서론
無標題
英文原文
The penman of this chapter is Nebuchadnezzar himself: the story here recorded concerning him is given us in his own words, as he himself drew it up and published it; but Daniel, a prophet, by inspiration, inserts it in his history, and so it has become a part of sacred writ and a very memorable part. Nebuchadnezzar was as daring a rival with God Almighty for the sovereignty as perhaps any mortal man ever was; but here he fairly owns himself conquered, and gives it under his hand that the God of Israel is above him. Here is, I. The preface to his narrative, wherein he acknowledges God's dominion over him, Da 4:1-3. II. The narrative itself, wherein he relates, 1. His dream, which puzzled the magicians, Da 4:1-18. 2. The interpretation of his dream by Daniel, who showed him that it was a prognostication of his own fall, advising him therefore to repent and reform, Da 4:19-27. 3. The accomplishment of it in his running stark mad for seven years, and then recovering the use of his reason again, Da 4:28-36. 4. The conclusion of the narrative, with a humble acknowledgment and adoration of God as Lord of all, Da 4:37. This was extorted from him by the overruling power of that God who has all men's hearts in his hand, and stands upon record a lasting proof of God's supremacy, a monument of his glory, a trophy of his victory, and a warning to all not to think of prospering while they lift up or harden their hearts against God.
1-3
Nebuchadnezzar Magnifies God (570 BC)
尼布甲尼撒尊崇神（公元前570年）
¹ 尼布甲尼撒王，致一切住在全地、各國、各族、說各種語言的人：願你們大享平安。
² 我樂意顯明至高神向我所行的神蹟奇事。
³ 他的神蹟何其大！他的奇事何其盛！他的國是永遠的國，他的權柄存到代代。
這裡有：I. 一些形式上的話，是王所頒的文書、諭令或通告信中常見的（Da 4:1）。尼布甲尼撒所用的王室稱號，沒有任何浮誇或矯飾，而是樸素簡短、毫不做作——尼布甲尼撒王。他在別的時候若曾以虛浮誇大的話作頭銜，如今都一律撇下；因為他年事已高，剛從使他謙卑蒙羞的錯亂中復原，如今正實實在在地默想神的偉大與主權。這宣告不僅致自己的臣民，也致一切接到此函之人——致一切住在全地、各國、各族、說各種語言的人。他不僅願意他們都聽見這事——雖然其中夾著他自己的羞辱（也許他自己不公布，就無人敢公布，所以但以理公布了原件），更是嚴嚴吩咐命令各樣的人都當留意；因為這關乎眾人，並能對眾人有益。他用通常的形式向他致意的對象問安——願你們大享平安。注意：君王配得在發出命令時散布他們的良好祝願，並作為國父祝福他們的臣民。我們這裡的通用格式也是如此：我們致意，Omnibus quibus hæ præsentes literæ pervenerint, salutem——致一切接到此函之人，健康；有時Salutem sempiternam——永遠的健康和救恩。
II. 一些實質的內容。他寫下這些：1. 為使別人知道關乎他的神的護理（Da 4:2）：我樂意顯明至高神（他如此稱呼真神）向我所行的神蹟奇事。他認為合宜（原文如此）——這是他的本分，與他相稱，是他欠神、欠世人的債——如今他既從錯亂中復原，就當向遠方述說、為後代記錄，神如何公義地使他謙卑，又最終如何恩惠地恢復他。無疑列國都聽見了尼布甲尼撒遭遇何事，並大肆傳揚；但他認為他們當由他本人得到一份清楚說明的記述，使他們知道神在其中的作為，並知道這事在他自己心靈上留下的印象，使他們談論此事時不僅當作新聞，而是當作信仰的事。關乎他的這些事件，不僅是當受欽佩的奇事，更是當從中受教的記號——向世界表明耶和華勝過諸神。注意：我們當向別人陳明神與我們交往的事——既包括我們所受的責備，也包括我們所得的恩惠；雖然這樣的陳述可能如這事使尼布甲尼撒蒙羞一樣使我們自己丟臉，卻不可隱瞞，只要能借此使神得榮耀。許多人樂意講述神為他們靈魂所作的事，因為那歸於他們自己的讚美；卻不願講述神所加於他們的反對，以及他們如何罪有應得；而我們應當借著為他的憐憫讚美他來榮耀神，也當借著承認自己的罪、接受我們罪孽的刑罰，並在兩方面都自己承當羞辱——正如這位大君王在此所作的。2. 為表明他自己如何深受感動並被說服（Da 4:3）。我們總當以關切和嚴肅談論神的話語和作為，並對那些我們願別人留意之神大事表明自己受感動……(1) 他欽佩神的作為。他以驚奇之人的口吻論到它們：他的神蹟何其大，他的奇事何其盛！尼布甲尼撒如今年老，在位四十餘年，所見的世界及其變遷與大多數人相若；卻直到如今自己幾乎被觸及之時，才被帶到以驚人之事為神的記號和奇事而欽佩的地步。如今何其大、何其盛！注意：我們越看見事情是主所行的，越看見其中有屬神權能的作為和屬神智慧的指引，它們在我們眼中便越奇妙（詩 118:23；66:2）。(2) 他由此推論神的主權。這便是他終於被帶到所承認的：他的國是永遠的國；不像他自己的國——他在夢中看見、並早已預見其急速趨向終結。他如今承認有一位治理世界的神，在世人一切事務中並對一切事務擁有普世的、無可爭辯的、絕對的主權。而這國度的榮耀在於它是永遠的。別的統治限於一代，別的王朝限於幾代，但神的權柄存到代代。看來尼布甲尼撒在此是指但以理曾預言神要設立的永不敗壞之國（Da 2:44）——那雖是指彌賽亞國度，他卻理解為護理之國。如此我們可以從那些我們尚未完全、也許不正確地明白其意義的預言經文中作出有益的實際應用。
英文原文
Nebuchadnezzar Magnifies God (570 BC)
¹ Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
² I thought it good to show the signs and wonders that the high God hath wrought toward me.
³ 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.
Here is, I. Something of form, which was usual in writs, proclamations, or circular letters, issued by the king, Da 4:1. The royal style which Nebuchadnezzar makes use of has nothing in it of pomp or fancy, but is plain, short, and unaffected—Nebuchadnezzar the king. If at other times he made use of great swelling words of vanity in his title, how he laid them all aside; for he was old, he had lately recovered from a distraction which had humbled and mortified him, and was now in the actual contemplation of God's greatness and sovereignty. The declaration is directed not only to his own subjects, but to all to whom this present writing shall come—to all people, nations, and languages, that dwell in all the earth. He is not only willing that they should all hear of it, though it carry the account if his own infamy (which perhaps none durst have published if he had not done it himself, and therefore Daniel published the original paper), but he strictly charges and commands all manner of persons to take notice of it; for all are concerned, and it may be profitable to all. He salutes those to whom he writes, in the usual form, Peace be multiplied unto you. Note, It becomes kings with their commands to disperse their good wishes, and, as fathers of their country, to bless their subjects. So the common form with us. We send greeting, Omnibus quibus hæ præsentes literæ pervenerint, salutem—To all to whom these presents shall come, health; and sometimes Salutem sempiternam—Health and salvation everlasting.
II. Something of substance and matter. He writes this, 1. To acquaint others with the providences of God that had related to him (Da 4:2): I thought it good to show the signs and wonders that the high God (so he calls the true God) has wrought towards me. He thought it seemly (so the word is), that it was his duty, and did well become him, that it was a debt he owed to God and the world, now that he had recovered from his distraction, to relate to distant places, and record for future ages, how justly God had humbled him and how graciously he had at length restored him. All the nations, no doubt, had heard what befell Nebuchadnezzar, and rang of it; but he thought it fit that they should have a distinct account of it from himself, that they might know the hand of God in it, and what impressions were made upon his own spirit by it, and might speak of it not as a matter of news, but as a matter of religion. The events concerning him were not only wonders to be admired, but signs to be instructed by, signifying to the world that Jehovah is greater than all gods. Note, We ought to show to others God's dealings with us, both the rebukes we have been under and the favours we have received; and though the account hereof may reflect disgrace upon ourselves, as this did upon Nebuchadnezzar, yet we must not conceal it, as long as it may redound to the glory of God. Many will be forward to tell what God has done for their souls, because that turns to their own praise, who care not for telling what God has done against them, and how they deserved it; whereas we ought to give glory to God, not only by praising him for his mercies, but by confessing our sins, accepting the punishment of our iniquity, and in both taking shame to ourselves, as this mighty monarch here does. 2. To show how much he was himself affected with them and convinced by them, Da 4:3. We should always speak of the word and works of God with concern and seriousness and show ourselves affected with those great things of God which we desire others should take notice of. (1.) He admires God's doings. He speaks of them as one amazed: How great are his signs, and how mighty are his wonders! Nebuchadnezzar was now old, had reigned above forty years, and had seen as much of the world and the revolutions of it as most men ever did; and yet never till now, when himself was nearly touched, was he brought to admire surprising events as God's signs and his wonders. Now, How great, how mighty, are they! Note, The more we see events to be the Lord's doing, and see in them the product of a divine power and the conduct of a divine wisdom, the more marvellous they will appear in our eyes, Ps 118:23, Ps 66:2. (2.) He thence infers God's dominion. This is that which he is at length brought to subscribe to: His kingdom is an everlasting kingdom; and not like his own kingdom, which he saw, and long since foresaw, in a dream, hastening towards a period. He now owns that there is a God that governs the world and has a universal, incontestable, absolute dominion in and over all the affairs of the children of men. And it is the glory of this kingdom that it is everlasting. Other reigns are confined to one generation, and other dynasties to a few generations, but God's dominion is from generation to generation. It should seem, Nebuchadnezzar here refers to what Daniel had foretold of a kingdom which the God of heaven would set up, that should never be destroyed (Da 2:44), which, though meant of the kingdom of the Messiah, he understood of the providential kingdom. Thus we may make a profitable practical use and application of those prophetical scriptures which yet we do not fully, and perhaps not rightly, comprehend the meaning of.
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Nebuchadnezzar's Second Dream; Nebuchadnezzar Relates His Dream (570 BC)
尼布甲尼撒的第二個夢；尼布甲尼撒述說他的夢（公元前570年）
⁴ 我尼布甲尼撒安居在宮中，平順在我的樓內。
⁵ 我作了一夢，使我懼怕；我在床上思念並腦中的異象使我驚惶。
⁶ 因此我降旨召巴比倫的一切哲士到我面前，叫他們把夢的講解指明給我。
⁷ 於是那些術士、用法術的、迦勒底人、觀兆的都進來；我將那夢告訴了他們，他們卻不能把夢的講解告訴我。
⁸ 末後，照著我神之名、稱為伯提沙撒、裡面有聖神之靈的但以理來到我面前；在他面前我把夢述說了，說：
⁹ 術士的領袖伯提沙撒啊，因我知道你裡面有聖神之靈，沒有甚麼奧秘能使你為難，請把我所見的夢的異象和其講解告訴我。
¹⁰ 我在床上腦中的異象乃是如此：我看見，看哪，地當中有一棵樹，極其高大。
¹¹ 那樹漸長，極其堅固，高得頂天，從地極都能看見。
¹² 葉子華美，果子甚多，可作眾生的食物；田野的走獸臥在它蔭下，天空的飛鳥宿在枝上，凡有血氣的都從它得食。
¹³ 我在床上腦中的異象中觀看，看哪，有一位守望者、一位聖者從天而降。
¹⁴ 大聲呼叫說：伐倒這樹，砍下枝子，搖掉葉子，拋散果子；使走獸離開樹下，飛鳥離開枝上。
¹⁵ 卻留樹的不在地裡，用鐵和銅的箍圈住，留在田野的嫩草中；讓他被天露滴濕，讓他與走獸同分，得地上的草為食。
¹⁶ 使他的心改變，不如人的心，給他一個獸心；使他經過七個時期。
¹⁷ 這是守望者的命令，是聖者所出的話，為要叫活人知道至高者在人的國中掌權，憑自己的意旨將國賜給誰，並將國交給極卑微的人治理。
¹⁸ 我尼布甲尼撒王作了這夢。伯提沙撒啊，現在你要講解這夢，因為我國中的一切哲士都不能將夢的講解指明給我；惟獨你能，因為你裡面有聖神之靈。
尼布甲尼撒在論述神因他的驕傲而加於他的審判之前，先敘述他在這些審判來到之前所受的清楚警告——若適當留意，本可避免。但他在事來到之前就被告知了，也告知其結局，為了當它們來到之時，借著與預言對照，他可以看見並說這是主所作的，並可被帶領相信世上既有屬天的護理，也有屬天的啟示，並且神的作為與他的話語相符。
如今在他對那借以得著將來之事通知的夢的記述中，我們可注意：
I. 這警報給予他的時間（Da 4:4）；那是在他安居在宮中、平順在樓內之時。他最近征服了埃及，借此完成了一切勝利，結束了一切戰爭，使自己作了那部分世界的主宰——約在他作王第三十四或三十五年（結 29:17）。那時他作了這夢，約一年後應驗。他的錯亂持續七年，恢復之後他寫下這宣告，此後又活了約兩年，在第四十五年死。他在戰爭中受了長久疲勞，在戰場上作了許多漫長危險的出征；如今他終於安居在宮中，沒有仇敵，也沒有遭遇禍患。注意：神能在最大的人物自以為最安穩、以為自己安居發旺之時，以他的恐怖臨到他們。
II. 這在他身上留下的印象（Da 4:5）：我作了一夢，使我懼怕。人以為，自幼作戰、慣於直面戰爭危險而面色不變的人，小事不會驚嚇他；然而神一樂意，一個夢便使他恐懼。他的床無疑柔軟舒適、防守嚴密，然而他自己在床上的思念使他不安，他腦中的異象——他自己想象的產物——使他驚惶。注意：神能使最大的人物在對自己的靈魂說安安逸逸吃喝快樂之時也不安穩；他能使那些曾作世界攪擾者、曾折磨千萬人的人，成為自己的攪擾者、自己的折磨者；那些曾作強者之懼的，成為自己的恐怖。借這夢使他陷入的驚惶及其留下的印象，他察覺這不是普通的夢，而是神帶著特殊使命差來的。
III. 他與術士和星象家就夢的意義所作的、徒勞的諮詢。他此時沒有像先前（Da 2:1-21）那樣忘記夢；他記得很清楚，但想知道其講解和所預表的事（Da 4:6）。立即下令召集巴比倫的一切哲士——那些愚妄到借巫術、占卜、觀察牲畜內臟或觀察星辰來預言將來之事的人：他們都要來在一起，看看其中任何一位，或全體會商之時，能否講解王的夢。這些人有時在類似情形中大概曾給王某種滿足，並憑其技藝的法則回答王的問題，使他喜悅——無論對錯，命中與否；但此時他對他們的期望落空：他告訴他們那夢（Da 4:7），他們卻不能告訴他講解——雖然他們曾大有把握地誇口（Da 2:4,7），只要把夢告訴他們，他們必毫無失誤地講解。但這夢的鑰匙在一卷聖預言中（結 31:3 等），那裡把亞述人比如此處的尼布甲尼撒——一棵因驕傲被砍倒的樹；那是一本他們未曾研讀、未曾熟悉的書，否則他們便可能進入這夢的奧秘。護理如此安排，使他們先被難住，以便但以理後來的講解歸於但以理之神的榮耀。如此以賽亞所預言的（賽 47:12,13）便應驗了：當巴比倫的傾覆將臨之時，她的符咒和邪術、她的星象家和觀星者都不能為她效力。
IV. 他對但以理的請求，請他為自己解夢：末後但以理進來（Da 4:8）。或因他回避與其餘的人同流——因為他們敗壞，或他們回避與他同群——因為他善良；或者也許王寧可讓自己的術士若有能力便得此尊榮，而不願但以理得著；或者但以理既是哲士的院長（Da 2:48），便如常規最後被諮詢。許多人以神的話為最後的避難所，非被逐出一切別的幫助便不求助於它。他極其恭維但以理，提及自己親自為他所起的名，以為這選擇很幸運，是好兆頭："他的名字是伯提沙撒，源於彼勒——我神的名。"他讚賞他罕見的天賦：他裡面有聖神之靈——他便當面如此告訴他（Da 4:9）；我們可以設想但以理非但不以此為傲，反而很憂傷——因為他從以色列的神、又真又活的神所領受的恩賜，竟歸於尼布甲尼撒的神、一個糞堆之神。這裡可見尼布甲尼撒身上有奇異的攙雜，卻是那些以私慾抵擋信念之人常見的。1. 他仍保留偶像崇拜的語言和腔調，因此恐怕他並非歸信真神的信仰和敬拜。他是拜偶像者，他的言語出賣了他。因為他論到諸多神明，並且未被帶領到以一位為足——不，連那位全然充足者也不。又有人認為，他論到聖神之靈之時，是設想有邪惡惡毒的神明——人當敬拜他們，只是為免他們加害；也有良善仁慈的神明，但以理乃是被後者之靈所感動。他又承認彼勒仍是他的神，雖然他曾一而再地承認以色列的神是萬有之主（Da 2:47；3:29）。他也讚賞但以理，不是作為神的僕人，而是作為術士的領袖（Da 4:9），以為他的知識與他們的不同只在程度上，不在種類上；他不是作先知來諮詢他，而是作著名的術士——如此當術士們的主子在困惑無措之時，他設法挽救那技藝的聲譽。請看他的偶像崇拜貼得多緊。他有了諸多神明的觀念，又選擇了彼勒為他的神，便不能說服自己放棄其觀念或選擇——雖然兩者的荒謬已向他證實不止一次、無可辯駁。他如別的外邦人一樣，不願更換他的神，雖然它們不是神（耶 2:11）。許多人堅持錯路只是因為他們以為體面上不能離開。請看他的信念多麼鬆懈，多麼容易失落。他曾稱以色列的神為萬神之神（Da 2:47）；如今他又把他與其他那些他所稱聖神的放在同等地位。注意：信念若不迅速跟進行動，千中之一便是它不久便完全失喪遺忘。尼布甲尼撒既不向前推進他所承認的真神主權，不久便倒退，又回到他一向對假神的崇敬。然而2. 他對但以理大有好的意見——他知道他是真神的僕人，唯獨事奉他。他看他如一個有如此的洞察力、如此的遠見——非任何術士所有：*我知道沒有甚麼奧秘能使你為難。*注意：預言之靈遠勝占卜之靈，連仇敵自己也是法官；因為此處便是如此——在公平的技藝較量中被判定。
V. 他對自己夢的特別記述。
1. 他看見一棵宏偉茂盛的樹，在林中一切樹中極為顯著。這樹栽在地當中（Da 4:10），正合預表在巴比倫作王的他——巴比倫約在當時所知世界的中間。他的尊嚴和超越四圍，由這樹極其高大所表示——它高得頂天。他超越四圍的人，並意圖受神的敬拜；不，他也壓倒四圍的人，他所統率的強大軍隊，借此他橫掃一切，由這樹的力量所表示：它漸長，極其堅固。尼布甲尼撒和他日益增長的偉大如此為列國所談論，如此為列國所注目（有人以嫉妒之眼，全都以驚奇之眼），以致這樹的景象據說是到地極。這樹賞心悅目又可作食物（Da 4:12）；它的葉子華美——表明尼布甲尼撒宮廷的浮華和輝煌，是外人的驚奇，是他子民的榮耀。這樹也不僅為觀瞻和威儀，更為實用。(1) 為保護——其枝條既蔭蔽走獸也蔭蔽飛鳥。君王當作為屏障擋住炎熱和風暴，當為護衛臣民而捨己，並研究如何使他們安全安逸。若荊棘被升在諸樹之上，他邀請他們來信任它的蔭下——其蔭如此而已（士 9:15）。保護吸引效忠。地上的君王對其臣民不過如大樹的蔭影；但基督對其子民卻如大磐石的影子（賽 32:2）。不，因為那雖強卻可能冷，所以說他們藏在他翅膀的蔭下（詩 17:8），在那裡不僅安全而且溫暖。(2) 為供應。亞述人被比作香柏樹（結 31:6），那只提供蔭影；但此處的樹卻多結果子——其中可作眾生的食物、凡有血氣的都從它得食。看來這位大王不僅偉大，更行了善；他沒有使本國貧窮，反而使之富足，並借其在外的勢力為本國帶來財富和貿易。那些掌權的願被稱為恩主（路 22:25），而他們支持自己權柄的最有效途徑，便是真正作恩主。請看偉人憑其財富和權力所能達到的最高境界——那就是有許多人靠他們而活、由他們供養的榮耀；因為財物增多，吃的人也增多。
2. 他聽見這樹的判決被宣讀，他記憶清楚，此處所述，也許正是他所聽見的一字一句。判決由一位天使頒布——他看見他從天而降，並聽見他大聲宣告。這天使此處稱為守望者或守望之人，不僅因為天使在本性上是靈，所以不睡不打盹，更因為在職分上他們是事奉的靈，並常常伺候其事奉，留意一切機會事奉他們的大主宰。他們作為守望者，在敬畏神的人四圍安營，為要搭救他們，並用手托著他們。這天使是使者或大使（有人如此讀），又是聖者。聖潔合乎神的居所；所以事奉他和被他使用的是聖者；他們保持本性的純潔和正直，凡事與神的旨意相符。讓我們回顧對這樹所下的判決。
(1) 吩咐將它砍下（Da 4:14）；此時斧頭也放在這樹的根上。雖然它極高極堅固，當它倒下之日來到，這都不能保護它；在枝條下蔭蔽的走獸飛鳥被趕走分散；枝子被砍下，葉子被搖落，果子被拋散。注意：世俗興盛在最高之時是非常不確定之物；那些曾生活於最大浮華權勢中的人，被剝奪一切他們所信賴所誇耀之物，這並不罕見。借護理的更迭，曾顯赫的人成了俘虜，曾活在豐盛之上的人被縮減到困窘，活得遠低於他們所有的——也許那些曾有許多人依靠、向他們求告的人，反倒要仰望別人。但公義之樹——栽在耶和華的殿中、為他結果子之樹——必不被砍下，其葉子也不枯乾。
(2) 注意保留樹根（Da 4:15）；"卻留樹的不在地裡——暴露於一切天氣之中。任它在那裡被忽略、埋沒在草中。讓那些先前在枝下蔭蔽的走獸如今在樹上安息；但為免它被刨成碎片、被踐踏成泥，並為顯示它仍為更好的日子保留——任它用鐵和銅的箍圈住，以保持堅固。"注意：神在審判中記念憐憫；並且可能對那些境況最為淒涼的人仍存有善物。一棵樹若被砍下，還可指望發芽；聞著水氣便會滋長（伯 14:7-9）。
(3) 這事的意義由天使自己向尼布甲尼撒解明（Da 4:16）。無論這樹所代表的是誰，他被判從人的尊嚴、威儀和地位上被廢，被奪去理性的使用，並如獸一般生活和存在——直到七個時期經過。給他一個獸心。這誠然是今世一切審判中最悲慘最沉重的，比死糟糕千倍——雖然與死相似，它最不被其下所躺之人感受，卻更當懼怕和懇求避免，過於一切別的。不，無論神樂意將何種外在患難加於我們，我們都有理由忍耐承受，並感恩他仍繼續賜我們理性和良心的平安。但那些以神的心為心的驕傲暴君（結 27:2），公義地被奪去人的心，得了獸心。
(4) 這事的真實性被證實（Da 4:17）；這是守望者的命令，是聖者所出的話。神作為公義的審判官已決定此事；他簽署了這諭令；遵照他永遠的計謀，命令已發出。並且，[1] 天上的天使已附議——作為見證、贊同並鼓掌。這是憑守望者的命令；並非說大神在凡事上需要天使的意見或合作，而是他既在他們的事奉中使用他們執行他的計謀，便有時如人一樣被描繪為仿佛與他們商議。我可差遣誰呢？（賽 6:8）誰能勸亞哈呢？（王上 22:20）這便表明這判決的莊嚴。王的簡令Teste me ipso——在我面前通過；但憲章常His testibus——在有我們附名者面前簽署；尼布甲尼撒的判決便是如此——是憑守望者的命令。[2] 地上的聖徒也為之祈求——如天上的天使一樣：這話是聖者所出的。神受苦的百姓，長久在尼布甲尼撒暴政的沉重軛下呻吟，向他呼求伸冤；他們提出要求，神便給了這答覆；因為當受欺壓者向神呼求，他必垂聽（出 22:27）。在亞哈的日子，因以利亞的話——當他為以色列求刑罰之雨（王上 17:1）——便判定不再有雨。
(5) 這事的目的是宣告。吩咐砍下這樹，為要叫活人知道至高者掌權。這審判必須執行，為要使那不思想、不信的世界信服——確實有神在地上施行審判，有治理世界的神——他不僅在其中有自己的國度並治理那國度的事務，更在人的國中掌權——在人對人的統治中——並憑自己的意旨將國賜給誰；高升從他而來（詩 75:6,7）。他提升人達到權勢和統治——那些始料未及之人；又挫折野心勃勃之人的計畫。有時他設立極卑微的人，並借他們成就自己的旨意。他設立卑微之人，如大衛從羊圈中出來；他從塵土中舉起貧寒人，使他們與王子同坐（詩 113:7,8）。不，有時他設立壞人，作為惹怒百姓的刑罰。如此他能作，如此他可作，如此他常作，並且不為他的任何行動交代。借著使尼布甲尼撒謙卑，目的是使活人得以知道這事。死人知道——已進入靈界、報應世界的人，他們知道至高者掌權；但活人必須被使之知道，並銘記在心，使他們在尚未太遲之前與神和好。
如此尼布甲尼撒完全忠實地敘述了他的夢——他所見所聞——然後要求但以理解釋（Da 4:18），因為他發現無人能解，卻確信但以理能：因為你裡面有聖神之靈——或作聖潔之神——以色列神的正式稱號。從那些裡面有聖潔之神之靈的人身上可以期待許多。尼布甲尼撒是否察覺這夢所宣讀的是他自己的判決，並不顯明；也許他如此虛浮安穩，以為這是某個與他競爭的別的王子，他在夢中得了其傾覆的愉快前景；但無論為他或反對他，他非常渴望知道其真意，並倚靠但以理給他解明。如今，當神給我們他的審判的概略警告之時，我們當樂意明白其中的心意，聽主的聲音在城中呼喊。
英文原文
Nebuchadnezzar's Second Dream; Nebuchadnezzar Relates His Dream (570 BC)
⁴ I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:
⁵ I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
⁶ Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
⁷ Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
⁸ But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying,
⁹ O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
¹⁰ Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great.
¹¹ The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth:
¹² The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.
¹³ I saw in the visions of my head upon my bed, and, behold, a watcher and a holy one came down from heaven;
¹⁴ He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches:
¹⁵ Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:
¹⁶ Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him.
¹⁷ This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
¹⁸ This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.
Nebuchadnezzar, before he relates the judgments of God that had been wrought upon him for his pride, gives an account of the fair warning he had of them before they came, a due regard to which might have prevented them. But he was told of them, and of the issue of them, before they came to pass, that, when they did come to pass, by comparing them with the prediction of them, he might see, and say, that they were the Lord's doing, and might be brought to believe that there is a divine revelation in the world, as well as a divine Providence, and that the works of God agree with his word.
Now, in the account he here gives of his dream, by which he had notice of what was coming, we may observe,
I. The time when this alarm was given to him (Da 4:4); it was when he was at rest in his house, and flourishing in his palace. He had lately conquered Egypt, and with it completed his victories, and ended his wars, and made himself monarch of all those parts of the world, which was about the thirty-fourth or thirty-fifth year of his reign, Eze 29:17. Then he had this dream, which was accomplished about a year after. Seven years his distraction continued, upon his recovery from which he penned this declaration, lived about two years after, and died in his forty-fifth year. He had undergone a long fatigue in his wars, had made many a tedious and dangerous campaign in the field; but now at length he is at rest in his house, and there is no adversary, nor any evil occurrent. Note, God can reach the greatest of men with his terrors even when they are most secure, and think themselves at rest and flourishing.
II. The impression it made upon him (Da 4:5): I saw a dream which made me afraid. One would think no little thing would frighten him that had been a man of war from his youth, and used to look the perils of war in the face without change of countenance; yet, when God pleases, a dream strikes a terror upon him. His bed, no doubt, was soft, and easy, and well-guarded, and yet his own thoughts upon his bed made him uneasy, and the visions of his head, the creatures of his own imagination, troubled him. Note, God can make the greatest of men uneasy even when they say to their souls, Take your ease, eat, drink, and be merry; he can make those that have been the troublers of the world, and have tormented thousands, to be their own troublers, their own tormentors, and those that have been the terror of the mighty a terror to themselves. By the consternation which this dream put him into, and the impression it made upon him, he perceived it to be, not an ordinary dream, but sent of God on a special errand.
III. His consulting, in vain, with the magicians and astrologers concerning the meaning of it. He had not now forgotten the dream, as before, Da 2:1-21 He had it ready enough, but he wanted to know the interpretation of it and what was prefigured by it, Da 4:6. Orders are immediately given to summon all the wise men of Babylon that were such fools as to pretend by magic, divination, inspecting the entrails of beasts, or observations of the stars, to predict things to come: they must all come together, to see if any, or all of them in consultation, could interpret the king's dream. It is probable that these people had sometimes, in a like case, given the king some sort of satisfaction, and by the rules of their art had answered the king's queries so as to please him, whether it were right or wrong, hit or missed; but now his expectation from them was disappointed: He told them the dream (Da 4:7), but they could not tell him the interpretation of it, though they had boasted, with great assurance (Da 2:4,7), that, if they had but the dream told them, they would without fail interpret it. But the key of this dream was in a sacred prophecy (Eze 31:3, etc.), where the Assyrian is compared, as Nebuchadnezzar here, to a tree cut down, for his pride; and that was a book they had not studied, nor acquainted themselves with, else they might have been let into the mystery of this dream. Providence ordered it so that they should be first puzzled with it, that Daniel's interpreting it afterwards might redound to the glory of the God of Daniel. Now was fulfilled what Isaiah foretold (Isa 47:12,13), that when the ruin of Babylon was drawing on her enchantments and sorceries, her astrologers and star-gazers, should not be able to do her any service.
IV. The court he made to Daniel, to engage him to expound his dream to him: At the last Daniel came in. Da 4:8. Either he declined associating with the rest because of their badness, or they declined his company because of his goodness; or perhaps the king would rather that his own magicians should have the honour of doing it if they could than that Daniel should have it; or Daniel, being governor of the wise men (Da 2:48), was, as is usual, last consulted. Many make God's word their last refuge, and never have recourse to it till they are driven off from all other succours. He compliments Daniel very highly, takes notice of the name which he had himself given him, in the choice of which he thinks he was very happy and that it was a good omen: "His name was Belteshazzar, from Bel, the name of my god." He applauds his rare endowments: He has the spirit of the holy gods, so he tells him to his face (Da 4:9), with which we may suppose that Daniel was so far from being puffed up that he was rather very much grieved to hear that which he had by gift from the God of Israel, the true and living God, ascribed to Nebuchadnezzar's god, a dunghill deity. Here is a strange medley in Nebuchadnezzar, but such as is commonly found in those that side with their corruptions against their convictions. 1. He retains the language and dialect of his idolatry, and therefore, it is to be feared, is no convert to the faith and worship of the living God. He is an idolater, and his speech betrayeth him. For he speaks of many gods, and is brought to acquiesce in one as sufficient, no, not in him who is all-sufficient. And some think, when he speaks of the spirit of the holy gods, that he supposes there are some evil malignant deities, whom men are concerned to worship, only to prevent their doing them a mischief, and some who are good beneficent deities, and that by the spirit of the latter Daniel was animated. He also owns that Bel was his god still, though he had once and again acknowledged the God of Israel to be Lord of all, Da 2:47,3:29. He also applauds Daniel, not as a servant of God, but as master of the magicians (Da 4:9), supposing his knowledge to differ from theirs, not in kind, but only in degree; and he consulted him not as a prophet, but as a celebrated magician, so endeavouring to save the credit of the art when those blundered and were nonplussed who were masters of the art. See how close his idolatry sat to him. He has got a notion of many gods, and has chosen Bel for his god, and he cannot persuade himself to quit either his notion or his choice, though the absurdity of both had been evidenced to him, more than once, beyond contradiction. He, like other heathens, would not change his gods, though they were no gods, Jer 2:11. Many persist in a false way only because they think they cannot in honour leave it. See how loose his convictions sat, and how easily he had dropped them. He once called the God of Israel a God of gods, Da 2:47. Now he sets him upon a level with the rest of those whom he calls the holy gods. Note, If convictions be not speedily prosecuted, it is a thousand to one but in a little time they will be quite lost and forgotten. Nebuchadnezzar, not going forward with the acknowledgements he had been brought to make of the sovereignty of the true God, soon went backwards, and relapsed to the same veneration he had always had for his false gods. And yet, 2. He professes a great opinion of Daniel, whom he knows to be a servant of the true God, and of him only. He looked upon him as one that had such an insight, such a foresight, as none of his magicians had: I know that no secret troubles thee. Note, The spirit of prophecy quite outdoes the spirit of divination, even the enemies themselves being judges; for so it was adjudged here, upon a fair trial of skill.
V. The particular account he gives him of his dream.
1. He saw a stately flourishing tree, remarkable above all the trees of the wood. This tree was planted in the midst of the earth (Da 4:10), fitly representing him who reigned in Babylon, which was about the midst of the then known world. His dignity and eminency above all his neighbours were signified by the height of this tree, which was exceedingly great; it reached unto heaven. He over-topped those about him, and aimed to have divine honours given him; nay, he over-powered those about him, and the potent armies he had the command of, with which he carried all before him, are signified by the strength of this tree: it grew and was strong. And so much were Nebuchadnezzar and his growing greatness the talk of the nations, so much had they their eye upon him (some a jealous eye, all a wondering eye), that the sight of this tree is said to be to the end of all the earth. This tree had every thing in it that was pleasant to the eye and good for food (Da 4:12); The leaves thereof were fair, denoting the pomp and splendour of Nebuchadnezzar's court, which was the wonder of strangers and the glory of his own subjects. Nor was this tree for sight and state only, but for use. (1.) For protection; the boughs of it were for shelter both to the beasts and to the fowls. Princes should be a screen to their subjects from the heat and from the storm, should expose themselves to secure them, and study how to make them safe and easy. If the bramble be promoted over the trees, he invites them to come and trust in his shadow, such as it is, Jdg 9:15. It is protection that draws allegiance. The kings of the earth are to their subjects but as the shadow of a great tree; but Christ is to his subjects as the shadow of a great rock, Isa 32:2. Nay, because that, though strong, may be cold, they are said to be hidden under the shadow of his wings (Ps 17:8), where they are not only safe, but warm. (2.) For provision, The Assyrian was compared to a cedar (Eze 31:6), which affords shadow only; but this tree here had much fruit—in it was meat for all and all flesh was fed of it. This mighty monarch, it should seem by this, not only was great, but did good; he did not impoverish, but enrich his country, and by his power and interest abroad brought wealth and trade to it. Those that exercise authority would be called benefactors (Lu 22:25), and the most effectual course they can take to support their authority is to be really benefactors. And see what is the best that great men, with their wealth and power can attain to, and that is to have the honour of having many to live upon them and to be maintained by them; for, as goods are increased, those are increased that eat them.
2. He heard the doom of this tree read, which he perfectly remembered, and related here, perhaps word for word as he heard it. The sentence was passed upon it by an angel, whom he saw come down from heaven, and heard proclaim this sentence aloud. This angel is here called a watcher, or watchman, not only because angels by their nature are spirits, and therefore neither slumber nor sleep, but because by their office they are ministering spirits, and attend continually to their ministrations, watching all opportunities of serving their great Master. They, as watchers, encamp round those that fear God, to deliver them, and bear them up in their hands. This angel was a messenger, or ambassador (so some read it), and a holy one. Holiness becomes God's house; therefore angels that attend and are employed by him are holy ones; they preserve the purity and rectitude of their nature, and are in every thing conformable to the divine will. Let us review the doom passed upon the tree.
(1.) Orders are given that it be cut down (Da 4:14); now also the axe is laid to the root of this tree. Though it is ever so high, ever so strong, that cannot secure it when its day comes to fall; the beasts and fowls, that are sheltered in and under the boughs of it, are driven away and dispersed; the branches are cropped, the leaves shaken off, and the fruit scattered. Note, Worldly prosperity in its highest degree is a very uncertain thing; and it is no uncommon thing for those that have lived in the greatest pomp and power to be stripped of all that which they trusted to and gloried in. By the turns of providence, those who made a figure become captives, those who lived in plenty, and above what they had, are reduced to straits, and live far below what they had, and those perhaps are brought to be beholden to others who once had many depending upon them and making suit to them. But the trees of righteousness, that are planted in the house of the Lord and bring forth fruit to him, shall not be cut down, nor shall their leaf wither.
(2.) Care is taken that the root be preserved (Da 4:15); "Leave the stump of it in the earth, exposed to all weathers. There let it lie neglected and buried in the grass. Let the beasts that formerly sheltered themselves under the boughs now repose themselves upon the stump; but that it may not be raked to pieces, nor trodden to dirt, and to show that it is yet reserved for better days, let it be hooped round with a band of iron and brass, to keep it firm." Note, God in judgment remembers mercy; and may yet have good things in store for those whose condition seems most forlorn. There is hope of a tree, if it be cut down, that it will sprout again, that through the scent of water it will bud, Job 14:7-9.
(3.) The meaning of this is explained by the angel himself to Nebuchadnezzar, Da 4:16. Whoever is the person signified by this tree he is sentenced to be deposed from the honour, state, and dignity of a man, to be deprived of the use of his reason, and to be and live like a brute, till seven times pass over him. Let a beast's heart be given unto him. This is surely the saddest and sorest of all temporal judgments, worse a thousand times than death, and though, like it, least felt by those that lie under it, yet to be dreaded and deprecated more than any other. Nay, whatever outward affliction God is pleased to lay upon us, we have reason to bear it patiently, and to be thankful that he continues to us the use of our reason and the peace of our consciences. But those proud tyrants who set their heart as the heart of God (Eze 27:2) may justly be deprived of the heart of man, and have a beast's heart given them.
(4.) The truth of it is confirmed (Da 4:17); This matter is by the decree of the watchers and the demand by the word of the holy ones. God has determined it, as a righteous Judge; he has signed this edict; pursuant to his eternal counsel, the decree has gone forth, And, [1.] The angels of heaven have subscribed to it, as attesting it, approving it, and applauding it. It is by the decree of the watchers; not that the great God needs the counsel or concurrence of the angels in any thing he determines or does, but, as he uses their ministration in executing his counsels, so he is sometimes represented, after the manner of men, as if he consulted them. Whom shall I send? Isa 6:8. Who shall persuade Ahab? 1Ki 22:20. So it denotes the solemnity of this sentence. The king's breves, or short writs, pass, Teste me ipso—in my presence; but charters used to be signed, His testibus—In the presence of us whose names are under-written; such was Nebuchadnezzar's doom; it was by the decree of the watchers. [2.] The saints on earth petitioned for it, as well as the angels in heaven: The demand is by the word of the holy ones. God's suffering people, that had long groaned under the heavy yoke of Nebuchadnezzar's tyranny, cried to him for vengeance; they made the demand, and God gave this answer to it; for, when the oppressed cry to God, he will hear, Ex 22:27. Sentence was passed, in Ahab's time, that there should be no more rain, at Elijah's word, when he made intercession against Israel, 1Ki 17:1.
(5.) The design of it is declared. Orders are given for the cutting down of this tree, to the intent that the living may know that the Most High rules. This judgment must be executed, to convince the unthinking, unbelieving, world, that verily there is a God that judges in the earth, a God that governs the world, that not only has a kingdom of his own in it, and administers the affairs of that kingdom, but rules also in the kingdom of men, in the dominion that one man has over another, and gives that to whomsoever he will; from him promotion comes, Ps 75:6,7. He advances men to power and dominion that little expected it, and crosses the projects of the ambitious and aspiring. Sometimes he sets up the basest of men, and serves his own purposes by them. He sets up mean men, as David from the sheepfold; he raises the poor out of the dust, to set them among princes, Ps 113:7,8. Nay, sometimes he sets up bad men, to be a scourge to a provoking people. Thus he can do, thus he may do, thus he often does, and gives not account of any of his matters. By humbling Nebuchadnezzar it was designed that the living should be made to know this. The dead know it, that have gone to the world of spirits, the world of retribution; they know that the Most High rules; but the living must be made to know it and lay it to heart, that they may make their peace with God before it be too late.
Thus has Nebuchadnezzar fully and faithfully related his dream, what he saw and what he heard, and then demands of Daniel the interpretation of it (Da 4:18), for he found that no one else was able to interpret it, but was confident that he was: For the spirit of the holy gods is in thee, or of the Holy God, the proper title of the God of Israel. Much may be expected from those that have in them the Spirit of the Holy God. Whether Nebuchadnezzar had any jealousy that it was his own doom that was read by this dream does not appear; perhaps he was so vain and secure as to imagine that it was some other prince that was a rival with him, whose fall he had the pleasing prospect of given him in this dream; but, be it for him or against him, he is very solicitous to know the true meaning of it and depends upon Daniel to give it to him. Now, When God gives us general warnings of his judgments we should be desirous to understand his mind in them, to hear the Lord's voice crying in the city.
19-27
Nebuchadnezzar's Dream Interpreted (570 BC)
尼布甲尼撒之夢的講解（主前570年）
¹⁹ 於是稱為伯提沙撒的但以理驚訝片時，心意驚惶。王說：伯提沙撒啊，不要因夢和夢的講解驚惶。伯提沙撒回答說：我主啊，願這夢歸於恨惡你的人，講解歸於你的敵人。
²⁰ 你所見的樹漸長，又堅固，高得頂天，從地極都能看見；
²¹ 葉子華美，果子甚多，可作眾生的食物；田野的走獸臥在蔭下，天空的飛鳥宿在枝上。
²² 王啊，這漸長又堅固的樹就是你：你的威勢漸長及天，你的權柄管到地極。
²³ 王既看見一位守望的聖者從天而降，說：把這樹砍伐毀壞，樹墩卻要留在地內，用鐵圈和銅圈箍住，在田野的青草中；讓天露滴濕，使他與地上的獸同吃草，直到經過七期。
²⁴ 王啊，講解就是這樣：臨到我主我王的事，乃是至高者的命。
²⁵ 你必被趕出離開世人，與野地的獸同居，吃草如牛，被天露滴濕，且要經過七期，等你知道至高者在人的國中掌權，憑自己的意旨立人治國。
²⁶ 守望者既吩咐存留樹墩，等你知道諸天掌權，你的國必定歸你。
²⁷ 王啊，求你悅納我的諫言：以施行公義斷絕罪過，以憐憫窮人除掉罪孽，或者你的平安可以延長。
我們在此有尼布甲尼撒之夢的講解；既一經應用在他身上、宣告他就是夢中的那棵樹（Mutato nomine de te fabula narratur—換個名字，這故事說的就是你），一旦說出 你就是那人，便不需再多言來解明這夢。他口中所出的定他為有罪；他的判決如此，他自己已定規了。 事情如此明顯，但以理一聽這夢，便 驚訝片時，Da 4:19。他對如此大審判臨到如此大君王，滿心驚訝恐懼。他的肉因怕神而戰抖。 當他發現自己不得不作那把這 沉重消息 帶給王的人，也滿心困惑——他既從王受了許多恩，寧可王從別人聽見；他絕不願那可悲之日，反倒懼怕它，思念它使他煩擾。聖經論到跟在滅亡罪人之後的人說，他們 因他的日子驚奇；而 在他以先的人（如但以理此處）看見它來到，都驚駭，Job 18:20。
I. 講解的引言是但以理作為朝臣對王的一句客氣恭維。王見他站著如同驚訝的人，以為他不肯直言是怕得罪王，便鼓勵他坦白忠心地說；不要因夢和夢的講解驚惶。 這話他或是：1. 作為真心要知道這真理的人而說。注意，凡求問神諭的，必須豫備好照原樣接受，無論於己有利有損，並因此准許他們的牧者直言無隱。或 2. 作為藐視真理、公然挑戰的人而說。我們看見他後來對這警誡何等不理，便不免以為這就是他的意思：「不要驚惶，因為我已定意不讓它驚惶我；我也不放在心上。」但不論他是否關心自己，但以理卻關心他，所以願：「這夢歸於恨惡你的人。 願它所兆的禍降在你仇敵的頭上，不降在你頭上。」尼布甲尼撒雖是拜偶像的、逼迫人的、欺壓神百姓的，但他此時是但以理的君王；所以但以理雖豫見、並將豫言關乎他的禍，卻不敢願禍於他。
II. 講解的本身不過是重複那夢，並應用於王。「至於你所見 茂盛 的那 樹（Da 4:20,21），王啊，那就是你！」Da 4:22。王會很高興聽這話（如從前聽 你是金首 一般），但接下來的就不然了。他把王當前的興盛如鏡子般擺在他面前：「你的威勢漸長及天——人之偉大所能及的最高；你的權柄管到地極」，Da 2:37,38。「至於對那樹所定的命（Da 4:23），那是 至高者的命，臨到我主我王」，Da 4:24。他不僅要被廢去王位，更被 趕出離開世人，既失了理性、得了獸心，便要 與野地的獸同居，與它們同分一草：他 吃草如牛，又如它們露宿風雨，被天露滴濕，如此直到 七期 過去——就是 七年；那時他才知道 至高者掌權，並既被帶到認識承認這事的地步，便要再得回他的統治權（Da 4:26）：你的國必定歸你，如那樹的 樹墩 在地裡穩固；等你知道諸天掌權 之後，你必再得回。」神在此被稱為 諸天，因為在天上他 立了寶座（Ps 103:19），從那裡 觀看天上地下一切居民，Ps 33:13。天，天，是屬耶和華的；可見諸天對這地的影響，正是天上之神對下界之治理的微弱表徵；我們被說為 得罪了天，Lu 15:18。注意，我們唯有盡責承認神對我們、對我們一切所有的主權與治權，才可望舒適地享受我們對自己、對別人的權利與治理。
III. 講解的結尾是但以理作為先知對王的敬虔諫言，Da 4:27。他不論對夢的講解是否關心，一句勸言總極合時——若漫不經心，可喚醒他；若憂愁，可安慰他；而這並不與夢及其講解相矛盾，因為但以理不知也許這是有條件的，如尼尼微傾覆之豫言一般。當注意，1. 他何等謙卑地進言，何等溫柔敬重：「王啊，求你悅納我的諫言；願你善意接納，看為出於愛心、善意，不要誤解。」注意，罪人需要被懇求去行自己的益處，需要被禮貌地勸勉去為自己行善。使徒懇求人 容忍勸勉的話，Heb 13:22。我們若能勸人友善地接受好諫言，就以為大有所獲；不，若能忍耐地接受，已算不錯。2. 他的諫言是甚麼。他不勸他採取一套醫療，以預防腦中之病，而是要他停止在罪中，改革自己的生活。他虧待自己的臣民，又失信於盟友；他必須 以施行公義斷絕罪過——向各人歸各人所當得的，補償所行的錯，不以強權壓倒正理。他曾殘待窮人——神的窮人、窮苦的猶太人；他必須 以憐憫窮人除掉罪孽——憐恤那些受壓的，釋放他們，或使他們被擄的苦易於擔當。注意，悔改中我們不僅 止住作惡、學習行善 是必須的；不僅不向任何人行錯，更要向眾人行善。3. 他用甚麼動機支持這諫言：或者你的平安可以延長。 雖未必全然阻止這刑罰，但藉此或可得緩刑，如 亞哈自卑 一般，1Ki 21:29。或患難來得更遲，或來時更短；但他不能向他保證，只是 或者，或許如此。注意，僅僅阻止屬世刑罰的可能性，已足夠成為一項本身如此之善——離罪改過——的動機，何況阻止永遠滅亡的確實性。「那可醫治你的錯失（有人如此讀）；如此爭端便可了結，一切重新和好。」
英文原文
Nebuchadnezzar's Dream Interpreted (570 BC)
¹⁹ Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.
²⁰ The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
²¹ Whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:
²² It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.
²³ And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;
²⁴ This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:
²⁵ That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
²⁶ And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
²⁷ Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity.
We have here the interpretation of Nebuchadnezzar's dream; and when once it is applied to himself, and it is declared that he is the tree in the dream (Mutato nomine de te fabula narratur—Change but the name, the fable speaks of thee), when once it is said, Thou art the man, there needs little more to be said for the explication of the dream. Out of his own mouth he is judged; so shall his doom be, he himself has decided it. The thing was so plain that Daniel, upon hearing the dream, was astonished for one hour, Da 4:19. He was struck with amazement and terror at so great a judgment coming upon so great a prince. His flesh trembled for fear of God. He was likewise struck with confusion when he found himself under a necessity of being the man that must bring to the king these heavy tidings, which, having received so many favours from the king, he had rather he should have heard from any one else; so far is he from desiring the woeful day that he dreads it, and the thoughts of it trouble him. Those that come after the ruined sinner are said to be astonished at his day, as those that went before, and saw it coming (as Daniel here), were affrighted, Job 18:20.
I. The preface to the interpretation is a civil compliment which, as a courtier, he passes upon the king. The king observed him to stand as one astonished, and, thinking he was loth to speak out for fear of offending him, he encouraged him to deal plainly and faithfully with him; Let not the dream, nor the interpretation thereof, trouble thee. This he speaks either, 1. As one that sincerely desired to know this truth. Note, Those that consult the oracles of God must be ready to receive them as they are, whether they be for them or against them, and must accordingly give their ministers leave to be free with them. Or, 2. As one that despised the truth, and set it at defiance. When we see how regardless he was of this warning afterwards we are tempted to think that this was his meaning; "Let it not trouble thee, for I am resolved it shall not trouble me; nor will I lay it to heart." But, whether he have any concern for himself or no, Daniel is concerned for him, and therefore wishes, "The dream be to those that hate thee. Let the ill it bodes light on the head of thy enemies, not on thy head." Though Nebuchadnezzar was an idolater, a persecutor, and an oppressor of the people of God, yet he was, at present, Daniel's prince; and therefore, though Daniel foresees, and is now going to foretell, ill concerning him, he dares not wish ill to him.
II. The interpretation itself is only a repetition of the dream, with application to the king. "As for the tree which thou sawest flourishing (Da 4:20,21), it is thou, O king!" Da 4:22. And willing enough would the king be to hear this (as, before, to hear, Thou art the head of gold), but for that which follows. He shows the king his present prosperous state in the glass of his own dream; "Thy greatness has grown and reaches as near to heaven as human greatness can do, and thy dominion is to the end of the earth," Da 2:37,38. "As for the doom passed upon the tree (Da 4:23), it is the decree of the Most High, which comes upon my lord the king," Da 4:24. He must not only be deposed from his throne, but driven from men, and being deprived of his reason, and having a beast's heart given him, his dwelling shall be with the beasts of the field, and with them he shall be a fellow-commoner: he shall eat grass as oxen, and, like them, lie out all weathers, and be wet with the dew of heaven, and this till seven times pass over him, that is, seven years; and then he shall know that the Most High rules, and when he is brought to know and own this he shall be restored to his dominion again (Da 4:26): "Thy kingdom shall be sure unto thee, shall remain as firm as the stump of the tree in the ground, and thou shalt have it, after thou shalt have known that the heavens do rule." God is here called the heavens, because it is in heaven that he has prepared his throne (Ps 103:19), thence he beholds all the sons of men, Ps 33:13. The heavens, even the heavens, are the Lord's; and the influence which the visible heavens have upon this earth is intended as a faint representation of the dominion the God of heaven has over this lower world; we are said to sin against heaven, Lu 15:18. Note, Then only we may expect comfortably to enjoy our right in, and government of, both ourselves and others, when we dutifully acknowledge God's title to, and dominion over, us and all we have.
III. The close of the interpretation is the pious counsel which Daniel, as a prophet, gave the king, Da 4:27. Whether he appeared concerned or not at the interpretation of the dream, a word of advice would be very seasonable—if careless, to awaken him, if troubled, to comfort him; and it is not inconsistent with the dream and the interpretation of it, for Daniel knew not but it might be conditional, like the prediction of Nineveh's destruction. Observe, 1. How humbly he gives his advice, and with what tenderness and respect: "O king! let my counsel be acceptable unto thee; take it in good part, as coming from love, and well-meant, and let it not be misinterpreted." Note, Sinners need to be courted to their own good, and respectfully entreated to do well for themselves. The apostle beseeches men to suffer the word of exhortation, Heb 13:22. We think it a good point gained if people will be persuaded to take good counsel kindly; nay, if they will take it patiently. 2. What his advice is. He does not counsel him to enter into a course of physic, for the preventing of the distemper in his head, but to break off a course of sin that he was in, to reform his life. He wronged his own subjects, and dealt unfairly with his allies; and he must break off this by righteousness, by rendering to all their due, making amends for wrong done, and not triumphing over right with might. He had been cruel to the poor, to God's poor, to the poor Jews; and he must break off this iniquity by showing mercy to those poor, pitying those oppressed ones, setting them at liberty or making their captivity easy to them. Note, It is necessary, in repentance, that we not only cease to do evil, but learn to do well, not only do no wrong to any, but do good to all. 3. What the motive is with which he backs this advice: If it may be a lengthening of thy tranquility. Though it should not wholly prevent the judgment, yet by this means a reprieve may be obtained, as by Ahab's humbling himself, 1Ki 21:29. Either the trouble may be the longer before it comes or the shorter when it does come; yet he cannot assure him of this, but it may be, it may prove so. Note, The mere probability of preventing a temporal judgment is inducement enough to a work so good in itself as the leaving off of our sins and reforming of our lives, much more the certainty of preventing our eternal ruin. "That will be a healing of thy error" (so some read it); "thus the quarrel will be taken up, and all will be well again."
28-33
Nebuchadnezzar Driven among Beasts (569 BC)
尼布甲尼撒被趕逐與獸同居（主前569年）
²⁸ 這事都臨到尼布甲尼撒王身上。
²⁹ 過了十二個月，他遊行在巴比倫王宮裡。
³⁰ 他說：這大巴比倫不是我用大能大力建為京都，要顯我威嚴的榮耀嗎？
³¹ 這話在王口中尚未說完，有聲音從天降下，說：尼布甲尼撒王啊，有話對你說：你的國離開你了。
³² 你必被趕出離開世人，與野地的獸同居，吃草如牛；且要經過七期，等你知道至高者在人的國中掌權，憑自己的意旨立人治國。
³³ 當時這話就應驗在尼布甲尼撒身上；他被趕出離開世人，吃草如牛，身被天露滴濕，頭髮長得像鷹毛，指甲像鳥爪。
我們在此看見尼布甲尼撒的夢應驗了，並但以理對他的應用得以證實堅立。他如何接受這事我們未被告知——他對但以理喜悅或不喜悅；但這裡有：
I. 神對他的忍耐：這一切都臨到他，卻非等到 十二個月之後（Da 4:29），他的 平安 如此 延長 了；雖然看不出他 斷絕罪過，或向窮苦俘擄施 憐憫，因為神與他的爭論仍在此：他 不開放被擄之人歸家，Isa 14:17。但以理既勸他悔改，神便如此印證他的話，賜他悔改的機會；今年且留着——再多留 一 年，才降這刑罰。注意，神對惹動他的罪人久長忍耐，因為他不願 有一人滅亡，乃願人人都來悔改，2Pe 3:9。
II. 他的驕傲、狂妄，並對那忍耐的濫用。他 遊行在巴比倫王宮裡，華貴驕傲，自得其樂地觀看那座大城——連同一切屬於它的領土都在他手下；他 說——或對自己，或對周圍的人，也許是向他展示國與國之榮的外國人——這大巴比倫不是……嗎？ 是的，它很大，幅員遼闊，城牆內周圍不下四十五哩。居民眾多，且充滿財富。它是 金城（Isa 14:4），足以稱為大。看那些房屋、城牆、城樓、公共建築何等宏偉。巴比倫的一切在他看來都宏偉；「這 大巴比倫是我所建的。」巴比倫在他出生前許多年代就已建成，但因其由他加固、美化，並我們可想其中大部分在他長久興盛的在位期間重建，他便誇口說是他建造的，如奧古斯都‧凱撒誇羅馬所言：Lateritiam inveni, marmoream reliqui—我見它時是磚，離開時是雲石。 他誇口建造它 為京都——就是他帝國的京城。這座大城與屬他統治的列國相比，不過如一戶之家。他藉臣民之力建造，卻誇口 用自己的大能大力 建造；他為安全方便而建，卻如無所需於它，誇口純 為自己威嚴的榮耀 而建。注意，驕傲與自負是世上大有事物之人最容易纏累的罪。他們容易把惟獨歸神的榮耀歸給自己。
III. 他因驕傲所受的刑罰。當他如此昂首闊步、自誇自耀、崇拜自己的影子時，那驕傲的話還在王口中，權能之話便從天降臨，立時剝奪他：1. 作君王的尊榮：你的國離開你了。 當他以為已築起固若金湯的堡壘以保國位，如今頃刻之間國 離開了他；當他以為守護嚴密、無人能奪去時，看哪，國自動離去。他一成為全然不能治理，便當然被從他手中取去。2. 剝奪他作人的尊榮。他失去理性，因而失去統治權：你必被趕出離開世人，Da 4:32。並且應驗了（Da 4:33）：他 那時被趕出離開世人。他忽然變得完全瘋狂，是歷來任何人最高度的精神錯亂。他的悟性與記憶全失，理性靈魂的一切機能都破碎，以致成了人形狀的純粹禽獸。他赤身露體、四肢着地，如禽獸一般，自己躲避理性之人的社會，逃入田野樹林中狂奔；他被自己的僕人趕出，僕人們經過一段時日的試驗，絕望他恢復正常，便離棄他，不再理會他。他沒有猛獸（御用的獅子）之性，卻是卑微、較不光彩的種類，因他被造 吃草如牛；並且他大概不用人的聲音說話，卻如牛一般低鳴。有人以為他全身長滿毛；然而他頭髮與鬍鬚既從未剪梳，長如 鷹毛，他 指甲像鳥爪。讓我們稍停，觀看這可悲的景象；並從其中受教。(1) 讓我們看見擁有理性的使用是何等大憫，當何等感恩，並當何等小心，不作任何或會惹神發怒、或有自然傾向使我們失去對自己靈魂之掌管的事。讓我們學會珍視自己的理性，並憐恤那些在憂鬱或錯亂的強權下、或神志不清之人的處境，並在論斷他們、待他們的事上極其溫柔；因為這是人共受的試煉，這境況某一時也可能成為我們自己的。(2) 讓我們看見人類榮耀偉大的虛空。這位就是尼布甲尼撒大帝？這只比最窮的乞丐更卑微的可鄙動物是誰？這就是那位在寶座上看來如此榮耀、在營中如此可畏、有足夠謀略征服並治理列國，如今卻連穿衣的知覺都沒有的人嗎？這就是那震動全地、使列國震動的嗎？ Isa 14:16。故 智慧人 不要 因智慧誇口，勇士 也不要 因力量誇口。(3) 讓我們看見神怎樣抵擋驕傲的人，並樂意降卑他們、把輕蔑加在他們身上。尼布甲尼撒要超過人，所以神公義地使他不如人，把他與那些要與造他的主競爭的禽獸同列。見 Job 40:11-13。
英文原文
Nebuchadnezzar Driven among Beasts (569 BC)
²⁸ All this came upon the king Nebuchadnezzar.
²⁹ At the end of twelve months he walked in the palace of the kingdom of Babylon.
³⁰ The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?
³¹ 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.
³² And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
³³ The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws.
We have here Nebuchadnezzar's dream accomplished, and Daniel's application of it to him justified and confirmed. How he took it we are not told, whether he was pleased with Daniel or displeased; but here we have,
I. God's patience with him: All this came upon him, but not till twelve months after (Da 4:29), so long there was a lengthening of his tranquility, though it does not appear that he broke off his sins, or showed any mercy to the poor captives, for this was still God's quarrel with him, that he opened not the house of his prisoners, Isa 14:17. Daniel having counselled him to repent, God so far confirmed his word that he gave him space to repent; he let him alone this year also, this one year more, before he brought this judgment upon him. Note, God is long-suffering with provoking sinners, because he is not willing that any should perish, but that all should come to repentance, 2Pe 3:9.
II. His pride, and haughtiness, and abuse of that patience. He walked in the palace of the kingdom of Babylon, in pomp and pride, pleasing himself with the view of that vast city, which, with all the territories thereunto belonging, was under his command, and he said, either to himself or to those about him, perhaps some foreigners to whom he was showing his kingdom and the glory of it, Is not this great Babylon? Yes, it is great, of vast extent, no less that forty-five miles compass within the walls. It is full of inhabitants, and they are full of wealth. It is a golden city, and that is enough to proclaim it great, Isa 14:4. See the grandeur of the houses, walls, towers, and public edifices. Every thing in Babylon he thinks looks great; "and this great Babylon I have built." Babylon was built many ages before he was born, but because he fortified and beautified it, and we may suppose much of it was rebuilt during his long and prosperous reign, he boasts that he has built it, as Augustus Cæsar boasted concerning Rome, Lateritiam inveni, marmoream reliqui—I found it brick, but I left it marble. He boasts that he built it for the house of the kingdom, that is, the metropolis of his empire. This vast city, compared with the countries that belonged to his dominions, was but as one house. He built it with the assistance of his subjects, yet boasts that he did it by the might of his power; he built it for his security and convenience, yet, as if he had no occasion for it, boasts that he built it purely for the honour of his majesty. Note, Pride and self-conceitedness are sins that most easily beset great men, who have great things in the world. They are apt to take the glory to themselves which is due to God only.
III. His punishment for his pride. When he was thus strutting, and vaunting himself, and adoring his own shadow, while the proud word was in the king's mouth the powerful word came from heaven, by which he was immediately deprived, 1. Of his honour as a king: The kingdom has departed from thee. When he thought he had erected impregnable bulwarks for the preserving of his kingdom, now, in an instant, it has departed from him; when he thought it so well guarded that none could take it from him, behold, it departs of itself. As soon as he becomes utterly incapable to manage it, it is of course taken out of his hands. 2. He is deprived of his honour as a man. He loses his reason, and by that means loses his dominion: They shall drive thee from men, Da 4:32. And it was fulfilled (Da 4:33): he was driven from men the same hour. On a sudden he fell stark mad, distracted in the highest degree that ever any man was. His understanding and memory were gone, and all the faculties of a rational soul broken, so that he became a perfect brute in the shape of a man. He went naked, and on all four, like a brute, did himself shun the society of reasonable creatures and run wild into the fields and woods, and was driven out by his own servants, who, after some time of trial, despairing of his return to his right mind, abandoned him, and looked after him no more. He had not the spirit of a beast of prey (that of the royal lion), but of the abject and less honourable species, for he was made to eat grass as oxen; and, probably, he did not speak with human voice, but lowed like an ox. Some think that his body was all covered with hair; however, the hair of his head and beard, being never cut nor combed, grew like eagles feathers, and his nails like birds' claws. Let us pause a little, and view this miserable spectacle; and let us receive instruction from it. (1.) Let us see here what a mercy it is to have the use of our reason, how thankful we ought to be for it, and how careful we ought to be not to do any thing which may either provoke God or may have a natural tendency to put us out of the possession of our own souls. Let us learn how to value our own reason, and to pity the case of those that are under the prevailing power of melancholy or distraction, or are delirious, and to be very tender in our censures of them and conduct towards them, for it is a trial common to men, and a case which, some time or other, may be our own. (2.) Let us see here the vanity of human glory and greatness. Is this Nebuchadnezzar the Great? What this despicable animal that is meaner than the poorest beggar? Is this he that looked so glorious on the throne, so formidable in the camp, that had politics enough to subdue and govern kingdoms, and now has not so much sense as to keep his own clothes on his back? Is this the man that made the earth to tremble, that did shake kingdoms? Isa 14:16. Never let the wise man then glory in his wisdom, nor the mighty man in his strength. (3.) Let us see here how God resists the proud, and delights to abase them and put contempt upon them. Nebuchadnezzar would be more than a man, and therefore God justly makes him less than a man, and puts him upon a level with the beasts who set up for a rival with his Maker. See Job 40:11-13.
34-37
Nebuchadnezzar Restored (562 BC)
尼布甲尼撒復原（主前562年）
³⁴ 日子滿足，我尼布甲尼撒舉目望天，我的聰明復歸於我，我就稱頌至高者，讚美尊崇那活到永遠的。他的權柄是永有的；他的國存到萬代。
³⁵ 世上所有的居民都算為虛無；在天上的萬軍和世上的居民中，他都憑自己的意旨行事。誰能攔阻他手，或問他說，你做甚麼呢？
³⁶ 那時我的聰明復歸於我，為我國的榮耀、威嚴和光耀也都復及於我；我的謀士和臣僕都來朝見我。我又得堅立在國位上，至大的權柄加增於我。
³⁷ 現在我尼布甲尼撒讚美、尊崇、恭敬天上的王，因為他所做的盡都誠實，他所行的也都公平；那行動驕傲的，他能降為卑。
我們在此看見尼布甲尼撒從狂亂中康復，恢復正常，到了所定的日子 滿足——即七年期滿。如此之久，他作為神公義的記念、並神對驕傲之子得勝的戰利品而存留；而且因他被擊打致瘋，比他被一雷殛斃更顯為如此記念；然而他被存活性命是憐憫，因為只要有生命，便有盼望我們仍可讚美神，如他此處所作：日子滿足（他說），我舉目望天（Da 4:34），不再如獸俯視地，而開始如人仰望。Os homini sublime dedit—上天賜人仰面之姿。 但此中含義更多：他如敬虔人、如悔罪者、如謙卑求憐者仰望，也許直到如今他才被使察覺自己的苦境。於是：
I. 他的理性使用得着恢復到如此地步，以致用以榮耀神、並在神大能手下自卑。他曾被告知要持續在那可憐境況，直到知道至高者掌權；此處我們看見他被帶到這認識：我的聰明復歸於我，我就稱頌至高者。 注意，那不稱頌讚美神的人，正當算為無聰明；人也唯有開始成為敬虔才正確使用理性，也唯獨為神的榮耀而活才算為人活着。理性既是宗教的根基（所以無理性的受造物不配宗教），照樣宗教是理性的冠冕榮耀；我們若不藉理性榮耀神，便是徒然擁有理性，終有一日會恨不得從未有過。這是尼布甲尼撒恢復理性的第一個作為；當這成為其用，他才、也才適配理性其他一切享用。而他直到長久不能在別事上運用之後，才被帶到把理性用於此——這正是賜理性的大目的。他的愚昧是他成為智慧的手段；他並非因這審判之夢而恢復（那很快如夢被忘記），而是被使感覺它，那時他的 耳才聽受管教。要使他歸回自己，必先使他 失常。從此顯明他心中所有的好思想、那裡所作的善工，並非出於自己（因他不是自己的主），而是神的恩賜。讓我們看尼布甲尼撒如今終於被有效帶到承認甚麼；我們也可從中學到當關乎神信甚麼。1. 至高 的神 活到永遠，他的存在無變無盡，因他是從自己而有。諂媚者常恭維他：王啊，願你萬歲。 但他如今確信沒有王活到永遠，惟獨以色列的神——他始終如一。2. 他的國如他本身 永遠，他的 權柄存到萬代；他的國沒有繼承、沒有革命。他活着，他也掌權，直到永遠，他的治理沒有窮盡。3. 萬民 在他面前 算為虛無。他不需要他們；他不把他們放在心上。最偉大的人與他相比，還不如無有。那些高度思想神的人，便輕看自己。4. 他的國是普世的，天上的萬軍 與 世上的居民 都是他的子民，受他核查管轄。天使與人都被他任用，都向他負責；最高的天使不超乎他的命令，最微小的世人也不在他的察覺之下。天上的天使是他的軍隊，地上的居民是他的佃戶。5. 他的權能不可抗拒，他的主權不可控制，因他 憑自己的意旨行事——憑他的計謀旨意、憑他的判語籌謀；他所喜悅的他便行；他所定的他便成全；無人能抗拒他的旨意、改變他的籌謀、或 攔阻他手，或問他說：你做甚麼呢？ 無人能控告他的作為、查究其意、或要他說明緣由。那與造他的主爭論的有禍了——那對他說 你做甚麼？ 或 你為何如此行？ 的人。6. 神所作的一切都作得好：他的 作為盡都誠實，因都與他的話相符。他所行的也都公平——既智慧又公義，完全符合審慎與公平的準則，無可指責。7. 他有能力降卑那最與他相悖、相爭的驕傲仇敵：那行動驕傲的，他能降為卑（Da 4:37）；他能對付那些最自恃能與他抗爭的人。
II. 他的理性使用得着恢復到如此地步，以致藉以重新享受自己、並重建興盛的快樂（Da 4:36）：那時我的聰明復歸於我；他先前說過（Da 4:34）聰明復歸，此處再提，因理性的使用是我們永不能充分感謝的憫。如今他的 臣僕來朝見他；他不必去找他們，他們很快察覺他不僅恢復了理性、能治理，而且帶着加增而恢復、比從前更配治理。那夢與其講解在朝中可能廣為人知、多被談論；豫言的前半既已應驗——他會發狂——他們便不疑按照豫言他在七年期滿必恢復正常；既信此，時候一到便豫備接待他；於是 我的榮耀、威嚴和光耀也都復及於我——與他瘋狂之前相同。他如今在國位上堅立，如同從未中斷。他成為愚拙，為要成為智慧——比從前更有智慧；那不久前還在極深恥辱羞愧中的人，如今 至大的權柄加增於我——超過他從前征服一國又一國之時。注意，1. 當人被帶到尊榮神——尤其藉着悔罪的認罪、並憑信承認他的主權——那時、也惟獨那時，他們才可望神加尊榮給他們；神不僅要恢復他們因首先亞當之罪所失的尊嚴，更從末後亞當的義與恩 加增權柄給他們。2. 患難不過延續到完成其差來之工為止。當這位王子被帶到承認神對他自己的治理。3. 我們對神待我們的一切帳目，都當以讚美他作結。尼布甲尼撒既恢復國位，便 讚美、尊崇、恭敬天上的王（Da 4:37），在料理世俗事務之前。所以我們有理性，為要使我們能讚美他；所以我們有興盛，為要使我們有緣由讚美他。
此後不久，尼布甲尼撒便結束了他的生命與國位。Abydenus（Eusebius 在 Præp. Evang. 1. 9 所引）依迦勒底人的傳統記載：他在臨終時豫言居魯士將攻取巴比倫。他是否持守他此處所顯的善意，我們未被告知，也未見有反證：若如此大的一位 褻瀆者與逼迫者 也蒙了憐憫，他便不是最後一位。我們的慈善若可遠及盼望他如此，我們便必驚嘆白白的恩典——他暫失了心智，為要永遠救了他的靈魂。
英文原文
Nebuchadnezzar Restored (562 BC)
³⁴ And 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, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:
³⁵ And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
³⁶ At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me.
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.
We have here Nebuchadnezzar's recovery from his distraction, and his return to his right mind, at the end of the days prefixed, that is, of the seven years. So long he continued a monument of God's justice and a trophy of his victory over the children of pride, and he was made more so by being struck mad than if he had been in an instant struck dead with a thunderbolt; yet it was a mercy to him that he was kept alive, for while there is life there is hope that we may yet praise God, as he did here: At the end of the days (says he), I lifted up my eyes unto heaven (Da 4:34), looked no longer down towards the earth as a beast, but begun to look up as a man. Os homini sublime dedit—Heaven gave to man an erect countenance. But there was more in it than this; he looked up as a devout man, as a penitent, as a humble petitioner for mercy, being perhaps never till now made sensible of his own misery. And now,
I. He has the use of his reason so far restored to him that with it he glorifies God, and humbles himself under his mighty hand. He was told that he should continue in that forlorn case till he should know that the Most High rules, and here we have him brought to the knowledge of this: My understanding returned to me, and I blessed the Most High. Note, Those may justly be reckoned void of understanding that do not bless and praise God; nor do men ever rightly use their reason till they begin to be religious, nor live as men till they live to the glory of God. As reason is the substratum or subject of religion (so that creatures which have no reason are not capable of religion), so religion is the crown and glory of reason, and we have our reason in vain, and shall one day wish we had never had it, if we do not glorify God with it. This was the first act of Nebuchadnezzar's returning reason; and, when this became the employment of it, he was then, and not till then, qualified for all the other enjoyments of it. And till he was for a great while disabled to exercise it in other things he never was brought to apply it to this, which is the great end for which our reason is given us. His folly was the means whereby he became wise; he was not recovered by his dream of this judgment (that was soon forgotten like a dream), but he is made to feel it, and then his ear is opened to discipline. To bring him to himself, he must first be beside himself. And by this it appears that what good thoughts there were in his mind, and what good work was wrought there, were not of himself (for he was not his own man), but it was the gift of God. Let us see what Nebuchadnezzar is now at length effectually brought to the acknowledgment of; and we may learn from it what to believe concerning God. 1. That the most high God lives for ever, and his being knows neither change nor period, for he has it of himself. His flatterers often complimented him with, O king! live for ever. But he is now convinced that no king lives for ever, but the God of Israel only, who is still the same. 2. That his kingdom is like himself, everlasting, and his dominion from generation to generation; there is no succession, no revolution, in his kingdom. As he lives, so he reigns, for ever, and of his government there is no end. 3. That all nations before him are as nothing. He has no need of them; he makes no account of them. The greatest of men, in comparison with him, are less than nothing. Those that think highly of God think meanly of themselves. 4. That his kingdom is universal, and both the armies of heaven and the inhabitants of the earth are his subjects, and under his check and control. Both angels and men are employed by him, and are accountable to him; the highest angel is not above his command, nor the meanest of the children of men beneath his cognizance. The angels of heaven are his armies, the inhabitants of the earth his tenants. 5. That his power is irresistible, and his sovereignty uncontrollable, for he does according to his will, according to his design and purpose, according to his decree and counsel; whatever he pleases that he does; whatever he appoints that he performs; and none can resist his will, change his counsel, nor stay his hand, nor say unto him, What doest thou? None can arraign his proceedings, enquire into the meaning of them, nor demand a reason for them. Woe to him that strives with his Maker, that says to him, What doest thou? Or, Why doest thou so? 6. That every thing which God does is well done: His works are truth, for they all agree with his word. His ways are judgment, both wise and righteous, exactly consonant to the rules both of prudence and equity, and no fault is to be found with them. 7. That he has power to humble the haughtiest of his enemies that act in contradiction to him or competition with him: Those that walk in pride he is able to abuse (Da 4:37); he is able to deal with those that are most confident of their own sufficiency to contend with him.
II. He has the use of his reason so far restored to him as with it to re-enjoy himself, and the pleasures of his re-established prosperity (Da 4:36): At the same time my reason returned to me; he had said before (Da 4:34) that his understanding returned to him, and here he mentions it again, for the use of our reason is a mercy we can never be sufficiently thankful for. Now his lords sought to him; he did not need to seek to them, and they soon perceived, not only that he had recovered his reason and was fit to rule, but that he had recovered it with advantage, and was more fit to rule than ever. It is probable that the dream and the interpretation of it were well known, and much talked of, at court; and the former part of the prediction being fulfilled, that he should go distracted, they doubted not but that, according to the prediction, he should come to himself again at seven years' end, and, in confidence of that, when the time had expired they were ready to receive him; and then his honour and brightness returned to him, the same that he had before his madness seized him. He is now established in his kingdom as firmly as if there had been no interruption given him. He becomes a fool, that he may be wise, wiser than ever; and he that but the other day was in the depth of disgrace and ignominy has now excellent majesty added to him, beyond what he had when he went from kingdom to kingdom conquering and to conquer. Note, 1. When men are brought to honour God, particularly by a penitent confession of sin and a believing acknowledgment of his sovereignty, then, and not till then, they may expect that God will put honour upon them, will 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. 2. Afflictions shall last no longer than till they have done the work for which they were sent. When this prince is brought to own God's dominion over himself. 3. All the accounts we take and give of God's dealing with us ought to conclude with praises to him. When Nebuchadnezzar is restored to his kingdom he praises, and extols, and honours the King of heaven (Da 4:37), before he applies himself to his secular business. Therefore we have our reason, that we may be in a capacity of praising him, and therefore our prosperity, that we may have cause to praise him.
It was not long after this that Nebuchadnezzar ended his life and reign. Abydenus, quoted by Eusebius (Præp. Evang. 1. 9), reports, from the tradition of the Chaldeans, that upon his death-bed he foretold the taking of Babylon by Cyrus. Whether he continued in the same good mind that here he seems to have been in we are not told, nor does any thing appear to the contrary but that he did: and, if so great a blasphemer and persecutor did find mercy, he was not the last. And, if our charity may reach so far as to hope he did, we must admire free grace, by which he lost his wits for a while that he might save his soul for ever.
本章的執筆者正是尼布甲尼撒本人：此處所記關於他的事，是以他自己的話提供給我們的，正如他自己整理並頒布的一樣；但作先知的但以理受感動將之插入他的歷史中，於是它便成為聖經的一部分，且是非常值得記念的一部分。尼布甲尼撒與全能神爭奪主權之膽大，也許是任何必死之人所僅見；但他在這裡坦然承認自己已被征服，並親筆承認以色列的神在他之上。這裡有：I. 他敘述的前言，承認神在他身上的統治（Da 4:1-3）。II. 敘述本身，他在其中記述：1. 使術士為難的他的夢（Da 4:1-18）。2. 但以理對他夢的講解，指明那是他自己傾覆的預兆，並勸他悔改歸正（Da 4:19-27）。3. 夢的應驗——他完全發狂七年，然後恢復理性（Da 4:28-36）。4. 敘述的結尾，以對神作為萬有之主的謙卑承認和敬拜為結（Da 4:37）。這是那位將眾人心握在手中的神以管治之權從他身上強奪而來的；它留作記錄，是神至高主權的持久證明，是他榮耀的紀念碑，是他得勝的戰利品，也是對一切存心高舉或剛硬己心抵擋神卻指望亨通之人的警誡。