25 that you shall be driven from men, and your dwelling shall be with the animals of the field, and you shall be made to eat grass as oxen, and shall be wet with the dew of the sky, and seven times shall pass over you; until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 restrainedhis 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:
That they shall drive thee from men - That is, thou shalt be driven from the habitations of men; from the place which thou hast occupied among men. The prophet does not say "who" would do this, but he says that it "would" be done. The language is such as would be used of one who should become a maniac, and be thrust out of the ordinary society in which he had moved. The Greek of Theodotion here is: καὶ σὲ ἐκδιώξουσιν kai se ekdiōxousin. The Codex Chisianus has, "And the Most High and his angels shall run upon thee - κατατρἑχουσιν katatrechousin - leading thee into prison," or into detention - εἰς φυλακὴν eis phulakēn - "and shall thrust thee into a desert place." The general sense is, that he would be in such a state as to be treated like a beast rather than a man; that he would be removed from his ordinary abodes, and be a miserable and neglected outcast.
This commences the account of the calamity that was to come upon Nebuchadnezzar, and as there have been many opinions entertained as to the nature of this malady, it may be proper to notice some of them. Compare Bertholdt, pp. 286-292. Some have held that there was a real metamorphosis into some form of an animal, though his rational soul remained, so that he was able to acknowledge God and give praise to him. Cedrenus held that he was transformed into a beast, half lion and half ox. An unknown author, mentioned by Justin, maintained that the transformation was into an animal resembling what was seen in the visions of Ezekiel - the cherubim - composed of an eagle, a lion, an ox, and a man. In support of the opinion that there was a real transformation, an appeal has been made to the common belief among ancient nations, that such metamorphoses had actually occurred, and especially to what Herodotus (iv. 105) says of the "Neuri" (Νευροι Neuroi) "It is said by the Scythians, as well as by the Greeks who dwell in Scythia, that once in every year they are all of them changed into wolves, and that after remaining in that state for the space of a few days, they resume their former shape."
Herodotus adds, however, "This I do not believe, although they swear that it is true." An appeal is also made to an assertion of Apuleius, who says of himself that he was changed into an ass; and also to the "Metamorphoses" of Ovid. This supposed transformation of Nebuchadnezzar some have ascribed to Satan. - John Wier "de Prcestigiis Daemonum," I. 26, John 4:1. Others have attributed it to the arts of magic or incantation, and suppose that it was a change in appearance only. Augustine ("de Civit. Dei." lib. xviii. cap. 17), referring to what is said of Diomed and his followers on their return from Troy, that they were changed into birds, says that Varro, in proof of the truth of this, appeals to the fact that Circe changed Ulysses and his companions into beasts; and to the Arcadians, who, by swimming over a certain lake, were changed into wolves, and that "if they ate no man's flesh, at the end of nine years they swam over the same lake and became men again."
Varro farther mentions the case of a man by the name of Daemonetus, who, tasting of the sacrifices which the Arcadians offered (a child), was turned into a wolf, and became a man again at the end of two years. Augustine himself says, that when he was in Italy, he heard a report that there were women there, who, by giving one a little drug in cheese, had the power of turning him into an ass. See the curious discussion of Augustine how far this could be true, in his work "de Civit. Dei," lib. xviii. cap. 18. He supposes that under the influence of drugs men might be made to suppose they were thus transformed, or to have a recollection of what passed in such a state "as if" it were so. Cornelius a Lapide supposes that the transformation in the case of Nebuchadnezzar went only so far that his knees were bent in the other direction, like those of animals, and that he walked like animals. Origen, and many of those who have coincided with him in his allegorical mode of interpreting the Scriptures, supposed that the whole of this account is an allegory, designed to represent the fall of Satan, and his restoration again to the favor of God - in accordance with his belief of the doctrine of universal salvation.
Others suppose that the statement here means merely that there was a formidable conspiracy against him; that he was dethroned and bound with fetters; that he was then expelled from the court, and driven into exile; and that, as such, he lived a miserable life, finding a precarious subsistence in woods and wilds, among the beasts of the forest, until, by another revolution, he was restored again to the throne. It is not necessary to examine these various opinions, and to show their absurdity, their puerility, or their falsehood. Some of them are simply ridiculous, and none of them are demanded by any fair interpretation of the chapter. It may seem, perhaps, to be undignified even to refer to such opinions now; but this may serve to illustrate the method in which the Bible has been interpreted in former times, and the steps which have been taken before men arrived at a clear and rational interpretation of the sacred volume. It is indeed painful to reflect that such absurdities and puerilities have been in any way connected with the interpretation of the Word of God; sad to reflect that so many persons, in consequence of them, have discarded the Bible and the interpretations together as equally ridiculous and absurd. The true account in regard to the calamity of Nebuchadnezzar is undoubtedly the following:
(1) He was a maniac - made such by a direct Divine judgment on account of his pride, Daniel 4:30-31. The essential thing in the statement is, that he was deprived of his reason, and that he was treated as a maniac. Compare Introduction to the chapter, II. (1).
(2) The particular form of the insanity with which he was afflicted seems to have been that he imagined himself to be a beast; and, this idea having taken possession of his mind, he acted accordingly. It may be remarked in regard to this,
(a) that such a fancy is no uncommon thing among maniacs. Numerous instances of this may be seen in the various works on insanity - or indeed may be seen by merely visiting a lunatic asylum. One imagines that he is a king, and decks himself out with a scepter and a diadem; another that he is glass, and is filled with excessive anxiety lest he should be broken; others have regarded themselves as deprived of their proper nature as human beings; others as having been once dead, and restored to life again; others as having been dead and sent back into life without a heart; others as existing in a manner unlike any other mortals; others as having no rational soul. See Arnold "on Insanity," I. pp. 176-195. In all these cases, when such a fancy takes possession of the mind, there will be an effort on the part of the patient to act in exact conformity to this view of himself, and his whole conduct will be adapted to it. Nothing can convince him that it is not so; and there is no absurdity in supposing that, if the thought had taken possession of the mind of Nebuchadnezzar that he was a beast, he would live and act as a wild beast - just as it is said that he did.
(b) In itself considered, "if" Nebuchadnezzar was deprived of his reason, and for the cause assigned - his pride, nothing is more probable than that he would be left to imagine himself a beast, and to act like a beast. This would furnish the most striking contrast to his former state; would do most to bring down his pride; and would most effectually show the supremacy of the Most High.
(3) In this state of mind, fancying himself a wild beast, and endeavoring to act in conformity with this view, it is probable that he would be indulged as far as was consistent with his safety. Perhaps the regency would be induced to allow this partly from their long habits of deference to the will of an arbitrary monarch; partly because by this indulgence he would be less troublesome; and partly because a painful spectacle would thus be removed from the palace. We are not to suppose that he was permitted to roam in forests at large without any restraint, and without any supervision whatever. In Babylon, attached to the palace, there were doubtless, as there are all over the East, royal parks or gardens; there is every probability that in these parks there may have been assembled rare and strange animals as a royal menagerie; and it was doubtless in these parks, and among these animals that he was allowed to range. Painful as such a spectacle would be, yet it is not improbable that to such a maniac this would be allowed, as contributing to his gratification, or as a means of restoring him to his right mind.
(4) A king, however wide his empire, or magnifient his court, would be as likely to be subject to mental derangement as any other man. No situation in life can save the human mind from the liability to so overwhelming a calamity, nor should we deem it strange that it should come on a king as well as other men. The condition of Nebuchadnezzar, as represented by himself in this edict, was scarcely more pitiable than that of George III of England, though it is not surprising that in the eighteenth century of the Christian era, and in a Christian land, the treatment of the sovereign in such circumstances was different from that which a monarch received in pagan Babylon.
(5) it cannot be shown that this did not come upon Nebuchadnezzar, as stated in this chapter Daniel 4:30-31, on account of his pride. That he was a proud and haughty monarch is apparent from all his history; that God would take some effectual means to humble him is in accordance with his dealings with mankind; that this would be a most effectual means of doing it cannot be doubted. No one can prove, in respect to any judgment that comes upon mankind, that it is not on account of some sin reigning in the heart; and when it is affirmed in a book claiming to be inspired, that a particular calamity is brought upon men on account of their transgressions, it cannot be demonstrated that the statement is not true. If these remarks are correct, then no well-founded objection can lie against the account here respecting the calamity that came upon this monarch in Babylon. This opinion in regard to the nature of the affliction which came upon Nebuchadnezzar, is probably what is now generally entertained, and it certainly meets all the circumstances of the case, and frees the narrative from material objection.
As a confirmation of its truth, I will copy here the opinion of Dr. Mead, as it is found in his "Medica Sacra:" "All the circumstances of Nebuchadnezzars cage agree so well with a hypochondriacal madness, that to me it appears evident that Nebuchadnezzar was seized with this distemper, and under its influence ran wild into the fields; and that, fancying himself transformed into an ox, he fed on grass after the manner of cattle. Forevery sort of madness is the result of a disturbed imagination; which this unhappy man labored under for full seven years. And through neglect of taking proper care of himself, his hair and nails grew to an uncommon length; whereby the latter, growing thicker and crooked, resembled the claws of birds. Now the ancients called people affected with this kind of madness, λυκάνθρωποι lukanthrōpoi, "wolf-men" - or κυνάνθρωποι kunanthrōpoi, "dog-men" - because they went abroad in the night imitating wolves or dogs; particularly intent upon opening the sepulchres of the dead, and had their legs much ulcerated, either from frequent falls or the bites of dogs. In like manner are the daughters of Proetus related to have been mad, who, as Virgil says, Ecl. vi. 48,
' - implerunt falsis mugitibus agros.'
'With mimic howlings filled the fields.'
For, as Servius observes, Juno possessed their minds with such a species of fury, that, fancying themselves cows, they ran into the fields, bellowed often, and dreaded the plow. Nor was this disorder unknown to the moderns, for Schneckius records a remarkable instance of a farmer in Padua, who, imagining himself a wolf, attacked and even killed several people in the fields; and when at length he was taken, he persevered in declaring himself a real wolf, and that the only difference consisted in the inversion of his skin and hair." The same opinion as to the nature of the disease is expressed by Dr. John M. Good, in his "Study of Medicine." So also Burton ("Anatomy of Melancholy," Part I. Section I. Memb. i. Subs. 4). Burton refers to several cases which would illustrate the opinion. "Wierus," says he, "tells a story of such a one in Padua, 1541, that would not believe the contrary but that he was a wolf. He hath another instance of a Spaniard, who thought himself a bear. Such, be-like, or little better, were king Proectus' daughters, that thought themselves kine" - an instance strikingly resembling this case of Nebuchadnezzar, who seems to have imagined himself some kind of beast. Pliny, perhaps referring to diseases of this kind, says, "Some men were turned into wolves in my time, and from wolves to men again," lib. viii. c. 22. See Burton as above.
And thy dwelling shall be with the beasts of the field - That is, as above explained, thou wilt imagine thyself to be a beast, and wilt act like a beast. Indulgence will be given to this propensity so as to allow you to range with the beasts in the park, or the royal menagerie.
And they shall make thee to eat grass as oxen - That is, this shall be thy propensity, and thou shalt be indulged in it. Fancying himself a beast of some kind - probably, as appears from this expression, "an ox" - nothing would be more natural than that he should attempt to live as oxen do, on grass, that he should be so far indulged that his food would consist of vegetables. Nothing is more common among maniacs than some such freak about food; and it is just as likely that a king would manifest this as any other man. The word "grass" here (עשׂבא ‛ı̂s'ebâ', Hebrew: עשׂב ‛ēs'eb) means, properly, "herbs; green herbs; vegetables" - represented commonly, as furnishing food for man, Genesis 1:11-12; Genesis 2:5; Genesis 3:18; Exodus 10:12, Exodus 10:15; Psalm 104:14. The word "grass," in our language, conveys an idea which is not "strictly" in accordance with the original. That word would denote only the vegetable productions which cattle eat; the Hebrew word is of a more general signification, embracing all kinds of vegetables - those which man eats, as well as those which animals eat; and the meaning here is, that he would live on vegetable food - a propensity in which they would doubtless indulge a man in such circumstances, painful and humiliating as it would be. The phrase "they" shall make thee eat grass," rather means, "they shall permit thee to do it," or they shall treat thee so that thou wilt do it. It would be his inclination, and they would allow him to be gratified in it.
And they shall wet thee with the dew of heaven - Or, shall Suffer you to be wet with the dew of heaven; that is, to be out in the open air - no improbable treatment of a maniac, and especially likely to occur in a climate where it was no uncommon thing for all classes of persons to pass the night under the sky.
And seven times shall pass over thee - See the notes at Daniel 4:16.
Till thou know - Until thou shalt effectually learn that the true God rules; that he gives authority to whom he pleases; and that he takes it away when he pleases. See the notes at Daniel 4:17. Nothing could be better fitted to teach this lesson than to deprive, by a manifest judgment of heaven, such a monarch of the exercise of reason, and reduce him to the pitiable condition here described.
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 (m) oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that (n) the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
(m) Not that his shape or form was changed into a beast, but that he was either stricken mad, and so avoided man's company, or was cast out because of his tyranny, and so wandered among the beasts, and ate herbs and grass.
(n) Daniel shows the reason why God punished him in this way.
That they shall drive thee from men,.... From conversation with men, as unfit for it; from his court and palace, from his nobles and princes. Saadiah interprets this of the angels: it may be rendered impersonally or passively, as in Daniel 4:33, "thou shalt be driven from men" (r); not by his family, his wife and children; or by his nobles, who are afterwards said to seek him; but by the most high God, and to show his power over him; and it may be by means of his ministering angels; or he was driven by his own fancy and imagination, which was suffered of God to prevail over him, judging himself not a man, but a beast; and so it was most agreeable to him to live with beasts, and not men:
and thy dwelling shall be with the beasts of the field; in the open air, or in some den and cavern, instead of being in his court, and among his nobles; a strange change of condition indeed! and in which he was preserved by divine Providence:
and they shall make thee to eat grass as oxen; imagining himself to be a beast, he should choose this sort of food, and eat it, and feed upon it with a gust, as if he had really been one; and besides, having no other food, would be obliged to eat this, as well as his degenerate and depraved imagination led him to it:
and they shall wet thee with the dew of heaven; strip him of his clothes, and leave him naked; so that he should have nothing to shelter him from the dew and rain, and other inclemencies of the heavens; and this his frenzy might lead him to do of himself:
and seven times shall pass over thee; which some understand of weeks, others of months, others of the seasons of winter and summer; but it is best to interpret it of seven whole years; See Gill on Daniel 4:16,
till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will; this was done, as for the instruction of men in general, so of Nebuchadnezzar in particular; that his proud heart and haughty spirit might be brought down, and be made to acknowledge that there was a God higher than he, that judgeth in the earth, and that rules and overrules, and disposes of all things in it according to his will and pleasure; see Daniel 4:17.
(r) "truderis", Michaelis.
they shall drive thee--a Chaldee idiom for "thou shalt be driven." Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts"; Daniel 4:34 proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace.
eat grass--that is, vegetables, or herbs in general (Genesis 3:18).
they shall wet thee--that is, thou shalt be wet.
till thou know, &c.-- (Psalm 83:17-18; Jeremiah 27:5).
They shall drive thee - This was such a thundering peal, that it was wonderful the king could endure to hear it without fury boiling in his heart, yet the Lord with - held him. Seven times - Seven years. 'Till thou know - How hard is it for lofty princes to learn this lesson.
*More commentary available at chapter level.