No. 5.
CHAPTER 4. continues what happens to Nebuchadnezzar in the history of “the times of the Gentiles.” The leaders throughout the whole period lose the knowledge of being set in relationship to God, giving Him up entirely, as far as their government is concerned, thus becoming as beasts. And also turn the greatness and power given them by God to their own aggrandizement, and as a means for gratifying pride. The result, consequently, is the loss of all moral relationship with God, and being brought merely to the level of that of the brute creation, who, though they may be more powerful, larger, and stronger than man, ever look down, and are occupied with the earth, having no other thought than the mere exercise of self-will.
Conscious recognition of God and submission to Him, on the other hand, is the true glory of man, and what should characterize us at all times. Wherever this is lost, we descend to carnal and earthly objects.
The great principle, then, of this chapter is, the evil conduct of the Gentile power—pride, self-exaltation, consequent judgment, and then the final result. That after being deprived of the imperial power for a complete period of time, it learns God through the judgments executed (Psalms 9:1616The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. (Psalm 9:16)), confesses Him, and is brought into blessing.
Nebuchadnezzar records himself how little the ways of God in the previous chapter had reached his heart. For the moment, doubtless, he had been struck by the display of divine power and wisdom (see 3:29); it was but transitory. Here, however, it is not so. God, as we shall see at the close of the chapter, is fully acknowledged, and Nebuchadnezzar takes his true place before Him; learning it, though, through the judgments executed upon him, as the nations will at the close of this present scene. (Isaiah 26:99With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. (Isaiah 26:9).)
In chapter 3 the testimony of God is by the deliverance of the faithful among His people. Here it is through judgment on the Gentiles, which has the effect of bringing them to confess Him in His true millennial character, ―as the “Most High God,” possessor of heaven and earth. (See Genesis 14:1919And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: (Genesis 14:19).)
Let us now look a little at the details. The king is at rest and at ease in his palace―sure precursor of failure; for how can any rightly be at rest in a scene where God is not owned? Impossible! “There remaineth therefore a rest.” “Let us labor to enter in:” “for he that is entered into his rest, he also hath ceased from his own works, as God did from His.” (Hebrews 4) Precious truth! Blessed reward to a path of toil and labor! The rest of God―our rest―our home! May the Lord deepen it in our hearts daily, lest any of us should begin to say to our souls, “Soul, thou hast much goods laid up for many years; take thine ease;” for assuredly the moment we begin to find any satisfaction down here, we are outside of God’s thoughts―and not walking in fellowship with Him, who has “provided some better thing for us” (Hebrews 11) than a rest in this world, even “a city which hath foundations, whose builder and maker is God.”
Nebuchadnezzar describes the dream himself (10-18), which none of the wise men could interpret. “The wisdom of this world is foolishness with God.” “He taketh the wise in their own craftiness.” But how blessed to find Him ever the same faithful One! As in chapter 2, so here Daniel stands out from among all as the only one capable of interpreting the mind of God. In verses 20-22 we find him telling the king that this tree which he saw, and its attendant characteristics, were typical of the king himself in all his greatness and power. As such, the symbol of a tree is used in Scripture to represent the mighty ones of the earth-those who are capable of taking others under their protection-of power, dignity, and importance. (See Ezekiel 31:33Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. (Ezekiel 31:3).) In Nebuchadnezzar’s case this was universal. Hence we get “one tree,” “its top reached to heaven, and its sight to the end of all the earth.” (verse 11.)
While all found shelter under it, in the night a watcher and a holy one descending from heaven cut the tree down, leaving but the stump, bound with brass and iron, to be wet with the dew of heaven, and to have its portion with the beasts of the earth till seven times pass over it.
Daniel describes this “watcher” as being the intervention of the power of the Most High―by providential agency it may be; for through such means God now acts; angels or men may be His instruments. In Matthew 13 it is the angels who bind the tares in bundles ready to be burned.
But it is merely destruction for a time that is here spoken of. The stump is left; its glory is gone, it is true; but the roots are still in the ground, ready to shoot out when the time comes, and protected by divine providence (the band of brass and iron), as a stay in the midst of the anarchy, that would surely have arisen and overspread the earth.
All this comes to pass, spite of Daniel’s exhortation (verse 27) to the king to alter his conduct. At the end of twelve months, as he walked in his palace, he ascribes to himself all the greatness and power of his kingdom; but, while the words are yet in his mouth, a voice sounds from heaven, and that same hour he is driven forth from men, and eats grass like an ox. (verse 33.)
“God is not mocked.” As surely as man exalts himself, so surely does judgment follow. And what has been thus true of him individually, is, as we have seen, morally true of the Gentile powers as a whole; all thought of God is gone, and they are left for a time without intelligence of Him. The great essential difference between a man and a beast is gone. At the end of days he lifts up his eyes to heaven, the first sign of returning intelligence; for a beast ever looks downward, and is occupied with the earth alone. But he now takes his true place among men; his understanding returns to him, and he bows before God, whom he blesses as the Most High God, the name by which He is known as possessor of heaven and earth. Hence it is always used in the prophets and psalms with reference to the time when there will no longer be a chasm as now exists, but complete union between the two.
Of the blessings consequent on these judgments we have no mention here; but the facts are very solemn. Daniel is merely occupied with the various phases, which the power that led his people captive goes through; to which we do well to take heed, so that, while obeying the powers that be, we may walk not only outside of, but above them, knowing that God has provided for us “a better country, that is, an heavenly.”