But leave the stump with its roots in the ground, and a band of iron and bronze around it, in the tender grass of the field. Let him be drenched with the dew of heaven and graze with the beasts on the grass of the earth. But leave the stump and its roots in the groundThis phrase signifies hope and potential for restoration. In the Hebrew context, the "stump" (עִקָּר, 'iqqar) represents the remaining part of a tree after it has been cut down. The roots symbolize the foundation and potential for new growth. Historically, this imagery is used to convey that although Nebuchadnezzar's kingdom would be cut down due to his pride, it would not be utterly destroyed. The roots remaining in the ground suggest that God’s judgment is not final but redemptive, allowing for repentance and restoration. and band it with iron and bronze
The use of "iron and bronze" (בַּרְזֶל וּנְחֹשֶׁת, barzel u'nechoshet) is significant in the ancient Near Eastern context. These metals were known for their strength and durability. The banding of the stump with iron and bronze implies a protective measure, ensuring that the stump remains intact and does not decay. Spiritually, this can be seen as God's protective hand over Nebuchadnezzar, preserving him for a future purpose despite his current judgment. It reflects the idea that God’s discipline is meant to preserve and not to destroy. surrounded by the tender grass of the field
The "tender grass" (עֲשַׂב, 'eseb) symbolizes humility and simplicity. In the biblical context, grass is often used to represent the transient nature of human life (Isaiah 40:6-8). Here, it suggests that Nebuchadnezzar, once a mighty tree, would be brought low to live among the humble and simple things of the earth. This humbling experience is a divine tool for teaching the king about the sovereignty of God over the kingdoms of men. Let him be drenched with the dew of heaven
"Drenched with the dew" (טַל שָׁמַיִם, tal shamayim) indicates exposure to the elements and a loss of royal comfort. Dew in the Bible often symbolizes blessing and life (Deuteronomy 33:28), but here it also represents the king's new vulnerable state. This phrase highlights the king's transition from a life of luxury to one of dependence on God’s provision, emphasizing the need for humility and recognition of God’s authority. and graze with the beasts on the grass of the earth
The imagery of grazing "with the beasts" (חַיְתוֹ, chayto) underscores Nebuchadnezzar's humbling transformation. In the ancient world, kings were seen as divine or semi-divine figures, but this decree reduces Nebuchadnezzar to the level of animals, emphasizing the theme of humility before God. This experience is a divine lesson in recognizing human limitations and the supremacy of God. It serves as a powerful reminder that earthly power is temporary and subject to the will of the Almighty. Persons / Places / Events 1. NebuchadnezzarThe king of Babylon who has a dream interpreted by Daniel. This verse is part of the dream that foretells his temporary downfall due to pride. 2. Daniel (Belteshazzar)A Hebrew prophet and advisor to King Nebuchadnezzar, who interprets the king's dream and provides insight into God's message. 3. BabylonThe kingdom over which Nebuchadnezzar reigns, representing human pride and power. 4. The DreamA divine message given to Nebuchadnezzar in a dream, symbolizing his impending humbling and restoration. 5. The Stump and RootsSymbolic of Nebuchadnezzar's kingdom, which will be preserved despite his temporary downfall. Teaching Points God's Sovereignty and MercyThe preservation of the stump and roots signifies God's control over kingdoms and His mercy in allowing restoration. The Consequences of PrideNebuchadnezzar's humbling serves as a warning against pride and self-exaltation. Hope in RestorationEven in judgment, God provides hope for restoration, as seen in the preservation of the stump. Living with HumilityBelievers are called to live humbly, recognizing that all power and success come from God. Bible Study Questions 1. How does the imagery of the stump and roots in Daniel 4:15 reflect God's mercy and sovereignty? 2. In what ways does Nebuchadnezzar's experience in Daniel 4 serve as a warning against pride in our own lives? 3. How can the concept of restoration in Daniel 4:15 encourage us in times of personal failure or discipline? 4. What are some practical ways we can cultivate humility in our daily lives, in light of Nebuchadnezzar's account? 5. How does the theme of divine sovereignty in Daniel 4:15 connect with other biblical accounts of God's control over human affairs? Connections to Other Scriptures Isaiah 11:1This verse speaks of a "shoot from the stump of Jesse," symbolizing hope and restoration, similar to the preservation of Nebuchadnezzar's kingdom. Job 14:7-9These verses discuss a tree that can sprout again if its roots remain, paralleling the hope of restoration for Nebuchadnezzar. Luke 14:11Jesus teaches that those who exalt themselves will be humbled, a principle evident in Nebuchadnezzar's experience. People Belteshazzar, Daniel, Jonah, NebuchadnezzarPlaces BabylonTopics Amid, Animals, Band, Bathed, Beasts, Bound, Brass, Broken, Bronze, Dew, Drenched, Field, Grass, Ground, Heaven, Heavens, Herb, Iron, Leave, Lot, Nevertheless, Plants, Portion, Roots, Share, Sky, Stump, Tender, Wet, YetDictionary of Bible Themes Daniel 4:15 4312 bronze
4336 iron Daniel 4:1-37 1443 revelation, OT Daniel 4:10-17 1409 dream Daniel 4:13-16 4504 roots 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.
Human governments a part of the moral government of God. In the discussion of this subject I will,-- I. Inquire into the ultimate end of God in creation. We have seen in former lectures, that God is a moral agent, the self-existent and supreme; and is therefore himself, as ruler of all, subject to, and observant of, moral law in all his conduct. That is, his own infinite intelligence must affirm that a certain course of willing is suitable, fit, and right in him. This idea, or affirmation, is law …
Charles Grandison Finney—Systematic Theology Epistle xxxi. To Phocas, Emperor .
To Phocas, Emperor [218] . Gregory to Phocas Augustus. Glory to God in the highest who, according as it is written, changes times, and transfers kingdoms, seeing that He has made apparent to all what He vouchsafed to speak by His prophet, That the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan. iv. 17). For in the incomprehensible dispensation of Almighty God there are alternate controlments of mortal life; and sometimes, when the sins of many are to be smitten, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Teaching of Matthew 13 Proves that no Era of Millennial Blessing Precedes Christ's Second Advent.
In Matt. 13 we have the record of seven parables--the number of completeness--which our Lord uttered consecutively. These parables are prophetic in their significance and scope. They deal with conditions which are to obtain here during the time of our Lord's absence. They are concerned with the visible profession of Christianity and they look forward to the closing scenes of the present dispensation. As there is much in them upon which we cannot now comment at length we shall content ourselves with …
Arthur W. Pink—The Redeemer's Return And the Fame of Antony came Even unto Kings. ...
81. And the fame of Antony came even unto kings. For Constantine Augustus, and his sons Constantius and Constans the Augusti wrote letters to him, as to a father, and begged an answer from him. But he made nothing very much of the letters, nor did he rejoice at the messages, but was the same as he had been before the Emperors wrote to him. But when they brought him the letters he called the monks and said, Do not be astonished if an emperor writes to us, for he is a man; but rather wonder that God …
Athanasius—Select Works and Letters or Athanasius Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast …
Martin Luther—Epistle Sermons, Vol. III The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity That for the Most Part the Occupation of Government Dissipates the Solidity of the Mind.
Often the care of government, when undertaken, distracts the heart in divers directions; and one is found unequal to dealing with particular things, while with confused mind divided among many. Whence a certain wise man providently dissuades, saying, My son, meddle not with many matters (Ecclus. xi. 10); because, that is, the mind is by no means collected on the plan of any single work while parted among divers. And, when it is drawn abroad by unwonted care, it is emptied of the solidity of inward …
Leo the Great—Writings of Leo the Great King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2 Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity Destruction of Jerusalem Foretold.
^A Matt. XXIV. 1-28; ^B Mark XIII. 1-23; ^C Luke XXI. 5-24. ^a 1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him ^b as he went forth ^a to show him the buildings of the temple. ^b one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! ^c 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused …
J. W. McGarvey—The Four-Fold Gospel The Chorus of Angels
Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour and glory, and blessing! I t was a good report which the queen of Sheba heard, in her own land, of the wisdom and glory of Solomon. It lessened her attachment to home, and prompted her to undertake a long journey to visit this greater King, of whom she had heard so much. She went, and she was not disappointed. Great as the expectations were, which she had formed from the relation made her by others, …
John Newton—Messiah Vol. 2 Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to …
William Dool Killen—The Ancient Church "Seek First the Kingdom of God," &C.
Matt. vi. 33.--"Seek first the kingdom of God," &c. It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of God and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these. Yet he graciously allows a larger measure of these great things relating to his kingdom …
Hugh Binning—The Works of the Rev. Hugh Binning Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace. …
Thomas Watson—The Ten Commandments Daniel
Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His …
John Edgar McFadyen—Introduction to the Old Testament Links Daniel 4:15 NIVDaniel 4:15 NLTDaniel 4:15 ESVDaniel 4:15 NASBDaniel 4:15 KJV
Daniel 4:15 Commentaries
Bible Hub |
