Daniel 4:32
You will be driven away from mankind to live with the beasts of the field, and you will feed on grass like an ox. And seven times will pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes."
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.

Is not this great Babylon, that I have built.
First, we have not so wonderful an opinion of God, or of His word, or of His heaven, as we have of our own acts, although we be never able to do half that Nebuchadnezzar did. Secondly, this is our manner, to attribute all to ourselves, whatsoever it be, riches, honour, health, or knowledge; as though all came by labour, or policy, or art, or literature. If we cannot draw it to one of these, then we think it fortune, although we understand not what fortune is. If we did count ourselves beholden unto God for them, then we would find some time to be thankful unto Him. Lastly, when we overview these matters, this is our solace and comfort, to think these are the things which make me famous and spoken of; and then we end as though it were enough to be pointed at, "Is not this great Babel?" That which one loves seems greater and more precious above all which he loveth not, although they be better than it; so did these buildings seem to Nebuchadnezzar. One would not think that a house were a matter to make a king proud, although it were never so fair; stone walls are not so precious that he should repose all his honour upon lime and mortar. Therefore, as the faithful soul looketh up to God, or upon the Word, or up to Heaven, and saith to itself, Is not this my hope? is not this my joy? is not this my inheritance? so the carnal man, when he looketh upon his buildings, or his ground, or his money, saith to himself, Is not this my joy? is not this my life? is not this my comfort? So, while he pores and gapes upon it, by little and little the love of it grows more and more in his heart, until at last he hath mind on nothing else. This was the first dotage of Nebuchadnezzar; the second was, "which I have built by the might of my power." What a vaunt was this, to say that he built Babylon! when all histories accord that it was built by Semiramis before Nebuchadnezzar was born. Therefore, why doth he boast of that which another did? The answer is easy. We see that everyone doth labour to obscure the fame of others, that they may shine alone, and bear the name themselves, especially in great buildings; for if they do but add or alter anything in schools, or hospitals, or colleges, they look straight to be counted the founders of them, and so the founders of many places are forgotten. So it is like that Nebuchadnezzar did add or alter something in this city, and therefore, he took all to himself, as the fashion hath been ever since. Lastly, whom he putteth in "for the honour of my majesty," he showeth that he was of Absalom's humour, who, although he had deserved shame, yet he would have fame. So when Nebuchadnezzar came to himself again, he showed that when he sought his own honour, honour departed from him, and he was made like a beast; but when he sought God's honour, honour came to him again, and he was made a king. Thus you have heard what Nebuchadnezzar spake in secret, as though God would display the thoughts and pride of such builders. These are the meditations of princes and noblemen; when they behold their buildings, or open their coffers, or look upon their train swimming after them, they think as Nebuchadnezzar thought, "Is not this great Babel?" Is not this great glory? Is not this the train that maketh me reverenced in the streets? Are not these the things which shall make my children rich? Is not this the house that shall keep my name, and cause me to be remembered, and make them which are children now to speak of me hereafter? Now Babel is destroyed, and the king that built it laid in the dust; had it not been better to have built a house in Heaven, which might have received him when he died? Thus you have heard what the voice spake from earth; now you shall hear what the voice spake from Heaven; for it followeth, "While the word was in the king's mouth, a voice came from Heaven, and said, O king, to thee be it spoken; thy kingdom shall be taken from thee, etc. God will warn him no more by dreams nor by prophets, as He did; but His judgments shall speak (Job 33:14). The first note in this verse is the time when God spake from Heaven. "Pride." saith Solomon, "goeth before the fall"; so when pride had spoken, then judgment spake, even while the proud word was in his mouth. See how God shows that these brags offended Him, and, therefore, He judges while he speaks. How short is the triumph of the wicked! When they begin to crow, God stoppeth their breath, and judgment seizeth upon them when they think no danger near them. We cannot sin so quickly, but God seeth us as quickly. How many have been stricken while the oath have been in their mouths! as Jeroboam was stricken while he struck, that they might see why they were stricken, and yet all this will not keep us from swearing.

(H. Smith.)

I. WE SEE WHAT SHOULD BE THE END OF ALL GOVERNMENT (v. 11, 12). A great man is often symbolized by a tree in ancient and Oriental writers. The king's tree gave shelter to some, a home to others, and protection to all. As the shade and fruits of trees protect and support the beasts that seek shelter under them, so government should protect and support their people. The end of every government should be the greatest possible amount of freedom and happiness to all the people. It should protect the weak, give shelter to the oppressed, hope and employment to the poor, and provide for the diffusion of useful knowledge. By the stump of the roots remaining is meant that his kingdom should not be destroyed or alienated from him during his affliction. A regent, probably his own son, Evil-merodach, governed for him during his insanity.

II. This history teaches us another thing — THAT PROSPERITY IS DANGEROUS. It is not always the beggar that loses his soul. The man who has just lost all his property is oftentimes not in as much danger as the man who has just gained a large fortune. It requires more care to hold a full cup than an empty one. "Adversity may depress, but prosperity elevates to presumption." On the lofty pinnacle, where all is sunshine, we need a special power to keep us, a special arm to sustain us. Let me warn you, then, to remember that prosperity is not always permanent. Commercial disasters often come in a way and at a time least expected. The tendency of prosperity is to lead to dangerous expenditures and speculations. What now seems so promising may result in disappointment.

III. THAT PRIDE IS IN ITSELF AND IN ITS UTTERANCES AN EXCEEDINGLY DANGEROUS THING, AND ODIOUS IN THE SIGHT OF GOD. "And those that walk in pride, He is able to abase" (v. 29-35).

IV. We have here one of the most striking and instructive lessons of GOD'S POWER TO HUMBLE THE PROUD that is recorded in the Bible. Babylon's mighty monarch had made many successful campaigns, and obtained great glory. He was the head of the mightiest kingdom and ruler over the greatest city then in the world; but his riches and his fame, his treasures and his power, could not preserve his peace of mind. His well-appointed guards and numerous army could not keep him from being terrified by dreams. The majesty and all-governing influence of God are here displayed in his acknowledged, absolute, undisputed sovereignty over the world. God's victory over the mightiest and proudest conqueror was easy and complete. How utterly in vain, then, for the impenitent to hope to escape from the presence of God!

(W. A. Scott D.D.)

I. THE FALL OF PRIDE WARNS YOU OF THE SINFULNESS AND DANGER OF PRESUMPTION AND VANITY. "Pride goeth before destruction." "Those that walk in pride, He is able to abase."

II. IT IS A GREAT MISFORTUNE TO BE DEPRIVED OF REASON. It is one of the greatest calamities that can befall men in this life. You should be thankful for the use of reason and speech, and for the flowings forth of human sympathy. These are all God's gifts to you. You should be careful not to impair your understanding by neglecting to use it, or by abusing it.

III. The king of Babylon TESTIFIES TO THE BENEFITS OF SANCTIFIED AFFLICTION. No doubt Nebuchadnezzar found, as David did, "It is good for me that I have been afflicted." There are lessons in affliction that we never can learn in prosperity. When God hides the sun from us He reveals to us a thousand suns by night. You know that on a sick bed, or in the moment of an unexpected shipwreck, in the hour of bitter and sorrowful bereavement, vows and resolutions are formed which, if kept, would lead to great zeal in behalf of religion.

IV. YOU ARE HERE TAUGHT THE OMNISCIENCE OF GOD. The king was walking on his palace top, and he said to himself, "Is not this great Babylon that I have built?" And, at the end of days, he "lifted up his eyes unto Heaven." In both instances God was nigh unto him. He heard the thoughts of his heart in his pride, and he heard the whispering of his soul in his penitence. There is not a thought that flutters in your hearts — there is not a purpose in your mind formed for to-morrow or for the future — there is not a secret spring of wickedness arising in any bosom — there is not a design that is cherished in the secrecy of any heart, either for good or evil, that you can hide from God. His eye pierces the darkness — His ear hears in silence — His laws and His presence are everywhere. He is the final Judge who will bring every secret thing to light, and judge every man according to the thoughts of his heart the words of his mouth, and the deeds of his body, whether they be good or whether they be evil.

(W. A.Scott, D.D.)

Homilist.
I. HERE IS AN IMPIOUS EXULTATION. "Is not this great Babylon, that I have built for the house of the kingdom?" Here:

1. There is no recognition of the services of others. "I have built." Hundreds, perhaps thousands, of men had worked hard in the undertaking; and without them it would never have been accomplished, if begun, Personally the king did nothing but order, and yet he takes to himself the credit. This conduct is repeated every day. Men say, I have made a fortune, I have built mansions, I have won battles, etc. The services of others are not taken into account.

2. There is no recognition of the help of God. Who gave him the workmen? Who gave him the materials? Who gave him the time? God. And yet He is not mentioned. What impiety then is there in this boasting!

II. HERE IS A RUINOUS SELF-EXULTATION. "While the word was in the king's mouth, there fell a voice from Heaven, saying, O king Nebuchadnezzar, to thee it is spoken; the kingdom is departed from thee." Whilst he was glorifying himself as the greatest of kings, he was hurled down into companionship with cattle. It is often thus. Just when a man has reached the great object of his ambition, and is flushed with exultant pride, ruin befalls him. When the rich man was saying to his soul, "Soul, thou hast much goods laid up," etc., the voice came to him, and said, "Thou fool." "When," writes Dean Milman, "John XXI., Pope of Rome, was contemplating with too great pride the work of his own hands, and burst out into laughter, at that instant the avenging roof came down on his own head." Thousands of examples can be quoted. It has been said that every wave of prosperity has its reacting surge, and we are often overwhelmed by the very billow on which we thought to be wafted on to the haven of our hopes. "This is the state of man," says Wolsey; "To-day he puts forth the tender leaves of hope, to-morrow blossoms, and bears his blushing honours thick upon him; the third day comes a frost, a killing frost; and — when he thinks, good easy man, full surely greatness is a-ripening — nips his root, and then he falls."

(Homilist.)

Nebuchadnezzar had reigned over the kingdom of Chaldea for forty years. At the end of this long lapse of time, sated with victory, and weary of excitement, he determined to dwell at Babylon, and gather about him, in this city of his greatness, enduring monuments of his wide-spread renown. In enlarging upon this portion of Nebuchadnezzar's history, we shall be guided by the three prominent points.

I. HIS SIN. It was no crime in Nebuchadnezzar that he was a great man. There was no harm at all in being the ruler of a mighty kingdom, provided that his elevation to so high a place had been accomplished by honest means. His sin was pride. His success, in everything he undertook, called forth no gratitude to God. His constant prosperity only hardened his heart. He drank with greediness the fulsome flatteries with which fawning courtiers filled his ears. Pride has its degrees. It is measured by circumstances. None of us can reach the giddy height where Chaldea's monarch stood. The hero, of nerve and judgment, and military skill, who can direct the movements of armies, and plan the successful assault, and head the fierce onset, is proud of this. The man of letters, who can read with fluency the languages of the dead, and tell the measure of the stars, and trace out the pathway of comets, is more than gratified with his complete success. The individual possessed of neither genius nor learning, but who, by plodding industry and far-sighted investments, or by lucky speculations, gathers up a heap of gold, gazes upon it with heartfelt satisfaction, as the fruit of his labours. We need not go into the higher ranks of life to witness the effects of pride. They may be found in the humblest mechanic, the farmer, the day-labourer of any sort. (Deuteronomy 8:11-13, 14-17.)

II. HIS PUNISHMENT. Daniel had foretold it in these dreadful words: "O bring Nebuchadnezzar, to you it is spoken," etc. No further time is allowed for repentance. The day of mercy had gone by. The same hour was the sentence carried into execution. Had trembling princes bowed before his throne, anxious to win his favour, or turn aside his wrath? Now is he banished from the abodes of men, an object of pity or contempt; "and none so poor to do him reverence." Did a hundred provinces send in their yearly tribute, to swell the coiners of the king, and purchase dainties for his festive board? Grovelling in the dust, crushed in mind, lost to all the tastes and habits of a man, "he did eat grass like an ox." Had the carved and gilded roofs of magnificent palaces shielded him from the heat and cold? Not even a tattered tent was left. His body was wet with the dew of Heaven, and the pitiless storm spent its fury upon his defenceless head. (Isaiah 14:12.) The degree of punishment is determined by the degree of wide. Few can be guilty to the extent that Nebuchadnezzar was. Few can fall so terribly and so low. But pride is always hateful unto God. Pride will certainly be punished. (Proverbs 16:5; St. James 4:6; Proverbs 29:23.) Can you call to mind no instances, within your own remembrance, in which pride has been most signally punished? Can you think of no one who boasted of the abundance of his wealth, afterward crippled by misfortune, and brought down to want and beggary? (Jeremiah 9:23, 24.) One stage more in Nebuchadnezzar's history is left.

III. HIS REPENTANCE. Seven long years of wretchedness accomplished that blessed work. Listen to his own touching account of it: "At the end of the days I lifted up mine eyes unto Heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured Him that liveth for ever and ever." With humble and contrite heart he now confessed that God's judgments, although so terrible, had been good and just. This sincere acknowledgment received its merited reward. The glory and greatness of his kingdom was again restored. How kind and merciful is God! The first and faintest prayer of the returning penitent he heard in Heaven. Does the possession of money fill your heart with delight, and lessen your desire for bettor things? God will find means to take it away. Are the powers of mind which He has given used only to advance your selfish purposes, or turned against the cause of truth? The palsy or madness may be near to put an end to your hopes.

(J. N. Norton.)

People
Belteshazzar, Daniel, Jonah, Nebuchadnezzar
Places
Babylon
Topics
Acknowledge, Animals, Anyone, Beast, Beasts, Bestows, Cattle, Cause, Drive, Driven, Driving, Dwelling, Eat, Field, Gives, Giveth, Grass, Herb, Kingdom, Kingdoms, Learned, Mankind, Ox, Oxen, Pass, Periods, Pleasure, Realm, Recognize, Ruler, Rules, Ruleth, Seven, Sovereign, Till, Whomever, Whomsoever, Wild, Willeth, Wishes
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 4:32

     4017   life, animal and plant
     5257   civil authorities
     5267   control
     5326   government

Daniel 4:1-37

     1443   revelation, OT

Daniel 4:19-33

     5849   exaltation

Daniel 4:24-32

     5932   response

Daniel 4:28-37

     5334   health

Daniel 4:29-32

     5457   power, human
     8821   self-indulgence

Daniel 4:30-33

     8805   pride, results

Daniel 4:31-32

     4605   animals, religious role

Daniel 4:31-33

     1310   God, as judge

Daniel 4:32-33

     4460   grass
     6112   banishment

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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