20 The tree that you saw, which grew, and was strong, whose height reached to the sky, and its sight to all the earth;
*Minor differences ignored. Grouped by changes, with first version listed as example.
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?
The tree that thou sawest - In these two verses Daniel refers to the leading circumstances respecting the tree as it appeared in the dream, without any allusion as yet to the order to cut it down. He probably designed to show that he had clearly understood what had been said, or that he had attended to the most minute circumstances as narrated. It was important to do this in order to show clearly that it referred to the king; a fact which probably Nebuchadnezzar himself apprehended, but still it was important that this should be so firmly fixed in his mind that he would not revolt from it when Daniel came to disclose the fearful import of the remainder of the dream.
The tree that thou sawest - The dream is so fully interpreted in the following verses that it needs no comment.
The tree which thou sawest, In these two verses is related part of the dream, which respects the flourishing estate of Nebuchadnezzar and his kingdom; See Gill on Daniel 4:10, Daniel 4:11, Daniel 4:12.
The tree is the king. The branches, the princes. The leaves, the soldiers. The fruits, the revenues. The shadow, the protection afforded to dependent states.
*More commentary available at chapter level.