The Humbling Of Nebuchadnezzar
DANIEL 4:27
This part of the story is presented as contained in a royal letter [4:1]. The way it begins, with identification of the writer and of the addressees, and a greeting, is a regular feature of Aramaic letters. This royal letter form gives the content of the story a special authority, which is used to testify to an authority that is higher even than the king.
§ The author has taken the basic ‘tale of court contest’ form and modified it by including a dream report [Ch.2] and presenting the whole in the form of a royal letter in order to give it a note of authority.
§ The story has a similarity to the genre of fictional autobiography but this may be an accidental result of using the first-person form of writing.
§ The psalm is a personal testimony of a converted soul – his new-found life in God
- THE REVIEW OF NEBUCHADNEZZAR
1. Nebuchadnezzar
a. Worship of Daniel’s God
The reaction of Nebuchadnezzar: “king Nebuchadnezzar fell on his face…” [2:46].
§ נְפַ֣ל - “fell” [2:46], ‘to fall down’; ‘to fall down in reverence’;
§ עַל־אַנְפּ֔וֹהִי - “his face” [2:46], ‘face’; ‘position of prostration’;
§ סְגִ֑ד - “worshipped” [2:46], ‘to worship, honour’;
§ אֲמַ֖ר - “commanded” [2:46], ‘to say, command’;
§ לְנַסָּ֥כָה - “offer” [2:46], ‘to present a sacrificial offering’;
§ וּמִנְחָה֙ - “oblation” [2:46], ‘grain offering’;
§ וְנִ֣יחֹחִ֔ין - “sweet odours” [2:46], ‘incense offering’;
b. Profession
The profession of Nebuchadnezzar: “of a truth it is that your God…” [2:47].
§ מִן־קְשֹׁט - “truth” [2:47], ‘what really is’;
§ אֱלָ֧הּ אֱלָהִ֛ין - “God of gods” [2:47], ‘the God over everyone else’;
§ מָרֵ֥א מַלְכִ֖ין - “Lord of kings” [2:47], ‘master of kings’;
§ וְגָלֵ֣ה - “revealer” [2:47], ‘to disclose hidden things’;
§ רָזִ֑ין - “secrets” [2:47], ‘mysteries’; ‘information that cannot be understood without God’s help’;
2. Nebuchadnezzar’s Response
The story in Ch.3 leaves Nebuchadnezzar ‘half-converted’.
a. The Reminder
Nebuchadnezzar is reminded with renewed force about the dream which had earlier brought him so much agony.
§ He was experiencing this strange new kingdom which Daniel had preached to him from his dream.
§ Now it was no longer a picture in a dream or words in a sermon; it was before him as a political and personal force to be reckoned with in the affairs of his own realm.
b. The Apparent Change
There is an apparent change in Nebuchadnezzar: “
§ Attitude to God: “Blessed be the God of Shadrach, Meshach, and Abednego…” [3:28].
§ Acknowledgement of God’s salvation: “who has sent his angel and delivered…” [3:28].
§ Acknowledgment of the faithfulness of the people of God: “delivered his servants that trust in him…” [3:28].
§ Protection of the people of God: “that every people, nation, and language, which speak anything amiss…” [3:29].
§ Attitude to the people of God: “then the king promoted…” [3:30].
c. The Reality
Nebuchadnezzar was impressed but the impressions were only skin deep as the next chapter will make clear.
§ Nebuchadnezzar was impressed purely by the miraculous: “Nebuchadnezzar was astonished…” [3:24].
§ Nebuchadnezzar should little or no interest in the word of the God in whom they trusted.
§ There is no hint that “the God of Shadrach, Meshach, and Abednego” [3:29] is his God.
Application
Nebuchadnezzar fails to learn the lesson of the dream in Ch.2 and of the display of God’s power in Ch.3.
§ This is the man who earlier in his reign had been so disturbed by dreams about the end of his kingdom.
§ Nebuchadnezzar’s ego is inflated by the idea that he is the golden head that he sets up a golden image to symbolise his power [Ch.3].
§ Nebuchadnezzar was the king who more recently was stunned by a remarkable display of God’s power.
- dhs
1. The King’s Letter
a. The Addressees
The addressees: “peace be multiplied unto you” [4:1].
§ שְׁלָמְכ֥וֹן - “peace” [4:1], ‘prosperity, good health’; ‘shalom peace’;
§ יִשְׂגֵּֽא - “multiplied” [4:1], ‘to grow’; ‘to increase in degree or state’;
b. The Purpose >>> Testimony
The purpose of the letter: “I thought it good to show the signs and wonders…” [4:2].
§ שְׁפַ֥ר - “good” [4:2], ‘be pleased’; ‘have pleasure in’;
§ לְהַחֲוָיָֽה - “show” [4:2], ‘to tell, proclaim, make known’;
§ אָֽתַיָּא֙ - “signs” [4:2], ‘miraculous sign’;
§ וְתִמְהַיָּ֔א - “wonders” [4:2], ‘miracle to communicate with someone’;
§ אֱלָהָ֖א עִלָּ֯יאָ֑ - “high God” [4:2], ‘the highest God’;
§ עֲבַ֣ד - “wrought” [4:2], ‘to do, carry out’;
§ עִמִּ֔י - “towards me” [4:2],
2. The King’s Opening Confession [4:3]
a. The Kingship of God
God’s works: “how great are his signs! And how mighty are his wonders…” [4:3].
§ רַבְרְבִ֔ין - “great” [4:3], ‘high status’; ‘great in number’;
§ תַקִּיפִ֑ין - “mighty” [4:3], ‘strong, powerful, mighty’;
God’s kingdom: “his kingdom is an everlasting kingdom…” [4:3].
§ מַלְכוּתֵהּ֙ - “kingdom” [4:3], ‘kingship, dominion, kingdom’;
§ עָלַ֔ם - “everlasting” [4:3], ‘duration never ending’;
§ וְשָׁלְטָנֵ֖הּ - “his dominion” [4:3], ‘governmental dominion, rule’;
§ עִם־דָּ֥ר וְדָֽר - “from generation to generation” [4:3], ‘successive generations’;
Application
These verses introduce the central concern of the story: the kingship of Nebuchadnezzar and the kingship of the Most High God.
§ The words with which Nebuchadnezzar describes the addressees of the letter make him an epitome of human kingship in their claim to universal rule.
§ What is really under consideration is the relationship between human and divine kingship.
3. God’s Intervention
a. The Rest
Nebuchadnezzar’s ease: “I Nebuchadnezzar was at rest in my house…” [4:4].
§ שְׁלֵ֤ה - “at rest” [4:4], ‘content’; ‘at ease’; ‘carefree and light-hearted attitude’;
§ וְרַעְנַ֖ן - “flourishing” [4:4], ‘prosperous, thriving’; ‘focus on contentment and adequacy of life’;
§ The adjective corresponds to the Hebrew word used to denote the luxuriant foliage of a tree: “under every green tree…” [Deu.12:2].
b. The Dream
The dream: “I saw a dream which made me afraid…” [4:5].
§ חֵ֥לֶם - “dream” [4:5], ‘visionary revelation from God as an omen for the future’;
§ There are ordinary dreams such as what people have during sleep.
§ There are revelatory dreams in which God conveys information to humankind [Gen.37:5].
c. The Effect
The effect of the dream: “made me afraid…” [4:5].
§ וִֽידַחֲלִנַּ֑נִי - “made me afraid” [4:5], ‘to be terrified’; ‘to make afraid’;
§ וְהַרְהֹרִין֙ - “thoughts” [45:], ‘mental images’; ‘non-verbal images that come in a revelatory dream’;
§ וְחֶזְוֵ֥י - “visions” [4:5], ‘appearance’; ‘supernatural revelation to communicate truth’;
§ יְבַהֲלֻנַּֽנִי - “troubled me” [4:5], ‘to trouble’ from ‘alarm, terror’;
Application
God spoke to Daniel when he least expected it. He was apparently in the golden years of his reign; he felt his programme had been highly successful.
§ He thought himself successful and secure on his throne. He was master of all he surveyed.
§ Despite all that God had so clearly spoken to him, he fell back into the mind of the regenerates: “bring all the wise men of Babylon before me…” [4:6-7].
§ Nebuchadnezzar knew he had abandoned the conscience that on several occasions had been sensitised to God by Daniel and his friends.
- AAA
1. Daniel
The “wise men of Babylon” [4:6] again failed Nebuchadnezzar. He turns once more to Daniel: “Daniel came in before me…” [4:8].
§ דָּנִיֵּ֣אל - “Daniel” [4:8], ‘El is my judge’;
§ בֵּ֣לְטְשַׁאצַּ֗ר - “Belteshazzar” [4:8], ‘Bel protect his life’;
§ כְּשֻׁ֣ם אֱלָהִ֔י - “according to name of my god” [4:8], ‘as, like’; ‘Bel is taken as a title for Marduk’;
§ רֽוּחַ־ בֵּ֑הּ - “spirit” [4:8],
§ אֱלָהִ֥ין קַדִּישִׁ֖ין - “holy gods” [4:8],
2. The Vision
a. The Cosmic Tree
Nebuchadnezzar had seen a cosmic tree: “a tree in the midst of the earth…” [4:11].
§ A great tree: “the height thereof reached heaven…” [4:11].
§ It was fruitful and provided protection and nourishment: “the leaves thereof fair, and the fruit thereof much…” [4:12].
b. The Heavenly Creature
A heavenly visitor appeared: “a watcher and a holy one came down from heaven…” [4:13].
§ עִ֣יר - “watcher” [4:13], ‘one who is awake’; ‘a watcher’; ‘a messenger’; “He who keeps Israel will neither slumber or sleep” [Psa.121:4].
§ וְקַדִּ֔ישׁ - “holy one” [4:13], ‘set apart’; ‘belonging to God’;
§ נָחִֽת - “came down” [4:13], ‘to descend’;
c. The Command
i. The Removal of the Kingdom
The command of the watcher: “Hew down the tree, and cut off his branches…” [4:13].
§ גֹּ֤דּוּ - “hew down” [4:13], ‘to cut down a tree’;
§ וְקַצִּ֣צוּ - “cut off” [4:13], ‘to chop off’; ‘trim off’;
§ אַתַּ֥רוּ - “shake off” [4:13], ‘to strip off’; ‘to shake off’;
§ וּבַדַּ֣רוּ - “scatter” [4:13], ‘to disperse’;
ii. The Remainder of the Kingdom
The stump and roots are left: “leave the stump of his roots…” [4:15].
§ שְׁבֻ֔קוּ - “leave” [4:15], ‘don’t interfere with’; ‘have the same state or condition’;
§ עִקַּ֤ר - “stump” [4:15], ‘tree stump’; ‘root stock at or below the ground’;
§ שָׁרְשׁ֙וֹהִי֙ - “roots” [4:15], ‘the underground part of a plant distinct from the stump’;
§ The symbol for the hope of a new beginning: “a stump remains when it is cut down…the holy seed shall be the stump thereof” [Isa.6:13].
d. The Imagery of a Human Being
i. The Binding
The imagery now moves to introduce a person: “even with a band of iron or brass…” [4:15]
§ The imagery ‘refers to the demented king being restrained with fetters’.
ii. The Change in the Person
There is the introduction of a great change: “let his heart be changed from man’s…” [4:16].
§ לִבְבֵהּ֙ - “his heart” [4:16], ‘inner being’; ‘mind, will, affection’;
§ יְשַׁנּ֔וֹן - “changed” [4:16], ‘be different’; ‘be in another kind or class’;
§ מִן־ אֲנָו֯שָׁ֣א - “from man’s” [4:16],
§ חֵיוָ֖ה - “beast’s heart” [4:16], ‘wild animal’; ‘quadruped animal that lives on the land’;
§ יִתְיְהִ֣ב - “be given” [4:16], ‘to impart an object to another’;
§ - “seven times” [4:16],
§ - “pass over him” [4:16],
3. The Purpose of the Vision
The purpose of the message: “to the intent that the living may know…” [4:17].
§ דִּבְרַ֡ת - “intent” [4:17], ‘reason, cause’;
§ יִנְדְּע֣וּן - “may know” [4:17], ‘come to understand, recognise’;
§ עִלָּ֯יאָ֝ - “most High” [4:17],
§ שַׁלִּ֨יט - “rules” [4:17], ‘governmental rule’;
§ יִתְּנִנַּ֔הּ - “gives it” [4:17], ‘to distribute’; ‘to give out in a manner consistent with choice’;
§ יִצְבֵּא֙ – “will” [4:17], ‘desire’; ‘plan of action’;
§ יְקִ֥ים - “sets up over it” [4:17], ‘to stand up’; ‘to cause to arise’;
§ וּשְׁפַ֥ל - “basest of men” [4:17], ‘humble, humility’;
Application
Whatever the interpretation might be, the general message was one of doom and destruction.
§ A superhuman empire would be reduced to subhuman proportions.
§ There were important details that required interpretation.
§ Nebuchadnezzar understood the basic message as the “watcher” had explained that to him.
§ Nebuchadnezzar’s trouble was that he did not like what he already understood of God’s word.
§ The purpose of the decree was clear.
- THE INTERPRETATION = THE WARNINGS FROM GOD
1. Daniel’s Reaction
Daniel was profoundly disturbed when he heard the vision: “Daniel was astonished for one hour…” [4:19].
§ אֶשְׁתּוֹמַם֙ - “astonished” [4:19], ‘greatly perplexed’; ‘distressed’; ‘stiffened in fright’; ‘be in a state of horror’;
§ וְרַעְיֹנֹ֖הִי - “thoughts” [4:19], ‘contemplation’; ‘reasoning’;
§ יְבַהֲלֻנֵּ֑הּ - “troubled” [4:19], ‘frighten’; ‘trouble’;
a. The Acceptable Counsel
Daniel pleads for his counsel to be acceptable: “wherefore, O King, let my counsel be acceptable unto thee…” [4:27].
§ מִלְכִּי֙ - “counsel” [4:27], ‘advice, guidance’;
§ יִשְׁפַּ֣ר - “acceptable” [4:27], ‘to be pleased’; ‘to have pleasure in’;
2. The Interpretation
a. The Personal Charge
The personal accusation: “it is thou, O King…” [4:22].
b. Nebuchadnezzar’s Greatness
Nebuchadnezzar is the tree: “it is thou, O King, that art grown and become strong…” [4:22].
§ Nebuchadnezzar’s self image is evident form the events in Ch.3.
§ Nebuchadnezzar’s sees himself as lord of the universe, as a beneficent despot providing for all the nations in his empire.
§ Nebuchadnezzar’s heart was not submissive to the truth that caused Daniel’s heart to sing: “he changes the times and the seasons…” [2:21].
c. Nebuchadnezzar’s Humiliation
God would therefore deal in new severity with Nebuchadnezzar to rid of his fatal spiritual blindness.
§ In a moment of time he would divest him of all his regal glory and reduce him to a beast:
§ God would reduce Nebuchadnezzar to be one of the beast who needed to shelter under the tree.
§ Nebuchadnezzar is simply a macrocosmic version of the kind of situation every pastor encounters from time to time.
§ Individuals who have lived fro themselves, built up their own kingdoms, and have ‘made it’ will boast that they have accomplished so much because they did it ‘their’ way.
§ Yet in one terrible moment – a phone call, a letter, some words spoken by a physician – the foundations may begin to tremble and the former securities begin to crumble.
Application
In a moment God would show how fragile this great king really was.
§ The dream was to warn Nebuchadnezzar of the dangers of his pride.
§ The message is so horrifying that Daniel takes no pleasure in relating it to Nebuchadnezzar but in faithfulness he is compelled to speak the truth.
§ All Daniel can do is to help Nebuchadnezzar to face with clear honesty the word of God; not like the false prophets: “they have the hurt of the daughter of my people superficially, saying, Peace, peace, when there is no peace” [Jer.6:14].
- THE INTERPRETATION
1. Daniel’s Counsel
a. The Counsel
The message is conditional; Daniel pleads for Nebuchadnezzar’s life to change:
i. Nebuchadnezzar’s Sins
Nebuchadnezzar’s sins: “break off thy sins by righteousness…” [4:27].
§ פְרֻ֔ק - “break off” [4:27], imperative, ‘stop, break off, cease’; ‘to renounce by action’;
§ עֲלָ֔י֯ךְ וַחֲטָ֯יָךְ֮ - “thy sins” [4:27],
§ בְּצִדְקָ֣ה - “by righteousness” [4:27], ‘what is right’; ‘proper actions with regard to moral and ethical behaviour’;
ii. Nebuchadnezzar’s Iniquities
Nebuchadnezzar’s iniquities: “and thine iniquities by showing mercy…” [4:27].
§ וַעֲוָיָתָ֖ךְ - “iniquities” [4:27], ‘wickedness’; ‘wrongdoing’;
§ בְּמִחַ֣ן - “showing mercy” [4:27], ‘to be kind’;
§ עֲנָ֑יִן - “poor” [4:27], ‘miserable’; ‘oppressed’;
b. The Ray of Hope
i. The Kingdom
The kingdom will be returned to Nebuchadnezzar: “thy kingdom shall be sure unto thee…” [4:26].
§ קַיָּמָ֑ה - “sure” [4:26], ‘to stand’; ‘to arise’;
§ - “after” [4:26],
§ תִנְדַּ֔ע - “have known” [4:26], ‘to recognise, acknowledge’;
§ שְׁמַיָּֽא - “heavens” [4:26], ‘dwelling place of God’;
§ שַׁלִּטִ֖ן - “rule” [4:26], ‘to have governmental rule’;
ii. The Contentment
The promised state of contentment: “if it be a lengthening of thy tranquillity” [4:27].
§ אַרְכָ֖ה - “lengthening” [4:27], ‘continuing’; ‘prolongation of time’;
§ לִשְׁלֵוְתָֽךְ - “tranquillity” [4:27], ‘prosperity’; ‘contentment’;
Application
What is being called for is evidence of a changed attitude in changed behaviour on the part of the king.
§ Whatever benevolence he seemed to himself to have demonstrated, the reality of the situation was that he had trampled on the poor in order to complete a building programme that was to memorialise his own glory.
§ God’s model for kingship: “he will bring justice to the poor of the people…” [Psa.72:4].
§ This was not yet the final judgement; there was still time and opportunity to repent. The revelation of the divine decree was not given to promote a spirit of fatalism in the king but to encourage him to change.
§ God has given Nebuchadnezzar an extended opportunity to repent of his hardness of heart and to make amends for his life of arrogant empire-building.
- THE OUTCOME
1. The Kingdom Departs
a. Nebuchadnezzar
Nebuchadnezzar scoffed at the warnings and boasted of his achievements: “at the end of twelve months…” [4:29-30]
§ מְהַלֵּ֥ךְ – “walked” [4:29], ‘walk around’; ‘go about’;
§ בֱנַיְתַהּ֙ - “I have built” [4:30], peal perfect first person, ‘to build, construct’;
§ בִּתְקַ֥ף - “might” [4:30], ‘strength’; ‘governmental dominion and power’;
§ חִסְנִ֖י - “my power” [4:30], with first person singular suffix, ‘royal power’;
§ וְלִיקָ֥ר - “honour” [4:30], ‘glory, honour’;
§ הַדְרִֽי - “my majesty” [4:30], ], with first person singular suffix, ‘splendour, high status’;
Application
Nebuchadnezzar had grown accustomed to the hammering of the word of God on his conscience.
§ The conscience-silencing that can take place: The local blacksmith bought a new dog; Elias visited the blacksmith’s shop and the dog could be heard barking fiercely as the blacksmith’s hammer beat rhythmically on the metal of the horseshoe; as time went on, the barking became quieter and less frequent until he saw the dog, asleep by the fire, silent as last.
b. The Judgement of God
God’s judgement struck suddenly: “the same hour was the thing fulfilled…” [4:33].
i. The Lost Kingdom
The kingdom: “the kingdom is departed from thee” [4:31].
§ עֲדָ֥ת - “departed” [4:31], ‘to take away’; ‘to remove’;
ii. The Separation from Humankind
Nebuchadnezzar was driven away from the people: “they shall drive thee from men…” [4:32].
§ טָֽרְדִ֜ין - “drive” [4:32], ‘to banish, expel’; ‘to chase away as a form of punishment’;
§ מִן־אֲנָשָׁא - “from men” [4:32], ‘motion away from’;
iii. The Lycanthropy
Nebuchadnezzar began to behave like an animal: “thy dwelling shall be with the beasts of the field…” [4:32].
§ Lycanthropy: from Greek lykos, meaning ‘a wolf ‘; and anthropos, meaning ‘man’.
§ There is also a mental illness called lycanthropy in which a patient believes he or she is, or has transformed into, an animal and behaves accordingly. This is sometimes referred to as clinical lycanthropy to distinguish it from its use in legends.
§ The mental illness of zooanthropy: ‘in which a person thinks he or she has become an animal, and behaves accordingly’.
iv. The Humiliation
The superman Nebuchadnezzar has become sub-man: Nebuchadnezzar began to act like a beast of the field.
§ Nebuchadnezzar becomes outwardly what his heart has been spiritually and inwardly – bestial, inhuman.
§ There is a deep moral and spiritual significance in Nebuchadnezzar’s experience. His delusion that he was an animal is significant – the prophecy of the dream was thus fulfilled.
Application
The voice of God acted like a trigger in Nebuchadnezzar’s mind.
§ He could no longer resist the pent-up pressure of his conscience; his guilt burst forth in this powerful psychosomatic manner.
§ He became externally what he knew himself to be internally – bestial: “I was foolish and ignorant; I was as a beast before thee” [Psa.73:22].
§ All restraints on his subconscious mind were lifted; in some mysterious way the only escape valve his personality could discover, the only relief mechanism available to him, was to act like an animal.
§ God is not mocked; all of us reap what we have sown.
2. Reason Restored
a. The Repentance
Nebuchadnezzar’s repentance: “at the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven…” [4:34].
§ וְלִקְצָ֣ת - “end” [4:34], ‘marking the end of a duration of time’;
b. The Restored Mental State
Nebuchadnezzar’s restored sanity: “his understanding returned to him…” [4:34].
§ וּמַנְדְּעִי֙ - “understanding” [4:34], ‘comprehension, with focus on what’s understood’; ‘sanity’;
§ יְת֔וּב - “returned” [4:34], ‘to restore’; ‘to return to a prior mental state’;
c. The Restored Kingdom
The kingdom was restored: “mine honour and my brightness was returned to me…” [4:36].
§ The political leaders: “my counsellors and my lords sought unto me…” [4:36].
§ The kingdom: “I was established in my kingdom…” [4:36].
d. The King’s Closing Confession
The king’s final confession: “I blessed the most High, and I praised and honoured him…” [4:34]. There are four elements in Nebuchadnezzar’s confession:
§ He acknowledges the sovereignty of God: “he does according to his will…” [4:35].
§ He confesses the creatureliness of humankind: “all the inhabitants of the earth are reputed as nothing…” [4:35].
§ He confesses the truthfulness and righteousness of God: “all of whose works are truth…” [4:35].
§ He recognises that God resists the proud and gives grace to the humble: “therefore humble yourselves under the mighty hand of God, that he may exalt you in due time” [1Pet.5:6].
Application
Sin had brought Nebuchadnezzar to shame; repentance marked the beginnings of the restoration of his former glory.
§ We are cast down from the glory in which we were created; we distorted the image of the glory of God.
§ God begins to restore His image to us;
§ Nebuchadnezzar ends the psalm with a testimony to his deliverance from pride: “I will praise and extol and honour…those that walk in pride he is able to abase” [4:37].