Daniel 4:29
Twelve months later, as he was walking on the roof of the royal palace of Babylon,
Sermons
Moments, of AstonishmentJoseph Parker, D.D.Daniel 4:19-37
Daniel's CounselThoreau Coleman.Daniel 4:27-37
The Valley of HumiliationW. White.Daniel 4:27-37
Revelation in the World of SoulH.T. Robjohns Daniel 4:28-37
The Sudden Collapse of PrideJ.D. Davies Daniel 4:29-33














Careful and costly measures had been furnished by God to restrain Nebuchadnezzar from the brink of ruin, to which he was fast hastening. The dream, with its appalling omens; the human messenger; the king's conscience; - all these were voices from the supreme court of heaven. But conscience was silenced, the prophet was forgotten, the sense of danger diminished; Nebuchadnezzar persisted in his sin, until the patience of God was exhausted.

I. WE SEE PRIDE VAUNTING ITSELF IN BOASTFUL VAIN-GLORY. A year had elapsed since the faithful voice of Daniel had wakened the conscience of the king. At first the monarch intended to reform, but procrastination destroyed the sensitiveness of feeling, blinded him to the imminence of danger, and gave momentum to his downward course. The city grew in magnitude and in magnificence. The royal plans proceeded towards completion. Outward prosperity shone upon him in still clearer glory, Notwithstanding, the hour of reckoning was about to strike. Walking upon his elevated palace-roof, and surveying the grandeur of the city, Nebuchadnezzar gave the reins to natural pride - thought and spoke as if there were none greater than he. This is the end pride ever aims at, viz. to make man a god unto himself. Yet was there a solitary stone in that vast pile that had been created by Nebuchadnezzar? Was the mind that designed the whole self-originated? Were the ten thousand artisans who had daily wrought upon those buildings the workmanship of man or of God? Pride is idolatry. Pride becomes mad atheism. There is no sin that is so frequently and freely condemned in Scripture as pride. By it the angels lost their high estate. Into this pit Adam fell. "Ye shall be as gods," the tempter said. "God resisteth the proud." They are a smoke in his nostrils. "Pride goeth before destruction." One step only between haughtiness and hell. Insolent arrogance verges on madness.

II. WE SEE HUMAN PRIDE MOVING TO ACTIVITY THE COUNSELS OF HEAVEN. If the statesmen or the artisans in Babylon overheard the utterance of the king, they might have regarded it as a harmless outburst of vanity. Yet God doth not so regard it. It disturbs the tranquillity of heaven. It is regarded there as the language of hostile defiance. The limit of God's forbearance was leached. There is a time to be quiet and a time to act. The cup of Nebuchadnezzar's sin was full. He had despised the messages of kindly expostulation from Jehovah, and now no delay was permitted. The king had barely ceased to speak when Jehovah responded. But the words of Nebuchadnezzar were not intended for the ears of God. Ah! still he heard them. He regarded them as an indirect menace to him, and he at once replies. The verdict has passed the Judge's lips. The kingdom is alienated. In a moment empire is lost. Rank, honour, power, are lost. Manhood is lost. Intelligence, memory, reason, love, - all lust. Bare existence only remains. Like the prodigal boy, he descends step by step into a deeper degradation, and at length herds with the beasts of the field. Yet this is but an outward and visible portraiture of the inward degradation.

III. WE SEE HUMAN PRIDE MEETING WITH FITTING RETRIBUTION. We have here in concrete form - in the history of a living person - the abstract truth, "He that exalteth himself shall be abased." This is its natural and fitting outcome - its proper fruit. We cannot doubt that every form and degree of sin has, in the Divine code, a suitable and adequate punishment. There is not simply one rigid penalty for every mode and measure of transgression. The justice that presides on the eternal throne has eyes of subtlest discrimination and balances of exquisite nicety. Every step in the judicial procedure of God is accordant with natural principles. Even the forces of material nature will possibly be employed in vindicating the Divine Majesty. The indolence and sensual indulgence of the Babylonian palace served to emasculate Nebuchadnezzar. The rousing energy which war had demanded in earlier years had braced the monarch's mind. But now the years of public peace had been so misused that inertia bred softness and luxury produced effeminacy. Step by step character deteriorated, though, perhaps, not detected by mortal eye. At length, by the Divine fiat, Reason abdicated her seat; the animal got the better of the man. In his imbecile condition the king imagined himself an ox, and preferred to browse in the fields. He was held last by this hallucination. His relatives and attendants, very possibly, feared to resist him. They humoured his infatuation until, in the royal paddock, his hair grew ragged and coarse, his nails became long and bent like eagles' claws. This is the monarch who disdained to recognize God - the monarch who plumed himself on his self-sufficiency! Draw near, all proud doffers of God, and see this portrait of yourselves! - D.

Wherefore, O King, let my counsel be acceptable unto thee.
Daniel gives counsel to the king like a man of God, directing him to break off his sins by righteousness, and his iniquities or oppressions by showing mercy to the poor, if it might be a lengthening of his tranquility, and thus in some degree mitigating the punishment that was coming upon him. We see here brought out some of the excellencies of Daniel.

1. The kindness of his heart. In the yearnings of compassion which he felt when he heard the king's dream, and discerned its import. He was troubled with tender concern for the king, though he was an oppressive and haughty monarch. This is the true spirit of benevolence and piety, for it should ever appear in the exercise of some compassion and kindness, even towards those who have brought upon themselves tokens of the Divine pleasure.

2. The wisdom with which he was endowed. He was enabled at once to discern what God designed to communicate by this dream of the king. "The secret of the Lord is with them that fear him." "The meek will He guide in judgment, and the meek will He teach His way."

3. The faithful spirit of this servant of God. Daniel stands before this mighty monarch of Babylon; he knows that his passions are strong, and that his pride is as great as his power; yet, guided by his God, and looking up, no doubt, for support from above, he ventures to give counsel to the king, exhorting him to the duties of penitence and reformation. He gave him clearly to understand that it was a rebuke from the great Supreme Ruler for his sins of pride, impurity, and oppression. As Daniel had been faithful to his God and his king, he could leave the matter in the highest hands, however he might be treated by an earthly monarch.

(Thoreau Coleman.)

In all cases, when God visits an individual with chastisement, sin is the procuring cause, and reformation is the end in view. When warned of coming calamity, repentance is the only means by which it can be averted, and the best frame in which to endure it, if inflicted. Having interpreted Nebuchadnezzar's dream, which was prophetical of evil to that monarch, Daniel exhorted him "to break off his sins by righteousness, and his iniquities by showing kindness to the poor." Very awful was the threatening denounced against Nebuchadnezzar, to be not only degraded from his throne, but deprived of his reason, and have his dwelling among the beasts. A denunciation, infinitely more awful than this, has gone forth against every son and daughter of humanity. Let us then break off our sins by righteousness, and our iniquities by showing kindness to the poor. In exhorting Nebuchadnezzar to this, Daniel could only hold out a peradventure of his tranquillity being lengthened. But we are warranted, in the name of God, to assure every sinner, that in the way of returning to God, the punishment denounced against sin shall not only be suspended for a time, but cancelled for ever. This is genuine repentance. This is genuine religion. Holiness of life, springing from holiness of heart. We may suppose that Nebuchadnezzar would be greatly troubled by the interpretation of his dream. Whether his soul was benefited by it does not appear. Probably the impression, though strong at first, became gradually more faint. Day after day passed, and brought him nearer to the period when the calamity must occur. Instead of becoming alarmed by their approach to death and eternity, we every day see sinners becoming more hardened and callous. At the end of twelve months, Nebuchadnezzar walked in the palace of his kingdom. The place, in which he was walking, is generally supposed to have been the famous hanging gardens of Babylon. These were one of the most stupendous erections ever devised by genius for the gratification of pride. A stranger, gazing on this astonishing spectacle, must have felt his heart swell within him. No wonder, then, that the mind of its proprietor was moved. All that he beheld was his own. Much of it had been made by him, and it was all made for him. "Is not this great Babylon that I have built for the house of my kingdom, by the might of my power, and for the honour of my majesty?" In these expressions, we discern ambition with her lofty eyes, and her presumptuous tongue, and her selfish heart. He looks upon himself as the author and the end of all. No reference to Divine providence in bestowing this — no reference to the Divine glory in using it — no indication that he felt the awful responsibility of one to whom so much had been entrusted. It is all viewed in reference to himself. But oh! even Babylon was little, when considered as the only portion of an immortal soul. The poorest of God's children, the least of all saints, is infinitely better provided for than Nebuchadnezzar. All things show the vanity of the world, considered as the portion of man. At the moment when Nebuchadnezzar cried aloud, "Is not this great Babylon which I have built," there were, probably, few men in his empire who would not have panted to be in his place. But the next moment, the lowest, the vilest, the most wretched slave in the monarchy of Babylon would not, on any account, not for a crown — not for a kingdom — not for a world — have been Nebuchadnezzar. The next moment Nebuchadnezzar is a madman. O the uncertainty of all beneath the sun! But power is nothing, and wisdom is nothing, and courage is nothing, when God is the adversary. When it is said that a beast's heart was given to Nebuchadnezzar, we are not to suppose that his rational soul was extinguished, and that a beast's heart was instead thereof transfused into his body. His reason was not annihilated, the use of it was merely suspended. By a Divine infliction on the sensitive part of his nature, he ceased to have the sensations proper to a man, and began to feel as if he were an ox. It is well known that, in certain diseases of the nervous system, persons often lose the feelings common to mankind, and look upon themselves as if they were formed of other materials than dust, and placed in other circumstances than those which they actually occupy. Swayed by hope, some have fancied that they were kings, though occupying the humblest stations. Others, under the predominating influence of fear, have fancied that they were formed of such fragile materials that they would be destroyed by moving. Nebuchadnezzar seems to have been exposed to a similar derangement. His sentient nature obtained a predominance over his rational. He fancied he was an ox. He felt and acted as if he had been one, imitating its actions, submitting to its treatment, shunning the society of men, dwelling in the open field, and eating grass for his food. At the end of seven years his understanding returned to him. What a change would this be! It would be more than health after sickness, more than liberty after a long captivity. It would be like awaking from the dead, as if he had undergone the fabled metempsychosis, and after existing, for his allotted period, as an inferior animal, he had entered upon the higher destiny of a rational being. He now ceased to look down to the earth as an ox. He looked up to the heavens as a man. He did more. He looked, above the moon and stars, above the thrones of angels, unto God. From this passage we may learn the value of sanctified affliction. "No affliction for the present is joyous, but rather grievous." Sorely was Nebuchadnezzar tried. He was brought lower than ever we read of another in sacred or profane history. This seemed very bad for him, but in reality it was very good. It; was the best thing that ever befell him on earth. Had he not been smitten down by this humbling stroke, he would have remained proud and presumptuous to the end of his days. But God brought him low, that he might raise him to a higher elevation than the throne of Babylon. He was evidently a very changed man, and there is every reason to hope that he was a new creature. One of the best tests of saintship is to meet God with exercise suited to His dispensations. And did not Nebuchadnezzar act suitably to the case of one who has been sorely chastised, and then delivered from affliction? Does not this proclamation bear upon it the stamp of genuine religious feeling? Does he not praise God for correcting him? And could an unrenewed man do so? Is not his conduct changed? Formerly he was a man of war; now, he says to all nations, peace be multiplied unto you. Formerly, self was his end; now, he makes use of his royal station for promoting the glory of God and the good of men. But this decree was issued after mature deliberation. In it, we see the peaceable fruits of righteousness, which affliction afterwards produces. We may also learn, from this passage, that God adapts his corrections to the sins of those to whom they are sent. It is said that God does not afflict willingly, and it may be said, with equal truth, that He doth not afflict at random, nor arbitrarily. Every individual, and especially everyone who, like Nebuchadnezzar, has a strongly marked character, has what may be called his master passion, his imperial sin, to which all the rest are subordinate. This is the stronghold of sin, the citadel of the city. And as s city can only be permanently recovered from the hands of an enemy by forcing the citadel to surrender, so the soul of man can only be recovered to the love of God by the subduing of this besetting sin Or ruling passion. Nebuchadnezzar's punishment was continued until he learned that the Most High ruleth among the kingdoms of men. So soon as this lesson was taught the discipline was removed. From this we may learn that God will continue his corrections as long, but no longer than is needful Affliction is a Divine ordinance, for the improvement of which we are responsible. In many instances, besides that of Nebuchadnezzar, it has been the means, in the hands of God's Spirit, of awaking sinners to a sense of their condition. But there are few vows worse kept than those which have been made in the day of trouble. With the return of health solemn impressions wear away, the world fills the heart, and leaves no room for God. The king of Babylon will rise up in judgment against all who have been afflicted, and whose afflictions have not brought forth the peaceable fruits of righteousness.

(W. White.)

People
Belteshazzar, Daniel, Jonah, Nebuchadnezzar
Places
Babylon
Topics
Babylon, Kingdom, Later, Months, Palace, Roof, Royal, Twelve, Walked, Walking
Outline
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 4:29

     4978   year
     5506   roof

Daniel 4:1-37

     1443   revelation, OT

Daniel 4:19-33

     5849   exaltation

Daniel 4:24-32

     5932   response

Daniel 4:28-30

     6121   boasting

Daniel 4:28-37

     5334   health

Daniel 4:29-30

     5437   palaces
     5478   property, houses
     5776   achievement
     5793   arrogance

Daniel 4:29-31

     1194   glory, divine and human

Daniel 4:29-32

     5457   power, human
     8821   self-indulgence

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

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