(37) The King of heaven.--How far the king arrived at a belief in one God is not clear. There may be noticed, however, a progress in his spiritual character, effected by the grace of God, after each of the interviews which he held with the prophet. At first (Daniel 2:26) his belief was no higher than that which a heathen has in his own superstitions. This develops (Daniel 2:47) into a belief that Daniel's God is "a God of gods, a Lord of kings, and a revealer of secrets." But even at that time he had not arrived at anything like a belief that Jehovah was equal to his own gods. The story of the three holy children shows how little depth there was in his former profession, for in Daniel 3:15 he is represented as setting himself above all gods. After the miracle wrought in their behalf he acknowledges Jehovah to be "the most high God," though he continued to regard Him as only on a level with his own Bel-Merodach. This chapter represents him as recognising "the Most High" to be the cause of his recovery, and as praising the "King of heaven." Holding, as he did, the Babylonian theory of sickness, he must have supposed himself to have been under the influence of some evil spirit; and, with a view to his recovery, his magicians must have treated his disease with charms, amulets, exorcisms, and by placing before him images of his gods. This thanksgiving makes it possible to suppose that he had relinquished much of his belief in his former superstitions, and that he was advancing towards, if not actually in possession of, the truth.

Verse 37. - 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. The Septuagint Version has all the appearance of an original composition by a scribe, not impossibly in imitation of the Song of the Three Holy Children, taking as its theme the subject of the verse before us, "I confess and praise the Highest, who created the heaven and the earth and the sea. He is God of gods, and Lord of lords, and King of kings, because he doeth signs and wonders, and changeth seasons and times, taking away the kingdoms of kings and setting up others instead of them. Now from this time I shall worship him, and from fear of him trembling hath taken hold of me, and all the holy ones I praise, for the gods of the nations have not power in themselves to turn away the kingdom of a king to another king, and to kill and to make alive, and to do signs and marvels great and fearful; and to change very great matters according as the God of heaven did to me, and charged to me great things. I will offer sacrifices to the Highest every day of nay reign for my life, for a savour of sweet smell before the Lord, and what is pleasing before him I shall do, and the people and my nation and the countries which are in my dominion. And as many as shall speak against the God of heaven, and as many as shall be taken saying anything, these shall I condemn to death." Several of the phrases in this short hymn - for that it rather is than a version of an Aramaic original - are derived from other portions of Scripture; e.g. "for a savour of a sweet smell before the Lord." There are traces also of the familiar phenomenon of "doublets." Theodotion and the Peshitta agree with the Massoretic text. So far as the Massoretic text represents the original Daniel, there is no evidence that Nebuchadnezzar had ceased to be a worshipper of Bel-Marduk and Nebo and Nergal. Certainly he recognizes that Jehovah is to be worshipped also. Further, it is to be admitted that Nebuchadnezzar carries his adoration very near the point of true and exclusive worship. In what he came short it may be that he yielded to the political necessities of his situation - as Naaman bowing in the temple of Rimmon. Even an autocrat like Nebuchadnezzar would be conditioned by those who served him, and after his madness he would be specially under the power of those officials who had restored him to his place. Excursus on Nebuchadnezzar's Madness. The events of the fourth chapter of Daniel are full of elements that have caused question from the days of Porphyry downwards. Many of these have been discussed as they occurred in the narrative. The question of the madness of Nebuchadnezzar has several features which cause it to be of interest. Some of these have been passingly treated in reference to the passages in which they are mentioned. But to a thorough understanding of the matter it is well to collect these features together and discuss it as a whole. To do so effectively, we shall have to consider

(1) the nature of the disease under which Nebuchadnezzar suffered;

(2) the length of time during which he was under it;

(3) what evidence there is in the narrative, or on the monuments, of political changes during the time he was incapacitated.

1. The disease under which Nebuchadnezzar suffered. Dr. Pusey says (p. 428), "It is now conceded that the madness of Nebuchadnezzar agrees with the description of a rare sort of disease called lycanthropy, of which our earliest notice is a Greek medical writer of the fourth century after our Lord, in which the sufferer retains his consciousness in other respects, but imagines himself to be changed into some animal, and acts up to a certain point in conformity with that persuasion. Those who imagined themselves changed into wolves, howled like wolves, and (there is reason to believe, falsely) accused themselves of bloodshed." Archdeacon Rose, in the 'Speaker's Commentary,' says, "There is now no question that the disease under which Nebuchadnezzar is said to have suffered, is one of a well-known class of diseases known by such names as lycanthropy, kynanthropy, etc., according to the animal whose habits are simulated by the subject of this disease." There is no question that there was a disease that was so called: Dr. Pusey has collected proof of that. It is to be noted that all the instances he quotes are from ancient writers. It occurred also in Mediaeval times. The point that is not quite so certain is that Nebuchadnezzar had this disease. In the first place, lycanthropy has a distinct and definite meaning in mental pathology. Those suffering from it "abandon their homes and make for the forests, that they may consort with those they imagine to be their kind; they allow their hair and nails to grow; they carry their imitation so far as to become ferocious, and mutilate and even to kill and devour children." Here we must observe that the neglect of the person, with the result of hair and nails growing, is not peculiar to that form of madness, but is really common to many varieties of mental disease. The two other characteristics are more special - the endeavour to consort with animals of the species to which the patient imagines himself to belong, and the destructive ferocity that in the form of wolf-madness, lycanthropy, properly so called, led to cannibalism. Of neither of these symptoms have we any indubitable evidence in the narrative. In regard to the first, of Nebuchadnezzar it is certainly said (vers. 15, 23) that "his portion" should" be with the beasts of the field;" ver. 25, "Thy dwelling shall be with the beasts of the field;" but here there is nothing to indicate that Nebuchadnezzar did this out of a mad overmastering longing. Rather, the very opposite is implied by the statement (vers. 25, 32)," They shall drive thee from men, and thy dwelling," etc. So in ver. 33 it is said, "And he was driven from men." The question may be said to turn on the force of the word "they." It certainly may mean that the angels of God, as avenging spirits, might drive Nebuchadnezzar from men, and that his longing to consort with animals may have been the scourge that drove him, but that is not said or implied. It may have been the members of his own household that so drove him forth directly, or it may have been the indirect result of the cruel treatment intended to be curative. It may be urged that the statement, "Let a beast's heart be given him," implies this longing to consort with animals. In the first place, "heart," לְבַב (lebab), among the Shemites does not, as among Occidentals, mean the longing appetitive part of our nature, but really the spirit. In the next place, the reading in the Septuagint is quite different; it is not the "heart," לְבַב (lebab), but the "body," σῶμα, reading בְשַׂר (besar) instead of = = -לְבַב. (lebab). Indeed, when we turn to the Septuagint, we find a total want of all this appearance of abandoning house and home. In the statement of the dream (ver. 11, LXX.), "And it [the tree] was dragged and torn out, and in brazen fetters and shackles was it bound with them." Again, in the interpretation (ver 18, LXX.), "And they shall put thee in guard, and send thee to a desert place." When we turn to the fulfilment of the dream (ver. 25. LXX.), we find, "And the angels of heaven shall drive thee (διώ ξονταί σε) seven years, and thou shalt not be seen nor speak with any man; and thou shalt eat grass as an ox, and thy pasture shall be from the herb of the field." Again (vers. 27, 28. LXX.), "I was bound for seven years, and they fed me with grass as an ox, and my hairs became like eagles' feathers, and my nails like lions' claws, and my flesh and my heart were changed, and I walked naked among the beasts of the earth." The more I studied this, the less I was satisfied with the all-but universal decision that Nebuchadnezzar suffered under lycanthropy. Having a friend a specialist in mental disease, I submitted the case to him, giving him, in addition to what he found in his English Bible, the version or' the Septuagint. He is eminently qualified to judge all questions of mental disease. David Yellowlees, Esq., M.D., is head of one of the largest lunatic asylums in Scotland, Gartnavel, near Glasgow. He has been President of the Medico-Psychological Association of Great Britain; is Lecturer on Insanity in the University of Glasgow; and has had over thirty years' experience in the treatment of mental disease. He kindly wrote me the following, which he has permitted me to publish: - Nebuchadnezzar's illness was not lycanthropy; it was an attack of acute mania, which recovered, as such attacks usually do if uncomplicated, in seven months. Acute mania, in its extreme forms, exhibits all kinds of degraded habits, such as stripping off and tearing of clothes, eating filth and garbage of all sorts, wild and violent gesticulations, dangerous assaults, howling noises, and utter disregard of personal decency. The patient often is liker a wild animal than a human being. These symptoms merely show the completeness of the aberration, and do not at all indicate a hopeless condition. On the contrary, they are seen most frequently in the cases which recover. The king was apparently treated as kindly as the enlightenment of the times permitted - bound when injuring himself or others, taken to a desert place away from other men, and allowed a mad freedom, in which his attacks found relief and eventual recovery. In another communication, Dr. Yellowlees says, "The 'seven times' certainly did not mean seven years for recovery from that form of insanity; that is, acute mania would be most unlikely after so long a time. Seven months is a far more likely period."

2. This leads us to consider the second question - the length of time during which Nebuchadnezzar was under this malady. The phrase which states the duration occurs four times - vers. 16 (13), 23 (20), 25 (22), 32 (29) - and is always the same, "till seven times pass over him (thee)." שִׁבְעָה עַדָּנִין יַחְלְפוּן עֲלוהִי (sheebeah 'iddaneen yahelephoon 'alohee). The question turns on the sense to be given to 'iddan. This word is found thirteen times in this book - nine times besides the four times in this chapter. We find it three times in the second chapter, where it means the time during which certain planetary and stellar influences were at work. This naturally suggests the signs of the Zodiac and the phases of the moon, and therefore a month, though the probability is that the period in the king's mind was much shorter. The ruling phases of the moon would make a fourfold or threefold division not improbable, while the positions of the planets in the various astrological houses make it more likely that a day rather than even a month is meant. We find the word next in the following chapter (vers. 5 and 15), "At what time ('iddan) ye hear," etc. Here it means a point of time, and in the other verse (7), where the phrase occurs we have זִמְנָא (zimena), which usually means a set, fixed point of time. We find it again in the seventh chapter (vers. 12 and 25). In the twelfth verse, after the destruction of the fourth beast, the other beasts continue for "a season and time," זְמַן וְעִדָּן (z'man ve'iddan); it here means a space of time totally indefinite. In the twenty-fifth verse the word in question occurs three times in the phrase, "a time, times, and a dividing of time." Here it has been assumed to mean "a year," and this is certainly not improbable for this particular case; but nothing can be drawn from this as to the sense of the word elsewhere. So far as the usage of this book is concerned, we can say the word 'iddan means a space of time, the length of which is determined by the context. When we pass into the Targums, we find the same, or, if possible, even greater freedom of use. It is used for the time of old age in Psalm 71:9; in Ecclesiastes 3. for "the times." There is a phrase, 'iddan be'iddan ("time in times"), which is commonly understood to mean a year. This would render it probable that the word was originally some period much shorter than a year, probably a month; thus Genesis 24:55, where we render, according to the Massoretic, "a few days, at least ten." Onkelos renders, 'iddan be'iddan 'o 'asrah yarheen ("time in time, or ten months"), where the word certainly means "months." The usage of the Peshitta is much the same. Gaon Saadia would assign to 'iddan here the sense of "month;" in this he is followed by Lenormant. Notwithstanding the objections of critics and lexicographers, we venture to follow these two authorities the more readily that the critics have assigned no reason why we should not do so.

3. Is there any trace in the inscriptions surviving to us to throw light on this mysterious event? At one time it was supposed that in the Standard Inscription of Nebuchadnezzar we had a distinct reference to this period of madness. As at first translated, Nebuchadnezzar declared that for four years he did not occupy himself in building. A series of further negative sentences followed. More careful study and more accurate rendering have removed that misconception. From the nature of the Standard Inscription, it was a priori unlikely that anything of the kind supposed should have been found in it. It is a record of the various buildings, etc., he had constructed for the honour of the gods and the beauty of his capital. The dates of the erection of these edifices or the construction of these canals is net given; so the fact of years in which nothing was done is not necessarily noticeable. Lenormant ('La Divination,' 204) makes another suggestion. When he ascends the throne, after the murder of his brother-in-law, Evil-Merodach, we find Neriglissar (Nergalsharezer) claiming that his father, Bil-zikir-iskun, had been King of Babylon. Lenormant's theory is that Bil-zikir-iskun reigned' while Nebuchadnezzar was thus incapacitated by madness. Certainly, between the accession of Nabo-polassar in B.C. 625, to the death of Evil-Merodach in B.C. 559, there is no sovereign but the three members of the one dynasty. Rawlinson ('Five Great Monarchies') places him immediately before Nabopolassar, and reads his name Nebu-sum-iskun. But as deposition meant death, this would imply that his son - Neriglissar - even if only an infant, at the death of his father, would be at least sixty-five years of age at the death of Evil-Merodach. This is not an age when men engage in conspiracies. But more, he leaves behind him an infant son. While not impossible, this is an unlikely solution. If, then, he did not reign before Nabo-polassar, there must have been some interval in which he held the throne while the legitimate occupant was incapacitated by disease or distance from the capital It was not during the interval between the death of Nabopolassar and the accession of Nebuchadnezzar, because Berosus tells us of the rapid march Nebuchadnezzar made through the desert from Syria to reach Babylon before any usurpation took place. It did not take place between the death of Nebuchadnezzar and the accession of Evil-Merodach, for, from the contract tables, there seems to have been no interval of uncertainty. Bel-zikir-iskun may have, so M. Lenormant thinks, usurped the throne during the illness of Nebuchadnezzar. If the interval were less than a year, Ptolemy might not insert the name in his chronicle. Against this theory is the fact that throughout the whole of Nebuchadnezzar's reign there never is seven months without a contract preserved to us, dated by the years of the reign of Nebuchadnezzar. This is not absolutely conclusive, because some of the contract tables, after the conquest of Babylon by Cyrus, are still dated by the reign of Nabunahid. We are compelled to abandon the position that we have any trace of this madness. We have an analogous case in the history of Nabunahid; for a long period, not less than five years, he was unable to take part in the business of the empire. Meantime, there is no indication in the contract tables that anything is wrong. The annals of Nabunahid reveal to us the fact that the king s son was acting monarch; but had these not come down to us, we should never have known of any incapacity befalling this monarch. Bel-zikir-iskun may have acted as monarch during Nebuchadnezzar's illness, and this may have been the fact that enabled Neff-glissar to assert his father to have been King of Babylon. It is not impossible that Nebuchadnezzar's decree may yet turn up from the rubbish of ages.

4:28-37 Pride and self-conceit are sins that beset great men. They are apt to take that glory to themselves which is due to God only. While the proud word was in the king's mouth, the powerful word came from God. His understanding and his memory were gone, and all the powers of the rational soul were broken. How careful we ought to be, not to do any thing which may provoke God to put us out of our senses! God resists the proud. Nebuchadnezzar would be more than a man, but God justly makes him less than a man. We may learn to believe concerning God, that the most high God lives for ever, and that his kingdom is like himself, everlasting, and universal. His power cannot be resisted. When men are brought to honour God, by confession of sin and acknowledging his sovereignty, then, and not till then, they may expect that God will honour them; not only restore them to the dignity they lost by the sin of the first Adam, but add excellent majesty to them, from the righteousness and grace of the Second Adam. Afflictions shall last no longer than till they have done the work for which they were sent. There can be no reasonable doubt that Nebuchadnezzar was a true penitent, and an accepted believer. It is thought that he did not live more than a year after his restoration. Thus the Lord knows how to abase those that walk in pride, but gives grace and consolation to the humble, broken-hearted sinner who calls upon Him.Now I Nebuchadnezzar praise and extol and honour the King of heaven,.... Now he knew that the heavens ruled, and that there was a God and a King there, above all gods and kings; who had brought him low, and raised him up again, and to whom were owing all his present glory and magnificence, and therefore worthy of his highest praises; and which he in the most public manner gave by words before his lords and counsellors, and by writing under his own hand, by this edict and proclamation:

all whose works are truth, and his ways judgment: everything he does in providence, and every step he takes therein, are according to truth and righteousness; he is true to his word, and righteous in his works, as he had been to him:

and those that walk in pride he is able to abase; not only that show it now and then, but always, and in everything; in their looks and gestures, in their talk and walk, and throughout the whole of their conversation; in whom it is public, visible, notorious, and constant; but let them carry their heads ever so high, and be as proud and haughty as they will, God is able to humble them; he has various ways of doing it. Such as are proud of their outward beauty, or the strength of their bodies, he can, by sending a disease upon them, make their beauty to consume like a moth, and weaken their strength in the way; such as are elated with their wealth and substance, and with honours conferred upon them, or dignity they are raised to, he can soon strip them of all their riches by one providence or another, and bring down those that stand in slippery places of honour and dignity to destruction in a moment; and such as pride and plume themselves with their wit and knowledge, the natural endowments of their mind, he can take away their reason and understanding from them, as he did from this monarch, and put them upon a level with brutes: such who behest of their own righteousness and good works, and trust in themselves, that they are righteous and holy persons, and despise others; and think to be justified and saved by them, and not to be beholden to any other, but be their own saviours; these the Lord, by his Spirit, can humble, by showing them the impurity of their nature; their impotence to that which is spiritually good; the imperfection of their best righteousness to justify them in his sight; so that they shall appear to be polluted and defiled creatures, who thought themselves very holy; and to be very weak and insufficient of themselves, to do anything spiritually good, who gloried in the power and strength of their free will; and see that their best works are no other than filthy rags, and to be renounced in the business of their justification and salvation: in short, he humbles by showing them that all their temporal good things are owing to the good providence of God, and are dependent on it; and that all they have in spirituals is owing to the grace of God, and not to any desert of theirs; in consequence of which they become meek and lowly, and walk humbly with their God, who before walked in the pride of their hearts, and in the vanity of their minds. And a power to do this is peculiar to God himself; none but God can look upon him that is proud, and abase him, and bring him low; and sooner or later, by one means, or in one way or another, he will stain the pride of all glory: it is his usual way to abase him that exalts himself, and exalt him that humbles himself; see Job 40:11, pride being a most hateful sin to him, contrary to his nature and glory, to his grace and to his Gospel; the first sin of angels and men. And of abasement and humiliation of such proud ones, Nebuchadnezzar was an instance in various respects; who was one of the proudest monarchs upon earth, yet was humbled with a witness; but, after all, whether truly converted, is a question.