HOMILETICS
SECT. XIV.—THE ROYAL TESTIMONY (Chap. Daniel 4:1-3)
In this chapter we have a remarkable testimony from Nebuchadneszar himself [103]. The date usually assigned to it is about ten years after the erection of the golden image, probably towards the latter end of his life [104]. The king had still to be brought down from his pride. What was not unusual in the absence of a written revelation, a dream, was employed for this purpose. See Job 33:14-17. The dream, with its interpretation and fulfilment in a lengthened and humiliating affliction, made effectual [105]. As the result, we have the noble testimony in this chapter. Calvin observes that Daniel has no other object in relating the edict than to show the fruit of conversion in Nebuchadnezzar. The testimony remarkable in itself; still more so from the quarter from which it came—a king of kings, the head of the first great universal monarchy, a king who had been all his life a heathen and a devoted worshipper of idols. The testimony given in the form of a royal epistle, proclamation, or edict, addressed to all the subjects of his extensive empire. The chapter an example of the varied contents of the Bible. Out of the mouth of heathen monarchs, as well as of “babes and sucklings,” God able to ordain strength and perfect praise. The proclamation sets forth Jehovah’s greatness, truth, and justice; His supremacy as governor of the universe; His overruling providence among the nations of the world; His sovereignty in doing all according to His own will among angels and men, that will being the most perfect justice; His remarkable dealings with the king himself; and, finally, a humble confession of his sinfulness and pride, with the humiliating chastisement which it had entailed upon him. The testimony addressed to the various peoples under his rule with a view to their conversion to the only true God, the God of Israel. The whole breathes a spirit of sincerity and humility, of gratitude to God and good-will to men. The opening salutation probably more than a mere form. A deep earnestness and warm admiration indicated in the manner in which he refers to God’s dealings with himself. “How great are His signs, and how mighty are His wonders!” (Daniel 4:2-3). The proclamation also contains a high testimony in favour of Daniel, as an inspired prophet in whom was “the spirit of the holy gods,” and as a faithful counsellor of the king. The repetition of what Daniel had said in the interpretation of a former dream, many years before, regarding the “everlasting kingdom” which God was to set up, indicative of the deep impression which the prophet’s words had left upon his mind. The three first verses of the chapter, improperly forming the concluding ones in the Hebrew Bible and Greek version, serve as the preface or preamble to the edict. Among the lessons of this part of the testimony, as well as of the testimony in general, are the following:—
[103] “Nebuchadnezzar the king unto all people,” &c. Adam Clarke says: “This is a regular decree, and is one of the most ancient on record, and no doubt was copied from the state-papers of Babylon. Daniel has preserved it in the original language.” Grotius observes: “Daniel gives this wonderful history, not in his own words, but in those of the published edict itself, that there might remain no doubt about its trustworthiness.” Calvin says: “Daniel here gives the edict under the king’s name and person, afterwards relates what happened to the king, and at length returns to the king’s personal testimony; the change of the person speaking, however, not at all obscuring the sense.” This change of the speaker has been made an objection to the genuineness of the book. Hengstenberg remarks in reply: “We cannot by any means allow that this happens unwarily. With the exception of Daniel 4:19, where ‘the king’ stands for ‘I,’ which calls for no remark, because the same thing is found repeatedly in the decrees of the Persian kings (compare, e.g., Ezra 7:14-15), the use of the third person commences just where the narrative of the fulfilment of the divine threat of punishment begins (Daniel 4:28), and ends where the description of the sad ailment of Nebuchadnezzar comes to a close (Daniel 4:33). His restoration he describes again in the first person. This cannot possibly be accidental; and if not, then no argument can be taken from it against the genuineness, although we cannot assign with certainty the reason of the change It may be conjectured that Daniel disposed this part in a briefer or more detailed and exact narrative than as it stood in the edict (so Calvin); and now, to be chargeable with no falsehood, used the third person.”
[104] The Septuagint has introduced the words “in the eighteenth year of the reign of Nebuchadnezzar,” which Ewald has adopted, but arbitrarily making it “in the twenty-eighth year,”&c.—Keil.
[105] Adam Clarke thinks that very probably Nebuchadnezzar was a true convert, that he relapsed no more into idolatry, and that he died in the faith of the God of Israel. Dr. Cumming remarks: “This closing epistle addressed by the King Nebuchadnezzar to his subjects breathes a quiet and a beautiful spirit, that indicates to my mind a change in his heart, a transformation of his character, a true and an actual conversion to God.” Among the older commentators, Willet thinks “the more probable and certain opinion is that Nebuchadnezzar in the end was saved.” He quotes Josephus, who Bays that all his life long alter this he acknowledged God and gave praise and glory to Him; Augustine, who remarks that, unlike Pharaoh, Nebuchadnezzar was humbled and so saved; and Theodoret, who contrasts the end of Nebuchadnezzar with that of Belshazzar, the one being foreseen to be amended by his correction, the other to be incorrigible. So Bullinger, Osiander, and Œcolampadius. Calvin thinks that “though in this edict Nebuchadnezzar does not describe what is required of a pious man long trained in God’s school, yet he shows how he had benefited under God’s rod, by attributing to Him the height of power, and adding the praise of justice and rectitude, while he confesses himself guilty.” Matthew Henry says, “Whether he continued in the same good mind that here he seems to have been in, we are not told, nor doth anything appear to the contrary but that he did; and if so great a blasphemer and persecutor did find mercy, he was not the last.” Dr. Taylor quotes Scott’s remark that “the beginning and conclusion of the chapter lead us at least to hope with prevailing confidence that Nebuchadnezzar was at last made a monument of the power of divine grace,” yet thinks that the conversion was still an imperfect one, as the king still speaks of the name of his god and of the spirit of the holy gods, as if, while acknowledging the supremacy of Jehovah, he still clung to the worship of inferior divinities. Hengstenberg, who seems to be of the same opinion, remarks, in reply to an objection made by Eichhorn and others against the genuineness of the edict, from the narrator making the king speak now as an orthodox Jew, and now again as an idolater: “Just this mode of representation would be expected in case the edict were genuine, and certainly affords a presumption that it is. It cannot be imagined that Nebuchadnezzar rooted out the inveterate superstition so quickly from his mind that the traces of it should not have appeared in connection with what he had learned from the instruction of Daniel. That a later Jew, bold in his fictions, would not have been satisfied with such a conversion of Nebuchadnezzar, is clear from the attempt of very many Jewish and Christian expositors to make the conversion as radical and complete as possible.” Dr. Pusey observes, “Although Nebuchadnezzar’s two first convictions of the greatness of the God of the Jews faded in time, we know of no relapse after the last. God triumphed at last, and won Nebuchadnezzar, as He does so many relapsing Christians.” Dr. Cox judiciously remarks, “How far this last return to the sentiments and expressions of religion was genuine, and whether we are to regard Nebuchadnezzar as finally converted to God, may be regarded as one of those questions which, while we are benevolently desirous of giving it the most favourable construction, must be referred to the great mass of unfathomable mysteries. The evidence we have a right to demand in general of a renewal of character must be proportioned to the nature of past delinquencies [and, may we not add, to the individual’s circumstances], and it often requires much holy skill to pilot our judgment between the Scylla and Charybdis of uncharitableness and laxity.”
1. The power and efficacy of divine grace. The proclamation of the king an apparent evidence of a change of mind and heart where it might least be expected. Nebuchadnezzar apparently a case of remarkable though imperfect conversion. Among the evidences given of an inward change are—pride in a mighty monarch acknowledged and abandoned; a formerly idolatrous king now a preacher of the true God to his subjects; sin confessed, its chastisement related, and repentance declared. “How hardly shall they that have riches enter the kingdom of God!” Yet here is one who at the time was the richest on the face of the earth, apparently made to enter it as a little child. “The things that are impossible with men are possible with God.” “Not many mighty, not many noble are called.” Yet, thanks to sovereign and omnipotent grace, some are. Nothing too difficult for the grace that, as we may believe, converted Nebuchadnezzar. No situation too high, as none is too mean, for its operation. “Who art thou, O great mountain? Before Zerubbabel thou shall become a plain.”
2. Encouragement to pray and labour for the conversion of others. Many a prayer for the king’s conversion doubtless offered by Daniel and his three friends. These at length answered apparently in this edict. The testimony of Daniel’s life and lips at length effectual. His faithfulness to the king (Daniel 4:27) rewarded by the king’s testimony for God. The influence, though insensible, of a spiritual and consistent Christian’s life, accompanied by earnest persevering prayer, always powerful, and often efficacious in the most unlikely places and persons. “Ye are my witnesses.” Hopeful’s conversion mainly due to the spirit exhibited by Christian and Faithful in Vanity Fair. The trial of the three faithful Jews in connection with the fiery furnace now made to bear fruit. “In the morning sow thy seed, and in the evening withhold not thine hand.” The privilege of believers to be the “salt of the earth,” whether in a palace or a prison.
3. Thanks and praise to be rendered to God in every situation. Thanks especially due after mercies received and deliverance experienced. God’s gracious dealings with ourselves to be made know to others for His glory and their good. “Come, hear, all ye that fear God, and I will declare what He hath done for my soul.” “Many shall see it and fear, and put their trust in the Lord.” “Go home to thy friends and tell them how great things God hath done for thee.” No situation too lofty for making public acknowledgment of God and His mercies. Nebuchadnezzar an example to kings and those in high places. Not ashamed to confess God before his court, his princes, servants, and subjects. A throne a meet place to acknowledge Him by whom “kings reign and princes decree justice.” “Whosoever shall confess me before men, him will I confess before my Father and the holy angels.” Confession of God a natural duty. In Nebuchadnezzar the spontaneous effusion of a grateful and childlike spirit. “Whoso offereth praise glorifieth me.” May not this heathen king, recovered from his madness, put many a professing Christian to shame?
4. God’s works to be viewed with admiration and praise. The king struck with wonder and astonishment at those works. “How great are His signs! and how mighty are His wonders!” God’s works, whether in creation or in providence, wonderful both for their goodness and greatness. He is “fearful in praises, doing wonders.” The song of the glorified,—“Great and marvellous are thy works, Lord God Almighty,”—echoed back from earth: “Thou art great, and doest wondrous things; thou art God alone.” Man’s sin not to regard the operation of his hands. “He hath made His wonderful works to be remembered” (Psalms 111:4). These wonders visible in Nature, Providence, and Grace. Discoverable in each individual’s case as well as in Nebuchadnezzar’s. The greatest wonder of all, the gift, incarnation, and death of the Son of God for man’s redemption, and, as the effect of it, the restoration of ruined millions to God’s friendship, family, and likeness. Men turned from the madness and the misery of sin to a life of wisdom, holiness, and peace, like Nebuchadnezzar’s deliverance, “the doing of the Lord, and marvellous in our eyes.”