DANIEL CHAPTER FOUR [Part 4] – By Bro. David Rice
NEBUCHADNEZZAR’S MADNESS – A STUDY OF DANIEL, CHAPTER FOUR
“Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase” (Daniel 4:37).
This is the third time Nebuchadnezzar was moved to praise God. After Daniel interpreted the king’s dream of the image in chapter two, Nebuchadnezzar praised Jehovah as “a God of gods, and a Lord of kings, and a revealer of secrets” (Daniel 2:47). After the three Hebrews were delivered from the fiery furnace, he affirmed “There is no other God that can deliver after this sort” (Daniel 3:29). But the praise of Daniel 4:37 exceeds them both.
Nebuchadnezzar passed through seven seasons of abasement and was humbled — just as the world has been abased and humbled through sin and death. After seven millenniums the world will worship God for all His blessings. Nebuchadnezzar’s sanity and dominion was restored to him after his ordeal. So will mankind’s reason and dominion be restored to them after their ordeal. Then Christ will say to all the obedient, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34). Then they will “praise, extol and honour” the “King of heaven” as never before.
THE INTRODUCTION
Verses 1 through 3 are an introduction by Nebuchadnezzar, addressed to the people of his realm. [Dan. 4:1-3] “Unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to shew the signs and wonders that the 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.”
We observed in previous chapters the positive character of this king, and the honesty of his decrees, notwithstanding their severity. His honesty shines through here as well. It is right for men and women to mark their experiences, and note the hand of providence in them — and express their appreciation forth rightly. Nebuchadnezzar did this, by decree to all his realm. So should we express the “praises of him who hath called (us) out of darkness into his marvellous light” (1 Peter 2:9).
Nebuchadnezzar was not a fully converted man. There is no record that he adopted the ways of God’s people or became a proselyte to the Jewish faith. But he honestly testified what God had done through this experience. He recorded the experience in detail, and frankly admitted his formerly proud demeanour. Confession is good for the soul. Nebuchadnezzar’s confession of his pride was to his credit.
So should we be honest of heart to recognize our sins. Without this quality, we lose the value of our experiences. Shall we need them repeated? Or will we learn quickly, humbly, and be both profited in character, and spared further adversity? Remember that the faithful 144,000 of Revelation chapter seven were spared the four winds of trouble, whereas the great multitude who had spots of sin on their robes were allowed to pass through that trouble for their purging.
THE SETTING
This episode began with a dream. Nebuchadnezzar remembered it vividly. He sensed that this dream, like that in his second year, recorded in chapter two, had a deep meaning. As before, he commanded his wise men and counsellors to interpret the dream, but none availed him. In his brasher, younger years, he had ordered their death, but by now he had mellowed somewhat and his policy was less intense.
We do not know in which year of his 43 years of reign this episode began, but most place it late in his reign. Probably this is correct. We have extant records from Babylon for the first eleven years of his reign, filled with activity and conquest. We have records from the scriptures of his 18th year when he took Jerusalem for the third time and put an end to Zedekiah’s kingdom (Jeremiah 52:29, 12).1 {(1) Jeremiah 52:12 calls this the 19th year of Nebuchadnezzar’s reign, using what historians call a non-accession year reckoning. This means the year a king came to the throne is counted as number one of his reign. Jeremiah 52:29 is appended by a scribe in Babylon, using Babylon’s accession year reckoning. This means the year a king came to the throne is counted as his year of accession, and his official year one begins with the following New Year’s Day.
Jeremiah chapter 52 was not written by Jeremiah himself, but assembled later from other sources. Notice Jeremiah 51:64, “Thus far as the words of Jeremiah” — showing he did not write the chapter following. Most of Jeremiah 52 comes from the book of 2 Kings. Jeremiah 52:1-27 are the same as 2 Kings 24:18 – 25:21. Jeremiah 52:31-34 matches 2 Kings 25:27-30. The four verses in Jeremiah between these two parts, namely 52:28-30, is a record not matched elsewhere. Apparently it was appended from information in Babylon in later years thus these few texts use the Babylonian method of counting years.}
Jeremiah 52:30 speaks of another campaign by Nebuchadnezzar five years later. Ezekiel 29:17 speaks of the 27th year of Ezekiel’s captivity, which would be the 34th year of Nebuchadnezzar. By this time Nebuchadnezzar’s army had taken Tyre after a lengthy siege (Ezekiel 29:18), and he would have more successes against Egypt as reward for his service against Tyre (Ezekiel 29:18-20). Probably after all of these came the fateful experience of Daniel chapter four.
By this time Daniel would be in his fifties, having served in the court of Nebuchadnezzar for more than 30 years. The others had all failed to interpret the king’s dream. “But at the last Daniel came in before me … in whom is the spirit of the holy gods … before him I told the dream” (Daniel 4:8). He remembered Daniel’s service three decades earlier, and was optimistic that Daniel could explain this dream also.
THE DREAM
The dream is recounted in verses 10 [Dan. 4:10] and forward. As dreams sometimes go, this one changed in ways that only a dream allows. It began with a large tree which gave shade, nourishment and comfort to all creatures within its influence — its height “reached unto heaven” [Dan. 4:11] and its breadth was as far as the eye could see.
An angel from heaven next appeared. He is termed “a watcher,” from the ability of angels above to observe the affairs of men below (verse 13, also verses 17, 23). [Dan. 4:13,17,23] The angel commanded the tree to be cut down, his branches cut off, his leaves shaken, his fruit scattered, the animals in its care dispersed, and the birds in its boughs driven away.
However, the stump of the tree remained and it was secured with bands of iron and brass, as though to protect it for a later regrowth. Note these metals — we will see them again in the prophecies of Leviticus, Deuteronomy, and Isaiah, which relate to this dream.
Then the symbolism changes and the subject changes from a tree to a man, “wet with the dew of heaven, and his portion with the beasts of the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him” (verse 15). [Dan. 4:15] It is here that we see the tree represents a mighty dominion of a great king, who was abased, roaming like an animal, his reason abated.
Then a most significant addition. “Let seven times pass over him” (verse 16). [Dan. 4:16] The mention of these “seven times” appears four times in this chapter — verses 16, 23, 25, 32. [Dan. 4:16,23,25,32] It is clearly a vital part of the lesson. And it is unique to the testimony of Daniel up to this point. Daniel is famous for time prophecies, but these appear mostly in the latter half of the book. Here only is a time feature mentioned from the first portion — except for the prophetic 10 days of testing we saw in chapter one.
The lesson of the dream follows in verse 17. “This matter is by the decree of the watchers [angels], and the demand of the word of the holy ones: to the intent that the living may know that the highest ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men” (Daniel 4:17).
Evidently this verse records the sentiments of Nebuchadnezzar, for the previous verses are part of his explanation, and in verse 18 [Dan. 4:18] which follows, Nebuchadnezzar is still the speaker. But verse 17 apparently expresses the king’s later appreciation of the meaning, added here as part of his testimony to the people of his realm. Notice the closing part – “the basest of men.” These would be Nebuchadnezzar’s own words respecting himself, in a public decree. This evidences the sincerity of his humility.
Let us be sincere like this in learning the lessons God has for us in our experiences.
Note also the words before that, “the Most High ruleth in the kingdom of men.” [Dan. 4:17] Six times in this chapter Nebuchadnezzar referred to Daniel’s Babylonian name, Belteshazzar, whose first three letters name the Babylonian God Bel. The king was still a heathen. But here, as in chapter three verse 29 [Dan. 3:29], he acknowledged the superiority of the most High. The time will yet come when the people of the world will similarly recognize that Jehovah is the “Most High,” and even more completely than Nebuchadnezzar, they will worship, honour and obey him. This is the work to be accomplished during the Millennium, which lies not quite four [now two] decades ahead.
THE INTERPRETATION
Verse 19 records Daniel’s reaction. He was stunned. “Then Daniel was … astonished for one hour.” He perceived that the dream applied to the king he served. He would that it were otherwise. “My lord, (may) the dream be to them that hate thee, and the interpretation to thine enemies” (verse 19). [Dan. 4:19] But it was about Nebuchadnezzar. Respectfully, dutifully, Daniel proceeds to explain.
The great tree represented the dominion of Nebuchadnezzar. “Thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth” (verse 22). [Dan. 4:22] The cutting of the tree represented the loss of his dominion, and a period of “seven times” would pass over Nebuchadnezzar. Meanwhile his reason would flee, he would eat grass as an animal, his hair and nails would grow, “till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will” (verse 25). [Dan. 4:25] Notice that Daniel did not add the words “the basest of men” — this would have been an affront to the dignity of the king — but a humbled Nebuchadnezzar did use them after the experience.
That the stump was preserved represented that Nebuchadnezzar’s kingdom would be restored — thus the dream ends on a note of hope. At this point Daniel kindly, cautiously, respectfully, advised the king what to do. “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” (verse 27). [Dan. 4:27]
May we learn from the spirit of Daniel. Let our words be respectful, specially to those of some authority. Do the younger ever speak disrespectfully toward their elders? Even the Law of Moses tells us this is not proper (Leviticus 19:32). Do brethren ever revile their leaders? Saint Peter observed such behaviour and warned against it (2 Peter 2:10). Is there ever a spirit of excited complaint? Jude warns against this also (Jude 1:9).
Even in our dealings with our peers, Jesus laid down a principle which will guide us. “With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again” (Matthew 7:2). If we are disrespectful in our language and demeanour toward others, others may exhibit the same toward us. If we wish courteous conduct from others, let us see that we are courteous toward them.
On the other hand, if we are despised without such cause, then we can rejoice for suffering as Jesus did — namely, for righteousness. “If, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God … Christ also suffered … leaving us an example … who did no sin” (1 Peter 2:20-22).
THE FULFILMENT
“All this came upon the king Nebuchadnezzar” (verse 28). [Dan. 4:28] There was a delay in the decree. Perhaps the king took Daniel’s advice, and his “tranquillity” was extended. But the time would come, and it did come, after 12 months. “At the end of twelve months he walked in the palace of the kingdom of Babylon,” admiring his attainments. “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 … the same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen” (verses 29-33). [Dan. 4:29-33]
But the restoration also followed. “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 … my reason returned unto me, and … the glory of my kingdom … and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase” (verses 34-37). [Dan. 4:34-37]
So with the world. Humanity began with our first parents in the garden, and to Adam was given a dominion which would have flourished in perfection had he obeyed God. He did not. The blight of sin and death followed, but after seven times passes over the world mankind will have their dominion restored. This is depicted in lovely terms in the last chapter of the Bible. “There shall be no more curse … they shall see (God’s) face; and his name shall be in their foreheads … and they shall reign for ever and ever” (Revelation 22:3-5). Thus shall the original dominion, lost in Eden, be restored to the world after 7000 years — 6000 years of sin and death, followed by the Millennium of Christ’s kingdom.
DEEPER MEANINGS
So far we have seen two meanings to the dream. It applied to Nebuchadnezzar personally, and in a deeper way to the human race. But this is not all. There is another layer of meaning which applies to the nation of Israel. In this case the kingdom which was removed for a season was the Jewish Kingdom which ruled from Jerusalem.
As Adam’s original right of dominion was from God, so the right of dominion of the Kingdom of Israel was from God. The kings who ruled there, ruled “upon the throne of the kingdom of Jehovah” (1 Chronicles 28:5). They were commanded in the Law of Moses to abide by the Law of God as the ruling law of their kingdom. “And it shall be, when he (the king anointed to rule Israel) sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear Jehovah his God, to keep all the words of this law and these statutes, to do them … that he turn not aside from the commandment, to the right hand, or to the left” (Deuteronomy 17:18-20).
That kingdom was typical of Christ’s kingdom which rules Earth during the Millennium. In fact, Christ rules by the same authority for as Ezekiel 21:27 says, the authority of that kingdom would be overturned, “until he come (Jesus) whose right it is; and I will give it him.” Christians have recognized Christ as their king during the entire Gospel Age, and since his return in 1874 his authority extends to the nations of Earth (Revelation 11:15). Now he prepares the world to recognize him as their king during the Millennium (Revelation 20:6).
The reason Nebuchadnezzar lost his kingdom for a season was pride and sin. The reason Adam lost his kingdom was disobedience to God’s command. The reason Israel lost their kingdom was pride, sin, and disobedience. But in each case, as the dream predicts, there is a recovery from the punishment when the lessons are learned, after “seven times” have passed.
“SEVEN TIMES”
This expression appears four times in the narrative. The word “times” is from the Chaldean word iddan, word number 5732 in Strong’s Concordance. “from a root corresponding to that of 5708; a set time; technically a year,” always rendered “time” or “times” in the common version. Word 5708, referenced in this definition, is ed, “from an unused root meaning to set a period …” (Strong’s Concordance).
Evidently the word applies to any regular period. It may be “technically a year,” but is also used more broadly. The word “year” appears nine times in the common English version of Daniel, each case referring to a specific year of the reign of a king. That word is Strong’s 8141 (once 8140 which is the Chaldean equivalent), which Strong defines as “a year”. Iddan, by contrast, is apparently more flexible. As it applies to Nebuchadnezzar’s madness, some suppose it was for seven years, but it may have been much briefer — seven seasons, or seven months, or some other period.
The flexibility of this word is useful in recognizing the deeper meanings of the dream. We have already remarked that the seven times applies to seven millenniums, as it applies to the kingdom of Adam which was lost in Eden, and restored as a result of the Seventh Millennium (Revelation 20:6).
As it applied to Israel in Daniel’s day, it apparently referred to the seven decades during which Babylon was granted power to rule over the kingdoms of that day. “These nations shall serve the king of Babylon seventy years” (Jeremiah 25:11). “After seventy years be accomplished for Babylon I will visit you” (Jeremiah 29:10).
During this period Israel lost their national sovereignty to Babylon. Because they would not submit to this punishment, they soon lost their kingdom completely and were dispersed from their homeland. The tree was cut down and those it nourished were scattered.
But they would be restored. Even when Jeremiah prophesied of Israel’s coming loss, he added prophecies of their later restoration. “There is hope in the end … thy children shall come again to their own border … Is Ephraim my dear son? … for since I spake against him, I do earnestly remember him still … I will surely have mercy upon him, saith Jehovah … set thine heart toward the highway … O virgin of Israel, turn again to these thy cities … I will bring again their captivity … there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks … Upon this I awaked … and my sleep was sweet unto me … Behold, the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast … I will watch over them, to build, and to plant, saith Jehovah” (Jeremiah 31:17-28).
These words were accomplished when the Israelites returned to their land after the empire of Babylon passed to king Cyrus, ruler of the Medo-Persian empire. In a deeper way, these words are being fulfilled during the present Harvest period, by the regathering of Israel from all the lands of their dispersion.
The seventy years of Babylon’s rule ran from 610 BC, when Babylon replaced Assyria as the ruling empire of the Middle East. 610 BC was the year the last capital of the Assyrian Empire, namely the city of Harran, fell to the Babylonian army. Seventy years later brings us to 540 BC, the year Cyrus mustered his armies to advance against the might of Babylon. After some skirmishes in the field of battle, the city of Babylon fell in October of the following year.
Thereafter Cyrus became master of the empire. The regnal years of both Babylon and Medo-Persia ran from the spring of the year. Thus when Babylon fell to Cyrus in October of 539 BC, that was about mid-way in the year which became Cyrus’ year of accession to the empire. His official “year one” began the next spring, with the commencement of the Babylonian month Nisanu (the Jewish month Nisan). That was in the year 538 BC. In that year, according to Ezra 1:1 (also 2 Chronicles 36:22), Cyrus issued his famous decree allowing the Israelites to return to Jerusalem and rebuild their temple. A summary of it is recorded in Ezra 1:1-4.2 {(2) Evidently there was more to the decree than appears in Ezra 1:1-4. The enemies of Israel were successful in stopping the temple construction, and it languished for 16 years before work resumed early in the 2nd year of Darius Hystaspes, king of Persia. It was completed late in the 6th year of that king. To justify resuming the work, a search was made in the records of Persia to locate the initial decree of Cyrus. Ezra 5:17 through Ezra 6:5 records the search, and the results – “there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written …” That record specified the dimensions of the temple to be rebuilt, the manner of construction, and the restoration of gold and silver vessels.}
GATES OF BRASS, BARS OF IRON
It is helpful to recognize the role of Cyrus in releasing the Jewish people from their bondage, because the book of Isaiah names him explicitly. “Thus saith Jehovah to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him … I will go before thee … I will break in pieces the gates of brass, and cut in sunder the bars of iron … for Jacob my servant’s sake, and Israel mine elect” (Isaiah 45:1-4).
The commentary by Jamieson, Fausset and Brown says Persian kings were not anointed, but “the expression is applied to (Cyrus) in reference to the Jewish custom of setting apart kings to the regal office by anointing.” In other words, Cyrus was anointed to a service for God. “I girded thee, though thou hast not known me” (verse 5). [Isa. 45:5; In Tamil ERV is near]
The gates of brass that would be loosed before him evidently refer to the “100 massive gates, twenty-five on each of the four sides of the city, all, as well as their posts, of brass, and the bars of iron with which the gates were fastened.”3 {(3) Jamieson, Fausett, Brown, citing Herodotus 1.179).} This reminds us of the bands of iron and brass which bound the stump of the fallen tree in the dream (Daniel 4:15). These are emblems of the power of Babylon which restrained the growth of Israel until those bands would be broken.
The same emblems appear in Psalms 107, in a passage which refers to Israel — punished by God for their rebellion, and later released from that punishment by God’s mercy. The segment of that psalm which refers to Israel is Psalms 107:10-16. The closing verse of that passage expresses what God does to release Israel. “He hath broken the gates of brass, and cut the bars of iron in sunder” (verse 16). [Psa. 107:16; In Tamil Psa. 107:15] This God did through Cyrus when he conquered Babylon and released the Israelites. This also God does through Jesus, whom Cyrus represented, now that Jesus has returned to take control of this world.
Christ returned in 1874 according to the prophecy of 1335 years in Daniel 12:12. In that year the first and only Jewish prime minister of England was elected, namely Lord Beaconsfield, sometimes called Disraeli. In 1878 he was prominent at the Berlin Congress of Nations which met to resolve the aftermath of a war between Russia and Turkey, which was ruled by the Ottoman Empire, which also controlled Palestine. The treaty which was drawn up agreed that all residents would be granted equal protection and rights of the law. This included Jews in Palestine. This opened up the opportunity for a resettlement of the land by the Jewish people. In that very year, 1878, the Jewish colony Petah Tikvah was established, the early sign of Jewish regathering.
However, there was no hope of establishing an independent homeland for the Jews until the grip of the Ottoman Empire was removed. That empire decomposed in a seven-year period, from 1911 to 1918. In 1911 Italy attacked their north African holdings. In 1912 Greece and Turkey were at war. In 1913 Turkey ceded away her European holdings to the Great Powers. In 1914 Turkey sided with Germany in the Great War, and by the close of that War, in 1918, the Ottoman Empire lay in dust and ashes. The history of Turkey began anew in 1918.
This seven-year period remarkably parallels the seven years during which the Babylonian Empire took control of the land of Israel 2520 years earlier. As noted above, Babylon took the last stronghold of the Assyrian empire in 610 BC. Subsequently they crossed the Euphrates into the holy land in 607 BC, beginning a conquest which resulted four years later, 603 BC, in the declaration of Daniel, “The God of heaven hath given thee (Nebuchadnezzar) a kingdom, power, and strength, and glory … Thou art this head of gold” (Daniel 2:1, 37, 38).
During World War I, when the British occupied Palestine, shortly before they took Jerusalem, the British government formally declared their intention to make of Palestine a national homeland for the Jewish people. This was known as the Balfour Declaration (named for Lord Balfour). This promise ultimately took shape by the reestablishment of the nation of Israel in 1948. Thus the national hopes of Israel began to sprout again as a consequence of World War I.
The campaign of Babylon’s conquest in the holy land began in 607 BC, and the war which snapped the bands of “iron and brass” allowing the nation to grow again began in 1914. Between these two dates is 2520 years. (607 + 1914 = 2521. Subtract one year to account for the absence of a year “zero” between the BC and AD eras. This results in 2520 years total.)
The span of 2520 years is renown as the period of Gentile Times, from Babylon to the Great War, which restrained the growth of Israel’s national hopes. It is exactly seven “times” of 360 years each, which is the length of a prophetic “time” in both Daniel and Revelation (Daniel 7:25, 12:7, Revelation 12:14). [A](This may be explained in more detail in the next issue.)
FOUR APPLICATIONS
We now have four applications of the “seven times” mentioned in Nebuchadnezzar’s dream.
Is it merely a coincidence that the expression “seven times” appears four times in the narrative of Daniel chapter four? Or is this perhaps related to the four layers of meaning of the “seven times”? Remember the word for times, iddan, is a flexible word which can refer to any regular period of time. It was the right choice if the dream was meant to cover various different fulfilments.
LEVITICUS 26
Long before the days of Daniel, Moses also predicted “seven times” of punishment upon Israel if they were disobedient to the Law given by God. This warning appears in Leviticus chapter 26. There, just as in Daniel chapter four, the expression “seven times” appears exactly four times (verses 18, 21, 24, 28). [Lev. 26:18,21,24,28]
There also, the symbols of iron and brass represent the oppressive powers which would punish Israel and restrain their national hopes. “I will break the pride of your power (their power as a nation); and I will make your heaven as iron, and your earth as brass” (Leviticus 26:19). Heaven and earth are used widely in scripture to represent the governing powers, religious and civil, which rule the world.
Deuteronomy 28:23 uses the same symbols. If Israel became and remained disobedient, “thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron … Jehovah shall cause thee to be smitten before thine enemies … and shalt be removed into all the kingdoms of the earth.” This occurred when their nation was conquered.
These predicted punishments became ripe during the Babylonian empire. This is indicated in Leviticus 26:32. “I will bring your land into desolation: and your enemies which dwell therein shall be astonished at it.” The desolation of the land occurred during the Babylonian empire (compare 2 Chronicles 36:21).
Also Leviticus 26:34, 35 “Then shall the land enjoy her Sabbaths, as long as it lieth desolate, and ye be in 10 your enemies’ lands … as long as it lieth desolate it shall rest; because it did not rest in your Sabbaths, when he dwelt upon it.” The land kept Sabbath after Israel was scattered by the Babylonians (2 Chronicles 36:21).
Also Leviticus 26:31, “I will … bring your sanctuaries unto desolation.” The temple at Jerusalem was burned by the Babylonians (2 Chronicles 36:19).
ROAMING AS A BEAST
A prominent part of Nebuchadnezzar’s dream was that “his heart (would) be changed from man’s, and … a beast’s heart … given unto him” (Daniel 4:16). He would eat grass like an animal, live in the open, and “be wet with the dew of heaven” like animals.
This symbol also is meaningful. During the 2520 years of Israel’s punishment they were subject to four world powers — Babylon, Medo-Persia, Greece, and Rome. Rome would split into the various countries of Europe, into which many of the Jews were scattered and ruled. These four empires are represented in Daniel chapter seven as four animals — a lion, bear, leopard, and “dreadful” beast — showing how God perceives these empires which ruled mankind so long. “As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people” (Proverbs 28:15).
While Nebuchadnezzar was insane, he conducted himself as an animal, representing the beastly conduct of the nations which rule the world. While Babylon ruled for seven decades, they were as a lion (Daniel 7:4). While the four empires of Daniel ruled the world for 2520 years, they were pictured like powerful animals. While mankind endures seven millenniums before they are fully restored, most of that time is under the rule of fallen governments —“beasts.” But in the end the people are relieved of the burdens, stand upright again, reason and dignity restored, and they praise the King of Heaven. Nebuchadnezzar did this literally. Israel rejoiced when they returned to Judea after their Babylonian captivity. Now in their regathering after the 2520 years, many of them already give thanks to God, and the remainder will do so soon according to Zechariah 12:10. When the Millennium has done its work among men, the entire world will rejoice in their restoration to a full standing of perfection, so long ago lost in Eden.
At last everyone who responds to God’s grace will “praise and extol and honour the King of Heaven, all whose works are truth, and his ways judgment” (Daniel 4:37).
– By Br. David Rice – From Faithbuilders Fellowship, April 2006.
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Good subject.
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