We are in Daniel 4 and today we’re going to look at the second dream given to Nebuchadnezzar by God, the purpose of which was to help Nebuchadnezzar avoid the judgment that is the natural consequence of pride. However, knowing that Nebuchadnezzar was not going to heed that warning, his downfall is predicted in the dream. Here is the dream…
10 The visions of my head as I lay in bed were these: I saw, and behold, a tree in the midst of the earth, and its height was great. 11 The tree grew and became strong, and its top reached to heaven, and it was visible to the end of the whole earth. 12 Its leaves were beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the heavens lived in its branches, and all flesh was fed from it.
Okay so far, right?
Oh, if only the dream could have ended there with “and they lived happily ever after.” But there was a significant problem. There was a sickness in the tree that could no longer be countenanced. It was time for judgment.
David Jeremiah points out several positive characteristics of this tree:
- It is strategically located: “in the midst of the earth.”
- It is strong: “the tree grew and became strong.”
- It stretched to the heavens: “its top reached to heaven.”
- It was seen by the entire world: “visible to the end of the whole earth.”
- It was superbly productive: “its leaves were beautiful and its fruit abundant.”
- It supplied nourishment for everyone: “in it was food for all…all flesh was fed from it”
- It sheltered the animals: “the beasts of the field found shade under it.”
- It sustained the birds: “the birds of the heavens lived in its branches”
13 “I saw in the visions of my head as I lay in bed, and behold, a watcher, a holy one, came down from heaven. 14 He proclaimed aloud and said thus: ‘Chop down the tree and lop off its branches, strip off its leaves and scatter its fruit. Let the beasts flee from under it and the birds from its branches. 15 But leave the stump of its roots in the earth, bound with a band of iron and bronze, amid the tender grass of the field. Let him be wet with the dew of heaven. Let his portion be with the beasts in the grass of the earth. 16 Let his mind be changed from a man’s, and let a beast’s mind be given to him; and let seven periods of time pass over him. 17 The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.’
Nebuchadnezzar is obviously troubled and needed Daniel to tell him what this dream meant. Thus after commending Daniel, he says “tell me the visions of my dream that I saw and their interpretation” and then recounts the dream.
It involved a very large tree, which was obviously important due to its height and strength. It was visible in “the whole earth.” It benefited the animal kingdom by its beauty and the benefits of abundant food, shade and protection (a resting place for birds).
Porteous notes that Bentzen “refers to a building inscription of Nebuchadnezzar in which Babylon is compared to a spreading tree” (Norman W. Porteous, Daniel: A Commentary, p. 68). Young states, “Among the commentators Haevernick particularly has illustrated the fondness with which the Orientals depicted the rise and fall of human power by means of the symbol of a tree” (Young, p. 101).
A lofty, pre-eminent, verdant, protective, fruitful, long-lived tree is a common symbol for the living, transcendent, life-giving, sustaining Cosmos or Reality or Deity itself. A sacred tree at the center of the earth symbolically links earth and heaven; a tree of life grows in God’s garden; world history can be symbolized as a tree (John Goldingay, Daniel, vol. 30, Word Biblical Commentary, p. 87).
It wasn’t uncommon in the Bible for a tree to be used for symbolic purposes (2 Kings 14:9; Psalm 1:3; 37:35; 52:8; 92:12; Ezekiel 17).
Nebuchadnezzar is like a tree reaching from earth to heaven (4:8, 17, 19 [11, 20, 22]) and protecting the birds, which themselves defy the separation between earth and heaven (4:9, 18 [12, 21]); yet he is subject to judgment from heaven (4:10, 20, 28 [13, 23, 31]). The heaven to which he reached will supply his humble needs as it supplies those of the rest of creation (4:12, 20, 22, 30 [15, 22, 25, 33]; 5:21). In the end he will need to look to heaven as the real source of help, rather than pretending to be self-sufficient, to acknowledge that heaven rules, and as a king on earth to worship the King of heaven who rules in heaven as on earth (4:23, 31, 32, 34 [26, 34, 35, 37]; cf. “Lord of heaven,” 5:23). (John Goldingay, Daniel, vol. 30, Word Biblical Commentary, p. 89).
As Nebuchadnezzar observed the scene, an actor appears in the form of “a watcher and an holy one” who is described as coming “down from heaven.” An angel came down from heaven and proclaimed, “Chop down the tree and lop off its branches, strip off its leaves and scatter its fruit. Let the beasts flee from under it and the birds from its branches” (Dan. 4:13). This was the troubling part of Nebuchadnezzar’s dream. It was an immediately harsh, but ultimately hopeful, picture.
Our text calls this angel a “watchman.” John Goldingay indicates: “An earthly king had watchmen, for instance, who were the eyes and ears whereby he controlled and provided for his realm (see n. 3:2.c). The heavenly king governs his realm by similar means, members of the Council of Yahweh (1 Kgs 22:19–22; Job 1–2; Ps 89:6–8 [5–7]; Jer 23:18) who act as his eyes (2 Chr 16:9; Zech 4:10; cf. 1:9), keeping him informed on the affairs of his realm and seeing that his will is put into effect throughout it. (Daniel, vol. 30, Word Biblical Commentary, p. 88).
Revelation 4:8 speaks of the four angelic creatures seen by John hovering around the throne of God, having “six wings [and] were full of eyes around and within.” These angels are prepared to do his bidding, as David wrote:
Bless the LORD, O you his angels, you mighty ones who do his word, obeying the voice of his word! Bless the LORD, all his hosts, his ministers, who do his will! (Psalm 103:20-21)
So this watcher is most likely an angel sent from God even though the word angel is not used. The expressions “watchers” and “the holy ones” are mentioned in verse 17 by the messenger himself. Nebuchadnezzar seems to use the term in its heathen connotation as he understood it. He probably would not have understood what was meant by using the term angel in this connection, although he used angel himself in 3:28.
“This immense tree, beautiful in appearance, beneficial and generous to all that sought food and shelter, was destined for the axe. Not only would it be taken to the ground, but its branches would be stripped and its fruit scattered. There it would lie, exposed to the elements, helpless and worthless” (Amir Tsarfati, Discovering Daniel, p. 85).
The tree was not utterly destroyed, however. There was a ray of hope that the tree would be revived later. “The stump would not be ground down or cut to pieces. It would remain, and with it, the root system below. True, it would be bound with an band of iron and bronze so that it could not grow. But there would still be life” (Amir Tsarfati, Discovering Daniel, p. 85). Matthew Henry says, “God in judgment remembers mercy; and may yet have good things in store for those whose condition seems most forlorn” (Commentary on the Whole Bible, p. 1089).
“This is so typical of God’s punishments. They can be harsh and devastating, because that is often what is needed to wake us up to our sin. Yet if we look hard into the darkness of our struggle, we’ll see a flicker of light. That is where mercy waits. That is where we will find forgiveness, reconciliation, and, once again, joy” (Amir Tsarfati, Discovering Daniel, p. 85).
The stump is to be surrounded by the tender grass of the field, to be wet with the dew of heaven, and to have its portion with the beasts of the earth. It seems evident that the description goes beyond the symbol of a stump to the actual fulfillment in Nebuchadnezzar’s experience.
Thus, the stump was personified as a person who would spend a period of time away from the comforts of the palace, living in the wild and acting like a wild animal. But the transition in imagery from stump to person didn’t last long. This news wasn’t good. Nebuchadnezzar was about to lose his sanity and live in the wild like an animal.
This would be for a period of seven years (cf. LXX). This was the decision of the Most High God. Literally it is “seven times,” but as we will see in Daniel 7:25 and 12:7 (confirmed by Revelation 12:14), this refers to “seven years.” It is certain that the period is specific and not more than seven years.
One wonders who had political power during this seven years when Nebuchadnezzar was away from the throne. Wiersbe suggests that Daniel and the other officers managed the affairs of the kingdom.
God could have destroyed both this king and his kingdom, but He still had purposes to fulfill for His people and His prophet Daniel.
The dream concludes with a purpose statement:
“The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.” (Daniel 4:17)
The purpose is that people living in the world may recognize the true God described as “the most High” and acknowledge Him as the true ruler of men, who has the power to place “the basest of men” over earthly kingdoms. That God can set up in a position of power the lowliest of men is a common truth of Scripture (see 1 Sam. 2:7-8; Job 5:11; Psa. 113:7-8; Luke 1:52; and the story of Joseph). This statement is a direct confrontation of Nebuchadnezzar’s pride in his own attainments and power.
Sinclair Ferguson has said, “The purpose of this dream and decree was not left to Nebuchadnezzar’s imagination. It was to teach men that God reigns, that He sets up and pulls down kingdoms, that His action in history focuses on the work of humbling men in order that they may dispense with their foolish pride and acknowledge Him as their God.”
Every blessing in life, even Nebuchadnezzar’s position of power was a gift from God. Nebuchadnezzar failed to realize that or refused to acknowledge that (Dan. 4:17, 25, 32; 1 Cor. 4:7), even though it was the truth.
The king could issue his decrees (2:13, 15; 3:10, 29; 6:7-10, 12-13, 15, 26), but it was the decrees from the throne of heaven that ruled events on earth (4:17, 24; 9:24-27). “The Lord has established his throne in heaven, and his kingdom rules over all” (Psalm 103:19 NIV). Psalm 33:10-11 states: “The Lord brings the counsel of the nations to nothing; he frustrates the plans of the peoples. The counsel of the Lord stands forever, the plans of his heart to all generations.” All rulers need to realize that they rule not because they are masters of their fate or captains of their souls, but only by the permission of God (Rom. 13:1, 4). According to Paul all authorities are “appointed by God” (Rom. 13:2) and are “God’s servants” (Rom. 13:4).
This is God’s eternal purpose—that He would receive the glory as the sovereign ruler of the universe. The Most High wanted to ensure that the king knew who He was, the Jews knew who He was, and the Gentiles of all the nations knew who He was. This was the difficult lesson that Pharoah, another oppressive king, had to learn (Exodus 4-14). This may be the most difficult lesson that we have to learn as well. But when we do learn it, it provides an abundance of peace and security, knowing that God is in ultimate control of all things and that He is working all things together for our good and for His glory (Rom. 8:28-29).
We must remember that history is God’s story. He reigns when the politicians we vote for get into office, and He reigns when those we oppose get elected. God is sovereign over the rulers of this world (Dan. 4:17). We can trust Him to do what is right because His “works are truth, and His ways justice” (Dan. 4:37).
Clyde Kilby of Wheaton College said one time,
I shall bet my life on the assumption that this world is not idiotic, neither run by an absentee landlord, but that today, this very day, some stroke is being added to the cosmic canvas that in due course I shall understand with joy as a stroke made by the architect who calls himself Alpha and Omega.
Even when life seems to be falling apart, when everything seems to be going against you, God is still in control.
According to Isaiah the very fact that God is God means he had a determinate purpose in history from the very beginning and that this purpose cannot be frustrated:
I am God and there is no other; I am God and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand and I will accomplish all my purpose.’ (Isaiah 46:9-10)
Jeremiah, in his Lamentations over Jerusalem, reflects on God’s capacity to wield the nations and concludes that no human commands are ever executed unless the Lord ordains it:
‘Who has commanded and it came to pass, unless the Lord has ordained it? Is it not from the mouth of the Most High that good and evil come?” (Lamentations 3:27-38 cf. Isaiah 45:1-7)
Seventy-two times in the Bible, God uses the words “then they will know that I am the LORD
or words similar to that. Of that number, 58 are found in the writings of Daniel’s contemporary, the exilic prophet Ezekiel. A key theme in Ezekiel was that God was bringing judgment upon His people so that the Jews would know that He is the Lord.
But the house of Israel rebelled against me in the wilderness. They did not walk in my statutes but rejected my rules, by which, if a person does them, he shall live; and my Sabbaths they greatly profaned.
Then I said I would pour out my wrath upon them in the wilderness, to make a full end of them. But I acted for the sake of my name, that it should not be profaned in the sight of the nations, in whose sight I had brought them out. . . .
because they rejected my rules and did not walk in my statutes, and profaned my Sabbaths; for their heart went after their idols. . . . But I withheld my hand and acted for the sake of my name, that it should not be profaned in the sight of the nations, in whose sight I had brought them out. (Ezekiel 20:13-14, 16, 22)
Ezekiel also records that God will ultimately deliver and bless Israel, again “for the sake of his name.”
Therefore, say to the house of Israel, thus says the Lord: “It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name which you have profaned among the nations to which you came. And I will vindicate the holiness of my great name. . . It is not for your sake, that I will act says the Lord God; let that be known to you. Be ashamed and confounded for your ways, O house of Israel” (Ezekiel 36: 22, 23, 32).
But God would later restore the Jews to their homeland so that the world would know that He is the Lord. Time after time in Ezekiel, the reason God gives for His present and future judgments and His present and future restorations was so that all people could see Him for Who He is. He’s not just another God. He’s the King of kings and Lord of lords.
Being troubled by this dream, Nebuchadnezzar reiterated his confidence in Daniel’s ability to interpret it in v. 18, saying “And you, O Belteshazzar, tell me the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation, but you are able, for the spirit of the holy gods is in you.”
John Phillips says, “The king was on tenterhooks. The longer Daniel paused, the greater grew the tension and the deeper was the unease of the king. Doubtless, by now he was inwardly terrified. Daniel was not a man to sidestep unpleasant truth. At the same time, he was a man of like passions as we are; he was not immune to fear. He was fully aware that monarchs are apt to wreak fearful vengeance on those who assailed their ears with unwelcome news. And Daniel well knew the temper of this particular king. He sought diplomatically to prepare the king for the worst” (Expoloring Daniel, p. 76).
Grace Still Amazes 