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I - was at rest - I had returned to my palace in Babylon after having subdued Syria, Phoenicia, Judea, Egypt, and Arabia. It was probably these great conquests that puffed him up with pride, and brought that chastisement upon him which he afterwards describes. See the dream of the emblematical tree explained.
I Nebuchadnezzar was at rest - Some manuscripts in the Greek add here, “In the eighteenth year of his reign Nebuchadnezzar said.” These words, however, are not in the Hebrew, and are of no authority. The word rendered “at rest” (שׁלה shelēh ) means, to be secure; to be free from apprehension or alarm. He designs to describe a state of tranquility and security. Greek, “at peace” - εἰρηνέυων eirēneuōn enjoying peace, or in a condition to enjoy peace. His wars were over; his kingdom was tranquil; he had built a magnificent capital; he had gathered around him the wealth and the luxuries of the world, and he was now in a condition to pass away the remainder of his life in ease and happiness.
In mine house - In his royal residence. It is possible that the two words here - house and palace - may refer to somewhat different things: the former - house - more particularly to his own private family - is domestic relations as a man; and the latter - palace - to those connected with the government who resided in his palace. If this is so, then the passage would mean that all around him was peaceful, and that from no source had he any cause of disquiet. In his own private family - embracing his wife and children; and in the arrangements of the palace - embracing those who had charge of public affairs, he had no cause of uneasiness.
And flourishing in my palace - Greek, εὐθηνῶν ἐπὶ τοῦ θρόνου μου euthēnōn epi tou thronou mou - literally, “abundant upon my throne;” that is, he was tranquil, calm, prosperous on his throne. The Chaldee word (רענן ra‛ănan ) means, properly, “green;” as, for example, of leaves or foliage. Compare the Hebrew word in Jeremiah 17:8; “He shall be as a tree planted by the waters - her leaf shall be green.” Deuteronomy 12:2, “under every green tree,” 2 Kings 16:4. A green and flourishing tree becomes thus the emblem of prosperity. See Psalm 1:3; Psalm 37:35; Psalm 92:12-14. The general meaning here is, that he was enjoying abundant prosperity. His kingdom was at peace, and in his own home he had every means of tranquil enjoyment.
Verse 4
In the events here narrated, several striking points may be noticed.DAR 86.2
1. Nebuchadnezzar was at rest in his house. He had accomplished successfully all his enterprises. He had subdued Syria, Phoenicia, Judea, Egypt, and Arabia. It was probably these great conquests that puffed him up, and betrayed him into such vanity and self-confidence. And this very time, when he felt most at rest and secure, when it was most unlikely that he would allow a thought to disturb his self-complacent tranquillity, — this very time God takes to trouble him with fears and forebodings.DAR 86.3
2. The means by which God did this. What could strike with fear the heart of such a monarch as Nebuchadnezzar? He had been a warrior from his youth. With the perils of battle, the terrors of slaughter and carnage, he had often stood face to face, and his countenance had not blanched, nor his nerves trembled. And what should make him afraid now? No foe threatened, no hostile cloud was visible. As the most unlikely time was taken for him to be touched with fear, so the most unlikely means was selected by which to accomplish it — a dream. His own thoughts, and the visions of his own head, were taken to teach him what nothing else could, — a salutary lesson of dependence and humility. He who had terrified others, but whom no others could terrify, was made a terror to himself.DAR 87.1
3. A still greater humiliation than that narrated in the second chapter was brought upon the magicians. There, they boasted that if they only had the dream, they could make known the interpretation. Here, Nebuchadnezzar distinctly remembers the dream, but meets the mortification of having his magicians ignominiously fail him again. They could not make known the interpretation, and resort is again had to the prophet of God.DAR 87.2
4. The remarkable illustration of the reign of Nebuchadnezzar. This is symbolized by a tree in the midst of the earth. Babylon, where Nebuchadnezzar reigned, was about in the center of the then known world. The tree reached unto heaven, and the leaves thereof were fair. Its external glory and splendor were great; but this was not all of it, as is the case with too many kingdoms. It had internal excellences. Its fruit was much, and it had meat for all. The beasts of the field had shadow under it, the fowls of heaven dwelt in the boughs thereof, and all flesh was fed of it. What could represent more plainly and forcibly the fact that Nebuchadnezzar ruled his kingdom in such a way as to afford the fullest protection, support, and prosperity to all his subjects? Really to accomplish this is the perfection of earthly governments, and the highest glory of any kingdom.DAR 87.3
5. The mercy that God mingles with his judgments. When order was given that this tree should be cut down, it was commanded that the stump of the roots should be left in the earth, and protected with a band of iron and brass, that it might not be wholly given to decay, but that the source of future growth and greatness might be left. The day is coming when the wicked shall be cut down, and no such residue of hope be left them. No mercy will be mingled with their punishment. They shall be destroyed both root and branch.DAR 88.1
6. An important key to prophetic interpretation. Verse 16 “Let seven times pass over him,” said the decree. This is plain, literal narration; hence the time is here to be understood literally. How long a period is denoted? This may be determined by ascertaining how long Nebuchadnezzar, in fulfillment of this prediction, was driven out to have his dwelling with the beasts of the field; and this, Josephus informs us, was seven years. A “time,” then, denotes one year. When used in symbolic prophecy, it would, of course, denote symbolic or prophetic time. A “time” would then denote a prophetic year, or, each day standing for a year, three hundred and sixty literal years. There will be occasion to refer to this fact under chapter 7:25.DAR 88.2
7. The interest that the holy ones, or the angels, take in human affairs. They are represented as demanding this dealing with Nebuchadnezzar. They see, as mortals never can see, how unseemly a thing is pride in the human heart. And they approve of, and sympathize with, the decrees and providences of God by which he works for the correction of these evils. Man must know that he is not the architect of his own fortune, but that there is One who ruleth in the kingdom of men, on whom his dependence should be humbly placed. A man may be a successful monarch, but he should not pride himself upon that; for unless the Lord had set him up, he would never have reached this position of honor.DAR 88.3
8. Nebuchadnezzar acknowledges the supremacy of the true God over the heathen oracles. He appeals to Daniel to solve the mystery. “Thou art able,” he says; “for the spirit of the holy gods is in thee.” The Septuagint has the singular, the Spirit of the holy God.DAR 89.1