Commentaries on the rest of the Bible (~45 volumes)

25. That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

25. Et to expellent ab hominibus, et cum bestiis agrestibus erit habitatio tua: et herba sicut boves to pascent, et rote coelorum to irrigabunt: et septem tempora transibunt super re, donec cognoseas, quod dominator sit excelsus in regno hominum, et eui voluerit det illud.

Daniel proceeds with the explanation of the king's dream, to whom the last verse which I explained yesterday applies. This ought to be expressed, because this message was sorrowful and bitter for the king. We know how indignantly kings are usually compelled not only to submit to orders, but even to be cited before God's tribunal, where they must be overwhelmed in shame and disgrace. For we know how prosperity intoxicates the plebeian race. What, then, can happen to kings except forgetfulness of the condition of our nature when they attempt to free themselves from all inconvenience and trouble? For they do not consider themselves subject to the common necessities of mankind. As, therefore, Nebuchadnezzar could scarcely bear this message, here the Prophet admonishes him in a few words concerning the cutting down of the tree as the figure of that ruin which hung over him. He now follows this up at length, when he says, They shall cast thee out from among men, and thy habitation shall be with the beasts of the field. When Daniel had previously discoursed upon the Four Monarchies, there is no doubt about the king's mind being at first exasperated; but this was far more severe, and in the king's opinion far less tolerable, as he is compared to wild beasts, and cut off from the number of mankind, and then he was driven into the fields and woods to feed with the wild beasts. If Daniel had only said the king was to be despoiled of his royal dignity, he would have been greatly offended by that disgrace, but when he was subject to such extreme shame, he was, doubtless, inwardly maddened by it. But God still restrained his fury lest he should desire to be revenged upon the supposed injury which he suffered. For we shall afterwards see from the context that he did not grow wise again. Since, therefore, he always cherished the same pride, there is no doubt of his cruelty, for these two vices were united; but the Lord restrained his madness, and spared his holy Prophet. Meanwhile, the constancy of God's servant is worthy of observation, as he does not obliquely hint at what should happen to the king, but relates clearly and at length how base and disgraceful a condition remained for him. They shall cast thee out, says he, from among men If he had said, thou shalt be as it were one of the common herd, and shalt not differ from the very dregs of the people, this would have been very severe. But when the king is ejected from the society of mankind, so that not a single corner remains, and he is not allowed to spend his life among ox-herds and swineherds, every one may judge for himself how odious this would be; nor does Daniel here hesitate to pronounce such a judgment.

The following clause has the same or at least similar weight, — Thy dwelling, says he, shall be with the beasts of the field, and its herb shall feed thee The plural number is used indefinitely in the original; and hence it may be properly translated, "Thou shalt feed on grass; thou shalt be watered by the dew of heaven; thy dwelling shall be with wild beasts." I do not wish to philosophize with subtlety, as some do, who understand angels. I confess this to be true; but the Prophet simply teaches punishment to be at hand for the king of Babylon, while he should be reduced to extreme ignominy, and differ in nothing from the brutes. This liberty, therefore, as I have said, is worthy of notice, to shew us how God's servants, who have to discharge the duty of teaching, cannot faithfully act their part unless they shut their eyes and despise all worldly grandeur. Hence, by the example of the king, let us learn our duty, and not be stubborn and perverse when God threatens us. Although, as we have said, Nebuchadnezzar did not grow wise, as the context will shew us, yet we shall see how he bore the terrible judgment denounced against him. If, therefore, we, who are but as refuse compared to him, cannot bear God's threats when they are set before us,-he will be our witness and judge, who, though possessed of such mighty power, dared nothing against the Prophet. Now, at the end of the verse, the sentence formerly explained is repeated, — Until thou dost acknowledge, says he, how great a Lord there is in the kingdom of men, who delivers it to whomsoever he will. This passage teaches us again how difficult it is for us to attribute supreme power to God. In our language, indeed, we are great heralds of God's glory, but still every one restricts his power, either by usurping something to himself, or by transferring it to some one else. Especially when God raises us to any degree of dignity, we forget ourselves to be men, and snatch away God's honor from him, and desire to substitute ourselves for him. This disease is cured with difficulty, and the punishment which God inflicted on the king of Babylon is an example to us. A slight chastisement would have been sufficient unless this madness had been deeply seated in his bowels and marrow, since men claim to themselves the peculiar property of God. Hence they have need of a violent medicine to learn modesty and humility. In these days, monarchs, in their titles, always put forward themselves as kings, generals, and counts, by the grace of God; but how many falsely pretend to apply God's name to themselves, for the purpose of securing the supreme power! For what is the meaning of that title of kings and princes — "by the grace of God?" except to avoid the acknowledgment of a superior. Meanwhile, they willingly trample upon that God with whose shield they protect themselves, — so far are they from seriously thinking themselves to reign by his permission! It is mere pretense, therefore, to boast that they reign through God's favor. Since this is so, we may easily judge how proudly profane kings despise God, even though they make no fallacious use of his name, as those triflers who openly fawn upon him, and thus profane the name of his grace! It now follows:

26. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.

26. Et quod dixerunt de relinquenda radice stirpiuus arboris, regnum tuum tibi stabit, ex quo cognoveris quod potestas sit coelorum.¹

Here Daniel closes the interpretation of the dream, and shews how God did not treat King Nebuchadnezzar so severely by not giving way to clemency. He mitigates, indeed, the extreme rigor of the punishment, to induce Nebuchadnezzar to call upon God and repent, through indulging the hope of pardon, as a clearer exhortation will afterwards follow. But Daniel now prepares him for penitence, by swing His kingdom should stand For God might cast him out from intercourse with mankind, and thus he would always remain among wild beasts. He might instantly remove him from the world; but this is a mark of his clemency, since he wished to restore him, not to a merely moderate station, but to his former dignity, as if it had never been trenched upon. We see, therefore, how useful the dream was to King Nebuchadnezzar, so long as he did not despise the Prophet's holy admonition, through ingratitude towards God; because Daniel not only predicted the slaughter which was at hand, but brought at the same time a message of reconciliation. God, therefore, had instructed the king to some purpose, unless he had been unteachable and perverse, like the majority of mankind. Besides, we may gather from this the general doctrine of our being invited to repentance when God puts an end to his chastisements; since he sets before us a taste of his clemency to induce in us the hope of his being entreated, if we only fly to him heartily and sincerely, We must notice also what Daniel adds in the second part of the verse, from which thou mayest know that there is power in heaven: for under these words the promise of spiritual grace is included. Since God will not only punish the king of Babylon, to humble him, but will work in him and change his mind, as he afterwards fulfilled, though at a long interval.

From which thou shalt know, then, says he, that power is in heaven I have stated the grace of the Spirit to be here promised, as we know how badly men profit, even if God repeats his stripes an hundredfold. Such is the hardness and obstinacy of our hearts — for we rather grow more and more obdurate, while God calls us to repentance. And, doubtless, Nebuchadnezzar had been like Pharaoh, unless God had humbled him, not only with outward penalties, but had added also the inward instinct of his Spirit, to allow himself to be instructed, and to submit himself to the judgment and power of heaven. Daniel means this when he says, Wherefore thou shalt know; for Nebuchadnezzar would never have acquired this knowledge of his own accord, unless he had been touched by the secret movement of the Spirit. He adds, That there is power in heaven; meaning, God governs the world and exercises supreme power; for he here contrasts heaven with earth, meaning all mankind. For if kings see all filings tranquil around them, and if no one causes them terror, they think themselves beyond all chance of danger, as they say; and through being desirous of certainty in their station, they look round on all sides, but never raise their eyes upwards to heaven, as if God did not concern himself to behold the kingdoms of the earth, and to set up whom he would, and to prostrate all the proud. The princes of this world never consider their power to be from heaven, as if this were entirely out of God's hands; but, as I have said, they look right and left, before and behind. This is the reason why Daniel said, Power is from heaven. There is a contrast then between God and all mankind, as if he had said, Thou shalt know God reigns — as we have formerly seen. It follows:

27. Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.

27. Propterea, rex, consilium meum placeat apud to,² et peccata tua³ justitia redimas⁴ et iniquitatem tuam in misericordia erga pauperes: ecce erit prolongstio pact tuae.⁵

Since interpreters do not agree about the sense of these words, and as the doctrine to be derived from them depends partly upon that, we must remark, in the first place, that mlky, meleki, means "my counsel." Some translate it "my king," and both words are derived from the same, root mlk, melek, signifying "to reign; but it also signifies counsel". There is no doubt flint this passage ought to be explained thus: — May my counsel therefore please thee, and mayest thou redeem thy sins. The word phrvq, peruk, is here translated "to redeem;" it often signifies "to break off," or "separate," or "abolish." In this passage it may conveniently be translated, "separate or break off thy sins" by pity and humanity; as if he had said, Thus thou shalt make an end of sin, and enter upon a new course, and thus thy cruelty may be changed into clemency, and thy tyrannical violence into pity. But this is not of much consequence. The verb often signifies to free and to preserve; the context does not admit the sense of preserving, and it would be harsh to say, Free thy sins by thy righteousness. Hence I readily embrace the sense of Daniel exhorting the king of Babylon to a change of life, so as to break off his sins in which he had too long indulged. With respect to the clause at the end of the verse, behold there shall be a cure for thine error, as I have mentioned, the Greeks translate, "if by chance there should be a cure;" but the other sense seems to suit better; as if he had said, "this is the proper and genuine medicine," some translate, "a promulgation," since 'rk, arek, signifies "to produce;" and at the same time they change the signification of the other noun, for they say, "there shall be a prolongation to thy peace or quiet." That sense would be tolerable, but the other suits better with the grammatical construction; besides, the more received sense is, this medicine may be suitable to the error A different sense may be elicited without changing the words at all; there shall be a medicine for thine errors; meaning, thou mayest learn to cure thine errors. For length of indulgence increases the evil, as we have sufficiently noticed. Hence this last part of the verse may be taken, and thus Daniel may proceed with his exhortation; as if he had said, — it is time to cease from thine errors, for hitherto thou hast deprived thyself of all thy senses by giving unbridled license to thy lusts. If, therefore, there is any moderation in thine ignorance, thou mayest open thine eyes and understand at length how to repent.

I now return to the substance of the teaching. May my counsel please thee! says he. Here Daniel treats the profane king more indulgently than if he had addressed his own nation; for he used the prophetic office. But because he knew the king did not hold the first rudiments of piety, he here undertakes only the office of a counselor, since he was not an ordinary teacher. As to Nebuchadnezzar sending for him, this was not a daily thing, nor did he do this, because he wished to submit to his doctrine. Daniel therefore remembers the kind of person with whom he was treating, when he tempers his words and says, may my counsel be acceptable to thee! He afterwards explains his counsel in a few words, — Break away, says he, thy sins — or cast them away — by righteousness, and thy iniquities by pity to the poor These is no doubt that Daniel wished to exhort the king to repentance; but he touched on only one kind, which we know was very customary with the Prophets. For when they recall the people to obedience by repentance, they do not always explain it fully, nor define it generally, but touch upon it by a figure of speech, and treat only of the outward duties of penitence. Daniel now follows this custom. If inquiry is made concerning the nature of repentance, it is the conversion of man towards God, from whom he had been alienated. Is this conversion then only in the hands, and feet, and tongue. Does it not rather begin in the mind and the heart, and then pass on to outward works? Hence true penitence has its source in the mind of men, so that he who wished to be wise must set aside his own prudence, and put away his foolish confidence in his own reason. Then he must subdue his own depraved affections and submit them to God, and thus his outward life will follow the inward spirit. Besides this, works are the only testimonies to real repentance; for it is a thing too excellent to allow its root to appear to human observation. By our fruits therefore we must testify our repentance. But because the duties of the second table, in some sense, open the mind of man; hence the Prophets in requiring repentance, only set before us the duties of charity, as Daniel says. Redeem, therefore, thy sins, says he, or break away, or east them away — but how? namely, by righteousness. Without doubt the word "justice" means here the same as "grace" or "pity." But those who here transfer "grace" to "faith," twist the Prophet's words too violently; for we know of nothing more frequent among the Hebrews than to repeat one and the same thing under two forms of speech. As, therefore, Daniel here uses sins and iniquities in the same sense, we conclude justice and pity ought not to be separated, while the second word expresses more fully the sense of justice. For when men see their life must be changed, they feign for themselves many acts of obedience which scarcely deserve the name. They have no regard for what pleases God, nor for what he commands in his word; but just as they approve of one part or another, they thrust themselves rashly upon God, as we see in the Papacy. For what is a holy and religious life with them? To run about here and there; to undertake pilgrimages imposed by vows; to set up a statue; to found masses, as they call it; to fast on certain days; and to lay stress on trifles about which God has never said a single word. As, therefore, men err so grossly in the knowledge of true righteousness, the Prophet here adds the word "pity" by way of explanation; as if he had said, Do not think to appease God by outward pomps, which delight mankind because they are carnal and devoted to earthly things, and fashion for them. selves a depraved idea of God according to their own imagination; let not then this vanity deceive you; but learn how true justice consists in pity towards the poor. In this second clause, then, only a part of the idea is expressed, since true just. ice is not restricted simply to the meaning of the word, but embraces all the duties of charity. Hence we ought to deal faithfully with mankind, and not to deceive either rich or poor, nor to oppress any one, but to render every one his own. But this manner of speaking ought to be familiar to us, if we are but moderately versed in the prophetic writings.

The meaning of the phrase is this: — Daniel wished to shew the king of Babylon the duty of living justly, and cultivating faith and integrity before men, without forgetting the former table of the law. For the worship of God is more precious than all the righteousness which men cultivate among themselves. But true justice is known by its outward proofs, as I have said. But he treats here the second table rather than the first: for, while hypocrites pretend to worship God by many ceremonies, they allow themselves to commit all kinds of cruelty, rapine, and fraud, without obeying any law of correct living with their neighbors. Because hypocrites cover their malice by this frivolous pretense, God sets before them a true test to recall them to the duties of charity. This, then, is the meaning of the verse from which we have elicited a double sense. If we retain the future time, behold, there shall be a medicine! it will be a confirmation of the former doctrine; as if he had said, We must not travel the long and oblique circuits — there is this single remedy: or, if we are better pleased with the word of exhortation, the context will be suitable; may there be a medicine for thine errors! Mayest thou not indulge thyself hereafter as thou hast hitherto done, but thou must open thine eyes and perceive how miserably and wickedly thou hast lived, and so desire to heal thine errors. As the Papists have abused this passage, to shew God to be appeased by satisfactions, it is too frivolous and ridiculous to refute their doctrine; for when they speak of satisfactions, they mean works of supererogation. If any one could fulfill God's law completely, yet he could not satisfy for his sins. The Papists are compelled to confess this; what then remains? — The offering to God more than he demands, which they call works not required! But Daniel does not here exact of King Nebuchadnezzar any work of supererogation; he exacts justice, and afterwards shews how a man's life cannot be justly spent unless humanity prevails and flourishes among men, and especially when we are merciful to the poor. Truly there is no supererogation here! To what end then serves the law? Surely this has no reference to satisfactions, according to the ridiculous and. foolish notions of the Papists! But if we grant them this point, still it does not follow that their sins are redeemed before God, as if works compensated either their fault or penalty, as they assert; for they confess their fault not to be redeemed by satisfactions — this is one point gained — and then as to the penalty, they say it is redeemed; but we must see whether this agrees with the Prophet's intention.

I will not contend about a word; I will allow it to mean "to redeem" — Thou mayest redeem thy sins; but we must ascertain, whether this redemption is in the judgment of God or of man? Clearly enough, Daniel here regards the conduct of Nebuchadnezzar as unjust and inhuman, in harassing his subjects, and in proudly despising the poor and miserable. Since, therefore, he had so given himself up to all iniquity, Daniel shews the remedy; and if this remedy is treated as a redemption or liberation, there is nothing absurd in saying, we redeem our sins before men while we satisfy them. I redeem my sins before my neighbor, if after I have injured him, I desire to become reconciled to him, I acknowledge my sins and seek for pardon. If, therefore, I have injured his fortunes, I restore what I have unjustly taken, and thus redeem my transgression. But this does assist us in expiating sin before God, as if the beneficence which I put in practice was any kind of expiation. We see, therefore, the Papists to be foolish and silly when they wrest the Prophet's words to themselves. We may now inquire in the last place, to what purpose Daniel exhorted King Nebuchadnezzar to break away from or redeem his sins? Now this was either a matter of no consequence — which would be absurd — or it was a heavenly decree, as the king's dream was a promulgation of the edict, as we have formerly seen. But this was determined before God, and could not be changed in any way; it was therefore superfluous to wish to redeem sins. If we follow a different explanation, no difficulty will remain; but even if we allow the Prophet to be here discoursing of the redemption of sins, yet the exhortation is not without its use.

In whatever way Nebuchadnezzar ought to prepare to bear God's chastisement, yet this would prove most useful to him, to acknowledge God to be merciful. And yet the time might be contracted, during which his obstinate wickedness should extend; not as if God changed his decree, but because he always warns by threatening, for the purpose of treating men more kindly, and tempering vigor with his wrath, as is evident from many other examples. This would not have been without its use to a teachable disposition, nor yet without fruit, when Daniel exhorted King Nebuchadnezzar to redeem his sins, because he might obtain some pardon, even if he had paid the penalty, since not even a single day had been allowed out of the seven years. Yet this was a great progress, if the king had at last humbled himself before God, so as to be in a fit state for receiving the pardon which had been promised. For as a certain time had been fixed beforehand, or at least shewn by the Prophet, hence it would have profited the king, if through wishing to appease his judge he had prepared his mind for obtaining pardon. This doctrine was therefore in every way useful, because the same reason avails with us. We ought always to be prepared to suffer God's chastisements; yet it is no slight or common alleviation of our sufferings, when we so submit ourselves to God, as to be persuaded of his desire to be propitious to us, when he sees us dissatisfied with ourselves, and heartily detesting our transgressions.

Grant, Almighty God, that we may learn to bear patiently all adverse misfortunes, and know that thou exercisest towards us the duties of a judge, as often as we are afflicted in this world. Thus may we prevent thy wrath, and so condemn ourselves with true humility, that trusting in thy pity we may always flee to thee, relying upon the mediation of thy only-begotten Son, which thou hast provided for us. Grant, also, that we may beg pardon of thee, and resolve upon a true repentance, not with vain and useless fictions, but by true and serious proofs, cultivating true charity and faith among ourselves, and testifying in this way our fear of thy name, that thou mayest be truly glorified in us by the same our Lord. — Amen.

28. All this came upon the king Nebuchadnezzar.

28. Hoc totum impletum fuit, vel, incidit, super Nebuchadnezer regem

29. At the end of twelve months he walked in the palace of the kingdom of Babylon.

29. In fine mensiron duodeeim,⁶ in palatio regni, quod est in Babylone, deambulabat.

30. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?

30. Loquutus est rex et dixit, An non haec est Babylon magna, quam ego aedificavi in domum regni,⁷ in robore fortitudinis meae, et in pretium, vel, excellentiam, decoris mei?

31. 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:

31. Adhuc sermo erat in ore regis,⁸ vox e coelis cecidit, Tibi dicunt, rex Nebuchadnezer, regnum tuum migravit, vel, discessit, abs to.

32. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

32. Et ex hominibus to ejicient, et cum bestia agri habitatio tua: herbam sicuti bores gustare to facient:⁹ aet septem tempora transibunt super to, donec cognoscas quod dominator sit excelsus in regno hominum, et cui voluerit det illud.

After Nebuchadnezzar has related Daniel to be a herald of God's approaching judgment, he now shews how God executed the judgment which the Prophet had announced. But he speaks in the third person, according to what we know to be a common practice with both the Hebrews and Chaldees. Thus Daniel does not relate the exact words of the king, but only their substance. Hence he first introduces the king as the speaker, and then he speaks himself in his own person. There is no reason why this variety should occasion us any trouble, since it does not obscure the sense. In the first, verse, Nebuchadnezzar shews the dream which Daniel had explained not to have been in vain. Thus the miracle shews itself to be from heaven, by its effects; because dreams vanish away, as we know well enough. But since God fulfilled, at his own time, what he had shewn to the king of Babylon by his dream, it is clear there was nothing alarming in the dream, but a sure revelation of the future punishment which fell upon the king. Its moderation is also expressed. Daniel says, when a year had passed away, and the king was walking in his own palace, and boasting in his greatness, at that moment a voice came down from heaven, and repeated what he had already heard in the dream. He afterwards relates how he had been expelled from human society, and dwelt for a long time among the brutes, so as to differ from them in nothing. As to the use of words, since mhlk, mehelek, occurs here, some think that he walked upon the roof of his palace, whence he could behold all parts of the city. The inhabitants of the east are well known to use the roofs of their houses in this way; but I do not interpret the phrase with such subtlety, since the Prophet seems to wish nothing else than to shew how the king enjoyed his own ease, luxury, and magnificence. There is nothing obscure in the rest of the language.

I now approach the matter before us. Some think Nebuchadnezzar to have been touched with penitence when instructed by God's anger, and thus the time of his punishment was put off. This does not seem to me probable, and I rather incline to a different opinion, as God withdrew his hand till the end of the year, and thus the king's pride was the less excusable. The Prophet's voice ought to have frightened him, just as if God had thundered and lightened from heaven. He now appears to have been always like himself. I indeed do not deny that he might be frightened by the first message, but I leave it doubtful. Whichever way it is, I do not think God spared him for a time, because he gave some signs of repentance. I confess he sometimes indulges the reprobate, if he sees them humbled. An example of this, sufficiently remarkable, is displayed in King Ahab. (1 Kings 21:29.) He did not cordially repent, but God wished to shew how much he was pleased with his penitence, by pardoning a king impious and obstinate in his wickedness. The same might be said of Nebuchadnezzar, if Scripture had said so; but as far as we can gather from these words of the Prophet, Nebuchadnezzar became prouder and prouder, until his sloth arrived at its height. The king continued to grow proud after God had threatened him so, and this was quite intolerable. Hence his remarkable stupidity, since he would have been equally careless had he lived an hundred years after he heard that threat! Finally, I think although Nebuchadnezzar perceived some dreadful and horrible punishment to be at hand, yet, while frightened for the time, he did not lay aside his pride and haughtiness of mind. Meanwhile, he might think this prediction to be in vain; and what he had heard probably escaped from his mind for a long time, because he thought he had escaped; just as the impious usually abuse God's forbearance, and thus heap up for themselves a treasure of severer vengeance, as Paul says. (Romans 2:5.) Hence he derided this prophecy, and hardened himself more and more. Whatever sense we attach to it, nothing else eau be collected from the Prophet's context, than the neglect of the Prophet's warning, and the oracle rendered nugatory by which Nebuchadnezzar had been called to repentance. If he had possessed the smallest particle of soundness of mind, he ought to flee to the pity of God, and to consider the ways in which he had provoked his anger, and also to devote himself entirely to the duties of charity. As he had exercised a severe tyranny towards all men, so he ought to study benevolence; yet when the Prophet exhorted him, he did not act thus, but uttered vain boastings, which shew his mind to have been swollen with pride and contempt for God. As to the space of time here denoted, it shews how God suspended his judgments, if perchance those who are utterly deplorable should be reclaimed; but the reprobate abuse God's humanity and indulgence, as they make this an occasion of hardening their minds, while they suppose God to cease from his office of judge, through his putting it off for a time. At the end, then, of twelve months, the king was walking in his palace; he spoke, and said This doubling of the phrase shews us how the king uttered the feelings of premeditated pride. The Prophet might have said more simply, The king says, — but he says, he spoke, and said. I know how customary it is with both the Hebrews and Chaldees to unite these words together; but I think the repetition emphatic in this place, since the king then uttered what he had long ago conceived and concealed in his mind; Is not this great Babylon, which I have built for a royal palace, and that too in the mightiness of my valor; as I have built it in the splendor of my excellency? In these words we do not see any open blasphemy which could be very offensive to God, but we must consider the king by this language to claim to himself supreme power, as if he were God! We may gather this from the verse, "Is not this great Babylon? says he. He boasts in the magnitude of his city, as if he wished to raise it giant-like to heaven; which I, says he — using the pronoun with great emphasis — which I have built, and that too in the greatness of my valor We see that by claiming all things as his own, he robs God of all honor.

Before I proceed further, we must see why he asserts Babylon to have been founded by himself. All historians agree in the account of the city being built by Semiramis. A long time after this event, Nebuchadnezzar proclaims his own praises in building the city. The solution is easy enough. We know how earthly kings desire, by all means in their power, to bury the glory of others, with the view of exalting themselves and acquiring a perpetual reputation. Especially when they change anything in their edifices, whether palaces or cities, they wish to seem the first founders, and so to extinguish the memory of those by whom the foundations were really laid. We must believe, then, Babylon to have been adorned by King Nebuchadnezzar, and so he transfers to himself the entire glory, while the greater part ought to be attributed to Semiramis or Ninus. Hence this is the way in which tyrants speak, as all usurpers and tyrants do, when they draw towards themselves the praises which belong to others. I, therefore, says he, have built it, by the strength of my hand Now it is easy to see what had displeased God in this boasting of the king of Babylon, namely, his sacrilegious audacity in asserting the city to have been built by his own mightiness. But God shews this praise to be peculiar to himself and deservedly due to him. Unless God builds the city, the watchman watches but in vain. (Psalm 127:1.) Although men labor earnestly in founding cities, yet they never profit unless God himself preside over the work. As Nebuchadnezzar here extols himself and opposes the strength of his fortitude to God and his grace, this boasting was by no means to be endured. Hence it happened that God was so very angry with him. And thus we perceive how this example proves to us what Scripture always inculcates, — God's resistance of the proud, his humbling their superciliousness, and his detestation of their arrogance. (Psalm 18:27.) Thus God everywhere announces himself as the enemy of the proud, and he confirms it by the present example, as if he set before us in a mirror the reflection of his own judgment. (James 4:6; 1 Peter 5:5.) This is one point. The reason also must be noticed why God declares war on all the proud, because we cannot set ourselves up even a little, without declaring war on God; for power and energy spring from him. Our life is in his hands; we are nothing and can do nothing except through him. Whatever, then, any one assumes to himself he detracts from God. No wonder then if God testifies his dislike of the haughty superciliousness of men, since they purposely weary him when they usurp anything as their own. Cities, indeed, are truly built by the industry of men, and kings are worthy of praise who either build cities or adorn them, so long as they allow God's praise to be inviolate. But when men exalt themselves and wish to render their own fortitude conspicuous, they bury as far as they can the blessing of God. Hence it is necessary for their impious rashness to be judged by God, as we have already said. The king also confesses his vanity when he says, I have built it for a royal palace, and for the excellency of my splendor. By these words he does not dissemble how completely he looked at his own glory in all those buildings by which he hoped to hand down his name to posterity. Hence, on the whole, he wishes to be celebrated in the world, both during his life and after his death, so that God may be nothing in comparison with himself, as I have already shewn how all the proud strive to substitute themselves in the place of God.

It now follows, — While the speech was in the mouth of the king, a voice descended from heaven — They say unto thee, O King Nebuchadnezzar, thy kingdom has departed from thee! God does not now admonish the king of Babylon by either the mouth of a Prophet or a dream by night; but he sends forth his own voice from heaven; and as if he had not tamed down the pride by which the king was puffed up, a voice is now heard from heaven which inspires greater terror than either the Prophet's oracle or interpretation. Thus God is in the habit of dealing with the hardened and impenitent, since he causes his own prophets to denounce the penalty which hangs over them. Besides, when he sees them untouched or unaffected, he doubles the terror, until the final execution follows, as in. the case of this tyrant. The word was in the king's mouth when, the voice was heard. We see how God restrains in a moment the madness of those who raise themselves extravagantly. But it is not surprising that the voice was so suddenly heard, because time for repentance was allowed to King Nebuchadnezzar. In the form of speech, they say to thee, it is not necessary to inquire anxiously to whom these words apply. Some restrict them to angels; but I do not agree to this; it seems rather to be used in the customary way, they say — meaning "it is said," as if sanctioned by common consent. Hence they say to thee, O King Nebuchadnezzar; God does not simply call him by his name, but uses the word king — not for the sake of honor, but of ridicule, and to strike away from the king all the allurements by which he deceived himself. Thou indeed art intoxicated by thy present splendor, for while all adore thee, thou art forgetful of thy frailty; but this royal majesty and power will not hinder God from laying thee prostrate; for since thou: wilt not humble thyself, thy kingdom shall be taken from thee! This indeed appeared incredible, since Nebuchadnezzar had the tranquil possession of the kingdom in his hand; no one dared to shew himself his enemy; he had subdued all his neighbors; his monarchy was terrible to all nations; hence God pronounces, The kingdom has gassed away from thee! And this shews the certainty of the oracle; and thus Nebuchadnezzar may know the time to be fulfilled, and the punishment to be no longer delayed, because he had trifled with God's indulgence.

It follows, — They shall expel thee from among men, and thy habitation shall be with the beasts of the field — or of the country, — they shall make thee eat grass like oxen! Some think Nebuchadnezzar to have been changed into a beast; but this is too harsh and absurd. We need not fancy any change of nature; but he was cut off from all intercourse with men, and with the exception of a human form, he did not differ from the brutes, — nay, such was his deformity in his exile that, as we shall afterwards see, he became a horrid spectacle; — all the hairs of his body stood up and grew like eagles' feathers; his claws were like those of birds. In these points he was like the beasts, in others like the rest of mankind. It is uncertain whether God struck this king with madness, causing him to escape and he hid for a length of time, or whether he was cast forth by a tumult and conspiracy of nobles, or even the consent of the whole people. All this is doubtful, since the history of those times is unknown to us. Whether, then, Nebuchadnezzar was snatched away by madness, and while he continued a maniac was separated from the society of men, or was cast forth as many tyrants have been, his dwelling with beasts for a time, becomes a memorable example to us. He was probably rendered stupid, by God's leaving him a human form while be deprived him of reason, as the context will make evident to us. They shall cast thee out from human society; thy dwelling shall be with wild beasts; they shall make thee eat grass like an ox! that is, when deprived of all delight, nay, of the commonest and plainest food, thou wilt find no other sustenance than that of oxen. Thou shalt eat the grass like an animal, and seven times shall pass over thee. Of the "seven times" we have spoken before. Some restrict this to days, but this is contrary not only to every reason, but to every pretext. Nor do I explain it of months; the space of time would have been much too short. Hence the opinion of those who extend it to seven years is more probable. If Nebuchadnezzar had been cast out by a tumult, he would not have been so quickly recalled: then, since God wished to make an example of him for all generations, I suppose him to have been driven out from common society for a length of time. For if the penalty had been for seven months only, we see how coolly God's judgments would be received in the world. Hence, with the view of engraving this penalty more deeply in the hearts of all, he wished to protract it longer — I will not say to seven years, since I have previously expounded the certain number as put for an uncertain one, implying a long space of time.

Seven years, then, shall pass away, says he, until thou shalt know that there is a lofty ruler in the kingdoms of men. This is the end of the punishment, as we have previously said, for I need not repeat my former remarks. But we must remember this — God mitigates the bitterness of the penalty by making it temporary. Then he proposed this end to induce Nebuchadnezzar to repent, as he required many blows for this purpose, according to the old proverb about the fool who can never be recalled to a sound mind without suffering calamity. Thus King Nebuchadnezzar ought to be beaten with stripes, to render him submissive to God, as he never profited by any holy admonition or any heavenly oracle. God does not treat; all in this way. Hence we have here a special example of his clemency, which provides for the punishment inflicted on King Nebuchadnezzar, being both useful and profitable. For the reprobate are more and more hardened against God, and are ever stirred up and excited to madness. It was an act, then, of special grace, when Nebuchadnezzar was chastised for the time by the hand of God, to cause his repentance and his owning God's entire sway over the whole world.

He says, that God may be Lord in the kingdom of men; because nothing is more difficult than to persuade tyrants to submit to the power of God. On the one side they confess themselves to reign by his grace; but at the same time, they suppose their own sway to be obtained by either valor or good fortune, and to be retained by their own guards, counsels, and wealth. Hence, as far as they can, they shut God out from the government of the world, while they are puffed up with a false conceit of themselves, as if all things were maintained in their present state by their valor or advice. This, then, was an ordinary effect when Nebuchadnezzar began to feel God to be the ruler in the kingdom of men, since kings wish to place him somewhere between themselves and the multitude. They confess the people to be subject to God's power, but think themselves exempt from the common order of events, and in possession of a privilege in favor of their lusts, relieving them from the hand and empire of God. Hence, as I have said, it was no common thing for Nebuchadnezzar to acknowledge God to reign in the earth; for tyrants usually enclose God in heaven, and think him content with his own happiness, and careless about mingling in the concerns of men. Hence thou mayest know him to be the ruler. He afterwards adds the kind of dominion, because God raises up whomsoever he pleases, and casts down others: God is not only supreme in the sense of sustaining' all things by his universal providence, but because no one without his will obtains empire at all. He binds some with a belt, and looseth the bonds of others, as it is said in the book of Job. (Job 12:18.) We ought not, therefore, to imagine God's power to be at rest, but we should join it with present action, as the phrase is. Whether tyrants obtain power, or sovereigns are pious and just, all are governed by God's secret counsel, since otherwise there could be no king of the world. It follows:

33. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws.

33. In ilia hora sermo completus fuit super Nebuchadnezer, et ab hominibus ejectus est, et herbam tanquam boves comedit, et rore coelorum corpus ejus irrigatum fuit, donec pilus.ejus quasi a.quilae crevit, et ungues ejus quasi avium.

The Prophet concludes what he had said: As soon as the voice had come down from heaven, Nebuchadnezzar was cast out from mankind! Some occasion of expelling him might have preceded this; but since the divination is uncertain, I had rather leave undetermined what the Holy Spirit has not revealed. I only wished to touch upon this point shortly, when he boasted in the foundation of Babylon by the fortitude of his own energy; since his own nobles must have become disgusted when they saw him carried away with such great pride; or he might have spoken in this way when he thought snares were prepared for him, or when he felt some crowds moved against him. Whatever be the meaning, God sent forth his voice, and the same moment he expelled King Nebuchadnezzar from the company of mankind. Hence, in the same hour, says he, the speech was fulfilled If a long period had interposed, it might have been ascribed to either fortune or other inferior means, as a reason; but when such is the connection between the language and its effect, the judgment is too clear to be obscured by the malignity of mankind, tie says, therefore, He was cast forth and fed with herbs, differing in nothing from oxen: his body was soaked in, rain, since he lay out in the open air. We are ourselves often subject to the drenching shower, and in the fields are sure to meet with it, and travelers often reach their inn wet through. But the Prophet speaks of the continuance of God's judgment, since he had no roof to shelter him, and always lay out in the fields. Hence he says, he was moistened by the dew of heaven until, says he, his nails became claws, and his hair like the wings of eagles This passage confirms what has been said concerning the explanation of the seven times as a long period, for his hair could not have grown so in seven months, nor could such great; deformity arise. Hence this change, thus described by the Prophet, sufficiently shews King Nebuchadnezzar to have suffered his punishment for a length of time, for he could not be so quickly humbled, because pride is not easily tamed in a man of moderate station, how much less then in so great a monarch! It afterwards follows:

34. And at the end of the days I Nebuchadnezzar 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, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:

34. Eta fine dierum,¹⁰ ego Nebuchadnezer oculos meos in coelum extuli, et intellectus meus ad me rediit, et excelsum benedixi, et viventem in secula laudavi et glorificavi, quia potestas eius potestas seculi,¹¹ et regnum ejus eum aetate et tetate.¹²

The Prophet again introduces King Nebuchadnezzar as the speaker. He says, then, After that time had elapsed, he raised his eyes to heaven Without doubt, he means those seven years. As to his then beginning to raise his eyes to heaven, this shews how long it takes to cure pride, the disease under which he labored. For when any vital part of the body is corrupt and decaying, its cure is difficult and tedious; so also when pride exists in men's hearts, and gains an entrance within the marrow, and infects the inmost soul, it is not easily plucked out; and this is worthy of notice. Then we are taught how God by his word so operated upon King Nebuchadnezzar, as not immediately and openly to withdraw the effect of his grace. Nebuchadnezzar profited by being' treated disgracefully during those seven years or times, and by being driven from the society of mankind; but he could not perceive this at once till God opened his eyes. So, therefore, God often chastises us, and invites us by degrees, and prepares us for repentance, but his grace is not immediately acknowledged. But lest I should be too prolix, I will leave the rest till to-morrow.

Grant, Almighty God, (since we are nothing in ourselves, and yet we cease not to please ourselves, and so are blinded by our vain confidence, and then we vainly boast in our virtues, which are worthless,) that we may learn to put off these perverse affections. May we so submit to thee as to depend upon thy mere favor: may we know ourselves, to stand and be sustained by thy strength alone: may we learn so to glorify thy name that we may not only obey thy word with true and pure humility, but also earnestly implore thy assistance, and distrusting ourselves, may rely upon thy favor as our only support, until at length thou gather-est us into thy heavenly kingdom, where we may enjoy that blessed eternity which has been obtained for us by thine only-begotten Son — Amen.