcher. This language was an accommodation to prevalent beliefs. The unfallen angels, being unburdened with a corporeal nature, and having, therefore, no need of sleep, are ever wakeful to execute the commissions of Jehovah. These watch our course, grieve over our declensions, and correct us for our follies. So did an angel scatter the hosts of Sennacherib. So did an angel smite Herod with a fatal disease. "Are they not all ministering spirits?" "Excelling in strength, they do his commands, hearkening to the voice of his word." III. TWIN RAYS OF HOPE. The Divine sentence proceeds with a succession of melancholy chastisements, until the word "nevertheless" is reached; then the deepening darkness is relieved by a gleam of hope. The stump of the root was to be preserved. This, of course, implied that the overthrow was not absolute and final. Room was yet left for repentance and restoration. Special means were chosen to preserve the stump from rot and injury. So all God's judgments, in this life, are corrective and are designed to be remedial. Judgment and mercy are blended in human discipline. The affliction, though severe, was not to be permanent and eternal. There was a limit in respect to duration: "Till seven times are passed over him." A sad apprenticeship in the dark prison of insanity, for seven years, was to be endured. And then, what? This was the momentous question. Was the issue, then, to be death? Or repentance, amendment, life? Tremendous issues hung upon the man's use of God's judgment. Every man is upon his trial. We are here "prisoners of hope." A ray of mercy gilds our path, which ray may broaden and brighten into eternal noon, or may be quenched in blackest night. IV. A MERCIFUL DESIGN. There is no room for caprice or chance in the government of our world, nor in any of the affairs of men. Does insanity fall upon a man? It is by a heaven]y design. "The purpose of Jehovah, that shall stand." Mark, that God's intention was not simply the good of one individual man, but the good of all living. God uses one to teach many - disciplines one, that he may be a blessing to multitudes. "No man liveth unto himself." We receive good and evil mediately from the human race. We transmit blessing or bane to the future ages. God's high design is to teach men religious truth - "that the living may know that God ruleth" To know God, as the living, reigning God, - this is among the highest blessings we can obtain. If we know God, we shall long to be reconciled to him, to enjoy his friendship. Acquaintance with God will quicken the aspiration to be like him. To know him is the way to virtue, wisdom, eminence, peace. It is comparatively easy to instruct the beggar, it is very difficult to instruct the monarch, in this lore. How hardly shall they that have riches confess themselves poor! How hardly shall they that have dominion acknowledge their dependence! The poorest in this way may become the richest; the meanest among men may become the mightiest in the kingdom of heaven. - D.
This dream I, Nebuchadnezzar, have seen I. THE SYMBOL.1. A tree (v. 10). An image common in both Old and New Testament. The image of prosperity; and that both of the righteous, as in Psalm 1:3, and of the wicked, as in Psalm 37:36 (Prayer Book ver.). In this latter passage note the verbal coincidence between it and Daniel 4:4. 2. A tree growing to an immense size (v. 11-13). Like that in Matthew 13:32; Ezekiel 17:22-24; Ezekiel 31:3-9. Significant of wide dominion. 3. A tree condemned by a decree from Heaven (v. 13, 14), reminding us of the Baptist's words (Matthew 3:10), and of our Lord's (Luke 13:7; Matthew 21:19). 4. A tree spared (v. 15-17); though to be cut down to its stump, it was not to be entirely destroyed, but left to shoot forth and grow again. II. THE INTERPRETATION. 1. The Chaldean magi could not explain its meaning (v. 6, 7). 2. Daniel, being called, felt it to be so terrible that he hesitated to reveal it (v. 18, 19). Like Samuel with Eli (1 Samuel 3:15). 3. He broke the dread news gently. Led the king's mind to review his vast power and majesty (v. 20-22). Pointed out his forgetfulness of God in the midst of his earthly splendour (v. 25). Announced the judgment that God had decreed against him to bring down his pride (v. 24). 4. He then became a "preacher of righteousness," in exhorting the king to repentance and amendment, if perchance the chastisement might be averted (v. 27). III. THE FULFILMENT. 1. The king is not ashamed to acknowledge the supremacy of the King of kings, whose royal Heavenly decree was accomplished even upon the mighty monarch of the world (v. 28). 2. But not till a day of grace had been mercifully given. Twelve months passed by, and Nebuchadnezzar was still revelling in his pride and self-exaltation (v. 29, 30). 3. The terrible judgment then fell suddenly upon him (v. 31-33). He became mad, and like a brute beast, for a period denoted by the mystic expression "seven times," which probably means the time of the perfecting of God's purpose concerning him. 4. At the end of this time he was restored to reason and to royal dominion. The lesson had been learnt. He gave God glory, and acknowledged Him as King (v.34-37). Conclusion. From this page of Old Testament history let us learn: 1. How the effect made upon us by religious impressions wears off in course of time. God has to repeat His revelations and providential dealings. 2. How many ways God has of warning us. 3. How long a time God gives sinners in which to come to repentance. 4. How pure is the fulfilment of His word. (T. H. Barnett.) People Belteshazzar, Daniel, Jonah, NebuchadnezzarPlaces BabylonTopics Able, Belteshazzar, Belteshaz'zar, Cause, Clear, Declare, Dream, Forasmuch, Gods, Holy, Inasmuch, Interpret, Interpretation, Kingdom, Nebuchadnezzar, Nebuchadnez'zar, None, O, Sense, Spirit, Thereof, Unable, WiseOutline 1. Nebuchadnezzar confesses God's kingdom,4. makes relation of his dreams, which the magicians could not interpret. 8. Daniel hears the dream. 19. He interprets it. 28. The dream fulfilled. Dictionary of Bible Themes Daniel 4:18 3110 Holy Spirit, titles of Library The Life of Mr. Andrew Melvil. Mr. Melvil, after finishing his classical studies, went abroad, and taught, for some time, both at Poictiers in France, and at Geneva. He returned to Scotland in July 1574, after having been absent from his native country near ten years. Upon his return, the learned Beza, in a letter to the general assembly of the church of Scotland, said, "That the greatest token of affection the kirk of Geneva could show to Scotland, was, that they had suffered themselves to be spoiled of Mr. Andrew Melvil." Soon … John Howie—Biographia Scoticana (Scots Worthies) Human Government. Epistle xxxi. To Phocas, Emperor . The Teaching of Matthew 13 Proves that no Era of Millennial Blessing Precedes Christ's Second Advent. And the Fame of Antony came Even unto Kings. ... Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering The Power of God That for the Most Part the Occupation of Government Dissipates the Solidity of the Mind. King of Kings and Lord of Lords Concerning Salutations and Recreations, &C. Destruction of Jerusalem Foretold. The Chorus of Angels Supplementary Note to Chapter ii. The Year of Christ's Birth. "Seek First the Kingdom of God," &C. Repentance Daniel Links Daniel 4:18 NIVDaniel 4:18 NLT Daniel 4:18 ESV Daniel 4:18 NASB Daniel 4:18 KJV Daniel 4:18 Bible Apps Daniel 4:18 Parallel Daniel 4:18 Biblia Paralela Daniel 4:18 Chinese Bible Daniel 4:18 French Bible Daniel 4:18 German Bible Daniel 4:18 Commentaries Bible Hub |
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