Daniel 4:1

There are a number of words which Bible critics use which sound innocent enough until one understands what they mean by them. Talmud, Midrash, and Apocalyptic are three such words. For example, when Andrews writes that, "This chapter takes us again into the realm of the Apocalyptic,"[1] such a code cliche means, "Of course, there's not a word of historical truth in the whole passage!" There is, to be sure, a scriptural meaning of apocalypse. It is a New Testament Greek word which we have been unable to find anywhere in the Old Testament. "It means an uncovering, a revelation. In the New Testament it refers to the drawing away by Christ of the veil of darkness covering the Gentiles."[2] That latter meaning is indeed applicable to this chapter. God here enlightened the governing head of the whole Gentile world. In keeping with the respect and awe in which the whole pagan world looked upon dreams, God chose exactly that instrument of conveyance for the information that God determined should be imparted to Nebuchadnezzar. It is remembered that the dream was usually the method God chose when speaking to pagans, as for example in the case of Pharaoh.

Why should God have done such a thing as to teach Nebuchadnezzar of the existence and power of the one true and Almighty God? He did so in order that the Gentile world could have no excuse for their terrible apostasy during the pre-Christian centuries. As Paul stated it, "That which is known of God is manifest in them (the Gentiles); for God manifested it unto them" (Romans 1:19). Yes indeed the pre-Christian Gentiles knew God (Romans 1:21); and the episodes recorded in Daniel reveal some of the instances in which God "manifested" such knowledge to them.

It must be admitted that the Chosen People went into Babylonian captivity; and that the purpose of God required that at the end of seventy years Israel would be delivered from captivity and returned to "their land" until such a time as the Christ should be born of the posterity of Abraham. Given these undeniable facts, it was acutely necessary that God should have so instilled the knowledge of Himself and the fear of His Name in the Babylonian overlords of God's People that those all-powerful world rulers would have restrained themselves from the utter destruction of the Israel of God, and that, in time, they should have consented to allow the return of Israel to Jerusalem. In these glorious chapters of Daniel, one is permitted to see something of the amazing manner in which God accomplished those very objectives.

This chapter has the form of an edict published by Nebuchadnezzar to the whole world of his kingdom, following the "seven times" of his insanity, a sorrow brought upon him because of his pride, and which was revealed to him in advance by a dream interpreted by Daniel. The language of Nebuchadnezzar is a curious mixture of polytheistic and monotheistic expressions; but it gives every impression of being true and accurate in every particular.

Outline: the doxology (Daniel 4:1-3), Chaldeans cannot interpret the dream (Daniel 4:4-7); the dream was told to Daniel (Daniel 4:8-18), Daniel's interpretation of the dream (Daniel 4:19-26); Daniel's faithful counsel to Nebuchadnezzar (Daniel 4:27); the events foretold indeed occur (Daniel 4:28-33); Nebuchadnezzar restored after his illness passes (Daniel 4:34-36); Nebuchadnezzar praises the True God (Daniel 4:37).

Daniel 4:1-3

"Nebuchadnezzar the king, unto all the peoples, nations, and languages, that dwell in all the earth: Peace be multiplied unto you. It hath seemed good unto me to show the signs and wonders that the Most High God hath wrought toward me. How great are his signs and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation."

THE DOXOLOGY

Some critics are quick to assert that a pagan like Nebuchadnezzar could never have used such language as appears here; but such assertions prove merely that the critics are not nearly as intellectually alert as was Nebuchadnezzar. Nebuchadnezzar learned the lesson that the judgment against him was designed to impart. Although Nebuchadnezzar indeed recognized God as the Most High God and so spoke of him here, it is likely that Nebuchadnezzar still fell short of recognizing God as the one and only God. The conception he apparently had was that the Most High God was "the greatest God of all," but not necessarily the only God.

Such language on the part of Nebuchadnezzar also indicates the influence which Daniel doubtless exercised upon Nebuchadnezzar. Therefore, "The theocratic language here is probably due to the influence of Daniel."[3]

The form of the edict as exhibited in these three verses indicates that, "Here is a state paper incorporated into God's Word; this shows that inspiration of Scriptures is by virtue of the Divine authority of the person at whose direction a given word is included."[4] An ass's words are even included in Scripture in Numbers 22:28,30.

Owens mistakenly affirmed that these three verses are actually the conclusion of the previous chapter, "They are the happy ending of chapter three."[5] However, Thomson stated that, "It is difficult to see anything that could even seem to be a reason for such a division!"[6] Our own opinion is that the verses appear exactly where they belong.