In chapter 4 we see the
manifestation of human pride; the king glories in the
work of his hands, as though he had created his own
greatness. This pride brings judgment. Power is reduced
to the condition of the beasts that know not God, and are
devoid of man's understanding. The only true privilege of
man, that which ennobles him, is that he can look up to
God and acknowledge Him. Without this he looks downward;
he cannot suffice to himself; he is degraded. Dependence
is his glory, for it sets him before God, gives him to
know God; and his mind, associated with God, receives
from Him its measure and its knowledge. Pride and
independence separate man from God; he becomes a beast,
devoid of real intelligence. Now this condition depicts
that of the kingdoms of which the prophet speaks (looked
at as a whole before God, and represented by the head
established by God, Nebuchadnezzar). Seven times, or
seven years, pass over the head of Nebuchadnezzar
deprived of his reason. He had exalted himself; he had
been humbled. The times of the Gentiles are characterised
by the absence of all such understanding as would put
governmental power in connection with God. To make idols,
to build Babylon, and not to know God; such were the
moral characteristics of a power that God had established
in place of His own throne at Jerusalem. Such is the
moral capacity of man in possession of that power which
has been committed to him [1].
Nebuchadnezzar's
deliverance and testimony to the Most High God
But the scene closes with
testimony to the glory of the Most High God, the King of
Heaven. Nebuchadnezzar recognises His majesty and blesses
Him, now that His judgment is removed. He acknowledges
Him as Him who liveth for ever, who abases and exalts
whom He will, doing according to His will in heaven and
on earth, all men being but vanity before His power and
majesty. Here it is not the deliverance of the faithful
which produces its effect, but the judgment that fell on
the Gentiles themselves, who, after the judgment, are
delivered, and understanding given them with respect to
Jehovah; and that in connection with the testimony
committed to the Jews by the Spirit of prophecy which God
had bestowed on the remnant. The king lifts up his eyes
to heaven, instead of being only a beast that looks down
upon the earth. He becomes intelligent and submissive,
and joyfully blesses the Most High God.
The significance
of the title "Most High"
We may remark this title
of "Most High." It is the name given to Jehovah
in the interview between Melchisedec and Abraham, in
which is added thereto, "Possessor of heaven and
earth." This is, in fact, the character that God
will assume when He shall gather together in one all
things in Christ, both which are in heaven and which are
on earth; and Christ shall be the true Melchisedec. The
Gentiles shall be fully subjected to God. This will be
the time of "the restitution of all things"
spoken of by the prophets.
The symbol of
"a great tree"
There are yet some
detailed observations to be made. It is judgment,
followed by deliverance, which produces this result. We
may notice the force of this symbol of a great tree. It
is a mighty one of the earth, capable of taking others
under its protection. In this case it was one in the
highest position possible for man. The fowls of the
heaven had their habitation in it; that is to say, that
all classes of persons sought shelter and protection in
it. We learn also that God takes knowledge of the
principles that guide the governments of the earth,
considered as the depositaries of the power which they
hold from God. Although it is not (as in Israel) His
throne on the earth, God watches over all, and judges
that to which He has committed authority. He does not
rule immediately; but He holds responsible him to whom He
has entrusted the rule, in order that he might own the
authority of God as supreme in this world.
The application of
the term "watcher"
With respect to the term
"watcher," I do not think that intelligence as
to who it was that brought the decree of judgment goes
beyond Nebuchadnezzar's religious condition. Daniel
ascribes it immediately to the Most High. That angels may
be its intelligent instruments, and that its
administration may be in some sort committed to them,
presents no difficulty; and the epistle to the Hebrews,
as well as other scriptures, teaches us that angels are
thus employed. The world to come will not be thus
subjected to them.
We see, in verse 27, that
Daniel sets his responsibility before Nebuchadnezzar,
exhorting him to alter his conduct.
Nebuchadnezzar's
acknowledgment of God as "King of heaven"
We may also remark here,
that it is the "King of heaven" whom
Nebuchadnezzar acknowledges. This was necessarily His
place. The God of the earth had His throne at Jerusalem.
But then Nebuchadnezzar would have had no place there. We
never find the throne at Jerusalem in Daniel, either
morally or prophetically. His prophecies always stop
short of that. He is a captive among the Gentiles,
faithful to God there, and taught of Him. But God cannot
be to him the God of the earth [2]. It is the God of heaven, ruling everywhere
and over all things, doing according to His will in
heaven and on earth; but not yet reigning over the earth
as the king of the earth. On the contrary, He had just
renounced this; and had committed the power to
Nebuchadnezzar, while He withdrew from the presence of
His earthly people's iniquity to shut Himself up in His
supreme and immutable power; the results of which would
not be shewn till afterwards, but according to which He
even then governed, although hidden from the eyes of men.
The reader may perhaps
expect more detail. It will be found in the
communications made immediately to Daniel. But those who
have laid hold of the principles we have been
establishing (and the great object of these chapters is
to present them) will possess elements of the greatest
importance for understanding all the prophecies of this
book; and without these principles the meaning of its
revelations will never be clearly apprehended. It must be
remembered that we are on the ground here of the Jews in
captivity among the Gentiles, understanding God's
dealings with them, and His judgment of their condition
while the power had been left in their hands.
[1] David's throne had been characterised by power in
obedience, the king having to write out a copy of the law
and observe it; Nebuchadnezzar's throne is one of
absolute power, man supreme in the exercise of his own
will—the twofold way of testing man in the place of
authority.
[2] The seed of David will not be in captivity at Babylon
when God takes His place as the God of the earth.
Daniel 4 Bible Commentary
John Darby’s Synopsis
In chapter 4 we see the manifestation of human pride; the king glories in the work of his hands, as though he had created his own greatness. This pride brings judgment. Power is reduced to the condition of the beasts that know not God, and are devoid of man's understanding. The only true privilege of man, that which ennobles him, is that he can look up to God and acknowledge Him. Without this he looks downward; he cannot suffice to himself; he is degraded. Dependence is his glory, for it sets him before God, gives him to know God; and his mind, associated with God, receives from Him its measure and its knowledge. Pride and independence separate man from God; he becomes a beast, devoid of real intelligence. Now this condition depicts that of the kingdoms of which the prophet speaks (looked at as a whole before God, and represented by the head established by God, Nebuchadnezzar). Seven times, or seven years, pass over the head of Nebuchadnezzar deprived of his reason. He had exalted himself; he had been humbled. The times of the Gentiles are characterised by the absence of all such understanding as would put governmental power in connection with God. To make idols, to build Babylon, and not to know God; such were the moral characteristics of a power that God had established in place of His own throne at Jerusalem. Such is the moral capacity of man in possession of that power which has been committed to him [1].
Nebuchadnezzar's deliverance and testimony to the Most High God
But the scene closes with testimony to the glory of the Most High God, the King of Heaven. Nebuchadnezzar recognises His majesty and blesses Him, now that His judgment is removed. He acknowledges Him as Him who liveth for ever, who abases and exalts whom He will, doing according to His will in heaven and on earth, all men being but vanity before His power and majesty. Here it is not the deliverance of the faithful which produces its effect, but the judgment that fell on the Gentiles themselves, who, after the judgment, are delivered, and understanding given them with respect to Jehovah; and that in connection with the testimony committed to the Jews by the Spirit of prophecy which God had bestowed on the remnant. The king lifts up his eyes to heaven, instead of being only a beast that looks down upon the earth. He becomes intelligent and submissive, and joyfully blesses the Most High God.
The significance of the title "Most High"
We may remark this title of "Most High." It is the name given to Jehovah in the interview between Melchisedec and Abraham, in which is added thereto, "Possessor of heaven and earth." This is, in fact, the character that God will assume when He shall gather together in one all things in Christ, both which are in heaven and which are on earth; and Christ shall be the true Melchisedec. The Gentiles shall be fully subjected to God. This will be the time of "the restitution of all things" spoken of by the prophets.
The symbol of "a great tree"
There are yet some detailed observations to be made. It is judgment, followed by deliverance, which produces this result. We may notice the force of this symbol of a great tree. It is a mighty one of the earth, capable of taking others under its protection. In this case it was one in the highest position possible for man. The fowls of the heaven had their habitation in it; that is to say, that all classes of persons sought shelter and protection in it. We learn also that God takes knowledge of the principles that guide the governments of the earth, considered as the depositaries of the power which they hold from God. Although it is not (as in Israel) His throne on the earth, God watches over all, and judges that to which He has committed authority. He does not rule immediately; but He holds responsible him to whom He has entrusted the rule, in order that he might own the authority of God as supreme in this world.
The application of the term "watcher"
With respect to the term "watcher," I do not think that intelligence as to who it was that brought the decree of judgment goes beyond Nebuchadnezzar's religious condition. Daniel ascribes it immediately to the Most High. That angels may be its intelligent instruments, and that its administration may be in some sort committed to them, presents no difficulty; and the epistle to the Hebrews, as well as other scriptures, teaches us that angels are thus employed. The world to come will not be thus subjected to them.
We see, in verse 27, that Daniel sets his responsibility before Nebuchadnezzar, exhorting him to alter his conduct.
Nebuchadnezzar's acknowledgment of God as "King of heaven"
We may also remark here, that it is the "King of heaven" whom Nebuchadnezzar acknowledges. This was necessarily His place. The God of the earth had His throne at Jerusalem. But then Nebuchadnezzar would have had no place there. We never find the throne at Jerusalem in Daniel, either morally or prophetically. His prophecies always stop short of that. He is a captive among the Gentiles, faithful to God there, and taught of Him. But God cannot be to him the God of the earth [2]. It is the God of heaven, ruling everywhere and over all things, doing according to His will in heaven and on earth; but not yet reigning over the earth as the king of the earth. On the contrary, He had just renounced this; and had committed the power to Nebuchadnezzar, while He withdrew from the presence of His earthly people's iniquity to shut Himself up in His supreme and immutable power; the results of which would not be shewn till afterwards, but according to which He even then governed, although hidden from the eyes of men.
The reader may perhaps expect more detail. It will be found in the communications made immediately to Daniel. But those who have laid hold of the principles we have been establishing (and the great object of these chapters is to present them) will possess elements of the greatest importance for understanding all the prophecies of this book; and without these principles the meaning of its revelations will never be clearly apprehended. It must be remembered that we are on the ground here of the Jews in captivity among the Gentiles, understanding God's dealings with them, and His judgment of their condition while the power had been left in their hands.
[1] David's throne had been characterised by power in obedience, the king having to write out a copy of the law and observe it; Nebuchadnezzar's throne is one of absolute power, man supreme in the exercise of his own will—the twofold way of testing man in the place of authority.
[2] The seed of David will not be in captivity at Babylon when God takes His place as the God of the earth.