Daniel 4:19 – Daniel 4:23-24

Daniel 4:19

Daniel 4:19

19. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.

19. Tunc Daniel, cui nomen Beltsazar, obstupefactus fuit circiter horam unam: et cogitationes ejus turbabant eum. Respondit rex et dixit, Beltsazar, somnium et interpretatio ejus ne conturbet to, terreat. Respondit Beltsazar et dixit, Domine mi, somnium sit inimicis tuis, et interpretatio ejus hostibus tuis.

Here Daniel relates how he was in some sense astonished. And I refer this to the sorrow which the holy Prophet had endured from that horrible punishment which God had shewn under a figure; nor ought it to seem surprising for Daniel to be grievously afflicted on account of the calamity of the king of Babylon; for although he was a cruel tyrant, and had harassed and all but destroyed God’s Church, yet since he was under his Sway, he was bound to pray for him. But God had deafly taught the Jews this, by means of Jeremiah, Pray ye for the prosperous state of Babylon, because your peace shall be in it. (Jeremiah 29:7.) At the close of seventy years it was lawful for the pious worshippers of God to beg him to free them; but until the time predicted by the Prophet had elapsed, it was not lawful either to indulge in hatred against the king, or to invoke God’s wrath upon him. They knew him to be the executor of God’s just vengeance, and also to be their sovereign and lawful ruler. Since then Daniel was treated kindly by the king when by the rights of warfare he was dragged into exile, he ought to be faithful to his own king, although he exercised tyranny against the people of God. This was the reason why he suffered so much sorrow from that sad oracle. Others think he was in an ecstasy; but this seems to suit better because he does not simply speak of being astonished, but even disturbed and terrified in his thoughts. Meanwhile, we must remark, how variously the Prophets were affected when God uses them in denouncing his approaching judgments. Whenever God appointed his Prophets the heralds of severe calamities, they were affected in two ways; on the one side, they condoled with those miserable men whose destruction they saw at hand, and still they boldly announced what had been divinely commanded; and thus their sorrow never hindered them from discharging their duty freely and consistently. In Daniel’s case we see both these feelings. The sympathy, then, was right in his condoling with his king and being silent for about an hour. And when the king commands him to be of good courage and not to be disturbed, we have here depicted the security of those who do not apprehend the wrath of God. The Prophet is terrified, and yet he is free from all evil; for God does not threaten him, nay, the very punishment which he sees prepared for the king, afforded the hope of future deliverance. Why then is he frightened? because the faithful, though God spares them and shews himself merciful and propitious, cannot view his judgments without fear, for they acknowledge themselves subject to similar penalties, if God did not treat them with indulgence. Besides this, they never put off human affections, and so pity takes possession of them, when they see the ungodly punished or even subject to impending wrath. For these two reasons they suffer sorrow and pain. But the impious, even when God openly addresses and threatens them, are not moved, but remain stupid, or openly deride his power and treat his threats as fabulous, till they feel them seriously. Such is the example which the Prophet sets before us in the king of Babylon.

Belteshazzar, he says, let not thy thoughts disturb thee; let not the dream and its interpretation frighten thee/ Yet Daniel was afraid for his sake. But, as I have already said, while the faithful are afraid though they feel God to be propitious, yet the impious sleep in their security, and are unmoved and unterrified by any threats. Daniel adds the cause of his grief, — O my lord, he says, may the dream be for thine enemies, and its interpretation to thy foes! Here Daniel explains why he was so astonished — because he wished so horrible a punishment to be turned away from the person of the king; for although he might deservedly have detested him, yet he reverenced the power divinely assigned to him. Let us learn, therefore, from the Prophet’s example, to pray for blessings on our enemies who desire to destroy us, and especially to pray for tyrants if it please God to subject us to their lust; for although they are unworthy of any of the feelings of humanity, yet we must modestly bear their yoke, because they could not be our governors without God’s permission; and not only for wrath, as Paul admonishes us, but for conscience’ sake, (Romans 13:5,) otherwise we should not only rebel against them, but against God himself. But, on the other hand, Daniel shews the impossibility of his being changed or softened by any sentiment of pity, and thus turned from his intended course:

Daniel 4:20-22

Daniel 4:20-22

20. The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;

20. Arborquam vidisti, quae magna erat et robusta, et cujus magnitudo pertingebat ad coels, et aspectus ejus ad totam terram.

21. Whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:

21. Et folium ejus pulchrum erat, et fructus ejus copiosus: et in qua, cibus cunctis: sub qua habitabant bestiae agri, et in cujus ramis quiescebant aves coeli.

Note 217. That is, whose leaves were beautiful. — Calvin.

Note 218. Verbally, “in it.” — Calvin.

22. It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.

22. Tu es ipsc rex, qui multiplicatus es et roboratus, ita ut magnitudo tua multiplicata fuerit, et pertigerit ad coelos, et potestas tua ad fines terrae.

Note 219. That is, who hast become great and strong. — Calvin.

Here we see what I have touched upon, namely, how Daniel acted respectfully to the king, and thus was mindful of his prophetic duty, while he punctually discharged the commands of God. We must notice this distinction, for nothing is more difficult for ministers of the Word than to maintain this middle course. Some are always fulminating through a pretense of zeal, and forget themselves to be but men: they shew no sign of benevolence, but indulge in mere bitterness. Hence they have no authority, and all their admonitions are hateful. Next, they explain God’s Word with pride and boasting, when they frighten sinners without either humanity, or pain, or sympathy. Others, again, who are wicked and perfidious flatterers, gloss over the grossest iniquities; they object to both Prophets and Apostles, esteeming the fervor of their zeal to have driven away all human affections! Thus they delude miserable men, and destroy them by their flattery. But our Prophet, as all the rest, here shews how God’s servants ought to take a middle course. Thus Jeremiah, when prophesying adversity, feels sorrow and bitterness of spirit, and yet does not turn aside from unsparing reproof of the severest threats, as both sprang from God. (Jeremiah 9:1.) The rest of the prophets also act in the same manner. Here Daniel, on the one hand, pities the king, and on the other, through knowing himself to be the herald of God’s anger, he is not frightened by any danger while setting before the king the punishment which he had despised. Hence we gather why he was not astonished. He felt no fear of the tyrant, although many do not dare to discharge their duty when an odious message is entrusted to them, which stimulates the impious and the unbelievers to madness. Daniel, however, was not astonished with any fear of this kind; he only wished God to act mercifully towards his king. For he says here, Thou art king thyself. He does not speak with any doubt or hesitation, neither does he use obscurity nor a number of excuses, but plainly announces king Nebuchadnezzar to be intended by the tree which he saw. Hence the tree which thou sawest is large and strong, under the shade of which the beasts of the field were dwelling, and in the boughs of which the birds of the air were making their nests: thou, says he, art the king. Why so? Thou hast become great and strong; thy magnitude has extended to the heavens, and thy power to the ends of the earth Now, what follows?

Daniel 4:23-24

Daniel 4:23-24

23. And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;

23. Et quod vidit rex, vigilem, et sanctum descendere e coelis, qui dixit: Suceidite arborem, et dispergite eam: tantummodo imum radicum ejus in terra relinquite: et sit in vinculo ferri et aeris in herba agri, et rore coelorum proluatur, et eum bestiis agri portio ejus, donec septem tempora transcant super cam.

Note 220. Verbally, “and he said,” for the copula ought to be resolved into the relative pronoun. — Calvin.

24. This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:

24. Haec interpretatio, rex, et decretum excelsi est, quod spectat ad dominum meum regem.

Daniel follows up what he had begun with perseverance, shewing judgment to be overhanging the king of Babylon. He calls him lord, indeed, with cordiality; meanwhile he was the ambassador of the Supreme King, he did not hesitate to elevate his discourse above the king’s command — as all the prophets do who rise up against mountains and hills, as Jeremiah does in Jeremiah 1:10. Thus this sentence is worthy of notice, — “I have appointed thee over kingdoms and peoples, to pluck them up and to plant them, to build and to destroy.” God, therefore, wishes to assert so great a reverence for his Word, because there is nothing in the world so magnificent or splendid which does not yield to it. Daniel, then, as far as concerns human events and political order, confesses the king to be his master; but meanwhile he goes on with the embassy entrusted to him. The king then, says he, saw a watcher descend from heaven, he always speaks of an angel We have stated why Scripture calls angels “watchers,” since they are at hand to perform God’s commands; and we know God executes his decrees by their agency: I said angels always discharge this duty, and keep watch over the faithful. But the name “watcher” is a general one, and implies the promptness with which angels are endued, to enable them to discharge with the utmost celerity whatever God enjoins upon them. Thou hast seen, then, one descend from heaven, who said, Cut down the tree, and scatter it abroad He repeats what he had said before, namely, the time of his punishment was defined here, because God would destroy the king of Babylon and all remembrance of him. An exception is then added, — Until seven times pass over I have said nothing of those times, but their opinion is probable who take it for an indefinite number, meaning, until a long time shall pass away. Others think months denoted; others, years; but I willingly incline to this interpretation, since God wishes for no short time to punish King Nebuchadnezzar. It may not seem customary, indeed, but as he wished to put forth an example for all ages, he desired to prolong his punishment. This, therefore, seems the meaning of the seven years; for we know the number seven years to signify a long time in Scripture, since it denotes perfection.

Note 221. See Dissertation 14 at the end of this Volume.

Prayer Lecture 19

PRAYER.

Grant, Almighty God, since thou settest before us our sins, and at the same time announcest thyself as our judge, that we may not abuse thy forbearance and lay up for ourselves a treasure of greater wrath through our sloth and torpor. Grant, also, that we may fear thee reverently, and be anxiously cautious ourselves: may we be frightened by thy threats, and enticed by thy sweetness, and be willing and submissive to thee: may we never desire more than to consecrate ourselves entirely to obey thee, and to glorify thy name through Jesus Christ our Lord. — Amen.